❧ Most learned and fruitful Commentaries of D. Peter Martyr Vermilius Florentine, Professor of Divinity in the School of Tigure, upon the Epistle of S. Paul to the Romans: wherein are diligently & most profitably entreated all such matters and chief common places of religion touched in the same Epistle. ¶ With a table of all the common places and expositions upon divers places of the scriptures, and also an Index to find all the principal matters contained in the same. Lately translated out of Latin into English, by H. B. ¶ IMPRINTED AT LONdon by john day. ¶ Come Gratia & Privilegio Regiae Maiestatis per decennium. ❧ These books are to be sold at the shop under the gate. engraved title page DIEV ET MON DRIO● ARISE FOR IT IS DAY TO THE RIGHT HONOURABLE AND WORTHY SIR ANTHONY COOK KNIGHT, PETER MARTYR VERMILIUS OF FLORENCE, PROFESSER OF DIVINITY IN THE SCHOOL OF TIGURE, WISHETH HEALTH. WHen I oftentimes consider with myself (right honourable Sir, whom for godliness and learning I reverence) all those things which happened all that whole time that I dwelled in England, it driveth into me a great and manifold grief. And in especial it is a grief unto me, that so great an hope of the gospel of jesus Christ, and of pure doctrine in that Realm, given by the most mighty and most merciful God, and confirmed by the great labour, industry, and study of godly men, hath now in a manner utterly pearished. It is a grief unto me, to think that that most noble wit, most sacred breast, and incredible piety of that famous king Edward the uj of that name your most dear pupil, is so suddenly taken from us. It is a grief unto me that so many English men, being of great fame & renoum, as well for their piety as for their knowledge and nobility, are by voluntary exile for religion sake, dispersed throughout extern and strange countries: and they which at home were counted most noble, and heroical, do now wander abroad as men obscure, abject, and in a manner unknown to all men. But it is well in that this happeneth not unto them for any wicked acts by them committed, or for filthy life, but only for the name and doctrine of our Lord jesus Christ. It is also a grief unto me, that so great a multitude of godly brethren are (as doubtless it is to often from every where signified unto us) most cruelly for their holy profession put to the sword, fire, and torments: whom, for as much as they are our brethren, and have to their head together with us one and the self same Christ, and are members of one and the self same body, and finally are even our own bowels, when we hear to be entreated with so great cruelty and tyranny, it is not possible, but that we also should in mind be shaken with horror, and set on fire, even as they are in body tormented and murdered. These and a great many more things being unto me a great grief, so that I am now in a manner hardened to any new grief, yet cease I not to have an eye hither and thither, to see if I might by any means get some healthful and profitable remedy both for myself and for such like as I am: but now I have long time had experience of, that it is in vain to hope for man's help, or for aid at the world's hand. And therefore I persuade both myself & also others to withdraw their minds from the aids of the flesh, and to implore the heavenly and divine help: which doubtless I see is offered unto us two ways. One is, that we with prayers turning ourselves unto Christ, should say: How long Lord shall the wickedness and fury of Idolatry, of superstitions, and of the ignorance of the scriptures range abroad on the earth? How long Lord shall thy holy Gospel be trodden under foot? We in deed have sinned, we have been rebellious against thee, and have not hearkened unto thy words, for which cause we are justly, and for our evil desert, thus daily put ●o confusion and shame. But thou O Lord our God are most just in all thy works. But on the other side Lord, for as much as it belongeth to thy clemency and constancy, to have mercy, to spare, and most faithfully to keep thy covenants and promises, how long Lord? how long wilt thou be angry unto the end? Remember not our iniquities of old. Wherefore we beseech thee, that for as much as in these last times, thou hast by pouring abroad thy plenteous light, (and that being most mighty,) vouchsafed to make manifest unto men which lay in darkness, yea more than palpable darkness, the secrets of thy truth: thou wouldest once at the length turn away thy wrath and fury from our ingrate minds, and from the most grievous sins, whereby we have laid forth thy most holy name, and the pure doctrine which we profess, to evil speakings and to blasphemies. And deliver thy congregation from the contumelies and oppressions of the wicked, which doubtless light not only upon us, but also upon the majesty of thy name. Although thou of thine own nature be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, untouchable, and not able to be hurt. Illuminate O most loving Christ, thy face upon the Church redeamed with thy blood, which is now in a manner utterly left desolate. Thy name only, and not any other man's name, we call upon, not undoubtedly trusting to any our own righteousness, but to thy goodness only and mercy, that thou wouldest either appoint an end or measure of those evils, and lenify the vexation wherewith we together with our brethren are afflicted, or that thou wouldst at the least vouchsafe to give unto the hearts of thine, such faith and constancy, that they fall not away from the profession of true piety, yea rather that they may so nobly and valiantly behave themselves, that by their exile, imprisonment, poverty, ignominy, sword, fire, and how cruel so ever kind of death it be, the lively knowledge of thy gospel may more and more shine forth, and be made more manifest to the whole world. This kind of aid and remedy, (right honourable sir,) is the first, which I see is to be sought for at God's hands against our evils, and which the holy Fathers, prophets, Apostles, and blessed confessors of the Christian faith, with great fruit used in their afflictions. Wherefore seeing that God heard them praying after this manner, or much like thereunto, let us in no wise distrust, but that he will also hear us when as we have common with them, one and the self same cause, and one and the self same God. Undoubtedly if he heard them, he will not despise our prayers: but forasmuch as he is always like unto himself, if he most lovingly and with incredible facility received their prayers, he will also fill us making supplication unto him, not with a small but with a most ample consolation. The second help which is also brought us from God, and is every where offered unto us, are the holy scriptures, which we ought always to have in our hands as a present remedy. For if we be enfected with ignorance, there shall we find light to shake the same of: if we be disturbed with sundry perturbations, and languishing affects of the mind, and if also we be vexed with the conscience of most grievous sins, in them are offered unto us remedies both easy & ready: if we be oppressed and in a manner overwhelmed with the troubles and griefs of outward things, there shall we find sound and firm consolation: if we be sometimes in a perplexity, not knowing in things doubtful which way to turn ourselves, we can in no other place better than there, find good and faithful counsel: if we be tempted, and be in danger (as it oftentimes happeneth) of our salvation, there we have a most strong & most sure place of refuge. And doubtless our latter David, drew out from no else where, but out of this scrip, most small stones of the word of God, wherewith he smote the forehead of Goliath, and felled to the ground Satan, by whom he was tempted in the desert. Wherefore the first David, not without just cause wrote that he considered wonderful things touching the law, that is touching the scriptures of God, and that he had hidden in his heart the word of God, to the end he might not sin against him, and this word he confessed to be his consolation in affliction, for that the words of GOD quickened him. What should a man seek farther: here out do flow the fountains of our Saviour, and we are all invited, freely to draw water out of them, whereby our intolerable thirst is quenched and satisfied with a singular desire to obtain blessedness. Here have we a storehouse of GOD full stuffed with the plenty of all good things, and set abroad wide open for us, thereout may every man provide for his own want. Here is laid for us a table most plentifully furnished, where the wisdom of God hath mingled for us most pleasant wine, wherewith every man may most penltifully refresh him. Here is set forth for every man a garden and paradise more pleasant than the garden of Alcinoes & Solomon. Wherefore let us gather out of it things profitable & not hurtful. Let us rather imitate the bees then the spider's, in sucking out the most sweet juice, and not the deadly poison. We use commonly with an incredible study to embrace books set forth by any industry of man, whereout yet we attain nothing else, but a mean how either to defend or to recover health, or a way to increase things domestical, or rules to govern a commonwealth, or institutions of husbandry or of other arts, or some enticements to pleasures: how much more is it profitable for us with our whole heart to apply ourselves to the reading of the holy scriptures? Forasmuch as in them speaketh not unto us human wisdom, but God himself, unto whom undoubtedly if we hearken & give heed we shall receive a singular alacrity and cheerfulness of mind, we shall drive away heavy cogitations, we shallbe eased and lightened with a most sweet consolation, and shall put on strength above man's reach, we shall now think nothing hard or difficile, we shall think the yoke of the Lord and his cross to be things most light, and shall offer ourselves most ready for his name sake to suffer any thing, yea and being instructed with heavenly eloquence, we shall talk unto men not with the words of men, but with the words of God himself. Doubtless I know that there are many, which believe not these things, and that there are not a few which deride them and think that we are out of our wits, but I would gladly desire these men to vouchsafe once to make a proof, & beseech them not to disdain to read. I dare swear, and that upon my great peril, that they shall at one time or other be taken. They shall at the length feal how much these things divine differ from human things. They shall feal I say, if they read attentively & diligently, that at the length through the mercy of God these scourges of fear and shame are increased in their senses: they shall feal themselves to be effectually persuaded, once at the length to die unto death, that they may live to life: they shall feel also themselves smitten with an horror of their sins and pleasures past, when as before in them they thought themselves blessed, & happy. They shall feel that the whole misery of this carnal life, is heaped up before their eyes, and they being tormented with the bitter feeling thereof, it will cause to burst forth out of their eyes great showers, and mighty floods of tears, for the oracles and words of GOD, when they are earnestly read, and deeply considered, do not slightly nip the mind, but do most deeply dig into the heart with most sharp pricks, and thereout after a sort plucking up by the roots vices, & wicked acts, do in their place plant peace of conscience and spiritual joy: they shall also at the length feel kindled in them the wonderful and most pleasant love of the sweetness & goodness of God. Wherefore they being thus utterly changed, shallbe compelled to say that which David excellently well recordeth: How sweet are thy words made to my jaws, they were sweeter unto my mouth then honey. But of such an help, than which can nothing be found more divine and more heathfull, are those men deprived, which other will not read God's books at all, or else read them with a certain disdain, lothesommes and contempt, so that they have no zeal to the words of God, but through their own proper devices, their mind is utterly carried to other matters. Of which impiety and wickedness God in the Prophet Osea the 8. chapter grievously accuseth Israel saying, I have written to them the great things of my law, but they were counted as a strange thing. Doubtless those children are to much degenerated, which count that voice wherewith their most loving parent calleth upon them to live godly and virtuously; for a strange voice: and contrariwise do follow as their own and proper voice that which is in very deed a strange voice: and so it cometh to pass, that after the manner of beetles they refuse sweet savours, and go to stinking dunghills. Wherefore it is not to be marveled at, if they wax rotten in the filthy puddle of worldly pleasures, if they be burnt up with unworthy and filthy cares, If they despair in adversities, and if at the last they perish in sins, and in a life altogether corrupted. In sum as touching the holy scriptures, I may justly pronounce (although somewhat inverted) that which Demostenes affirmed of money, namely, that with the word of God ought all things to be done, and with out the same can be done nothing that is good. But what go I about? Do I take upon me to set forth the commendations and praises of the holy scripture? This doubtless is not my purpose, but having mentioned a part many things, which both engender & increase my sorrow & grief, I thought good to add remedies which I saw were given of God against the same grief: namely, holy prayers, & reading of the holy scriptueres. These things, as they are the weapons of Christians, especially in those troublesome times of theirs, so (right honourable & worthy sir) there was no need that you should with many words be by me admonished of them: when as I am not ignorant, what your piety and learning is, and how ready and well in ure you are in either kind of those actions. Wherefore it may seem that I ought rather to have showed this, how you through these most excellent aids, have been helped even to this time hitherto, and that not only thereby you sustain yourself, but also become every day better, wiser, and stronger. Howbeit this feared me away from doing so, for that I thought it not good to molest your ears, for I know that it is much against your will to hear your own praises. Neither doubtless is it needful to set forth your virtues chiefly of this kind, when as it is well known and understanded of all men, that with out such aids you had never been able to reach to that excellency of Christian virtue, of the knowledge of things divine and human, of holy conversation and of notable valiantness and perseverance in the confession of the true faith. To what purpose then have I written these things. To this end undoubtedly, that writing unto you touching them, I might instruct, teach, and comfort others which should read them, and there withal set forth unto them a man, which continually using the aids before set forth, doth both offer unto God most acceptable sacrifices, and also comforteth and strengtheneth himself in the Lord, and moreover giveth a singular example to others for the well ordering of things in the pure and sincere religion of Christ. I for my part doubtless have even since the time that I dwelled in England, borne a singular love, and no small or vulgar affection towards you, both for your singular piety and learning, and also for the worthy office, which you faithfully & with great renown executed in the christian public wealth, in instructing Edward, that most holy king and most worthy to be beloved, whose wit, goodness, religion, and either virtues heroical, yea rather Christian, may indeed be touched, but can never be praised according to their desert. Wherefore when in that realm, and in that office I began to love you (right honourable sit) and afterward God by his singular providence which he useth in the government and administration of things pertaining to his, so wrought, that I saw you again in Germany, and knew you to be even the self same man you were before, I was so affected that where as before I did indeed love you, yet now I do most fervently love. Wherefore I oftentimes thought with myself, how I might once in some thing if it were possible, signify and testify, both how much I esteem your virtues, and how grateful I am towards you, for the benefits which you sometimes have bestowed upon me: but to accomplish this I had for a long season no occasion offered unto me. I happened afterward to come to Tigure, but since my departure from you, that self same cogitation never went out of my mind. Yea rather I always thought it my part once at the length to pay unto your honour, that which unwitting unto you I had in my mind with a good will promised unto it. Wherefore minding now to put abroad my commentaries upon the Epistle of Paul to the Romans, I thought it good to set them forth under the protection of your name: and fully persuade myself that you will take it in good part. Although at the first you can not but wonder, and peradventure take it ill, for things which are not looked for, and which happen beside expectation, do commonly cause admiration. And we see that a light gift, and such a gift which turneth rather to a burden, then to honour, is many times not so well accepted. Wherefore I heartily beseech your honour to pardon my boldness, which I cannot tell whether others will call rashness. And I think that that thing which I have beside your knowledge thought upon, came from the spirit of God, which governeth our hearts: and receive this book dedicated of me unto you with the same favour, wherewith that your most worthy and dear pupil Edward king of England not long since received my other Commentaries upon the first epistle to the Corinthians: and conceive that my mind was by this dedication (how mean soever it be) to join you a schoolmaster of much renown, with ascholer of most excellency. Doubtless by the authority of the king I taught at Oxford in his last time, those things which you shall here read, and when it was not only required, but also urged at my hands to put abroad this work, I yielded thereto. But considering that it was due to some man of the English nation, I thought you a man most meet, to whom it might be given in the stead of the king now dead. Wherefore I earnestly desire you to take that which I have done not in ill part, but in good, neither think that I meant to burden or to charge you, but rather after asort to couple you together with my king and yours, and in some part to answer unto your deserts both towards religion, and towards myself. I know doubtless that the things which are here taught of me, will not make you either much learneder, or much better: for you both know them already, and also as much as the state of this flesh will suffer do express them in your manners and life. But forasmuch as all are not come so far, I desire and beseech God the father of our Lord jesus, that the things white are put abroad under your name, may at the least be profitable unto others, though you yourself little need them, and that they may enjoy the fruit hoped for. For my earnest desire is that these my writings may serve to the use of the Church of Christ: My desire is to confirm, to amplify and to illustrate the Gospel of the son of God: My desire is to establish the weak in faith, and plainly to instruct the unlearned. And that I may attain to these things, I most earnestly require of you, by your most faithful supplications and prayers at God's hand to obtain them: but I am afeard lest you or some other, should ask me: what needed you at this time to take such great pains in the interpreting of this epistle? Did you think that we wanted expositors either old or new? Doubtless you were not ignorant of them; when as you so often in your commentary allege both Greek and latin Fathers: neither can you dissemble that you have not seen the latter writers for in some places you so follow and tread their steps, that it plainly appeareth that they are after a sort red in your writings. To these things first I answer, that I did not at the first take in hand this charge to write an exposition upon this epistle, for I knew right well that the Fathers both Greeks and latins have with great labour and fruit exercised themselves herein. Neither was I ignorant that there are of the latter writers, which have done the same. First Philip Melancthon, a notable man, who elegantly and with an exquisite method hath more than once explained this epistle. Afterward Martin Bucer, a man not only endued with singular piety and incomparable learning, but also so long as he lived coupled with me in most dear friendship, set forth upon the self same epistle a large and learned commentary. And I had red also two other most shining lights of the church, Bullinger, I say, and Caluine, both most faithful pastors, the one of the church of Tigure, the other of the church of Genena, either of which men hath with great travail to the great profit of the flock of Christ set forth most excellent and most learned commentaries upon all the epistles of the apostle: but it is not my intent in this place to collect and celebrate the praises and virtues of all these men. And I knew that there have been others and that not a few whose learned travails upon this epistle of Paul have been set abroad, and therefore there was no cause (as I said) why I should take upon me the travail to frame a new interpretation, when as other men had in this kind of speaking sufficiently and abundantly travailed. But thus stood the case, when in England, during the time of the Gospel I was appointed to teach at Oxford: I publicly enterpreted the first epistle to the Corinthians, and also this epistle to the Romans, & as the manner is, I privately collected those interpretations that I daily used, which afterward, by the earnest suit of others I was compelled to put abroad, and to make common to all men those things which I had noted for myself alone or a few of my friends: wherefore that which I took not in hand to any such purpose rather to the contrary, first God, and then the instant desires of men, have brought to this point: namely, that those things which were at the beginning destinied to be familiar and private schrolles, should be turned into commentaries. Neither do I profess myself to have been that only author & finder out of all those things which I have upon this epistle written. For I have been in many things excellently well holpen by the old writers in especial, and also no less by the new, such as I have before mentioned, unto whom yet though I have not been every way and in all things agreeable, yet have I not done that either of a corrupt affect of the mind, or of a desire to gainsay, or of a lust to reprove any man: but for that I judged otherwise of some certain things than they did: which I doubt not seeing it was done with a good mind, shall also be taken in good part, when as by this means is not broken the unity of the Church, neither is any part of my good will & reverence towards them thereby impaired or diminished. Secondly this I think to help to the defence of this my edition, for that the fruitfulness of the holy scriptures is so great, that it can not all whole be drawn out of any man, though he be never so wise, learned, witty, and industrious. Wherefore this is earnestly to be wished for, that all men might prophesy, to the end that those unmeasurable riches which still lie hidden in the mines of the word God, and in the hidden veins of the holy book, may with great study be digged out. Which thing as I to my power have taken upon me to do, so I beseech the son of God, that others may surcede, which may prick out gold and silver much more pure than mine, that upon Christ the only foundation of our faith may be built most perfect doctrine to the commodity of the Church. Now should rest for me somewhat to speak of the worthiness, commodities, and intent of this epistle: but I think it good at this time to leave the matter untouched, partly for that these things are in a manner known to all men: and partly for that in the preface we have spoke so much as we thought sufficient touching this matter, and touching a few other things pertaining to the same. Wherefore omitting them at this present, this again I desire and require at your hands (right honourable and worthy sir) that you would vouchsafe to accept my small gift, as a most certain pledge of my love and affection towards you, neither take it in ill part, that with my bold offer, I presume to trouble your honour. ¶ Far you well, and God send you as you have beg●n long to live to our Lord jesus Christ the son of God and redeemer of manking. Written in my study at Tigure the kalends of August. 1558. ❧ The Preface, wherein is set forth the dignity, utility, and sum of the Epistle to the Romans, and consequently of the whole doctrine of Paul. IF the dignity of a book should depend of the praise of the writer, than Chrisostome, than a great many others had bestowed a necessary travail, which have set forth Paul with wonderful praises. But because that the holy ghost is the author of this epistle to the Romans, and Paul is only the writer thereof, therefore I will the more sparingly touch his praises. The Lord called him a Paul a vessel elected to preach the name of our lord jesus Christ. Paul is to be hearkened unto of the Gentles especially. vessel, which in the Hebrew phrase is an organ or instrument, elected whereby his name should be spread abroad throughout the whole world. And the name of the Lord we know is jesus Christ. Nether did Paul preach amongst the Bentiles these letters only or words or sounds, but also those things which are by them signified: namely that jesus Christ is the saviour of mankind, also our wisdom, righteousness, and sanctification, and finally whatsoever good thing we have. And forasmuch as we come of the stock of the Gentiles, we right chiefly to hearken unto him, which above others was appointed the master and Apostle of the Gentiles, and was thereunto separated from his mother's womb. And as valiant soldiers, and courageous horses, when they hear their trumpet blow, do erect themselves do make ready their weapons, neither can their force be restrained: so ought we, when Paul is recited, or when we read him by ourselves, to erect our minds, and all our motions, endeavours & appetites to the obedience of God, as men which feel ourselves stirred up by our own trumpet. And to what office this Apostle was appointed, he declared in the Acts of the apostles when he made his oration to Agrippa the king: when he said, that the lord had said unto him, For to this end have I appeared to thee, to appoint thee a minister What was the ministry of Paul and a witness, both of those things which thou hast seen, and of those things in which I will appear unto thee, delivering thee from the people and nations, to whom I now send thee: that thou mayst open their eyes, that they may be converted from darkness to light, and from the power of Satan to God: that they may receive forgiveness of sins, and inheritance amongst them which are sanctified by faith in me. And with how great diligence Paul executed this office, it is manifest, when as towards the end of this epistle he writeth, that from jerusalem to Illiricum, he had filled all the places round about, with the Gospel. which thing he with so fervent a mind performed, that in the 20. chapter of the Acts he in effect spoke these words to the Ephesians, I have by the space of three years preached the Lord, and that night and day, How Paul behoved himself in the ministry. with many tears, and have opened unto you all the counsel of God: I have not coveted any man's gold or silver amongst you, these hands have ministered to my necessities, and to them that were with me. These words have a wonderful emphasis: He saith that he had preached unto them not one day or twain, but whole 3. years: not by turns & times, but night & day: not with a cold affection, but with many tears: not guile fully or deceitfully, for he opened unto them all the counsel of God: not in a quiet & peace able state, when as the hebrews sought sundry and manifold ways to destroy him: neither had he a regard to his own things, when as he desired nothing that pertained to any man: neither finally took he small pains in this office, when as In what sort all men ought to imitate Paul. with his own hands he got things necessary both for himself and his. These things can not we without shame hear, which so leave destitute our wives, children, family, friends, kinsfolks, and cousins, and finally all those with whom we are conversant, that we never at any time preach either Christ or his doctrine unto them: unto whom yet we ought most fervently to preach. For we are no less Apostles to these, than Paul was appointed for that Gentiles. And when as he saith that he had opened unto them all the counsels of God, it is to be wondered at, how that many will so with tooth and nail hold fast things as necessary to salvation, which we know of what Bishops of Rome, and of what counsels, & of what decrees of men they were brought in, and are not prescribed unto us of Paul, nor of any part of the holy scripture. Paul for the better executing of his office, contemned wonderful great dangers: and where he saw the gate open thither he slacked not to go, although he had many adversaries which sought to withstand him. He was made all things to all men, to the jews a jew, and to those that were without the law, as one that wanted the law: Yea and to the ethnics; when as they had no skill in the prophets Why Paul some times in his sermons used verses of Poets. Paul came to jerusalem to confer his gospel with the apostles. What fruit is to be looked for of counsels. That Paul at the beginning persecuted the church. wanted not fruit. Paul was not of the mean sort. Paul was most studious in the law. Of those things which are said to be done of a good intent. From whence the epistle to the Galathians was written. Why Paul spoke more gently touching the observing of the law to the Romans, them to the Galathians. Paul's secretary was named Tertius. From whence these letters were given. Arguments whereby the jews thought that the Gentles were to be excluded from the Gospel. neither had any knowledge in the scriptures, he cited verses out of their Poets, as out of Aratus, Menander, and Epinemides. And the same Paul was not afeard to go unto jerusalem to confer the Gospel with the chief Apostles, not as though he had small confidence in his doctrine, which he had received from the Lord out of heaven: for he had an assured persuasion, and as the Greacians say such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he pronounced him to be Anathema or accursed, which preached any other Gospel: neither as touching this thing spared he the angels. Neither is it any marvel, for such a certainty faith requireth. Wherefore we learn, that Counsels are not to this end to be called, as though our faith ought to depend of their determinations: but that there we should make manifest, that those things which we believe exactly agree with the holy scriptures, and plainly to prove the same to our adversaries. Neither is there any more fruit or commodity therehence to be looked for. The loving mercy also of God provided, that that also turned to good to the Church that Paul had at the beginning so vebemently persecuted it. For they which afterward saw him suddenly converted unto Christ, could not believe, that this could have happened with out the mighty power of God. For as a man doth not upon the sudden become most vile, so also is not a man of a wicked man strait way made most holy, unless the Spirit of God work the same. Paul was none of the common and mean sort, he was not an obstinate jew, which wanted learning and knowledge, but he was most studious in the law: neither had he bend his study to it only, but also applied himself to the traditions of the fathers. And thereof it came, that he persecuted the Church of Christ. For if he had given himself to the law of God only, without adding unto it the leaven of human traditions, he should the easilier have acknowledged Christ. But whosoever have addicted themselves to human traditions, they must needs be persecutors of the Church of Christ. They say that Paul did these things of a good pretence, and not of an evil purpose, but of an holy intent (as they use to speak) For my part as I confess, that this somewhat diminisheth the greavousnes of the sin both before God and before man (for I do not make all sins a like) so also affirm I that the case is thereby the more dangerous. For they which sin under the show of holiness, and under a godly pretence, and not of an evil purpose, do with the more difficulty return again into the right way, for that they are far of to understand that they sin. Wherefore in that case there needeth the wonderful great mercy and help of God. But this is all that I mind at this time to write touching Paul. Now in what order his epistles were written, Chrysostom as I think hath sufficiently showed. From whom herein only I dissagree, that I think that the Epistle to the Galathians was written at Rome. For that in it he vehemently reproveth the observers of the rites of the old law: touching which matter he spoke more gently in those epistles which he had before written, and in those which were the last he wrote when he was at Rome. For that at the beginning he thought it good somewhat a while to bear with their infirmity, whom he thought mought be won unto Christ, until they were better instructed. But when he afterward understood that the devil abused this gentleness, so that by his false apostles he obtruded that observation which was then but permitted, as a thing necessary to salvation, as though Christ with out it were not sufficient, he began more vehemently to resist, so that he said: If ye be circumcised, Christ is nothing profitable unto you: & other things which were more sharply written to the Galathians than hear in this Epistle. The Scribe which wrote this epistle as Paul indited it, was named Tertius: and he sent these letters from the port Cenchries, which is not far distant from Corinthe, & they were carried to Rome by a Christian woman called Phebe. The occasion that moved him to write this epistle was this: The nation of the jews as they had a great pride in themselves, so also they always envied other nations. Wherefore at the beginning many of them would not have had the grace of the Gospel of jesus Christ communicated but only to the jews. And they thought, although falsely, that the promises were dew only to the seed of Abraham as touching the flesh. Moreover forasmuch as they judged that the Gospel was to be distributed according to the dignity of the receivers, and they saw that the Gentiles were profane and wonderfully addicted to idolatry, they thought them to be unworthy one whom should be bestowed so great a benefit. Yea and the Apostles stayed long, before they went to the Gentiles: although they had heard that Christ gave them in charge to go to all nations, and to preach the Gospel to every creature. Neither as I suppose wanted there some which went about to avoid these commandments, thinking that the Apostles should go to divers nations, to the end to preach Christ to the jews which were dispersed through out the whole world, and not to the ethnics and that which was spoken to all creatures they contracted to their jews: for that all the ●arth is sometimes called that part only which pertained to that jews. But the apostles being illustrated with the holy ghost were never infected with this error. Howbeit they differred their going to the gentiles, for that they knew that the gospel should first be preached in jewry, and they knew not how long they should abide there. Wherefore they waited to have given unto them from God an assured sign when they should go: which their expectation was satisfied. By what sign God first showed that thes should preach to the Gentiles. For the lord by a vision showed unto Peter that the nations were sanctified when he said unto him: Say not thou that that is common, which God hath sanctified: and he impelled him to go to Cornelius the Centurion: unto whom, when he had heard the word of the Gospel, God by a visible sign communicated the holy ghost. These were manifest tokens, that the calling of the Gentiles should no longer be differed. Of this, which I have spoken, the Acts of the Apostles bear witness: in which also we read, that the Apostles & the disciples, that were at jerusalem, wondered, that the Gentiles had received the holy ghost, And Peter was accused by reason of Cornelius the Centurion, for that he had gone to the Gentiles. But he defended himself both in declaring unto them the vision whereby he was admonished, and also showing unto them, that the holy ghost had visibly fallen upon those ethnics. We read also that after the death of Stephan many of the believers went to Antioch, and to Cyprus, and to other places of the Gentiles, but yet taught not Christ but only to the jews. But when they now by Peter's oration manifestly understood that they should no longer stay from admitting the Gentiles, they thought that though they were put down The jews sought to lay upon the Gentiles the yoke of the law. from the first step yet they would stay in the second, namely, to lay upon the neck of the Gentiles converted, the yoke of the law. There were doubtless jews dispersed through out the whole world, to whom the pharisees and priests sent letters not to admit the doctrine of Christ. But they which were now Christians, but yet not thoroughly instructed, wrote, that Christ indeed is to be reccaved, but yet together with him it behoved them to receive the ceremonies of the Whereof sprang the trouble in the church. law of Moses. Hereof sprang no small trouble, and the state of the Church was at that time very unquiet: this was the cause why Paul reproved Peter. And the same Paul consented, to circumcise Timothe, to poll his head in Cenchries, and to offer in the temple at jerusalem a gift, as though he had made a vow. This therefore The fault of the Romans, and of the Galathians, was partly like, and partly unlike. was the occasion that moved the Apostle to write this epistle to the Romans: which were sick of the same disease, that the Galathians were afterward infected with. Howbeit the condition and state of each of these nations was not a like. For the Balathians were first well instructed of Paul, whom afterward the false Apostles and lying preachers corrupted. But contrariwise the Romans were not at the beginning well taught: and as it should seem, they received together with Christ much of the leaven of Moses: but when they knew the falsehood, they repented: wherefore their faith is much commended. But by That Peter was slain at Rome, it can not be denied. whom they were first brought to the faith, many put great doubt. That Peter went thither and was there slain for Christ's sake, I will not deny, when as in a manner all the Fathers and the ecclesiastical histories testify the same. How be it it is not very likely that the Romans were by him first brought to the faith. But peradventure they by this means came to the faith, for that now a great multitude of the Hebrews were come to Rome, partly being brought thither by Pompey, and partly by reason jewry was now in subjection: to the Romans and was brought into the form of a province. And amongst others many of the faithful removed thither. Touching Priscilla and Aquilla it is very manifest What they were as it is most likely, which preached the gospel first to the Romans. Their reason which neglect this Epistle. Commendation of this Epistle to the Romans. by the last chapter of this epistle. By these and such other like of the faithful, the Gospel mought there have his beginning, but not without controversy touching the ceremonies of the law. Some have by reason of these things taken occasion to withdraw men from studying of this epistle: and have said, that from the xii chapter to the end it is worthy to be red, for that there is set forth an excellent institution touching manners. But unto that chapter, forasmuch as (say they) there is nothing entreated of, but only strives and contentions concerning the ceremonies of the law, it serveth little to our use to know them, for that they of conduce not to our times, wherein are utterly removed away the ceremonies of the jews. But these men are far deceaned themselves, and seek also to deceive others. For the whole epistle doubtless is a golden epistle, and most worthy to be red: It containeth places touching natural knowledge, and civil offices, touching the law of Moses, and touching the Gospel: it expliraceth justification and original sin: it setteth forth grace, it entreateth of election, predestination, the execution of the jews, and of the restoring of them again. From the twelfth chapites it containeth what kind of sacrifice we ought to offer, and entreateth touching the magistrate, and touching bearing with the weak, and removing away offence. And who seeth not that these are great matters and most The question being moved touching ceremonies, is reduced to the generality. profitable to be known? But whereas they object unto us, that as touching the first part is entreated of ceremonies I grant indeed, that by the means of them the question began first, which Paul seeking to dissolve reduced it to the genus or general word. And to declare that we can not be justified by the ceremonies of the law, he proveth generally that justification can not come of any our works. And so when he had taken away the genus, the species or parts could by no means consist. For it followeth. We are justified by no works, therefore, neither by ceremonial works, nor by moral works, nor by judicial works. And that the reasons of Paul extend so far I will prove by these arguments Arguments to prove that here are entreated of works generally, and not of ceremonial works only. following. First he teacheth that we are justified by saith, and by the mercy of God, that the promise might be firm. But that promise is not firm if it depend either of the execution of ceremonies, or of the observation of the ten commandments: for that we are as touching each part a like weak. Moreover he saith, that we are justified freely, which word, Freely, is of no effect unless we exclude moral works. For he which worketh, unto him reward is rendered according to debt and not according to grace. Afterward he entreateth of the observation of that law, by which we have the knowledge of sin, which thing belongeth rather to moral precepts, then to ceremonies. This is the law whirh worketh anger: neither doubt we, but that God is more provoked to anger, if we transgress the ten commandments, then if we offend in certain rites and ceremonies. And more over Paul putteth our justification to consist of the grace and mercy of God, to the end our boasting should be excluded. But if thou remove away ceremonies only, and say that we are justified by moral works, boasting is not taken away: for we may at the least boast of them. Farther it is certain, that the ceremonies of Moses pertained to the first table where the worshipping of God is commanded. Neither were the elders any less bound to these ceremonies, than we are at this day bound to receive baptism and the Eucharist. And if Paul prove that we are not justified by those things which pertain to that first cable: much more than is it proved that we can not attain unto righteousness by the works of the latter table. Paul, when he had declared that we are now by the benefit of Christ free from the law, objecteth unto himself, Let us sin more freely, and abide in sin, that grace may the more abound. If the question had been moved touching ceremonies only, he mought have answered: ye are not delivered but only from ceremonies, ye are still bound to the moral law. But he maketh no such answer, but saith, that we ought to sin no more for that we are now dead unto sin, and grafted into Christ, and buried together with him. And the same Paul when he wrote, that by the favour of Christ we are delivered and absolved from those things, which in our flesh resist the law of God, expressedly declared of what law he entreated. For he made mention of that commandment, Thou shalt not lust. Lastly in the epistle to the Galathians, where he entreateth of the self same matter, be pronounceth him accursed which abideth not in all the things which are written in the book of the law. When he saith, all, doubtless he excludeth not moral works. Wherefore this disputation of the Apostle is not superfluous. Yea rather unless he had taken it in hand, the liberty of the Church had been put in great danger, which the devil sought to bring under the law, as though Christ of himself were not sufficient to justify men. And the reasons which are particularly brought in touching ceremonies are A sure reason whereby is proved that no man is justified by the ceremonies of men. not superfluous. For by the self same reasons we may prove that men's traditions, and the rites which men have appointed unto us, are not such worshippings of God, as can not be changed, nor omitted, if they shall seem not to conduce to salvation. For these things much les pertain to the obtaining of righteousness, then do the ceremonies instituted by God himself. Wherefore if these avail not to righteousness then can not those of necessity be required unto it. Thou wilt demand peradventure, whether because of these reasons of the Apostle, we ought to think ourselves loosed from all manner of law. Not so undoubtedly, Whether we be free from the law. neither doth this follow of his sayings: unless thou understand that we are free and loosed from the law in respect that we can not be justified by it. Otherwise we ought to obey it, and to the uttermost of our power to labour to execute it, but yet not with this purpose to seek thereby to be justified. And as touching the ceremonies of the old law, two extreme errors are to be taken heed of, the one is of the Ebionites and others, which jewishly sought to join of necessity Two errors to be taken head▪ of▪ as touching the old law. the ceremonies of Moses to Christ. Contrariwise the other extreme error is of the Marcionites, which affirmed that the old law was not given of a good God, but of an evil governor, the maker of this world. We sail in that midst between these extremities, and affirm, that now after Christ, the ceremonies of the law are not still to be kept, when as their time is now expired. Howbeit we commend them, as things which in the time of the fathers before Christ came, were good: and we believe that they were instituted by the self same God, which is the father of our lord jesus Christ. But to make the discourse of the first part more Abrief content of the whole Epistle. plain, and universally the utility of the whole epistle, we will briefly touch the sum thereof, that it being in that manner laid before our eyes, the whole epistle may have the more light. In the first chapter is set forth unto us, how that neither natural knowledge The first chapter. nor civil offices could by any means justify men: for that it is evidently showed that men endued with them, lived drowned in most horrible sins: which thing should not have happened, if by these things they had been justified. In the second chapter the jews are made equal with the Gentiles, whose The second chapter. life accused as most corrupt: for that they preached that a man should not steal, and yet stole, that a man should not commit adultery, and yet committed adultery, that a man should not commit sacrilege, and yet committed it themselves. By which it is manifest, that the law which they had received brought them not to justification. In the third chapter lest he might seem to deface the law, he confesseth that that The third chapter. it was an excellent gift of God: but yet not of that kind, that it could justify. He attributeth unto it other offices, namely, to bring forth the knowledge of sin. And so he reduceth both the jews and the Gentiles to one Christ, as to the fountain and author of all righteousness. And yet notwithstanding he doth not by this means he saith violate or overthrow the law, but most of all establish it. In the fourth chapter, he proveth the self same thing which he had before The fourth chapter. put forth, by the example of Abraham, who before works, and before he had received circumcision, was for this cause pronounced just, for that he believed the promise of God. This doubtless was imputed to him to righteousness. And to confirm that same he bringeth a testimony of David who saith, Blessed are they whose iniquities are forgiven and whose sins are covered. Blessed is the man to whom the Lord hath not imputed sin. Which chapter if be diligently poised, we shall find, that in it the Apostle in a manner ten times useth this word of Imputation. Wherefore it ought not to seem so strange, if we also use it, when we affirm that concupiscence lest in us after baptism is sin, although it be not imputed unto sin: and although we are not able to get unto ourselves that righteousness, which is the true righteousness before God, yet if we believe in him, the righteousness of Christ is imputed unto us. In the fift chapter, after that this righteousness of Christ is apprehended by The fifth chapter. faith, many things are declared touching it: that is, that it is firm, and embraceth Christ, who died for the weak, for enemies, wicked men, and sinners. And in it is set forth a comparison of Christ with Adam. For even as by him all our kind was vitiated and corrupted, so by Christ are all the elect renewed: yea rather Christ is said to over pass Adam. For he by one sin infected all men: but infinite sins were not able to resist Christ, but that he performed that redemption which his will was to perform. Yea he so used this evil, that he gave the plentifuller grace, where the greater plenty of sins reigned. In the sixth chapter he overthroweth the importunate objection of divers The sixth chapter. which hereof inferred that we should sin freely, and live loosely, if, as the Apostle had said, greater grace should there be rendered, where were found more sins. The Apostle answereth, that their collection was not good, forasmuch as we are dead unto sin and grafted into Christ, we ought undoubtedly to live unto him and not to iniquity. In the seventh chapter he declareth the manner how we are exempted from The seventh chapter. the law. And that is, that forasmuch as in us whilst we live here is not a full & perfect regeneration, and corrupt affections do continually resist the laws of God, by the grace of Christ is brought to pass, that we are delivered from sin, although it perpetually inhabit in our members, and in our flesh. Whereof he concludeth in the eight chapter, that there is no condemnation The eight chapter. to those whih are in Christ jesus, neither walk they according to the flesh. For they have the spirit of Christ, whereby they both live and also are made partakers of the resurrection to come: they mortify the deeds of the flesh, and in themselves they have witness of the self same spirit, that they are the children of God, and by the self same spirit they are confirmed in adversities, to suffer them with a constant and valiant mind: and they have this spirit making intercession for them, & which draweth them to express the similitude of the image of the son of God: and at the last bringeth to pass that they can neither be accused nor condemned before God. In the ninth chapter he answereth unto the jews, which contended that these The ninth chapter. promises were bestowed upon their nation only, and were not powered upon the Gentiles. Unto whom he saith that touching this matter all things are done by the election of God, whereby he hath mercy on whom he will, and whom he will he hardeneth. And he compareth God to a potter, who of one and the self same clay maketh some vessels to honour, and some to contumely. In the tenth chapter he entreateth of the effects of this election, namely, that The tenth chapter. some embrace faith: and other some reject it. And he also declareth that Christ is the end of the law, and that the law requireth this, that we should believe in Christ. And hereby he proveth that the jews attained not to righteousness, for that they went about to obtain it by their own merits, and by their own works: but the Gentles attained unto it, for that they clave unto faith: And all those things he confirmeth by the oracles of God, that the jews (I say) were made blind, and that the Gentiles were received. In the eleventh chapter he mitigateth that hard reprobation of the jews which The eleventh chapter. he had set forth, and declareth, that not all utterly were rejected, but putteth them in good hope, that for as much as their root is holy, many also of that nation shall be holy: howbeit they are in the mean time excluded as touching us, which were wild Olive trees, that we might be grafted into the good Olive tree. And after that this is accomplished, they shall again be received. And so he knitteth up this discourse, that God hath shut up all under sin: and he is compelled at the length to cry out. O the depth of the wisdom of the riches. etc. The twellth chapter. This controversy being thus taken up, he beginneth his twelfth chapter with an obsecration, wherein he requireth us to offer our bodies a sacrifice most acceptable to God, and to approve the will of God, and to have a care that we agree on with an other, forasmuch as we are one body, and one an others members He commendeth also unto us the love of our enemies. In the thirteenth chapter he willeth us to be subject unto the Magiestrates, to The thirteenth chap. The fourteen chap. love our neighbours, to live justly, and to put on Christ. In the fourteenth chapter he commendeth unto us those that are weak in faith that we should lovingly bear with them: and that we should as much as is possible see that concord be kept even towards those which have but small knowledge, that we should bear with them, and to take heed, that through our default they be not offended. And on the other side he commandeth the weak ones not rashly to judge the stronger sort. In the fifteenth chapter he exhorteth to this self same thing by an example of The fifteen chapter. Christ who bore upon him our contumelies and punishments, and communicated himself not only to the jews but also to the Gentiles. He wisheth unto the Romans the holy ghost, and rendereth unto them a reason, why he wrote those letters unto them, he promiseth unto them his coming, & desireth them to pray for him that he might be delivered from the unbelievers amongst the jews which sought his destruction. In the sixteenth chapter being also the last, he commendeth unto the Romans The sixteen chapter. Phebe an holy woman, by whom he had sent unto them these letters. He most courteously saluteth a great many, and admonisheth them to beware of those which use doctrine for the commodity of their belly, and for filthy gain sake. This is a brief The readers ought not to be offended with Paul's manner of speaking. Augustine in his book de doctrina Christiana, attributethen unto Paul a certain eloquence, and manifest sum of this whole epistle, which being set forth unto us, we shall the more readily interpret every thing particularly. But still there are many which therefore abhor from the reading of Paul's epistles, for that he seemeth to speak so rudely and barbarously, that he filleth the readers with tediousness, neither can men easily come to the sense of them. Unto these men we answer that Paul's phrase of speech, if we believe Augustine in his fourth book de doctrina Christiana is not utterly without just order of speaking. Not that he sought after eloquence, but for that eloquence followed his wisdom. For he is judged to speak aptly, which taketh upon him to entreat of things most excellent, and speaketh all those things which are necessary, neither entreateth of them otherwise then behoveth. Chrisostome in his tourth book de Sacerdotio is of the same myde with Augustine: where he maketh a distinction of eloquence, that one is deceitful, whereat men Chris 〈…〉. are amazed, when they see that things of no force are extolled, and things high are plucked down. This eloquence useth colours and deceat. This eloquence find we not in Paul. There is an other eloquence which is of much force to establish doctrines, and most constantly to defend the truth: and with this chief was the Apostle endued. Wherefore let us not in him require the pleasant speech of Isocrates, the high style of Demostenes, the excellent dignity of Plato, or the reverend majesty of Theucidides, but a bare and simple oration, which containeth the knowledge of things most chief, and most strongly confirmeth that which it taketh in hand. They which are slothful and sluggish, pretend at their pleasure the un skilfullnes of Paul: namely, lest doctrine should be required at their hands, when as Paul, as they think without it governed the Church. But let these men take Paul 〈…〉 able to 〈…〉 his audi 〈…〉 ry a lon● reason. heed and consider how they deny that Paul was endued with sharpness of wit and vehemency of speech, when as in the Acts of the Apostles the 9 chapter it is written, that in the synagogues he confounded the jews, and utterly vanquished them in his disputations. And in the 17. chapter it is written, that he so taught, that he continued his preaching even beyond midnight, as when Eutichus The eloquence or Paul brau● a● ad 〈…〉 to men. a young man being overcome with sleep fell out of a window into a parlour. How was it possible, that he should so long time retain his auditory, if he spoke so barbarously or unaptly as these men imagine he did? It is manifest by the self same chapter, that he dealt at Athenes with the stoics and Epicures: & there is none which is in his right wits which will not wonder at his preaching which is described that he had there. He was also of the men of Licaovia taken for Mercury, by reason of his eloquence of speech. And if thou say, these things indeed are true, for that such gifts were breathed into him by the holy ghost: let it be so as thou sayest: therefore his phrase of speech is not to be reproved, as a thing every way unapt and barbarous, And yet doth it not thereof follow, that thereto he added no endeavour at all to speak aptly. He was very diligent in reading and writing: which is hereby proved for that being at Rome and being there a He did 〈…〉 to some adultery in speaking & writing. prisoner, he desired Timothe to cause to be sent unto him a satchel with books and parchment. For although he were a captive, yet he would not want the benefit of studying. And the same Paul writeth to Timothe, to geue himself to reading: Which thing if thou do (saith he) thou shalt save thyself, and those also which hear thee. Doubtless he would not have exhorted his scholar to those things which he himself would not do. By all these things it is manifest that Paul wrote not without diligence and vigilant study. Yea he not without great fruit attained unto three principal points pertaining to eloquence: namely, to Three principal point● of true eloquence. deliver good and holy doctrine, and to confirm the same honestly and holily: to engender delectation by aclene and pure kind of speech: and lastly to how the hearts of the hearers which way he will. Against these things Origen continually complaineth, that Paul hath often Origene. dark and unorderly speeches, and imperfect and maimed sentences and other such like kinds of defects. Jerome is divers, for sometimes he taketh away from Jerome. him the strength and art of Rhetoric and sometime he attributeth it unto him and especially upon the sixth chapter to the Balathians, he writeth that Paul in deed in his own tongue was very skilful, but in a strange tongue he was not able to bring forth deep senses. Which sentence of Jerome I wish to be mitigated. For I think that the holy ghost so governed the tongues and also the pens of the Apostles, that they most aptly and expressedly have set forth those things which are necessary to salvation. And if at any time they seem to stagger in speaking, that came of the greatness and depth of the things which they entreated Why the Apostles speech sometimes fully satisfied 〈…〉 the elders. A similitude o● Origene. of: which things to express are very hardly found amongst men meet words and apt phrases. Farther forasmuch as they spoke to men as yet very carnal & weak, and of the common sort, they framed themselves to their capacity. Touching each part of this difficulty Origen seemeth to bring an apt similitude: That Paul dealt like him that leadeth a stranger to see the house of some great noble prince. He goeth through many parlours, many turnings, many haules, and in a manner infinite chambers: many precious things are showed him, some at hand and some a far of: some things are hidden, or are showed only as they pass by: and whilst the stranger is so often brought in at one door, and led forth at an other door, he with great admiration beholdeth things present only, and is ignorant which way he came thither, or which way to go out. Jerome attributeth unto the same Paul not the pure Greek tongue, but that tongue of the Cilicians, and that which hath mixed with it the properties of the Hebrew tongue. Yea Jerome attributeth unto Paul t●e speech of the C●●cians. Peter. The objections are one thrown. Paul was servant in writing and in speaking and the Apostle himself seemeth to find fault with his unskilfulness of speech, although he claim unto himself, knowledge of things. And Peter the Apostle in his latter Epistle, confesseth that Paul hath in his Epistles, many things hard to be understanded, which men not very well learned, nor thoroughly strong, would pervert to their destruction. These things seem to be repugnant to that which Augustine and Chrysostom have written: but they are easily dissolved. For whereas Origen complaineth of the dark, unorderly, & imperfect sentences, it may by this be excused, for that the Apostle went to work coldly, but wrote with so fervent a mind, that sometimes he may seem to be ravished beyond himself, and he leaving all other study and care, only hereto endeavoured himself, to draw the hearers unto Christ, being not very careful for the fine joining together of words, but using most mighty engines to stir up, and thoroughly to move our hearts. And as streams when they swell and A similitude. rage, carry with them what so ever things are in their way, not observing the disposition of things: So in this Apostle the spirit of the Lord sometimes stirred up the force of writing and of speaking: in whom these things which seem to be faults in writing and in speaking, were most singular virtues. Touching that which Jerome bringeth, I have already declared my judgement. But if thou wilt still continue to prove that the Apostle was not able in a strange tongue to express deep sentences, for that his writings, as Peter said, sometime have in them great obscurity: to this we say, that the divine things whereof he entreateth, can not but be hard to our senses. But this ought not to drive us away from reading of him. For this difficulty Chrisostome. The difficulty and obscureness a●e lenified by continual reading. as Chrysostom teacheth in those things which he writeth in his Preface before the Epistle to the Romans, is lenified by daily studying, and continual reading: and is so lenified, that he was not afcard to say, that we by ourselves without a master, shall be able to understand the things which are there entreated of, so that we occupy ourselves in these Epistles day and night. For we do not, (saith he) by the sharpness of understanding, pierce unto all those things which we understand. For even they also which are of more dull wits, do by continual study, attain to hard things. And he bringeth a very apt similitude: The cogitatious and senses of a man are most hard to be known: yet notwithstanding our friends whom we fervently love, and with whom we are continually conversant, do oftentimes even by a beck, open unto us the cogitations and senses of their mind, without any token of words and speech, by them spoken. So (saith Chrisostom stirs up the people to the study of the holy scriptures. ●here were very many heresies in Chrisostoms' time. An man●r of evils spring of the ignorance of the scriptures. A similitude. he,) shall it come to pass in these Epistles, so that a man love them, and be continually conversant in them. He which asketh, receiveth, he which seeketh, findeth: unto him that knocketh, it shall be opened. This spoke he to the people, exhorting them to the stuoy of the holy scriptures, which scriptures yet our men at this day seek as much as lieth in them to pluck out of the hands of the common people: pretending that there are now many heresies, and therefore it is not very safe nor good for the people to read the holy scriptures. As though Chrysostom's time wanted heresies, and those in deed most pestilent heresies: in whose time the Arrians, the Manichees, the novatians, the Origenistes and innumerable such li●e kind of pestilences troubled the Church. And the same father in the self same place addeth. That of the ignorance of the scriptures spring all manner of eulls: and especially he maketh mention of heresies, dissolute life, and unfruitful labours. Wherefore we must not think that this diligence to attain to understand the scriptures, is in the people vain curiosity, but a profitable study. For the proof whereof, he bringeth an other similitude, Even as if a man walk without this visible light, he must needs stumble in the dark, and so oftentimes fall, so he which turneth not the eyes of his mind to the light of the scriptures must needs of ●orce sin. By these things mayst thou gather, that the difficulty in the writings of Paul ought not to fear away Christians from reading of him. Touching the Cilicians tongue, which is sometimes objected against the Apostle, Why Paul is said sometimes to have used the Cilicians tongue. thus we may answer. That the holy ghost decreed to write those things both for the learned and unlearned. Wherefore it was requisite to use the common and vulgar speech. For it oftentimes happeneth, that the unlearned are through too much exquisiteness and fines of speech so hindered, that they are not able to understand the sense or meaning. For remedy against the same, it behoveth that there should be used a plain and accustomed kind of speech. And as touching the learneder sort it oftentimes happeneth, that they more esteem things beside the purpose and not necessary, neglecting in the mean time those things which are the principal: and they are so sometimes ravished with the admiration of that art, that they little give heed to the matter and wisdom, which is set forth under the ornaments of Rhetoric. Moreover this is to be added, that Paul was the Apostle of him that was crucified, and preached Christ crucified, unto whom were not meat the ornaments and goodly shows of words, lest the power of the cross should be abolished. For this was to be taken heed of, that it should not be ascribed to human wisdom, that men were drawn unto Christ. Neither will I easily grant that Paul had no care at all in the placing of his words and sentences, when as his words are every where sharp, neither can there lightly be found more vehement words: so that Jerome, who sometimes accuseth the negligent speech of the Apostle confesseth that when he readeth him, he heareth not words but thunders: and Paul had without Jerome. Why he useth Hebrew phrases. doubt used this way greater diligence, if he had known that the same should more have conduced to salvation. And whereas it was objected, that the Apostle so spoke Greek, that a man might easily know that he was an Hebrew, it is not to be wondered at: for as much as the Church at that time consisted both of the Hebrews and of the ethnics: which church for that it daily used the scriptures turned into the Greek tongue, it had learned so to speak of things divine, that it did not much disagree from the Hebrew manner and phrases of speech. wherefore Paul is not to be reproved for using towards the Church of Christ such a kind of speech, which was both Greek, and also savoured somewhat of the natural tongue, wherein the oracles of God were set forth. The Apostle (say they) findeth fault with his unskilfulness of speech, he seemeth indeed to do so, but if a man more diligently weigh the thing, Whether Paul foun● fault with his unskilfulness. he shall see that Paul when he said, Although unskifull in speech, yet not unskilful in knowledge, spoke thus by way of granting: not that he acknowledgeth great faults in the speech breathed into him by the holy ghost, but he defendeth himself from false Apostles which said, that his epistles were of great weight and strong, but his phrase of speech when he was present was but weak. Amity (saith he) that I am but of small force as touching my phrase of speech, will they also take away from me the knowledge of things? doubtless although he seemed to those which were strangers from Christ to speak foolishness: yet notwithstanding they which belonged to Christ, judged those things which he spoke to be most high wisdom, as they were in very deed. And when we affirm that the writings of Paul want not eloquence, which yet he sought not after, but it followed him in speaking, yet mean Good arres are not to be contemned of those which prepare themselves to the ministry. we in no wise to fear away men from the study of good arts. Yea rather we give than counsel, that they most diligently apply themselves unto them, that afterward when they come to teach Christ earnestly, they may help them even when they think not of them. For this is not to be suffered in a preacher of the Gospel, that when he writeth or speaketh, he should addict his mind to the precepts of these arts: but if he be instructed with them, it shall be free for the holy ghost to use them when he shall think good. This only aught to be the work of the preacher, to set forth Christ and his word. And if he be well learned, the force of good arts will follow him whether he will or no. But if preachers shall either in writing or speaking labour for finesse & ornaments of Rhetoric, they shall wax cold as touching matter. For the mind of man is not able at one time with a singular sharpness to apply itself to two things. Therefore we sometimes see preachers well learned in arts deal very coldly: & contrary wise such as are not so well learned handle their matters with greater vehemency. But if that measure be kept which I have set forth, an untruth though it be garnished and fenced with good arts shall take no place, and the truth though it be unarmed and weak and without any ornament shallbe made manifest. These arts are placed in the midst, & therefore we may make them to do Christ service and to lose them from the bondage of the devil: so that as Origen said: The heathen woman have her nails paired, her hear cut, and her garment changed. By all those things we gather, that the phrase of speech of Paul is not of that nature, that it ought to fear us away from the reading of these epistles. But let us on the other side consider what pricketh us forward with singular diligence to read this epistle to the Romans. In it is set forth the controversy of justification, a matter of great weight, and such as not only at that time very much Why this epistle is most diligently to be red. vexed the Church of Christ, but also in our time vexeth it, and doubtless it is of that sort, that there is nothing more meet whereby to impel men unto Christ. And besides that, the things which are here written are dedicated to the people of Rome, whose empire extended far even throughout the whole world, wherefore it much made to the salvation of the whole world, what kind of religion they should receive. For the nations under them commonly with great endeavour imitated In teaching the Romans he instructed the whole worlds, the orders, rules, manners, and religion of their Princes. Wherefore when he taught the Romans, he in a manner instructed the whole world: of which thing the devil was not ignorant. For he left no stone unturned, to infect that city with corrupt doctrine. To the accomplishing of this he instigated false Apostles and wicked preachers, which with the preposterous ceremonies of Moses obscured the glory of Christ. Neither is it of small force to the setting forth of the worthiness of this epistle, that Paul himself both was, and was borne a citizen of Rome. Wherefore he was bound and that by no small bond of love to favour these men best next to the Hebrews. Paul loved the Romans best next to the hebrews. In what thing all men agree, and in what they disagree. How the excellenter sort of men thought they should attain to blessedness. What was the opinion of the common people. The people of the hebrews as a mean between both. Paul overthroweth all those things. Now let us come nearer to the matter. It is certain that all men desire the extreme and chief good thing: but they are deceived, for that they sometimes place it in the riches, pleasures and good things of this world. But against these men there needeth no long disputation, for they are sufficiently confuted even of the philosopher's and of them that are but meanly learned. But others thought, that they might attain to perfect righteousness and felicity, if they gave themselves to civil offices, to mortal virtues, and to the contemplation of things most excellent. But others when they saw that even the most excellent men also fell oftentimes into horrible vices, thought that by religious expiations yea rather by superstitions and worshippings, of themselves invented, they might make God favourable unto them of whom afterward they might be able to obtain all good things. This in a manner was the opinion of the common people: which judgement was after a sort not so ill as the judgement of the philosophers. For they were so puffed up with the pride of virtues, and of civil offices, and by reason of their knowledge in things natural, that they thought that these things were sufficient for them to attain felicity. But the common people were not ignorant both of the filthiness of their sins and of their daily offending of God: wherefore they thought it requisite to fly unto religion. And forasmuch as they had no pure nor chaste religion they fell into idolatry. The people of the Hebrews were as a mean between these and embraced either part. By reason of the decalogue or ten commandments they boasted that they had the sum of all virtues: and if they should chance to transgress in them, they had ceremonies prepared for them, to make satisfaction for them. Paul striveth against these things, and proveth that it is not possible for us to obtain righteousness by moral or natural offices. For neither the jews nor the Gentiles do in any wise express in life and in manners, so much as they acknowledge the law either of nature or of Moses requireth at their hands. Neither is it to be granted that we can fully and perfectly observe the law, for than should we obtain perfect righteousness by works, which were utterly absurd: for out justification herein consisteth, that our sins should not be imputed unto us, but that the righteousness of Christ should be imputed to them that believe. There cometh indeed some instauration, when we being justified do work upright works, but that is not perfect. Grace also is given to the regenerate, but not such a grace which removeth away all impediments which are a let to the most perfect observation of the law of God. Neither when we speak this do we set forth paradoxes, or ascribe unto Paul strange things, but we defend those things which most of all agree with th' the doctrine of the Apostle. And as touching ceremonies and rites, of which on the other side the jews boasted, when they are without Christ and without faith, they are counted detestable before God, as jeremy, Esay, and other prophets which were interpreters of the law have most manifestly taught. wherefore it followeth, that although the Hebrews boasted that they were endued with each part of righteousness, yet were they not justified. Howbeit I speak of them, which embraced these parts of the law with out Christ. Ye have now the scope of the Apostle. And in this whole disputation, forasmuch as it is a long discourse, it shallbe very good oftentimes to call to memory this sum of it now set forth. But let us now come to exposition of the first chapter. what is there entreated Of the first chapter specially. The proposition and the confirmation. of I have already declared: namely that the Gentiles were not able by the strengths of nature to be justified. This he proveth, for that they lived most wickedly, and overwhelmed themselves with most filthy sins, when yet notwithstanding they were not ignorant what they ought to have done. But first is set forth a salutation, which I will expound, and afterward will divide the rest of the chap. into his parts. The things that are hard I will the more largely explain: and the things that are easy I will but briefly touch: and in such questions which shall chance by the way I will somewhat the longer tarry. ¶ Places out of the old and new Testament, expounded in this Commentary, by Peter Martyr. Genesis. THis is now bone of my bone, and flesh of my flesh. 4 I will go down and see whether it be so. 55. a In thy seed shall all nations be blessed. 68 a And thou shalt be the father of many nations. 72. b Abraham believed in God, and he imputed unto him righteousness. 73. a Because thou haste done this thing, thy seed shall be increased. 174. a I am the God of Abraham, of Isaac, and of jacob. 68 a The soul which is not circumcised, the 8. day shallbe cut of from my people. 86. b Because thou haste done these things, I have sworn by myself. 104. b The imagination of man's heart, is evil even from his childhood. 121. b God made man after his own image and similitude. 124. b All the days of the earth shall be sowing, and harvest, cold and heat. 218. a It repenteth me that I made man. 363. b And her seed shall break the Serpent's head. 401. b Now I know that thou fearest God. 402. a Exodus. BE mindful of Abraham, Isaac, and Israel thy servants. 41. b Showing mercy to thousands of them that love me. 41. b I am the God of Abraham, the God of Isaac, and the God of jacob. 68 a Thou shalt not lust. 125. a I will visit the iniquity of the fathers, unto the third and fourth generation of them that hate me. 132. b Blot my name out of the book which thou hast written. 241. a If any sin, I will wipe out his name out of my book. 256. a deuteronomy. THou shalt love the lord thy God with all thy heart. 23. a Ye shall destroy the altars, groves, and images. 32. a God shall circumcise thy heart that thou mayst love him. 82. b Thou shalt circumcise the foreskin of thy heart. 85. a josua. YE are not able to serve god. 2 God hardened the hearts of the unbelieving Gentles. 27. Regum. 1. THis is not he whom I have elected. 299. a Regum. 2. ANd he moved David that he should say to joab: go and number the people. 27. a Regum. 3. BEhold the lord sent a lying spirit. 27. a There is no man but sinneth. 159 The Lord was not in the fire, and after the fire came a still and soft voice. 332. b Hast thou not seen Achab humbled before me. 380. b Paralipomenon. 1. HE prepared not his heart to seek the Lord. 28. a Paralipomenon. 2. BEcause God had so wrought, to deliver him into his hands. 27. b Psalms. THey made a calf in Horeb. 24 I have delivered him over to the lust of his own heart. 27. a If they shall profane my Testament. 41. b To thee only have I sinned. 51 In my haste I say every man is a liar. 51. a Against thee only have I sinned, that thou mightest be justified in thy word, and overcome when thou are judged. 51 That thou mightst be justified in thy sayings. 54. a Their throat is an open sepulchre. 55. a The poison of Asps, is under their lips. 55. b The foolish man hath said in his heart, there is no God. 22. a The Lord hath heard the desire of the poor. 381. a Look upon my labour, and my utility, and forgive me all my sins. 382. a Blessed are they, whose sins are covered. 75. a And in his heart there is no guile. 75. b Blessed are the immaculate which walk in the law of the Lord. 75. Hoping in his mercy. 102. a. b Behold I was conceived in iniquity. 130. b The heavens declare the glory of God. 327. b Letoy their table be turned into a snare. 342. b Return O my soul, again into thy rest. 386. a Deliver me in thy righteousness. 385 The mercy of the Lord, is from generation to generation, on them that fear him. 397. b I as a green Olive tree in the house of the Lord, have put my trust in my God. 353. b proverbs. I Do love them that love me. 297 I also will laugh in your destruction. It pertaineth to a man to prepare the heart: but th'answer of the tongue, is of the Lord. 381 Wisdom. GOd rejoiceth not in the destruction of the wicked. 307. Ecclesiasticus. THe furnace trieth the vessels of the potter, and so doth temptation the just men. 273. All mercy shall make place to every one according to the merit of his work. 159. b God hath mercy upon all men, and winketh at the sins of all men, because of repentance. 307 Esay. ANd if he give his soul for sin he shall see his seed a far of. 118 Why hast thou made us to err. 27 judge thou house of Israel, between me, and my vineyard. 47 And every day my name is evil spoken of. 46. b Thou art our father, but we are clay. 276. a Make gross the heart of this people, that they understand not. 270 Behold I say in Zion a stone of trial. 284. b All the day long I stretched abroad my hands, to a people that believed not. 307. a He hath borne our infirmities. 323. a Behold I go to a nation which called not upon my name. 330 How long Lord? even to destruction. 338. a In hearing hear ye, and understand not. 338. a My servant shall justify many, and shall bear their iniquities. 392. b Unto wdome shall I look, but unto the poor contrite. etc. 399. a Heaven is my seat, and earth is my footstool. 399. a Jeremy. BE ye converted unto me, (saith the Lord) and I will be converted. 388. a 381. b If I shall speak of a nation or kingdom. etc. 273. b They have forsaken me the fountain of the water of life. 23. a The way of man is not in his own power. 177. a Though a mother can forget her child, yet will I not forget thee. 307. a Not according to the covenant which I made with your fathers. 362. b If a nation shall repent him of his wickedness, I will repent me of that which I spoke against him. 309. b ezechiel. THe son shall not bear the iniquity of the father. 131 As truly as I live saith the Lord: I will not the death of a sinner, but rather that he be converted and live. 300. a Walk in my ways, and make you a new heart. 381. b If the wicked men shall repent him of all his sins etc. 402. a If a prophet be seduced, I have seduced him. 27. a Noah, Daniel, and job, shall deliver their own souls only. 42. a Daniel. Redeem thy sins with alms. 382. a Osea. TAke a wife to thee of fornication. etc. 290. b Ye are not my people, that there shallbe called the children of the living God. 290. b Thou shalt call me, my man, and not my husband. 334. b Joel. EVery one that calleth upon the name of the Lord, shall be saved. 68 a. 321. b Amos OVer iii evils, and over four I will not convert him. 133 a Nahum. WHat do ye think against the Lord: he will make an end, neither shall tribulation arise the second time. 37. a. 118. 131 Abacuk. THe just man shall live by faith. 17. b Zacharie. BE ye converted unto me, & I will be converted to you. Malachi. Jacob have I loved, but Esau have I huted. Matthew. judge not, and ye shall not be judged. 36. b When ye have done all these things, say we are unprofitable servants. 39 a An evil tree can not bring forth good fruit. 185. a He which seeketh, findeth, and unto him which knocketh, shall be opened. 284. b Ask and ye shall receive, seek and ye shall find. 383. b Many sins are forgiven her, because she hath loved much. 383. b Lord have we not in thy name prophesied? etc. 394. a Save me, otherwise I pearish. 11. b I am the God of Abraham, of Isaac, and of jacob. 68 a Unto the blood of Zacharias, the son of Barachias. 96. a Blessed art thou Simon Bariona, for flesh and blood hath not revealed this unto thee. 126. Come ye blessed of my father, receive the kingdom. 192. b Heaven and earth shall pass away, but my words shall not pass away. 218. a What so ever ye would men should do unto you, do ye the same to them. 240. a No man knoweth the father, but the son, and he to whom he will reveal him. 303. b He hath borne our infirmities. 323. a Unto him that hath, it shall be given, but he which hath not even that which he hath, shall be taken away. 339. b Why speakest thou in parables to them. ibidem forgive us our trespasses, as we forgive them that trespass against us. 382. a How often would I have gathered thy children, as the hen her chickens. 306. b What so ever ye shall ask believing, it shallbe given you 383 Come unto me all ye that labour. 398. b Mark. HE which believeth, and is baptized shallbe saved. 68 a Go ye and preach the gospel. 383. b Luke. THat you may eat and drink upon my table. etc. 88 b For he hath looked upon the humility of his handmaiden. 298 give alms, & all things shall be clean unto you. 383. b Led us not into temptation. 27 When you have done all these things, say we are unprofitable servants. 39 a Many sins are forgiven her, because she hath loved much. 339. b Go out into the high ways and streets, and compel them to enter. 361. a Blessed is that servant, which when his Lord cometh, shall find him thus doing. 348. b Ihon. Now I will not call you servants, but friends. 1 The true worshippers, shall worship in spirit & truth. 8. a He which amongst you is without sin, let him cast the first stone at her. 36. a Neither hath this man sinned, nor his parents. 133. a He which is borne of God, sinneth not. 149. a If any man love me, he will keep my commandments. 397. a If ye had God to your father, doubtless you should love me. 397. a True worshippers; worship in spirit and truth. 8. a He which believeth not in the son, hath everlasting life 19, a Now you are clean because of my word. 80. b That we have obtained grace for grace. 145. a The poor ye shall have always with you, 200. a Behold I am with you to the end of the world. eodem The bread which I will give, is my flesh. 201. b To as many as received him, he gave them power to be made the sons of God. 205 That that might be fulfilled, which was spoken. 325. b I give you a new commandment. 283. a Who so ever the father hath given me, no man can take away. 308. b The world can not hate you. 341 All things were made by it. 360 This is eternal life; that they acknowledge thee the only true God, and whom thou hast sent jesus Christ. 392. a This is the work of God, that ye believe in him whom he hath sent. 406 a how can ye believe when ye seek glory at men's hands. 394 Receive ye the holy ghost. etc. 361 Are there not twelve hours in the day. 420. b Acts. YE men of Athens, I show unto you, that God whom ye ignorantly worship. 181 Behold, God hath given to thee, all that sail with thee. 41 That the scriptures should be fulfilled. 308. a Repent and be baptised every one of you. 364. b By faith purifying their hearts 392. a 1. Corinthians. IF I have all faith, so that I can remove mountains. 393 The temple of God is holy. 5 They did all eat the same spiritual meat. 81. b They were all baptized in the cloud, and in the sea. eodem They drank of the spiritual rock following them. 81. b Your children are holy. 133. b The dart of sin is death. 139 The rock was Christ. 199. b I chasten my body, and bring it into bondage. 309. b To them that are called both jews and gentiles, Christ the son etc. 297. b That the believers stand by faith 355. a He that standeth, let him take take heed that he fall not. 〈…〉 d. Dividing to every one particularly, as pleaseth him. 〈…〉. a 2. Corinthians. EVen whom the God of this world hath blineded. 28. b Ye are the Epistle of Christ, wrote by our ministry, and written not with ink. etc. 49. b I know none as touching the flesh. 241. b Not in tables of stone, but in fleshy tables. 43. b What great care it hath wrought in you, yea what clearing of yourselves. 166. a Therefore we after this, know none according to the flesh. 241 The God of this world, hath blinded the hearts of the unbelievers. 28. b Thou standest by faith. 390. b Galathians. HOw are ye again turned to the weak and beggarly elements of the world? 82. b He which is circumcised, is debtor to observe the whole law. 86. a The law was put because of transgressors. 90. a As it pleased him which separated me. etc. 2. b Although it be but a testament of a man, yet when it is confirmed, no man rejecteth it, or addeth any thing to it. 62. Cursed is he that abideth not in all the things that are written in the book of the law. 89 I would to God, they which trouble you, were cut of. 345. a Considering thyself, lest thou also be tempted. 356. b The scripture hath shut up all things under sin 365. b The end of the law is Christ. 385. b The law is our schoolmaster unto Christ. 391. a By the law no man is justified before God. 410. a Ephesians. BY grace ye are made safe through faith, and not of ourselves. 391. a We also were by nature the children of wrath. etc. 102. b Who hath predestinated us according to purpose. 225. a Not of works least any man should glory. 376. b By whom we have access by faith. 269. a philippians. christ was in the similitude of men. 194. b Taking upon him the shape of a servant. 1. b We are the circumcision. 49. b Yea I think all things but loss for the excellent knowledge of jesus Christ. 158. b With fear and trembling, work your salvation. 384. a Colossians. WE are circumcised in Christ, by the washing away the sins of the flesh. 81. b In whom ye are circumcised with circumcision, not made with hands. 85. a Mortify your members which are upon the earth. 411. b Thessalonians. THis is the will of God your sanctification. 269. a 1. Timothe. I Obtained mercy, for that I did it ignorantly, and of infidelity. 2. b Save that which is given thee to keep. 3. b Unto the just man the law is not given. 59 b God will have all men to be saved. 269. a Adam was not deceived. 100 a Which is the saviour of all men. 306. b They that minister well, get unto themselves a good degree. 350. a The elders are worthy double honour. 428. b 2. Timothe. I Have from my progenitors worshipped God with a pure conscience. 8. a All scripture inspired by God, is profitable to teach and to reprove. etc. 96. b I know whom I have believed, and I am assured. 101. a In my first defence no man was on my side, all men forsook me. God grant it be not imputed. etc. 103. a I have fought a good battle, I have finished my course. etc. 158. b He which shall purge himself, shall be a vessel to honour. 255. Of whom is Himeneus and Alexander, which have made shipwreck as concerning faith. 404. b Titus. THey confess that they know God, but in dedees they deny him. 396. b hebrews. IN that he saith now, he hath abolished that which was before. But that which is abolished and waxen old, is even at hand to vanish away. 82. a Be not wanting to the grace of God. 141. a With such sacrifices is god won as by merit. 159. b The saints by faith have overcome kingdoms. 391. b It is impossible for those which have once been illuminated. 266 Faith is a substance of things to be hoped for. 368. b S. james. MAn is justified by works, and not of faith only. 69. a God tempteth not unto evil. 28 Patience hath a perfect work. 100 Let no man when he is tempted, say that he is tempted of God. 269. a Abraham, was he not justified by his works. 74. b He that cometh to God, aught to believe. etc. 399. b 1. Peter. Charity covereth the multitude of sins. In the power of God, are ye kept to salvation by faith. 291 When once the long suffering of God abode in the days of Noe. 401. 1 Be ye subject for the lords sake. 427. a S. Ihons' epistle. HE which is borne of God, sinneth not. 149. a Perfect love driveth forth fear. 280. b. 383. a God gave them power to be made the sons of God. 382. b He that loveth not, abideth in death. 397. a Every one which believeth that jesus Christ is born of god. 391. b This is the victory that overcometh the world our faith. eodem We have an advocate with the father jesus Christ. 65. a There are iii things which bear witness, blood, water, and the spirit. 79. b Herein is charity perfect in us that in the day of judgement we have confidence. 383. a jude. ANd Enoch the seventh from Adam, prophesied of such: saying, behold the Lord cometh. etc. 403. a apocalypse. CHrist shall reign a thousand years with his saints. 88 Behold I stand at the door and knock. And if any man open unto me, I will enter in and sup with him. 384. a Take vengeance upon the earth for our blood. 345. b Until he put his enemies under his feet. 360. b Hold fast that thou hast, lest an other receive thy crown. 347. b ❧ Common places, Of justification. 367 Of Predestination. 285 ❧ The first Chapter. Paul the servant of jesus Christ, called to the office of an Apostle, put apart to preach the Gospel of God, which he before had promised by his Prophets in the holy Scriptures, of his son which was begotten of the seed of David as touching the flesh, and declared to be the son of God with power, according to the spirit of sanctification, in that jesus Christ our Lord rose again from the dead, by whom we have received grace, and the office of an Apostle, to be obedient to faith among all nations in his name, of the number of whom ye also are, the called of jesus Christ. To all you which are at Rome the beloved of God called Saints: grace and peace to you from God the father, and from the Lord jesus Christ. As touching the salvation, first we must note, who it is that writeth Three things to be considered in this salutation. it: secondly, to whom it is written: lastly, what manner of good things he which saluteth wisheth unto them. It is Paul which saluteth: the Romans are they whom he saluteth: and the good things which he wisheth them, are grace and peace: indeed, the chiefest things which of men can be attained unto. Rhethoricians precepts concerning Prohemes are here observed. Rhetoricians use in their Prohemes to get unto themselves authority, diligent hearing, and benevolence: which thing the holy Ghost here fully performeth. For whilst that Paul doth adorn himself with these titles, he winneth unto himself authority, and he also when he maketh mention what are the things that he will entreat of, maketh the minds of the readers attentive. And in wishing unto them such excellent good things, and opening his great love towards them, he obtaineth their good will. For by that means are they drawn to love again such a man, which so well wisheth unto them. Why he is so long in his salutation. If any man think that this salutation is more full of words than needeth, they must remember that Paul was grievously accused of false Apostles, that he had fallen from the law, and agreed not with the other Disciples of the Lord: and that he was not to be counted for an Apostle, which had not been conversant with the Lord in the flesh, as the other Apostles were. To all these false accusations it was necessary to answer even in his Proheme, that he might have the better ear given unto him. As touching his name I will nothing speak, for I know that the elders did not rashly give names. But because the holy Scripture testifieth not, for what cause he was either called Saul in the Jewish religion, or Paul after his conversion, I will omit conjectures, neither will Paul claimeth unto himself three titles. The propriety of a servant. I stand about this thing. In his superscription he setteth forth three titles whereby he beautifieth his name: the first is, The servant of jesus Christ,] and that name is common unto all the faithful. And the property of a servant is this, not to be his own man, but to do the business of his master. Wherefore if we be the servants of Christ, this is required of us, that what soever we live, breath, and think, be directed unto Christ. And in these words are false Apostles reproved, which sought their own things, to satisfy the belly, and to increase their gain: and they wan not men to Christ, but rather to Moses, or to themselves. For as much as to be the servants of Christ, is (as we have said) a thing common unto us all, let us diligently consider the Metaphor, whereby we are so called: namely because we ought so to obey God, as servants do their masters. But we are far of, from performing it. For servants do spend the Note wherein the most part of men differeth from the service of God. least part of the day about their own business: and all the rest of the time they are occupied about their masters affairs. But we do far otherwise. We are a very short space, or an hour of our time, occupied about things pertaining to God, but all the rest of the time that is granted us, we spend about things humane and earthly. A servant hath nothing of his own nor proper unto himself: but we do privately possess many things, which we will neither bestow for God's sake, nor for Christ's sake. servants when they are beaten, and stricken, do humbly desire pardon and forgiveness of their masters: but we in adversities resist God, murmur against him, and blaspheme his name. Servants do receive only meat and drink and apparel, and therewith are content: but we never come to any end or measure of heaping up of wealth and riches. servants when they hear the threatenings of their masters, do tremble from top to toe: but we are nothing moved with the threatenings of the Prophets, Apostles and holy Scriptures. Servants will neither have talk, nor familiarity, nor yet show any signs of amity unto their masters enemies: but we are continually in fellowship with the devil, the flesh, and the world. Wherefore We ought to serve God more than servants ought to serve their masters. we are far from that service which we own unto God, whom yet we ought much more both to obey and to serve, than our servants ought to obey and serve us. For God besides that hem both feedeth and nourisheth us, hath also brought us forth, & hath given us even our being. Farther what soever servants do towards us, all that is to our commodity, and nothing helpeth them: but we contrariwise, when we serve God, do bring no profit or commodity unto him. For though we live justly, he is thereby made never a whit the better or more blessed than he was before. Also we give little or nothing unto our servants: but God hath for us given forth his only son, and together with him hath given us all things: We promise unto our servants a very small reward: but God hath promised unto us the same felicity, which Christ himself hath the fruition of. Whereby appeareth how much more we are bound to serve him, then are our servants bound unto us. But in that we have said, that this vocation is common to all, to be the servants of Christ, it seemeth not very well to agree with that which is written in the Gospel: Now I will not call you servants, but friends. Paul also seemeth john. 15. Rom. 8. to be against it, which said: Ye have not received again the spirit of servitude in fear: but the spirit of children, whereby we cry: Abba, Father. And contrarily we can not deny but that we are the servants of God. Christ hath paid the price for us, wherefore being redeemed of him, we are his servants. God hath created us: and it is the rule of the works of every artificer, to serve There are two manner of servitudes. him that made them. Wherefore there must be had a distinction, namely of the inward man, and of the outward, of the spirit and of the flesh. As touching the outward man, and works of the body, we are called servants: because we execute offices in serving God, and our neighbours as much as lieth in us. Further, In what part we are servants. as concerning adversities and the cross which we daily suffer, we are punished of God, no otherwise then servants are stricken and beaten: not in ded● always for punishment sake, as they are, but for the most part, to try our faith, and that the flesh and the lusts thereof should be repressed, and that repentance of our faults and sins, which continually break forth should be stirred up. Also the form and humble behaviour, which the faithful use, hath a show of a certain servitude. After which manner Christ also to the Philippians is said to have taken upon him the shape of a servant. But our spirit because, In what part we are free. it is not moved with the hope of reward chief, or with the fear of punishments, but freely and of his own accord executeth the commandments of God, therefore we are said to have the spirit of children. Also because we are kindled with love and not compelled of necessity, we are friends, neither are we dishonoured with a servile condition. Paul hath manifestly said: when I was free from all men I was made the servant of all men, and in that manner to serve God is a thing of no small weight. For in the last chapter of the book of josuah we read, that that Captain preached unto the people of Israel: Ye are josu 24. Augustine. not able to serve God. Of which place Augustine entreating in his questions, which he made upon that book, saith: If we will serve God according to his dignity and majesty, and as the law requireth, it is impossible for us. Wherefore that people should have answered the Prophet, we will go about and endeavour ourselves to perform that: and when we fail, we will desire pardon, and by prayers we will obtain strength, daily to behave ourselves better. But they with great stoutness and much pride answered: we will serve our God, and will do all those things, which thou hast spoken. What could be more arrogantly spoken then this? Yet experience taught that the Prophet spoke the truth. And for as much as it is a thing so hard unto our flesh, hereof it cometh, that commonly we find that men are said so to serve God, as Nabucadnezar in the 45. chap. of jeremy, is called the servant of the Lord: namely because he fulfilled How the wicked serve God. his will in overthrowing of jerusalem, although he meant far otherwise. So many in deed do the will of God, but not with that mind to serve him: but the godly only have a regard to that, wherefore they may truly be called the servants of God. And David to amplify that said: Because I am thy servant Psal. 116. and the son of thy handmaiden. For he which is borne of a handmaiden is not only a servant: but also is borne a servant, for the child followeth the condition of the mother. But to serve is sometimes all on with that which otherwise To serve is religiously to worship. we say to worship, & servitude is a worshipping or Religion which is given unto God. The hebrews call it Abad and Aboda, neither displeaseth it me so to understand Paul, as if he had said: I was once a persecutor, but now I am a worshipper of jesus Christ. And in this phrase of speech is to be seen the Hebrew phrase, whereby Abraham, Moses, David and job, and many other are commended, for that chief, because they were the servants of God. But that in other tongues is not counted an honour or praise, but the hebrews do after such manner commend the most excellent men. Wherefore in Esay the 49. chap. it is said unto the people of Israel, that it is not a thing of small weight, to be the servant of the Lord. And undoubtedly to acknowledge the true God and to worship him, is the head and chief point of wisdom. In that that he saith he is the servant of jesus Christ, that is, of our salvation, of our king and Priest, it followeth, that they to whom he writeth, should gladly and willingly receive & hear him. He claimeth also unto himself an other title, namely that he was called to be an Apostle. For there are many kinds of services: for some are Prophets, some Apostles some Evangelists. etc. He declareth now presently by what kind of service he pertained unto Christ: namely because he was his Apostle: which degree is the chiefest in the Church, and he doth not arrogantly claim the same unto himself, as though he himself usurped it. For he affirmeth that he was called: whereby he showeth the great power and strength of the word of God, by which God most mightily bringeth to pass what soever pleaseth him. Neither, to call is any thing else as touching God, then to bring to How God is said to call any thing. pass or else to appoint any thing. Wherefore by creation it is said that he called those things, which were not, as if they had been. And the Prophets write, that he sometimes called pestilence, famine, and the sword, that is he brought to pass that they should be, and range abroad among men. They among us are said to be of exceeding great power, which bring to pass great things only by their commandment. Therefore we attribute the same thing unto God, because by his word and calling he maketh to consist what things so ever he will. Apostles, in the Greek are called, sent, yea and Christ also in the Epistle to the hebrews is called an Apostle, that is, sent of the father: and this his Christ hath communicated his Apostleship unto his disciples. dignity he hath communicated unto his Disciples, for he said: As my father hath sent me so send I you. And in that Paul saith that he was called he showeth that he was called when he thought nothing of it, but was occupied otherwise, for he was persecuting the Church, and was taken in the very crime itself, and as the Grecians say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, in the very act. By which place they which defend works of preparation may see, that Paul had none such: unless a man will say that to persecute the Church was a good work. They are wont to object that God had a regard to his zeal, purpose, and his good intent: and therefore had mercy upon him. For it is written unto Tim: that he obtained mercy, 1. Tim. 1. Paul acknowledgeth that merits were not the cause of his calling. A place to Timothe expounded. because he did it ignorantly and of infidelity. But Paul acknowledgeth no merit to be the cause of his calling, when he saith unto the Galathians: When it pleased him, which is in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And to Timothe: and I have obtained mercy that God should in me first show his long suffering, & that I should be an example of those which should believe. So he utterly ascribeth his calling unto the mercy of God and not to his merits. But where they allege, because I did it ignorantly and of infidelity that is therefore said, to declare that there needed mercy, where so perilously reigned ignorance and infidelity: not that infidelity and ignorance which are sins, should deserve pardon. And by this prerogative, that he is an Apostle by calling, he stoppeth the mouth of his adversaries, which said he was not an Apostle, because he was not conversant with Christ: he answereth them that notwithstanding yet was he called of him. And against those which said, that he had fallen from the jewish Religion, he excuseth himself, because he obeyed God which called him. But although it here appear not by whom he was called, yet unto the Galathians it is expressed. For there it is written, not of men, neither by men. For that which the Grecians call, Apostles, the hebrews call Scheluthtls, Jerome interpreteth that Jerome maketh three manner of sendinge. some are sent of God and not by men, as Moses, Esay, and Paul: other are sent of God, but yet by men as Elizeus by Elias, David by Samuel, and as there were also many other: other are sent by men only & not by God, as they which are set over Churches not by just election, but by affection of the flesh, or by favour or gifts. And these can not be deposed, for as much as they have the ordinary manner of institution although they can not be counted chosen of God: lastly there be other which thrust in themselves, neither are they sent of God nor yet of men: as at this day do many anabaptists, which being moved only of their own will, break into the ministry. This was the office of Paul, & of the other Apostles to execute this function in Christ's stead, which thing in Paul god did illustrate by many miracles, to the end there should be no doubt thereof, for as much as it was not known unto men, for they had not seen him conversant with Christ. There is also added an other title, whereby Paul adorneth his What was the putting a part of Paul. name: namely that he was put apart for the Gospel's sake, to declare that his vocation, which he hath now made mention of, had his beginning even of the predestination and election of God. And in the Epistle which he writeth to the Galathians he manifestly openeth the nature of such a putting a part when he saith, that he was segregated from his mother's womb, that is elected, not rashly, but with great wisdom and observation. Hereby we learn that that is false which some men think, namely that some men are borne good, and other some evil: Undoubtedly we are all borne the children of wrath, neither is We are all borne in sin. there any inequality, as touching birth, but it is the predestination and election of God, whereby we are united and grafted into the members of Christ: although some of the fathers sometimes said, that therefore some are predestinate of God, or separated from other, because he foresaw that they would uprightly use both grace and also free will: howbeit they speak not that out of the words of God. Neither did Paul at any time use this reason, yea rather he said of jacob and Esau: before they were borne, or before they had done any good or evil. etc. Which reason, had sclenderlye commended the grace of election, which then chiefly he intended to do, if it should be understand according to these men's interpretation. For a man might have said: although these being little ones had as yet done nothing in act and in very deed, yet as touching the providence and sight of God, unto whom all things are present, they had done both good and evil: according unto the which they were either predestinate or reprobate. And by this objection, the argument of Paul should have been very much weakened. Farther, to tender this cause of the election of God, it was not so hard a thing, the the Apostle should have needed to stop the mouth of man, complaining of the justice of God. Which thing yet he doth, when he saith: But who art thou O man which answerest unto God? Hath not the potter power over the clay, of one and the self same lump, to make one vessel to honour, and an other to contumely? And he crieth out, Oh the depth of the riches of the wisdom and knowledge of God: how unsearchable are his judgements, how investigable are his ways? which thing undoubtedly needed not to have been spoken, if the question might so easily have been dissolved. Add this also which he saith in an other place. It is not of him which willeth, nor of him which runneth, but of God which hath compassion. And again, he hath mercy upon whom he will, and hardeneth whom he wil Whereby is manifest, that we are chosen to salvation, not by our works foreseen, but of mere goodness. But the knowledge of election and predestination hath a double utility: first that we should not despair in adversity, but The knowledge of predistination is profitable. rather remembering that we were dear unto God, before the foundations of the world were laid, and that he hath not only elected us, but also called us and justified us, we should not doubt, but that he hath a care over us, so that he even now also will not forsake us. It is of force also to repress our pride, that we should not be puffed up for our works or holiness of our life, knowing that we have these things only of the election of God. And hereby also it manifestly appeareth that God chooseth us not for our good works which he foreseeth: for as much as they are comprehended in predestination. For whom God hath predestinated to salvation, unto those same also hath he appointed to give both grace and means, whereby they should come unto salvation. These are the two principal utilities which the knowledge of predestination bringeth unto the elect. Wherefore they which have such cogitations of it, that Who abuse the knowledge of predestination. they are driven to desperation, as though they could find no remedy whereby to avoid reprobation: or else do put so much confidence therein to live loosely and at pleasure, saying that it maketh no matter, for that, seeing they are predestinate they can not be condemned: what do they else, but most wickedly abuse a good thing? Every thing ought to be taken by that part whereby it may be holden. For a sword is not drawn by the edge or by the blade, but by the Every thing must be taken by that part whereby it may be holden. haft: neither is a vessel taken by the midst of the belly, but by the handle or ear. So predestination ought to be referred to the commodities now declared, and not to those things which may engender destruction. These notes and these titles hath Paul affixed unto his name, that we should not think him to be a wandering man, which rashly sowed contentions concerning religion, and that we should understand that there is a great difference between Apostles and other common ministers: although there be some which dare teach, that we must no less believe the Bishop of Rome, than Paul the Apostle. I grant in deed that either of them do both thunder and lighten, but yet after a far divers and sundry manner. The Pope thundereth and lighteneth with bulls, bells, guns, and weapons of war: but Paul hath by the word of God, The Pope and Paul do diversly thunder and lighten. by admonitions, rebukings, wholesome doctrine, & by miracles thundered and lightened in the Church. But let us see by what reason these men defend their opinion. They say: the bishops succeeded the Apostles, wherefore both have one and the self same authority, and to both ought we to obey a like. But we answer them thus. It is true that the Apostles departing out of this world, left Bishops to be governors over Churches: but we utterly deny that Apostles & Bishops are not of like authority. Bishops succeeding the Apostles, are endued with the self same or like authority: and that thing we prove after this sort: first, because we see that the Apostles were to this end chosen, to constitute the religion and dignity of the Gospel, and to publish unto the believers, the things which they had heard of The difference between the Apostles & Bishops. Christ. But bishops are to this end instituted, to defend those things which are contained in the Gospel, and in the holy Scriptures: which they must so take in hand to defend, that they add no new things unto them, nor feign any new traditions at their own will and pleasure. Farther, the holy fathers which were Bishops, when they gave themselves to writing, do confess, that they are only intreaters or interpreters of the holy Scriptures, and will not that those things which they writ, should be had in so great authority as we attribute unto the Canonical Scriptures: yea rather they forbid that any credit should be given unto them, if they speak any thing against the holy Scriptures. Thirdly to the Apostolical doctrine were adjoined many miracles, whereby their authority is confirmed: which thing we see is not done in these traditions of the elders. Farther, we are sure that the Apostles wrote by the inspiration of the holy ghost: which thing undoubtedly we dare not affirm of our Bishops. Wherefore we conclude, that the Apostles could not err in those things which they wrote. But we see that the bishops very often times made ungodly decrees as touching rules of religion, as it appeareth in the Counsel of Ariminum, and also in the second Synod of Ephesus, and also in many other, yea and they also erred very much in their acts. At Chalcedon and Chrysostom deposed. Constantinople were Synods gathered together, in which Chrysostom was condemned and deposed: which thing also was done in the name of those bishops which were of a right and perfect faith. And there might be alleged many examples of the like sort. Paul also writing unto Timothe, prayeth him to save that which is given him to keep, declaring, that he ought neither to add nor to diminish any thing of the doctrine of the Gospel received: that is, to keep justly the thing committed unto him. Let this also be added, that the Apostles be so unto the Bishops and Ordinary pastors, as in the old time were the Prophets unto the high priests and priests. For they might write books, and adjoin them unto the Canonical Scripture. For Samuel added his books unto the Scripture. isaiah, jeremy, and the other Prophets, added their Monuments unto the Scripture: which thing the Scribes, Priests, and high Priests could not do. The Apostles called the Gentiles, and abrogated the ceremonies of the law: which thing was above the power of the high priests and priests. The Apostle doth therefore set forth himself by these titles, that Why Paul ascribed unto himself these titles. when we read him, or hear him, we should think that we hear not the words of a man, but oracles from heaven. Here is also put in the praise of the Gospel, which must be read by a parenthesis, and the same extendeth even unto this place, where he saith: To all which are at Rome. etc.] The Gospel to speak briefly, is the preaching The gross definition of the Gospel taken of the matter. of Christ offered unto us to salvation, according to the promises made in the old tyme. This commendation is taken of the matter, which is entreated of in the Gospel: because every science and faculty hath his dignity of the thing, that it entreateth of. Afterward is given an other definition, and that is another definition of the Gospel taken of the efficient cause. taken of the strength of working, namely that the Gospel is the power of God unto salvation: that is, the instrument whereby Christ would have us saved. Definitions taken of these causes ought to be joined together, to the end to have the more full knowledge of the Gospel. In that it is said: Which he had before promised. etc.] It is a preventing, whereby he declineth the envious name of newness. For the Gospel was counted a new doctrine. For they which heard Paul, thus reasoned with them selves: The old patriarchs and the Prophets had salvation, and a Church, and yet they wanted your Gospel: therefore this doctrine is not necessary, yea rather more than needeth. Here Paul confesseth that the elders were saved, but The doctrine of the Gospel is not new. not without the Gospel. For in as much as God had before promised it, by the faith of this promise they were all made safe. But now it appeareth new doctrine unto you, because ye have overwhelmed this promise with human traditions, and have made it obscure with your own inventions. This self same argument may we at this day make against our adversaries, which cry out that we bring in new doctrine. Undoubtedly we go about no new thing: but they have utterly brought in strange and new things, of which there is no mention at all made in the holy Scriptures: yea we know that very many things which they defend, were received long after the Apostles time, out of the decrees or Synods of Bishops. And if there be any, whose original is not certainly known, yet do not the holy Scriptures make any mention of them. But here the Apostle doth for this cause commend his Gospel, because it was before promised by the Prophets in the holy Scriptures. All these things have a wonderful When the promise of the gospel beg●n. emphasis. For that which was so long time before promised of God, can not be but excellent and wonderful. And this promise began from that, which Adam, inspired with the holy ghost spoke: This is now bone of my bones, and flesh of my flesh: which the Apostle to the Ephesians, taketh to be spoken of Christ Gen. 2. and of the Church: and from that also, which was said unto Eve: Thy seed shall Gen. 3. break his head in pieces. Afterward it was extended with continual oracles by the patriarchs, & holy Prophets, even unto the end. Prophet's are here taken for excellent men, namely interpreters of the word of God: and by this word are signified all the writers of the Canonical Scripture, of what degree soever they were of. And that which is added: in the holy Scriptures,] pertaineth to this end, to show that they are not vain oracles which he citeth, for as much as they are extant in the holy Scriptures. For they are sealed with public writings, and ratified and firm by an instrument. And in speaking of these things, he commendeth himself, which was the minister of so great a Gospel. And by the self same means he calleth them back, both from ceremonies, and also from Philosophy: unto which things they were wonderfully bend. It followeth: Which was made of the seed of David.] The incarnation of the Son How the son of God was made. of God is here touched: and in consideration of the person, he is said to have been made, although this agreeth not with him, but as touching his humanity. But it is said: of the seed of David, because unto David was made a notable promise, so that Messiah was commonly called the son of David: as we read in the Gospel, that the Scribes & the Phariseis testified, unto whom Christ objecteth, How doth David call him his Lord? By this place are the wicked Math. 22. heretics overthrown, which affirm that Christ had a body not of the nature and substance of the Virgin, but brought from heaven. They feign unto them Christ had a true body and flesh of the Virgin Mary. selves this argument. Because our flesh is subject unto damnation & the curse, therefore it is not very likely (say they) that the son of God would take it upon him. Which argument may easily be confuted. For curse and damnation are accidences: wherefore God was able easily remove them, and yet keep whole the nature and substance of man. Wherefore he could no less give unto Christ a holy and clean body of the Virgin, than he could out of the vile clay bring forth a noble and most clean body unto Adam. And in that we hear that the son of God so abased himself, to take upon him human flesh, it ought to be unto us no small spur, that nothing be offered unto us so hard which for Christ's sake we will not suffer. Many demand why Christ the son of God Why Christ tok● upon him human flesh. took upon him human flesh. And although many reasons might be brought, yet will I bring that which Ambrose hath rendered upon this place: namely that punishment might be taken in that flesh which sinned, even as men that are malefactors are there accustomed to suffer punishments, where they have committed Ambrose. great wicked crimes. Which was declared to be the Son of God.] Here I can not tell how the Latin translation had: Qui praedestinatus est: that is, which was predestinate.] By means whereof the interpreters had much ado to declare it aptly. They might in deed say, that Christ was to this end predestinate, to be the Mediator and redeemer of mankind. But the things which follow agree not therewith: for the cause of this predestination, could not be either the resurrection from the dead, or effusion of the holy ghost. Therefore we must read it as the Greek books have it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth, as Chrysostom interpreteth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, showed, declared, and judged. The Apostle first entreateth of the verity of the human nature: which is hereby showed, because he was made & borne of the seed of David. Now he setteth forth the divine nature. For he saith, that Christ was by sure arguments published, declared, and showed, to be the son of God. And although here is no mention of predestination, yet is not the Latin translation new. For Origene maketh Origene eiteth the Latin translation. mention of it: who yet followeth it not. For he interpreteth it as it is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But how he should cite the Latin translation, there are sundry opinions. Some attribute this to his diligent and painful study, which had a care to search out all translations. Neither is it to be thought that he was ignorant of the Latin tongue, for as much as he was called to Rome by Mammaea the mother of Alexander the Emperor. Some think that these things were not written by the author, but put in by the interpreter. And there are some which think that that book is none of Origenes: among whom is Erasmus. Jerome expounding the first chap. to the Ephesians, plainly showeth Jerome. that we should here read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, neither addeth he the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And undoubtedly this word is used, when Magistrates elected, are published and declared. Therefore this is the sense: Christ which was man in very deed, The signification of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The resurrections is the only sign of the divine nature of Christ. and of the seed of David, was declared, appointed, and published to be the son of God, by the reasons following. In power, according to the spirit of sanctification, & resurrection of the dead.] This kind of speech being very dark, hath sundry expositions. Some thus expound it, as though it were one only argument to prove the divinity of Christ, namely his resurrection, which they say was done by power and by the holy ghost. And to prove this argument to be of great force, they allege that Christ gave no other sign, but the sign of jonas the Prophet, & that also which he said: Lose this Temple, and on the third day I will raise it up again. john. 2. And it seemeth that some of the Apostles did therefore despair of the divine nature, because they saw the resurrection to be differred, as Cleophas said unto the stranger upon the way: We had well hoped that he should have risen again the third day. Luke. 24. another opinion is, which thinketh that it is one only argument taken of the sending of the holy ghost. For none but only God can give the holy ghost: The sending also of the holy ghost is no small token of the divine nature of Christ. for by it we are made companions of the divine nature, and partakers of the mind of God. And thus they frame the words: that Christ was declared to be the son of God in power, that is to say, to be thereby mighty, because he sent upon his, the spirit of sanctification, and that from the resurrection of the dead, that is, after he was raised up from the hells. For although before also he had given the spirit unto such as believed, yet because it was not done so largely and so abundantly, therefore (as john also testifieth) the spirit was not yet given. And john. 7. so this argument is taken of the effusion of the holy ghost: which effusion, although as touching miracles it be not at this day extant, yet it so endureth, that without it the Church can not consist. For regeneration hath no place without the holy ghost. I leave to speak of this, that some take the resurrection of the dead, as touching those which were raised up at the death & resurrection of Christ, when the graves were opened: because this agreeth not well with those things which afterward shallbe spoken. But me thinketh that here are touched three principal arguments, whereby Christ is proved to be the son of God: One is of the Three arguments of the divinity of Christ. miracles, and that is signified by this particle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, in power. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Paul signifieth the working of miracles. another argument is of the resurrection, whereby he was raised from the dead, and liveth for ever, and whereby we also shall rise again with him. The third argument is of the sending of the holy ghost, and these three things were done, according to the order and course of tyme. For Christ whilst he lived wrought very many miracles: after his death he was raised again from the dead, and after his resurrection sent the holy ghost. By whom we have received grace and Apostleship.] He had before said Paul called by Christ unto the Apostleship, what grace is. What is the difference between the love of God and the love of men. that he was called: but he added not by whom. Here he expressedly saith, he received this of Christ. Grace signifieth in the holy scripture chiefly that be●enolence & favour, wherewith God loveth us. Wherefore we are wont to call those gracious which are loved of many, & are also acceptable unto many. But this is the difference: they whom we call gracious, have some thing in them whereby they allure men to love them: whether the same be beauty or virtue or any such like thing. For men are not moved to love a man, who hath not in him some thing that is worthy to be loved. But we can not so say of God: because he before all things loveth us, and when he hath loved he giveth unto us his gifts, whereby he maketh us both acceptable, and worthy of love. And if we should affirm otherwise, God should not be counted the author of all things. For by that means we should put some thing to be in us before we were loved of him, which should allure him to love us, and so of a creature we should make a creator, The definition of grace. in affirming that we have something, which dependeth not of God. Wherefore grace signifieth the liberal favour and good will of God, which he freely beareth unto us for Christ's sake. And this may be taken either generally so that it is afterward contracted by adding this, namely the office of an Apostle: or else it signifieth in this place a gift and faculty freely given unto Paul: which faculty is straytway expressed, when he addeth. And Apostleship to the obedience of faith.] He addeth the end whereunto The end of the Apostleship. the faculty of the Apostleship pertaineth, namely to obey faith. And this may be done two manner of ways: either in receiving faith, for it; forasmuch as it is a firm assent which is given unto the words of god, may be called obedience: as Paul wrote unto the Corrinthyans': that he had spiritual armours, Obedience of saith. wherewith he would make captive all understanding unto the obedience of god. Or else it may be understand of a good life, and holiness of manners, which follow faith, whiles we express the might of our faith by honest actions. For his name.] We execute not the office of an Apostle for our own gain or glory, but for the name, that is, for the glory and praise of Christ jesus. in all nations. And in that he addeth in all nations, he showeth that the office of the Apostles was not contract to certain limits, but that they should throughout the whole world preach the word committed unto them, and found Churches and bring disciples unto Christ. In which ye also are the called of jesus Christ.] Although ye be Lords over all, yet nevertheless ye are in the number of other nations. He calleth them the called of Christ: because without calling they had not come unto him. Neither Called is not here a participle but a now ●e used he the participle which hath the signification of time, and that to the end he would wish them constancy, and stability in the purpose which they had taken in hand, as though they had not a temporal calling, but a firm & constant. And in that he so often useth the name of calling he sufficiently declareth, what manner of thing our conversation is when we embrace Christ. It is undoubtedly voluntary, and not compelled nor violent. We are persuaded, when we are with efficacy called by the inward word of God. Here is the end of the parenthesis, which began at these words, which he had before promised by his prophets. Now cometh the second part of the salutation of the epistle, wherein are expressed the men whom he saluteth, when he saith. Whom he seluteth. The Church of Rome consisted of many nations. To all which are at Rome, the beloved of God, Saints by calling, He saluteth all the Romans, because at Rome the church consisted not only of town borne men: but also of an innumerable company of strangers which were partly jews, and partly Grecians. Therefore Paul maketh the salutation common unto them all, so the they believe in Christ, To the beloved of God, he saith, which word ought to admonish that believers, to love one an other: for how can I not love him, whom I believe is loved of God? He rightly calleth them the beloved of God, & not those which love God, because it is he which loveth us first. And therefore he giveth us charity and other most noble virtues. He addeth, Called Saints. by which word he admonisheth them of their state past. If they be called to holiness, for as much as there can be no motion, but where limits are appointed, therefore they mought well conclude, that they were called from uncleanness and Why the Romans were called holy. unpureness to holiness. Neither say thou: All they which were at Rome, ought not to be called holy, for that there were many there which were not absolute, and not yet perfect: for these things let not. For Paul first had a regard unto the better sort, and in their name and praise beautified the whole church. For certain preregatives of singular members do redound unto the other members. Further the Apostle had a consideration, whereunto they were called, namely, to be made holy. He saw, that they were called to the communion Augustine. of Saints: whereof they also took their name. And Augustine in his 6. book against julianus, admonisheth us not to think that this word holiness, signifieth This word holiness signifieth not perfection. perfection. And he citeth a place of Paul in the first epistle to the Cor. where he sayeth: The Temple of God is holy, which Temple ye be: And no man is ignorant but that the Corinthians were infected with many vices. And if we will search out the strength of the signification of the word Sancti, that is Saints or holy, as the same Augustine teacheth in his book, de Symbolo & fide, it cometh of this Whence this word holiness is derived. word Sanctio, that is, to constitute. For that is called holy, which is constant and firm, and appointed to abide: but nothing more letteth us, to abide for ever then doth sin: for it is said, that the reward of sin is death. Therefore it cometh to pass, that holiness consisteth chiefly in the forgiveness & remission of sins. From which sentence that disagreeth not which Paul hath in the first to the Cor. when he sayeth, after he had rehearsed a cathaloge of enormous sins: And these things were ye sometimes, but now ye are washed, ye are sanctified. But the forgiveness of sins is had by the holy ghost. If that we shall call any thing holy by reason of preparation, they mought truly be called holy, which have believed in Christ, because that by the grace and spirit of Christ, they are prepared to glory, and high pureness of life to come. Ambrose seemeth Ambrose. to search out, who are they which are called, the beloved of God and called Saints. And he answereth, that these are they, which think well of Christ. If thou wilt again demand, what those are, he answereth: That those think What those be that think well of Christ. well of Christ, which think that we ought to put our confidence in him only, and that in him is perfect salvation. And of it may be concluded as of contraries, that they think not well of Christ, which trust in their own strengths or works: which thing such as do, are not to be numbered among the called Saints, and beloved of God, as Ambrose now speaketh of them. The called, he nameth Saints, because men of their own nature are not able to attain Holiness is not the cause of calling. unto holiness, unless they be led by the celestial might of the holy Ghost. And this is not to be left unspoken of, that men are not therefore called of god, because they are holy, but that they are therefore holy because they are called. Paul doth not rashly use this kind of speech, because the jews, for that they had their original The jews claimed holiness unto themselves only. from the holy patriarchs & Prophets, boasted that all holiness consisted in their stock only: as though other nations were so wicked, that it should be counted an unlawful thing to communicate with them this propriety of holiness. But now it is manifest, that through the grace of Christ it is brought to pass, that as well the Gentiles as the jews have obtained the prerogative of holiness in an equal balance, so that they have the faith of Christ. Here we see also, that Paul in placing of these two words, observed a just order. For first he setteth, to the beloved of God, before, called saints: because that holiness A t●im● placing of words. breaketh forth of no other thing, then of that charity and love wherewith God loveth us. And he might have set forth the Romans with other most ample titles: namely that they had the dominion over the whole world, & ruled over all. But passing over these things, he speaketh only of the things that are of more value, & chief, because it was not expedient to flatter the Gentiles more than the Jews: and especially because there was risen no small discord between both nations: Wherefore he overskippeth those titles, which were proper unto the Romans, & he toucheth the common praises of all such as believe, that they which were of the Gentiles, and they which were of the circumcision might in that church be the better united together between themselves. But we may not therefore be afraid, It is lawful to call Princes by their titles. both to salute, and also to call Princes by their proper titles. For in so doing, we both admonish ourselves what we own unto them, and also we put them in mind of their duty. For Paul also when in the acts of the Apostles he made an oration to Agryppa, was not afraid to call him by the title of a king. Hitherto we have expounded the second part of the salutation, that is, what they were whom Paul saluteth. Now let us see what good things he wisheth unto them. Grace saith he to you and peace. etc.] By the name of peace, he understandeth What peace signifieth with the hebrews. after the manner of the hebrews, the increase of all good things. For as the ethnics say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, grace, & salutem, that is, health: so the hebrews say. Schalom, that is, peace. And in the old testament this salutation is often used. Yea and Christ also coming unto the Apostles said: Peace be with you. And he commanded Luke. 24. the Apostles that into what house soever they entered, they should say: Peace be unto this house. To this salutation commonly used among the hebrews, Math. 10. Paul addeth this word grace, which word is not often found in the old testament Grace is joined with peace. added unto salutations. But Paul herein nothing offendeth: For it answereth unto his vocation, for he was a preacher of grace, and in the mean time admonisheth them to whom he writeth, that peace is not to be looked for, that is, the heap of all good things, from our own strength and merits, but from the grace of God. He showeth the root, and putteth it first, from whence other good things are powered upon us, that we may have the child together with the mother. Yet let us not persuade ourselves, that whilst we Perfect peace is not had whilst we live here. live here, we can have absolute and perfect peace: howbeit it shallbe increased daily, and Paul wisheth that they might now have it begun, and when time shall come, to have it at full. And yet nevertheless we obtain it presetly by Christ if we have God pacified towards us. For afterward it is written: Now therefore Rom. 5. being justified by faith we have peace towards God: out of which floweth tranquilltty of conscience, and somuch of the spirit and divine comfort, that what soever happeneth, we take it in good part. Wherefore in the midst of tribulations & torments, this firm peace was not taken away from holy men. For they gave thanks unto God, and they judged that all things in these their Peace which passeth all sense. afflictions were done for the best. And this is that peace, which passeth all sense and human reason. When he saith: From God the father & from our lord jesus Christ.] He showeth the fountain and beginning, from whence these good things should be hoped for. For they An argument of desiring and hoping for the things which we pray for. come not of our own strength and works, but of the mercy of God. And hereby we are encouraged to desire and to hope for these good things, which Paul wisheth for. For seeing that God, of whom these things are desired, is both good and also our father, he will without all doubt give us them. And Christ for as much as he is our mediator and redeemer, will not undoubtedly deny us them. He is called Lord, which name is very agreeable unto him. For Why Christ is called lord, all things are given him of the father, and he hath paid the price for our salvation, therefore he is justly called Lord which name we may suppose that he hereby obtained, because the hebrews never pronounce the holy name Tetragrammaton, which is jehovah, but pronounce it by other words, that is by Elohim, or Adonay, which signify might and dominion. Whereby it seemeth it came to pass that the 70. interpreters, when they read this name Tetragrammaton, turned it by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is Lord, as it appeareth in many places, of the which we will bring one: The Lord said unto my Lord. Where in the first place is written jehovah, which they turned, Lord. Wherefore when Christ is called Lord, it is as much as if he had been called God. Although Tertullian against Praxea saith, that Christ is called Lord when he is joined with Tertullian the father. For then the father is called God. If the son being joined with him should also be called God, the ethnics might think we put more Gods then one. Wherefore to withstand their superstition, we make this word Lord an Epitheton of the son. But if we name jesus Christ by himself and alone he is plainly called God, as it appeareth in many places of the scriptures. And he useth a certain similitude: as a beam of the sun when we make mention A similitude. of it by itself, we call it the sun, and we say that the sun entereth in at our windows. But when it happeneth that the sun is also to be named together with the beam, we do not call the beam by the name of the sun, but we say it is the beam of the sun. But the first reason is more firm: and by that that Paul declareth, The equality of the father and of the son The salutations of Paul are not vain. The office of saluting is to be retained among Christians. that peace is to be looked for of us as well from the son as from the father, is showed the equality of either of them between themselves. And the salutation which Paul every where putteth before his epistles, is of no small force. For if the blessings of the fathers were of much force, that is, the blessings of Nohe, Isaac, jacob, Moses, and of other, undoubtedly the prayers of Paul also are not to be counted unprofitable. And for as much as we see that both nature and the holy ghost abhorred not from this kind of office to salute one an other, the same manner and usage is still to be retained. But we must only take heed that we salute not any man dissemblingly, and thinking an other thing in the heart, do it only in outward voice or writing. Otherwise saluting is an instrument not a little apt to admonish us of love towards our neighbours, and that our neighbour may understand what love we bear unto him. And thus much touching the salutation. Now let us come to the Exordium, that is, the beginning: wherein Paul very much laboureth to win unto him the Romans, and chiefly for that, that he exceedingly rejoiceth that they are come to Christ. First, verily I give thanks unto God, through jesus Christ, for you all, because your faith is published, through out all the world. For God is my witness, whom I worship with my spirit, in the Gospel of his son, that without ceasing, I make mention of you always in my prayers: beseeching that at one time or other, a prosperous journey might happen unto me by the will of God, that I may come unto you. For I am desirous to see you, that I might bestow among you, some spiritual gift, to strengthen you withal: that is, that I might have consolation together with you, through the mutual faith, which both ye and I have. And I would not that ye should be ignorant brethren, how that I have oftentimes, purposed to come unto you (but have been let hitherto) to have some fruit among you, as I have among other of the nations. For I am debtor both to the Greeks, and also to the Barbarous, unto the learned, and also unto the unlearned: so that as much as in me is, I am ready to preach the Gospel, to you of Rome also. All writings in the beginning are wont to tend to this end, to get the The end whereunto the beginning of his talk tendeth. good will of the hearers, as much as is possible: which thing Paul here doth, and first in that he showeth them how he giveth thanks unto God for them. He declareth the cause thereof, namely, for that their faith was now published throughout the whole world. And he affirmeth, that he continually maketh prayers for them, that they might go forward as they had begun. Farther he showeth that he is exceeding desirous to see them present. And thereof he showeth causes, namely, both to comfort them, and also to confirm both himself and them. And he addeth this also, that he desireth to do these things even of duty. For by reason of his Apostleship which he executed, he acknowledged himself debytour unto all nations. And he thereunto addeth, that for that cause he is not ashamed of the Gospel. And so concludeth he his Exordium. Here let us first mark, that it is the duty of a Christian mind, to give thanks unto God, What thing is most contrary unto envy. as well for the good things of other men, as for his own: which thing is clean contrary unto envy, whose nature, when it is of great force, is to be sorry for an other man's welfare: or when it is not of great force but somewhat remiss, yet at the least it little regardeth, or rejoiceth in the prosperity of others. He saith that he giveth thanks unto his God. It is not to be doubted but that God of his own nature is common to all, and yet the Saints do make The saints call God their God. him proper unto themselves, not to this intent to exclude their fellows and partners, but they are provoked thereunto by a certain private feeling of the goodness of God, which stirreth them up to use this kind of speech. Besides this they perceive that certain things are singularly granted unto them, which unto other are not given. In which consideration we read that God named himself the God of Abraham, Isaac, and jacob: when as yet he was the God of all men. Paul giveth thanks for the faith of the Romans: for which thing contrarily other men were angry and offended. Wherefore we see that in the Christians and in the ungodly there is a far sundry mind. Through jesus Christ.] He giveth thanks through him: because by the Thanks are to be given through Christ. self same all good things are derived unto us. And it is meet, that by this self same mean, they return unto the author again. For we with our infirmity and weakness wherewith we are infected, do pollute the good and frce gifts of God, when they are bestowed upon us. Wherefore if they should be referred unto God, as we have them in us, they should easily wax vile: but through Christ they are purged, and being through him offered unto God, they are made a sweet savour. Paul is in a manner in all his epistles stirred up, to give thanks unto God for their gifts unto whom he writeth: because he desired nothing more, then that the name of God should be sanctified and his kingdom enlarged, which thing when he saw to have success, strait way he broke forth into giving of thanks. Your faith (saith he) is published throughout the whole world.] As though he should have said: I do not in vain give thanks unto God, neither do I alone perceive the benefit of God towards you: but the whole world doth now understand, how dear you are unto God. Wherefore it must needs be that the faith of the Romans was fervent and lively, and which wrought by charity: otherwise it could not so easily be published throughout the whole world. Neither was this a small work of God, that the Gospel was spread The Gospel was wonderfully spread abroad in the time of Paul. The exceeding great idolatry of the Romans. abroad so quickly, that in Paul's time (as he here testifieth unto the Romans, and also unto the Collossians) it was amply sowed throughout the whole world. But by this word Whole we must understand the principal and chief parts of the world, and without doubt it was wonderful marvelous, how the Romans being overwhelmed with superstitions (for when they had overcome the world, they called unto themselves devilish Gods out of all parts of the world) at the length should repent, and give their minds to the true religion. Further in that Paul saith, he giveth thanks & prayeth for them, he admonisheth them what they should do, namely that they also should give thanks and The children of God do find in every creature occasion of giving thanks. pray for him. Let us in this place behold, that it is the nature of the children of God, to find in every creature occasion to give thanks unto God, for this is their endeavour, continually to seek God, but he is every where. Wherefore forasmuch as they perceive him to be every where, they give him thanks for all things: for that there is nothing so discommodious but that some way it turneth them, to good. On the contrary part we may see, that the ungodly and The ungodly do never truly give thanks unto God. the children of the devil are never at rest, neither have they any thing so commodious or quiet, which troubleth them not. And whilst they always fix their eyes upon molestious and grievous things, they never from their heart give thanks unto God, yea they always both blaspheme him, & are unquiet. He commendeth unto them the faith which they had received to the end they should not lightly regard or esteem it. And the alterations of the Church of Rome are much to be lamented, which being here so highly praised for the religion The church of Rome hath degee generated. The church hath not always the self same abiding places. which it received, hath afterward so degenerated, that it is now made the seat of Antichrist, whereby we are admonished that the Church abideth not always in one and the self same state and place. It daily changeth his abiding places, and wandereth from nation to nation. There were not long ago in the East, most noble Churches, namely, at Jerusalem, Antioch, Alexandria, and Constantinople, where at this day reigneth the filthiness of Mahumet, and those Christians which live there, are addicted unto infinite superstitions, and do by little and little degenerate into a strange religion. Wherefore the sentence of our saviour is most true, wherein he pronounced, that the last should be first, and the first last. Neither is this to be left unspoken of, that the Apostle minding to commend the Romans, which had received the Religion of Christ, calleth the same Religion is called faith. Religion faith: to the end we should understand, that thereof dependeth our holiness. Thou shalt find that same kind of praise ascribed unto the Thessalonians in the former A praise given unto the Thessalonians. Epistle the. 1. Chap, where Paul writeth that they were a pattern & an example to all them which believed, both in Macedonia, and also in Achaia: so that their faith was now every where published. But of the Romans the admiration is the greater, as Chrisostome testifieth: for as much as they had most large Chrisostome. What things might fear away the Romans from believing. dominions, abounded in riches, and overflowed on every side with pleasures: all which things make men to shrink from sound religion. Farther it was marvelous, that they gave credit unto the jews, men otherwise hated of all nations, being also fisher men and unlearned, and as touching the world men most abject: & especially when they had heard preached unto them a man that was crucified, conversant in jewrye, whom they had never seen, and were taught to hope, that all good things should come unto them from him, which had been so cruelly put to death: neither was there any felicity promised them in this life: but the cross, persecutions, and all adversities: moreover they were commanded to lead a strait life, to put away pleasures, to despise the world, and to mortify wicked affections. All which things do rather withdraw men from any religion, then allure them unto it. For God is my witness.] After that he hath showed how he gave thanks unto God for them, he addeth the perpetual memory that he maketh of them in his daily prayers. And all these things tend to this end, that they should perceive that Paul loved them. For these things neither are found, nor can be found without benevolence and a singular charity. Neither affirmeth he these things simply, but joineth unto them an oath. For his chief care was that they should give credit unto him. whom I serve in my spirit.] By spirit he understandeth a mind inspired What the spirit signifieth. with the holy ghost. And Ambrose when he interpreteth this place, saith, that the spirit is the mind, wherewith we ought chief to worship God. For he is a spirit: and therefore it is meet that he be served inspirit. The false Apostles accused Paul as a forsaker of the law, & an Apostata from Moses. Wherefore the crime of impiety was laid to his charge, which should exceedingly have alienated the minds of the Romans from him, if they could have been so persuaded. Therefore he purgeth himself, that although he worshipped not Why Paul so often putgeth himself. A place to Timothe expounded. God with the ceremonies of Moses and rites of the law, yet nevertheless he served him in spirit. Which thing he testified also unto Timothe, when he wrote that he had from his progenitors worshipped God with a pure conscience. By which words we must not think, that he excuseth his sin and persecution against the Saints: but only showeth this, that it was not against his conscience, as some, which by reason of weakness suffer not those things to take place, which by a sound judgement of the conscience they know to be upright. Paul fell of ignorance, which without doubt was sin: but not of that kind, that it should be said, that he did against that which he thought in his mind. But that which he saith here, that he serueh God in spirit, Christ expressed, when he spoke unto the woman of Samaria, saying of the true worshippers, that they should worship in spirit and in truth. And that was spoken to this end, to The true worshippers worship in spirit and in truth. express that one day it should come to pass, that the describing of any certain place wherein God should be worshipped, should be taken away, and the ceremonies of the jews should be abolished: so that, to worship in spirit, may be referred unto the place and ceremonies of the law: and that which is added, and in truth, declareth the thing itself, excluding shadows which were setforth in the old Testament. These did in deed help the fathers in their time, because they had the word of God joined with them, which might be comprehended in them by faith. Wherefore God blessed them: so that (if faith were present) they were in their time very profitable: but when Christ came they ought to give place. But as touching rites invented by men, we can not in like manner say that they much profited, because they had not the word of God. Therefore they are worthily to be extingueshed and put away: except some of them, as touching outward policy, may be judged profitable. We serve in spirit, when no part of our flesh is any more circumcised, but the mind and vices: beasts are not slain, but we crucify our own flesh with the lusts there of. Which self same worshipping in spirit Paul in an other place expressed, when he said: I desire you through the mercy of God that ye give your bodies a lively sacrifice holy and acceptable unto God, and that your worshipping be reasonable. He useth this verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from whence they say is derived this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth that worshipping which is dew unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Augustin● only, whereby we utterly addict ourselves unto him: neither can it (as Augustine testifieth in his 5. book De civitate Dei the first chapter:) be expressed, by one word of the Lattins. For pietas, that is, piety or godliness, is not only towards God, but also towards our parents and country. Also Religio, that is religion, is not drawn only to holy things, but also belongeth to that duty which we own unto kinsfolks, and human affinityes. But in the mean Augustine's distinction between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. while he judgeth that, by the Greek words, divers things are in this thing distincted: so that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth the worshipping which is given unto God, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the worship which is given unto Princes and magistrates. As touching the thing we easily grant, that there is a difference. For we worship God after one sort, and we honour Princes after an other manner. Chrisostome in his. 33. homely upon john saith: that it longeth unto the Chrysostom, The body of Christ created. A similitude The reason why the worship of Christ dependeth of his divinity. creature to worship, and unto the creator to be worshipped. And he objecteth unto himself, why do we worship Christ a man, when as he hath in very deed a body created? He answereth: No man when he would reverence a king saith unto him, Put of thy purple garments, and lay away the crown and other ornaments: for I will worship thee naked, he dareth not speak these words but honoureth him being both clothed which purple, & adorned with a crown. So we, when we worship Christ, do not put away his humanity from his divine nature, but worship it together with it: But the reason whereon adoration dependeth is his divinity. But as touching the Greek words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as touching the Greek words signity one and the self same thing. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to to serve for a reward. Augustine one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For as Suidas testifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But afterward it was used to signify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, godly to worship. And he addeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, a hired bondage. And this signification is manifestly had in xeniphon in his. 3. book of the education of Cirus: where the husband speaketh thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, Undoubtedly O Cirus I will spend even my life, rather than she should be brought to bondage. Then the wife answered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Yea and we read in the holy scriptures that in Leviticus it is said: you shall not do any servile work, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in job is called an handmaiden. And Augustine also himself in his book Locutionum Deut: acknowledgeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not always referred unto things divine. For where as it is said in Deut. the 28. chapter. Thou shalt serve thine enemies, in Greek it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And Paul likewise when he affirmeth himself to be a worshipper of jesus Christ writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherefore thou seest that this difference of words is not observed among the Grecicians. Howbeit they have a word which is proper unto the worshipping of God called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but whether it be a word used among good and old authors, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Augustine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know not. Augustine in the place already alleged Decivitate Dei, maketh mention of an other word called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But that properly belongeth unto rites and mysteries. For it is said that Orpheus first taught the Thracians mysteries. Wherefore that word was derived of the Thracians, turning Whereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived. this letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But to return to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. it is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which particle signifieth vehememcy, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is to tremble. For servants do exceedingly tremble at the commandments of their Lords. The same ambignitye is there in this Hebrew word Schaah, which signifieth to prostrate himself and to bow down. Wherefore we read oftentimes Hiskaim, that is, they worshipped, and Histauh, that is, a bowing down: and in the plural We prostrate our bodies both before God and before creatures. number it is said Histavidoth, that is, prostrations. And that honour of prostrating the body, and bowing the knees is not done before God only, but also before kings and Angels. For it is a symbol or token whereby we represent our submission and lowliness. The elders used other signs also in worshipping. Wherefore Chrisostome, in an homely which he hath when he expoundeth Chrisostome. symbols or tokens of the elders in worshipping. Augustine what we signify whilst we prostrate ourselves before God. these words of john, the true worshippers shall worship in spirit and in truth, saith: When thou showest thy hands, openest thy heart, liftest up thy face unto heaven, and openest thine eyes, what other thing else dost thou, then show the whole man unto God. Augustine De civitate Dei, in the place now alleged, saith that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a religious and humble submission: which I understand so to be observed, that when we prostrate ourselves before God we signify that we wholly submit ourselves unto him, and that as touching all things without any exception. But if we fall down before an Emperor or king, we signify that we submitts ourselves unto him, as it pertaineth to his government: but yet not wholly, because we will evermore have god and his word excepted. And in these outward signs which are to be given unto Princes, a Christian must observe the manners of the country, making a difference in his mind between either subjection: and let him chiefly beware that herein he How bowing or prostrating is to be given unto men. This honour is not to be given neither unto images neither unto the bodies of the dead. do nothing conterfeately: farther let him not give these signs, but unto them whom he by the precept of God is commanded to reverence: that is, unto all those which are put in any high authority, whether the same be spiritual or temporal. But let him not in any case prostrate himself before Images: forasmuch as that is expressedly prohibited. Yea he must not also show any such honour of bowing the knees, or invocation, unto the saints that are dead. For there is no word of God concerning that thing: neither can we when we do this, lean unto faith: neither know we whether they hear us, or understand what things are done among us. And we must take heed, that when we honour. Princes and fall down before them, we desire not any thing of them through flattery, which lieth not in their power to give us: as is to ask eternal life, spiritual gifts, conservation of life and such like. But of a king let us desire the help belonging to a king: of learned and wise men, to communicate their doctrine: of rich men, to deal somewhat of their goods. These are the circumstances which we must use. And to speak briefly, this worshipping of god, which is to serve in spirit, is reduced unto four principal points: which are adoration, To what principal point the worshipping and adoration of god must be reduced. trust, invocation, and giving of thanks. Adoration is an humble and religious submission, whereby we utterly submit ourselves unto God, and that in all things: Trust is, whereby we rest in him, considering the power, wisdom and high goodness, wherewith he is adorned: For which things we clean unto him, neither do we think, that he will forsake, or frustrate us. Invocation is: whereby we fly unto God, in all perils, and adversities: as which know that he is every where at hand, and that, according to his promises, he both can and will succour us with his defence. giving of thanks is, whereby we refer all good things unto him, as unto the first author. These four things, are due unto God only, neither can they, as we have defined them, be By what means the devil hath darkened this worshipping of god. ascribed to other creatures. The Devil hath with much deceat, diligently traveled to obscure this kind of worshipping, when he persuaded the world, that men might in deed principally, worship one chief God, and in the mean time, adjoin unto him a number of lesser Gods. Whereby came to pass, that that was divided, which God would have most of all united and joined together, & so the ethnics were deceived. Farther in our times, such certain distributions and proper offices, are so distributed unto those which are numbered among the saints, that very oftentimes, invocation is made unto them: This moreover God is worshipped with revetence of the child to the father. is to be considered, that that which Paul saith: To serve in spirit comprehendeth a fatherly reverence, that is, of the children, toward the father, and not a servile fear: wherewith the ethnics being persuaded, hated the judgement of God, and would have no God to be at al. Wherefore they have always applied their cogitations unto feigned religions, and they performed certain outward works, whereby they thought themselves, full of all piety: and yet in the mean time they abstained not from witked acts. But godly men, forasmuch as they serve him in spirit, are careful that they feign not unto themselves a God, after their own fancy: but do embrace him, even as it hath pleased him to declare himself, in the word of the scriptures. And when they see that he is God must be worshipped as he hath declared in the word of the scripture. set forth unto us in the holy scriptures, as a Lord and father, they worship him, obey him, and study to advance his honour, as much as they are able. And again, when they see him declared as a judge, they set his judgement seat before their eyes in all their actions, lest they should transgress in any thing, and incur the anger of their mighty judge. But they do not so fear him, that they hate him, or that they would fly from him: yea and though there were granted them a place to fly unto, they would choose rather to embrace him punishing and chastening them. And among these things which ought to have the principal place, as touching this spiritual worshipping, God is worshipped by obedience. is obedience: whereof we read, that it is better than sacrifices. Neither had God a regard in a manner to any other thing in the whole law, and rites of ceremonies, than to have men truly subject and obedient unto him. But we forasmuch as we have contracted a corrupt and vitiate nature by the sin of Adam, are in nothing more diligent and exquisite, then to obtrude our own innentions, and feigned rites, for the worshipping of God: and greater severity is used against the transgressors of the Commandments of men, than there is against those which publicly violate the Commandments of God. A man shall every where see blasphemers, whoremongers, adulterers, and perjured persons laughed at by the magistrates, so far are they of, from punishing them. But against him which will use the sacraments of the eucharist in both kinds they rage's even unto the fire. And to be brief, men are condemned to death for neglecting of human traditions: but for violating of the law of God, they are not so much as once accused, Wherefore God did not without a cause in Deut. command Moses: Only the things which I have commanded shalt thou keep: neither shalt thou add nor diminish any thing. And we have A remedy against human traditions. no presenter remedy against this pestilence, then daily to be occupied in the holy scriptures, and to gather out of them, by what means God would declare himself unto us, and to pick out such ways whereby he hath chiefly commanded us to worship him: & in thus doing we may without any great difficulty serve god in spirit. And contrary to this spiritual worshipping is, to serve god in flesh To serve God in flesh. that is, only with feigned rites, and outward ceremonies, laying away faith and inward piety. This Antithesis or contrary position Paul touched, when he said unto the Galathians. Ye which began in the spirit, beware ye end not in the flesh. Those Galathians were rightly instructed: but by the deceits of false Apostles, they declined unto the jewish ceremonies, and outward rites: which thing was to finish in the flesh, that which was with holiness and upright 〈◊〉 begun. Unto the Philippians also he saith: We are the circumcision, which serve God in spirit, having confidence in God, and not in the flesh. Then he manifestly declareth What it is to trust in the flesh. what it is to trust in the flesh, saying: Although I, if any other, may put confidence in flesh: as which am of the kindred of Israel, of the tribe of Benjamin, an Hebrew borne of the Hebrews and of the sect of the pharisees, by ferventness persec●tinge the church of Christ, and as touching justifications of the law I was conversant without blame. etc. Thou seest now that carnal woorshipping consisteth of all these things. But spiritual worshipping consisteth altogether of faith and charity. Paul addeth: In the gospel of his son:] By which words he declareth, that this spiritual Now God is served in the Gospel of his son. worshipping, if it be expressed in outward works, consisteth principally in this, the we should preach Christ, & that we should allure unto him, as much as lieth in us, as many of our neighbours as we can. He hath already declared what God he called to witness: now he goeth to the thing which he would have signified unto the Romans. And that is, that he continually made mention of them in his prayers. Neither can it hereby be gathered, that Paul did always so pray, that he neglected other duties. He preached, he journeyed, be laboured with his hands: and finally he executed all such things as pertained unto his office. Wherefore we must not expound those things, which are here spoken, according to the word, but according to the sense: and we must understand them no otherwise than that, as often as the Apostle prayed, he made mention of them. And the prayers of the Saints are divided into two kinds. Two kinds of prayer. For there are certain which are appointed, as when they are had in a public congregation at appointed and prescribed days, the lords day (I say) and if there be any other oppoynted by the Church for public prayers. Farther it is the duty of a Christian man, to have every day also appointed haures, wherein to pray unto God, and that three times in a day or five times or seven times as his business will suffer him. There is an other kind of those prayers, which are called uncertain, for we use them so often as any present danger urgeth us. But Paul saith now, that he always maketh mention of these men in his prayers: and in some books is added this adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth every where: although some exemplars have put it out. There were heretics which were called Messaliani: and of them Tripartita Historia maketh mention. An heresy of the Messalianits or Euchites. They attributed all things unto prayers, and that so much, that they utterly derogated both the word of God, and also the sacraments: affirming that all these things do nothing profit: but what commodity soever we have, the same cometh by prayers: and they could not abide to labour with their hands, or to do any other thing. If a man had urged them to work they would have said that that nothing profited, for as much as we ought to do nothing but prey: when as yet the Apostle expressedly admonisheth, that he which laboureth not, ought not also to eat. He also writeth, that a man must not neglect to have a care over his own, especially his household: which fault if any man commit, he should be counted even as an infidel. But omitting this superstition, we ought The children or God ought to pray often. to attribute much unto prayers, forasmuohe as this is the nature of the children of God to give themseltes oftentimes to prayers: for that is to acknowledge the providence of God. For whilst we believe, that a man can obtain nothing, which is not given him of God, we are oftentimes provoked to implore his aid for such necessities as happen. And whilst we pray, we do no less submit ourselves unto God, then is the clay subject unto the potter: for this thing we chief desire, that whatsoever we require, we may have the same through his will. And forasmuch as when we pray, the mind is led away from cares, and worldly provisions, and is wholly carried up unto God, there ought nothing to be more pleasant unto us, then to occupy ourselves with this kind of study. And it is much to be lamented, that the manner of praying is so worn out of ure at this day among Christians, that it is a thing very rarely used: and especially in so great a light of the Gospel and scriptures: wherefore it is no marvel though all things wax so cold. Undoubtedly heat A Similitude. there increaseth, where the light cannot easily go through, but is beaten back again, and as they say reflected backward. Wherefore this lower part of the air, which compasseth the earth, is most hot, because the beams of the son which strike upon the earth, forasmuch as they cannot pierce it being so thick, are reflected, & in a manner doubled: whereby is stirred up heat. In like manner ought it to be in our hearts, when the light of god's word shineth upon them. For when we have received it, we ought to reflect it unto God, in making prayers unto him, to perform those things in us which he hath commanded, and which he hath vouchsafed to reveal unto us. For when we read the scriptures, God speaketh unto us. But when we pray, we speak unto God. A profitable dialogue between God and us. And we ought to use this dialogue very often, that when we hear in the holy scriptures that God either revealeth himself, or commandeth any things, we again may desire of him, that those things be not spoken in vain unto us, but may be executed with profit and fruit. Paul teacheth us here so to order our prayers, that we pray not only for ourselves, but also for our neighbours. Farther, when he prayeth that he might have a prosperous journey unto the Romans, he signifieth that our works should begin with prayers, if we will have them to have good success. But some are feared away from calling upon God because they say he heareth them not. Howbeit they ought hereby Though God seem not to hea●e yet we must not leave of from prayer. to be strengthened, for that they hear that Paul was oftentimes letted from going unto Rome, and yet continued he still in the same desire, and used to repeat the self same prayers. Yea and in the latter epistle to the Corrinthyans' he writeth, that he desired as good as three times, to be delivered from the prick of the flesh, unto whom yet at the last answer was made, that it sufficed that he had the fruition of the grace of God. Wherefore either God heareth us at the length, or if he giveth not us that which we desire, yet giveth he somewhat in steed thereof, which is far better and more profitable unto our salvation. And God oftentimes differreth our requests, to the end that (as Why the Lord differreth our requests. Augustine saith in a certain homely) we should learn to desire great things with much ferventness. Others are called away from prayers, because they thus determine with themselves: although I desire not these things, yet God will do that which shall seem good unto him: neither shall his will be altered Why God will have us to ask that which otherwise he is ready to give. by my prayers. But these men understand not that God, before he granteth any good thing unto his elect, is wont exceedingly to kindle their mind with a desire to obtain those things. Farther when he will do any thing, he stirreth up those that are his to desire the same whereby he might for honour's sake attribute that unto their prayers, which otherwise he would have done. This is an other cause also, for that benefits are then the more acceptable, when they are required and desired. Farther when we pray, our minds A similitude. are the more joined with God. Yea these vows and holy desires seem to be nothing else, than ladders and degrees, whereby we ascend up unto God. But let us return unto Paul, and see for what he now prayed. That I may have (saith he) a prosperous journey, to come unto you, by the will of God] He desired to come unto the Romans: wherefore his prayer was that impediments might be removed, which were partly objected by Satan, and partly had their beginning of sundry necessities of Churches, which impediments, as they daily happened a fresh, so they with held Paul, that he could not go whether he would. A prosperous journey he calleth not only as touching commodity of the life, but also a fruitful journey, that his labour What manner of prosperous journey Paul desired. might not be spent in vain. He remembered also, that he was by the oracle of God prohibited some times to speak, or to go, whether he had appointed. As we may see in the Acts the. 16. chapter: where he was forbidden to speak in Asia: and when he would have gone into Mysia, and Bythynia, he was letted, and by night admonishrd in a dream, to get him unto Macedonia. For there stood before him a man of Macedonia, which said: Come and secure us. This thing therefore he desired as touching the Romans: namely, that he might not have any such impediment. And though we hear, that he desired a prosperous journey yet we must not persuade ourselves, that he referred these things to his own commodity or to gain. The prosperous journeys which God granted What prosperous journeys God gave unto Paul. him to Macedonia, served to the increase of the Gospel. For otherwise he was both beaten there, and also cast into prison. And when at the last he should go, unto Rome, God, which heard his prayers, brought to pass, that he was compelled to appeal unto Cesar. And when he was in a ship wrack, he bade him to be of good cheer, for that he should be, a witness of Christ at Rome also, as he had been at jerusalem, whereby appeareth what prosperity or success is to be What prosperity Christians ought to look for. looked for in the works of the elect. Undoubtedly that kind of prospe 〈…〉 cy is to be looked for, not wherein the flesh may rest, but whereby may come abundant fruit of the Gospel. And whereas the Apostle saith, by the will of God, it is not so to be understand, as though he thought that any thing could be done be sides the will of God: but he desireth such a will, which should favour and prosper his enterprise that his labour might not be in vain. And he addeth: For I desire to see you.] This might sufficiently have been understand by his prayers. And yet is it not superfluously added. For he would not have them think that his prayers were slyght and common prayers, but such as proceeded from a perfect and just desire. For we must not coldly desire those things which we implore of God in our prayers. This was Paul's care towards Paul had a care over the Churches of God. the churches. Either he went thither himself, when need required: or when he could not go, he wrote, or sent some that were very dear and nigh unto him. His charity did always burst forth into acts, which might profit his neighbours. He saw that the salvation of the Romans was now at hand: therefore he would advance it also by his labour. And in that he prayeth in his prayers for a prosperous journey, it is nothing else, but to desire to be sent, even as Esay offered himself, saying: Behold Lord I am ready, send me. And the same Paul said: He which desireth a bishopric desireth a good work. Furthermore it Holy men desire to be coupled & joined together. is a perpetual affection of good men to desire to be joined together, forasmuch as they have him to be their God, which is every where in the holy scriptures called the God of unity & peace. Moreover their meetings together are not without profit. For always there is some increase of the spirit and grace of God and it seemeth that God giveth strength unto the members of Christ, then chief, when they are joined together. Which sentence some abuse, when they cry, that we must give credit unto Synods and counsels, as though god can not permit so holy fathers which have assembled together, to be deceived. The assembly of Bishops unto Synods why it is not unprofitable. That holy assembly (say they) of holy men could not be had without fruit: but they (as Paul saith) ought to have been such, as had served God in spirit, had given themselves to advance the gospel of God, had powered out prayers with most fervent faith, and attempted nothing of the flesh, or of human affection, but suffered all things to be done by the will of God. But that they performed not these things, the event sufficiently declareth. For they have brought in many superstitions, and sometimes have most severely decreed things that are apertly against the word of God. I will not deny but that those which assemble rightly and orderly, namely, after that manner that I have now expressed, may bring forth far greater fruits, then when they deal separately and apart. Of this thing Chrisostome bringeth a very apt similitude. Burning A similitude firebrands (saith he) when they are separated a sunder, do conceive and retain within them some heat and light: but yet not very much. But if they be put all into one place, either into a chimney or into a furnace, they will stir up both a very great, and also a most fervent flame. In like manner must we think of holy men, being either assembled together, or separated a sunder. To bestow among you some spiritual gift.] He declareth, why he so much desired, to come unto them: namely, to make them partakers of the gifts of God. The Apostle was a vessel filled with divine gifts: Wherefore, whether soever he went, he bestowed and distributed them unto the believers. But forasmuch as God is, both the author, and giver of all spiritual gifts, why doth Paul here seem to challenge, or claim them unto himself? Forsooth, because he was The work● of God and of the ministers of the Church is joined together. a minister of the Church: and God hath so much honoured the ministry, that he also communicateth even his own proper work unto the ministers. For as touching their functions, they are not separated from God, which is the author of them, but rather are so to be joined with him, as though one, & the self same work proceeded from them both. And after this manner are ministers said to forgive or to retain sins, to beget men unto Christ, and to save them. But if thou look upon God, and the minister a part each by himself, then hear what Paul saith: I have planted, Apollo hath watered, but God hath given the increase. Also, who is he, which planteth? And who is he, which watereth? And in an other place he saith, that the holy Ghost distributeth his gifts By the ministers of the church the faithful are more straightly bound together. unto every man, as it pleaseth him, and according to his will. But as we have said the ministers must not be separated from God: who by this dignity which he giveth unto them, provideth chiefly for this, that the faithful should more straightly be bound together in the church. For even as a city is counted one because men help one an other, when as some are able to give counsel, other excel in strength, and other in handicrafts and industry: so would God have it to be in the church, namely, that some should teach, and other some be taught, some help their brethren through prayers, some dispense the sacraments, and other some receive them: to the end that by these mutual offices, Christians should be so bound together, that the spirit and grace of God should spread from one member to an other, by joints and cloysures together, as it is written unto the Collossians and unto the Ephesians. All these words are here set as much conducinge to win the hearts of the Romaykes: that they should look for him cheerfully, and with great love receive him when he should come, as though therewithal they should receive some excellent gift of the spirit according to his promise. These things serve also to stir up their minds to read his epistle. For undoubtedly he wrote it for no other cause, but that that which by presence of his body he could not perform, he might yet at the least express by his Epistle. Which self thing is a cause also, why we ought in like manner with exquisite diligence to read and hear Horrible blasphemies of certain in our tyme. that which is here written. Neither must we hearken unto those blasphemers, which being enemies unto piety, and unto the true doctrine of justification and predestination, are not ashamed to cry out and say: I would to God Paul had never written this epistle. Which saying though they go about to mitigate, affirming that they spoke it because of these dangerous times, yet bring they not any sufficient excuse. For what is this else, but to reprehend the counsels Assemblies together of Christians ought not to be unprofitable. of God, and of the holy ghost? Further let us mark that it is not convenient, that assemblies together of Christians should be unprofitable and idle, as prophake assemblies are: but they ought to have in them some spiritual commodity. And this Greake word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, containeth in it a vehement signification. For thereby the Apostle declareth, that he will give nothing unto them, but that which he had first received of God. For he saith he will make them partakers of those gifts which he himself had now obtained. And in such sort we ought to visit our neighbours, namely, to have always some spiritual gifts ready to communicate unto them. And on the other side, we ought to be prompt, With what mind Christians ought to assemble together. What peregrinations and what writings are had in the papacy. easily to receive, if any spiritual profit or commodity be offered unto us by their coming unto us. But now a days they use peregrinations or pilgrimages to images and to worship relics of the dead: and not to succour the lively temples of Christ. The bishop of Rome writeth sometimes, but yet only pardons, bulls, and curses. He sendeth men to compound and dispense for sundry kinds of sins, and to release vows. But none of these doth he freely: but they are altogether instituted for gain, and to scrape money together. To strengthen you.] Here is added the cause, why he so much desired to come unto the Romans: namely, to strengthen them. This is it which Christ The office of an Apostle is to confirm the brethren. commanded Peter: And thou at the length when thou art converted confirm thy brethren. By these words is signified, that the Romans were not constant: for they seemed now ready to receive the religion of the jews. And yet because he would not offend their minds, that which he had before spoken of their confirmation, he strait way lenefleth, and mitigateth with these words which follow: That I may receive exhortation together with you.] Here he knitteth himself also with their infyrmity, as though he also had need of instruction. And assuredly there is none in the Church placed so high, that he can not receau● None so high in the Church but that he may be helped by inferiors. some confirmation and edification of the weaker. Neither doth God use to give all things unto all men, but that the weak ones have oftentimes some singular and private gift of God, whereby to help the stronger. Wherefore if Paul, which was a pillar of the Church, stronger than any iron, harder than the diamond, confesseth that he might profit himself through these men's exhortation, why should we then doubt of ourselves? But if the faith of the Romans were so great, that it was now every where published, what needed they of any confirmation? We answer, that faith is in deed of his owns Our faith needeth always to be increased nature sure and constant, and if it be such which justifieth, it ought utterly to differ from opinion, that we doubt not of the verity of the other part, but forasmuch as we are weak, and do on every side slip, being assaulted of our flesh, the devil and the world, we have need continually of the increase of faith. Peter believed truly in Christ, when he said: Save me: otherwise I perish. But the Lord said unto him, O thou of little faith, why doubtedst thou. By which words Peter was taught, that the danger hung not over him, either by reason of the waters, or of the tempest: but through the want of faith. Wherefore these things do nothing disagree between themselves, that the faith of the Romans was to be magnified, and that yet nevertheless they had need of confirmation. We might read that which we have here interpreted concerning exhortation, as if there had been mention made of consolation, as though Paul should have said: therefore I will come unto you, not only to strengthen you, but also to stir up a mutual consolaciyn, and that through the faith which is found as well in me as in you. For they which meet together when they perceive themselves not to be of a sundry opinion, but of one and the self same opinion, use exceedingly to rejoice. Wherefore Chrisostome and the Greek annotations do admonish us, that consolation in this place may be taken for joy. Neither ought we to doubt whether this consolation should be between the Romans themselves, or between them and Paul: Because the words which follow, seem to dispatch that doubt, in that it is said. Through the mutual faith, which both ye, and I have.] Neither did he rashly make mention of faith. Forasmuch as the property thereof is, to power Faith is compared unto leaven. itself into an other even like leaven: which when it hath leavened one part of the dow, goeth forward into the next part. But they are to be counted as cold believers, which to their power labour not to make other of the same mind, that they are now of, which thing if it might be brought to pass, undoubtedly so many should be amended as are drawn by their admonishment. For what soever sin we commit, the same cometh of the imbecility of faith. And by these words, Paul bringeth to an equality those things which he hath spoken: affirming that there should come a common gain both unto himself and unto the Romans by their mutual meeting together. And faith is required on either party: as touching Paul, that he might be able to obtain the gifts which he wished unto the Romans: again as touching them, that they might receive those things, which were to be ministered unto them by Paul. I would not that ye should be ignorant brethren.] Ambrose readeth this text otherwise: after this manner: I know ye are not ignorant brethren, & he expoundeth it, that the Romans were certified of the mind of Paul by such as believed in Christ, which continually went to Rome, as by Aquila, Priscilla, and others, who knew right well Paul's purpose and determination. But we will follow the common reading, according unto which the Apostle seemeth to prevent them, as though they should have said: why then hast thou differred thy coming unto us, seeing thou so much desirest it? Paul answereth, that he oftentimes assayed to come unto them: but it would not be, because he was always letted. To the Thessalonians he saith that Satan was the let that he could not come to Thessalonica. And in the latter to the Corrinthyans', he maketh mention of a grenous persecution which he suffered in Asia, and that he was tempted above his strength, so that he almost despaired of his life: and therefore his coming to Corinth was prolonged longer than he had appointed. But here he expresseth not of whom he was letted. But there might be three kinds of lettes. First God, which by manifest oracles sometimes called him letes which might hinder Paul from going to Rome The Romans seem to be less esteemed of Paul then the other nations. It is not for the servant to inquire out the counsels of his master. back from his appointed enterprises: as it appeareth in the 16. chapter of the Acts: an other kind is the necessity of Churches, which every day increased new and new: lastly adversities and persecutions, which were stirred up by Satan. Chrisostome hath noted, that because Paul hath not expressed the cause why so great a city which ruled then over all, should be less esteemed than many other obscurer cities and provinces, humane sense and reason might therefore be offended. But he represseth this inquision as curious, and which becometh not godly minds. It is sufficient (saith he) that we know that all things are done by the providence of God. Neither ought we to think, that any mortal man can better provide for his creatures, than God himself can. Neither let us think that the Romans were therefore the worse esteemed and provided for, because Paul came so late unto them. And he may be an example unto us, not to be much curious in inquiring after such things. He hath left the cause unspoken of, and peradventure he inquired not for it. As seen as he saw that he was letted, straight way he obeyed, without inquiring the Chrysostom was not of this opinion that the Romans w●r first converted unto Christ by Peter. causes: for as much as it is not for servants to search out the counsels of their Lord. And when I consider these things, I think I may thereby gather that Chrisostome was not fully persuaded that the Romans were first by Peter the Apostle converted unto Christ, before Paul came thither. For than answer might easily have been made. The city of Rome was not utterly forsaken of God, whilst Paul was occupied otherwhere: for Peter preached God performeth things that are forspoken, that is predestinate after an other manner & at an other time than the saints think for. the Gospel there. This is further to be noted, that God oftentimes useth to accomplish those things which are already appointed, and desired of the saints to be done, but yet at a far other time, and after an other manner and way, than they decreed with themselves to do it. jacob when he heard that joseph his son should be worshipped of his brethren and also even of his parents, began to think that to be a thing odious, and which could not be brought to pass without exceeding great troubles. And therefore he did not gladly give ear unto it. And yet did God perform the same: but yet by a far other means than he thought. So that Paul should go to Rome, it was both decreed by the providence of God, and also he exceedingly desired it: but it came to pass far otherwise, then ever Paul thought. For he when he came to jerusalem, and was so evil handled there, that he was in danger of his life, was compelled to appeal unto Cesar: and God used that occasion to send him to Rome, which he afterward showed unto him by a vision, when he suffered shipwreck. For he said unto him: Even as thou hast borne witness unto me at jerusalem, so also shalt thou do at Rome. Wherefore we ought always to be mindful of that place in jeremy, the 10. chapter: a man's way is not in his own hand, neither is it in man, to walk, and to direct his steps. It is God which boweth us, whethersoever he will. And though he sendeth not forth his angels, which should expressedly teach us what he will have us to do, yet he is wont to urge us by a God useth necessities and occasions in stead of Angels Why Paul came so late to Rome. certain necessity, and to bring in occasions, whereby to drive us to do that which he hath already before decreed and appointed with himself. And yet of the cause of this delay there seemeth somewhat to be written in the last chapter save one of this epistle. For he signifieth that necessities of other Churches letted him, and occasions of preaching the Gospel, which were more commodious and more necessary, which were offered him in other places. For there when he had written, that he had now filled all places with the Gospel, throughout all those regions, & was very desirous to see them, neither had any more to do in those regions, he promised shortly to take his journey toward them. To have some fruit among you also.] Origene complaineth here of the dark construction, or confused reading, which he very obscurely goeth about Origene. Hyperbaton. to restore. But in my judgement it is plain and easy enough if all this. (And I was letted even to this day) be written by interposition or a parenthesis. For than shall the sentence be, that he was oftentimes ready to come, to have some fruit among them, as he had among other nations. He saith not arrogantly that he will bring them fruit: but rather that he will receive and take fruit of them. Which fruit was, to be strengthened and established in Christ. And Whereby faithful scoolemasters are known Our desires should not prevent the judgement of God. this is a certain token of faithful schoolmasters, if they count the profit of their disciples, their fruit and advantage. Although there are some enterpreters, which expound this sentence of the reward which should be given unto Paul for preaching the Gospel among the Romans. But the first interpretation is more plain, and more agreeable unto the words of Christ, wherein he saith: Ye have not chosen me, but I have chosen you that ye should go forth and bring fruit. But Paul seemeth by his desire to prevent the will of God: which thing profitable servants ought not to do. For they must wait for the commandment of their Lord, neither must they resist when he commandeth any thing. For God was almost angry with Moses, for that he refused to go unto Pharaoh: and so was he with jonas the Prophet, because he detracted God sometimes suffereth the godly to be deceived concerning his will, but he straightway correcteth them. to go unto Niniveh. Between these two dangers the mean aught to be observed. Paul whatsoever he saw that he thought would advance the glory of God, the same did he strait way exceedingly desire: which is also the nature of other holy men. In the mean time God suffereth them to be deceived: howbeit he forsaketh them not. For straight way he boweth their wills, whether it pleaseth him, that is, to those things, which do in very deed illustrate his name. And godly men must beware, that they put not lets against the We must not put impediments against the vocation of God. The Apostles desire to go to Rome: was beside his determination. calling of God. They must bow themselves before God like drawing beasts to be governed with the bridle of his will. Neither is this to be omitted, that this desire of the Apostle was beside his determination. For he had determined (as it is written in the 15. chapter of this epistle) not to build upon an other man's foundation: but there rather to preach Christ, where his name had not before been heard of. For I am debtter both to the Greeks, and to the Barbarous, to the learned and to the unlearned.] Now he addeth an other cause of his will. The first was to bestow upon them some spiritual gift, to strengthen them, and to take some fruit of them. But now he showeth, that necessity urged him hereunto, lest he might have seemed to have been a busy fellow. This necessity is taken of the vocation of God: which vocation was of so great force that he wrote in his first epistle unto the Corrint: Woe unto me, if I preach not the Gospel. For now was that office committed unto him. And by this saying he reproveth the jews, which cavelled that he did not well, in communicating the preaching of the Gospel unto the Gentiles. But that ought not to be counted as a fault in him, forasmuch as he was compelled thereunto, by the office committed to his charge. And God had given him excellent gifts: and among other, to preach unto all men. He spoke all manner of tongues. These things ought they to weigh, which Why God giveth gifts unto men. have received any gifts at God's hand. For by them they are made debtters to help others. For God will have them to pay that which he hath decreed to give. And they are to be marveled at, which will be counted the successors of Peter and Paul, as the bishops of Rome and other bishops, how they see not, that they are debtors to preach Christ. For even from Gregory the great, no man hath in a manner ever seen that a bishop of Rome did preach. In Spain, in Italy, and in France they are altogether dumb. Here in England bishops do in deed preach sometime, but yet not so often as they ought. Domme bishops. But let us return unto Paul. In that he saith, that he is debtor, he meaneth not that he will bring any thing of his own: but will bestow those things which God had committed unto him to participate unto others. And it is as if he should have said. What manner of men soever ye be, whether ye be wise men, princes, mighty men, or men obscure, base or unlearned, God hath made me debtor unto you. And although I seem abject, or unworthy so great a vocation, yet that which I will bring unto you is not unworthy to be received of you. By these words he reproveth the jews, which thought, that the preaching of the Gospel was due to their nation only. But Paul showeth here that same is due also unto other nations. To the Greeks and Barbarous.] All they which were not jews were called by this common word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is Gentles. But now they are divided into Who were Greekes. Who were Barbarous Greeks and Barbarous. By the Greeks he understandeth men that were more ciuil●, which were governed with good and civil laws, and therefore it was an easy matter to be conversant with them. But the Barbarous are the wilder sort, which were salvage and fierce, so that a man could not so easily deal with them. Neither were they excluded from the number of the Greeks, which were not inhabiters of Grecia: so that they used their laws and institutions. For there were many strange nations which used the laws of the Greeks. For the Romans as we read in Titus Livius, sent ten men into Grecia, to bring unto them the laws of the Athenians: out of which afterward Thre● kinds of men with Paul. they wrote ten tables. Paul therefore seemeth in this place to make three kinds of men, so that after the jews he putteth the Greeks, and last of all the Barbarous, wherefore the Greeks were in the midst between the jews and the Barbarous. But in other places, when he divideth men into jews and Greeks, by the Greeks he understandeth all kind of men, besides the hebrews: so that under that word he comprehendeth the barbarous also. And if the Gospel extend so amply, that none are excluded from it, than it manifestly appeareth, that it far excelleth philosophy: for all men are not made for it. It The gospel more common than Philosophy, and the law of Moses. excelleth also the law of Moses, which was observed of one nation only. But the Gospel was published every where. Hereby Chrisostome gathereth, that for the admitting of the Gospel, there is no need neither of sillogissimes of pholosophers, nor preparation of human sciences. And undoubtedly we see, that old women, rude men, and old men, are as apt thereunto, as noble men, rich men and Philosophers. And in sum, there is none so noble or excellent, and again none so abject and unlearned, but that by the Gospel he may attain to salvation. And Chrisostome also in this place to confirm the dignity of the Gospel, Chrysostom, An example of Plato. bringeth Plato for an example: who being a notable and most excellent philosopher, came thrice into Sicilia, to cure things that were then troubled, and to persuade the tyrant, to use equal and just laws. Which his persuasions had no success at all. For Dionysius became every day worse and worse, so that at the last he was deprived of his kingdom, neither was that kingdom any thing the better for Plato, although Plato for that cause put his life in danger and being taken of Pirates was brought into bondage. By which example appeareth how weak philosophy is to amend things. So that as much as lieth in me, I am ready to preach the Gospel to you of Rome also.] when he saith, as much as is in me, he signifieth undoubtedly, that there was some thing, which letted him from coming to Rome. And that is the calling of God, which called him away to an other place. Neither intendeth he by this kind of speech to exclude either grace, or free gifts, or powers given him by the holy ghost: as though he would preach the Gospel unto the Romans according to that only which was in himself: even as some say, that if men before grace or regeneration do that which lieth in them, God will never forsake them. But Paul speaketh not so: but saith: In that I differ my coming unto you, it cometh not of mine own purpose, but of God, which hath otherwise decreed. For if I were left to mine own judgement, I had been with you long ere this, neither should any dangers have stayed me. He is happy undoubtedly, which with so cheerful and prompt mind is ready to He is happy, which promptly followeth the calling of God. follow the calling of God: as Paul here affirmeth that he is. The thing which he had in hand made him prompt: namely, the Gospel: farther the nobleness of the city, through which, if they were once converted unto Christ, he saw that it would easily come to pass, that other parts of the world would be the better won. Among those things which commonly discourage men from What things are wont to fear men from any enterprise. taking any enterprise in hand, is the ignorance of the event, also dangers which oppose themselves, pains that are to be taken therein, and because we have not power and ability enough to execute that which is taken in hand. But Paul, against the ignorance of the event, objected the certainty of the promise, whereby he knew that the heathen should be converted unto Christ: against the dangers, which hung over him, he objected the great abundance of the gain: for that he should win unto Christ infinite numbers of men. And of what force this is to shake of sluggishness and slothfulness, merchants do declare, who setting gain before their eyes, pass nothing for the dangers of tempests, difficulties of journeys, and invasions of thieves. Love and charity wherewith his heart was kindled and inflamed, mitigated the pains that he should take. And as for his ability and strength he was nothing careful: for that he did put no confidence in those things: but depended wholly of Christ, who sufficiently adorned him with free and gracious gifts of the holy ghost, as time and place should require. We may add the fift cause whereby men are accustomed to be called away, either from the profession of Christ, or from preaching: and that is shame: because our flesh judgeth the Gospel a thing to be ashamed of. And this impediment the Apostle putteth away, when he saith: For I am not ashamed of the Gospel of Christ: because it is the power of God to salvation unto all that believe, namely to the jew first and also to the Greek. For the righteousness of God is revealed in it from faith to faith, as it is written: The just shall live by faith. For I am not ashamed of the Gospel.] And hereof he giveth a reason, namely: Because it is the power of God to salvation to every one that believeth. In that he writeth, that he is not ashamed of the Gospel, although he spoke that under his own person, yet meaneth he thereby to admonish the Romans, unto whom he writeth, that they also (though they were highly exalted) ought not to be ashamed of the Gospel. And he useth 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 said, I very much glory. And this spoke he plainly and without any figure to the galatians, saying: God forbidden that I should glory in any thing, but in the cross of our Lord jesus Christ. But there are many at this day, which We may● glory of the Gospel if we receive it truly and from the heart. boast that they are Christians & have received the Gospel, which thing I would to God they did truly and from the heart. For there are to many of them, which if they were well examined as touching manners, are most far from Christ, and as touching rules of religion, if a man begin to examine them but even in the catechism, he shall find that they never understood any thing of Christ. That commonly is counted a thing to be ashamed of, which is had in contempt of the world: and that is counted honourable, which the world hath in estimation, but in trial of the Gospel, our flesh is exceedingly deceived. For How our flesh is deceived whom it judgeth of the Gospel. it thinketh it a thing to be ashamed of as touching understanding, as touching good things of the mind, as touching good things of fortune, and also as touching the good things of the body. For as touching the mind and understanding it counteth it a thing foolish, to persuade itself of those things, whereof it can not render a reason. As touching the good things of the mind, because we can not be justified by our own virtues, and excellent deeds. And it thinketh it a very foolish thing to cast away the goods of the body, and so to crucify our flesh withal the lusts thereof: and concerning the goods of fortune, to take up our cross, and by contumelies and reproaches to follow Christ. All these seem unto the flesh things to be ashamed of: against which we must continually set this which Paul here saith: We are not ashamed of the Gospel. This doctrine hath with out doubt many enemies. And first are Who they are that are ashamed of the Gospel. the Epicures, or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is men without God, who think that this Gospel is utterly a trifle and a feigned thing: and do much marvel at us, and deride us for that we are so careful and diligent touching it. There are other civil men which are governors over the public wealth. And these men think this doctrine to be utterly seditious: and they count it a thing unmeet, that preachers, under the pretence of publishing of repentance and preaching, should be permitted to reprove the vices of magistrates and princes, and after a sort to accuse them unto the people. And this say they is nothing else then to rend in sunder public wealths. There are also hypocrites, monks, and other religious persons which cry out that by our Gospel the laws of God are overthrown, holy ceremonies are contemned, good works despised, holy Images taken away, and (as they say) all devotions utterly abolished. With these self same adversaries was Paul troubled, for the scribes, pharisees and high priests, cried out that by this Gospel which the Apostles preached, the law of God was abrogated: ceremonies, which the patriarchs and Prophets had kept, were set at nought: the tribe of Levi spoiled of his honour: the dignity of the priesthood made equal with the profane estate: and the public wealth of the jews utterly extinguished. Against which sharp saying this remedy was to be used, namely these words: I am not ashamed of the Gospel, whatsoever ye say, or imagine against it. It happened also in the time of Augustine and Chrisostome What manner of things happened in the time of Augustine & Chrisostome. The ethnics upbraid the Gospel unto those that are converted unto Christ. Heretics upbraid the Gospel unto the Catholics (when that whole cities had not as yet received Christ, but that there were in one and the self same city both Christians and also idolaters) that if at any time a noble or wealthy man had taken upon him the name of a Christian, his affinity, kinsfolks and friends would come unto him and say: dost thou believe in one that was crucified? Art thou not ashamed to commit thy salvation to him which was afflicted with extreme punishment? neither was he able to save himself? What madness is this of thee? dost thou believe in one that was nailed unto a cross? Unto whom he should have answered (as they say) I believe in him that was crucified: and not in a whoremonger, in an adulterer, an unchaste person, a parrycide, or slayer of his own children, such as is your jupiter, Saturn, and other Gods whom ye worship. Wherefore I am not ashamed neither of Christ, nor yet of the Gospel. So also must we answer the heretics, when they say, that it is a thing foolish and to be ashamed of, to believe that the son of God suffered in very deed, or that he took upon him very human flesh of the womb of the virgin: forasmuch as these things are found in the Gospel, we do wholly believe them: neither are we ashamed of the Gospel of Christ. At this day also, the ancient men do upbraid godly The Papists object unto us the Gospel. young men, which are studious of the Gospel, yea even their own senses and human reason crieth against them saying: are ye not ashamed of this new doctrine? Are ye so blind, that ye see not that by this means good works are condemned, the worshipping of God perisheth, the minstery of the church is trodden under foot, the dignity of priesthood is abjected, ecclesiastical riches are utterly spoiled? what patrons or supporters of learned men, shall ye have hereafter? Did your elders, which went before you both in this Mecoenate●. university and in others, being both doctors & notable men, follow these steps? Unto these men also ought we to answer: we are not ashamed of the Gospel, howsoever you speak ill of it. If so be they will say: we have the Gospel: yours A collation of the doctrine of the Papists & of the Gospel. is a new doctrine. Let us answer them again: In such sort is that the Gospel which ye have, as that is the Gospel, to set forth feigned worshippings of god casting away and despising the sincere worshipping, described unto us of God: as it is to worship stocks and images: as is to obtrude vows, whereby such men are drawn away from matrimony, which above others have most need thereof: as is to go on pilgrimages unto Images, to worship the bones of saints, to invocate the dead: and an infinite number of such other like Wherefore ye ought to be ashamed of your doctrine, and not we of the Gospel of Christ. Let it be diligently examined, what we by the same gospel judge of the What manner of doctrine ours is. honour of god. We attribute all things unto him only: we will in all things depend of him only. Farther see what our judgement is concerning the worshipping of him. We desire to retain the same pure and holy, as it is delivered us in the holy scriptures. What do we think of good works? we urge them continually, and require to have them done of us so perfectly, that we think always that something remaineth not perfectly done of us, unto which we should level, and whereunto we ought to direct all our endeavours. What judge we as concerning the holy ministry? we travail to have it to be in great estimation, as by which God worketh our salvation. What of Sacraments? That they should be kept pure and undefiled, and be reduced unto that use, whereunto Christ instituted them. What judge we of magistrates? that they should be obeyed, and that we should be subject unto them in all things: so that they command nothing against the word of God. What of poor and miserable men? that we should help, and relieve them. What of public peace and tranquillity? That it be kept, yea even with the los of our goods. What of sciences, and good learning? That they should be maintained and advanced. Why do ye object ancientness unto us? There is nothing that we more desire then to have things brought to their old estate. Ye have brought in new things: we require again the estate of the primitive Church, and desire to have again the institutions 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 loss of their commodities, then that they can accuse our doctrine. And if any Troubles and discommodities are not to be ascribed unto the Gospel. troubles or discommodities happen, they are not to be ascribed unto the doctrine, but unto those which under the pretence of Christ and of the gospel do seek those things which are their own, and not the things which are jesus Christ's. But now let us see Paul's reason, why he is not ashamed of the gospel of Christ. Because it is the power of God to salvation to every on that believeth.] It is the power, that is, the organ and instrument, whereby God showeth forth his power to salvation. For together with the word of God and the gospel, are instilled grace and the holy ghost, and especially remission of sins: by which we are renewed and made safe. And yet this knitting together of man's salvation, with the gospel is not natural, that is of necessity, so that the gospel The Gospel is not a natural instrument, but at the pleasure of God. This definition hath the cause efficient, end, and instrument of receiving the Gospel. A similitube of the Sacraments. The sum of the whole controversy concerning justification. Why in justification mention is made chief of the power of god. The difference between the righteousness of the law and of the Gospel. This phrase of speech, to take hold by faith is not strange nor rare in in the holy scriptures. being given and set forth, salvation should straight way follow of necessity. For it is needful that God do also inwardly move the hearts of the hearers: as in the Acts of the Apostles we read it was done unto the woman that sold silk. Wherefore the gospel is to be counted an instrument arbitrary, which God useth according to his will. Many think, that this definition is taken of the cause efficient. For in it is expressed the power of God, which maketh us safe. Then is added the final cause, namely that this power of God is to salvation: neither is that lest unspoken of, whereby we are made able to take hold of so great a benefit: and the same is faith. For it is added to every believer. For they which come to hear the Gospel, and want faith, receive nothing but words: and the Gospel to them is no Gospel. Even as in the Sacraments, they which are without faith do in deed receive the symbols or signs, but they have not the fruit and thing of the sacraments. Here is now touched the chief point of all the controversy. For in that it is said, that salvation cometh of the Gospel unto every one that believeth, is sufficiently declared that we are justified by faith: and not by works nor by our own strength nor by philosophy, nor by ceremonies of the law. Neither did he without cause make mention of the power of God. For that before we can be saved, our enemies ought to be vanquished: that is, the devil, death, hell and in especial sin. Hereby plainly appeareth also the difference between the righteousness of the law and the righteousness of the gospel. The righteousness of the law is, to do and to work. He that shall do these things, shall live in them, said Moses, as it is alleged to the galatians: and shall in this Epistle be afterward entreated of in his place. But contrariwise the righteousness and salvation of the Gospel is by faith unto all them that believe. For it is faith which taketh hold of the mercy and promise of God: although there have been some, which durst affirm, that this kind of speech, to take hold by faith, is strange, that is, not used in the holy scriptures. But they are exceedingly deceived: It is in deed not used among the sophisters, but it is read in the scriptures. For to to the Galathians it is written, That we might receive the promise of the spirit through faith. And he useth the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth nothing else then to apprehend, take hold, and to receive. Also in the Acts of the Apostles Paul speeketh unto Agrippa the king, that he was sent for this cause, that men should receive remission of sins, and lot among the Saints through faith. Where he also useth the same verb. And unto the Romans the 9 chap. The gentiles which followed not righteousness took hold of righteousness: even that righteousness which is of faith. The greek word in this place is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Wherefore it followeth, that we speak after the manner of the Scriptures. Neither is this to be left unspoken of, that there are some which think that this definition of the Gospel is taken of the matter: as though it should be thus expounded, that the Gospel is the power of God to salvation, for that in it is set forth and entreated of the power of God, whereby he saveth mankind. And that power is Christ the son of God, which was made of the seed of David, according to the flesh, even as it is before said. So the first definition and this latter differ nothing as touching the kind of the cause. And in deed I dislike not this interpretation, for Paul in the first to the Corinth. calleth Christ the power of God, and the wisdom of God: howbeit I do more willingly allow the first interpretation. Peradventure some will say, for as much as the Gospel is preached unto many unto judgement and condemnation, and we are (as Paul said) unto many the savour of death unto death, how then is it called salvation, or power unto salvation? And to the corinth. it is written, We preach Christ crucified, Why the gospel is sometimes unto condemnation. unto the jews, in deed an offence: and to the Greeks foolishness. Hereto we answer, that the Gospel is hurtful unto them, which trust in their own strengths, their proper works, and their own reason. But in the same place to the Cor. Paul writeth: Unto the called of God is Christ preached, the power of God, and the wisdom of God. Which place serveth very much unto the interpretation of this sentence. For things ought to have their name given them Things must be named by their wne nature and not by that which chanseth by hap unto them. Christ is rightly called a saviour although to many he turn to offence and ruin. of that thing, which they have obtained of their own disposition and nature, and not of that, which is otherwise annected unto them by hap, and (as they speak) per accidens, that is by chance. The Gospel hath of his own institution, and by the counsel of God, the propriety to save. But in that it hurteth, the same happeneth from without, that is of the infidelity of the receivers: otherwise Christ himself could not be called a Saviour: because he was put for the fall and offence of many. Wherefore when he spoke of the Scribes & Phariseis, he said: If I had not come and spoken unto them, they should have had no sin. But for that he was not to this end sent, but these evils happened of an other cause, therefore he is called a Saviour. Notwithstanding many by occasion of his coming perished. For as touching himself, he had the words of eternal life. And he himself saith: The words which I speak unto you, are spirit and life. But many of them which stand here believe not. Wherefore those things disagree not, but aptly agree which these which Paul now writeth. What kind of salvation we have by the gospel. Further we must diligently examine, what manner of salvation this is, which is brought unto us by the Gospel. For political or civil men do also promise health or safety by good laws, and severity of discipline. But that is singular, and very contract: for it is only that safety, whereby we are made safe from the injuries of men. physicians also promise health: but that pertaineth only to the body, that it may be in good case. Soldiers boast also, that they are appointed to the safety of men: but that safety belongeth only against the invasions of enemies. Yea and handicrafts men say that their workmanships are healthful unto men: but these men also bring only portions of safety. They which build houses, do defend us from the iviuries of the air and wether: they which make clothes and garments, do after a sort defend our bodies from cold: but this safety which is of the gospel comprehendeth all: and containeth in it the universal sum and head of our conversation, that is, felicity itself and blessedness. felicity & blessedness come unto us of the gospel. By Christ and the gospel we are delivered from sin from whence come all evils, What is the vulgar definition of felicity. This is that salvation, which was shadowed in the old Testament, as often as the public wealth of the Israelites was defended from oppressers by jephthe, Samson, Gedeon, and Deborah. And that this salvation, which is now entreated of ought to be taken generally, is proved by a sure reason: for that all these defects, unto which the portions of safety which we have now rehearsed, were a help, happened unto us by reason of sin. But by Christ and his gospel, we are delivered from sin: which thing the Angel testifieth, when he said unto joseph. For he shall save his people from their sins: and this is to restore us to true felicity. For felicity (as it is commonly said) is to live agreeably unto nature. And our nature is instituted of God, that we should be according to his Image. And this particle, to salvation, is necessarily added, because otherwise the power of God is also to take vengeance, to revenge and to condemn. The power of God is both to salvation and to vengeance. A similitude But the Gospel is not properly instituted to that end, but to salvation. Now if we were once fully persuaded of this, that in Christ and in the gospel we should have perfect salvation, we would not so much fix our mind on temporal things, but would always contend thither, where we hope we should have felicity and blessedness. Even as princes and noble men do seldom go abroad into the market place, streets or lanes, neither do they much pass for the spectacles of the common sort of men: for that they have at home their delights, pleasures, paradises and passing good things: therefore they willingly tarry at home, and if they be abroad, they quickly get them home. So ought we also to use the good things of this world only for the necessities of the body: but we ought continually to be conversant in Christ, and in his gospel, as in our salvation and felicity. To the jew first and to the Greek.] Here is declared that the Gospel is The gospel is setforth to all men indifferently. How the jews are preferred before the Gentiles. set forth unto all in general: neither doth the preaching thereof exempt any kind of men. The Grecians he taketh here generally, and under that word comprehendeth all nations besides the jews. And in that he saith, First, he signifieth order, but not greater abundance of fruit: as though the jews should have more commodity or utility by the Gospel than the ethnics. Of which thing Chrisostome hath a trim similitude, when they of full age which were converted unto Christ were baptized at the time of Easter or whitsuntide, they could not be baptized all together: yet they which were first washed did not more put on Christ, neither received they more grace than they which were last. Wherefore there is here signified an Analogy or proportion of order: & An analogy of order as touching time between the jews and the Greeks The calling of the jews was first. Paul preached first unto the jews before he preached unto the Gentila. The definition given is proved by the effect. The effect of the gospel is that we should be justified The end of the Exordium and of the intent of his treatise The proposition which shallbe proved even to the 12. chap. A soft transition. the jews, are put in the first place. For Christ was the Apostle of the jews, and minister of Circumcision. For he said that he was not sent, but unto the lost sheep of the house of Israel. And when he first sent his Apostles, he commanded them the they should not go unto the Gentiles, nor enter into the cities of the Samarytans. But in his last ambassage, when he was ready to ascend up into heaven, he commanded that they should be witnesses unto him in jerusalem, in all jewry and Samarya, and then he added even unto the uttermost borders of the earth. Yea and Paul also observed this order. For first when he entered into any cities, he preached in the synagogues. And together with Sylas and Barnabas he said unto the jews, unto you ought Christ first to be preached, whom because ye have refufed, behold we turn unto the Gentiles. The jews ought to have been the first which should be called, because they had the prophesies, and Prophets, and tables in a manner sealed with the promise of Christ. Wherefore faith was first required of them. He proveth this defynition now set, not indeed by things before or by the cause (for that is unpossible) but by the effect, and (as they say) by the latter, when he saith: For the righteousness of God is revealed in it from faith to faith.] That is, the effect of the Gospel and of faith is, that we should be justified. Now the Apostle endeth his Exordium, and cometh to the entreating of his disputation, and this is the principal proposition, which in sum containeth that which he goeth about to prove through eleven chapters, that is, that a man is justified by faith. Wherefore this proposition serveth for two things, for first it is brought in as a reason of the definition set: And again, as the principal proposition of the whole disputation. And so the Apostle by a soft, pleasant and covert transition leadeth the attentive hearer from the exordium, unto the confirmations and confutations which follow. When we hear the righteousness of God named in this place, let us not think that he intendeth here to speak of the severity of God's iugdements, for that severity is not called of the hebrews Nedech, but rather Tischpat, that is, judgement: and Tsedtreth, which our men turn, righteousness, signifieth goodness, clemency and mercy, whereby God declareth himself good unto us. And because he doth this chiefly in giving us righteousness: therefore I think How this word righteousness is to be understand. that that word was so commonly turned, and that word in this place (if a man mark it well) answereth unto salvation, which he said before cometh unto us by the gospel. And the Prophets many times crave the righteousness of god: which can not easily be taken every where of the severity of his judgement. For there is none that is wise, would have god to deal with him according to that. Ye rather the saints cry. Enter not into judgement with thy servant. And god declareth this his righteousness or goodness towards us, by The means whereby God declareth his goodness to wards us. three things chiefly. First he receiveth us into favour, forgiveth us our sins imputeth not unto death those sins which we commit: but contrarily imputeth rather unto us the obedience and holiness of Christ. Secondly he kindleth in our minds an endeavour to live uprightly, reneweth our will, illustrateth our reason, and maketh us all whole prone to live virtuously, when as before we abhorred from that which is just and honest. Thirdly he giveth us pure and chaste manners, good actions, and a sincere life. All these things doth that righteousness comprehend, which is revealed in the Gospel. But the first of these three is the head and chief, because it comprehendeth the other, and it is said to be the righteousness of God, because it cometh from him to us. For we attain not unto it by human strengths. Wherefore Chrisostome here calleth it righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is from above, because it is given unto us (as he speaketh) without our sweat and labours. Howbeit he addeth one thing which must be warily red: namely that we ought to bring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, from home, and from ourselves, faith, whereby to receive this righteousness. In which sentence, if he understand, that faith hath his offspring of our own strengths and nature, we ought not to give ear unto him, forasmuch as the holy scriptures apertly testify, that it is the gift of God, and cometh not of us, which thing is expressedly read in the epistle to the Ephesians. But I think not that this father was so far out of the way: wherefore I interpret him after this The interpretation of Chrysostome ●●nefied. manner: when he saw that this imputation of god is after a sort set without us, his mind was to declare, that if we will apply the same unto us, it behoveth that we have faith in us, whereby we may draw it unto us. But he contendeth not by that saying, that faith springeth of ourselves as of the first root. Is revealed in it.] Some have understanded, that these gifts of the goodness of god which we have rehearsed are revealed in the gospel, because they are read and contained in it: which thing I deny not: but I think that there ought to be added after the Hebrew manner, that (In it) is all one with Paul, as if he had said (by it). So that the sense is, in that the participation of this righteousness and goodness of god is exhibited or given unto us, the same cometh by the gospel, so that we receive it with faith. Wherefore in this word Revealed: let us mark two manner of comparisons: one is as touching the godly, Twokinds' of revelation of the gospel. which receive these things of god, that they might by that means acknowledge, feel, and by suxe experience understand those things as touching all the three parts of righteousness, of which before we spoke distinctly. For they are not so moved of God, as though they felt not, nor knew by experience, such things as are done. But they which are only lookers one, and not doers of the matter, neither see the first part of righteousness, nor yet the second: for that they are but natural men, and the god of this world, hath blinded their minds, that they should not be able to attain to these spiritual things. But the third portion of righteousness, which bursteth forth into act, and is set in outward works, will them or nill them, is seen of them and they are even against their will compelled to bear witness unto it: as we read that Pline the younger wrote unto Trajan of the innocent life of the Christians. Pliny wrote unto Trayane in the christians behalf. For holy men showed examples enough, whereby the ungodly, if they had been wise, mought have considered that they were altogether renewed in mind, and that this kind of men is more acceptable unto god, than other men are. But in these things human wisdom is wonderfully blinded, which can give no judgement of spiritual things: and yet these parts of righteousness are of their own nature so joined together, that the one dependeth of the other. In this sense Paul writeth afterward of the righteousness of God: If our unrighteousness commendeth the righteousness of God: where we manifestly see that the righteousness of God signifieth his goodness and clemency. But now let us consider this addition: From faith to faith.] There be so many expositions upon these words, that if I should rehearse them all, time would not serve me. I will touch only a few of them, and will judge which of them seemeth to me more probable, and nigher unto the truth. Some understand, from the faith of the elders to the faith of their posterity. Others, from a weaker faith, to a stronger faith: Others, from the faith of one article to the faith of an other. And to make an end of rehearsing opinions, I will come to that which in my judgement is best to be allowed. A double significati● of faith. It appeareth that Paul taketh faith two manner of ways. One way for that assent which we give unto God, when he promiseth us any thing: an other way for the constancy of words and promises. And after that manner the faith of God is commended, as we read afterward in the 3. chapter: What if some of them have not believed? Shall their incredulity make frustrate the faith of God? By which words he signifieth, that God faithfully performed that which he had promised. According to this distinction we may say, that this revelation or exhibition of the righteousness of God towards us, is brought to pass by faith, namely, our faith, whereby we give credit unto God making promise to us: and that our faith is both strengthened, and also confirmed by the faith of god: namely, because we see that he hath constantly performed the things which he had promised. And this interpretation Ambrose toucheth in this commentaries: and in my judgement it seemeth very agreeable. It followeth: As it is written: The just shall live by faith.] Paul laboureth to prove that we Chrisostom saith that we are justified by faith only. are justified by faith: and Chrisostome when he interpreteth this place, testefyeth, that by it only we obtain remission of sins. For he saith, we way not hope for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, from any other where. If thou ask, why scripture is in this place cited of the Apostle, the same Chrisostome answereth: for that unto human reason it seemeth a thing unlikely to be true, that he which was even now an adulterer, a murderer, and a committer of sacrilege, should strait way be counted just, so that he believe and receive the Gospel of Christ. These An history of Consta●tine. seem to be things passing common capacity, neither can they easily be believed. For we read in the Tripartite history the first book & 6. chapter, that Constantyne the great, which was the first emperor that publicly received the Gospel, slew many that were of his affinity and kindred, and was the author and procurer, that his own son which was called Chrispus, was murdered. Of which wicked acts when he began to repent to him, he asked advise of Sopater, the philosopher, who in teaching succeeded Plotynus, whether there might be any expiation or satisfaction made for these great heinous crimes? Unto whom the Philosopher answered, that there could be none. Afterward he asked counsel of Christian Bishops: and they answered, that all those sins might be expiated, so that he would believe in Christ, and with a sincere faith receive his Gospel. Hereby it came to pass, that that Emperor embraced our religion. The author of this history rejecteth this narration as a thing feigned: and by diverse arguments proveth that it was invented of malicious men, which favoured not Christian religion. But what soever it were, this thing only have I a respect unto, that they took this occasion to feign this lie, for that both Philosophers, and also civil men judged it absurd, that a man being unpure and laden with sins, should straight way be counted pure & just before God, so soon as he receiveth the faith of Christ. Paul therefore, lest he should seem to be the author of this wonderful doctrine, from which human reason so much abhorreth, citeth a place out of the holy Scriptures, and by it plainly proveth, that it is even so. The testimony which he bringeth is taken out Chrisostome & Ambrose sailing in memory. of Abacuk the prophet the 2. chapter: although Chrisostomes' interpretation, as it is in the Greek, citeth the name of Sophonias. But that is not to be marveled at: because peradventure his memory failed him. For the fathers as they were men, might sometimes err. For Ambrose also, when he entreated of this place a little before put (To the jew first and to the Greek) saith that the jews were so first named of judas Machabeus, which did set at liberty his nation, when they were by the Grecians brought into bondage. Which saying how untrue it is, the second book of kings testefyeth in the 25. chapter: and also jeremy in his 40. chapter: and Hester in the 3. chapter: and Esdras, Nehemias, Daniel, Zachary and other such like places, wherein the surnames of the jews is most manifestly read, long time before judas Machabeus was ruler over them. Neither do I therefore speak this, that I would malapertly contemn the authority of the We must not attribute to much unto the fathers fathers. But that we should understand, that forasmuch as they do often fall, we should not atttribute so much credit unto their writings, but that we may examine them by the rule of the scriptures. But as touching this place of Abacuk, we must understand, that this prophet in the first chapter of his book, with over much boldness provoked God to reason of things which are done in this world: so that in a manner he reproved him, as though he had little providence over them. For he complaineth, that just men are miserably oppressed of the ungodly, and that wicked men have wonderful and happy successes in all things. But after many complaints at the length in the 2. chapter: he cometh to himself and saith: I will stand upon my watch: that is, I will pronounce nothing rashly concerning this matter: But will wait to see what God speaketh in me. This do the Saints, sometimes to put forth in their writing human tentations and affections, and diligently to express those things wherewith we are sometimes tossed. For they were men, and The Prophets do sometimes express the cogitations wherewith they are tossed. were oftentimes subject unto these troublesome cogitations. At the length the Lord answereth him: and in some thus he saith: That men ought not straightway to give sentence of his judgements, but to wait farther. By which words, human rashness is reproved, which will straight way give sentence as soon as it seeth, that God hath done any thing: when yet notwithstanding we are admonished, not to judge of Comedies, until we have seen the last Act. If we could wait longer, we should see that the judgements of God have good success, & that all those things which he doth, are most wisely ordered. In the mean time whilst the end is in coming, we must patiently wait. And it behoveth that in waiting we uphold ourselves by faith: by which faith the just shall live: and the ungodly forasmuch as he is destitute of it, wanteth all righteousness and uprighmes. The words of the Prophet as they are in the Hebrew, are these: Lohinah cegpeluh iesohah nibbaschoh boo vetsaddim beemunatho ijmiah. The latin translation hath it thus, He that believeth not, his soul shall not be upright in himself. The seventy thus turn it: If he withdraw himself, my soul shall not delight in him. But as touching the propriety of the Hebrew: This word Apelah is derived of Aophel, which signifieth defence. Whereof is afterward derived a derbe which signifieth to defend himself. Hereof is gathered a double exposition. The first is, that by defence we understand those which defend their mind, and harden their heart not to believe. These have neither uprightness nor righteousness. Or again, it signifieth those, which being puffed up with pride think themselves to have abundante strength and power: and, as though they needed not the help and aid of God, believe not. Wherefore their soul also wanteth uprightness, & righteousness. This exposition of the proud and high mind is gathered out of Rabbi David Chimhi. And this defence, in either of these two interpretations is taken metaphorically. But if we take that word properly, Rabbi Moses teacheth, that they which are not of an upright mind and do want faith, fly unto defences: and there they defend themselves, and thinks that they are very safe. But he which is just, and endued with a sincere faith, and of a modest and lowly mind, the same man shall live by faith, neither will he depend either upon armour, or upon man's power, or upon fenced castles. And it had been sufficient for the Prophet, to have rehearsed this first part of the oracle. For when he had affirmed, that a man wanting faith hath not righteousness and uprightness: it followeth of contraries, that a faithful man by faith obtaineth both righteousness and life. But because we should not labour or stagger in gathering of it, the Prophet himself concludeth: But the just man shall live by faith. Neither is this to be left unspoken of, that Paul in this place, hath omitted the pronoun possessive. For in the Hebrew it is written, He shall live by his faith. And the Seventy have, By my faith. And Symmachus manifestly agreeth with the Hebrew verity: for he writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, by his own faith. But the variety of these translations cometh of a certain similitude, which these two letters Vau and have one with the other. For they differ but in length and shortness. Some read Emunatho, and other some Emunathi. But either reading agreeth with the truth. For faith may as well be Faith is ours and also Gods. The Apostle useth oftentimes this testimony of Abacuch. Paul abuseth not this testimony. called our faith, as the faith of God. It hath indeed his offspring of God, but it sticketh in our minds, otherwise we could not use it to receive the Gospel. I thought it good the larglier thus to entreat of the testimony of this Prophet, for that the Apostle useth it oftentimes: namely, to the hebrews the 10. chapter: and to the galatians, and also in this place. Wherefore it is very necessary and profitable, to understand these words a right. But in this place we have to answer unto a cavillation, wherewith the ungodly use to accuse the Apostle, as though he perversely abused the testimonies of the old scripture. And they accuse him especially in this place, for that Paul dareth draw this Prophet, which promiseth the return from the captivity of Babylon, to this purpose: as though his sentence should pertain unto justification, and absolution from sins. Unto them we answer, that in all the promises of the old Understand also by promises, yea of temporal things, to be of Christ. law were namely for the most part expressed temporal good things: which yet were the wrappers, and foundations, and head of this promise chiefly, whereof we now entreat: of the delivery (I say) through Christ. To the unwrapping of which promise out of these old promises, this reason is of no small force, to search out, how God would grant unto the fathers those temporal good things, which at that time he promised: whether being well pleased and merciful, or being yet angry and displeased with them. Undoubtedly we can not say, that he would give these things being angry and displeased. For they would not in such manner have accepted them. For those things which are given to that purpose, do at the length drive to damnation and destruction. But if he promised, that he would give these things, because he was pacified and reconciled towards them, then let us search out, by what things he was pacified towards them. Which thing without doubt could not be brought to Christ is the head & foundation of the promises of God in the old Testament. The final cause of God's benefits towards the people of God, was Christ. pass, but by jesus Christ only, who is the only mediator of mankind, wherefore whatsoever thing was promised, though it were never so much abject and of no reputation, yet was it taken to be given for Christ's sake. And therefore in all the promises of the old Testament, the minds of the godly ran unto this foundation and ground. Then let us consider the final cause. Wherefore would God have the public wealth of the jews preserved to the end, but only, that Christ should be born therehence? Why provided he that the stock of David should continue safe even to the end, but only, that the son of God should of it take human flesh? Why brought he again his people from captivity, but only, that the Messiah should at length be borne at the time promised, in the place appointed and of a stock assigned? This undoubtedly was the cause of all those promises upon this cause did all the fathers bend their minds, as many as understood a right. Wherefore Paul wresteth not the testimonies of the prophets, neither doth he rashly abuse them. And let this be unto us a sure and faithful rule for the perfect understanding of the promises of the old What it is to live by faith. testament, whereas he saith that the just man shall live by faith, he meaneth, that he shallbe able to move himself to all good things, as to believe, to hope, to continue in hope, and to love of charity: unto which things by the power and strength of our own nature we can by no means attain. And that by faith we obtain eternal life, it very well agreeth with those things, which The knowledge which cometh by faith, and the eternal life which shallbe in heaven are one and the self same thing as touching the matter. Wherein the righteousness which is received by faith consisteth. We are not first just and then afterward live by faith. Differences between the righteousness of the Gospel, and of the law. Christ spoke. This is the life eternal, that they should acknowledge thee to be the only true God, and him whom thou hast sent jesus Christ. These things shall we plainly and openly know in heaven our country, and that with a clear and manifest sight. But now have we these self same things with a very obscure knowledge, that is, through faith. This is not an other life from that. But then shall that be made perfect, which we have now but only begun. And the righteousness which by this faith maketh itself open consisteth herein especially, that from the time we are reconciled unto God, we lead our life in such sort that both we render unto him his due worship, and also unto our neighbour our bounden due offices or duties. And whereas the Prophet writeth, that the just man liveth by faith, his words must not so be taken, as though he should affirm that we are first just, and that then afterward we live by faith. But this thing he teacheth, that by faith do come unto us two commodities, both that we should be just, and also that we should obtain life, we see here also set forth unto us the difference between the righteousness of the law and of the Gospel. The righteousness of the law: is a perfect obedience of the commandments of God. But the righteousness of the Gospel is an imputation thereof. The righteousness of gospel, God giveth unto us, but the righteousness of the law we give unto God. The righteousness of the law leaneth unto works. For it is written. The man which doth these things shall live in them: and cursed be he, which abideth not in all the things which are written in the book of the law: also, If thou wilt enter into life keep the Commandments. Also, do this and thou shalt live. But here it is said, The just man shall live by faith. Wherefore look what difference there is between, to do, and to believe, so much seem these places to be repugnant one to the other. But these things A conciliation of places repugnant. shall easily be made to agree, by making a distinction of righteousness. For forasmuch as the righteousness of the Gospel is one, and the righteousness of the law is an other, some testimonies speak of the one righteousness, and some teach of the other. Now by that which hath been spoken, the Apostle setteth forth three good By faith we obtain salvation, righteousness, and life. things, and those most principal, which by faith we obtain, namely, salvation, righteousness, and life. For them Gospel is the power of God, to salvation to every one that believeth: again, the righteousness of God is revealed by it from faith: also, the just man shall live by faith. If there be any, that require more than these good things, then is he over curious. Further even in the very first entrance into the cause, we see how strongly he affirmeth by these three sentences now rehearsed, that by faith these good things happen unto us. Here also may be noted, in what estimation Paul hath the holy scripture, for unto it he ascribeth the chiefest authority to prove the question taken in hand: namely, that the righteousness of god is revealed by faith. And if both the Apostle and also the Prophet do so manifestly pronounce, that we are justified by faith, then is it not meet, that our adversaries should so cry out against us, for that we affirm the very self same. Wherefore if they be herewith offended, then let them grudge against the scriptures, against Paul, and against What remedy we must use when it is said that we reject good works. the Prophet, and not against us. And against them, which cry out, that we spoil good works of their dignity and honour, there is no presenter remedy, then to live uprightly and holily, that thereby we may abundantly have testimonies of good works, and say to our adversaries: if any confidence were to be put in good works, than should we in no case give place unto you, forasmuch as in them we far excel you. And all that which we say and teach of justification, which cometh through faith, tendeth only to this: that the truth should by the word of God: be defended. This was Paul's meaning, when he said unto the philippians: If any man may put confidence in the flesh, I also may much more: and by many things he declareth, how much in this kind of glory he excelled others. But he afterward addeth, that all these things he counted as dung and loss, that he might win Christ: and that he mought be found in him, not having his own righteousness, namely, which is of works, but that which is by the faith of jesus Christ. This excellent example of the Apostle ought we to imitate: that although we attribute not justification unto works, yet ought we plentifully to abound in them above other men. For if we lead an unpure life, and on the other side boast of justification through faith, then shall we be laughed to scorn of our adversaries, as though we for that cause professed this doctrine, to live without punishment, 〈…〉 lie, and without all order. For the wrath of God appeareth from heaven against an ungodliness and unrighteousness of men, which withhold t●e truth in unrighteousness, seeing that it, which may be known of God is manifest among them, because God hath showed it unto them. For his invisible things, that is to say, his eternal power and godhead, are seen: forasmuch as they are understand by the works from the creation of the world. For the wrath of God is revealed from heaven.] To the end he would confirm The first reason whereby is proved that we are justified by the saith of the Gospel. Take away the Gospels and then remaineth the wrath of God, and most unpure sins do range abroad. the proposition now proposed, namely, that by the faith of the Gospel we are justified, he bringeth many reasons: The first is when the Gospel is received by faith, there springeth forth righteousness. But take away the Gospel, and faith, and then the wrath of God waxeth hot, and men are defiled with most unpure vices and sins. Wherefore it is manifest, that the cause of our righteousness is the Gospel, taken hold of by faith. The minor or second proposition, that where the Gospel is away, there are both wicked acts, and the wrath of God, he proveth by a division, as well towards the jews as towards the Gentiles. Of the jews he will speak in the next chapter now he entreateth of the Gentiles. And that the wrath of God is powered upon them he proveth by the horrible and filthy vices, which he numbereth: and declareth that those men deserved so to be forsaken of God, and headlong to be thrust into those sins: because when they knew him, they dishonoured him, and gave his honour unto creatures. And that they knew God, he proveth: for that his creatures instructed them thereof. And he maketh mention of so gross and filthy vices, that they were not able to deny their own perverseness. For if he had spoken of those enormous sins which pertain unto the mind, for that in them there is not so much shame, it would not so much have moved the readers. But after this manner may the reason of the Apostle be resolved. A resolution of the Apostle his reason. They were thus filthyly contamynated, therefore were they not reform within, neither renewed through the spirit and grace. Wherefore they were neither acceptable unto god, nor yet reconciled unto him. And we see that Paul by this reason hath not only confirmed that which he intended, but also by the self same, laboureth & suiteth a most wholesome exhortation, which This is a good exhortation where is preached repentance. he began of repentance. For he setteth before their eyes their most heinous wicked acts, and showeth them that eternal punishments are at hand unto them, and that they suffer these things through the anger of god towards them. And to the end he would make them the more afraid, he taketh away from them all manner of excuse, affirming that they knew right well, after A place of john declared. what sort they should lead their life. And the sum of this reason is red in the gospel of john the 3. chapter: He which believeth in the son, hath eternal life: but he which believeth not, shall not see eternal life: and the wrath of God abideth over him. There it manifestly appeareth that by faith which is given us in Christ we do obtain righteousness and life: and contrariwise, it being taken away, righteousness is also taken away, and the wrath of god remaynteh kindled. Take away the gospel and faith from philosophy and good arts, and what Take away faith and the gospel from Philosophy and then in it shallbe left nothing that is found. Why god in such manner forsook the ethnics. sound thing shalt thou see then in those men, which so challenge them unto themselves. Undoubtedly all things shallbe contamynated, as Paul painteth them out in colours. Here peradventure a man will ask, why god so forsook men, that they should be wrapped in so great wicked acts. Hereto may be answered, he did it both for that they deserved this thing by reason of the idolatry which they committed, when as they had the knowledge of the true god: and also chiefly, to the end we should understand the necessary help had of the coming of Christ. For if men had been but in a tolerable case, they would scarfely have judged, that they had any need of the Mediator Christ. But where sin above measure abounded, there also was grace made more illustrious, of so great force I say, that it was able to break in sunder the most grievous yoke of sin. The wrath of God from heaven.] By wrath he figuratively understandeth vengeance. Augustine writeth to Optatus in his 157. Epistle, that wrath What is wrath in God. is not in god a perturbation of the mind, as it is in men: but only a just and fixed vengeance. Which self same thing he writeth in his book de Trinitate. Wherefore it is a figure much used in the holy scriptures, that for the vengeance of God we read, anger, or wrath. And Aristotle in his Rhetorics, defineth it to be an appetite of vengeance for negligence or contempt. For when a The definition of wrath according to Aristotle. man seeth himself to be contemned, his desire is strait way inflamed, to seek to avenge. Wherefore the Apostles meaning is, that these most wicked vices, were a revenge proceeding from god being angry. From heaven.] These words have a great Emphasis or force. For they signify, that this vengeance is manifest, largely spread abroad, and most mighty: as are showers of rain and tempests, which fall from heaven upon the earth. And it is as much, as if he should say, that this wrath or vengeance of God was inflicted, by his divine might or power. For we are said to receive those things from heaven, which seem to be sent by the power of God, as in Satyra the Poet said: Tertius è coelo cecidit Cato, et tanquam Sacculus è coelo discendit: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which is in English: The third Cato descended from heaven, and as a sack fell this sentence from heaven, Know thyself. And Cicero also saith of Pompey, that the province saw him, not as one sent from a city: but as one fallen from heaven. So Paul faith, that this vengeance may in no case be counted as a thing natural, but as a plague inflicted of God. For as it shall afterward be declared, God delivered them into a reprobate mind. And although the corporal calamities, wherewith God striketh us, are grievous, yet far more grievous is this, when we are delivered into a reprobate mind. For in that case men seek destruction unto themselves, and are even their own slaughtermen. Neither contrariwise can we obtain any good thing more to be wished for, then to attain unto an holy mind and a right understanding. For even as this is a singular gift: so is the other a most severe vengeance. Against all ungodliness and unrighteousness of men.] He saith not against men: because God hateth not them, but taketh vengeance on their wicked acts. And those comprehendeth he under the name of impiety and unrighteousness: for wicked acts are partly committed against God, and partly against men. Which withhold the truth in unrighteousness.] They attained unto so much truth, that thereby they understood, how they ought to behave themselves towards God, and towards their neighbours. And yet withheld they the truth in unrighteousness. Which self same thing did the Hebrews commit concerning the truth which God had revealed unto them by the law. Seeing therefore both these hebrews and those Gentiles were so grievously punished, what ought men which profess themselves to be Christians to hope for, which with hold to themselves so great a light of the Gospel without fruit. Undoubtedly, they shall at the length become most wicked, and even experience teacheth, that those which boast of Christ, and do live filthily, do at the length in naughtiness and filthiness pass all men, though they be never so wicked. The truth is after Who they be that withhold the truth captive. With what bonds the truth is bound. The truth suffereth nothing in itself. Aristotle in his ethics. a sort withhold captain in them, which understand it, and yet express it not in works & life. And it is overcome & restrained with the chains of evil lusts: which breathing up out of the inferior parts of our mind, do obfuscate the understanding, and as it were in a dark prison close in the truth known. God kindleth the truth in our minds, but by our lusts it is wonderfully darkened. There is no cause why we should think (as Chrisostome admonisheth us) the the truth of his own nature can suffer any thing. For it of his own nature is unchangeable. But what soever evil happeneth, the same is hurtful to our mind and soul. Paul toucheth in two words those things, which Arist 〈…〉 in his ethics (when he disputeth of the incontinent person) prosecuteth 〈…〉 many words. For he demandeth, by what means the incontinente person declineth to vices, sithen that he hath in his mind a right opinion. And he answereth, that that thing happeneth, by reason he is to much puffed up wit 〈…〉 me singular profit, which presently is offered unto this senses: by the weight whereof the better part also is oppressed, so that it giveth place to the lusts, neither excecuteth it his office, with efficacy to consider and poise the truth, which before it knew. Which thing also the Poet affirmeth of Medea: Video meliora, probóque, ovid of Medea. deteriora sequor, which is in English, I see what things are best, and I allow them, but I follow the worst. All this doth Paul teach us, when he saith, That the ungodly withhold the truth in unrighteousness, That truth laboureth as much as is possible to burst forth into act: but it is letted of concupiscence or lust. And this is that, which is written in the first of the ethics. That the more The noblest part of the soul exhorteth to the best things. The power of the conscience. excellent part of the mind always exhorteth and provoketh to things which are of the best sort. For so hath God and nature framed us, that the thing which we know, we desire to express in Act, which thing when we do not, we are reproved even by our own judgement. And hereof come those wonderful forces of the conscience, which in sins of great weight can never be perfectly quieted To with hold the truth in unrighteousness, is properly to refuse the calling of God, which continually by his truth calleth us unto himself. Wherefore it shall be very profitable for us, if when soever we have attained to any thing that is true either by our own study or else by the observation of things, we straight way weigh with ourselves, where unto God calleth us through that truth, which he layeth before our minds. By unrighteousness the Apostle understandeth generally, what soever we sin either against God, or against men. Wherefore Paul speaketh of that truth which is naturally grafted in us: and also of it which we attain unto by our own study. For either of them instructeth us of most excellent things touching God: so that the unrighteousness which we commit, is not able to blot it out of our hearts. Which thing yet the Accademians attempted An error of the Accademians. to teach when as they contended, that nothing can certainly be known of us. And so they can not abide, that we should embrace any thing, as being sure that it is true: but they will have us to count all things as uncertain & doubtful. An error of the Epicures. And in like manner do the Epicures go about to blot out of men's minds those things which by natural anticipation are imprinted into our minds concerning God. And yet notwithstanding neither of these were able to bring to pass that which they endeavoured themselves to do. For will they, or nill they, Whither truth be stronger when it is received by faith then being naturally grafted in us. these truths continue still in the minds of men. But (which is much to be lamented) they are withholden in unrighteousness. Peradventure thou wilt ask how it cometh that the truth which we have by faith, is of more strength to burst forth into act, then is the truth which is naturally attained unto? Undoubtedly, this cometh not thereof, for that one truth being taken by itself and set apart is stronger than an other. For either truth hath one and the self same The diversity is not in the truth but in the mean whereby it is taken hold of. nature, but the difference cometh of the mean and instrument, whereby it is received: The strengths of nature are corrupt, weak, and vitiate through sin. And therefore the truth which they take hold of, is of no great force. But faith hath joined with it the inspiration of God, and the power of the holy ghost. And therefore it doth with great force take hold of the truth. Wherefore, the diversity is not in the truth itself, but in the mean and instrument, whereby weembrace it. This is the cause why there we are changed, but here we remain the self same men which we were before: Of which thing we have a manifest testimony in the Gospel. Christ did set forth unto the young man, what he should do to obtain salvation, which when he had heard, yet was he not moved to give place, but went away with heaviness. He trusted unto natural strengths, and therefore he demanded of the Lord, what he mights to attain unto eternal Example of divers apprehensions of the truth. life. But contrariwise, Matthew, as soon as ever he heard his vocation, did with so great faith take hold of it, that forsaking money and his office, he straight way followed Christ. And Zachens, who otherwise was most covetous of gain; when he had heard of the Lord, that he would turn into him, did not only with a cheerful mind receive him into his house, but also strait way offered himself to distribute unto the poor the half of his goods, and to render four fold unto those whom before he had defrauded. Wherefore, the whole difference A great many mothynges are revealed unto us by the scriptures, than we know by nature. connsisteth in the power, whereby the truth is taken hold of: which thing yet we ought not so to take, as though we affirm that many more things are not revealed unto us by the scriptures, as well the new as the old, than we know by nature. Only we make a certain comparison between one and the self same truth, when it is naturally known, and when it is received by faith. For that which is known of God is manifest among them.] In the Greek is red, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if a man should say: That which may be known of God. Which is therefore spoken, for the there are many divine mysteries, unto which we can not by nature attain: as is this, that God would freely instifye us: and through Christ crucified pardon our sins: and restore these self same bodies of ours unto eternal felicity. These & other such like, the nature of things We cannot by nature understand the mysteries of God teacheth us not. Therefore Paul saith, that which may be known of God, was made manifest unto them. In this place he declareth, what manner of truth it was which they withheld in unrighteousness. It was the knowldege of things pertaining unto God, which they attained unto by the light of nature. And Paul reduceth all that which they knew unto two chief points: namely, unto There are two principal things which may naturally be known of God. The majesty of God wherein it consisteth A similitude the everlasting power of God, and unto his divinity. 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 knew by the beautifulness, form, and distinction of natural things, so great a power is governed by a providence and singular wisdom. And the commodity & utility of things created taught them the majesty of God, which in this thing principally consisteth, to do good unto all men. These are the things which God bestowed upon the ethnics: but they abused the gifts of God. Wherefore right well agreeth with them the similitude which Chrisostome useth. For thus he saith: If a king should give unto unto one of his servants a sum of money, with it to adorn his family, and to increase his honour, in such manner, that his dignity and majesty might be the more famous: and the naughty lewd servant should go and bestow it all upon bawds and harlots: doth not (saith he) this servant seem worthily and justly to have deserved punishment? In such sort did the Ethnic wise men behave themselves: they received of God a most excellent knowledge of things: wherewith when as they ought to have worshipped and adorned him, they transferred it to the worshipping of images made of stocks and stones. Wherefore not unworthily waxed the wrath of God hot against them. And when it is written, It was made man if este unto them: He saith not: unto them all, for the scripture putteth a difference between the wise men and Philosophers, and between the Barbarous and unlearned common people. For things were not to all men a like known: which yet happened through the default of these philosophers. For they ought to have preached and beaten into the ears of the The Philosophers preached not to the common people these things which they knew of God. Aristotle to Alexander. The Philosophers with their reasonings contaminated those things which by the benefit of nature they knew purely. common people these things which they knew. But so did they not, as did the Prophets, and the Apostles, but, being puffed up in their minds, they kept these things to themselves: yea rather they after a sort hid them, that all men should not come to the knowledge of them. As there is abroad a certain Epistle of Aristotle to Alexander the king, wherein he saith that his books of natural philosophy were so set forth of him, as though they had not been set forth at all. For those things which they wrote, they seemed of purpose to darken, that other men should not understand them. Farther through their disputations they blotted those pure and good things which they knew. When they understood that there was but one God, and judged that he only ought to be worshipped, afterward of themselves they thus gathered: forasmuch as the common people are not apt to worship the high and principal divinity diffused abroad in all things (for they can not in such sort attain to the understanding of it) it shallbe good, that it were divided, and annexed unto Images, celestial signs, and other creatures. And the self same men, when they knew that the nature of God is a thing separate from all corporal matter, that is, that he is a spirit, and therefore aught to be worshipped in spirit and mind, they I say thinking that the people were in comparison of them so rude that they could not attain to this, brought in outward rites and ceremonies, which of their own head they had invented: which when men had done, they should think, that they had fully done their duty as touching the honour of God. And so by their deep disputations and reasonings, they defiled that pure thing which they attained unto by the creatures, neither believed they the truth which they knew, which yet they ought to have done. Otherwise they would have submitted The Philosophers suffered not themselves to be governed by the providence of God. themselves unto that chief power which they knew: and have suffered themselves to be governed by the providence of God, & would have put their trust in it in all adversities, which yet they did not: yea rather they filthyly fell into desperation. Cicero crieth out in his latter time in his Epistle to Octavius: Oh unto me who never was wise. And he bringeth in Cotta in his book of the nature of the Gods, who, although he were a high priest, yet desired he that it might be proved unto him for truth, that there were any Gods at all. And forasmuch as they believed not those things which they naturally knew of God, they were not only ungodly towards him, but also injurious towards their The filthy life of Philosophers. neighbours. And oftentimes, the excellenter philosophers they were the more filthylife they lived. As the Poet reproved them, Qui Curios simulant, & Bachinalia viwnt, that is, which fain themselves sad and sober, as though they were Cury, A similitude but live most riotously, because the wrath of God waxed hot against them. For even as a schoolmaster, if he should continually instruct his scholar, and yet he in the mean time should be in hand with other matters, and have his mind running upon other things, could not suffer so great negligence: so dealeth God with us. For he continually setteth before our eyes an open book of the things created, he always illustrateth and calleth us, but we evermore turn away our mind from his doctrine, and are in hand with other matters. Therefore will God cast us away as naughty scholexes, neither will he suffer so great injury unrevenged. For God hath showed it unto them.] Hereby is gathered, that all truth is of God. For it springeth not of ourselves. But how it is of God, there are two opinions. How all truth is of God. Some say the it is therefore of God, because God hath created those things by which we may understand these truths. But others say (whom I best allow) that God hath grafted in our minds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, anticipations, and fore instructions, by which we are driven to conceive excellent and wonderful things of the nature of God. And these knowledges of God naturally grafted in us, are, by the observation of things that are created, daily more and more confirmed and polished. Some foolishly and also no less ungodly say, that they have learned these truths of Aristotle, or of Plato, so that they give no thanks School masters are the instruments of God. A similitude. at all unto God for them. These men in deed were Organs and instruments, but yet not authors. And these men's sayings are, as if an Israelite should say, that he knew the truths of the law, not by God, but by Moses: when yet he was but only the mediator and messenger of God, and which declared these things unto the people, God being the author of them. And it is to be noted, that where as God, of his nature, is so separated from all matter, that he cannot be perceived by our senses, he is therefore wont to declare himself by signs, and certain words subject unto our senses. And these signs, which do at the beginning Creatures are signs which set forth God. set forth God unto us, are creatures: which when natural Philosophers diligently weighed, as touching the proprieties and wonderful qualities of nature, they were brought unto the knowledge of God. For they knew the order of causes, and the conjunction of them with their effects: and when as they easily perceived, that there could be nothing found infinite, they concluded at the length, that their reasoning must needs come to some one first thing, that was before all other, and so concluded they, that there is a God. These things both Plato, Aristotle, and Galene, have most learnedly taught. But lest we should neglect the holy Scriptures, they also have showed unto us The holy scriptures do send us to learn of creatures. this self same way to learn by. Christ sendeth us to the birds of heaven, and lilies of the field, and to the grass, thereby to know the singular providence of God in the preservation of those things, which he hath brought forth. And Solomon setteth before us the Ant to imitate for his prudency, whereby in the Summer he prepareth for himself those things, which shall be needful for him in the Winter. Esay saith, that the Ass knew the manger of his Lord, and the Ox his master, but Israel knew not his Lord. Hereby appeareth, that we may be taught many things by creatures. David wrote a Psalm wherein is declared this self same thing: The heavens set forth the glory of God. But amongst other books of the holy scripture, which most excellently set forth this thing, is The book of job disputeth many things of God by creatures. the dialogue of the book of job. For the interlocutors which he bringeth in, were ethnics: and therefore the matter is there handled only by natural reasons. There, are reasoned many things of the revolutions of heaven, of stars, of the earth, sea, lights, winds, rains, thunders, lyghtnyngs, snow, ice, also of beasts, as of Lions, Goats, Hearts, Horses, and Behemoth, which many think to be an Elephant, and lastly of Leviathan the most huge beast of the sea All these things are there in such manner entreated of, that they set forth unto us the eternal power and divinity of God. But amongst other things, which The nature of man most of all resembleth the divinity of God. do chiefly set forth God unto us, is even our own nature, for we are made after the image and likeness of him. Wherefore, we most of all resemble him, and chiefly as touching the soul. Wherein, shineth the providence of things to come, also justice, wisdom, and many other most noble habits, or qualities: and also the knowledge of uprightness, honesty, naughtiness, and filthiness. And forasmuch as man and his soul is not sprung of himself, but dependeth of God: then followeth it that we ought not in any case to deny these self same things unto God, but aught to attribute them unto him, as to the principal and chief author: so that hereby we may gather, that God hath his providence over those things which are done, and that he is that judge of our actions, unto whom, as honest things are pleasant, so are filthy things displeasant. I know that Cicero in his book De Natura Deorum, laboureth to overthrow this reason, whereby we affirm, that those things which in us are most noble aught to be ascribed unto god. But let him alone, how so ever he reasoneth, unto us it sufficeth, that we are by the holy Scriptures confirmed in this matter. In the 94. Psalm it is written: He which planted the ear, shall he not hear? He which made the eye, shall he not see? Whereby we are taught, that those things which are perfect and absolute in us, ought not to be taken away from the nature The perfections which are in us cannot be taken away from God. of God. Moreover, we see that our consciences do naturally abhor from wicked acts, which we have committed: and contrariwise do rejoice and are glad in good deeds. Which thing, forasmuch as it is naturally grafted in us, teacheth us, that the judgement of God remaineth, whose condemnation our minds above all things are afraid of, so that sometimes they seem to be tossed with suryes: and contrariwise they rejoice, when they hope that from that judgement seat they shall carry away commendation and rewards. I could rehearse a great many other such like things: but they may easily be gathered both out of the holy Scriptures, and also out of the books of Philosophers. Wherefore I will cease to add any more, and count it sufficient to have said, There is nothing so vile in the world which beateth not a testimony of god. that there is nothing in the world so abject and vile, which beareth not witness of God. All things (said the Poet) are full of Jupiter: For what so ever is in the world, so long as it is preserved, so long hath it the power of God hidden under it: which, if by searching out, and natural knowledge it be uncovered, then will it resemble God unto us. To this sentence of the Apostle, other places of the Scripture appear to be repugnant, in which from the wicked is taken away the knowledge of God. We read in the Psalms: The foolish man said in his heart, there is no God: And again it is written: In earth there is none that understandeth, or that seeketh after God. And not to rehearse many places, in isaiah the first chap. it is written: But Israel hath not known me. But this contrariety is after this sort conciliated: The ungodly do in deed confess (as Paul saith) being convinced by creatures, that there is a God: but afterward, they so How the knowledge of god is attributed unto the ungodly, and how it is taken away from them. define of his nature and propriety, that thereby a man may well conclude, that there is no God. For Epicurus said, that there were Gods in deed: but he took from them all manner of doing, care, & providence, so that he ascribed a felicity utterly idle. Also for that they say, that there is a God, but yet such a one as hath not providence over human things, neither punisheth, nor heareth such as call upon him, and such other like: thereby is concluded, that they were of this opinion, that they thought there was a God, but only in name. And therefore the Scripture denieth that they knew God. For the true God is not such, as they feigned him to be: and as touching themselves, and their life, as to be helped, or to have the fruition of God's aid, it was all one as if there had been no God at all: forasmuch as they fled not unto him, to call upon him, neither did they at his Some have gone about to persuade themselves that there is no god. The knowledge of god two manner of ways. hands look for either help or aid. And besides that, there have been some so ungodly, that they have gone about to persuade themselves, that there is no God in deed: and although they were not able to bring this to pass, their own mind resisting it, and their conscience striving against it, yet doth the Scripture pronounce of them, according to their endeavours: and after this sort saith, that they knew not God. Lastly, this is to be known, that the knowledge of God is in two sorts: one is of efficacy, whereby we are changed, so that we labour to express in works, those things which we know, and this knowledge of God the holy Scriptures ascribe only unto the godly: but the other is a cold knowledge, whereby we are made nothing the better: for we show not forth in deeds, that we know those things, which in very deed we know. And of this kind of knowledge Paul afterward speaketh, when he saith: And as they regarded not to know God. etc. Christ also shall say unto many which boasted of his gifts and knowledge, I know you not. But so to know God, forasmuch as it nothing profiteth, the holy Scripture oftentimes so rejecteth, that it vouchsafeth not to call it by the name of the knowledge of God, and saith, that the ungodly, 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 thankful, but waxed full of vanities in their imaginations, and their foolish heart was blinded. And when they counted themselves wise they became fools, & turned the glory of the immortal God unto an image: made not only after the similitude of a mortal man, but also of birds, and four footed beasts, and of creeping beasts. So that they are inexcusable.] In the Greek it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God revealeth not himself, that we should be inexcusable, but that followeth through eur default. If by our strengths we cannot perform the law then are we unexcusable. Here is entreated of the excuse which is of ignorance. The ethnics said not for an excuse the want of strength. If the ethnics had pretended ignorance at had been an easy mat to have brought them to Christ. The excuse also of weakness is not to be admitted. God revealed not those natural knowledges to this end: but the same happened through our default. Howbeit, that which Paul saith in this place, seemeth to be repugnant unto those things which are often spoken, where mention is made of works & grace. For if it be true, that by our own strengths, and free will, we can not perform the law of God, which we know, how can these men be said to be inexcusable? For if that which we say, be true, they might easily be excused, that they in deed by the light of nature knew this law: but yet they wanted strength whereby to perform so much as they knew. And therefore they seem not to be inexcusable. But here Paul entreateth of that excuse only, which might be alleged of ignorance. For, that which is now said as touching infirmity, the Ethnics laid not for an excuse: for they attributed all things to free will. Therefore they would not have said, that they wanted strength to perform it: only this remained, to excuse themselves by ignorance. Which Apology or refuge, seeing Paul hath cut of from them, there resteth only, that even by their own judgement, they should be said to be without excuse. If they had said, that they were weak, although they knew, what they ought to do: that was it which Paul traveleth to bring them unto: namely, that therefore the knowledge of the law of nature, could not make them better, because the law, although they knew it, yet could it not alter them, nor give strength unto them to live uprightly: wherefore it was necessary for them to fly unto Christ. But because he knew, that the Gentiles fled not to that excuse, therefore he repelleth that which he saw might easily have been objected: which thing was ignorance. Although the other excuse also of the infirmity of strengths, was not worthy to be admitted. For the same debility happeneth through our own default, that is, through sin. Further, they were without excuse, because that little 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 sin, but that in outward works we are able to perform many things: in which they declared themselves to be most wicked. Wherefore it followeth, that they were utterly without excuse. Neither could they allege this for a cause, namely, that those things wherein they sinned, were done against their will. Wherefore, seeing wittingly and willingly they did evil, they had no excuse at all. Neither is it to be thought, that God granted unto them this excellent knowledge, to the end they should be without excuse. For, that happened through their own default: when as otherwise the providence of God used their wickedness to his glory, and to set forth his justice. God used their wickedness to his glory. We must not desist from teaching though men seem not to profit thereby. The true doctrine is herein profitable in the ungodly, namely, they should be condemned themselves. Thus much they profited through their sins: that the doctrine and knowledge which they obtained, furthered them to judgement and condemnation. Wherefore we ought not to be feared away from teaching, though we see that men become nothing the better: forasmuch as the self same thing happeneth unto that doctrine, which God himself ministereth unto us. At the least way, this commodity shall thereby arise: if men be not of God converted, yet shall they by their own judgement and testimony be condemned. And this thing chiefly seemeth God to will, namely, then to appear righteous, when he punisheth or condemneth. The profit that judas the betrayer received by the doctrine of Christ, was at the length to condemn himself, saying: I have sinned, in delivering the just blood. For to that point are the ungodly driven, at the length by their own judgement to be condemned. And such which ought to have taken profit by the doctrine, are by the same grievously hurt: which thing we read in isaiah the Prophet, when it is said: Make blind the heart of this people: Stop their ears, and shut their eyes: Lest peradventure they should see, hear, and understand, and be converted, and I should heal them. So also by the words of Moses was the heart of Pharaoh always more and more hardened. Because when they knew God, they glorisied him not as God, neither were they thankful.] Here is added a reason, why they were without excuse. And The Method of Paul. not to go confusedly to work, this is the method which Paul useth. He made mention of the natural knowledge, which ought to have been to the ethnics a most profitable law, how to lead their life: namely, to express in manners, that which by knowledge they understood. Now he accuseth them of the transgression of this law. And his accusation containeth two principal points. First he layeth to their charge the contempt of the worshipping of God, and The principal points of the accusation. ingratitude towards him: which things pertain unto the mind: then he accuseth them, for that they attributed unto Images (which they themselves had made) and unto creatures, that honour which was due unto God only. And to the end he would exaggerate or amplify these sins, he showeth how Sins are aggravated by the grievousness of punishments. they escaped not unrevenged. For first God took vengeance upon their wickedness with this punishment, that he blinded their heart, and their mind waxed foolish: so that they which above other professed learning and wisdom, appeared most fools of all: and their reasons which they counted witty, were made frustrate and became utterly vain. The punishment of the other sin, namely, of the invention of Idols was, that they should contaminate themselves with most filthy vices. By this order of accusation is gathered, Idolatry springeth not but from a corrupted mind. A place of jeremy. that idolatry taketh not place, unless error, or (to speak more plainly) sin first have place in the mind. And those things which are here spoken of these two principal vices, are bewailed of jeremy in the 2. chap. when he saith: Be astonished O ye heavens, be afraid and exceedingly abashed: For my people hath committed two grievous things: They have forsaken me the fountain of the water of life, and have digged for themselves cisterns, which are not able to hold water. To forsake God is, to take away the worshipping due unto him, and true giving of thanks. And to make and worship Images, is to make cisterns, out of which can not be The Method of the two first commandments. drawn the waters of help and grace. The self same order we find in the first table of the ten commandments. For God first commandeth, that he be worshipped alone: then in the second precept he commandeth, that we take not unto ourselves any other Gods. And undoubtedly if we depart from the true God, it is not possible, but that strait way should spring forth idolatry. Because, will we or nill we, we can not be without a God. Wherefore take away him, which is the true God, out of our hearts, and of necessity We cannot be without some God. an other feigned God must be substituted in his place. And Chrisostome hath profitably noted, that even as they which walk or sail by night without light, do oftentimes hit against some rock or stumbling block and miserably perish, so far is it of that that they come to the place they determined to come unto: so they, which depart from the light of the doctrine set forth unto us by The natural knowledge which we have of God is weak. God, must needs of necessity fall into most grievous evils. By these things which the Apostle now speaketh, is easily perceived, that this was a weak knowledge, which the ethnics had naturally touching God: for as much as it altered them not, but rather was overcome with lusts, which darkened that mind. They glorified him not as God, neither were they thankful.] By these words he describeth the worshipping, which they ought to have performed in Four principal points of the true worshipping of God. mind, and in spirit: whereof we have before written at large, and have reduced the whole matter unto four principal points: namely, unto prayers, hope, thanks giving, and the fear or obeisance, which good children have towards their parents. For than we worship God truly, when we wholly submit ourselves unto him, so that we embrace him above all things, and above ourselves also. And all this is expressed in that commandment: Thou shalt love thy Lord thy God withal thy heart, with all thy soul, and with all What is to glorify God thy strengths. And this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Paul here useth, which is translated, to glorify, signifieth chiefly, to judge very well and honourably of a man. But how slenderly the Philosophers judged of the providence of god, & of his judgements of his rewards I say & punishments, their opinions: which are every where abroad, do sufficiently declare. If a man should demand what it is, that doth chiefly glorify god, I would answer that it is faith. Which Faith doth most of all glorify god. thing I affirm not of myself: but the scripture teacheth it, for afterward it is said of Abraham, that when god had promised unto him an heir by Sara his wife, he considered not his body being in a manner dead, nor the womb of Sara now past child bearing, but gave glory unto God. For he judged so honourably of him, that although he saw that by man's power that could not be performed Who they be that do truly give thanks unto god. which was promised, yet nevertheless, he believed. This is to give glory unto God: to think that he both is able and knoweth, and also will perform all those things which he promiseth. Neither gave they thanks.] They do pecfectly give thanks, which when they understand that they have received of God all the good things which they have, do give thanks unto him for the same. But this did not the Philosophers forasmuch as they did not think that all things depended of God. For they The Philosophers did not perfectly give thanks unto god. referred many things to chance and to fortune, that is, to the concourse of causes, which they supposed to be most frequent, in this our lower region which is under the Moon. Further they affirmed, that many things happened unto us through the necessity of the matter. And so, forasmuch as they excluded very many things from the providence of God, they became very cold in giving him thanks. But waxed vain in their imaginations.] In Greek it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Erasmus saith: they were frustrated: For when by their imagination they thought to have obtained the name of excellent learning and wisdom, they wonderfully uttered their own foolishness. And to be frustrate, What it is to be frustrated. what called vain. is nothing else, then when we hope for some good thing to come unto us, and the same falleth far otherwise then we thought for. Although we might say as Aristotle writeth, the that is vain which is not brought to the end appointed. And experience teacheth by these men, that so it happened unto natural wisdom. For therefore was it revealed, that when they knew God, they should have had him in reverence and honour: But forasmuch as they bended not that way, it became vain. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is turned into English, imaginations, or cogitations, are reasonings or disputations, which are done with great pesing, and deep judgement. Wherefore the Philosophers are reproved. because they abode not in those things which they naturally knew of God: but declined from it through their disputations and witty collections. For on the one side the creatures taught them that the one God which they knew, aught to be honoured of them with a singular ferventness and pureness. And on the other side fleshly lusts & enticing pleasures urged them, which ought utterly to have been excluded in that true and lawful worshipping of God. But these witty men invented, how The Philosophers sought two things in the worshipping of god to knit them both together. For they brought in a worshipping of God, but yet such as consisted of gold & silver, gorgeous sacrifices, dainty banquets, plays, spectacles or goodly strange sights, and such like things, which ministered unto their flesh the pleasures thereof: so that with one and the self same work, they both worshipped God, and also delighted the senses. And in sum, they feigned that goodness, which Augustine against julianus, calleth Scylleum bonum, Scylleum bonum. because it consisted partly of a man, and partly of a beast. Wherefore, we ought diligently to watch against these fond imaginations, for that they engender so great danger. For in the latter epistle to the Corrinthians. Paul writeth. For the weapons of our warfare, are not carnal, but mighty through God to cast down strong holds. Wherefore we overthrowing such deep reasonings, and every high thing we must ligentlye watch against our imaginations. that exalteth itself against the knowledge of God, ought to be content with that manifestation, whereby God declareth himself unto us. For as often as we patch any thing of our own reason to the word of God, so often we bring forth errors. Neither do these things which Paul now reproveth, serve any less for these our times, than did they for the idolatry of those times. For Christ This is applied to our tyme. Of the abuse of the supper of the Lord. instituted the lords supper, that the death of the Lord should there be had in remembrance, and the communicantes should be partakers of the fruit thereof, and be joined unto Christ, and be always coupled together among themselves with a greater amity, and mortify the wicked lusts, and through that heavenly meat more and more practise a new life. This is the worshipping, which in this sacrament God requireth of his. Wherewith men not being content, either because it was a thing hard to be done, or else because they would evermore add their own inventions to things pertaining unto God, have invented outward ornaments, vestments, gold, silver, precious stones, wax, tapers, bells, and infinite ceremonies, thereby to set forth this sacrament: And would have men to stand by at their Mass, and to be only gazers on & harkeners, which should in the mean time mumble up their prayers: and after this sort they would be counted very uprightly to have done their duties in these divine mysteries: so that by such human devices the true and lawful use of the institution of Christ is in a manner abolished. This is the profit that cometh of humane inventions. So mad and foolish becometh the heart, that it preferreth light and frivolous things, before things necessary and sound▪ And when they counted themselves wise, they became fools.] They had a wonderful pleasure in themselves by reason of their own inventions. And they which above others professed wisdom, by the just judgement of God became fools. They disdained to contain themselves within the bonds of that wisdom and knowledge which God had revealed unto them by his creatures, whereby they were called to worship God: and did rather give place to their own imaginations, then to the doctrine which they had received. They delighted in their own sharp wits, & counted it for a great praise that they had found out the reason, how to set forth before the eyes of the common people, the worshipping of God by images, & glorious idols. Which could never have been brought to pass without such reasons, which had great likelihood An excuse of idolaters. of truth. When they were reproved, they excused their act with this pretence, that they counted not those things to be gods which they worshipped, but that they used such helps, whereby they might the easilier come to the true God. And they objected a similitude taken of a civil custom: for that men have not free access unto Kings and Emperors, but by Earls, and under officers. But of how much force this reason is, Ambrose upon this place declareth. For thus he writeth: Men through shame use accustomably every where this miserable excuse, why they neglect to come unto God, saying: that by them we go unto God, as by noble men we come unto a king. Well said, is there any man so mad, or so unmindful of his health, to give unto a noble man the honour due unto the king only? For that if any in such sort behave themselves, they are justly condemned as guilty of treason. And shall these men not think themselves guilty, which give the honour of the name of God unto a creature? and forsaking their Lord do worship their fellow servants? as though there were any thing greater than God, to whom a man might do service. For therefore also do we go unto a king by Tribunes, and noble men, because the king is also a man and knoweth not to whom to commit the public wealth. But to come unto God from whom undoubtedly We need no advocates to come unto God. nothing is hidden (for he knoweth the merits of all men) we have no need of an advocate, but of a devout mind. For wheresoever such a one shall speak unto him, he will answer him. These words of Ambrose, if they be of value to confound this similitude of these Idolaters, they are able also to confute our men: forasmuch as they by the self same feigned devise, defend the invocation of saints. They became fools.] For that in stead of the true and perfect-worshipping of God, they embraced but a shadow thereof: which thing Paul in more places The foolishness of idolaters, then in one reproveth. In the 2. to Tim. the 3. chap. he saith: Having in deed the form of piety, but utterly denying the power thereof. And to the Colossians the 2. chap. he writeth that The commandments and traditions of men, have in deed a show of wisdom, when as in very deed they are nothing else but superstitious. And they turned the glory of the immortal God into an image.] Made not only after the similitude of a mortal man, but also of birds, and four footed An amplification of sin. and creeping beasts. After that they began to esteem their own inventions above the doctrine which was revealed unto them, strait way followed idolatry, which springeth of the error of the mind. And whereas it is said, that God cannot be rob of his glory. they transferred the glory of God unto creatures, they are reproved, for that they knew that that glory was in deed in God. But when it was offered them they turned it by sacrilege from him an other way. Which sin is here wonderfully aggravated. It was an heinous act to rob God of his due honour: it was heinous also to transfer the same unto a corruptible man: but it was more heinous to transfer it unto brute beasts, and most heinous of all was it to transfer it unto the images of all these things. Neither is this thing spoken, as Chrisostome noteth, as though they could in very deed deprive. God of his glory or honour: for that lieth not in the power of any creature: But they are accused of rash boldness, in that they presumed, as much as lay in them, to assay to bring the same to pass. GOD is in this place called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth not only immortality, but also the taking away of all kind of grief, or spot of any manner of corruption. And contrary wise, in that man is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it declareth him not only to be mortal, but also to be subject unto many discommodities and corruptions. A place of the. 106. Psalm. This phrase of speech, Paul transferreth out of the 106. Psalm, where it is written: That the Israelites made a calf in Horeb, worshipped a molten Image, and changed their glory into the similitude of one that eateth hay. Herein only seemeth the difference to be, in that here it is said, that the glory of God was changed: but there is said, that their glory was changed. Howbeit in either of the places is contained one and the self same sense. For their glory was God: in him The glory of God consisteth in all things. gloried the Hebrews: And David every where in his Psalms, calleth him his glory. And if a man should peradventure demand, in what things this glory of God consisteth, to answer briefly, herein it is contained: to acknowledge him for the author and distributer of all good things: the judge of all men's doings: and so amply to be spread abroad, that he filleth all things. These things if they be believed, do engender adoration, a trust or confidence, invocation, giving of thanks, fear, and other such like points of religion. But the wicked inventions of men do ascribe these things unto Idols, and do binds God unto certain places, signs, and images. And whom we know to be every where, him do they make to dwell in some one place only. And as men's minds are presumptuous and bold, contrariwise now in our days, whilst with tooth and nail they maintain their transubstantiations, or (if I may so call them) their impanations, they in such sort diffuse the body of Christ, which occupieth in deed one certain place, that it is really, not only in so many places, The beginning of images. in how many the Supper of the Lord among Christian men is celebrated: but also now they contend by express words, that it is every where. The endeavour of Idolaters at that time was, to teach the common people to honour God (which is but only one) by sundry proprieties, which they adjoined to certain Images of their own invention. And it is a wonder to see, how much those men pleased themselves in these things. Plato in Cratilus bringeth in Socrates disputing of the right imposition of names: and chiefly he diligently examineth the names of the Gods, and showeth, that by them are very aptly signified the proprieties of things divine. Which place Cicero also seemeth to have imitated in his book of the nature of Gods: when under the person of the Stoic, he showeth, what the names of the Gods signify, and in what manner they ought to be referred unto one God, only. These men undoubtedly would make themselves wiser than God, which hath declared himself by the framing of the whole world. For, as though that were not sufficient, these men invented Images, and many kinds of Idols. But this is a wise saying of Athanasius: When a living man moveth thee not to know God, how can a man of wood cause thee to do it? They first invented Images, as they alleged, for representation sake. But from thence they were afterward led to worship them. And that they also worshipped the Images of brute beasts, many histories do manifestly declare. Unto Bell T●e worshipping of brutebeasts among the babylonians was first erected an Image, by whom was always a Dragon present, if we credit to the Apochriphas of Daniel. The Egyptians had Anubis, an Ox, which they worshipped. And Ambrose testifieth, that there were holy services done to Ravens. Furthermore, for that the poets feigned, that jupiter for the fulfilling of his filthy lusts, was sometimes turned into a bull, sometimes into a Swan, and sometimes into an Eagle, those kind of beasts they consecrated unto God, and honoured them as Gods. But they needed not thus to have set forth the power of God, by so many feigned inventions: forasmuch as all creatures do bear witness of him. Wherefore to invent Images, was nothing else, then to light up Candles and Torches in the Sun. This The devise of the devil concerning idolatry. thing the devil chiefly laboured for, that the power of God might be bound unto certain places: that men might there only pray unto God: and there receive great holiness: and lastly, there to make an end of their godliness: as though out of those places, they might live as they lust themselves: as we see now the use is, in receiving of the Supper of the Lord. There only men think that all good things are to be poured out towards God: unto it they prostrate themselves, there they knock their breasts, there they make invocation, there show they forth what soever piety they have. All other things in comparison of it, are a play and of no weight. This is worthy to be noted, that Paul doth here so sharply reprove these men, which yet said that they worshipped not those Images, but by them honoured the one only God: and the Scriptures do every where reprehend them, for that they worshipped the works of their own hands. By which words an upright judgement may gather, that these vulgar and common excuses, are not to be admitted. Yea, and Augustine also in his 6. Sermon in the 10. tome, after this sort convinceth the Ethnics, that they took their Idol for a God, because unto it they builded altars: For (saith he) that A vain excuse or defence of the ethnics for Images they have a God, and do worship that Idol for a God, the altar doth testify. What maketh the altar there, if that it be not counted for a God? Let no man say unto me, it is not a God. I have already answered, that matter I would to God they knew this thing so well as we know it. But both what they have, and also for what thing they have it, the altar doth testify. This place of Paul taketh away all excuse from Idolaters. They These things pertain unto them which worship images, in the Papacy. An oration of Symmachus. were no less witty to defend their Idolatries, then are our men at this day to defend the worshipping of Saints. Which thing he that believeth not, let him read the 30. Epistle of Ambrose, which containeth the oration of Symmachus: wherein in the name of the people of Rome, and of the Senate, he desired of the emperors Valentinian, Theodosius, and Arcadius, that the worshipping of the Gods might be restored. Symmachus denieth not in that place, but that God is every wherebut yet he saith, that it is much better, to have some certain places appointed for religion. And he would have the secrets of the divine nature to be secluded from the people, unto which diverse nations aspire not by one and the self same means, for that all are not of one disposition. He boasteth much of miracles: namely, that by these Gods, Rome was defended from Hannihall, and from the Senons, and lastly, that it had subdued the whole world under her government: but since they were neglected, grievous calamities have happened unto the public wealth. He contendeth, that there is but one God only, unto whom all men have a regard, and do come unto him by sundry ways. Wherefore in the conclusion, he requireth that the Emperors would be so good, to suffer every nation to have his own religion. But what Ambrose answereth to these things, here is now no meet place to declare. They which are desirous thereof, may easily read it in his 31. Epistle. Wherefore God gave them up to uncleanness, through the lusts of their own hearts, to defile their own bodies among themselves which changed his truth for a lie, and worshipped and served the things that be made, more than him that made them, which is to be praised for ever. Amen. Wherefore God delivered them up.] Now is described the punishment, The punishment wherewith Eod took vengeance upon idolatry. wherewith God took vengeance upon the heinous sin of idolatry. Which he therefore so grievously punished, for that he will have his own glory always reserved unto himself. By Esay the prophet he saith: My glory will I not give unto an other. And forasmuch as he hath spoused unto himself the faithful, as a spouse and chaste 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 great was the anger, wherewith he was incensed: because these wicked acts were done by them, of whom they were least of all to be looked for, that is, of the learneder sort, which far excelled others in wisdom, as it is reported the Egyptians did. For as this nation was counted the mother of sciences, so also was it a most abundant As the Egyptians were most excellent in learning so were they the greatest idolaters. Chrisostom of Plato. Socrates. Astronomers. fountain of idolatry. There, not only men were worshipped, but also Oxen, Crocodiles, Leeks, Oynions, Cats, and many more such like things. And as Chrisostome thinketh, Plato for that by much traveling, he had attained unto their doctrine, had a great pleasure in himself. And Chrisostome reproveth Socrates the schoolmaster of Plato, because when he was at the point of death, he desired his friends, to pay unto Aesculapius a Cock, which he remembered he owed him. Astronomers, which above others boast themselves as touching the knowledge of celestial things, have transferred into heaven a Bear, two twines, a Bull, a Crown, an Eagle, a Scorpion, a Snake and such like monstrous things: and to the stars which are the excellent works of God, they feignedly adjoin these their mad dreams, and do after a sort attribute unto them the government of the world. This thing hath the devil procured, that men should become subject unto those things, over which they ought to be Lords and rulers. So man which was made, to be lifted up into heaven, neglecting himself, hath to his power lifted up to the same place brutish and unreasonable beasts. Further the poets, which above other men were had in admiration, did they not feign what they lusted themselves of the Gods? Of The sundry judgement of Plato touching Poets. their devise and opinion Plato (which is counted the most grave amongst the Philosophers) speaketh doubtfully. In his books De Repub: he judgeth them worthy utterly to be banished out of the city, because they spoke so unreverently of the Gods. And yet in an other place, he commandeth, that when they entreat of things divine, we should give credit unto them: because they declare such things not of themselves, but by heavenly inspiration. If a man Why Idolaters worshipped Crocodiles and Serpents. would demand of them why so wise men worshipped either Crocodles or serpents, peradventure they would have answered, that they in them wondered at the most mighty power, whereby they do hurt men: and that in them is expressed the avenging wrath of God, which by those worshippings they desired to be turned away from them, in worshipping God as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, as an expeller away of those evil things. And this sin was so spread abroad, that it infected the jews also. For in ezechiel it is written, that when he was of the The jews also worshipped creeping beasts spirit carried by the hears of the head into jerusalem, he saw in it not only that Idol, whereby the wrath of God was provoked, but also in the Temple he perceived, that on the walls were painted, beasts, living creatures, and all manner of creeping beasts, unto which the chief elders of the people with much reverence offered incense: which was to give unto them divine honours. The self same thing is at this day openly used in the Papacy unto signs, Images, In the Papacy they burn incense to Images. and stocks: and yet they say, they are free from the crime of idolatry. Further the Prophet saw on the other side women bewailing Tamuz, that is, Adovides. Lastly he beheld men in the sanctuary, which turning their shoulders to the most holy place, and their face towards the doors of the temple, worshipped the Sun as it rose in the east. And it is there said, that by reason of all these things, the wrath of God was wonderfully provoked. Paul also in this place declareth, with what punishments God punished the Gentles for these sins. For he saw that his doctrine was contemned: in that whereas he had revealed himself through the beauty and hugeness of the whole world which he had made, so excellent a gift was utterly had in no reputation amongst men. And they chose unto themselves so many Images and peculiar inventions, as there were kingdoms, provinces, cities, families, and in a manner men. The punishment which they suffered, was, that God delivered them up to their own lusts to be tormented. This was that punishment which is called Paena talionis, like for like. For even as they spoiled God, as much as in them lay, of his glory, so again on the other side, God delivered them, to be vexed Poena talionis. with most filthy lusts: so that they degenerated, not only into brute beasts, but also became far underneath them. This is the greatest infelicity that can happen unto man, when the spirit and the mind, which ought to govern, are by the just judgement of God made subject to cruel and most filthy lusts, we We have domestical torments Many Actcons. A place of the Psalms have no need of any outward torments: we have avengers' enough at home. For that which the poets fable of Actaeon, that he was torn in pieces of his dogs, hath place in these men, which are inflamed and rend in sunder of the lusts of their own mind. And this phrase, which Paul here useth, is taken out of the 81. Psalm, wherein is read: My people hath not hearkened, neither hath Israel given heed unto me. And I have delivered them up into the frowardness of their heart: and they have walked in their own devices. Let those which defend the powers That free will is nothing with out grace. and strengths of man, and which attribute in a manner all things unto free will, yea and that without the grace of Christ, consider by these things, how far they err from the truth. Here is described the horriblest punishment that can be: when a man is forsaken of God and delivered up to be governed of himself. Neither helpeth it any thing at all to say, that here is now entreated only of lusts, and of the brutish, or inferior parts of our mind: forasmuch as Paul hath together with lusts made mention of the heart, whereby is noted the nobler part of the mind. And David saith plainly, That God forsook them, that they should go on according to their own heart, and counsels. But how is this kind of speech to be expounded, God delivered up them to their own lusts? Whether to deliver up be all one with God to permit. The reasons of them that say to deliver up is to permit. All the fathers in a manner teach, that To deliver, is all one, as if it should have been said, to suffer, to permit, or to forsake. For they seem to abhor to say, that God is the cause of sin. And these are the reasons as far as I gather, that move them thereunto: Because the holy scriptures do testify, that God willeth no sin, forasmuch as it is written: Thou art the God that wilt no iniquity. Further this thing they labour for, to take away all manner of excuse from the wicked acts of men: unto which wicked acts if God should drive them, it should seem, that they might lay for an excuse the will of God. Further they endeavour themselves to advance the glory of God, that he should not be accused of injustice, for that he driveth men into sins, and then afterward reproveth them for the same. Lastly they labour to maintain free will, lest if it should be thought, that God driveth men to sin, it should either be taken away, or else be diminished. Unto these reasons Chrisostom upon this place addeth two similitudes. One of a captain, which in the fight or battle forsaketh his host. For he is said, to betray his soldiers to his enemies, when as in very deed he only withdraweth from them his help and presence. So God is said to deliver up these men, because he taketh away from them his help and grace. The other similitude, is of a Prince or king: which when he seeth his son to be past all goodness, and perceiveth, that he can not make him good, depriveth him of all his goods, and forsaketh him. So (saith he) dealeth God with these men. But these reasons seem not of necessity to drive us to this kind of interpretation. For as touching sin, we grant the God willeth no sin, if we look upon his will, which is declared unto us in the laws of God & in the holy scriptures. He answereth to the reasons alleged. But that he utterly and absolutely willeth no sin, we may in no case grant, for as much as we know, that he made all things whatsoever he would: & against his will no man can resist, wherefore if by all manner of ways he would it not, then could it by no means be done. Further we affirm, that all excuse is taken away from sinners: forasmuch as their conscience reproveth them, neither sin they against their will or by compulsion. And that little which lay in them to do, as touching outward discipline they performed not. Neither ought God to be accused of unrighteousness, although he will and incline or drive the wills of the wicked into grievous sins. For these sins as they proceed from him, are punishments, and those most just, and whatsoever God appointeth or decreeth, it is straight way just and holy: neither ought his justice to be weighed according to the consideration of our justice. For God ought not to be accused of blame or iniquity, because he suffereth many to sin before his face, whom he could hold back, and help with his grace that they should not fall, under this pretence, because we should justly be accused if we should permit any such thing. We may not think that these things are repugnant the one to the other: Namely, that we are justly accused, and that we utterly want all excuse if we sin: and yet notwithstanding can not abstain from sin, neither can we as we ought, obey the commandments of God, unless we be helped by grace. And lastly, that it is God which worketh all in all: Forasmuch as in him we live, and are moved, and have our being: And he beareth up all things with the word of his power. These things ought we to believe, for that they are Oracles of the holy scriptures. Wherefore, if by our reason they seem not to agree together, yet must we be content: for we can not pierce the secrets of God, neither hath God any need of our excuses. Which excuses yet, if a man would narrowly examine, he shall find the they do not in any thing satisfy our judgement. If there be a master of a household which hath servants in his house, which continually commit most grievous sins, and would make his excuse and say that he driveth them not thereunto, neither provokee them to do naughtily, but only suffereth them, winketh at them, and permitteth them, what an excuse I pray you should this be. Neither is free will, by this thing in danger, so far forth as we must grant the free will is. For we ought not to believe the god doth so deliver men, that he compelleth them or driveth them against their will. They willingly, gladly, and of their own accord serve their own lusts. The similitudes which Chrisostome, bringeth are very weak. For how can a Captain which forsaketh his host, not be counted the cause of their destruction? And although, when the house top falleth, the weight thereof draweth it unto the earth, yet how shall not he which removed the beam or pillar, which stayed it up, be said to be the cause of the fall thereof? So that whether soever they turn themselves, when they say that God forsaketh and withdraweth his help, they must needs be compelled to say, that God after a sort willeth sin. And the father which disinheriteth his son when he can not amend him, what comparison hath he with GOD, which can if he will, amend men? Wherefore, we see not why we should be justly persuaded by these reasons to interpret these words. To deliver, to harden, to blinden, by these words. To suffer, to permit, and to forsake. But as touching this matter, let us briefly examine Augustine's opinion: Augustine de praedestinatione & gratia. Augustine de gratia & libero arbitrio. whether God be said to deliver the ungodly unto their lusts, only in forsaking them, or also after some manner forcing them. He seemeth in this matter to be diversly minded. For in his book of predestination and grace the 4. chap. he hath this interpretation, of suffering & permitting. And he addeth that to harden is nothing else, then the he will not make soft. To blinden is nothing else then the he will not illuminate: to put back, is nothing else then that he will not call. But in his book of grace & free will the 21. chap. he writeth manifestly enough as I think. That God worketh in the hearts of men, to incline their wills, whether so ever it pleaseth him: either to good things according to his mercy, or else to evil things according to their deserts: and that by his judgement, being sometimes open, and sometimes hidden, but always just. These words declare, that our wills are sometimes stirred up of God, not only in forsaking or permitting us, but also by some inclination to evil things. Julianus Pelagianus also (as the same Augustine against him Augustine against julianus. in his 5. book and 3. chap. saith) reproveth Augustine, because he had read, that the same Augustine affirmed, that God is wont to punish: sins by sins. And he saith: If the matter were thus, then ought we to praise and commend concupiscence and sins, as good things, which thou affirmest to be inflicted upon us as punishments. But there, against him are brought forth many notable places of that Scripture, by which is proved, that God bringeth in sins, as punishments, Many notable places of the scripture. and pains deserved. We can not deny, but that the devil in tempting, poureth in to us wicked cogitations: and that he receiveth power of God so to do. God stirred up David to number the people, as it is written in the 2. book of Samuel the 24. chapter. But in the book of Chronicles, Satan is said to have moved David unto it. And it skilleth not, whether God did it by himself, or by the devil: for it is all one. In the 1. book of Kings, God would have Achab the king deceived by a lying spirit, that he should give credit unto false Prophets: which without doubt was sin. And in isaiah the 63. chap. it is written: Wherefore hast thou made us to err, and haste hardened our hearts that we should not fear thee? And in the 11. chap. of josua: God hardened the hearts of the unbelieving Gentiles. And in that Roboam hearkened not unto the elders, which gave him good admonition, that was therefore, because the conversion was of the Lord, to perform his word, which he spoke of him by the hand of the Prophet. And in the 2. Paralip. the 25. chapter: Amasias king of judah hearkened not unto joas king of Israel, because God had so wrought in him, to deliver him into his hands. And in ezechiel the 14. chap: If a Prophet be deceived, I have deceived him. Also, in the lords prayer we pray: Led us not into temptation. These things in a manner allegeth Augustine: whereby appeareth, that God delivereth the wicked unto their own lusts, not only by permission, but also by a certain incitation. But against these sentences, julianus seemed to object three things: first, that lusts Three objections of julianus. are (as I said at the beginning) to be praised, for that they are said to be punishments inflicted of God. Further, as touching this place, it is manifest enough (said he) what Paul's meaning is. For in that he saith, that they were delivered up unto their lusts, it appeareth, that they were before infected with them, and that they had them before within themselves: and that God to deliver up, is nothing else then to permit. Thirdly he saith, that God is said to deliver, rather by a certain patience, or suffering, then by power, God in deed suffereth these things to be done: but he doth not by his power and might drive them to do them. To these things, Augustine in the same chapter maketh answer, and saith, that it is a very weak argument, that sins should therefore be praise worthy, because God by them doth sometimes punish us. Otherwise we should commend the devil also, whose bondslaves we are made through sin, and of him are grievously afflicted. For he is the tormentor of God, and the executor of the divine vengeance. Moreover we read, that Saul was given of God to be king, in God's fury and wrath, to avenge the wantonness and rebellion of the people, by the tyranny of a wicked king. And yet is not an ungodly king therefore to be commended or praised. These things and such like, do plainly declare the weakness of that argument. And as touching that which was said in the second place, that the words of the Apostle, which we are here in hand with, carry with them their exposition (for they are said to be delivered up unto the lusts of their own heart. Wherefore they had them within them before, and God wrought them not within them: but for that they were before extant, he delivered them up unto them, to be set a fire of them) we grant in deed, 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 subject unto reason, and obedient unto the word of God: and not be rebellious, either against him or against reason. But after sin, they became stubborn, violent, and rebellious. Wherefore it is plain, that that is false which this man saith, that such lusts as we are now delivered up unto for to be punished withal, were extant in us before sin. They are undoubtedly jatsar harang, that is, an evil workmanship or imagination, wherewith our heart is perpetually enfected. But this evil imagination was not given of God in the creation, but followed after sin. And against that which was lastly alleged, namely, that these things are done rather by the patience or sufferance of God, then by his power, Augustine declareth by the words of Paul that either of them is true: for to the Romans it is written: Even so God, willing to show his wrath, and to make his power known, suffered with long patience the vessels of wrath Rom. 9 ordained to damnation. In these words is express mention, as well of power as of patience. And although in that 3. chapter of the 5. book against julianus, Augustine saith, that he greatly passeth not, whether of these ways these kind of speeches be expounded, yet inclineth he more to my sentence, to think, that God worketh something else, when he delivereth, hardeneth, or blindeth, then that he suffereth, permiteth or forsaketh. Yea, he manifestly writeth that it is not likely, but that, even as God when he punisheth, worketh something in our bodies: so also should we think that he worketh something in the minds, although after a secret manner. And thus much hitherto of the Fathers. If my judgement therein should be demanded, I would say, that these kinds of speech, To deliver up, to blinden, to harden, and to seduce, do signify something more than to be forsaken of God, or withdrawing of grace, which happeneth through sin, and which all men confess. For we can not deny, but that of God are offered many occasions, which in men that are destitute of grace and of the holy ghost, seem to stir up evil lusts: & to be unto them occasion of falling, as it is manifest of the ungodly king Achab, unto whom the words of the false prophets were as a snare. And the words of God pronounced unto Pharaoh by Moses, were instruments of his greater hardening. And the adversities, which happened unto the Israelites in the desert, were occasions both of blasphemy, and also of infidelity. And that God ministered such occasions, it is out of controversy. Which occasions, when they light upon a godly mind, and one that is adorned with the grace of God, they turn unto good, and are profitable for their salvation. But when Occasions inward and outward. they happen upon 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, adversities, pleasures, and entismentes do outwardly offer themselves unto us, but also cogitations, and inward motions are suggested unto the mind, which to the godly are profitable to salvation: but the wicked they do more and more confirm in impiety. Besides these occasions, such as are already alienated from God seem not to need any other preparation to sin. For by reason of our corrupt nature we are prone enough unto it of ourselves. Wherefore Paul, in this Epistle to the Romans, saith, that these vessels of wrath are prepared and apt to destruction. And in the book of Genesis, Our cogitations and counsels are prone unto evil even from Sin comprehendeth two things our childhood. But to make the thing more plain, being otherwise somewhat dark, it shallbe good to mark, that sin comprehendeth two things, Action, and a defect or want. For, that action is called sin, which wanteth of the law and of such conditions and circumstances, which should make it upright and commendable. If we speak of the action, in that it is extant, and is counted among natural creatures, it is not to be doubted but that it is done of God. But the defect or want (forasmuch as it pertaineth to privation, neither is in very deed extant) hath no need of any efficient cause: but it sufficeth, that the grace It is God which with draweth his grace from sinners. of the holy ghost be removed, and our strengths taken away, by which that action might have been brought to a just perfection. And who can deny, but that this withdrawing of strengths and grace is done of God? For he is the moderator of his own gifts. But we must always add this, that God doth justly and for our evil deserts withdraw his aid. And as Anselmus writeth, in his book, of the fall of the devil: Even as we are not afraid to confess, 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, which is brought forth through an evil will? And this must we without all controversy grant, that whatsoever is extant in the nature of things, the same must of necessity have God for his author. Wherefore it followeth, that these things are done of God, not only by permission, but also his might and power thereunto helpeth, and (as they say) worketh God permitteth not against his will, but willingly. with all. Otherwise that thing should be nothing. For whereas they talk of permission, I would fain know of them, whether God permitteth willingly, or not willingly? If thou say not willingly, then shall it follow, that God permitteth it against his will, and by compulsion. But if thou say, that he doth it willingly, because he made all things, whatsoever he would, it can not be avoided, but that the will of God after some manner concurreth to the producing of sin. But this thing ought we always to have before our eyes, that one & the self same thing, as it proceedeth from us, is sin: but, as it is of God, it is no sin. Therefore if in this question we should answer simply, we ought to say, that God is not the cause of sin, in that it is sin. Because he (as we have already often said) inflicteth those things, which in us are sins, as punishments, and withdraweth his grace from such as have deserved Whether a man endued with the grace of God, can fall into sin. The grace of God is not always of one and the self same efficacy. evil, and oftentimes ministereth unto them occasions of falling, to the end they should justly be punished. And if thou wilt demand, whether a man endued with grace, and not forsaken of God, can fall, I would answer, that the grace of God is not always after one and the self same manner. For sometimes, by the just judgement of God, it is more remiss, and by it our heart and mind are not so strongly, and with such efficacy changed. And then a man may fall, and often times commit grievous sins. But when it is of efficacy, and mighty, and when it fully beareth dominion in our hearts, it preserveth us from the grievouser sort of sins, so much as in this life is possible. But to return to that which we were in hand with, we can not deny but that God after a sort is the cause of sin, whether we consider the action, which is natural, or the taking away of strengths and grace: although that happen not but through our fault. For so said Oseas: Thy perdition or destruction cometh of thee O Israel, but thy salvation cometh from me. Wherefore, when it is said that God is the cause of sin, we must grant, that not to be spoken properly: forasmuch, as we have in ourselves sufficient cause of sin. And although we cavil never so much of other sins, yet what shall we say of Original sin? Undoubtedly, there is none which doubteth, but that it is inflicted to us of God for the avengement and punishment of the first fall. And we are so borne with it, that it can not be said, that we draw it by any other proper sin before committed of us. But in these things we must deal moderately, and in a Christian assembly we must speak warily. For if a man straight way shall absolutely and simply say, that God is the cause of sin, he shall not say true: and the thing not being well understood, will cause many to be offended, and men will excuse It must be answered by parts. their wicked acts, and go about to lay the cause of them upon God. The matter may be declared by parts, and the truth may in such manner be spoken, that all manner of offence may be avoided. But, which is the best way thus to deal, The Maneches. we have already showed. A great many heretofore have erred in this matter. The Maneches, for that they would not make the almighty God the author of sin, because they perceived the Scriptures to be repugnant unto their sentence, appointed two beginnings, and framed unto themselves two Gods, one good, and an other evil: one of the old Testament, and an other of the new, one the Creator of this visible world, an other the father of our Lord jesus Christ. They thought that by this means they could conciliate those things which are every where written in the holy scriptures. The good God, they utterly denied to be the cause of sin. But the author of it they made the god of this world, whom they pronounced to be evil. They abused a place of the latter epistle A place of the latter Epistle to the Cor: to the Corinthians, where it is said: In whom the God of this world hath blinded the hearts of the unbelievers. Behold, said they, to make blind pertaineth not not in any case unto the good God, but unto the God of this world. But this place nothing helpeth them. For we may thus understand it, that God hath blinded the hearts of the unbelievers, which are said to be of this world. And after this manner doth Augustine read it. Farther peradventure by it, is signified the Devil, whom Christ, and also Paul calleth the prince of this world, with his fellows, powers, adversaries unto us, & the governors of this world and of darkness. Neither is it any marvel, if he be called a God: for so was he counted and worshipped of the infidels. For the Scripture useth sometimes to name things, not as they are, but as they are counted. Moreover, there is no cause why, but that we may understand by the God of this world, the true God, which hath created this world, that is, this visible world: and the self same God is the father of our Lord jesus Christ. Neither is it a thing unseemly for him, to blinden the hearts of the unbelievers: when as Paul in this place saith: that he delivered them up both unto their own lusts, and also into a reprobate mind. Yea and Christ also saith of himself, that he came into judgement: that they which saw, should be made blind: and they which were blind, should see. But unto those things which we have now spoken of, as touching occasions, A place of james. Whither God tempteth men. namely, that God sometimes ministereth such occasions, by which men destitute of grace and the holy Ghost, are stirred up to sin, a place of james seemeth to be repugnant, who in his 1. chapter writeth thus: God tempteth not to evil. And yet we cannot deny, but that the scriptures sometimes testify, that God tempted the Israelites, Abraham, and others. Augustine de consensu Euangelistarum, divideth temptations into two kinds. Namely, that some are to Two kinds of temptation. prove, and other some to deceive. And he granteth, that God sometimes tempteth to prove, but never to deceive. But this distinction seemeth not to be sufficient. For one and the self same temptation, when it ighteth upon a godly man, profiteth to try him with all. But if it happen to an ungodly person, and one that is destitute of grace, it serveth to seduce him. As in the desert the temptations, as touching Moses, Aaron, josua, and Chaleb, were probations and trials: but unto others, they were provokements unto sin. And yet it sufficiently appeareth, that God was the author of them. Wherefore, another distinction of temptations. The Greek schools. How God is not the author of inward temptations. laying a part Augustine's distinction, there is an other which is more allowable, which is read in the Greek Scholies: namely, that there are certain temptations utterly outward: whose beginning or cause we have not in ourselves: as adversities and persecutions: but there are other temptations, which seem to burst forth out of the lusts of our mind. And of this kind of temptation, say they the Apostle james admonisheth us, that we should not make God the author of them. Which must so be understanded, that we ought not in such manner to appoint God the author of them, thereby to excuse ourselves. And that this is the Apostles meaning, those things which go before do well declare. Let no man (saith he) when he is tempted, say, that he is tempted of God, as though he would excuse his sin. For every man is tempted of his own lusts. Wherefore he willeth us to acknowledge in ourselves the original beginning of evil: and not to lay the fault upon God. But yet he nothing prohibiteth, but that God may be said by his just judgement sometimes to minister unto these lusts which are grafted in our corrupt nature, occasions and provokements, as well inwardly in our minds, as outwardlye. But we ought to accuse the ground, which we have in ourselves: and not to lay that for an excuse, which is ministered by God. Further, this is to be added, that we can not deny, but that the of original sin are inflicted upon us, to avenge the fall of the first parents, Two kinds of lusts. with which lusts every one of us is tempted. These lusts, unto which those that are idolaters are delivered up to be punished, may be divided into two kinds: so that some lusts covet that which seemeth good, and other some, drive away that, which is thought to be evil. And although it may seem, that these affections were grafted in man by nature, yet were they not such at the beginning, when man was created, as now they are. But (as I have already said) they were grafted moderate, and su●h as should obey reason: but now What manner of affections were grafted in man, when he was created. stoics without affections. A mediocrity of the Peripatetikes. they are unbridled, and they resist reason and the word of God. Wherefore when the stoics saw this corruption of them, they gave judgement, that their wise man should be utterly free from all affections and passions, because, as the matter goeth now, they thought that wisdom could never agree with affections. For affections always appeared unto them to be subject unto vice and sin. But the Peripatecians judgement was, that the wise man ought not to be utterly without affections: but they allowed those that were moderate. And being demanded, how these lusts should be kept in a mean, they said, that there is a mediocrity prescribed of reason. And they added moreover, that this right reason, which should be judge of this mediocrity, longeth to a wise man. But they were not able to show who this wise man was, which should perfectly define of this mean, Wherefore the Christians, which defer this judgement unto the word of God, do nothing at all err: sithen they have most sure rules taken out of the holy scriptures, by which are most manifestly defined, what things are to be desired, and what to be refused. There are two things undoubtedly Two rules to amend lusts with all. which amend, vitiate, and corrupt lusts. One is, that whether we eat or drink or do any thing else, we do all things unto the glory of God. Which thing neither Aristotle nor Plato, nor any of the wise men of this world had taught, as Paul hath done. Further, forasmuch as it is agreed of the end, we must beware, that our work be not defiled other with defect or want of affections, or else with excess of them. And in sum, these appetites, so farforth as God hath grafted them in our nature, ought not to be accused: but as we now have them they are not without fault. To uncleanness, with ignominy to defile their own bodies among themselves.] The commentaries which are ascribed unto Jerome, affirm that this ignominy or dishonour is to be referred, unto the filthiness, and unpureness which the ethnics committed in their sacrifices. And they expound the ignominy or dishonour of the bodies to be burnings and marks, with which the bodies of those which were initiated and dedicated to Images, were defiled. But these things are far wide from the truth: and the Apostle by those things which follow, doth manifestly declare, what his meaning is. For he referreth all things to unnatural carnal pleasure. Those things are called What things are unclean. unclean, whose sight we can not abide, as in natural things, is matter or corruption that cometh out of a sore, and dung, and such like: and as is, as touching human works, gluttony, drunkenness, especially when vomiting followeth, also lechery, especially that which is against nature. Hereof he writeth unto the Romans, that that nation, and all other nations, when they were without Christ, were wonderful enfected with this pestilent vice. Neither is this obscure, that he addeth. To defile their own bodies with ignominy. For if he which committeth fornication, sinneth against his own body, much more he which is defiled with this kind of wickedness. Our bodies are the temple of the holy ghost, organs of God, and instruments sanctified. Wherefore they which contaminate or defile them, do exceedingly stray from the That they sin, which defile their bodies with lust. institution of God. And this happeneth unto them, which depart from the true worshipping of God. Unto the Ephesians it is written of the Gentiles that be strangers from Christ. How that they walk in the vanity of the mind, having their mind darkened, and that they are alienated from the life of God by reason of the ignorance which is in them, & blindness of heart. Who, after that they came once to this point, that they ceased to be sorry: gave themselves to wantonness, with a greedy desire to commit all manner of uncleanness. It might at the first sight seem, that Paul speaketh unreverent and filthy things. But we must remember, Paul ought not to be accused of filthiness. that Unto the clean, all things are clean: & the holy Ghost useth, when he speaketh of the elect, very freely to reprove wicked and most filthy acts. In the Prophets, and especially in ezechiel, is mention made of the synagogue, as of an harlot, which openeth her knees to all that come, and whose filthy lust was so great, that with reward she hired lovers, which had the flesh of asses, and the flux of horses. The holy ghost abhorred not from these kinds of speech. And yet this letteth not, but that the words of God, are words most chaste. For words otherwise of their own nature are indifferent: it is our lust that maketh them vile and filthy. Howbeit Paul seemeth sometimes somewhat to favour the ears of the hearers, when unto the Ephesians, by one world only he noteth these filthiness of the ethnics, saying: It is filthy to declare the things which are committed of them in secret. But Chrisostome saith, the the Apostle in this place tempereth his speech between two great dangers. For on the one side, forasmuch as it behoved that these men should in such sort be reproved, that they should not be able to deny their filthiness (which thing peradventure had been hard to be done if he had laid before them faults not very grievous) it was necessary, that he should most openly reprove those crimes, which every man confessed to be most filthy. On the other side some reverence was to be had unto the readers & hearers. Wherefore, he did with a wonderful prudence order his words. For in making mention of nature, he reproveth them, for that they were not content with the use of nature, but by their filthy lust, committed violence against their own nature. He useth also some sharpness of words, when he saith: that they burned, & defiled their bodies with contumelies dishonour, & that they fell into uncleanness and unpureness. All these things have a wonderful strength to move the hearts of the readers. Ambrose demandeth, how these things should be counted a punishment, which were unto them great pleasures: when as contrariwise this seemeth to be the nature of punishments, to be displeasant, and to be urged upon men even by compulsion and against their wills. He answereth that this is to be ascribed unto the goodness of God, which would not punish these men more grievously. But this seemeth not to make much to Paul's purpose. For that he by the bitterness of the punishment meant to increase the grievousness of the sin. Wherefore Chrisostomes' judgement herein fitteth better: for he saith: that it is the greatest evil that can be, when a man rejoiceth in his own hurts, For if a man when he is sick●, feel great grief and pain, the physicians despair not of him. But when he cometh once to that point, that he It is a most grievous evil, for a man to rejoice in his own hurts. feeleth no pain nor grief, then is he in a manner past all hope of recovery. And mad folks when they tear themselves, and far full ill with themself, are glad in so doing, & miserably rejoice, when they eat dung, stones, or coals, or bewray themselves with dirt or filthy things. And yet doth not their mirth make the calamity any thing the easier. So likewise are these men no less punished with this deformity of sin: notwithstanding, they seem to delight themselves therein. Paul could undoubtedly have upbraided unto them othervices. But those had not been so full of shame, nor so apt to declare the calamity of the unbelievers. Which have changed his truth for a lie, and worshipped and served the things that be created above the Creator, which is to be praised for ever. Amen. Which have changed his truth for a lie.] He again repeateth, that the Why Idols are called a lie. cause of so great a punishment was idolatry. By truth he meaneth the self same thing which before he noted by glory. And he calleth idols a lie. Because they went about to take away from wood and stones that which they were: for that they no more counted them wood nor stones: And attributed unto them that which they were not: divine powers (I say) and the nature of God. And when he saith of God, which is to be praised for ever.] He endeth his sentence with an excellent acclamation, which self thing he doth also when he writeth of Christ in the 9 chap. that he is God above all things to be praised for ever, Amen. Wherefore seeing he pronounceth one and the self same thing both of the father, and also of the son, he manifestly declareth, that the son is equal with the father. And Chrisostome affirmeth, that this particle was therefore added, to the end we should understand, that the enterprise of these men had no good success. For although they assayed to rob God of his glory, and to change his truth, yet would they, or would they not, he remaineth God to be praised for ever, Amen. Neither did he therefore in such sort take vengeance upon them, to deliver them up into a reprobate sense, as though he could not otherwise cast them from him. Their impiety was no let or hurt unto him: they were their own destruction: But because the ethnics are accused for the worshipping of images, it shall not be from the purpose, somewhat to speak briefly as touching images. First we will speak of them which go about to resemble God by images: afterward we will touch somewhat of the Images of things which are corporal: and then whither they may be had in temples & in holy places: lastly whether there may be any good use of them at all. And as God ought not to be expressed by any Images. touching the first, there is an express commandment in Deut. that God should not be portured by any images. And hereof he giveth a reason, because when he spoke unto them in Horeb, the people saw there no image. The Prophets also have very often inculcated this thing: and especially Esay from the 40. cha. unto the 45. entreateth in a manner of nothing else. And Paul in the acts of the Apostles, when he preached to the men of Athenes, said that men are of the generation of God: but the nature of God hath no similitude, with stones, gold, or silver. Farther, seeing no man hath seen God at any time, how shall any man attempt to make his likeness? He is infinite and can be comprehended in mind, and much less in sense. Wherefore they which either paint or make his picture, do dishonour his nature: as though it can be limited with lines & colours. And in the old law the mercy seat in the middle part, which resembled the seat of God, was empty, to the end occasion should not be given of making the nature of God in forms and images. For the representing of him by an image sprang first of infidelity, because the reason of men could not persuade itself. The Images of God sprang of infidelity. An example of the Hebrews. An objection touching the descriptions of the Prophets. that God was present, unless it were manifest by some sign or image. Which thing the Hebrews plainly declared, when in the wilderness they said unto Aaron: Make unto us Gods, which may go before us. But they object against us, That forasmuch as God is oftentimes diversly described in the Prophets, why in such sort may he not also be painted? Especially seeing scripture or writing differeth very little from painting. Esay saith that he saw the Lord sitting upon an high seat, and exalted etc. How cometh it then to pass that the painter may not set forth God in form of a judge or king. He is described in Daniel the 7. chap: like an old aged man of person, unto whom the son of man was brought. What offence then shall it be for the painter, if he only by loves and colours shadow that, which the Prophet expresseth by words and writings? In deed this argument seemeth to have a goodly show: but it concludeth not that which it intendeth. For where the precept of God urgeth, there reasonynges and such like can not persuade, nor convince to cause us to do otherwise. And though there seem to be some comparison between those things which are prohibited, and those things which are permitted, yet ought we never to take upon us to make those things a like, between which the word of God hath put a difference. These are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or vain disputations and reasonings, which have engendered superstitions, ● brought in idolatry. And though there were none other thing to answer, yet Those things between which the word of God hath put a difference ought not to made a like. A difference between writing and painting. Painting expoundeth not itself. were this sufficient. Howbeit, we could put a difference between writing and painting: that although in the holy Scriptures there are set forth one or two similitudes of GOD, there is yet in the same place expounded and declared what is the meaning of them. And if a man read farther, he shall at the length find that God is a spirit, infinite, and which filleth heaven and earth. Which thing painting teacheth not, neither doth it declare itself: wherefore it should easily at the length bring men into errors, and make them to be of that mind, to think that God is like a man. Augustine also in his little book De fide & Simbolo, the 7. chap: And yet (saith he) must we not therefore think, that God the father is circumscribed, as it were with the form or shape of a man: that when we think of him, we should couceave in our minds that he hath a right or left side, o● for that the Father is said to sit, we should therefore think, that he doth it with bowing of his knees: lest we fall into that sacrilege, for which the Apostle execrateth those which changed the glory of the incorruptible God into the likeness of a corruptible man. For, all Christian to erect unto God such an image & to place it in a temple, it is wicked: & much Of the pictures of Christ of the Apostles and of holy histories. God forbade not graving, carving, moulding nor painting. The beginning of Images. more wicked is it to place such a one in the heart. Now resteth to consider touching Images which represent corporal things: as Christ, the Apostles & holy histories. Undoubtedly, as touching the nature of these things, there is no cause, but that they may be resembled by signs and pictures. Neither are the arts of graving, carving or molting, or painting at any time forbidden by the commandment of God. Augustine affirmeth, that the beginning of Images, came of the desire which men bare towards the dead. For when men took it unpatiently, by death to be bereft of them whom they dearly loved, they desired at the least to solace themselves with the images of them. Which pretence (as shall afterward be declared) the devil abused to idolatry. And by this means the Images of the elders were kept: and that was counted an honour unto the dead, and brought some solace or comfort unto their friends. It is written of Alexander Emperor of Rome the son of Mamnea, that he had in his Temple the Images Alexander the son of Mamenia had Images in his temple. Images out of temples are not to be condemned so that they be not worshipped nor filthy. Marcellina a fellow companion of Carpocrates. A copper image of Christ. of Christ, of Moses, and of Abraham. The Turks have no Images at all, neither publicly, nor privately: In carpets they weave knots & small flowers, and certain other things: but never any perfect Images. Which Images yet if they be had without worshipping: and that out of Churches, can not be condemned: so that they be rightly used and not worshipped. Wherefore Marcellina, is justly condemned: which woman Augustine, in his book de haeresibus, ad Quoduult Deum, saith, was a fellow companion of Carpocrates, and had the Images of Christ, of Paul, of Homer, and of Pythagoras, which she both worshipped, & also offered incense unto: which thing only was to be condemned. Otherwise to have images, was not among the elders counted worthy of reproof. Eusebius Cesariensis affirmeth, that he saw the Images of Peter and Paul, which certain of the faithful kept by them. And he telleth, that in Caesarea philippi, which was called Paneas, was a Image of Christ made of copper, at whose feet lay prostrate an other Image of that woman, which by touching the hem of his garment was healed of her flux of blood. And he saith moreover, that underneath it sprang up a certain herb, which when it grew so high, that it came to the hem of the garment of the image of Christ, gate thereby such power that it healed all manner of diseases. And Socrates in his 7. book of the Tripartite history writeth, that julianus the Apostate removed this Image, and commanded his own Image to be put in the place thereof: which was so stricken with lightning, that it was utterly destroyed. And although that Image of Christ was by the ethnics drawn throughout the whole world, yet it was An apocryphas history of king Abagarus by the Christians after a sort gathered together again, & reserved. Eusebius writeth also of our Lord jesus Christ: that he sent his own Image by his disciple unto king Abagarus: but forasmuch as this is Apochriphall, I can not easily be persuaded, that it is true. But let us see whether these Images of Christ and of saints may be had in holy places, where the faithful assemble together, or whether rather they be forbidden. There were certain of the ethnics which as touching this thing had no very ill judgement. Numa Pompilius (as Plutarch declareth in his life,) erected no kind of Images in holy Temples. And so continued it at Rome for the space of 150. years. That king had learned The opinion of Pythagoras touching God. Pythagoras sentence. Who taught, that God is a mind and a spirit, and utterly took from him the nature of a body. Wherefore these men were of this mind, that they thought it a thing most unworthy, to represent a more noble nature by viler things. Although by the verity of the history, it is certain, that Numa was before Pythagoras, neither could he learn this of him. But how soever it be, we may infer, that that thing which they repelled out of their Temples, We ought not to have Images in our Temples. ought we much more to banish from ours. For those things which are there set forth, may withdraw the mind from the words of God. For our mind is of such condition, that it is so vehemently withdrawn by those things which are offered unto the senses, that it can not attentively apply itself unto other things. Wherefore the Lacedæmonians gave strait charge that in the The manner of the Lacedæmonians. court, wherein the Senate was kept, there should stand no signs or Images: for that it behoveth: that they which decide affairs concerning a public wealth, should not be plucked away to other matters by any occasion. And Virgil in his first book of Aeneas writeth, that when Aeneas entered into the Temple where Dido was, and beheld the pictures on the walls, he gave his mind wholly to the contemplation of them. Furthermore it cometh to pass (as saith Augustine upon the 113. Psalm, in his 2. Sermon) that much honour and majesty is gotten unto Images, when they are placed in Temples. Because partly through the worthiness of the place, and partly by reason of the authority of such as dedicate them, men begin to conceive, that there lieth hidden in them some divine virtue. And although this be of some force to instruct them, namely, that they see, that they with their ears can not hear, neither can they with the mouth speak, nor with the eyes see, nor use any office at all pertaining to life: yet are they deceived by reason of the holy services which they see done unto them, and also because of the honours which they perceive to be given unto them: so that now they believe, that in steed of life, there is grafted in them a divine power. And that they so think, it is by this manifest, for that they in such manner humble themselves unto Images. But for that they are afraid An excuse of them which worship Images. to confess, that some divine power lieth hidden in the Images, they say that they worship that which is represented by those Images, that is, the sea, the earth, or the heaven. And if a man go on, and still reprove them, saying: that these bodies also are not of that worthiness, either to be worshipped, or to be honoured, they will answer, that in their mind they have a respect unto him, which hath the dominion over all these things: that is, unto God only, by whom all these things are governed. Wherefore we ought in any wise to beware, that a holy place do not so much increase the estimation of Images, that it become a most certain The devin will adjoin himself unto Idols and Images set up in the temple. An history of the Image of our Saviour in Lateranum. occasion of idolatry. The devil will easily adjoin himself unto them. For he is proud & deceitful. Wherefore he will soon deceive men, & draw unto himself those worshippings which are due unto God only, when he includeth himself in these erected Images in stead of a soul, or a divine power. And according to the deserts of the sins of men, he deludeth our sights. There is a saying, that at Rome in the Church of Laterane, appeared an Image of our Saviour painted upon a wall. Of the verity of which history I am not so certain, that I dare fully affirm it to be true. But grant that this kind of miracle happened, and other miracles peradventure more notable: yet ought we not for them to be pulled back from the true worshipping of God. But against them we must fence ourselves with the oracles of God. It is true indeed, that Gregory the great (as we read in his epistles) reproved the bishop of Gregory reproveth the bishop of Massilia for breaking of an Image. Missilia for that he had broken to pieces an Image in his Temple. But in this case the authority of the reprover ought not to blind our eyes: but rather we must mark, whether he did by just authority confirm that which he reproveth. Undoubtedly, we are so prove unto idolatry, that the faithful thought it necessary, that Images should utterly be abolished out of Temples. For who is he, that perceiving himself to be given unto filthy lust, will willingly keep company with a harlot. In doing so, shall not he be thought to tempt God? Even so to have Images, where holy services are done, where there is adoration unto God, and where the faithful assemble together about gods affairs, Of the Cherubins that stood by the mercy seat. can not be but a thing most perilous. They allege against us, that God had by the sides of the ark of the covenant two Cherubins. But they should thereunto have added, that those were not open unto the sights of the people. For they were put into the entrance, which was called Sancta sanctorum, into which the high priest only entered, and that only once in a whole year. Further, they had the word of God, which commanded such things to be made: which self same word is against other Images. Neither is it lawful for us to use those things, which were lawful in the ceremonies of Moses. Otherwise let us appoint in this realm, or in this province, but one Temple only, as it was among the hebrews: and let us take again all those things, which at that time pertained unto offerings, and to the furniture of sacrifices. What the usage of the old church was as touching images, Epiphanius de An example of Epiphanius. clareth, who did rend in sunder the image of a man, which hung in the place of prayer: And wrote an epistle unto the bishop of jerusalem, in whose diocese he did this thing, that from that time forward he should not permit any such things to be done in his church; forasmuch, as they were not agreeable with Christian religion and discipline. And this epistle of Epiphanius, as a thing very worthy to be known, Jerome turned into Latin. By the translation whereof, it appeareth, that he was of Epiphanius opinion. Yea and in the council of Eliberinum it was decreed in the 36. article, that no pictures should be painted on the walls of A counsel at Constanstinople under Leo Isauricus. Churches. And under Leo Isauricus, which was an Emperor of Rome, there was a Counsel had at Constantinople, wherein images were condemned, & broken to pieces, and consumed with fire: although Irene which afterward reigned with her son Constantine, through the suggestion of Tharasius patriarch of Irene restored images in the council of Nice Constantinople, called the second Council of Nice, which is commonly named the 7. Council, in which images were restored, and also the worshipping of them. But by what frivolous & fond reasons they did this, I am ashamed now to declare. It is true that Charles the great about the same time called a Counsel The council of Charles the great against the second counsel of Nice in Germany, unto which assembled also two legates of the bishop of Rome: where the decrees of Nice touching images were abrogated. And yet notwithstanding, I know not by what means, that took place which was decreed by Irene and Constantine in the seventh Synod. I know that johannes Damascenus, in the time of Leo Isauricus, fought hard for Images, and had much trouble about them. And he telleth a miracle, whereby Damascenus fought for images. to confirm images. But he bringeth no reasons out of the scriptures. And as for miracles, they ought not to move us, to resist the word of God. The brazen serpent was overthrown of king Ezechias, which yet was erected by the commandment of God, and approved by wonderful great miracles. For as many as looked upon it were healed. Our temples are not therefore built, that we should in them behold pictures. But in them is ministered the word of God, the sacraments are given, and divine praises are celebrated. All which things far excel Church's ought to be shut when▪ there is no congregation. all manner of images. And he which is not persuaded by this kind of doctrine, shall nothing at all profit by pictures. A man will say peradventure, that in Churches these things are not always had which we now speak of: for sometimes there is no teaching, neither are the sacraments ministered, neither are the sacraments ministered, neither is there had any holy assembly. I grant this to be true: but yet the temples ought to be shut, when these christian exercises are not in doing. Otherwise, they are open for men to walk up and down and to be occupied about trifles. And of how small force their excuses be, Against them which say that images are the books of idiots or of the unlearned. which they bring for images, hereby appeareth, in that they always say: that these images are the books of idiots and of the laity. But how chanceth it then, that the images of highest estimation, unto which were instituted pilgrimages, and which were had in greatest reverence and honour, were kept close? so that none could see them, but for money? Why should the book be kept shut, by which they would have men to be taught? Farther, a man may see certain images even of one and the self same kind and person, neglected and contemned: and other of them, contrariwise laden above measure with honours. They have peradventure, the image of the Virgin at home, or in the street, or else in the market place, which yet they forsake, and go on pilgrimage into Boleyne, or into Italy, an other image of the self same. Undoubtedly, if they desire by them to be taught, the image at home could have taught them even as well as When the use of images began first in temples. the image in a strange place. We see moreover, that then the use of images chief flourished, when pastors of Churches ceased from feeding their flock with holy sermons: as though they meant to deliver the people committed to their charge, to be instructed by dumb images. Wherefore, my opinion is, that images ought utterly to be removed out of holy temples. But in other Out of the temple and where no holy assembly is, images are lawful. places there may be some use of them. At the least, they may bring an honest pleasure, which may have some utility joined with it, if they represent those things which are monuments and examples of piety. But they are in no case to be suffered, no not in other places also, if they should become occasions of idolatry. For than must we always imitate Ezechias. Neither ought we at any time to attribute more unto them, then unto the holy scriptures. For We must never knel● before images. The use of images came from the Ethonikes. who falleth down upon his knees, and worshippeth the book either of the new Testament or of the old? None undoubtedly, which is godly wise. And yet in them both, Christ and also the works of God are more truly and expressedly set forth unto us to contemplate, than they are in all the images of the world. Neither is this to be passed over, that the manner of having of images came unto us rather from the ethnics, then from the practice of holy men. And also if we have images privately, two other things also ought diligently to be taken heed of. First, that they be not lying images, so that under the title and name Lying images are condemned. of saints, they represent not those which never were extant. Such as are the signs of George, of Christopher, of Barbara, & of such like, which are by images & pictures obtruded as saints, when as there is nothing found, of certainty touching them. Howbeit, I deny not, but that some things may sometimes be painted, which may by an allegorical signification profitably instruct the beholders. Farther, we must beware that the pictures or tables be not filthy or wanton, Wanton images are not allowed wherewith to delight ourselves, lest by the sight of them, should be provoked filthy lusts. Now resteth that we speak somewhat of the breaking of Images. In which thing I will content myself with the testimony of Augustine: Whether it be lawful to break images. who in his sermons, and especially in his sixth sermon, hath these words: So God perform, and give all things into thy power: as he hath given that which is broken. This we say to you good brethren, that ye do not these things, when they are not in your power to do them. It is the manner of wicked men, and of tavern haunters, there to rage's where they have no power, and without cause to thrust themselves headlong into danger of death. Ye have heard the things which we red unto you all, when ye of late lived Deut. 7. in cottages and loosely. When the land was given into your power. First, Moses saith: that the land shall be given into their power: and so he told them, what they should then do: Namely, ye shall destroy their altars, groves, images, etc. When ye have received power, then do ye these things. Where power is not given us, there we do not these things, but where it is given, we omit them not. Many Pagans or infidels have these abominations in their fields, do we come and break them? No doubtless, for first we labour to break the idols in their hearts, when they also are become Christians, or do invite us to so good a work, or do prevent us. Now then we must pray for them, and not be angry with them. And thus much as touching images. Wherefore God delivered them up unto shameful affections. For even the women did change the natural use into that which is against nature. And likewise also the men left the natural use of the woman, and brent in their lusts one with an other: men with men wrought filthiness, and received unto themselves the reward of their error, as was meet. Wherefore God delivered them up unto shameful affections.] For that he had repeated the crime of idolatry, he also more largely beginneth again to declare the punishments thereof. And saith: that the men left the natural use of women, and were inflamed against nature: which self thing he mentioneth of the women, whom reason, judgement, and shamefastness, aught to have contained in honest life, as they ought also to have caused the men to have done: which thing He disputeth of nature with the Ethenikes. came not to pass: because as God threatened in Deut. the 38. chap. The ungodly are stricken with madness and fury. And the Apo. useth this word Nature, because he disputed against the ethnics, which had no skill or knowledge in the scriptures, but only in nature. And against them he taketh tohse things, which by the light of nature are by themselves manifest. And he showeth, that they were altogether so foolish, that casting away the institution of nature, they followed those things which were repugnant against it: when as otherwise things that are done according to nature, are honest, profitable, and pleasant. But it justly came to pass, that these men were in this manner blinded. For even as they were not content with the doctrine of God, when as they thought it not sufficient, that he should be represented by the fabrication of the world, but would needs bring in idols & images, so also as touching things that were to be done, they were not content with the institution of God, which was according to nature, but more allowed their own inventions, although they were most filthy. And herein they did the self same thing which our first parents did when they fell. For their desire was The sin of the first Parents. to have the knowledge of good and evil: that is, at their pleasure, and as they lusted to determine of good and evil, just and unjust: which thing is proper unto God only: unto whose determinations creatures ought to stand. So these men attempted in the conjunctions of bodies to do according to their own pleasure and filthy lust, and not according to the decrees of God and of nature. And these affections are after the Hebrew phrase called the affections of dishonour, which in the Latin tongue is spoken by the adjective. For even as that which the Hebrews say, The son of perdition, in Latin is turned filius perditus, that is, The lost son: So that which in this place is written, Affections of dishonour, in Latin is, Affectus ignominiosi, that is, Shameful affections. Paul hath this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which signifieth not vulgar motions, or the lighter sort of affections, but perturbations, and violent diseases, by which we are by a mighty impulsion stirred up and provoked. Neither are these shameful affections any thing else, then that which he before said: namely, lusts of the heart. By these things which are now written, is easily confuted that which julianus the Pelagian, objected unto Augustine. For he said, that lusts are extant in us: and, God to deliver us up unto them, is nothing else, then to leave us unto them. But julianus cannot prove, that these shameful affections were in the nature of man before his fall. And it seemeth that the Pelagians abused this place, as Augustine, writeth in his 2. book de nuptiis & concupiscentia ad Valerium, in the 19 & 20. cha. For they laboured to prove the concupiscence or lust is a thing laudable, by an argument taken of contraries. For A false Argument of the Pelagians. sithen (said they) Paul condemneth the conjunction which is against nature, it consequently followeth, that the lust which is according to nature, is both upright, and also worthy of praise. Wherefore (said they) although some do in it exceed the mean, yet ought it not to be reproved: unless we will also accuse both bread and wine, because there are some which abuse them. Neither is that of any force which thou sayest. The goodness of generation excuseth not the crime of adultery: neither doth original sin which is drawn from the nativity, condemn the goodness of wedlock. Because, this is to speak darkly, and thou seemest to labour not to be understand. The natural copulation of men with women, ought at the length to be expressed by some certain note, that we may know whether it be good or evil. That it is good, hereby appeareth, because Paul condemneth the contrary. But if it be good, & the birth is good, which springeth thereof, by what chinks or holes then doth original sin creep in? These things they objected unto Augustine. But Augustine answereth the Pelagians. in this sort did he answer them. We must make a distinction (saith he) between those things which God instituted, and between those things, which were by Adam brought in after sin. We say that the natural copulation of man with the woman was instituted of God, and therefore it is good, neither of it cometh any evil. But lust, which The natural copulation of man with woman as it was instituted of God is good. Concupiscence which was adjoined unto it after the fa● of Adam is evil. is thereto adjoined, as we now have it, is rebellious against reason, unbridled, & stubborn, also the disobedience of the parts of the body, which is not kept down by our will, proceedeth from vice and sin. And such a lust, aught to be counted shameful and evil. Which thing the sense of nature testifieth: for that we see that when man and wife will have fellowship together they do hide themselves: which declareth that in it there is some thing which hath shame annexed unto it. Further Paul writeth: I know that there dwelleth no good in me, that is, in my flesh whom we ought rather to believe than you, which set forth lust as a good thing. And he addeth: If our nature be to be made save, than ought it to be good: otherwise it ought not to be made save. And if it bade no evil in it, than ought it not to be made save, because of itself it should be save. But as touching Paul, whereas he condemneth the unchaste, for that they left the natural use of the woman, he speaketh not a word there, of matrimony: but only showeth, that these idolaters, were horribly punished, in that they forsook the natural use: which natural use yet may be observed among whoremongers and harlots, wherefore those things which ye allege of concupiscence are far from Paul's meaning. But how original sin is traduced by procreation, I will not in this place express. And they received unto themselves the reward of their error as was mete.] By the name of error he here in this place understandeth manifest sin, and that which is committed of men, wittingly. And these filthy things which he hath spoken of (he saith) were an hire and reward. In the Greek it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which may be turned, a compensation. And this kind of speech seemeth not to be much unlike that, which is spoken in the Gospel, touching hypocrites, that they have received their reward. And forasmuch as sins properly deserve not a bire or a reward, but a punishment: by this place is most manifestly perceived, that that is true which Augustine oftentimes affirmeth, namely, that God avengeth sins by sins. And the grievousness of the wickedness committed Here is proved that God punisheth sins by sins. against nature appeareth, by that that it is answerable and is compared to the most grievous sin of idolatry. Augustine in his first book and 24. chap: against the adversary of the law & of the prophets, sayeth, that that place which is written in the 38. of Deut: is unjustly reproved of the Manichees: where it is written that God will inflict this punishment upon the wicked, that sometimes they shall kill their own children and eat them: which thing without doubt is sin, neither (as they say) ought it to be thought to proceed from the righteousness of God. And hereby the Manichees endeavoured themselves to conclude, that the God of the old Testament is evil, because he inflicteth evil things, that is, sins. But Augustine answereth: The same thing might also be said of the God of the new Testament. forasmuch as Paul writeth in this place, that he delivered up men into these shameful affections. But it is far otherwise. Because the true God inflicteth this kind of punishment upon the wicked, which punishments are not torments of such as sin, but increasings of sins. And after this manner doth Paul reason. They which are without Christ and his Gospel, have experience that such wrath of God, lighteth upon them: Therefore at Christ's hands must be sought both remedy and also righteousness. Wherefore it appeareth, how wickedly some do in such manner defend free will, that they are not ashamed to say, that by the strengths thereof, and by that which is in us, we may avoid all sins. Which thing if it were true, then should Paul weakly conclude, that we ought to come unto Christ, and unto the Gospel. For a man might say, I can avoid these sins even without Christ, by myself, and by mine own free wil And this is worthy of noting, that the Apostle in this chapter useth this Paul useth this word to deliver men three times kind of speech, God delivered up men, three times. For which thing if there be any man the will accuse the justice of God, as though he committeth iniquity, the same man seeketh now to be God over God. So far is it of, that he counteth him for God. Hitherto Paul hath entreated of the most filthy crime which is committed against nature, and that against nature being vitiate and corrupted. As though he should have said: Ye would not retain: no not that little uprightness, and honesty, and institution of God, which remained in nature. Now he goeth to the rehearsal of other vices, which he doth not so largely entreat of, but only rehearseth their kinds in number. And before he cometh to the rehearsal of them, he saith: And as they regarded not to know God: even so God delivered them into a reprobrate mind, that they should do those things that are not convenient: And as they regarded not to acknowledge God, even so God deliured them unto a reprobate mind.] He now diligently openeth, how the punishment was correspondente unto the sin. That which we have here turned, regarded not, is in the Latin probare, & in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Where this word, probare, signifieth not, to tempt, or by arguments to confirm: but rather firmly, perfectly, and constantly to appoint. And this is the meaning of his reprehension: They knew God by his creatures but they would not acknowledge him: that is, they would not have the knowledge of him perpetually before their eyes, whereby mought have followed some change of life, and lusts mought after a sort, have been bridled. And this thing do the commentaries which be ascribed unto Jerome mean: where we read, that these men would not have God before their eyes, For where that is, there men fall not so easily in sin. Undoubtedly there are many, which being endued with an excellent wit, do know a great many of things right well, and can handsomely deliberate upon them: but when they know and have determined upon them, they lay them a side, so that when they to come to acts and doings, they seem in vain both to have known them, and to have deliberated upon them. Wherefore right well seemeth They knew God but they acknowledged him not Erasmus in this place to have noted the difference between, cognoscere & agnoscere, that is, to know, and to acknowledge: and he granteth, that these men knew God: but he denieth that they acknowledged him, because when they knew him, they gave not unto him, that which they ought to have done. And in sum, that which is here said, is all one with that which is before written: When they knew God, they glorified him not as God, neither were thankful, and all one with this, which he reproved, namely, that they withheld the truth in a lie. Although Ambrose seemeth to expound this, as though these men, although they knew God by his creatures, yet seemed not to allow, that God hath intelligence of those things which we do. For they thought him not to be curious over our actions. And therefore they did put themselves in good hope to escape unpunished. This exposition is not amiss: but may right well be applied unto the words of Paul. But that which Chrisostome writeth in this place, is worthy to be noted. The mind of man (saith he) is compared with the driver of a cart. Wherefore in the course there is no error, unless the mind be troubled. And therehence come all manner of evils. Neither is their flesh to be counted the chiefest fountain of them. They are therefore delivered into a reprobate mind, because they did not after a just manner embrace the knowledge of God, which they had attained unto. That they should do those things that are not convenient.] That is, those things which utterly shake of all honesty and comeliness. Being full of all unrighteousness, fornication, wickedness, covetousness, maliciousness, full of envy, of murder, of debate, and of deceit, evil conditioned, whisperers, backbiters, haters of God, doers of wrong, proud boasters, inventors of evil, disobedient to parents, without understanding, covenant breakers, without natural affection, such as can never be appeased, unmerciful. Sins are the torments of God Being full of all unrighteousness.] Here is setfoorth a catalogue of sins, as it were of the torments & avengers' of God. And this hath a wonderful Emphasis, that these men are said to be filled with all unrighteousness: Neither saith he absolutely, with unrighteousness, but addeth this word, all, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is a strength or an increase. Because it is possible, the godly men also may sometimes somewhat slip, & feel in themselves the grounds of these vices. But these men are said both to be full, & also to be stuffed with the whole nature of these evils. First is put unrighteousness, namely, whereby we do injury unto our neighbour. Then is added fornication. He speaketh not of adultery: because (as saith Ambrose) of the condemnation of the lesser sin, is the grievouser sin condemned. For if fornication be sin, then much more is adultery sin. And if he had overhipped fornication, and had made mention only of adultery, than peradventure they would have thought fornication to have been no sin at all. Which thing (saith he) the Roman laws did, for they leving fornication unpunished, punished adultery. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is englished, wickedness, signifieth that endeavour, whereby we labour to do hurt unto an other. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, covetousness, is derived of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth, having to much: and those men are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which seek by all means possible in all manner of commodities to have more than other men: and with the hurt and loss of their neighbour usurp more than is meet, whether it be as touching riches, or as touching pleasures or honours. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is englished maliciousness, if it be generally taken, signifieth vice, and is contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, to virtue. Sometimes it signifieth sluggishness: from whence cometh this proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, to speak negligently. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth that vice whereby we are straight way weary of well doing. It signifieth also trouble and affliction, whereunto we bring our neighbours. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is full of envy, murder, and debate. Again he showeth that they were not in a mean sort infected with evils, but were overwhelmed with them. Very well joineth he envy & murder together. For first the murder of Cain sprang of a certain envy. Again contentions or debate follow strait way after the committing of murders. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, deceit: by it are signified guiles: for whom they cannot kill and oppress by violence, those they encounter with guiles and deceit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, evil conditioned. Here are reproved those that are bitter, sharp, and hard to be pleased. And such are they which can almost be contented with no man's conditions. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, whisperers. These are they which privily carry tales to and froo of whatsoever they either hear or see, and chiefly they seek by all means possible to break and dissolve friendships between party and party. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, backbiters: who herein differ from whisperers, for that backbiters detract openly: but whisperers do it secretly. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, such as bate God, as of whom they delight never either to hear, to think, or to speak, And julius Pollux in his dictionary, saith, that it is an Epitheton of the ungodly, and that also it is a tragical word. For it signifieth those which say unto God, depart from us, we will not have the knowledge of thy ways. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, These are contumelious persons, which overburden their neighbours with reproaches infamies and filthy injuries. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, proud, these men in all places that they come show themselves disdainful, proud, and high minded. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is boasters, he meaneth such Thrasos and glorious fellows, which attribute unto themselves those things, that were never either seen, or written, or pictured. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, inventors of evil, These men are so wicked, that a man can set before them no good, sound, or firm thing, but they will gather some evil thereof. Or else it signifieth those, which not being content with the forms and kinds of vices, which are already in use, do invent new kinds of wickedness. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, disobedient unto their parents. By parents he understandeth, not only father and mother, but also magistrates, schoolmasters, and pastors, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, without understanding. They are such, which do things without judgement or reason, & order all things foolishly & furiously, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, covenant breakers. These men will abide by no conditions, covenants, nor leagues. They are unfaithful, and breakers of all covenants. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, without natural affection: which are moved with no affection, toward those which are joined unto them by any kind of kindred, They neither care for parents, nor children, nor brethren, nor country, nor friends, and at the length for no man. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this signifieth those, which will never be reconciled or pacified, when they are once moved, or have taken any quarrel in hand. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, unmerciful. So last of all he maketh mention of those which are so cruel, that they are touched with no kind of mercy. But these four vices last spoken of, Chrisostome doth after this manner order, that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we have turned covenant breakers, he understandeth those which can agree with no man, no not with those, whose nature is like unto their own. An horse, acquainteth himself with an horse, and an Ox, with an Ox: but these will agree with no man. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we have turned, without natural affection, he understandeth those, which are not touched with their next & most friends. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is englished, to be those that can never be appeased, he understandeth those that break all manner of leagues and felloshippes. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is in the English, unmerciful, he understandeth, those which show mercy or compassion to no man. These vices are therefore so diligently rehearsed, that by them, as by certain Notes or marks of ungodliness. notes, impiety mought the better be known. And they are for this cause also set forth unto us, partly that we should behold the miserable estate of those which live without Christ and his Gospel: and partly, that we should have before our eyes the enemies, against which we must fight. Who when they knew the righteousness of God, that they which commit such things are worthy of death, yet not only do the same, but also have pleasure in them that do them. By amplification he still depresseth them, when he saith, that both they themselves are wicked, and also they exceedingly delight in those that are wicked: when yet notwithstanding they knew the righteousness of God. For both knowing & willingly, they commit sin. How the laws of God were known unto men, he teacheth not: for that it is well known unto all men, that the same The law of nature is the law of God. It is known by the light of nature that▪ sins aught to be punished with death. Draco punished all sins with death. cometh by the light of nature. And this righteousness which men by nature attain unto, he calleth the righteousness of God: so that we must remember, that the law of nature, is also the law of God. They were not ignorant, that they which do these and such like things, are worthy of death, because the light of nature, showeth (which thing also Paul teacheth) that the reward of sin is death. Draco the lawgiver punished all manner of sins with death. And when he was admonished, that all sins were not alike, he answered, that he knew that to be true: but he had no punishment more grievous nor crueler than death: and therefore he could add no grievouser punishments unto the haynouser sort of offences. And yet was it not therefore to be suffered, that lighter offences which deserved death, should not be punished with it. To consent unto them that do evil, is to favour, and embrace them, & not to reprove them: yea rather to praise them. And when a man hath committed unto him the office either of teaching or of preaching or else of admonishing, to wink at these things: or (as the manner is in the court of Rome) to dispense with them, to take money, to bargain, and (as they term it) to compound for those things, which they count for manifest heinous crimes. The Apostle (as Chrisostome noteth) endeavoureth himself utterly to stop the mouth of this kind of men. For if they had laid ignorance for an excuse, thereto he answereth, when they knew the righteousness of God: but if they had excused themselves by weakness: yet nevertheless, were they guilty, because they consented and rejoiced at others, which committed the self same things. But for Whether all the ethnics were guilty of so many and so great crimes. as much as Paul inveigheth here against them, which when they knew God, glorified him not as God, neither were thankful, but addicted themselves unto idolatry: whether shall we condemn all these ethnics, as guilty of so many and so great crimes, as we have now heard recited, or no? Undoubtedly, there were in the public wealth of Rome many excellent and good men: as the Valerians, the Catoes, and the Scipios: and also there were such among the Grecians, as Aristides, Phocio, and Socrates, whom we read not to have been defiled with so many shameful and filthy lusts. There are some which to this question thus answer, that although these men were not polluted with all these sins, yet there was not one of them, but that at the lest he was spotted with a great many of them. Undoubtedly they were proud, and overmuch desirous of glory & fame. Farther, without all doubt their judgement was very ill touching God. But this it should seem is an easier exposition to say, that these excellent men as touching the heart and mind, were unpure and contaminated: as such which had not Christ both for a mediator, and for a propitiator, through whom their natural lusts, mought not have been imputed unto them for sin. Nether had they the holy ghost or grace of Christ, whereby they should have been restrained from committing of sin, and also have wrought such works, which mought have advanced the glory of God. Wherefore, this their uncleanness of heart, and natural enmity against God, as touching itself, could have burst forth into all these wicked acts, if God had not provided (lest public wealths should have been turned upside down, and lest all political discipline should have perished) that evermore some excellent men should flourish, by whose laws and pure life after a sort, other men should be contained in doing of civil duties. And although the actions and doings even of these men were sins, as touching God, yet in outward appearance they were not so polluted, but that they might be unto others an example, and also a certain rule of civil honesty. But there were so few of these men, that amongst a great number of Philosophers a man could scarcely find one or two of them: and in an infinite multitude of civil men, a man could (as we see) scantly be able to find a few examples of moral virtues. And Paul speaketh of men, as they are for the most part Wherefore, that which he here saith: abideth firm, neither doth this objection any thing weaken it. The second Chapter. Wherefore O man thou art inexcusable, whosoever thou art that judgest, for in that that thou judgest an other, thou condemnest thyself: for thou that judgest dost even the self same thing. But we know that the judgement of God is according to truth, against them which commit such things. And thinkest thou O man, that judgest them which do such things, and dost the same, that thou shalt escape the judgement of God? Knowledge generally is divided into two parts: whereof, the one pertaineth Two kinds of knowledge only unto contemplation: of which he hath hitherto from the beginning at large written: when he declared that these men by the observation of things created, mought have come to the knowledge of the most high God, the author of the world: from whom when they had through idolatry filthily fallen, they were delivered up to be punished with most shameful lust. There is on other knowledge, which is called practic, for that it is occupied about the doing of things. Now in this place doth Paul teach, the they abused this knowledge also: for that when as they knew what was equity, and right as touching the doing of things, yet notwithstanding, partly they maintained and supported others, when they transgressed these bonds: and partly if they did punish sins in other men, yet winked they at the self same sins in themselves. And he in such sort reproveth them, that he declareth unto them that they shall not escape the judgement of God, although in the mean time they avoid the judgement of men. So that his intent is, to take away from them, all manner of excuse. Such great love and affection bear we unto ourselves, that oftentimes we can give upright judgement upon other men, but can easily overskip ourselves offending in the like, or rather in things more heinous. Wherefore he saith, Thou art inexcusable. This sentence he inferreth of those things which he had before spoken: because that as touching either of these two knowledges they are convinced both wittingly & willingly to have sinned. Origen supposeth, that this is not a very apt distinction of the chapter, when as those things which are here spoken, do so plainly depend of the things going before. Ambrose also supposeth, that in this place is a prevention against them, which peradventure would excuse themselves, for that although they fall themselves, yet consent they not unto such as work wickedly, which men he willeth to call to mind, that forasmuch as they are severe in punishing of others, the self same judgement shall at the length light upon themselves. But why the Apostle seemeth, to cut of only the excuse of ignorance, we have already before declared the cause: namely, for that the ethnics, which attributed all things unto free will, never pretended the other excuse of infirmity: Therefore was it needful to urge them on this behalf, that they should understand, that their knowledge was not sufficient for them. Moreover, the intent of the Apostle is, to call them back from the law, and from philosophy: of which two things, the principallest office is, to teach. Wherefore when he had declared, that knowledge by itself was not sufficient to justify them, he most manifestly inferreth, that justification cannot be obtained, neither by Philosophy nor by the law. And that these men by the light of nature, knew what things were to be done, he proveth manifestly by this token, namely, for that they could judge of them. But there is no man, which can give judgement of those things whereof he The ethnics excelled in sharpness of judgement. is utterly ignorant. But how much the wise men of the ethnics exelled in sharpness of judgement, the goodly laws and excellent books, which they have setfoorth, do declare, and also the determinations which were decreed at their places of judgement, when matters were decided. Chrisostome supposeth, that these things are therefore written unto the Romans, because at that time they were the chief Lords over all, and the judgements in a manner of all provinces were drawn thither. But undoubtedly those things whereof the Apostle here writeth, pertain unto all men. For there is none, which hath his right wits, which either with himself or else with other men discusseth not of those things, which he either publicly or privately seeth done: and either praiseth or dispraiseth the same, as they either disagree from natural justice, or agree therewith. But forasmuch as they can give judgement of other men, they ought in especial to give judgement of themselves: for y● unto them it is most plain, not only what they do, but also with what mind they do it: which they cannot so easily see in other men. But they spare themselves, and do the self same things, which they give judgement of. Paul therefore to strike into them a terror saith: Everyman may better judge of himself than of other men. But we know that the judgement of God is according to truth against them which commit such things. And thinkest thou o man, which judgest them which do such things, and dost the self same, that thou shalt escape the judgement of God?] They dissembled their own sins, either because they thought that God little regarded the things which are done of men, against which error the Apostle saith, that it is most certain that God will judge these things, Reasons why God will judge men. and that according to truth. Otherwise as saith Ambrose he should be counted an evil workman, as one which should neglect his work. And forasmuch as those things which he hath made are most good, and the same (as the continuance and order of things declareth) hath he not cast of from his care, how dare they think, that man, which is the most excellent of all creatures should continue without the providence and presence of God? Others peradventure were therefore persuaded to sin against their own judgement, and to think that they should not be punished for it, because they saw and perceived, that God deferreth punishments. Which erroneous opinion, he afterward confuteth, when he saith: Dost thou despise the riches of his goodness, patience, and long suffering? But because such seem there to be reproved which judge others (& that not a miss) when as yet they themselves live in the self same wicked acts: let us see, whether their opinion be upright, which think that such judges cannot nor ought not to give sentence against others which are accused unto them, they themselves being guilty of the self same fault. But this were to overthrow all public wealths, and utterly to take away judgements. Neither doth Paul here any thing serve for the maintenance of this opinion. But only Wither a judge being guilty of any crime, may judge an other accused of the self same crime. A place of john touching the adulteress. showeth, that they most grievously sin, which with a great security punish others, and overpass themselves. They ought undoubtedly first to correct and amend themselves. But yet Paul biddeth them not, to forsake the office committed unto them. They use also for this purpose to cite the saying of Christ unto them, which accused the adulterous woman: He which amongst you is with out sin, let him cast the first stone at her. But this sentence of Christ is not against just punishments, and lawful judgements. Neither commanded he them, that they should not go forward in accusing the woman, whom they had taken in adultery. He himself was no magistrate, but the most high preacher of God. Therefore, that which was his office to do, he executed, in persuading those hypocrites to repentance. And he would have them first hereunto to have a regard, by a lively faith and repentance, to deliver themselves from the sins whereof they were guilty. Neither forbade he, but that they should execute that which the law of Moses commanded. He saw that these wicked men in these punishments were infected with two manner of faults. For first the punishment and pain, which their neighbour was put unto, was pleasant unto them: for by accusing him before the Magistrates and judges, they privily wrecked upon him their hatred and enmities. another fault was their hypocrisy: for that when as they themselves otherwise abstained not from the self same wicked acts, yet by accusing of offenders they made a show, as though they had been zealous of the law. These things Christ went about to correct: He condemned not the woman, for that he was not a polleticall magistrate. He accused her not to the Magistrates, because he took her not in adultery. Wherefore farasmuch as he was not a sufficient witness, he was not bound by the law, to prosecute such an accusation. But that which pertained to his function, he left not undone: for he admonished her, that she should afterward abstain from sin. Likewise when we see any wicked act done by our neighbour, God requireth What is to be done when we see the fauts of our neighbour. not, that we should not judge of it according to the nature thereof. For woe be unto us (as saith the Prophet) if we shall call evil good. That which is evil ought to be judged, according as it is. Neither ought we either to suspend our judgement, or to turn away our eyes from those things, How this is to be understand, judge not. which are in very deed evil. If that we shall feel ourselves also, to be infected with the self same fault, let us descend into ourselves, and with a due chastisement reprove ourselves. And thereby shall it come to pass, that we ourselves being by repentance corrected, may both, more uprightly, and also, with more fruit, admonish our brother, when he offendeth. Neither against this, is that sentence in the. 7. of Matthew: judge not, and ye shall not be judged. Because in that place is not entreated of the taking away of brotherly admonition: but only the curiosity of the ungodly is there reproved, which abounding themselves, in all manner of sins, do most diligently search out the sins of other men: not to the intent to amend them, but to delight themselves in the multitude of sinners, and because they think, that having company, their case is the better. The godly are not infected with this curiosity, as they which have continually their eyes fixed upon their own sins, and daily falls: so that they have no leisure (unless they offer themselves unto them) to consider the faults of other men. Moreover, they rejoice not, neither delight themselves in the condemnation of their neighbours, especially that condemnation which is done rashly. For they know that their brother, forasmuch as he is of God, either standeth to his Lord, or falleth. But we entreat now of private men, and not of Magistrates or Pastors, whose part is by office to be inquisitive touching the life and manners of those, which be committed to their charge. Wherefore all men, as well subjects, as magistrates, aught to judge sins which are laid before them, by admonishing and punishing, every man according to his office, least vices should spread to far abroad. But this thing above others is diligently to be taken heed of, as Paul now teacheth, that we wink not at those things which we ourselves wickedly commit. For as he saith, In that we judge an other, we condemn ourselves. The self same sentence, whereby we punish other men, striketh also ourselves. And seeing we can not escape our own judgement, how shall we escape the judgement of God, which is according to truth? For than shall not that thing happen which we see now doth, that in one and the self same kind of crime one is condemned, and an other escapeth. Even as our deeds are, so shall they be judged. Now men spare themselves, and are severe against others. But so shall it not be in the judgement of God. It resteth therefore, that we execute the self same severity upon ourselves, which we use in judging of other men. Which thing how little the adversaries of religion do perform, hereby it is manifest, in that they Papists in what things they condemn us and flatter themselves. every where cry out against the marriages of priests, because they seem unto them unpure: but in the mean time while they overpass themselves, being overwhelmed with all kind of filthy lusts. They make exclamation, that vows are not performed: and they consider not what they have promised unto God in Baptism. They complain, that fasts, which men have commanded, are not kept: and they never make an end of their banquetings and delicious feastings. They make lamentation, that the sacraments are unworthily neglected of our men: when as they themselves with their lies of transubstantiation have hitherto sold them, mangled them, and filthyly deformed them. The sum of Paul's doctrine is, that we judging others, should descend into ourselves: for that it is most certain, that the judgement of God shallbe according to truth. Therefore we must to our power endeavour ourselves, to make our life and manners acceptable before so great a judge. But this sentence to sin, and to consent unto sinners.] which before he objected to the ungodly, seemeth to be repugnant unto that, which he afterward The self same men are both sevete against others▪ and towards their own they are most favourable. speaketh, namely, that they punished others, but spared themselves. For how do they consent unto others which do evil, if by their judgement they condemn them? but the apostle speaketh not generally. And the self same disease of self love stirreth them up, both to spare themselves, and also to support and maintain them, which are by any alliance knit unto them, when as they are infected with the same vices, that they themselves are: but strangers and such as they bear no affection unto, by their judgement they most severely condemn, if at any time they commit any fault. Which thing is most plain in the history of David. For when Nathan the prophet had accused before him, the cruel act of An example of David the rich man, the king burst forth straight way into these words, he is the son of death, which hath committed this act. Unto whom the prophet declared, that he himself was the man, which had committed this so heinous an act. He was severe against an other man, and had yet, nevertheless so long time winked at himself, having committed the like fault. Or despisest thou the riches of his goodness, patience and lenity, not knowing that the goodness of God leadeth thee to repentance? But thou after thine hardness, and heart that cannot repent, heapest unto thyself wrath against the day of wrath, and of the declaration of the just judgement of God, who will render unto every man according to his works. Or despisest thou the riches of his goodness, patience, and lenity?] In amplifiing How the scripture useth this word riches. and setting forth the wonderful and excellent proprieties of God, the scripture very oftentimes useth this word riches, notwithstanding that the goodness of God is not limited or bound in, with any ends, but much exceedeth copia cornu as Latin men use to speak, that is, all kind of plentifulness. Neither is goodness in this place all one with uprightness, justice, and temperance: but is a readiness, and an endeavour to help our neighbour. For this Greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is derived of profit and commodity. This bountifulness of God, Christ partly touched, when he said, that God our Father maketh his sun to arise upon the good and the evil, and the rain, to rain upon the just and the unjust. Paul also partly here expresseth it, when he saith, that God with long suffering beareth with the wickedness of men. For in this place Paul overthroweth an other foundation, whereunto the ungodly lening, persuaded themselves, The ground of the ungodly, whereby they promise unto themselves to escape unpunished that they should escape unpunished, for that God differreth to inflict his punishments. This cometh not hereof saith he, because God neglecteth these things: or that he will have them to go unpunished: but with lenity and patience he suffereth for a time: otherwise, when he seeth his time he will severely avenge them. And this word, long suffering, is of great efficacy to move our minds: as though it were painful unto God to suffer our iniquities. For we are not said to bear and tolerate, but only such things, which of their own nature are both odious and troublesome. Which kinds of speech we have first in Esay the Prophet, when he said unto the ungodly king Achab: Is it a small matter unto you of the house of David, that ye are grievous unto men, but ye must be grievous also unto God? And the same Prophet bringeth in God speaking of the sacrifices and observations of the ungodly, that he could no longer suffer than, but that it was a pain for him to suffer them. For they being void of faith and piety gave themselves whole unto ceremonies. And David, in his Psalm, writeth that God complaineth, that by the space of 40. years the generation of Israel was grievous unto him in the wilderness: because they always erred in their heart. And the patience of God, which should have wrought in them repentance, through their own default profited them not a whit. Which he now upbraideth, saying: Knowest thou not that these things lead thee to repentance?] Augustine The long suffering of God is profitable unto the elect and predestinate. noteth, that this taketh place as touching the elect and predestinate: which by this long suffering of God do at the length obtain salvation, although, so long as they sin, and do not speedily repent, as touching their own part, they heap unto themselves the wrath of God. But he forsaketh them not: without whose impulsion, spirit, and grace, his lenity and patience should be in vain. And that the repentance of them that fall, is to be ascribed unto God, the Epistle The repentance of them that fall is of God. written unto Timothe very evidently teacheth. For there he instructeth a Bishop, to observe such a trade of teaching, that without contention he instruct them, with whom he hath to do, if peradventure God give them grace to repent. Howbeit the differing of punishments seemeth of his own nature to draw men to return unto God: although in all men it hath not like efficacy. Wherefore, when we see some punished, and we ourselves in the mean time spared, it is expedient that we should diligently way this goodness of God whereby he beareth with us, to the end we should correct ourselves. Which thing Christ admonished us of, when he said, when word (was brought him of some which were killed with the fall of the tower of Syloa) Do ye think that Why God punisheth some and not all. they alone have sinned? As though he would have said. Not they alone have deserved that punishment, but many others ought to have suffered the like: but God will show forth certain particular examples of his judgement, which one day shallbe general. In deed, the punishment of the ungodly is differred: but it shall most certainly come to pass at the time appointed. The parable of the fig tree, which the goodman of the household commanded to be cut down, when it bore no fruit, admonisheth us of this self same thing. The husbandman obtained, that the cutting down thereof, should be a little while differred, or that he would dung it, and prune it, if so peradventure it would bring forth fruit. Whi●h thing if it did not, then should it not only be digged up by the roots, but also be thrown into the fire. Here are we taught, not What is to be done toward our brethren when they sin. straight way to forsake our brethren, when they offend, but patiently for a time to abide: and that even as God himself doth, so should we by benefits provoke them unto repentance, not omitting in the mean time brotherly admonitions. But this is worthy of noting, that in this place is mention made, that God punisheth the ungodly no● once but with a double punishment. the self same men, which before he said were punished (when they were delivered up to the lusts of their own heart, and unto shameful affections, and also unto a reprobate mind) shall again be punished. Which therefore is done for that that first kind of punishment drew them unto voluptuousness, and pleasures. For he showeth that it shall one day happen, that vengeance shall be taken upon them, and that both great, and also most painful. But A place of Nahum declared. how agreeth this with that, which Nahum the Prophet writeth in his first chapter? That judgement is not given or punishment taken twice upon one and the self same thing. Seeing these men were punished once, why are they again punished? Vndoubtly, that sentence which is so common, that God punisheth not twice, is not so written in the Prophet: although it be so read in the 70. Interpreters. The words are thus: what do ye think against the Lord? He will make an end, neither shall tribulation arise up the second time? Which words some of the hebrews (as Jerome telleth) interpret of the Assyrians: who when they had it the first time gotten the victory against the kingdom of the ten tribes, thought, that they could in like manner prevail against the kingdom of juda. But that it should so come to pass, the Prophet denieth, and saith, that after the first tribulation the second should not follow. This exposition may in deed be borne withal. But there is an other which is more plain: namely, to say that these things are spoken against Sinnecharib, which besieged jerusalem: unto whom God threatened a fall and through overthrow: I will (saith he) so blot thee out, that I shall not need to rise up the second time against thee. One plague shallbe sufficient: thou Unto God is not prescribed a measure of punishments as though it were not lawful for him to punish but once. shalt be so vehemently afflicted with it. Neither dreamt the Prophet (as many men fain) that unto God is prescribed a measure in punishments: as though it were not lawful for him to punish one and the self same man, any more than once. Which thing if we should grant, we should say that the Egyptians, forasmuch as they were punished in the red sea, are now free from hell fire. And that they which wickedly perished in Sodom & in the flood, are now at the length at rest. Which The punishments of the ungodly begin oftentimes in this life, & they shallbe more grievously afflicted in the world to come. The saints are afflicted with the punishments of this life only. things without doubt are most absurd. For, as certain, in this life receive the holy ghost and grace as an earnest penny of the felicity to come, as which shall receive reward both here & in the world to come, so may it be contrariwise, that the punishments of some, begin in this life, which shallbe increased in an other world, as it is to be thought that Herode, Nero, and Saul do now feel punishments far more grievous, than those which they here tasted of. And yet in the mean time I deny not, but that God as touching his elect, is content with these pains and punishments, which he inflicteth upon them in this life. As Paul said unto the Corinthians, that one among them should be delivered up unto Satan, that his spirit might be saved in the day of the Lord. And again he saith, that some are here corrected of the Lord, lest they should be condemned with this world. But when God will deal after this sort, or when he will use that severity to punish both here & afterward, it lieth not in us to know. Wherefore, according to the commandment of Christ, he is always to be feared: forasmuch, as he hath power both to kill the body, and also to cast the soul into hell fire. Howbeit this we may assuredly affirm, that they which being afflicted do perish and repent not, shall be again more grievously tormented, & those on the other side, which being admonished with afflictions, do return unto Christ shall, being sufficiently chastised with the punishments of this life, obtain eternal salvation. Wherefore, according to that which we have said, Paul admonisheth these The patience of god portendeth not unto the ungodly that they shall escape unpunished men, that although after a sort they were punished, yet, unless they repented, they should in the day of judgement, be more grievously punished. And his meaning is that the patience of God, whereby he suffereth them, doth not portend that they should escape unpunished, but giveth them occasion to begin truly to repent. God is set forth to be both merciful and good, but yet in such sort, that his long suffering and patience have ends & limits. And by reason of this differing of punishments which happeneth in this life, the Apostle is compelled to make mention of the last judgement. Otherwise, forasmuch as in this life many are passed over unpunished, & others are most severely dealt with all. God might be thought to deal unjustly. Wherefore he urgeth them with the fear of the last judgement and affirmeth that the differing of vengeance bringeth more grievous punishments. Which thing Valerius Maximus, an Ethenike writer speaketh of, that God by the grievousness of the punishment, recompenseth the long delaying thereof. Whereby it is plain, that Paul, disputing against the ethnics, which knew The knowledge of the judgement to come, is naturally grafted in men. not the holy scriptures, reproved them by those things, which might be known by the light of nature. Wherefore there is a certain natural knowledge grafted in the hearts of men, touching the judgement of GOD to come after this life: which thing the fables also of the poets declare, which have placed Minoes, Radamanthus, and Aeacus as judges in hell. Wherefore they shall be more grievously punished, which have been the longer borne withal: because the contempt of God addeth no small weight unto their sins: which contempt seemeth to have crept into them, whilst they so long time despised his lenity and patience. A hard heart But thou after thine hardness, and heart that can not repent, heapest unto thyself wrath in the day of wrath.] An hard heart is that, which is not softened Whereof rebellion against God springeth. by the benefits of God, nor broken by his threatenings nor fear of punishments. And this rebellion against God we draw unto us, partly by original sin, and partly by custom of sinning: so that now we are in a manner without any kind of feeling. To believe uprightly, forasmuch as it is a virtue, hath two extremities. On the one side, there is so great facility, that some will believe every thing, whether it be an invention of man, or superstition, or the word of God: which In believing, the mean is to be kept, and two extremities are to be taken heed of. undoubtedly is a vice. On the other side there is so great difficulty to believe, that they will not admit, no not even that which is plain by the word of God, unless their own reason be satisfied therein. Between these two dangerous extremities there is a certain mean, that we should heasely believe those things which are to be believed, when they are godly offered unto us, using therein a diligent trial of the holy scriptures. For all things are to be examined by that rule. Paul useth this Greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to lay aside, or to lay up in store. For we commonly use to lay up in our treasures those things which we will not use presently, but will afterward use them at some other convenient tyme. And this very well fitteth with these ungodly ones. For than they felt not the anger of God, which yet afterward they shall feel: and that so much the more abundantly, as riches are more plentiful, which are continually every day heaped up together. He prudently & warily saith, that these men heaped up unto themselves, wrath: that they should not impute these punishments unto the cruelty of God. By this kind of speech he teacheth, that it was they themselves which brought this mischief upon themselves. And this word of heaping up treasure, is oftentimes used in the holy scriptures. In Deut: the 32. chap: God saith touching the transgressions of the Israelites, that they were sealed up in This Metaphor of heaping up treasure is oftentimes used in the holy scriptures. What the day of wrath is. his treasures. jeremy also in the 50. chap: threateneth, that God will pour out the treasure of his wrath, and indignation. And that which is added: In the day of wrath.] And that happeneth sometimes in this life, when God seemeth, that he will not suffer any longer, and showeth forth some tokens of his severity: which thing we see happened in the captivity of Babylon, in the eversion of Sodom, and destruction of the Egyptians. And the Prophets every where describe the most bitter punishments of God by this title, that they be laid up in store against the day of wrath. And wrath is here taken for vengeance, by that kind of figure, whereby that which followeth, is expressed by that which goeth before. But it fitteth best, to refer those things, which are here described, unto the last day of judgement: which he expresseth by three notes. first by wrath, secondly by revelation, and lastly by justice. Vengeance he ascribeth unto God: Three notes of the last judgement. lest it should be thought a thing of small weight: He addeth also revelation, because here things are hidden: but there all things shallbe made manifest. He putteth thereunto also this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, justice: lest (as Chrisostome noteth) some should persuade themselves, that the judgement of God should proceed from an angry mind. Undoubtedly there shallbe showed a most grievous vengeance: but yet such a one as shall have joined with it justice. Wherefore we ought to have that judgement continually before our eyes: neither at any time to take upon us, any duties or actions, but that our mind be ever turned unto it. And this is to walk before God: which thing as Abraham was commanded to do, so is the same most oftentimes required at our hands. And to walk before God is nothing else, then to think, that he doth most intentively behold whatsoever things we do. But alas, it is wonderful to see, how this To walk before the Lord. thinking upon the judgement to come, is taken away from the sight of the ungodly. Who shall render unto every man according to his works.] When he saith, that unto every man shallbe rendered, it plainly signifieth, that none shall escape this judgement. In the judgements of men, it oftentimes happeneth, that one is punished, and an other, is not so much as accused. He addeth: According to their works, to give us to understand, that there shallbe no acception of persons. There shallbe consideration had of the causes only, and not of God hath a consideration unto the cause and not unto men. Moses understood that the mercy of God is tempered with justice. men. Of what state or condition so ever they be, they shallbe judged according to their works and deeds. In deed the mercy of God is now large: but yet in such sort, that the severity of justice is not wanting. Moses, although he had heard many proprieties of God which served to express his goodness and clemency, that is, that he is merciful, gentle, slow unto anger, rich in mercy and truth, which reserveth goodness or mercy for a thousand generations, yet at the end added, that God will not pronounce the wicked man an innocent: & that he visiteth the sins of the fathers upon the children unto the third and fourth generation. But because they which attribute overmuch unto works, and trust that by them to obtain eternal life, are wont very often to allege this place. I have thought it good briefly to declare, what is to be thought concerning Of works. works. But we shall afterward, more at large set forth and declare this thing, when we shall have occasion to entreat of justification. And those things which shall now be briefly spoken, we will afterward more largely discourse by parts severally. First, this is to be known, that we deny not that which is Between our good works & eternal felicity there is no just proportion. There are no good works without faith. Those things which are promised unto works we obtain by faith. The causes of our salvation. Why God attributeth honour unto works. The words of the last judgement are diligently examined here written, that unto every man shallbe rendered according to his works: But there is not so much good in good works, as eternal felicity is good. Yea, there is between these, a greater difference, then between heaven and earth. Moreover, there are no works to be counted good, which lean not unto faith, and have not it for the root, from whence they should spring forth. Therefore that which seemeth to be promised unto works, the same in very deed we obtain by faith, which is garnished with those works. And because faith taketh hold of the mercy of God, and promises in Christ, therefore through mercy and Christ, which are the objects of faith, shall we be made blessed. These are the true and chiefest causes of eternal life: the clemency (I say) of God, election, predestination and the merits of Christ. But God in the holy scriptures oftentimes addeth works, thereby to stir us up, being otherwise sluggish and slothful, to live uprightly. And he adorneth works with this kind of honour, that he promiseth unto them excellent rewards. Which thing if we will more narrowly consider, let us with diligence weigh, what the most high judge shall in the last judgement, say. For he will make examination of good works, & will say that he was fed with meat and drink, and visited etc. But after this commendation of works, when he judgeth unto the saints the kingdom and eternal life, he expresseth the principallest cause, that maketh us happy & blessed. For he saith, Come ye blessed of my Father, and possess the kingdom which was prepared for you before the beginning of the world. These he pronounceth to be the causes of our blessedness; namely, that we are dear unto God, and have given unto us the blessing of predestination and election. And therefore saith he, that the kingdom was prepared for us, from the beginning of the world. Works in deed are to be had, but not as causes. Therefore Christ admonished Works are not the causes of our felicity. A place of Luke. How we are called unprofitable servants. us, saying, When ye have done all these things, say, we are unprofitable servants, we have done but those things, which we ought to do. Neither pass we any thing upon their caviling which say, that therefore we are unprofitable servants, because out good works do bring no commodity unto God: Forasmuch as God needeth none of our good works. But say they, it ought not to be denied but that we are by good works profitable unto ourselves. We grant indeed that it is profitable unto us, that we live well. But that utility is not to be attributed unto our works, that they should be causes of our blessedness to come. For we have nothing in us, whereby we can make God obstricte and bound unto us. For whatsoever we do, the same do we wholly own unto God, and a We cannot by works bind God unto us. great deal more than we are able to perform. Wherefore as Christ admonisheth, The Lord giveth not thanks unto his servant, when he hath done his duty. And if the servant by well doing cannot bind his Lord to give him thanks, how shall he bind him to render unto him great rewards? Therefore the name of The name of merits ought to be abolished. merit, if we will speak properly, ought utterly to be banished out of our mouths. I know that the Fathers sometimes used that word, but yet not properly. But that word is not found at all in the holy scriptures. For the nature of merit is, that there be a just proportion and equal consideration between The nature of merit that which is given, and that which is taken. But between the good things, which we look for, and those things which we either suffer or do, there is no proportion or agreement. For Paul saith: That the passions, of this time are not worthy the glory to come which shallbe revealed in us. Farther, merit hath joined unto it debt, which thing Paul testifieth, when he saith, That unto him which worketh reward is rendered according to debt, and is not imputed according to grace. Which self same Paul yet writeth expressedly, that the grace of God is eternal life. lastly unto the nature of merit there is required, that that which is given pertain unto the giver, and be not due unto him which receiveth it. But works are not of ourselves, for they are called the gifts of God, which he worketh in us. Wherefore Augustine very wisely saith: That God doth crown his gifts in us. Now if our works be due unto him (which thing we cannot deny) then undoubtedly the nature of merit is utterly taken away. Eternal life is sometimes in the holy scriptures called a reward: But than is it not that How eternal life is sometimes called a reward. How blessedness followeth good works. reward, which Paul writeth to be given according to debt: but is all one as if it should be called a recompensation. God's will and pleasure was, that there should be this connexion, that after good works should follow blessedness: but yet not as the effect followeth the cause, but as a thing joined with them by the appointment of God. Therefore we may not trust unto works, for they are feeble and weak, and do always waver and stagger. Wherefore the promises of God depend not of them: neither have they in themselves, as they come from us, that they can move God to make us blessed. We say therefore, that God judgeth according to works, because according as they are either good or evil, we shall obtain either eternal life or eternal damnation. But thereby it followeth not, that works are the causes of our salvation. Our sense judgeth, that these two things are repugnant the one to the other: that a thing should be given freely, and yet nevertheless works should be required. These things are not repugnant, that blessedness is given freely, and yet goodworks required. But yet is not this judgement true. For they most aptly agree together, as it shall afterward in his place be declared. We have now sufficiently spoken as touching this kind of speech used of Paul and of the Scripture. And those things which we have now alleged, shall in their places be more diligently examined every one by themselves. Unto them which by patience in well doing seek glory and honour, and immortality: eternal life. But unto them that are contentious, and disobey the truth, and obey unrighteousness: indignation and wrath. Tribulation and anguish upon the soul of every man that doth evil, of the jew first and also of the Grecian. But unto every one that doth good: glory, honour, and peace, unto the jew first and also unto the Grecian. For there is no respect of persons before God. Unto those which by patience in well doing, seek glory, & honour, & immortality: life eternal.] Ambrose readeth, that glory & honour, & immortality, shallbe rendered unto them which seek for eternal life. Which thing wicked men do not, who rather labour by all means to advance themselves unto the honours, riches and pleasures of this world, which is to live wickedly. But godly and holy men do seek eternal life, that they may readily move themselves to know and to love God, to worship him, and to deserve well of their neighbours. Which self thing is eternal life, but yet as now begun: and shall be accomplished in an other world. The scripture useth by eternal life to signify the blessedness which Life is a thing excellent. we look for. For among other things, life (as Aristotle writeth in his politics) hath in itself many commodities. And therefore men suffer many and grievous things to retain it still: unless peradventure being overcome with the burden of miseries, they wish for death. But this is the plainer reading, to say, that God giveth eternal life unto those, which by patience in well doing do seek glory, honour, and immortality. Undoubtedly the saints in living well, do seek to be renewed unto the image of God, after which followeth glory, honour and immortality. And immortality is set in the last place, lest they should be thought to seek the glory and honour of this world. For those things do quickly perish: and are offered by those men, which are easily changed: and we which receive them here, have but a short time to live here. But those things which we seek for, are everlasting and immortal. By patience in well doing.] This he therefore saith, because as he writeth in an other place, They which will live godly in Christ, shall suffer persecution. And not Why patience is required in well doing. only the devil & our flesh, but also wicked men do withstand good works. And forasmuch as among good works these are the principallest, whereby we help our neighbours to the obteynement of true, sound, and firm good things, by teaching, admonishing and correcting them, therefore unto them above other things we apply ourselves. But they on the other side do sometimes take it grievously, and do stir up persecutions against us, as it happened unto that Prophets, Apostles, and Martyrs. But we ought not for all that to cease. Augustine in his 50. epistle willed that the Donatists, although they wickedly and cruelly raged against the Catholics, should yet not be forsaken. And he bringeth a similitude A similitut● of horses and mules, which kick and bite, when their sores are in curing, and yet men cease not from healing them. Which duty if it be performed unto beasts, undoubtedly much more ought it to be performed unto men. It is assuredly a thing very hard, with a valiant mind to suffer lets and impediments, which hinder good works. But all things which are excellent are hard. And forasmuch as we all in a manner desire eternal life, we ought to take upon us this patience in well doing. And it is not from the purpose to consider, how What is suffering. the saints may claim unto themselves this patience, forasmuch as we daily sin: and if we shall say that we have no sin, we deceive ourselves. We answer, Two kinds of falling. that there are two kinds of fallings. There are certain which are in a manner daily, coming from a wicked lust, which is grafted in us by reason of original sin: which also therefore is yet of force in the regenerate, because they are not yet fully restored, neither do they always behave themselves according to the principle and ground of regeneration. They are by reason of infirmity and undiscretenes rapt and violently drawn by the enticements of this world: but it always grieveth them, they resist, and desire to be rid thereof. Therefore they say together with Paul: Now not I work it, but sin which dwelleth in me. Wherefore so long as they be so affected, and that they cease not of from endeavouring themselves to fulfil the will of God, they are said to persever, and to excercise patience in well doing. But when they fall into more heynouser sins, as did David and Peter, than this long suffering is somewhat interrupted: but because (forasmuch as they pertain unto the elect) they are called back to repentance, they are forgiven that which they have committed, and God no more imputeth it unto them. Therefore they are judged according to the good works which they have done before the fall, and do after the fall: so that that cutting of of the perseverance, which is now blotted out by repentance, remaineth no more. Now we will also entreat of those, which in the last time of Whether they which when they die do repent shallbe judged according to their works. The thife wanted not good works their life repent: which as it should seem cannot be judged according to their good works, whereof before they had none: neither unto them can be attributed patience, and long suffering in well doing. But it is to be noted, that faith can never be without good works. Therefore these men, if they believe, although they repent in the last hour, yet undoubtedly shall they not be without good works. Which thing the example of the thief declareth, who repented in a manner at the very point of death, and was saved. For he, being converted unto God, confessed Christ, acknowledged his sins, exhorted his neighbour, and earnestly prayed for the obteynement of his own salvation. By all which things we may see, how diligently & earnestly if he had had space to live, he would have applied himself unto good works. What shall we say to infants, which die in Christ. They, forasmuch as by reason of age they are as yet not able to do any thing, are to be exempted out of the number of them, unto whom shallbe rendered according to their works. For Paul speaketh of them which be of full age, who mought have brought forth good works. And that which Chrisostome writeth, that this place teacheth us, not in any wise to put our trust in faith only, forasmuch as before the judgement seat of God, works also shallbe examined, this his saying (I say) must be warily taken. For true faith never wanteth just works. But Chrisostome in that place taketh faith, for that credulity which wicked men oftentimes boast of: which is rather an opinion and vain persuasion, then that it can be called faith: which self same, james calleth a dead faith. And forasmuch as it A dead saith is no faith. is said to be dead, it can in no case be true faith. As that man which certainly is dead, is no more said to be a man. Wherefore Ambrose upon this place hath made the thing plain, saying: That we have need not only of profession, but also of good life. Wherefore where men do work wickedly, and yet in the mean time boast of faith, it is rather a vain profession, than a Christian faith. But unto those that are contentious, and which obey not the truth, but obey unrighteousness.] Here is expressed the other part of justice, namely, that whereby sinners are most worthily punished. And by two signs he expresseth Two notes whereby the ungodly are expressed. A wicked kind of contention. such as are wicked, in that as touching rules of doctrine: they are contentious: and as touching manners, they obey not the truth, but unrighteousness. Contention which is here meant, is when a thing without just cause, and with a more vehement strife than is needful is taken in hand to be defended. And oftentimes it happeneth, that contentions men labour to defend that, which in their mind and conscience they believe not to be true: but only study to get the victory. Wherefore they do nothing with any mediocritye, but altogether with most vehemency and they are so tossed with the perturbation of the mind that they always farther and farther departed from the truth. Howbeit there is some A certain contention laudable. kind of contention, which is pardonable, namely that which is taken in hand for the defence of the truth. And such contention is without obstinacy, which thing we may behold in Paul. For he, as soon as he knew himself to be deceived, abode not still stubbornly in his purpose: but straight way said, Lord, what wilt thou that I shall do? But these men whom God will thus punish, are in prosecuting their matters not a whit better than they were in rules of doctrine, because they obey not the truth which they know: yea rather they hold it captive with themselves, as we have before hard: and are obedient unto unrighteousness. For truth and lust are ever present with men, to give counsel and Two perpetual counsellors of men. persuade them in entreating of matters. In the wicked the worse counsellor namely lust, prenayleth: and so they are miserably deceived. Which thing the Apostle expresseth in his latter Epistle to the Thessalonians the second chapter: where he writeth, that Antichrist shall come with power, with signs, and lying waits, and with all manner of deceit of unrighteousness in those which perish: because that they received not the love of the truth, to the end they mought have been saved. Therefore shall God send upon them the efficacy of illusion, to believe lies. But this unrighteousness, which they obey, is afterward in the 7. chapter called The law of the members, namely, because wicked lust is, from the fall of the first parents, ingenerate in men, and is objected to our mind by the ministry of Satan who useth it as a most apt instrument for his purpose. Unto these men (I say) shallbe indignation, & anger, & affliction, & anguish against every soul of man that committeth evil, of the jew first, and also of the Grecian. Between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, indignation, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, anger, seemeth to be a difference, for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is a more vehementer impulsion or motion, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a more easier: which differences yet have no place in the high judge. For God is not troubled with these affections. But the scripture useth this trope or figure, to set forth the vengeance which followeth these things: which afterward is expressed, in that he addeth, Affliction and anguish. And as touching anguish, which in Greek is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we must understand, that the mind of man delighteth in liberty. Wherefore when we are brought to such a strait, that we can not by any means, either move ourselves or else find a way out, think we to be most grievous unto us. And by these words is described the great punishment, and a desperation of the felicity to come. The soul signifieth man. Against every soul] There are some which by this place argue, that therefore is mention made of the soul, because the affliction thereof shallbe a great deal more grievous than the affliction of the body. But me thinketh it is more plain to say, that after the Hebrew manner by the soul is signified, the whole man, or to speak more uprightly, all the powers and parts of man. Neither doth this any thing let, that here in the text man is put in the genitive case, and because the jew and the Grecian is here expressed. For, that tendeth to this end, to comprehend all mankind: which Paul divideth into two parts, so that some he calleth jews', and other some Grecians, namely the Gentiles, as many He beginneth to reprehend the jews. as were not subject unto the law of Moses. And here the Apostle beginneth to join the jews to the self same reprehension, which he used against the Gentiles, because he intendeth to reprove them also. And easily by little and little he turneth his speech unto them, unto whom hereafter by name he speaketh, when not much afterward he saith, Behold thou art called a jew, and restest in the law etc. He Why the first place is assigned unto the jews. therefore giveth the first place unto the jews, because in the knowledge and understanding of God and of righteousness they had the principality, if they be compared with other nations. Further forasmuch as Paul came of their kindred, here hearseth them in the first place, lest he should seem to spare his own, when as he had sharply reproved the ethnics. It was meet also that they should be named before Gentiles, to the end they mought the more grievously be accused, and more sharply punished, for that they were not ignorant both of the true God, and of the religion due unto him. But glory, honour and peace to every one that worketh good, to the jew first and also to the Grecian.] These words are so plain, that they need no exposition. Only this thing let us note, that this repetition of felicity which abideth the godly, tendeth to this end, that they being alured with the hope thereof, might the more earnestly repent. For there is no respect of persons before God.] As touching Paul's method The method of the reprehension past. in this reprehension of the ethnics, it is after this manner: As concerning the the first part of knowledge, which is called contemplation, he hath proved that they knew God by the creatures, but when they knew him they worshipped him not as they ought to have done. Therefore when they had given the glory of God unto Idols, they were delivered up by him unto the lusts of their own heart, unto shameful affections, and into a reprobate mind. Moreover as touching the other knowledge which consisteth in the doing of works, he showeth, that they knew right well the justice of God. And that he thereby proveth in that they judged uprightly, in giving sentence upon other men. But that which they so well knew, they performed not at all. For both they themselves lived wickedly, and partly they consented unto them which sinned and partly in severely punishing of others, they overhipped themselves. Which men he terrified, in declaring unto them, that they should not escape the judgement of God. And because they believed not that the judgement of God should ever come, and that the providence of God had no care of things human, because they saw by experience, that God ceased from punishing wickedness: against the first reason he layeth, that we know assuredly that the judgement of God shallbe without doubt against those which do such things: as touching the other reason, he said, that this long tarrying of God shallbe recompensed with sharpness of the punishment. Which yet in the mean time is to this end proftiable unto them, that they might have space to repent. Which thing if they do not they shall fall into the horrible judgement of God. Of which judgement he saith, that he shall render unto every man according to their works. And he divided it into parts, namely, what the godly and what the ungodly shall look for, and added moreover, that neither affection nor favour shall there be of any force: and made equal the jews with the Gentiles, & the Gentiles with the jews whereof he now bringeth a reason, for that before God, there is no respect of persons. Whether God have a respect unto persons. This I thought good the more largely to repeat, that the method of those things which are spoken, might be thoroughly understanded. But now let us see whether this be altogether true, that God accepteth not persons, which is to deal in the cause according to the worthiness or unworthiness thereof, not having regard to the conditions or states of them which are to be judged. It seemeth undoubtedly that God hath a respect unto persons, because he gave unto the jews many good things, and that for this cause, namely, for that they pertained unto Abraham, Isaac, and jacob, and because they were of their seed & stock. Yea when the people had made a calf, and deserved worthily all of them to be destroyed, Moses An example of Moses. prayed unto the Lord, and although he confesseth that the cause deserved destruction, yet he desireth pardon for them, for Abraham, Isaac, & jacobs' sake, of whose stock they came. And so he laid before God, not the cause, but the person. Yea, and in the 89. Psalm we read of the seed of David, that although they had profaned A place of David. the testament of God, and had forsaken his ways, he would in deed visit them with the rod: Howbeit for his servant David sake, he would not take from them his mercy, Is not this to accept persons? and not to weigh the causes? And in A place of the ten commandments. An example of the Sodomites. the ten commandments we read, that he will do good unto a thousand generations of them that fear him and keep his commandment. And God was content to spare the Sodomites, if there had been but ten just men amongst them. And he gave unto Paul all them that were in ship, when they were in danger of ship wrack. Neither spared he them for the justness of the cause, but because they sailed in the fame ship together with Paul. To the end these things may be more What a person is. thoroughly understanded, we must first declare what is in this place understanded by the name of a person. And that is nothing else, as we now speak of it, than the condition or state, or a certain quality given unto us, either of God through nature, or received by election. Of the first kind are these, to be a man, or a woman: a father or a son: of this nation or of that: to be borne a prince or a subject, a free man or a bondman, and such other like, taken. But these are taken of our own will and accord, to be a minister of the church, to be a soldier or a handicrafts man, and such other like. In sum, a person consisteth by comparing of a man, either unto an other man, or else unto certain things or faculties. For if Abraham be referred unto Isaac, he is his father: if Solomon be referred unto the Israelites, he is their king, if Aristotle be compared, unto sciences, he is both learned, and also a Philosopher: if Croesus unto riches, he is rich: unto which self same riches, if Irus be referred, he is a beggar. So have we what a person signifieth. Now let us see the differences of persons. There are certain persons which Certain people may want good works but some other cannot may utterly be without good works, as the person of a father, or of a brother, of a rich man, or of a poor man. But certain cannot always want good works: as are the elect, the predestinate, the members of Christ, the faithful, the parts of the church, and such other like. For it is not possible, that such men, although they sometimes fall, should utterly be without good works. Thirdly, there are some persons so joined unto the causes, that the cause can not be judged, unless there be a respect had unto the person. As when one striketh a man whiles he executeth the office of a magistrate: or if he which liveth wickedly be a minister of the church, and such like. As touching those persons which are not utterly without good works, and which are necessary for our salvation, God hath so a respect unto them, that if without them we shall appear before his judgement seat, we cannot be saved. But of this kind of persons, this sentence of Paul is not to be understand. But as touching those persons, which have not either good or evil works of necessity joined with them, we answer, that if the causes be so annected, that in judgement they either aggravate or extenuate the person, then of necessity there must be a respect had unto the person. Because according to the saying of the Gospel, That servant shall be more grievously punished which knoweth the will of his Lord and transgresseth it, than he which sinneth ignorantly. Wherefore there remaineth, that this place of the Apostle be understanded of such persons as are sejoined from causes. Farther there is to be put great difference Persons free from causes. Besides judgement something may be given unto one man freely, and an other of the same state and condition omitted. between, to accept a person in judgement, & besides judgement to give unto some one man any thing freely, and not giving to an other. For this latter part, no man can justly accuse. As if a man having two debtor, should require his debt of the one, and forgive the other, he of whom the debt is required, hath no cause justly to complain of his creditor: So likewise God, although he call one, and calleth not an other, because no merits went before in neither of them, cannot be called an accepter of persons. Neither, if in rewarding those which laboured but one hour in the vineyard, he would give as great a reward unto those, and to them which had laboured in it all the whole day, ought he to be reproved? Because he defrauded not these men of the hire, for which he agreed with them. And unto the other he would give freely, that which they deserve not. But than should there be just cause to complain, if a thing should be given unto one man, and an other unto whom the self same thing is due, should be defrauded. And after the self same manner, forasmuch as God is bound unto God is bound to no man. no man, when he destributeth sundry gifts, it is lawful for him to do with his own what pleaseth him. For that in giving unto some freely, he defraudeth not them of any thing due, whom he omitteth. These things hath Augustine against the two Epistles of the Pelagians, in his second book and. 7. chap: unto Bonifacius, where he thus writeth: Acception of persons is there rightly said to be, where he which judgeth, leaving the desert of the cause, whereof he judgeth, giveth judgement with the one, against the other: because he findeth some thing in the person, which is worthy either of honour or of compassion. And strait way, he bringeth the similitude of the two debtor, and the parable of the vineyard, whereof we have already spoken, and addeth: Even as therefore here is no acception of persons, because one is in such manner freely honoured, that an other is not defrauded of that his due: so also when according to the purpose of God one is called, and an other is not called, unto him that is called a good gift is freely given, of which good gift the calling is the cause, unto him that is not called is rendered evil, because all men are guilty, for that by one man, sin entered into the world. These are Augustine's words, unto which, to the end we may overthrow the arguments, which we have before recited, this is to be added: That, Those things which God giveth unto men he giveth of his mercy. whatsoever good thing God of his liberality giveth unto men, the same undoubtedly proceedeth of his mercy and clemency. And although sometimes he pronounceth, that he will do good unto some, either for their progenitors sake, or else for their prayers, these things he therefore speaketh, to stir us up to live well. Neither are these promises to be understanded of the whole kindred of the posterity, or universally. For God according to his secret predestination, hath his choice in he seed of the saints, and in hearing of prayers which are made out of other men: Which thing may be sufficiently confirmed by examples. For although the seed of Abraham were blessed: yet that blessing had place in Isaac, and not in Ishmael. The same promise was made unto Isaac, but it was performed in jacob, and not in Esau. The common wealth of the jews had a promise, that it should be preserved: but that promise was performed in the kingdom of the house of David, and not in the kingdom of the ten tribes. Wherefore, forasmuch as this choice, which is according to predestination, is utterly unknown unto The choice which consisteth in predestination is both unknown unto us, & also leaneth not unto persons. Two kinds of the benefits of God. us, we ought not to lean unto the person. And it cometh to pass perpetually, that they which are so chosen of God, are also adorned with good works. Wherefore God hath not a respect unto the person: but as we have said, judgeth according to the works. And how little a respect of persons he sometimes hath: the place in the. 14. chap: of ezechiel declareth: where it is said: That the earth shallbe destroyed, forasmuch as it hath been altogether viciate and corrupt. And though there stood up in it, Noah, job, & Daniel, undoubtedly they shall not deliver it, but shall deliver their own souls only. Farther the benefits of God are either but for a time, which pertain unto this life: or else they are eternal, which belong unto the chief felicity, of which Paul now entreateth. Who affirmeth that without respect of people it shall by the just judgement of God be either rendered or denied. But as touching commodities, which dure but for a time, we doubt not but that God useth sometimes, either to hasten or to slacken them, at the prayers of holy men: which self thing he attributeth also unto the seed of the saints. But in this doing, he either provoketh men to repentance, or else by his lenity they bring unto themselves greater punishment. But as touching the eternal & chief felicity, we have now declared, that God hath made no promise generally for the saving of any posterity. Therefore the jews deserved worthily to be reproved, for that they promised unto themselves only so great a thing as though for that they were of the seed of Abraham, they could not perish: paul in this There is no general promise for the saving of any posterity as touching eternal life. self same Epistle the. 9 chap: most manifestly declareth, That not all they which are of Israel are Israelites, neither because they were the seed of Abraham, therefore they were strait way all sons. But by Isaac (saith he) shall thy seed be called, That is, Not they which are the children of the flesh are the children of God: but the children of the promise, are counted for the seed. This sentence of the Apostle testifieth that which we have said, namely, that the promises of God in this kind were singular, and not universal. And it is for certain, that in those which are chosen to salvation, are undoubtedly found good works, if they come unto full age. Wherefore these The elect if they come to full age, shall undoubtedly have good works. What Moses and the Prophets had a regard unto, when in their prayers they made mention of the names of certain of the elect. things nothing let this sentence, which was alleged, namely, that before God there is no acception of persons. And as often as we read in the prayers of Moses, or of the Prophets, that mention is made of the patriarchs, whereby they endeavoured themselves to provoke God unto mercy, we must think that they had a regard to two things. First, forasmuch as in that nation God had some appointed unto himself, they desired that for their sakes he would spare the whole multitude. secondly, they attributed not these things unto the merits of the saints: which, as we have said, are none: but they made mention of the promises made unto those Fathers. Hereby therefore it is manifest by what means those things which were objected may be answered. But now let us return to the exposition of the words of Paul. For as many as have sinned without the law, shall perish also without the law: and as many as have sinned in the law, shallbe judged by the law. For the hearers of the law are not righteous before God: but the doers of the law shallbe justified. For as many as have sinned etc.] Paul here teacheth that God in very deed hath no respect of persons, neither in judgement doth injury unto any man. He maketh the jews equal with the Gentles: forasmuch as of each nation, they which have lived wickedly, shall perish. And as touching the manner of judgement, the jews which shallbe condemned, shallbe judged by the law of Moses, because they shall have it, both to accuse them and to condemn them. But the Gentiles being wicked, shall neither be accused nor condemned by that law, but by the light of nature and even by their own cogitations. By the law in this place we must understand the law of Moses. For it only is perfect, and for it began all the contention: otherwise there were none, or very few nations, which were not governed by some institutions or laws. Here are added two preventions. The first is, that it mought have seemed wonderful unto the jews, that their cause should not be a whit better, forasmuch as they were adorned by God with the benefit of the law. Unto whom, Paul answereth, that thereby they were rather the more grievously to be accused, because before God, not they which hear the law shallbe justified, but they which do it. The other prevention is, for that it seemed a hard thing unto the ethnics, that they should perish, when as they wanted the law of God. Unto whom he saith, ye were not utterly without a law. And two manner of ways he proveth, that they had a law: first in that by nature they did those things which are prescribed by the law: secondly, because they had within themselves their own cogitations, mutually accusing them, or excusing them. As touching the jews, he sharply reproveth them, as which were of so small sound judgement, that they judged themselves to be therefore justified, because they had received the law. And now he beginneth by little and little to come unto them: which a little afterward he doth more openly. For (saith he) the hearers of the law shall not be justified before God, but the doers]. He therefore saith before God, because they before men wonderfully much boasted of the law, which they had received. God (saith he) nothing regardeth this. For there shall not be required of you, that ye receive the law, but that ye execute the law. The discourse which now is in hand, is touching the righteousness The righteousness of the law requireth deeds and works. of the law, which alone they allowed. For touching the righteousness of faith he will afterward plainly entreat. Now he cutteth their throats with their own sword, in defining the righteousness of the law, namely, that it urgeth deeds, and requireth works to the fulfilling thereof. Whereby he calleth them back to consider their own life. Neither saith he in the mean time, that men can not be otherwise justified: but only showeth unto them, that they have fallen away from the righteousness of the law, whereof they so much boasted. That therefore which he now saith, hath this sense: If any man should by the righteousness of the law be justified before God, it behoveth, that the same should fulfil the law according to that saying: Cursed be he which abideth not in all the things which are written in the book of the law. This is an easy & plain exposition. But Augustine in his book de Spiritu & litera ad Marcellinum, is of this mind: that the doers of the law are justified, but yet in such sort, that righteousness goeth before the good works which the saints do. For they are first just, before they do just works. But because he seeth that this word of justifying is in the future tense, and by that means is signified that men shall not be justified, unless they first have good works, therefore he addeth: that to be justified in this place, is not first to receive righteousness, but to be counted righteous: so that the sense is, they shallbe counted for righteous, which shallbe doers of the law, but they ought first by faith to have received righteousness, whereby they were made just: but afterward they shallbe made known by the effects, & as they were before just, so now shall they be counted for just. And the like kind of speech (saith he) is in this sentence when hallowed be thy name, how it is to be expounded, we pray, Thy name be sanctified. Where we desire not that the name of God should be made holy, as though before it were not holy: but we desire that it may be of men counted holy. This is Augustine's exposition. For when the Gentiles which have not the law, do by nature the things contained in the law, they having not the law, are a law unto themselves, which show the effect of the law in their hearts, their conscience also bearing witness, and their thoughts accusing one an other or excusing, at the day when God shall judge the secrets of men by jesus Christ, according to my Gospel. For when the Gentles etc.] Now cometh he unto the Gentles: which ought not to complain, though they perished, seeing they had not the law of Moses. For he declareth that they were not utterly without a law, because they did by nature those things which were contained in the law. And when he saith, by Nature, he doth not utterly exclude the help of God. For all truth that men know, is of God, and of the holy ghost. And nature here signifieth that knowledge, which is grafted in the minds of men. Even as in the eyes of the body, God hath planted the power of seeing. Neither doth Paul in this place entreat of the strengths, by which the Gentiles being holpen performed these things: For, that shall afterward be declared, how by the spirit and grace of Christ the power to live uprightly is ministered unto the regenerate. But now he speaketh only of certain outward honest and upright actions, which as touching civil righteousness, might by nature be performed of me. Neither saith he, that the ethnics fully performed the law, so that they kept it all whole, or that because of it they were justified: but only he understandeth that they performed some certain points thereof. Whereof he inferreth, that they by the light of nature could discern between honesty and dishonesty, between right and Some Ethenikes in civil righteousness far excel very many Christians. wrong. Yea if we look upon the life and manners of Cato, Atticus, Socrates, and Aristides, we shall see that in justice & civil comeliness they far excelled a great many Christians, yea and also jews. Therefore they can not excuse themselves, that they had not a law. Ambrose upon this place, for as much as by this sentence, to do those things which are of the law, he understandeth the full and absolute accomplisment of the law, and seeth not how it is possible, that any man should perform it, which believeth not in Christ (for as much as Christ is the end of the law) affirmeth, that Paul here speaketh of such Gentiles, as were now converted unto the Gospel, and believed in Christ. This kind of men, without the help of the law of Moses did those things which are contained in the law. Augustine in this book De Spiritu & litera ad Marcellinum, is of the same opinion, that by the Gentiles, are understanded the Christians which were converted from the The difference between the old Testament and the new. ethnics: for that he herein putteth the difference between the old Testament and the new, namely, that in the old Testament the law was described in outward tables: but in the new Testament it should be written in the hearts and bowels of men, according to the prophesy of jeremy in his 31. chap. Wherefore, seeing Paul here saith, that the Gentles, which by nature fulfilled the law, showed the work of the law written in their hearts: it could not (saith he) but pertain unto the new Testament. And because he saw that this was against him, where it is said, by nature, he saith, that by that word is excluded the law of Moses: but not the grace and spirit of Christ, by which, nature is not overthrown, but restored to his old estate, wherefore his mind is that the Gentles fulfil the law by nature, being reform by the spirit and grace. But now let us see, how those things which Augustine & Ambrose allege agree with the sentence of the Apostle. Undoubtedly that which moved Ambrose to this exposition is very weak: for Many Ethenikes before the coming of Christ obtained salvation by faith in him as much as there mought have been many before the coming of Christ, which believed in him, and were justified, and observed the things contained in the law, so much as the infirmity of man will suffer. job was an Ethnic, who yet was not ignorant of Christ: and also at the preaching of Daniel, the king of Babylon, and (as it is easy to be believed) together with him, many of the Chaldeans were converted unto God: & as it is written in jonas the Ninivites returned into the right way. And seeing all these attained unto salvation, undoubtedly they looked for the Mediator to come, and by that means endeavoured to perform those things which pertained unto the law. Neither hath the reason of Augustine The holy patriarchs & prophets had the law written in their ●arts because they pertained unto the gospel. much force. For although it be a promise of the new Testament, that by the benefit of the holy Ghost the laws of God should be written in the hearts of men, yet is not that so to be understand, as though before the coming of Christ the same happened unto none. For the good fathers, and holy Prophets, which were both endued with the faith of Christ, and had also given unto them the holy Ghost, had the law graven not only in stones, but also in their bowels. And although they lived, before the son of God took flesh upon him, yet for as much as they believed in him, they pertained unto the Gospel. Which is not therefore called a new Testament, because the thing is new: but only because it was published The Gospel is not called the new Testament because the thing is new. abroad in the latter times, and was then publicly received. Wherefore although before the preaching of the Apostles, it was not publicly professed among the Gentles, yet flourished it among many of the ethnics, in whose hearts the law of God was sealed: so that although they wanted the doctrine of Moses yet were they so much rightly instructed, that they could frame their actions unto the precepts of God. And yet the same Augustine in the book before cited, the 7. chap. bringeth the self same exposition, which we before brought: namely, that these things may be understanded of certain excellent actions of the ethnics, which were notwithstanding ungodly. Their excellent works, although as touching them they were sins, yet of their own nature or kind, for as much as they agreed with those things which God commanded in the law, could not The works of the ethnics although theiwere goodly to the outward show: yet were they sins be condemned by the judgement of man. But that they were wicked before God, therefore it is not to be doubted, because they were not referred to the right end. Augustine noteth the same and addeth, that therefore the work of the law is said to be written in the hearts of the infidels, because the lineaments of the first estate still abode. Hereof we gather, that the writing of the law of God in the hearts of men, is after two sorts: one is, which serveth only to knowledge and judgement: the other is, which besides that addeth both a readiness, and also strength to do that which is judged to be just and honest. And the Image of The law may be writea in the hearts of men not up the holy ghost given unto the faithful, but by the natural knowledge grafted into men God, unto which man is created, is not, as touching this, by his fall utterly blotted out, but obfuscated, and for that cause hath need to be renewed by him. So natural knowledges are not fully quenched in our minds, but much of them do still remain: which thing Paul now toucheth. Wherefore, the difference between the old Testament and the new, abideth whole: although Paul so speaketh of the ungodly Ethnics, that they had the work of the law written in their hearts. Neither is it said, that because of these things which they did or knew, they attained unto the true righteousness. Yea rather when Paul had showed, that they wanted it, he stirreth them up unto Christ. Chrysostom in deed upon this place, writeth: that God made man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, sufficient of himself to eschew vices, and to embrace virtue. Which if he understand of man as he was first created, is true. But after his fall it is not to be granted, forasmuch as without Christ we can do nothing of ourselves: yea, by our own strengths we can not so much as think any good thing, much less to do any thing. Unless peradventure he understand this as touching the knowledge of justice and uprightness in general, whereof we do now speak. For the self same father in an other place more than once avoucheth, that we have altogether need of the grace of Christ. That which the Apostle now maketh mention of, touching the knowledge of the Gentiles, is very apt to repel the slanderous Against the complaint of the late coming of Christ. talk of the ungodly, which use to say: Why came not Christ before? How was mankind provided for before his coming? What wrought his providence then? By these things which are now spoken, thou now perceivest, that mankind was then also provided for. For as touching knowledge they had enough, whether we understand that, which pertaineth unto contemplation: or that which is directed to working and doing. Wherefore, before the coming of Christ they did unjustly complain, that they were forsaken, when as they had knowledge, and thought not themselves to want sufficient strengths. Their thoughts accusing one an other or excusing.] Now bringeth he an other reason, whereby he proveth that the Ethnics had a law, because they were not without accusations & excusations of the conscience: which were most manifest testimonies of the knowledge grafted in us by nature. And by this self A manifest proof of the judgement to come, same argument may probably be inferred, that the judgement of God shall at the length come. For if our mind do judge with itself touching those things which we do, what will God at the length do, which hath engrafted these judgements in the minds of men? According to my Gospel.] He calleth it his Gospel, partly because he took much labour in preaching of it, and partly for the exceeding great affection that he had towards it, & for that he was appointed to the publishing of it abroad. In the day of the Lord.] Then shall our cogitations be both accusers, and also witnesses of all our doings: and by them shall the Ethnics be judged. Now for that we are drawn away by the enticements and lusts of this life, we do consider them not: but then shall the Lord bring them forth to light: Who (as it is written in the first Epistle to the Corinthians) shall illuminate the hidden works of darkness. By this place we see, that the judgement of God is a part of the Gospel: forasmuch as it is profitable to stir up to repentance. Moreover The judgement of God is a part of the gospel. as touching the godly it is a glad tidings: For Christ said: When these things shall begin to come to pass, then lift up your heads: for your redemption draweth nigh. And although God will render unto every man according to his works, In judgement God rendereth not like to our works. yet will he not render like for like. For we shall receive far much more, than our works have deserved. And they which shall be condemned, shall be less punished, than the greatness of their sins requireth. And as touching these excusing cogitations, Augustine in his book which we have now cited, writeth, that they shall not obtain forgiveness. Howbeit they may obtain a more easter punishment. The pains of the damned shall not be a like. For the pains of the damned shall not be a like. And he useth this similitude: that even as there are certain venial sins, which can not let but that the godly may obtain felicity: so are there certain excellent works being of their own kind good, which yet shall not deliver the damned. And as the life of every one, be he never so holy, can not want small sins: so the life of no man though he be most wicked, can be so filthy, but that it may in the mean time have some excellent work annexed unto it. And after this manner doth the Apostle close up the accusation of the Gentiles, making mention again of the last judgement. And when he saith: Behold thou art called a jew, he beginneth his The accusation of the jews. accusation against the jews: which consisteth of these principal points. first, he setteth forth the excellent gifts wherewith God had adorned them: afterward he addeth how they had abused them: thirdly, he expoundeth what it is to be truly The principal points of the accusation of the jews. a jew, & what true Circumcision is. Afterward he declareth, that those gifts of God bestowed upon the jews, could not by them be so contaminated, that they should not be esteemed and praised. But yet by them the jews had no matter whereby to prefer themselves before the Gentiles, when as they lived wickedly. For their filthy life made them equal to the Gentiles: which thing in Why he first reproved the Gentiles. the last place he maketh plain by testimony of the Scriptures. He reproved the Gentiles before the jews, that by the former reprehension, he might prepare his way to the latter. For the jews were haughty, neither could they easily abide one to reprove them. Farther, if the Apostle had first accused them, he might have seemed more extreme against his own nation than was meet: especially forasmuch as he was accused of the false Apostles, that he was an Apostata from the law, and that he had filthily fallen from the jewish The sum of the reprehension of the jews. religion. The sum of the reprehension of the jews, is, that they by profession and not by life measured their righteousness. First of all, he maketh mention of the gifts which were given unto the jews, and reduceth them in a manner to The gifts bestowed upon the jews are reduced to three principal points three principal points. The first is the dignity of the name, which came unto them by the kindred and holy seed of the fathers. The second is, that they knows the will of God by the law given unto their elders. The third, that they were appointed to teach other nations. These were in deed excellent things, but yet they nothing helped them: because they both degenerated from their fathers, as touching honesty and justice: and also by their sins they repugned the law, which they had received: and moreover, because they neglected themselves, and much less did they teach other people. But herein the Apostle chief maketh mention of those things which they had freely received. For they were not bestowed upon them for any merit of theirs. Behold thou art called a jew, and restest in the law, and gloriest in God, and knowest his will, and allowest the things that are excellent, in that thou art instructed by the law: and persuadest thyself that thou art a guide of the blind, a light of them which are in darkness. An instructor of them which lack discretion, a teacher of the unlearned: which hast the form of knowledge and of the truth in the law. Behold thou art called a Iew.] In this place there is two manner of readyngs. The Latins seem to have read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, and if. But in the Greek copies it is written by jota simple, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Behold or see. But whether of them thou readest, it skilleth not much: save only that to the purpose of the Apostle, & connexion together of his speeches, that which is in the Greek seemeth to be more apt. The name of a jew was no less set by at that time, than the name of a Christian is at this time. Undoubtedly, it was an honourable stock: But Paul saith wisely, cognominaris, which signified, thou art so called: for he will not grant unto them, that they were in deed Iewes. Neither could he: when as afterward he saith: That he is truly a jew, which is a jew in secret: and that that is the true Circumcision, which is marked, not in the flesh, but in the heart. And restest in the la.] This is nothing else, but with a certain vain boasting to delight himself by reason of the law: whereunto peradventure, they were moved by reason of those things which are written in Deut. the 4. chapter. Namely, That other nations should wonder at the public wealth of the Israelites, which had so noble and excellent laws. David also said, That it was not so done unto other nations And boastest in God.] Because as it is written in the 17. chap. of the book of Genesis, God had made a league with Abraham and with all his posterity. These things undoubtedly, had been unto them great honour and estimation, if they had brought forth fruit accordingly. For to come of godly elders, is a gift of God not to be despised. Moreover, to rest in the law, so that thou wholly quietest thyself in it, and art so content with the commandments of God, that thou feignest not unto thyself any other, is a thing worthy of praise. And likewise to count the true God for God, may be ascribed unto glory, and that to sound glory. But they only boasted in these things, glorying in themselves of these vain titles. And knowest his will, and allowest the things that are excellent being instructed by the law.] To know the will of God, is a great benefit of his. But that cometh by the instruction of the scripture. For no where else is the knowledge of the will of God to be sought for. Out of it we learn to allow most best things, so the thereby we are able to discern them from things filthy & vile. In Greek is red 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is turned, things excellent. Augustine in his book de spiritu & Litera readeth Distantia. that is, things different: because those things which are excellent, are different from mean things. The Latin interpreter turneth it Vtilia, that is, things profitable, because peradventure (as Erasmus admonisheth) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Greek is to profit. Farther this verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is, to allow, is here taken otherwise, than it was in the first chapter. Forasmuch as here it is referred only unto judgement: but there it is referred to that allowing, whereby we do in very deed and acts declare that which we judge. And persuadest thyself that thou art a guide of the blind, a light of them which are in darkness. An instructor of them which lack discretion, a teacher of the unlearned.] He saith not that these men performed those things, but that they went about arrogantly to claim them unto themselves. For they both judged and also spoke most contemptuously of other nations: whom in comparison of themselves they counted to be blind and livers in darkness, undiscrete, and unlearned. And also they so usurped unto themselves the office of teaching others, that Christ said they went about sea and land, to adjoin unto themselves proselytes, whom they made not the children of God, but the children of hell fire. And which was worst of all, as Christ upbraideth them, they had taken away the key of knowledge by claiming it unto themselves: when as neither they themselves would enter into the kingdom of heaven, nor yet would they suffer others to enter therein. They showed themselves to be masters, when as yet they were blind. Unto whom the Lord said: If the blind lead the blind, they shall both fall into the ditch. And in Esay the 42. chapter we read, who is blind but my servant? Also in the 9 of john: If ye were blind ye should have no sin. But now because ye say, we see, your sin abideth. Having the form of knowldege.] Chrisostome thinketh, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is a form, signifieth not here, the true manner of knowing which hath in it nothing that is filthy, but only a show thereof. Having the form of knowledge, and of the truth in the law.] We should undoubtedly have the form of our doctrine in ourselves, and not in the law, or in Where the form of doctrine should be had. books, as Chrisostome here noteth. For as they are not very well learned, which are wise only by reading commentaries: so they are not to be counted just, which put their righteousness in laws or in decrees. For john saith, Hereby we know, that we love God, if we observe his commandments. Thou therefore which teachest an other, teachest thou not thyself? thou that preachest, a man should not steal, dost thou steal? Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest Idols, committest thou sacrilege? Thou that gloriest in the law, through breaking the law dishonourest thou God? For the name of God is blasphemed among the Gentiles through you, as it is written. Thou therefore which teachest an other, teachest thou not thyself?] This The figure of interrogation. How Paul here speaketh of the jews. figure of interrogation is of great efficacy in reproving. But were all the Hebrews such? No undoubtedly but Paul here speaketh of them, Christ being excluded: as the Gospel is set against the law. There were some of the fathers very holy, which so lived in the jewish religion, that yet nevertheless they most perfectly believed in Christ. But they were not such as Paul here describeth. They were blessed undoubtedly, not because they had received the law, but because they were occupied in it both day & night. But these men, of whom is now entreated, knew the law in deed, but they knew it not as they ought to have done. The sum of Paul's reason is this, that to receive the law, justfieth An explication of Paul's reason against the jews. not. For if it should justify, then undoubtedly all the jews should be both just and holy: when as they all had received the law, and professed the same. And that they were not holy and just, it is partly already declared, and partly shall now more largely be showed: wherefore to have received the law justfieth not. Thou which teachest an other, teachest thou not thyself.] They could not abide to be taught of others, as it appeareth by the words which they spoke The jews could not abide to be taught of others. to him that was borne blind: Art thou altogether borne in sin: and teachest thou us? They ought at the least to have taught themselves: which thing forasmuch as they did not, but regarded only how to instruct other men what they should do, they were like the fig tree, which had leaves without fruit, and by the curse of Christ withered away. That which he before spoke of the Gentiles: Thou condemnest an other, and dost the self same things which thou condemnest: now he pronounceth of the jews, that they taught others, and overhipped themselves. Without doubt in things pertaining unto this world, we are not of that disposition. For you shall not see one, that will so distribute alms, but that he will first provide of his goods for himself. How cometh it then, that we inculcate our doctrine to others, which we ourselves receive not? Chrisostome A similitude. compareth this kind of men with a painter, which hath before his eyes an excellent table, which he perpetually beholdeth, and yet never taketh any thing out of it. Paul had said before, that not the hearers of the law but the doers shallbe justified. But now he reproveth the preachers, which perform not the things that they teach. Wherefore we may conclude, that it is not It is not enough to hear or to preach the word of God. enough either to preach, or to hear sound doctrine, unless the same be put in execution. Thou that preachest, A man should not steal, dost thou steal?] He objecteth unto the jews those things, which were commonly committed of them. And to reprove them he useth that part of the law, whereof none was ignorant, What theft is. namely, the x. commandments. And as touching theft, theft is, when we withhold that which is an other man's against the owners will: or when we by injury draw unto us other men's goods: or when we distribute not that which is ours The form of the doctrine of the decalogue. when need requireth. And there are also many other kinds of theft. But in the decalogue, or x. commandments, the chief purpose is only to setforth the chief somme, & that but rudely & grossly, under which we ought to understand all the parts thereof. The ground & some of all theft is covetousness: even as in filthy pleasures is expressed only adultery: under which are comprehended all kinds of uncleanness. And as touching idolatry, there is forbidden all kind of false worshipping: when yet only is expressed, that which is most gross. For there is forbidden us any strange God, and there are forbidden also graven images, and sundry forms. Wherefore it is our part, when any of the ten commandments of God forbiddeth us any thing, well to consider, what things are comprehended What is to be had a regard unto in every commandment of the decalogue. under that vice. And afterward to seek out the root, against which we must to our power resist. Covetousness, or theft here-hence springeth, for that we distrust in God, and are always afraid, lest we should want. But adultery & all uncleanness of the flesh springeth of the desire of voluptuous pleasures: as Christ expressed, when he said, If any man shall see a woman to lust after her, he hath already committed adultery in his heart. And against this concupiscence or lust ought we to strive. And as touching murder, Christ hath likewise admonished us, that we should cut of anger, as the root thereof. Now resteth as touching sacrilege to see what the Apostle complaineth thereof. Sacrilege is rashly to What sacrilege is. touch or to usurp unto himself holy things which are dedicated unto God, due either by the name of a vow, or else of a curse. The jews had a commandment given them, that they should not spare idols. For their duty was to overthrow and destroy all things pertaining unto them. But they being led by A law given unto the jews for the destrong of Idols. covetousness, reserved those things unto themselves, and turned them to their own proper commodities. So sinned Acham, and also Saul, when he had overcome Amalech. Contrariwise Moses gave an excellent example of virtue, when he not only broke the golden calf, but also did beat it into powder, and threw it into the river. For if the relics of the idol had remained still, peradventure the Israelites, as they were outrageous, would have worshipped them. indeed the pub: wealth, and our magistrates may take away those things which are What our Magistrates may do touching superstitious gifts. superstitious, and convert the prices of them to good and godly uses. But this thing is not permitted unto private men. But the hebrews were generally forbidden, that they should not save such things, especially as were vowed by a curse. Thou abhorrest idols, and committest sacrilege.] He noteth them to be infected with so great covetousness, that they took away and usurped unto themselves even those things that pertained unto the worshipping of idols, so that they were any thing precious. Although this may also be understanded of things consecrated unto the true God. Of the sons of Hely we read, that they took away from the offrers raw flesh dedicated unto God, before they were made a sweet smell before the Lord. Yea and the matter came to that point also, that the degrees of the ministry and of the high priest were bought and sold for money. I know that Origene and Ambrose do interpret these things allegorically: that the jews steal Christ out of the holy scriptures, do counterfeit the old testament, and with great sacrilege do deny Christ. But the plainer sentence delighteth me best. Thou boastest in the la, and by the transgression of the law dishonourest God. This undoubtedly is repugnant to the end of our condition. For we are created, to sanctify the name of God. And Paul affirmeth, that we are therefore The end of the condition of men. created, to live to the praise of his glory & grace. Christ also said: Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. They mock with God, which boast of him & in their works continually resist his will. The name of God through you is evil spoken of among the Gentles. As it is written. Men use to measure doctrine by the manners and life of the teacher: and by the means of the evil life of the Christians, the jews and Turks curse Christ. And for the self same cause the Papists at this day are enemies to the Gospel. For if they see us no less apply ourselves unto filthy lusts, than they do, to be greedy of lucre, to seek avengement, to be fearful to die, to be desirous of life, to contend and strive to much earnestly among ourselves for the commodities of the flesh, straightway they say, that our doctrine is worse than that which they profess. And without doubt those things which are here spoken, These things fit with the Christians and espeially with those that profess the Gospel. fit rather with the Christians then with the jews: when as we are endued with more excellent gifts than they were. Christ said, Behold a greater than Solomon here, and a greater than jonas. We boast of the knowledge of Christ, we rest in the Gospel, and we have the form of doctrine out of the articles of faith, and we contend that all things are more perfect in the Gospel, than they were in the jewish religion: we have the fruition of the liberty of the spirit, when as they were grievously oppressed with the yoke of ceremonies: yet though we be endued with so many and so excellent gifts, we lead our lives in such sort, that the Gospel of Christ is evil spoken of through us. But if any man will say, that the truth and dignity of the doctrine dependeth not of the dignity, manners, and life of the teacher, because Christ said of them which sat upon the chair of Moses: The things which they say, do ye: but the things which they do, do ye not: This I know to be true. But in the mean time, let us mark, Whether doctrine ought to be judged by the manners & life of the teachers. that Christ said of the false prophets and deceivers: By their fruits ye shall know them. Wherefore we must put a difference, that of men there are some already instructed in religion, and other some are to be instructed. Wherefore, they which are instructed in sound doctrine, do acknowledge it to be true, and do count it for the word of God, though he which teacheth it and delivereth it, be not so pure. But they which are to be instructed, and are not yet come to the understanding of it, do judge of it according to the manners and life of the teachers. Not that in very deed the doctrine is by the manners of the ministers made either true or false: but because the unlearned sort are wont so to judge. And in sum, God will not be honoured with outward titles and ceremonies. This is the wily subtlety of the devil, that the gifts of God, which ought to be fruitful, should be made both of no force, and also should more aggravate our cause. It is a great infelicity, to deform those things, whereby we ought to be honoured. And it is no small ingratitude to dishonour God, which hath so honoured us. Paul accuseth these men, that they did not only themselves transgress the laws, but also alured others to the same, and caused them to blaspheme the name of the Lord. And by an antithesis or contrary position, he exagerateth or amplifieth that which he before said: Thou that teachest an other, teachest thou not thyself? But the place which he citeth, is in isaiah the 52. Chapter. And in the Greek edition the place is thus written: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: That is: Through you my name is every where evil spoken of among the Gentiles. But in Hebrew it is written: We tamid col haiom schemi mevoats: That is: And always every day my name is ill spoken of. Whereby appeareth, that between the Hebrew verity and the Greek edition, there is not much difference. But Paul used the Greek edition, partly because it was in their hands unto whom he wrote, and partly because it served well for his purpose. For the Greek hath, among the Gentiles, which the Hebrew hath not. But here is no small doubt objected unto us, for that the Prophet seemeth to lay the whole cause of the blasphemy upon the strangers: namely, for that when they had lead away the Israelites captives, they railed upon their God, as though he had not been able to deliver them. Which thing is more expressedly read in ezechiel the 36. chap. from whence it may seem that these things were taken: for there it is apertly written, that they in mockage said: Behold the people of this God. But we must consider, what was the cause and occasion of the captivity of the Hebrews: and we shall find, that it was nothing else, but their wicked acts, and transgressions of the law: by which they in a manner compelled God, to deliver them into those calamities: whereof followed the blasphemies of the Ethnics. God was urged The cause of the blasphemy was not in the Gentles but in the jews. two ways: for on the one side unless he had chastised them, when they lived wickedly, other nations would have spoken evil of him, for that he so much bare with wicked men. On the other side, if he should correct them in forsaking and delivering them to outward nations, he should be evil spoken of, as a weak and feeble God. And the fountain and original of these evils, was the wicked life Note that the glory of God is two manner of ways endangered. of the Hebrews. Wherefore in ezechiel there is added, that he being touched with the compassion of his name, had decreed to deliver them at the length: both that he himself might afterward be set forth as a mighty God, and that they, by amendment of life, might behave themselves the better. By this place we may gather, that the jews grievously fell. For the greater their dignity was, the more grievouser were those things which they committed: so that by every man's judgement, they could no way be defended. Therefore in isaiah the Lord said, when he had reckoned up all the ornaments which he had bestowed upon his vinyeard: judge thou house of Israel between me and my vinyeard. Which parable Christ also used in the Gospel. For Circumcision verily is profitable, if thou do the law: but if thou be a transgressor of the law, thy circumcision is made uncircumcsion. Therefore if the uncircumcision keep the justifications of the law, shall not his uncircumcision be counted for circumcision? And shall not uncircumcision which is by nature (if it keep the law) judge thee, which by the letter and circumcision art a transgressor of the law? For circumcision in deed is profitable.] When he had hitherto reckoned up the benefits bestowed upon the jews, and had showed how they had abused them: now by the way he setteth forth a manifest exposition of the true circumcision, and of the true jewishness. By reason of circumcision, they arrogantly puffed up themselves. Upon which occasion Paul showeth by prevention, that it made them not a whit better than the Gentiles, when as they lived so filthily. It was a great thing in deed to be circumcised: so that the uncircumcision were cut of in the heart also. Otherwise, how little the circumcision of the body, profited them unto righteousness, their vices sufficiently declare, which a little before he hath expressed. They often alleged, that Moses through the A commendation of circumcision. help of circumcision, was delivered from the danger of death. For the Angel would have killed him, if his wife had not circumcised his son. And after the general Circumcision celebrated by josua, the people were brought into the promised land, and that not without a wonderful miracle. For the waters of jordane were compelled to go back to their spring. And in the book of Genesis the 17. chap. it is manifest, with what weight and seriousness this Sacrament was instituted of God. Whereunto as he added excellent promises, so also added he horrible threatenings: that the soul of him which was not the eight If circumcision being contemned destruyeth a man▪ than being added it saveth a man. day Circumcised should be destroyed. Whereupon it seemeth that the jews reasoned a contrariis, that is, from contraries: If Circumcision being intermitted, destroyeth a man, than contrariwise where it is had, it saveth a man. But this kind of argument is not of necessity. It is in deed probable, but it doth not always conclude well: as many instancies teach us, and Augustine oftentimes affirmeth. And those things which are here spoken, are not so to be understanded, The dignity of the sacraments depend not of our faith and uprightness. The fruit of the Sacraments dependeth of our faith. as though the dignity of the Sacraments should depend of our faith or goodness. For as much as here is not entreated of the nature or excellency of the Sacrament, but of the fruit and utility thereof. Which we must needs grant dependeth both of the faith and godliness of the receivers. And by this place we learn, that outward things of themselves nothing profit unto salvation, unless there be a mutation or change made by the holy Ghost in our hearts, either before, or else whilst they are put in use. Neither is this to be objected, that the Baptism of children is an outward thing, and yet bringeth salvation unto infants. For the infants have no commodity by the force of the outward What fruit children have by Baptism. washing, unless there come with all some spiritual thing, and such as pertaineth to the soul. Augustine thinketh that salvation cometh unto them; by the faith of them which offer them (whom we call Godfathers and Godmothers) or by the faith of the Church. I know in deed, that the faith of godly men may unto some obtain grace, conversion, and excellent spiritual gifts. But salvation happeneth not unto them that are of full age, but only by their own faith, and unto in fantes by the spirit, and grace, which secretly worketh in them regeneration: of which regeneration baptism is the outward sealing. Wherefore it is apparent, how miserably the jews erred in attributing so much to their circumcision. And there were some (if we will give credit unto Augustine in his book De civitate Dei.) which affirmed as much of Baptism. Namely, that a man being once baptized, although he lived wickedly, should not utterly perish. He shall in They which are baptized, may perish. deed (said they) suffer many things, but at the last he shall be saved, peradventure by fire. But this error both Augustine hath confuted, & we have subscribed unto him in our exposition of the first epistle to the Corinthians. The purpose of the Apostle in this place is, to show, that God will have no regard to the outward circumcision, if there want piety and holiness: and again on the other side, that uncircumcision shall not be a let unto the Gentiles, so that they mean well, and Outward things by themselves profit little, yea rather they are hurtful, if the spirit & faith be wanting. If the receivers have faith, than the sacraments have some utility live godly. Let us note, as I began to say, how little is to be attributed unto outward things, if they be taken by themselves. And yet so great is the error in our days, that men make prayers recited in a strange & unknown tongue, pilgrimages, & certain fasts rashly taken in hand, as the chief anchor hold of their salvation. Yea they are now at the length come to this point, that sometimes they attribute remission of sins unto these trifles. The prophets cry out every where, that God despiseth, hateth, and detesteth worshippings without faith and godliness. Howbeit we must understand (as we may gather by the words of the Apostle) that if they which receive the sacraments, have faith and piety, than out ward things have their certain utilities. For forasmuch as they are instituted by God, we must needs grant that they are good, unless it happen that through our fault they be made hurtful. But they are good and profitable unto the just, in whom through faith, justification goeth before. For sacraments (to speak in general) What circumcision is. are visible signs: which signify, & by which the holy ghost exhibiteth unto those, which believing receive them, both grace and conjunction with Christ, and also seal unto us the promises of salvation. And to touch somewhat of circumcision, it was a sign, or to speak more apertly, a sealing of the promise & league made with God through Christ. And they were marked in the parts appointed to generation & to give us to understand, that Christ as touching his manhood, should be borne of the seed of man. And by that sign they were continually put in mind of the league made with God: and thereby they professed the observation of the law. Wherefore to the Galathians it is said, that he which is circumcised is debtor to keep the whole law. It was also in stead of a mark or cognisance, whereby that people was discerned from other nations. Wherefore, whilst they journeyed in the desert, they were not circumcised, because there were no other nations there, from whom they might by that sign be discerned: as the commentaries which are ascribed unto Jerome allege: although of that thing there may an other cause more probable be assigned. By this sacrament also was noted the mortifying of the flesh and Circumcision in stead of baptism Children ought to be baptized. filthy lusts, and that all superfluous things should be cut of from the godly. And superfluous things are whatsoever displease God. This rite was to the old men in stead of baptism, & was counted for the sacrament of regeneration. Whereby it appeareth that our infants ought to be baptized, forasmuch as their lot is no worse than the lot of the children of the Hebrews: yea rather it is in many parts more happy. For our baptism (somewhat to speak thereof now) is not bound to the eight day, as was the circumcision of the jews in the old time: for we are by Christ delivered from circumstances of time and place. And sacred rites are certain outward professions of piety. And such not only the jews had, but also those which in the first state of nature, lived godly. Therefore the symbols The godly had holy rites also before the law. or outwad signs of rites, are in deed by reason of the diversity of times oftentimes changed: but the things remain the self same. Moreover by the words of Paul is gathered, that Circumcision profit●th, so that the law be observed. For it is very profitable, to obtain regeneration, to have the sign of the covenant, and a perpetual admonition of the mortification of the flesh, and an obsignation or seal of the promise of God, and of the heavenly gift bestowed upon us. If thou be a transgressor of the law.] Here he understandeth none but those which of purpose transgress: and not those which fall of infirmity, and are drawn either unawares or unwillingly, and do sigh and groan, saying together with Paul, who shall deliver me from the body of this death? Thy circumcision is made uncircumcision.] To be made uncircumcision in this place, is to be counted uncircumcision, as it shall afterward be declared, when he saith, Shall not his circumcision be counted uncircumcision? And to keep the law, is to be taken in the same sense that we before declared. Ambrose upon this place saith. He than keepeth the law, which believeth in Christ. But if he believe not, he is a transgressor of the law. Which words although they serve not much to the exposition of this place, yet are they very profitable. Because thereby we perceive that he which believeth in Christ keepeth the law: for that by faith is given unto us the power and faculty of the spirit, whereby to obey the law. And if there want any thing to the observation thereof, as in very deed there always wanteth, the same is He that believeth not is according to the sentence of Ambrose a transgressor of the law. The jews gloried in circumcision. helped by the imputation of the righteousness of Christ. Moreover in that he affirmeth, that he which believeth not in Christ, is a transgressor of the law, he manifestly showeth, that the works of them which believe not in Christ, are sins and transgressions of the law. The jews boasted exceeding much of circumcision as though it had been given them for their merits, and as though it had been an assured testimony of a just and holy life: which thing is declared to be untrue. Chrisostome upon this place useth a very trim order, both as touching the law & also as touching circumcision. There is (saith he) an outward law, there is also a law in the heart, and in the middle place are set good works which proceed from the law of the heart & are agreeable with the outward law. Likewise, there is circumcision in the flesh, & circumcision in the heart. In the midst is placed a just and holy life. For it proceedeth from the circumcision of the heart, and agreeth with the circumcision of the flesh. Paul putteth A double comparison of circumcision. a double comparison of circumcision. The first is, whereby it is contrary unto uncircumcision, that is, unto the condition of the Ethnics. And of this he speaketh now presently: and showeth, that it was nothing prejudicial unto men as touchign salvation. The other is whereby circumcision is compared with faith and thereof shall afterward be entreated, when the Apostle showeth, that Abraham first believed, and therefore obtained righteousness: and afterward that righteousness was sealed with circumcision. Wherefore the circumcision of the flrsh is of less dignity than faith, and cometh after it. Therefore if uncircumcision do keep the justifications of the law, shall not his uncircumcision be counted for circumcision.] In civil judgements when any is to be condemned, which is in any dignity or Magistrateship, he is The civil manner in condemning of noble men. first deprived of his dignity or office, and then afterward condemned. So the Apostle first depriveth the jews of the true jewishness, and of the true circumcision, and then afterward condemneth them, because they lived filthily. This similitude in a manner useth Chrisostome. Whereunto we may moreover add, that like as in a public wealth they which shallbe preferred to honour, if they be of a base and obscure stock, are first adorned with some noble Magistrateship, or public dignity: so Paul minding to bring to honour the Gentles, which seemed abject, attributeth unto them the true circumcision, and true religion of the jews, when he saith, that their uncircumcision is counted for circumcision, which they have in their heart. And in these words, circumcision (I say) and uncircumcision, is used the figure called Metonymia, which is a transposition of names. The figure called Metonymia used in circumcision & uncircumcision. For by those signs is signified the state and condition of the jews and Gentiles. The justifications of the la.] In Greek is red 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which many take to be ceremonies called of the hebrews Chocoth. But I do not easily see, how the ethnics kept the ceremonies of the law: unless we will say that the hebrews in their captivities taught the Gentiles the ceremonies of Moses: which is not casy to be believed: especially, forasmuch as they were not to be observed, but in the land of promise. Peradventure they mean the these justifications do signify those rites, which the ethnics counted in the law of nature godly and good. For we speak not of idolatrous rites: but of those which some observed by the traditions The holy ethnics had certain good and godly rites in the law of nature. of their Fathers, which hoped in the Mediator to come. For by such ceremonies they both professed God, & also accused themselves as sinners: after which followed the practice of upright living. And we deny not, but there were many such men. Yet can we not therefore affirm, that either Socrates, or Photion, or Aristides, were of the number of these men: when as we have nothing that is certain of their piety and faith, but rather by histories they appear Idolaters. Nevertheless, the Scriptures commend job, unto whom (no doubt) there were many like. But by our judgement (as we have said) they can not be declared or defined. But the Apostle speaketh not of those rites of the law of nature: when as by the law, he here understandeth the law of Moses. For he hath to do against the jews. And that the Ethnics observed not the rites of Moses, hereby it is By the justifications of the law he understandeth the moral parts of the law. manifest, because they were uncircumcised, & are called uncircumcision. Wherefore, it is more truly said, that the justifications of the law, signify here the moral part of the law, of which the Gentiles by the light of nature, were not ignorant. The scope of the Apostle is, to show, that righteousness is not of necessity joined with the rites and ceremonies of the law: and that it was no let unto the Gentiles touching salvation, that they were not circumcised, so that they had piety. And contrariwise, that the jews, being destitute of faith and holy life, are not helped by circumcision, to be thereby preferred before the Gentiles. And where as we have in our reading, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, shall be counted, or imputed: Chrysostom readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, shall be turned. Neither doth he only read it so, but also interpreteth it so: so that he saith, that the Apostle said not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And he saith plainly, that Paul here so speaketh as before, when he said: Thy circumcision is made uncircumcision. He would (saith he) speak that which is of more weight and greater, to the end to speak with more efficacy. This diversity of reading, Erasmus weighed not: neither will we contend therefore, for that the sense either way remaineth sound. And uncircumcision which is by nature (if it keep the law) shall judge thee, which by the letter and circumcision, art a transgressor of the law.] To judge. is taken iij. manner of ways. To judge, may be taken three manner of ways: either that the Ethnics shall pronounce sentence against the jews: as Paul said to the Corinthians: Know ye not, that we shall judge the angels also: or by comparison, as the Lord said of the Sodomites, and of the Ninivites, and of the Queen of Saba, that they should judge the Israelites: or to judge, is to reprove, to accuse, and to bear witness against a man. For even as before were alleged the cogitations, which shall accuse one an other: (for the good shall accuse the evil, for that they corrupted the man: and again, the evil shall accuse the good, because they helped not:) so the holy and just Ethnics shall accuse the wicked jews, for that they being adorned with so many gifts and spiritual graces, served not God. He calleth it uncircumcision by nature, because we are naturally so borne. And they which are Uncircumcision by nature. Ethnics, purpose not in their mind to circumcise themselves. Or to speak more rightly, as I think, uncircumcision by nature, is an Ethnic man, which is led only by the light of nature. By the letter he understandeth what soever is What the letter signifies. outward, and is not grafted in the heart, to move him to do well. Augustine in his 3. book and 5. chap. De Doctrina Christiana, writeth: that they stick in the letter, which take the signs for the things, and that which is figuratively spoken in the holy Scriptures, they take it so, as if it were spoken properly: and so low creep they on the ground, that when they hear the name of the Sabbath, they remember nothing but the seventh day, which was observed of the jews. Also, when they hear of a Sacrifice, they think upon nothing but upon the sacrifices which were killed. And though there be some servitude tolerable, yet he calleth that a miserable servitude, when we take the signs for the It is a servitude most miserable to count the signs for the things. An error concerning the Eucharist. things. Wherein there is great offence committed in these days, in the Sacracrament of the Eucharist. For how many shall a man find, which, beholding the outward signs of this Sacrament, calleth to memory the death and passion of Christ, whereof it is most certain that they are signs? or which thinketh with himself, that the body and blood of Christ is a spiritual meat of the soul through faith, even as bread and wine are nourishmentes of the body? Or which weigheth with himself the conjunction of the members of Christ between themselves, and with the head? These things are not regarded, and they clean only to the sight of the signs. And men think it is enough, if they have looked upon, bowed their knee, and worshipped. This is to embrace the letter, and not to give ear unto the said Augustine, who in the place which we have now cited, and a little afterward most apertly affirmeth, that to eat the body of Christ, & to To eat the body of Christ and to drink his blo ud are figurative speeches. drink his blood, are figurative kinds of speeches. So are the jews accused, because they cleaving only to the letter & circumcision, were transgressors of the law. For he is not a jew, which is one outward: neither is that circumcision which is outward in the flesh. But he is a jew, which is one within, and the circumcision is of the heart in the spirit, not in the letter, whose praise is not of men, but of God. For he is not a jew, which is one outward.] Here he more apertly showeth, what is the true jewishness, & what the true circumcision. And he useth iiij. antithesis or contrary positions: Outward & inward: the flesh & the heart: the spirit & the letter: the praise of men, and the praise of God. But this is to be marked, that where as he saith, That he is not a jew, which is a jew outwardly: neither is that circumcision, which is in the flesh, these things ought to be understanded by exclusion (as they call it) so that, this word, only, or alone be added. For that circumcision which is only in the flesh, is not circumcision. And he which is a jew only outwardly, is not a jewe. But Paul seemeth to deny that simply, which should be denied but partly: because to exaggerate That sometimes is simply denied, which is denied only partly. What the Fathers meant when they said that the Eucharist is not bread Against the anabaptists. or amplify his matter he speaketh Hyperbolically. Such as is that saying, when he saith, that he was not sent to baptize. Neither ought we any otherwise to understand the Fathers, when they say that the Eucharist is not bread. They speak hiperbolically, and understand that it is not bread only, or alone, or common bread: because unto the bread, is added, the word of God, whereby it receiveth the nature of a sacrament. And this is a strong reason against the anabaptists. which have ever in their mouth that saying of Paul unto the Corrinthians: Circumcision and uncircumcision are nothing: but the observation of the commandments of God. So they say that Baptism, and the Eucharist, and the Ecclesiastical ministry are nothing, but pretend only the observing of the commandments of God. But we answer them, as we have now said of Paul, that other things are nothing, if they be alone without faith, and piety, and a holy life. But what it is to consist of the spirit and not of the letter, is thus declared, that by the spirit we understand the renewing of the mind: whereby it willingly What is meant by the spirit and the letter. embraceth, and desireth that which is contained in the outward commandment of the law. For the spirit sometimes is taken for the excellenter part of the mind, and sometimes for the power and faculty, whereby God changeth and regenerateth a man. But we here by the spirit understand the mind of man compact of them both, being renewed by the holy Ghost. But the letter signifieth, whatsoever is outwardly set before us, be it never so spiritual, when it cleaveth not to our mind, or urgeth not. Wherefore the circumcision of the flesh, is the sign of the circumcision of The circumcision of the flesh, is the sign of the circumcision of the heart. The circumcision of the heart in the books of the law. Both God worketh in us good things, and we also work. The spirit and the letter are discerned by the affect of the mind. the heart and of the mind. Therefore great care was to be had, that it should not be vain or superfluous. This phrase touching the circumcision of the heart, Paul borrowed out of the old Testament. In the. 10. chap: of Deut: commandment was given, that they should circumcise the foreskins of their hearts: and in the self same book the. 30. chapter. Moses promiseth, that God will one day circumcise the foreskin of their hearts: to declare that either is true, namely, that God worketh in us the things that are good, and that we also work the self same: forasmuch as God useth our ministry to bring forth good works. Wherefore so long as our mind resisteth the word of God which is set forth unto us, although outwardly it make a show of somewhat, yet is it occupied in the letter. But when it is made prone unto the commandments of God, then is it governed by the spirit. Wherefore as touching the thing which is set forth and red, there is no difference between the spirit and the letter, but as touching the affect of the mind. Which thing Paul hath declared in his latter Epistle to the Corinthians the 3. cap: when he saith: Ye are the Epistle of Christ wrought by our ministry and written not with ink, but with the spirit of the living God, not in tables of stone, but in tables of flesh. Where he manifestly teacheth, that this is the ministry of the spirit, when in the tables of our heart are imprinted those things which God commandeth, and will have to be of us believed and done. Neither let us marvel, that Paul saith, that such an Epistle was written by him, when as it is the work of God: for he meaneth that he wrote it, only as an instrument joined with the working of God. Wherefore they are to be counted ministers of the spirit, which do not only expound the words of God, but also do imprint Who are ministers of the spirit. them into the hearts of the hearers. Which thing such as do not, although they speak good and healthful things, yet are they but ministers of the letter: neither of their work followeth any thing else, than the death of the hearers. For they which understand the will of the Lord, and do it not, shallbe punished with many stripes. And therefore Paul said, that the letter killeth, but the spirit quickeneth. Wherefore it is the duty of pastors, and of them that teach, to pray unto God For what thing pastors ought to pray. What is the true circumcision. most earnestly, to make them ministers not of the letter, but of the spirit. Paul also unto the Philippians declared what is the true circumcision, when he saith: We are the circumcision, which serve God in the spirit, we glory in Christ, and have not confidence in flesh. By these three notes he expressed the spiritual circumcision. And unto the Colossians after he had said, that we are circumcised in Christ, but yet with a circumcision not made by hands, he declareth by very many circumstances, what that circumcision is: namely, that we have put of the body of the sins of the flesh: that through Baptism we are buried together with Christ: that we have forgiveness of sins: that the hand writing is put out, which was against us by reason of ordinances: and the principalityes & powers which were against us, are by Christ vanquished & overcome. In which place this is not to be passed over, that baptism is called the true circumcision, so that it be in the spirit and the heart, and not in the letter and the Baptism when it is in the spirit is the true circumcision. flesh. Wherefore these sentences a jew inward and outward, the circumcision in the flesh and in the heart, are to be taken in respect as they are opposite one to the other: that is, a part, and dissevered one from the other. For join them together, and then the sentence of Paul pertaineth not unto them. For it is not to be doubted, but that there were very many jews in the old time, which were jews' both outward and inward: and were circumcised not only in the flesh, but also in the heart. These things may be taken three manner of ways: so that there is one circumcision of the flesh, an other of the spirit, and the third joined together of them both. For it is not to be thought, that the old Testament Many lived under the law which therewithal lived also under th● Gospel. An 〈…〉 or of the Manichees. was so separated from the Gospel, that they which lived in it, could not also therewithal have the Gospel. These two things are indeed separated the one from the other: but yet in such sort, that they may be joined together in one and the self same man. Manicheus so rejected the old Testament, as though it were utterly unprofitable unto us. And used this kind of reason: Forasmuch as that inheritance of the land of Chanaan pertaineth not unto me, I do reject also both the Testament and the writing whereby the bequest was made. Yea also though it should bring unto me the possession of that land, yet Christ hath so exalted us to better things, that I regard not these things. These words objected Faustus, and they are red in the 4. book of that work which Augustine wrote against him. In which place he thus answereth him: Those things which are written The old Testaraent pertaineth unto us also. in the old Testament are types of our things. Forasmuch as Paul in his latter Epistle to the Corrinthians saith: These things happened unto them in a figure: but they are written for our correction, upon whom are come the ends of the world. And unto the Romans we read whatsoever things are written, are written for our erudition and learning. And in the oracles of the old Testament is promise made of Christ. Wherefore he being raised from the dead, and disputing with his two disciples of himself, cited testimonies out of Moses, and out of the whole scripture. And the same Christ said, that the good father of the household brought forth of his treasure both new things and old. Wherefore the old Testament is not so contrary unto the new, as the manichees feigned it was. And therefore Paul when he seemeth to speak any thing Paul when he seemeth to diminish any thing from the law, condemneth not the old testament. How we shall judge rightly of the sacraments. So much let every man esteem himself, how much he seeth himself to be in the sight of God. ill of the law, that doth he not, but in respect as it is taken by itself, a part from Christ. Whose praise is not of men, but of God.] Paul rejecteth not the praise which cometh of men, but so farforth as it is separated from the praise which cometh of God. In sum, although the sacraments were not only professions of faith, but also outward seals of the promises, and of the gifts of God: yet was not perfect righteousness, to be put in their outward symbols. Hereby we gather that no man ought to boast of his outward things. So much let every man esteem of himself, how much he seeth himself to be in the sight of God, who marketh not only the things which are seen, but is also the searcher of the hearts. Hereby we learn also, that both the words of God, and the sacraments, if they be received only as things outward, do pertain unto the letter, which quickeneth not, but killeth. And by these things, hath the Apostle made the Gentiles equal with the jews. For that they also mought no less than the jews, be jews inwardly, and have circumcision in the heart: which God chiefly regardeth. The third Chapter. WHat is then the preferment of the jew? or what is the profit of circumcision? Much every manner of way: For first, because unto them were committed the words of God. For what though some did not believe, shall their unbelief make the faith of God without effect? God forbidden. Let God be true, and every man a liar, as it is written: That thou mightest be justified in thy words, and overcome when thou art judged. The Apostle continueth still in that which he intended, namely, to accuse the jews. And now entreateth he of the fourth thing, which we took in hand to make declaration of: that is, that their naughty living was no let, but that the gifts which were given unto them, were both excellent, and also to be had in great estimation. He had before much dejected them for their corrupt life. But A distinction. because it could not be denied, but that God exceedingly loved their nation (when as we read in the Psalm, He hath not done thus unto every nation) he seemeth to put a distinction: wherein, if we have a respect unto God, he granteth, that he was very loving unto them, when as he gave unto them these things, which he gave not unto other nations: but if we consider them by themselves, than those excellent gifts, nothing profited them, unless peradventure to their farther judgement, and condemnation, and that through their own default, and not through any fault of the gifts. And when he setteth forth the dignity of The dignity of the hebrews herein consisted, in that God committed unto them both his words, and sacraments. the hebrews, he declareth that it chiefly consisteth in this, for that unto them were committed the words of God. Which words, although they comprehended in them many things, yet above all things they offered unto them the promise of Christ, and of salvation. Which things the jews neglecting, wholly endeavoured themselves to the setting forth and extolling of circumcision, and outward rites. Even as do our men also now in our days: who, when the sacraments are set before them, and especially the supper of the Lord, have a regard only unto the outward simbols and signs, which are but the seals of the promises and gifts of God: but the things themselves they consider not, and much les have they them in estimation. Much eu●ry manner of way.] This is not to be referred unto this word Multum per omnem modum, not, multam. profit, which went next before. For than he should have said, multam in the feminine gender. Therefore it is to be referred unto that, which he put first, when he said: What preferment hath the jew above the Gentile? He attributeth both unto the jewish religion, and also unto the sacraments thereof, so much dignity, as he might do by the word of God. And this hath a great emphasis or force, that he answereth, Much every manner of way. For what though some did not believe, shall their unbelief make the faith of God without effect? God forbidden.] These things he putteth by the figure Antipophora, as though there were Gentiles, which went about to deface this dignity of the jews, for that they believed not the words of God committed unto them. But against them Paul writeth, that their naughtiness was no hindrance at all unto the truth of God. For, forasmuch as he is truth itself, which gave them his word, and promised them that he would be their God, and that they should be his people, their sins could nothing let, but that that which was promised, should take success: because among that people there were always some good men, which both believed the promises of God, and also lived uncorruptly. Wherefore in them, although not in all, was performed that which was promised. And so far is it of, that their naughtiness of life was any derogation unto the truth of the words of God, that by it rather it was illustrated, and appeared more bright. Which thing he proveth by a sentence of David, as it shall afterward appear. And as touching the words, where as the Apostle saith, First, he hath not a respect unto order, as though he meant to rehearse a great many other benefits of God given unto the jews: But it is in a manner an entrance or beginning of that which he intendeth to speak. Or else it signifieth The words of God are a most rich treasure. the chiefest or principallest of those things which were given. Undoubtedly the words of God were as a most rich treasure, which was long time hidden and laid up among the hebrews only, and not communicated unto the Gentiles, until the Apostles tyme. For this was the function committed unto them, namely, to sow abroad this treasure among the Gentiles. It is certain, that Ptolomeus Philadelphus was desirous to have the laws of the hebrews converted by the 70. interpreters into the Greek tongue. But yet for all that, knew not he, that those things which were therein contained, pertained unto the Gentiles also. The Apostles only began to make manifest unto the whole world, that the promises of Christ, & eternal salvation, were common also unto the Gentiles. And mark in this place, that those prerogatives only are mentioned of, which were given freely, and depended not of any virtue of the receivers. And this particle God forbidden, which he most oftentimes useth, is every where joined unto those things in a manner, of which it is not lawful for us once to think: forasmuch as whosoever is a professor of godly religion, aught to abhor them. Let God be true and every man a liar.] Man is many ways a liar: partly, Man many ways a liar. because by reason of inconstancy he doth not always abide still in one and the self same purpose: partly, because he performeth not those things which he promiseth: and partly, because he oftentimes bringeth forth a lie, and that either of infirmity, whilst he is not able to attain unto the truth, or else of an evil purpose to use deceit. This sentence is read in the 116. Psalm In my haste A place of David out of the 116. Psalm. I said, every man it a liar. And certain interpreters of the hebrews affirm, that David had then a respect unto Samuel. For when he was on every side enclosed in by the host of Saul, & was in a manner past all hope to escape, such cogitations were offered unto him through the infirmity of the flesh: as though the Prophet had made a lie touching those things, which he had promised him concerning the kingdom. Or else, he mought speak these things against himself: for that when according to man's reason he had cast away all hope of escaping, and thought himself to be in a manner forsaken of God, as soon as he came again into the right way, he broke into this sentence, Every man is a liar, because he also had deceived himself touching the goodness of God. And by the antithesis or contrary position it is plain, that a liar here signifieth an unconstant person. For before he said, Let God be true. Wherefore we may conclude The word of God and the sacraments depend not of our faith. that the dignity of the scripture or of the sacraments, dependeth not of our faith or misbelief. For whether we believe God or mistrust him, they are to be esteemed according to their dignity: because they depend of the institution of God, who is most true: neither is his truth changed through our defaults: as David writeth: That thou mightest be justified in thy words, and overcome when thou art judged. Thus the 70. interpreters have turned it, whom Paul now followeth: when as in the Hebrew it is thus written: Lemaan titsdek be dhob recha tizkeh beschoatecha. And that which the 70. have turned, That thou mightest be justified, may according to the Hebrew be: Therefore shalt thou be justified. And where as it is written, against thee only have I sinned, Rabbi David Chimchi expoundeth it thus: I have privily and in secret, transgressed: and therefore against thee only. But thou art justified, and in judgement overcomest: which hast by Nathan the Prophet showed the thou knowest these things. But this exposition fitteth not very well with the words of Paul: Wherefore we omit it. Others interpret it: Although David sinned against Urias, and against Bersabe, and against the host of Israel: yet these were not sins, but in respect that they were prohibited by God in the law. For there hence dependeth the just consideration of sin. But it is better to say, that David was so much grieved, because he saw, that God, by reason of his sin was blasphemed, and had in derision, which bare favour unto such a king, who to satisfy his own filthy lust, permitted his enemies to have the upperhand. These things (I say) so much vexed him, that in that fervency of mind, he had a regard unto these things only. And therefore by the figure Hyperbole, he saith: Against thee only have I sinned. As we, when we are oppressed with many troubles at one time, are accustomed to say of the chiefest and greatest trouble which afflicteth us most: This one thing grieveth me very much. But afterward he comforteth himself, having conceived a firm hope, and saith: That thou mightest be justified in thy words, as if he should say: Undoubtedly I have grievously sinned: but such is thy goodness, that hereby I see it to be more poured out: so that always, when thou contendest in judgement, thou wilt in the cause, have the upperhand. Neither is it to be thought, that David when he sinned, had this consideration in his mind, to illustrate the goodness of God. For there he sought only to satisfy his own desire and lust. Wherefore, this particle, That, hath Good haps are not to be ascribed unto sins but unto the mercy of God. a respect, not unto David, but unto God, by whose benefit it cometh to pass, that of that which is evil, should come some good unto them which love him. Forasmuch as unto them, all things turn to good. Wherefore, the good things, which follow after sins committed, are to be ascribed, not unto our sins, but to the mercy of God. Neither let us marvel, that God is judged as Paul saith. For oftentimes it happeneth, that men when they think themselves to be evil God is judged of men. handled of him, they reason concerning his judgements, and although not in words, yet in thoughts they strive against him. But then if they should call to memory, how many & how grievous sins they have committed, they should always perceive, that God is in his cause justified, and overcometh. This word, words, which in Hebrew is bedhobrecha, may signify judicial actions: and in that sense have I interpreted it. Although other take that word for the words of the promises, and especially touching Christ. For David when he considered, that he had grievously fallen, desired God to make him clean, and that he would not, by reason of the wicked act which he had committed, cease to accomplish the promise, which was, that of his seed should Christ be borne. Which interpretation Ambrose hath. But besides the expositions now alleged of these words, there are two other expositions also: Of which, the one is this: For that David was a king, and was the chiefest in authority amongst the people of God, he had no judges over him, whose tribunal seat, or judgement, or sentence, he should need to be afraid of. But he saw, that only the wrath of God did hang over his head. Therefore he said: Unto thee only am I guilty, although men can not punish me. The other exposition is: Urias, Bersabe, and part of the host have been ill dealt withal through my means: but they undoubtedly, as they were men, had sins, for which they deserved those things which they suffered: yea, and things far more grievous than them. But thou O God, hast nothing in thee for which I ought so to offend thee, whom thou hast adorned with so many great benefits, and exalted to so high a dignity. There were some also which thought, that this addition, That thou mightest be justified in thy sayings, is to be referred unto that, which went before: Have mercy upon me O God: Wash me, and cleanse me: that being received into grace, I may obtain those things which thou hast promised me: and so thou mayest be justified and overcome, even by the judgement of men. Here we see, that this word Of the word justifying. It is the part of perfect men when they are afflicted to acknowledge God to be good. justifying, signifieth not to obtain any new righteousness, which thing we can not ascribe unto God, but to be counted or pronounced just. For every man doth not, when he is afflicted, acknowledge God to be good. Of that mind was Daniel, when he said: Unto thee belongeth righteousness, but unto us confusion of face. God suffered Peter the Apostle, David the king, and Moses to sin: that calling them back again unto him, and giving unto them the things which he had promised them, he might the more declare his goodness. But because some men might think, that by those words may be gathered, that men which profess piety, although they live wickedly, yet shall notwithstanding obtain the promises of God, if this be generally true, that our incredulity or naughtiness, are no hindrance unto the promises of God: we must therefore make a distinction A distinction of the promise of God. between the promises of God. For there are some only touching outward things, and tend only to temporal good things: as that their public wealth should be preserved: that the kingdom should continue in the stock of David: and that Christ should take flesh of his seed. The sins and unbelief of men, could nothing hinder the bringing to pass of these things. In deed in the mean time, came captivities and afflictions, howbeit at the length the promise of God, as touching all these things, took place. There is an other kind of promises touching those things, which pertain unto our salvation. And unto these in deed, the ungodly do not attain. And yet can we not therefore infer, that by our wicked doings, the promises of God are frustrated. For they pertain not generally unto all men, but only unto those which be called by the predestination Unto whom pertain the promises of God. of God, according to election: as it is written in this Epistle the 9 chap. where it is said: Not as though the word of God hath fallen away: And strait way is added: Are the children of the flesh the children of God? And answer is made: They which are the children of promise are counted for the seed. Wherefore they unto whom the promises pertain, if they have fallen, shallbe called back again to repentance. And so their sins which they have before committed, shall not make void the promises of God. indeed as touching them, they deserved to have them made frustrate. For they having once broken covenant, it were convenient, that God toward them, should not stand to his promises according to this common sentence, Qui fraugit fidem, fides fraugitur eidem. That is, He which breaketh promise, let promise again be broken unto him. But God so dealeth not to the end his goodness might be the better declared. And those things which Unto us also pertain those things which Paul now teacheth. Paul now speaketh of the jews pertain unto us also. For, most excellent are these benefits of God towards us: namely, that the Gospel is committed unto us: that we have baptism, the holy Eucharist, and such other like: which things undoubtedly the Turks and infidels have not. But a man might object, what do these things profit, when as in the mean time very many are a great deal the worse, and the most part abuse them. We answer with Paul, that by this is the goodness of God to be gathered, that he will suffer many naughty men and hypocrites for a few good men's sakes, which use these gifts well: and will rather very long bear with many wicked men, then that his church should come to rheum. Thou wilt say peradventure, than he willeth their sins if he suffer them. We ought not after the example of God to suffer sins when we may amend them. What else, after a certain manner he willeth them? Otherwise he would not suffer them, unless he willed them, for God suffereth nothing against his will. But hereby canst thou not gather any excuse for men, or that we also must always bear with sins. For God hath no law prescribed unto him. Therefore when he of his goodness doth whatsoever things he will, he is not to be accused. But unto us is a law given, wherein we are commanded to admonish our neighbour, whom we see to offend: and that not once, or alone, but twice, and the third time, & to take witnesses with us: so that if at the length he will not hear us, let him be brought before the congregation, which if he also neglect, let him be counted for a Publican and an Ethenike. These things are prescribed unto us, and therefore aught to be done of us, so that the sins be manifest, and that it may be done without a schism. Otherwise, if by plucking up the tars, should also be rooted up the wheat, it must be differred until the end, as Augustine's judgement is. But in the mean time, some wicked men use to say, I would to God, we had never had either the word of God, or Baptism, or the Eucharist. For, forasmuch as these things profit us not, they are to our greater and more bitter judgement. But these m●nne ought to consider, that this evil cometh not of God, but of themselves. Those things which are given by God, are good: let them ascribe unto themselves, whatsoever evil cometh of them: and let them know that those things are always profitable unto some: although very oftentimes to the greater part they serve unto condemnation. Wherefore a good pastor ought not to Pastors although the●se that they profit not much, yet ought they not to forsake their ministry. An example of the Prophets. forsake his ministry to cease of, either from preaching, or from ministering the sacraments, under this pretence, because he seeth his labour to profit but a little, yea rather that men become a great deal worse. Forasmuch as the truth of this place abideth unshaken: namely, that these things have great profit. Neither is there any cause why he should fear that he is not sent of God, so that his calling be as touching other circumstances just and lawful. For the Prophets without doubt were sent by the Lord, when the captivity of Babylon was at hand. And when of their sermons they had none, or at the le●t, very little fruit, & their words as touching the greater part, were both to judgement & condemnation: yet ceased they not from the charge committed unto them. The Lord hath assigned one When it is lawful to departed from the ministry. cause only, for which it is lawful for the ministers of the word, to hold their peace: namely, when men will no more give ear, and openly deride and mock at those things which are spoken. Then undoubtedly, must they shake of the dust of their feet and go their ways. But so long as they will abide to hear, all though they strive against it, yet are they to be borne with all. Neither doth the word of God by and by bring forth his fruits: as the feed cast into the ground doth not straight way spring up. And there are many times some, which when they The seed of the word of God doth not straight way bring forth his fruit. have heard the word of the Lord, do not at that time bring forth fruit. But after ward being both chastised by God, and more vehemently stirred up, with fruit they repeat with themselves those things which otherwise they hard without profit. Which self thing happeneth in the sacrament of Baptism. For a man shall find an infinite number, which have had it by them a long time with out any fruit. But afterward being converted unto God, they do not only much esteem it, Baptism sometimes is had a long time without fruit. Whether the papists have the promise of the holy ghost. but also thereby they profit much. Here also the Papists object an other doubt unto us. The promises of God (say they) are not made void (as Paul sayeth) through our sins and unbelief. Therefore seeing we have the promise of God, that by the holy ghost he will always be present with us to govern his church: he fully performeth the same. Wherefore ye do ill in departing from our rules and our communion. But these men are exceedingly deceived: when as the promise of the holy ghost was made unto the disciples of the Lord and not unto them. First, let them prove that they are the disciples of Christ, and then will we believe them. They which are the disciples of Christ, add nothing unto his words, neither appoint any thing contrary to the holy scriptures: which thing these men undoubtedly do. They cry out that the holy ghost is given unto the church. We The church hath the holy ghost, but not the congregation of the adversaries of the Gospel. grant that. But what manner of church is that church? A counsel of bishops? or a synod of mitred prelate's? The holy ghost hath always been in the church, and hath inspired some good men to cry out against these men, when as they or deined their decrees contrary to the word of God. In sum, the Apostles meaning is, that the performing of the promises of God, dependeth not of our merits, but of the goodness of God. And, as it is manifest by the words of David when he saith, Against thee only have I sinned, We, when we pray unto God, We bring nothing of our own unto God but sins. do bring nothing unto him but sins. Therefore we desire him to hear us, that he might be justified in his sayings. Hypocrites will be heard for their merits & good works sake: for they acknowledge not their sins. But they which understand them, do thereby take great consolation, because their trust is, that they shallbe heard even through the goodness of God. For forasmuch as they see that in themselves all things are full of uncleanness, they would never presume to lift up either their eyes or prayers unto God. Farther let us mark, We must speak well of the gifts of God and inveigh against the abuses. that the Apostle reverenceth the gifts of God, and only inveigheth against them which abuse them. For he saw that it followeth not, that if men being by God advanced unto great honours, and they in the mean time are ingrate towards him, that therefore those honours should not be had in estimation. The husband men of the Lords vineyard were undoubtedly naughty men. But their naughtiness caused not, that the ornaments of the vinyeard, which Christ and Esay make mention of, were not wonderful excellent and profitable. Now if our unrighteousness commendeth the righteousness of God, what shall we say: Is God unrighteous which bringeth in wrath? (I speak as a man) God forbidden. Else how shall God judge the world? For if the verity of God hath more abounded through my lie unto his glory, why am I yet condemned as a sinner? And (as we are blamed, and as some affirm that we say) why do we not evil, that good may come thereof? whose damnation is just. Now if our unrighteousness commendeth the righteousness of God, what shall we say.] Here Paul turneth somewhat from his purpose, but it is not a digression strange from the cause, which is entreated of. He before very much extolled the mercy of God: and declared, that the promises of God were not made of none effect through the unbelief of men: yea rather that by our sins the goodness of God is more illustrated. Hereby he saw, there might be objected unto him (as the wisdom of the flesh, is always ready to speak ill of the words of God, and to wrest them to a corrupt sense) both that God is unjust, which punisheth our sins, when as by them he is made more illustrious: and also, that we, without having any regard, ought to commit sin, seeing God, by our wicked acts, is more justified, and so, hath always the victory, and his cause is thereby made the better. Commendeth, saith he: which in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth also, to confirm, and to establish. Which thing very well agree with commendation. Which form of speaking the Apostle afterward useth, Paral●gismus accidentis. when he faith, that God hath commended unto us, his love, for that when we were yet sinners, he gave his own son for us. But in this kind of objection is committed a false argument taken of the accident. For that it is not the office of sins properly and of themselves, to illustrate the glory of God. Which self thing may also be said of that which is written in this self same epistle, That of the fall of the jews, followed the salvation of the Gentiles: For we must not think, that their fall was the true and proper cause of the salvation of the Gentiles. For it came of the determination of God. For God had appointed, that the preaching of the Gospel, being rejected of the jews, should be transferred unto the Ethnics. And they which let loose the bridle unto sin under this pretence, for that they would thereby make God to have the victory, & justify him, are much like unto them, which having been pained with a most grievous sickness, and then being restored to health by the Physician, have made his art more famous, will again endeavour themselves, to fall again into the self same kind of disease, that thereby the Physician may be the more renowned: or if poor men & beggars should determine, that therefore they would either want or beg, thereby more and more to show forth the liberality of rich men. That which of itself conduceth to the setting forth of the glory of God, ought not to be blame worthy, or filthy. Virtues which are joined with true praise, do of themselves advance the glory of God. We ought not to marvel, that our doctrine is sometimes The doctrine of the Apostles was subject unto slanders. oppressed with slanders, when as we see, that this self same thing happened unto the Apostles. They preached true things, & yet the ungodly through their sophistical subtleties, inferred of their words most pernicious conclusions. Paul preached those things which we now read, and had oftentimes incultated, that grace is there abundant, where sin hath abounded: and taught, that the law therefore entered in, that sin should be increased. Of these things the ungodly said it followeth, that men should sin freely, because to the attaynement of grace and the promises of God, we have need of sins. All men All men are grieved when they hear that they are evil spoken of, and especially ministers. doubtless are sorry when they hear their name or fame to be evil spoken of. For they understand, that the praise of a good name, and of a good fame, is an excellent good gift of God. But above other, the pastors and ministers of the word of God, are most grievously troubled with this kind of discommodity. Because they rightwell perceive that their infamy, and especially as touching doctrine, redoundeth not only against the truth of God, but also bringeth no small hurt unto the people committed unto their charge. Therefore the Apostles did evermore put away such slanders from themselves. And that the fathers also did the like, their writings do testify. But Paul in this place doth not plainly absolve that which he objected unto himself, but afterward in the 6. chapter the matter shallbe more at large discussed. Only at this present he depelleth from his doctrine false slanders. And those things the ungodly are therefore wont to object, because when they are accused, they are always ready to lay upon God the cause and blame of their sins, not in deed manifestly, but by circumstances. Some when they are accused, say, that they are driven by the stars to commit those things, which they do. But who made the stars? God. Why, then God is accused? So came it to pass in our first parent, when God reproved him. The woman (said he) which thou gavest me, she hath deceived me. The wicked de lay unto God the cause of their sins. And by these words he wrested the cause of his sin unto God. After the self same manner do these men deal, whom Paul now speaketh of. We sin, say they, but the doctrine of the Apostle hath declared unto us, that our sins are no let unto the glory of God, but rather pertain unto the setting forth of his truth, faith, and constancy of promises. And what other thing else is this, then to accuse the word of God? As touching the first objection Paul saith. Is God unrighteous, which bringeth in anger?] As though he should have said: that which ye feign unto yourselves, that sins are unjustly punished, if by their occasion the goodness of God be set forth, is absurd. For then God should judge unjustly. But no good upright reason can once imagine, that he which is judge of all men, should be unjust. Therefore he addeth. I speak as a man.] That is, these things I spoke, not that I think so in very deed: but I speak those things, which men both oftentimes think, and do also not very seldom object unto us. But as touching the words, it shallbe good to note, that whereas it is said: If our unrighteousness commend the righteousness of God, by the righteousness of God is understanded his goodness and mercy. For that word which is in the Hebrew Tsedek, our men have turned justice or righteousness: when as in very deed it signifieth mercy. He also useth this word the truth of God, which signifieth nothing else then his faith or fidelity. For before he said, Shall our unbelief make the faith of God, without effect? faith, in that place, and truth, in this place is nothing else then a constancy in promises and covenants. And when we read, I speak as a man, we are taught, what manner of things those are which we think upon, so long as we are not regenerate but are strangers from God. Origen in this place followeth an other reading. For he hath, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And this particle he joineth with those things which went before, so that thereof this sentence he gathereth. Is God unjust, which bringeth in anger against man? God forbidden. But the common reading, is both plain, and also serveth well to the purpose. The manner which the Apostle useth in answering, when he saith, God forbidden, teacheth us, how ready God forbidden, what it signifieth with the Apostle. we ought to be to repel from our thoughts and cogitations, whatsoever absurd thing, reason inferreth out of the scriptures against God. We ought strait way to answer. These things are after the manner of men, and therefore are they not to be hearkened unto. It oftentimes happeneth that our sense thinketh, that God is cruel, and forgetful of his, an accepter of persons, and such like. But then must we call to memory, that the doings of God, are not to be measured The doings of God, are not to be measured by the law of man. according to the law of man, for he is above all laws, neither aught to be judged of any other. This things have the flatterers attributed unto the bishop of Rome, bearing him in hand, that he hath the fullness of power, whereby he can dispense both with the laws of man, and also with the laws of God: so that he himself can be judged of no man. Which fullness of power, one Baldus a lawyer not the worst of his time, writeth to be the fullness of time, as which inverteth and turneth upside down all rights and laws. These things are agreeable unto God only. Wherefore it is blasphemy to attribute them unto any man. Only touching things of God, it is wickedness to search out the causes and reasons: but whatsoever Philosophers or any other kind of men do set forth unto us, it must be exactly examined by the word of God. And (as we are blamed, and as some affirm that we say) why do we not evil things that good may ensue? whose damnation is just.] Now withstandeth he the other objection, wherein the adversaries said, that we should sin, that thereof might follow some excellent good thing, namely, the justification of God, and commendation of his mercy. Whereunto with one words he answereth this, when he saith, that the damnation of these men is just. For by that means he confesseth, that that so grievous an error is far strange from his doctrine, when as he condemneth it together with them, although some expound it, in the passive signification, as though the condemnation, whereby they are condemned, were for that they had so evil an opinion of the Gospel. Their objections are answered, when they are brought to these absurdities which could Sins are not the true cause that God should be made just. Against good intents. not be concluded of these things which are spoken of Paul, but of the false surmising of these men: whereby they thought that sins were the true cause that God should be made just. For the Apostle also saith together with them, that evil things are not to be committed, that good should come thereof. Wherefore let no man pretend for their sin a good intent as they use to say. There is of God a law set forth unto us, it is our part to be obedient unto it. Let us not follow the reasonings of man, thinking with ourselves, if I shall obey the commandments of the Lord, this discomodity or that inconvenience will follow. This were for a man to prefer himself before God: as though he had not foreseen what might happen unto us by the observing of his commandments. Augustine oftentimes citeth this place, when he writeth to Consentius against lying. And assuredly we also at this time have much contention with them, which defend many evil things under the pretence of a good end. They have presumed to maim and to dismember the Sacrament of the Eucharist, because they suspected, that the wine might he spilt out of the cup, if it should be distributed unto the lay men. They will have the people also to pray in an unknown tongue, which is forbidden by the word of God: and they say, that a laudable intent and good end is sufficient. And so presume they upon infinite more other things, not weighing, what the holy Ghost saith in this place. Yea, and they lay the self same things unto our charge, which are now objected unto Paul. For when we preach justification freely, and without works, they say, that we open an entrance, and way unto looseness of life, & that we condemn good works: justification freely given is not against good works. The fam●lies of the Papists do debilitate good works. when as yet we teach not these things. God indeed forgiveth sins freely: but he doth not therefore give unto his, licence to sin: but together with justification, is given the holy Ghost, and an innovation of life: whereof springeth no small endeavour to good works. But if against them we would urge such kind of cavillations, peradventure they should be found to give far more greater occasion to looseness of life: forasmuch as they teach, that if a man confess his sins, and receive the Ecclesiastical absolution, although he have in his mind no good and holy motions, yet is justification offered, so that he lay not a let against it, as they use to speak. But this is a very easy matter to do, and openeth a way unto sins, which thing also no less doth their purgatory. But we promise not justification, but where as is a true and perfect faith, after which continually do follow good works. Wherefore seeing unto us are objected the self same things, that were objected unto Paul, it is manifest, that both he and we have one and the self same cause. But we must not give place to these human reasonings. The Original cause of the fall of the Nonatians. So fell the novatians: who pretending that they would not minister any occasions to sin, at length denied repentance. And other many such examples might be brought forth. What them, are we more excellent than they? No, in no wise: for we have already proved, that all, both jews and Gentiles, are under sin. As it is written, There is none righteous, no, not one. There is none that understandeth: there is none that seeketh after God. They have all gone out of the way: they have been made altogether unprofitable: there is none that doth good, no not one. Their throat is an open sepulchre: they have used their tongues to deceit: the poison of asps is under their lips. Whose mouth is full of cursing and bitterness. Their feet are swift to shed blood. Destruction and calamity, arc in their ways, And the way of peace have they not known. The fear of God, is not before their eyes. What then, do we excel them? No by no means.] Now returneth he to his purpose, from whence he had before somewhat diverted. And although he seem to ascribe many great things unto the jews at this present, yet meaneth he not, that thereby should be concluded, that they excel the ethnics. But this rather is his intent to make them equal with the ethnics. Neither doth that which he now writeth repugn with that which he before spoke: although at the first sight there seemeth to be in words some contradiction. For before he wrote that the state of the jews was very excellent, and that circumcision brought unto them great utility. But here he seemeth to deny those things, which he then spoke. But the distinction which we before made mention of, doth easily conciliate these things. For if we look upon God, undoubtedly he hath bestowed upon the jews a great many things, which he hath not given unto other nations. But if we have a respect unto the jews, they so abused those good things that they had nothing wherein they excelled other nations. Whereby cometh to pass, that either sentence is true. The Greek Scholies do admonish us, that this sentence may be red two manner of ways. For the ethnics, hearing those things, which the Hebrews had peculiarly obtained of God to be so much extolled, demand, What then? Are we overcome, or have they the victory over us? So that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we have englished, do we excel? may be taken passively. The other reading is, to take this verb in the active signification, as though these things should be spoken under the person of the jews. For when as they had now heard, their gifts to be so extolled, they infer. What then, do we not in dignity excel the Gentiles? Unto whom Paul by negation answereth: No by no means. And this answer hath a great Emphasis, or force: as though he should have said. The things which I have before made mention of, pertain unto the person given you of God: and they are none of yours. And in that he putteth in himself amongst them, in saying: do we excel? he maketh his reprehension more gentle, and more tolerable. Neither yet in the mean time maketh he a lie, forasmuch as he himself also was a part of the people of Israel as touching the flesh. There is in the Church so great a connexion A connexion between the good and the evil. of those which are in it conversant together, that even as the evil, which are amongst the good are in certain things partakers of their praises and benefits (for, for the good sake doth God the longer bear with them, and they have the use of good things aswell spiritual as temporal.) So contrarily for the evil sake no small discommodities redound unto the saints: forasmuch as they have a feeling of their punishments, and are oftentimes wrapped in the same miseries that they are: neither have they any thing whereof justly to The sins of the wicked pertain after a sort unto the good. complain, when as unto them pertain after a sort the offences of others. For they have not either admonished, or reproved, or blamed them so much as they ought to have done. Neither have they always showed themselves an example of good life as it became them: neither prayed they for them so much as they ought to have done. Wherefore the holy prophets acknowledging in themselves such a communion of sins, said with others: We have sinned, we have done iniquity. Unto thee belongeth righteousness, unto us confusion of face. Now he rendereth a reason, why the jews have nothing wherein they excel the Gentiles. Because, saith he, we have already proved, and showed causes, that aswell the jews as the Gentiles are under sin.] And now besides his accusations, he allegeth testimonies also of the scriptures, in which were most manifestly comprehended the jews. For it is not likely, that the prophets and the scriptures, would reprove the sins of other nations, and speak nothing of their sins unto whom they chiefly pertained. Whensoever the Gentiles are reproved in the scriptures, thou shalt see them expressed by name. The burden of Damascu● (saith Esay) The burden of Egypt, the burden of Tyrus, and such like. There is none just, no not one.] This testimony is written in the. 14. psal. and in the Hebrew is red, En esah tob, non faciens bonum, not doing good. The Greek interpreters have turned it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which is to do a good deed, or a thing profitable to our neighbour. Therein he plainly showeth, that they were without love and charity. It followeth: There is none that understandeth, there is none that seeketh after God] These words are red in the. 53. psal. And it is a general oracle, as well against the Gentiles as against the jews. For before these words it is there written: The Lord looked down from heaven upon the sons of Adam, to see whether there were any that had understanding, and sought after God. Which things are spoken per Anthro popathian: as though God were affected with the self same proprieties as men are wont to be. And this serveth to drive an efficacy into those things, which are spoken: otherwise God seeth all things, neither needeth he either to behold, or to s●rche How God is said to look upon men. out any thing. By this kind of figure in the book of Genesis, he is said to have descended unto the Tower, when it was in building: and in the same book he saith, that he would go to Sodom, to see whither the thing were so, as the cry & fame had declared unto him. Although Augustine entreating upon this place writeth that God beholdeth and looketh upon men, when he stirreth up those whom he hath inspired with his holy spirit to do any thing: according to those phrases of speech whereby he is said to tempt or txye, to know whither he be beloved or no. For he knoweth also with out any trials: but yet by them he bringeth to pass that we are admonished, and do know that which before we knew not. So Paul saith, that the spirit searcheth out the profound things of God. For, forasmuch as the holy Ghost is God, he needeth no searching out for the knowledge How the spirit searcheth out the profound things of God. of any thing. But the Apostle so speaketh, because by his impulsion we are stirred up to search out those things which pertain to God. But because there is added. From heaven, lest that should be a let, Augustine affirmeth, that no man can understand this corruption of men, unless his mind be conversant in heaven, and inspired with the spirit of God. But the first interpretation is both easier & readier. And in that men are said, not to understand God, it is not meant of the simple Whether men are truly said not to understand God. If God be every where, why is it said that he must be sought for. Faith is not natural in men. and vulgar knowledge, but of the mighty knowledge and which is of efficacy: so that to understand is as much to say as to feel and to savour God. Nor seeking after God.] Although all things are full of God, yet is he to be sought for of godly men, by reason of the darkness which compasseth our minds through original sin. For both the flesh, and the senses, and earthly affections, do let us from knowing of him, yea though he be present. And by this second testimony all men are proved to be without faith. It followeth. All have gone out of the way, and are made altogether unprofitable. There is none that doth good, no not one.] Those things are spoken as it were out of the mouth of God, after that he had beheld from heaven the manners of men. And this undoubtedly is a consequent, that they which are destitute of faith and charity, do go backward, and do departed from God. For so soundeth this word in the Hebrew, which is here said, They have gone out of the way. And that which is here written, They are become unprofitable, is in the Hebrew, they are become rotten, and have brought forth a stinking savour: which cometh to pass when sins are publicly, and daily committed. There is none, no not one.] Some by this word one, understand Christ: because he alone was free from sin. Which sentence although it be true, yet is not their interpretation agreeable with these words, when as in the Hebrew it is En gam eched, that is, no not one. And by that means, this sentence is of great force to exaggerate and amplify the customable wickedness of men. Peradventure this seemeth strange, why the holy prophets, as David and such other like are not excepted. Some answer, that herein is used the figure hyperbole, because the greater part of men was so infected. But in my judgement this seemeth to be more agreeable with the truth, that the holy ghost speaketh of the nature of men, as it is of itself. For they which were comprehended in Christ, were exempted out of this number, which thing yet was given them, not by their own strengths, or in respect that they were men, but because they were regenerate and renewed by Christ. Their throat is an open sepulchre, They have used their tongues to deceit.] These words are read in the v. Psal. Hitherto he hath showed that they were not profitable to their neighbours, neither sought they after God. But now he declareth, that both in tongue, and also in deeds, they were hurtful toward their neighbours. He compareth their mouth to a sepulchre, because it spoke filthy things, and stank as a sepulchre doth. A sepulchre also sendeth not again the The Metaphor of a sepulchre. dead, whom it hath once swallowed up. So these men, with their tongues and unclean mouth vex men without measure & end. Further a sepulchre is said never to be satisfied. So these men are not content with the destruction of one or two: but are ready, if it lay in them, to devour all men. In some, he affirmeth them to be such manner of men, that whosoever is once wrapped with the nets of their words, is as utterly cast away, as they are which are already laid in the sepulchre or grave. Neither wanteth this word, Open, an emphasis. Because sepulchres being shut receive not those things which are, brought in: but being open they refuse nothing. To use their tongues to deceit, is among the hebrews jeholl kon, which word is derived of this verb Halak, which is to part, & to distribute. And that vice is here described, whereby a man speaketh, not as the thing is in deed, but frameth his speech to get favour, and for his commodities sake. For with one man they talk far otherwise, than they did with an other man. A man may call them double tonged folks. james reproveth them, for that out of one and the self same mouth, they bring forth both sweet and bitter things. The poison of asps is under their lips.] This is written in the 140 Psal. These men's words he compareth with the most present poison of serpents. Whose mouth is full of cursing & bitterness.] This word bitterness, is in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This may be applied unto those which by reason of anger are so impotent, that they are not able to speak a word, but they must curse & ban & far like mad men. Their words are as sharp as spears, and they seem to speak sword. Their feet are swift to shed blood.] This is written in Esay the 59 chap. After cruel words follow murders. And these words seem chief to be spoken, because of the death of the Prophets, who were miserably slain of the ungodly. Contrition and calamity are in their ways.] Some by contrition and calamity, understand sins. But it seemeth rather to be a phrase, whereby by their ways may be understanded whatsoever they go about, take in hand, and attempt. And that is nothing else, but the affliction and oppression of other men. The way of peace have they not known.] For they take nothing in hand to do, which may serve for the commodity and health of their neighbours. The fear of the Lord is not before their eyes.] This is read in the 36. Psal. In these words is touched the sum and head of all evils: which is, not to fear God. Paul mought have brought other most evident testimonies also The head of all evils. against the jews. As are those which are written in the first chapter of Esay, where the prophet calleth them a wicked seed, naughty children, their Princes, Princes of Sodom, and their people, the people of Gomorrha. And there are infinite sentences which serve for this purpose. But the Apostle thought these sentences only sufficient. Whereby we learn, what is the state and condition of a man, which liveth without Christ. First he wanteth God, yea rather the wrath of God abideth upon him: farther he is a bondslave of Satan, and an instrument framed to all manner of wicked works. But we know that whatsoever things the law speaketh, it speaketh unto those which are under the law. That every mouth might be stopped, and the whole world might be made guilty before God. But we know. etc.] The Apostle writeth this, to the end the hebrews should not cavil, that these scriptures pertained not unto them. Neither could the jews deny, but that they were under the law, when as unto them chief was it given, and they in the covenant promised, that they would do all things which God had commanded. Farther in their circumcision they declared a profession to observe the law. Yea and we also are after a sort under the law. For the moral precepts, forasmuch as they are known by the light We are after a sort under the law. The law vnde● which we live how far it extendeth itself. of nature, do continually hold their strength. In ceremonies also something is always to be considered as chief, which a man may call the kernel, sap, & sinnow, & that continually abideth: only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which they call circumstances are oftentimes altered. Also the judicial laws contain things honest & lust, which are also observed of us: although the manner of punishments, & certain other singular things are with liberty changed. And how far the law under which we are subject extendeth itself, the epistle unto the Phil. declareth, wherein it is written, That which remaineth brethren, whatsoever things are true, whatsoever profitable, whatsoever of good name, if there be any virtue, and if there be any praise, upon these things think ye: the things We must not of precepts make counsels. Works of supererogation are excluded. which ye have learned & received, & hard, and seen in me, these things (I say) do ye. Hereby is it manifest how they are deceived, which of precepts make counsels, & by that means do sin more grevouosly, in that they put works (as they call them) of supererogation. Therefore those things which are here spoken, do touch us also, if we fall away from Christ. These notes of universality, are diligently to be weighed, which Paul useth when he saith: Every mouth, and the whole world.] For they are of no small force to attain to the right definition of justification. He would not without a cause that our mouth should The scriptures necesary for all men. be stopped, forasmuch as we are all to much prone to excuses, & there is none which thinketh not to much of himself. Sithen the Apostle hath proved his matter by testimonies of the scriptures, they are much to be reproved, which will have the holy scriptures banished out of the hands of the faithful. Hereby easily appeareth the utility of them, when as they both pertain unto all men, and also set before our eyes our sins. Chrisostome in his homely of Lazarus & the rich man, exhorteth all men in general to read them, and those men by name, which are given to the law, which occupy merchandise, & keep families. And he affirmeth, that it is impossible, that they should attain to salvation, unless they occupy themselves day & night in reading of the holy scriptures. Yea & he addeth also, that they have greater need of reading the holy scriptures, then have holier men, for that they are continually in greater danger. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, guilty, the same Chrisostome expoundeth of him, which of himself hath nothing to bring for his own defence, but hath need of an other. They are guilty before God, which have nothing whereof to glory. And the confession of our sins doth chief make us such. The Apostle hath hitherto to this place laboured much in accusing of sins, to the end he might impel & drive men unto Christ. Whom we also to our power ought to imitate, when we have to Pastors ought above all things to reprove sins. A similitude do with our neighbours. There are some which will not hear of their pastors and preachers, but only treatises of things divine, and debatements of subtle questions. But they are far deceived. For first it is expedient, that they have a thorough consideration unto their own sins. As a Physician useth in a rotten sore, first to cut of the corrupt flesh, before he will give any plasters to heal it withal. And so cometh it to pass, that the law openeth the way unto the Gospel. Neither is this to What is the property of the law. be marveled at, that in this place, by the law, are understanded the Prophets and Psalms. For what soever is found in the whole scripture, serveth to the institution of life, which is peculiar and proper unto the law. Because by the works of the law shall no flesh be justified in his sight. For by the law cometh the knowledge of sin. But now is that righteousness of God made manifest without the law, having witness of the law & of the Prophets. Namely, the righteousness of God by the faith of jesus Christ unto all, and upon all that believe. For there is no difference: for all have sinned, & are deprived of the glory of God: And are justified freely by his grace, through the redemption that is in Christ jesus, whom God hath set forth to be a reconciliation through faith in his blood, to declare his righteousness by the remission of the sins that are passed through the patience of God, to show at this present time his righteousness, that he might be just, and a iustefier of him which is of the faith of jesus Christ. Because by the works of the la s●all no flesh be justified in his sight.] Hitherto Paul hath by good arguments proved, that justification is not to belooked for by those things, which when we have obtained, yet notwithstanding we live wickedly. That philosophy and the law were such, he hath manifestly declared: forasmuch as by them were accused both the Gentles and the jews, that they were exceedingly contaminated with wicked acts. Whereby is concluded, that the mouth as well of the jews as of the Gentiles is stopped, so that the whole world is made culpable before God. And in that he lastly chief inveighed by sundry testimonies of the holy Scripture, it was because he should have a sharp conflict against the A sharpet conflict against the jews then against the ethnics. hebrews. For the ethnics were easily overcome. For they openly lived filthily, neither could they out of philosophy bring any thing but the inventions and opinions of men. But the Hebrews pretended the law and the ceremonies, which they had received at the hands of God: and therefore it seemed, that they might lawfully put confidence in them. And peradventure they mought have said, that those things which were brought against them out of the holy scriptures, pertained unto their elders, and unto them which filthily lived in the time of the Prophets, and not to their whole kindred. Therefore the Apostle bringeth in a general sentence, whereby utterly to repress them, and affirmeth, that no man can be justified before God by the works of the law. Where he taketh away the power of justifying, not only An universal proposition, that by the works of the law no man can be justified. from men or persons, but also from the works of the law, so that it followeth of necessity, that we must not put any confidence in them. For as they were commanded by the law, no man was able to perform them. For forasmuch as two things were required by the law: First, that works should proceed from faith, grace, and charity: Secondly, that throughout and exactly they should agree with the law, and sithen the law ministered not strengths to do these things, there remained only outward observations and ceremonies, of which the Apostle saith, that they had not the power to justify. Afterward by a firm reason he concludeth, that we must not think that justification is received by the law, because by it cometh the knowledge Forasmuch as the law condemneth & accuseth, it absolveth not. Righteousness happeneth without the law of sin. Seeing therefore the law condemneth & accuseth, it absolveth not, nor justifieth. For these two offices are contrary and repugnant the one to the other, And these things being thus ordered, he gathereth his chief proposition, of which he will in this epistle dispute: namely, that righteousness cometh without the law. Whereby cometh to pass, that it dependeth not of it. Afterward he affirmeth that the righteousness of God which hath his testimony out of the law and the prophets, cometh by the faith of jesus Christ. And this is all one with that which he proposed at the beginning: that the Gospel is the power of God to salvation, to Righteousness by the faith of jesus Christ. every one that believeth: and that in it is revealed the righteousness of God from faith to faith, and that the just man (as Abacuch saith) liveth by faith. Thus much as touching the disposition, now let us diligently examine every thing by itself. In that he saith, That by the works of the law no flesh shallbe justified in the fight of God: It is necessary that we know of what works of the law, the Apostle here entreateth. And here we affirm, that he speaketh universally of all works: so the those things which are here spoken, ought not particularly to be drawn unto ceremonies, when as they include the whole law. We grant in deed that the controversy sprung by reason of ceremonies. For the false Apostles went about to obtrude them, as necessary unto them They which say that ceremonies are nedelul, affirm Christ not to be Christ. which believed in Christ. As though Christ could not without them bring salvation to the believers. Which was blasphemous, neither was it any less irreligious, then to deny Christ to be Christ: which thing they must needs grant, that affirm that he cannot save men without the works of the law. But as touching moral commandments they contended not. For as well the Apostles as the deceivers urged them. Neither was there any controversy about civil or (as they call them) judicial laws, for they pertained unto the public wealth. Which forasmuch as it had magistrates, the church and the Apostles took no care of those things. But although the contention sprung by reason of ceremonies, yet by the benefit of the Works are to be taken universally when they are affirmed not to justify. The question was moved because of ceremonies. holy ghost it came to pass, that Paul revoked the question from the species or parts unto the universal genus or general word. For if the general word be by negation overthrown, it followeth that the species also & every part be clean destroyed. For if generally the law justify not, neither undoubtedly shall ceremonies justify: forasmuch as they are a certain species and a part of the law. And that the dissension began by reason of ceremonies, the Acts of the Apostles do testiffe in the xv. chapter. And not much afterward in this self same epistle, the Apostle when he would prove that Abraham was not justified by the law, bringeth a reason taken from Circumcision. And also to the Galathians where he rehearseth hearseth this self same sentence, and in a manner with the self same words that they are here, when he saith: We are by nature jews', and not sinners of the Gentiles: Because we know that man is not justified by the works of the law, but by the faith of jesus Christ. Also, we have believed in Christ jesus: that we might be justified by the faith of Christ, and not by the works of the law. For no flesh shall be justified by the works of the law. And undoubtedly, Paul reproved not Peter, but only touching ceremonies. And in the same place in the third chapter he writeth. Have ye received the spirit by the works of the law, or by preaching of faith? Are ye so foolish, that having begun in the spirit, ye should now make an end in the flesh? where by the works of the law, seeing he expoundeth them by the flesh, he manifestly understandeth the ceremonies of Moses. But although therehence sprang the controversy, yet was it most commodiously done for Paul to revoke it to the genus or general word of works of the law. Forasmuch, as the time should come, that ceremonies being banished, many would in success of time, attribute justification to moral works: which is most manifestly confuted by this so pithy a reason of Paul. And this is to be noted, that this is an argument that may be turned. For even as we may infer that no works of the law do justify: therefore neither do ceremonies justify: so contrariwise may we conclude: if ceremonies justify not, therefore neither any other part of the law: forasmuch, as they were the principal part of the law. If ceremonies justify not neither doth the moral part instefy. For they are the offices of the first and greatest commandment. I am (saith the Lord) thy God. Wherefore it is meet, that I be worshipped of thee, both in spirit and in outward confession, not only by voice, but also by rites appointed by me. Neither did those ceremonies any less bind the old fathers, then do Baptism and the Eucharist in these days bind us. Wherefore even as they most grievously sinned, when they were not content with the worshipping prescribed them by God, but sought new ceremonies and rites invented by men (for that was to go about to add unto the wisdom of God: and that the worshipping instituted by God was the chief wisdom, we read in Deut. the iiij. chapter) so our men do most grievously sin, when besides Baptism and the Eucharist, and those things which we have delivered us by Christ, they appoint other things which men have invented, as worshippings of God, and, as necessary unto salvation. As are the mass, the invocation of saints, and such other like. And that by the works of the law are understanded also moral works, Paul teacheth by that which followeth. For by the law is the knowledge of sin.] For although other parts also of the law do after a sort declare sin, yet is that chief the office of the moral part. What grounds or principles the proper works of the law have. A distinction of the works of the law. A conciliation of places repugnant. Which thing is expressedly declared in the seven. chap. where he writeth. For I should not have known what lust had been, if the law had not said, Thou shalt not lust. And this is furthermore to be noted, that the works, of the law as I before said, when they are taken properly have joined with them faith and charity, and therefore are they not without justification. For wheresoever is true faith there justification followeth. But the Apostle by works of the law understandeth, as they were done of them being unprofitable, and proceeding also of hypocrisy. Otherwise the law in deed is spiritual, wherefore the works thereof must needs be good, if they be considered as they are whole and perfect. And by this means may we conciliate those places, which as touching this thing seem in the holy scriptures to be repugnant. Moses said, that he did set before the jews, life, when he spoke of the law. And in the 119. psalm David prayeth oftentimes, that God would quicken him with If the fathers at any time attribute righteousness unto good works, that is to be understand by reason of faith which they have as a root. his commandments, and with his law. And in this self same epistle, the law is called both good and spiritual, and the commandment holy and good. But on the contrary side Paul calleth it the ministry of death: & in the next chapter he saith, that it worketh anger: and again, that it showeth sin: and therefore condemneth and accuseth. So must we understand the fathers also, when they ascribe so excellent things unto works. For they take them joined with faith, grace, and the holy ghost. And so they ascribe unto them eternal life, and other such like things which are understanded to be given unto them by reason of faith and the spirit. And to declare the same this is a very apt similitude. We say that man is reasonable, unto whom yet we ascribe reason, not because of the body, but because of the soul which is included in the body. So when justification seemeth to be ascribed unto works, we must understand y● that is done by reason of faith, whereunto works, By faith alone we are justified, which yet is never alone. which are in very deed good, do chief lean. But we, when we will speak of justification, aught to bring forth our sentence prospicuously & expressedly. Wherefore we say, the justification cometh by faith only: which faith yet we confess is never alone. For if it be a true faith, it ought always to have good works joined with it. But the holy fathers spoke hyperbolically of works, to the end to stir up The fathers spoke hyperboilically of works. faith as it is a work justifieth not. men more and more to use them. But they are so to be understanded as I have said, unless we will leave them without Christ. But some object, that faith also itself is a work of the law. Therefore we answer, that as it is our work coming out of our will and understanding, it justifieth not. Because it is feeble and weak. For none believeth so much as he ought, neither so strongly cleaveth unto God, as he should do. But when faith is said to justify, it is taken for his object, namely, Christ, and the promises of God. Neither is faith that The power of justifying is to be r 〈…〉 erred to his object. A similitude. thing which justfieth: but the instrument whereby justification is received. Neither must we think, that by the worthiness thereof it is of itself sufficient to justify a man. A most evident similitude may be brought as touching a beggar, which with his weak hand, or peradventure with his hand enfected with leprosy receiveth alms. And that benefit is not weighed according to the weakness or disease of the hand which receiveth it, but according to the quantity of the money which is given. Wherefore when we are demanded, whether the works of the law justify, we answer: if a man understand then as they are unperfect and maimed, they have no strength to justify. But if a Works justify not, because they proceed of justification. man understand the works of the law, as they are whole and perfect, so are they not strange from justification, because they have faith joined with them: whereunto they cleave as unto the root. Yet will we not grant that good works being taken even after this manner do justify: for that they proceed of justification, & do of necessity require justification to go before them: and therefore Why Paul calleth those works the works of the law which are maimed and unperfect. are they not strange from it, because they depend of it. Thou wilt say peradventure, why doth Paul by the works of the law understand those maimed and unperfect works? Because he taketh them as the adversaries did: which had a respect only unto them: and were strangers both from Christ and also from faith in him. And that Paul did not think those to be in very deed the works of the law, it manifestly appeareth by that which is before written: He is not a jew, which is only a jew outward, neither is that circumcision which is in the flesh only. Where a man may manifestly see, that he taketh away the nature of the jewish religion and of circumcision from the observation which is only outward. And undoubtedly the Images of good things, if they have only a show, be in themselves vain, and aught to be counted among things A similitude. worthy of dispraise. As the art of Sophistry, forasmuch as it hath a show of knowledge and wanteth it in very deed, is condemned. Hypocrisy also is to be detested: which although it set forth a show of holiness, yet is it most far of from it. Wherefore if a man should, against the proper and true works of the law, use those testimonies which Paul now allegeth, and which to the like purpose he writeth in an other place, undoubtedly he should abuse them. As if Another similitude. a man should impute unto true nobility those reproaches, which are justly imputed unto them, which having had excellent noble pregenitors, have degenerated from them into most filthy vices. Or if a man should reprove eloquence after the self same manner, that we are wont justly to reprove those, which only with fine and eloquent words do point out foolish matter, when as they are utterly ignorant of the sound truth. But as touching this matter let this suffice at this present. Now is this to be expounded, why he addeth this particle. Before God.] Undoubtedly therefore, that by the contrary we might know, that certain may sometimes be justified before men by the works of the law. Because forasmuch as the sight of man can not pierce into the inward parts of the heart, men do give sentence by the works. But God as Augustine Before men we may be justified by works of the law. writeth in his book De spiritu & litera, beholdeth the heart: and sometimes beholdeth them, which outwardly keep the law, and inwardly desire rather to do otherwise: were not either that punishments hang over their heads, or that they think that they should thereby lose their estimation: when as in very deed they want both faith and charity. Neither is this to be passed over, that by the What is to be understand by the name of flesh. name of flesh is understand the whole man. Which phrase of speech is much used in the scriptures. The word was made flesh. All flesh had corrupted his way. All flesh shall see the salvation of God. And a great many other such like. And therefore is man so called, that he might be continually admonished of his miserable and weak estate: and that he should understand, that unless the spirit of God should resist it, he should utterly be carried away with the appetite of the flesh. To justify, as we have before said, is taken three manner of ways. Sometimes To justify taken three manner of ways. it is to obtain a righteousness which sticketh and abideth in our minds. But such righteousness Paul meaneth not in this place. Otherwise we deny not, but that of true works of the law, by continual exercise of them, are ingenerated good and holy habits or qualities. To be justified also is to be pronounced or to be counted just. Which things also may be gotten by works. For so one is said to justify an other, when he beholdeth his good deeds. God also in the last judgement shall give sentence according to works, and shall pronounce good men just by those things, which they uprightly have done. Thirdly to justify, is as much to say as to forgive sins, to absolve a man, and to impute unto him the righteousness of Christ, which thing works by their desert can not obtain. And in this sense are those things to be taken, which the Apostle here writeth. It followeth: For by the law, is the knowledge of sin.] This is the reason why we are not justified by the works of the law. Because the office of the law is far other, then to justify. There are some which think that these words are spoken by prevention, as though the jews should object and say: If the law justify not, why then was it given? Have we in vain received it? We have not Although the law justify not yet was it not given in vain. The propriety to declare sins is common to all laws. in vain received it, saith Paul: the office thereof is to show sins. If a man demand of what law these things are spoken, we answer that Paul doth privately entreat of the law of Moses: but the propriety which he bringeth is common to all laws, to the law of nature, the law of Moses, & to civil laws, which we use in our public wealths. As touching the law of Moses, and ours, there is no doubt to be put. As concerning the law of nature, the book of Genesis, doth most manifestly teach that by it was sin known. Which thing Ambrose upon this place allegeth out of the history of joseph. And Paul also will afterward declare the same, when he saith. For even unto the law, sin was in the world: but it was not so counted, namely, because, the law of nature was daily more and more obfuscated. Wherefore it was necessary that by the law of Moses and other laws, it should be again illustrated, And that sin was before Moses time, he thereby declareth, because death reigned all that time over all mankind. And in this place in the Greek is red 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in latin a man may call Agnitio, that is, an acknowledging: which is, when a thing being already known, is again called to knowledge. But after what sort the law is said to work the acknowledging of sins, he hath before taught, when as by many testimonies of the scriptures he accused all mankind. Wherefore seeing by those words and such like we are accused of the law, the knowledge of sin must needs follow. Which thing also happeneth an other way, namely, when we behold the law of God. For sithen it commandeth things upright, and prohibiteth things unhonest, it sufficiently declareth unto us, how and when we sin in our doings. The scriptures also containeth the threatenings forespoken by the Prophets: and the punishments which God hath ever more inflicted upon transgressors. All which things not a little conduce to the acknowledging of sin. But this is to be marveled at, that seeing the law Why the law is not said to show honest and good things. doth set before our eyes not only our sins, but also things honest and just (For those things also doth it command, and therefore they pertain to one and the self same knowledge: even as it belongeth to one artificer, as to a Geometrician to declare what is a right line and what is a crooked line) it is to be marveled at (I say) what moved the Apostle, to make mention only of sin Whereunto may be answered, that Paul so wrote, partly because the jews which had refused Christ and his faith, had no more any part with the righteousness and uprightness of the law: partly also, (which is most likely) because that other part pertained not unto the purpose of Paul. For his purpose was to prove, that the works of the law justify not. Because forasmuch as it both accuseth and condemneth, it is not to be looked for, that it should justify, when as these things are both contrary and also much repugnant one to the other: Neither cometh it to the law by chance, to declare sin: but it is such a propriety, so annexed unto it, which cannot be plucked away from it. But here ariseth What law givers have a regard unto, in giving of laws. a doubt: for lawgivers seem not when they give laws to have a regard to this thing only to make us to understand offences, or things well done: but this rather intend they, by their laws to make their citizens good. Which thing if it be ascribed unto men, much more ought it to be attributed unto God: But we A difference between the laws of man and the laws of God. answer that there is a difference between the laws of God and the laws of man: because man's laws require nothing of us, but that which lieth in our power to do. For as touching the affections of the mind, they are not careful they correct only outward things. But the laws of God do command those things also, which we being as we are weak, are not able to perform. Wherefore the similitude which they bring concludeth nothing. Farther this is to be considered, that human laws also, by declaring what things are to be done, by promising, and by threatening, may invite and stir up men unto righteousness. But to change the mind, they cannot. Wherefore we ought not to attribute more unto them, then unto the laws of God. And that which is said of the intent and purpose of the human lawgiver, we grant of God also, that his intent also in giving his law was, to save men by it: namely, as wherein he did not only show sins, but also Christ which is the end thereof. And therefore The law is profitable unto salvation. we deny not, but that the law is profitable to men unto salvation. And yet can it not justify: because the office thereof is not to pour into our hearts either faith or charity. Wherefore the wonderful wiliness of Satan is to be taken heed oft whereby he goeth about to pluck away from men the fruits of the law. And undoubtedly besides the knowledge of sin, it brought two other excellent good Besides the knowledge of sin, two commodities of the law. The devil hath been an enemy unto the law of God. The law aggravateth sin. things: First it showed unto us our saviour: farther it prescribed unto us what was best to be done. As touching the first the devil hath obscured the hearts of men, that they should not behold Christ, which is the end of the law putting a veil before their hearts. And as touching the execution of good works, he hath hindered them by trieflinge questions, genealogies, and vain babblings so that they being bend unto them only, and unto outward ceremonies, had no farther regard. In words forsooth they confessed that they knew God, but in deeds they denied him. Farther forasmuch as by the law sin is known, it followeth that by it sins are after a sort aggravated: Which thing the Apostle declared, when he wrote, that the law is the power of sin. And in this Epistle the seven. chapter it is written. That sin might be out of measure sinful through the commandment. By the law (saith he) is the knowledge of sin.] This is to certain, that The ground o● all laws is a divine mind. Unjust laws are not laws. the divine mind is the beginning and ground of all laws. For in any decree● whatsoever is found either just or honest, that altogether there hence proceedeth So that we may rightly say that all laws are nothing else but the ordinances: of the divine mind. Whereby is concluded, that such laws which are not just ought not to be counted for laws. The knowledge of sin which is had by the law, is of two sorts: one, which is utterly of no efficacy, and weak, whereby The knowledge of sin two sorts. men's minds are not made afraid, nor the consciences dejected: as sometimes we see drunkards, which even in the midst of their cups condemn the vice of drunkenness. The Poets also in their verses and metres most openly reproved sins: but yet they themselves refrained not from them, any more than others. But that knowledge of sin which terrefieth, doth not always bring salvation. Because if it be frustrated of hope of remedy, it is hurtful, as it happened in judas, Esau, and Cain: who when they knew their wickendes, fell into despair. But as touching the elect, unto the knowledge of sins is always joined as a companion, hope of obtaining salvation by Christ. The sins which How manifold sin is which is known by the law. are known by the law, if we rehearse them by their parts, are these, first the sin which from our birth cleaveth unto us, which is called original sin, and it is the vice and corruption of our whole nature: of which we are taught in the psalm: In iniquity was I conceived, and in sins hath my mother conceived me: secondly, the motions and vehement impulsions which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do continually flow out of that corruption, and resist the law of God. Of which Paul writeth, that he felt an other law in his members repugnant unto the law of his mind, and leading him a way captive into the law of sin. Then thirdly cometh the consent of the will, and by that means is sin made more grievous. And of this we read: Let not sin reign in your mortal body. After that followeth custom: and by the bonds thereof are we more straightly bound under the rule of sin: so that it is in a manner impossible, to overcome an use now inveterated: For as Esay saith, An Ethiopian can not change his skin. Lastly the ungodly are sometimes brought to that point, that they sin against the holy ghost: unto which sin forgiveness is utterly denied, as Christ hath taught us in the Gospel. And jeremy was commanded, not to pray any more for the people. Sin also might be divided into thoughts, words, and deeds What sin is. against the law of God. And of all these the law instructeth us. And sin generally is, to stray from the commandment of the law: as archers when they hit not the mark, which way so ever it be, do fail and miss: wherefore, seeing To departed from the Image of God is sin. man was made unto the Image of God, in his life and manners to express the nature and disposition of him, whensoever he misseth of that, he sinneth. But this benefit, to be admonished, and accused of our wicked acts, bringeth not with it an absolute profit: when as of ourselves we are not able to avoid those things, whereof we be accused, nor to perform those things, whereof we be admonished. Therefore we must see, that we have a regard unto Christ, unto whom we are by the law brought. And this is to be marked, that these things are chiefly written of the law by an antithesis, or comparison unto faith. For if the law be taken by itself, it is so far of from giving unto us righteousness and honour, that it maketh us naked and layeth open whatsoever filthiness we have committed: so that by it we get nothing but confusion. Which thing yet happeneth not through the default of the law, but through the default of our mind: because the law lighteth upon it being corrupt and bend to evil things. For we are prone to do all things which are repugnant unto the law of God. For it commandeth, that we should put our trust in god, but we trust to ourselves. It commandeth, that we should be serviceable unto our neighbour: but our desire is, that all men might be our servants. And when with unbridled lust we rush upon these and such like sins, the law of God setteth itself against us, as doth a stop against a strong stream, against which when the water cometh, it swelleth, and is made more violent: For as the saying is, Nitimur in vetitum, & cupimus negata, that is, we endeavour ourselves to that which is forbidden us, and covet the things that are An exc●llent benefit of the law. denied us. All which things notwithstanding, yet is it an excellent benefit of God, which is given unto us by it, namely, to know ourselves. Neither must we think, that we want that benefit, for that we are said in the holy scriptures, to be by Christ delivered from the law. For, that is not to be understanded simply. For the abrogation of the law is two manner of ways: One is The abrogation of the law two manner of ways. whereby we are not bound to perform those things which are commanded: As we see is of judicial commandments, and ceremonies. Which thing is not to be understanded of the moral commandments. Christ saith, that he came not to break the law, but rather to fulfil it. And Paul saith: what then, do we by faith abolish the law? God forbidden. Yea rather we establish the law. There is an other abrogation of the law, whereby the law is letted, that it can not accuse us as guilty. And so is the moral part also understanded to be abolished. But if we will speak more uprightly, the law is not abrogated: but the domination In what sense the law is said to be abrogated. How the law is not given unto the just man. or power, which followeth it: so that we must think, that the sting rather thereof is plucked out, then that it is all whole taken away. That is true indeed, which is written unto Timothe, that unto the just man the law is not given: Because, as Augustine writeth in his book De spiritu & litera, Who would prescribe a law unto him, which of his own will and accord doth and executeth those things, which pertain unto righteousness? Wherefore his judgement is, that just men use the law towards others, whom they instruct, in driving it into their heads, and diligently setting it before them, to stir them up to repentance: And forasmuch as the Apostle seemeth to have spoken things repugnant, (for on the one fyde he affirmeth, that the law is not set unto the just man: and on the other side, he saith it is good, so that a man use it lawfully: But none useth it lawfully, but only the just man) Augustine conciliateth them after A conciliation. this manner: that a man may have the good use of the law being not yet justified, but by the help thereof tendeth to justification: which thing he laboureth Two similitudes. by two similitudes to prove. It happeneth (saith he) that a man going to a place, is carried in a chariot: and when he is once come to the place, he leaveth the chariot. And children that are young beginners, have a schoolmaster appointed them: but when they are once perfect, the schoolmaster is taken away from them. So (saith he) whilst a man is called back from sins, and goeth forward unto righteousness, the law is profitable unto him. But when he hath once attained unto righteousness, he is delivered from it, and extendeth the use thereof towards others. But yet ought we not to deny, but that they also which are converted unto Christ, are by the law daily more Even they also that are justified are instructed by the law of God. and more instructed. There still remaineth much of the flesh: and overmuch darkness over covereth our senses and understanding, so long as was live here. Wherefore the use of, the law is not superfluous towards them also, which are justified. And forasmuch as we are not fully renewed, in that there still remaineth so me part of the old man, and daily false do still steal upon us, both unwares unto us and also against our wills, the law findeth in us matter both to reprove and also to accuse: although by the benefit of Christ it can not reach to condemnation. Which undoubtedly it should do as touching his own nature, if we were not now by faith justified. By this place let us note, what it is with fruit to read the Scriptures, especially those places, wherein the law is written. For it is not sufficient diligently and How we must read the law of God, A similitude. curiously to read them: unless we do in them as it were in a glass behold with how many and how great sins we are oppressed. Otherwise it shall be all one to be occupied in them, as to mark what Livi, Aristotle, Sallust, plutarch, and other writers have left in writing. But now without the law is the righteousness of God made manifest, being confirmed by the testimony of the law, and of the prophets.] Here is expressedly put forth the question, whereof he will afterward entreat. And thereof he putteth two parts. Of which the one is, that the righteousness of God is without the law made manifest. The other is, that it is obtained by the faith of jesus Christ. And Paul affirmeth, that this righteousness of God hath the testimony both of the law and of the prophets. This is it which he proposed at the beginning that by the Gospel is revealed the righteousness of God from saith to faith. And in that he writeth, that this manifestation is done without the law, he understandeth, without help of the law being observed: but only by the hearing of faith. Which The righteousness of God threefold. self thing he affirmed unto the Galathians when he said: Have ye received the holy ghost by the works of the law, or by the hearing of faith? The righteousness of God (as I have in an other place declared) is threefold. The first is, whereby we are through Christ received into favour, and our sins are forgiven us, and the righteousness of Christ is imputed unto us. And the second kind of righteousness followeth this, namely, that through help of the holy ghost our mind is reform, and we all whole are inwardly renewed by grace. Thirdly, follow holy and godly works, for they which are once come thus far, are most zealous and desirous of working well. Now than Paul entreateth of the first righteousness which he saith, is declared in us without the law. And he calleth it the righteousness of God, because it is gotten through his power and goodness, and not through our own works. And if a man do more narrowly consider it, it is the mercy of God which he bestoweth upon us through Christ. And I have in an other place admonished, that that which the hebrews call Tsedech, and our men have turned righteousness, signifieth rather goodness and mercy. And therefore to this day the jews call alms by that name. And Ambrose upon this place is of the self same mind. For he saith: Therefore is Ambrose. Why the mercy of God is called righteousness. that called the righteousness of God, which seemeth to be the mercy of God, because it hath his original beginning of God's promise: and when that promise is performed, it is called the righteousness of God. For therefore is it the righteousness of God, because that is rendered which was promised. Also when he receiveth those which fly unto him, it is called righteousness. For, one not to receive him that flieth unto him, it is iniquity. Thus much Ambrose. But we must not hearken unto them, which in this place do interpret these words, Without the law, for, without the ceremonies of the law. For we have before showed, that although the question was moved by reason of them, yet hath Paul, entreated of the law generally, so that it comprehendeth all the parts of the law. They seem not much to overshoot themselves, which by the righteousness Christ the righteousness of God of God understand Christ: for whatsoever pertaineth to justification, that same cometh from him unto us, when we believe in him. Between the righteousness of God and ours, Paul plainly putteth a difference, when he saith in this self same The manifestation of the righteousness of God happened chief in the time of the Apostles. The order and manner of the preaching of the Apostles. Epistle: Being ignorant of the righteousness of God, and seeking to establish their own, they are not subject unto the righteousness of God. But that we may the better understand, what this manifestation of the righteousness of God is, which then happened chiefly when Paul wrote these things, it must thus be understanded, that we must have a regard what manner of preaching the Apostles used. As far as we can gather out of the sermons of the Apostles, as they are set forth in the Acts of the Apostles: First, they preached repentance, setting before men's eyes their sins, and condemnation wherein men were wrapped: then they gathered together the proprieties and conditions of Christ, which should heal these evils, and that out of the holy scriptures: Thirdly, they applied the same proprieties and conditions unto jesus of Nazareth, to allure men unto his faith. And such as hearing these things believed the same, obtained of God remission of their sins. Inwardly they were made new, and outwardly they lived most holily, resembling the image of God, to which mankind was made. With perseverance they called upon God, communicating together in prayers, breaking of bread, & all holy works. They steadfastly did put their trust in God, as they which were utterly destitute of all other help. They nothing regarded worldly riches, laying the price of their things and money, at the feet of the Apostles. They stoutly bore a good testimony unto Why the righteousness of God is said to be made manifest without the law Christ, rejoicing that they suffered grievous things for his name's sake. Lastly, in this quarrel they cheerfully shed their blood & bestowed their life. And the world seeing those things, could not but be moved, and acknowledge, that a new kind of righteousness appeared on the earth. And because amongst them were ethnics, which had no knowledge at all of the law, therefore the Apostle saith Without the law. Also many of the Hebrews were called, who although they knew the law, yet they nothing at all regarded it. And it was all one, as if they had not had the law. There came some also, which lived very uprightly, and were most zealous in the study of the law: as Nathaniel, whom Christ pronounced to be a true Israelite, in whom there was no guile. And these were justified without the law: for that observation of the law which they performed, was not the cause why they were justified. The law in deed may be a help unto justification, because it admonisheth us, and accuseth us, by which means we are driven unto Christ. But for as much, as it hath not the strength to forgive sins, to give the The law helpeth unto justification but it is not the cause thereof. A conciliation. holy Ghost, to suggest faith into the hearts of the hearers, therefore Paul saith right well, That we are justified without the law. Augustine in his book de spiritu & litera, saith, that the Apostle seemeth to speak things repugnant. For he affirmeth that the righteousness of God, whereof he now speaketh, had his testimony of the law and the Prophets: and yet be saith, that it was made manifest without the law. But he answereth, that there is here in very deed no contradiction, if a man rightly distinct those things which are here spoken. For therefore Paul excludeth the law, because it poureth not in grace, neither is the cause of justification: although this righteousness, whereof he speaketh hath his testimony of it. Wherefore in his first book and 8. chapped (De gratia Christi, contra Coelestium & Pelagium, he showeth that this sentence is thus to be pronounced, namely, The righteousness, of A sundry distinction in this sentence. God without the law. and then to add severally by itself, is now made manifest. So that this particle, without the law, is referred unto righteousness, and not unto these words, made manifest. But this doth not very well agree with the words of Paul: although that which he saith be most true. But this is worthy of noting, that Augustine in the same place saith, that this adverb of time now, is not so to be taken, as though the old fathers in the law of nature, and This adverb of time, Now how Augustine understandeth it. An error of the Pelagians. in the law of Moses, had not salvation by Christ, and obtained not this righteousness without the law. The Pelagians undoubtedly were of this opinion, that many had salvation before Moses time by the law of nature, which shined most brightly in their hearts: which being afterward obscured, the law of Moses succeeded, like unto the Moon: because it brought light, but not altogether absolute. Last of all came Christ, whose light shineth as bright as the sun. And so they affirmed, that the old fathers were saved without Christ, and without his grace: because Christ was not as yet come. But they were much deceived: for that The elders were justified not without Christ but by him. they thought, that the faith of a thing to come, serveth not to salvation: when as yet we at this day believe the resurrection of the dead, the last judgement, and life eternal, which are things to come, and by this faith are we helped. So the elders by their faith in Christ to come, received as much benefit, as touching justification, as we now do which are born after his coming. For the merits of the cross of Christ, and of his blood, are not things during but for a time. Wherefore Christ said of Abraham, that he desired to see his day, and saw it, and rejoiced. Farther Paul saith, As in Adam all men die, so in Christ all men are made on live. And he most plainly writeth unto Timothe, that Christ is the only mediator between God and men. Therefore then also before his coming into the flesh, he gave righteousness without the law unto men which believed in him. And this word, now, which the Apostle here hath, is to be referred unto the manifestation. For indeed this righteousness was before, but it lay hidden, and very few had it. In the old time righteousness was by faith: but now it is declared more amply and a●ertly. Faith is the instrument where with righteousness is comprehended. But now is it publicly and openly known unto the whole world. And this is it, that at the death of Christ the vail of the Temple did rent, and was made open, so that those things which before were hidden, were now made manifest. The Apostle, having in this place put forth a question most largely to be entreced of, useth therein great perspicuity. And that which he purposeth, is divided into two parts. For in the one he denieth, that by the law cometh our righteousness: And in the other he affirmeth, that it is given us by the faith of jesus Christ. Wherefore his meaning is, that faith is the instrument, whereby this righteousness is apprehended. And he excludeth the law, from which sentence the world exceedingly abhorreth: for that the world knoweth of none other righteousness, but of that which cometh by good works. But men ought to consider, The world is offended because the Law is excluded from justification. The principles and grounds of good works in men are corrupt. Christ is vulgarly thought to be the mos● excellent lawgiver. from whence those good works do proceed, which they would so fain have to justify. They will say, from reason, and the will. But if these twain be vitiated and corrupted, by whom shall they be corrected? They have nothing to say, but by God. But before he will correct it, it is necessary, that he be merciful, and pacified towards us. But he is not pacified, but by the death & blood of Christ. Of which things, when we through faith take hold, we are truly said (as Paul affirmeth) to be justified by faith without the law. Commonly it is thought, y● that Christ is a lawgiver, which hath by his appointed, and decreed things of most excellency, and most profitable. And how excellent the things are which he hath commanded, they gather out of the 5. 6. and 7. chapters of Matthew: where is red, that not only murder is prohibited, but also wrath, and anger against our neighbour. And commandment is there given, that he which hath any offence against an other, should leave his gift at the altar, and go and reconcile himself unto his brother. He commandeth also, that we should in the way be at agreement with our adversary. Neither forbiddeth he perjury only, but also any oath. And although in the law be permitted, An eye, for an eye. A tooth, for a tooth, yet Christ commandeth that we should not resist evil. Also in the law, adultery is prohibited: but Christ hath also forbidden the lustful looking upon a woman. And he restrained those, which would for every slight cause, put away their wines. Of these things they infer, that Christ in his laws hath commanded things more perfect, than the law of Moses commanded. And that his laws were more commodious than the laws of Moses, hereby they prove, because he abrogated ceremonies, which were very hard to be observed, neither could they easily be observed of all nations. We grant indeed, that by the coming of Christ ceremonies were taken away, because the signification of them is now fulfilled, But that Christ gave new laws, we utterly deny. He indeed did interpret the law of Moses, and reproved the error of the Scribes and of the pharisees: which thought, that none but the grosser kind of sins, were repugnant unto the law: & he teacheth that the commandments of God are far otherwise to be understanded, them they either understood them themselves, or expounded them unto others Wherefore he left the law as he found it, and executed that which belongeth unto his office, which was, to be made an oblation, and sacrifice for sins, and to give What was the office of Christ. remission of sins: and righteousness by imputation: and the holy ghost, and grace. Wherefore john Baptist declaring the office of Christ, when he showed him with his finger, said: Behold the lamb of God, which taketh away the sins of the world. These things make against the anabaptists, which make the Gospel to be nothing but good works, and a most absolute conversation. These men know not An error of the anabaptists. the chief and principal benefit of Christ, neither make they any difference between the law and the Gospel. The law in deed commandeth: but the Gospel ministereth strengths to accomplish those things which are commanded. The law accused thee: The Gospel absolveth: The law maketh a sound outwardly: The Differences between the Law and the Gospel. Gospel is graven in the bowels: The law worketh anger: The Gospel maketh God pacified, and reconciled unto us: The law by making afeard, dejecteth the mind: The Gospel by comforting, erecteth it: The law is the ministry of death: The gospel, of life: The law, is a, schoolmaster: The gospel, is a perfect instruction: The whole law consisteth in this, that we should work: The Gospel herein chief consisteth, that we should believe: The law bringeth a curse unto them whichlyve under it: The Gospel bringeth blessing: The law bringeth bondage: The Gospel, spiritual liberty: The law, is the letter: The Gospel, is the spirit: The law hath promises, but with this condition, if ye shall do all those things: The promises of the Gospel, are free, and therefore firm. There mought be rehearsed also other differences, whereby these two differ very much, a sunder. But at this time we think these to be sufficient. Which things yet are not judged true by humane reason. Neither is it any marvel, for as Plato said in his second book: De legibus. What soever we behold a far of, we know it not thoroughly. For there cometh between our sight and it, a dissines, and by far distance of place, darkness shadoweth The cause why many judge so ill of the Law and of the Gospel. our sights. But when we come, and behold them more nighly; than we judge of every thing a right. These, things spoke he, because voluptuous and corrupt men could not be persuaded, that a good and innocent life is pleasantest. For they judge of it far otherwise: for that they are very much distant from it. But if they would draw near unto it, and make a trial thereof, they should then judge uprightly. So do we at this present pronounce of these men. For as much as they a far of look upon the holy scriptures neither do with any diligent head taking, consider the Gospel and the law, thereof it cometh to pass, that they judge so ill of them. The Apostle addeth of this righteousness, which he speaketh of, that it hath the testimony of the law and of the Prophets. Which he therefore addeth, because that doctrine which he set forth, mought have seemed new and strange. But in the Gospel, newness is Newness must be removed away from the Gospel. in any wise to be avoided. Therefore he every where testifieth of the Gospel, that it is of antiquity, and instituted by God, before all worlds. And in the beginning of this Epistle he wrote, that God promised it by his Prophets in the holy Scriptures. At this day also there is a strife between us and the adversaries, about doctrine, whilst they contend, that we bring in new things, but they abide still by the old doctrine. But now by the Apostle we learn, how this controversy may be ended. What doctrine is called new & what old. The doctrine of the Papists is new, forasmuch as it hath no testemonye out of the holy scriptures. That doctrine undoubtedly is old and ancient, which hath his testimony by the law and the prophets: that is, by the holy scriptures. And that is to be judged new, whereof there is no mention made in them. They have set up the Mass, wherein one alone doth communicate for others which are standers by. This hath no testimony thorough all the scriptures. We affirm, that the supper of the Lord ought to be common unto all the faithful: which thing is most plainly declared by the institution thereof, as it is set forth in the Gospels, and in Paul. They give unto the lay men the sacrament of the Eucharist main: which is, not only not in the scriptures, but also is plainly against the scriptures. They defend the invocations of the dead: for the confirmation whereof they have nothing out of the holy scriptures. They compel the Clergy from matrimony, they defend purgatory, they maintain Images, they use a strange tongue in their holy services, they obtrude the choice of meats, garments, shavings, unctions, and a thousand such like trumperyes, as things necessary unto the worshipping of God: and that utterly without any testimony of the scriptures. Let them learn of Paul, who endeavouring to teach righteousness to come by Christ, sayeth, that it hath testimony of the law and of the prophets, and not that he made it of his own head. But the doctrines of these men do advance impiety. For they obtrude the feigned inventions of men, as necessary worshippings of God. And forasmuch as they have no testimony out of the scriptures, it must follow of necessity, that they are new. But the reason, Why newness is to be taken heed of in religion. why newness ought to be avoided in religion, is because the Lord commanded in deuteronomy, that from his commandments and rites they should neither take away any thing, nor add thereunto. Even Plato also in his laws and Pub. wealth forbiddeth, that there should be any innovation in things pertaining unto religion. In deed men's laws may sometimes be changed, for that the form of the Pub. human laws may be changed. wealth is sometimes altered. Neither do those laws which serve for a kingdom, serve for that government, which is executed by the noble men, or a Pub. wealth, that is ruled by the people. Farther the lawgivers, forasmuch as they are men, can not see all things. And there happen daily many cases, for which they are fain both to correct, and to change laws. And even as in arts through continuance of time, somewhat is found whereby they are made more perfect, so laws also, in success of time, are oftentimes amended, and brought into a better form. But none of all these races taketh place in the laws of God. For as touching the Church, it changeth The political government of the church changeth not his form. not his form, it is always one and the self same Pub. wealth: and there is nothing hidden from the understanding of God, which is the author of those laws: He fors●●th all things, neither is his knowledge increased by success of tyme. Wherefore it is not meet, that men should attempt to alter any thing in his laws. But now let us see, what testimonies there are of this righteousness in the law and the Prophets, which Paul asserteth. And although Christ said generally, that Moses wrote of him, and Luke declareth, that Christ being appareled like a stranger, and talking by the way with the two Disciples, began at Moses, and then taught them by the prophets and psalms: yet is there no certain place brought forth, wherein is expressedly made mention of the Messiah. And yet nevertheless, if we will speak peculiarly of Christ: we have in Genesis, that the seed of the woman Peculiar testimonies of Christ & of faith. that iustesieth. should tread under foot the head of the serpent. And to Abraham it was said: In thy seed shall all nations be blessed. And of the same Abraham it is written: He believed God, and it was imputed unto him for righteousness. Moreover Paul citeth, Say not in thine heart, who shall ascend up into heaven, or who shall descend down into hell? The word is nigh at hand, in thy mouth, and in thy heart. Paul also addeth: And this is the word of faith, which we preach, If thou believe with thy heart, and confess with thy mouth, Again: The Sceptre shall not be taken away from the tribe of juda, neither a captain out of his loins, till he be come, which shallbe sent: and he shallbe the expectation of the Gentles. jeremy writeth of Christ: He shallbe called God our righteousness. And in the same prophet we read, that God appointed to give a new Testament: not according to that which he made with the Fathers, but in describing his law in their hearts & bowels. Abacuk saith: The just shall live by faith. isaiah saith: I am found of them, that sought me not. Also, God hath laid upon him all our iniquities. David also: Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man, unto whom the Lord hath not imputed sin. another kind of testimonies also is had out of the deeds of the old fathers, which were certain forshewinges, that Christ An either kind o● testimonies are the acts of the Fathers. should come to redeem mankind. For as he is said to live in us (for that we are his membres) so also both was he, and lived he in the old fathers. Wherefore they were no les his members then are we. But how the head suffereth, and is recreated in his members, it is most apertly declared in Paul, when it was said, Saul, Saul, why persecutest thou me? And in the last judgement, Christ will pronounce, that whatsoever hath been given unto the least of his, was given unto him: wherefore, so often as we read, that the elders were overcome, brought into captivity, oppressed with calamities, we must understand, that Christ in them suffered these self same things. And again when we hear, that they got the victory, & were restored and A shadow of the death and resurrection of Christ. delivered, let us think that Christ also was in like sort affected in them. And in the one we have a show of his death begun, and in the other, a shadow and beginning of his resurrection. And that this thing is so, we are taught by that which Christ said, that he should be in the heart of the earth three days, and three nights, like as was jonas the prophet. He likened himself also unto the brazen serpent, which Moses set up, upon which whosoever looked they obtained health, being otherwise in danger to die of the venomous stinging. And in Oseas the prophet we read: Out of Egypt have I called my son. Which oracle the Hebrews contend to wrest unto Pharaoh, which was destroyed, and unto the people of Israel delivered from his tyranny. Which thing if we should in the mean time grant them, yet would I ask of them, of whence that nation had the pre-eminence, to be called by the name of the Children of God. That undoubtedly could not be proved The elders were not the children of God but by Christ. to come by any other means, then by Christ, which is the Son of God, being the first begotten amongst many brethren. By whom others also, as many as are numbered to be the children of God, have aspired to such a divine adoption Wherefore the Apostle saith, that Christ was the first fruits, and pronounceth that he hath the principality over all things. Wherefore not without cause hath our Evangelist cited this place of the Prophet touching the Lord, forsomuch as he also was, by the admonishment of the Angel, called back out of Egypt. Lastly the The third kind of ●estemonies are sacrifices. sacrifices, oblations, and ceremonies of the Elders, bare witness of this kind of righteousness. For in those beasts which were slain, the death of Christ was manifested unto the faith of the Elders. For even as the thing sacrificed, which otherwise had nothing offended, was slain for the sin of an other, which escaped free, so was thereby showed, that Christ should be slain for us, which were guilty of death, that by the pacefieng of the heavenly Father, we might escape the punishments which we had deserved. Neither let any man say, that the sacraments of The sacraments of the elders how they had salvation joined with them, and how they had not What was Paul's meaning to the hebrews touching the rites of the jews. the Elders had not salvation joined with them. For, that thing will we also grant, as touching the outward work, which commonly is called the work wrought. But the faith, which in those rites embraced Christ, brought salvation unto the Elders: even as at this day also the outward exercises of the sacraments or commandments do nothing profit: but only faith bringeth salvation, which seeth that under the infoldinges of sensible signs, are set forth unto us heavenly gifts. And if at any time the Apostle, unto the Hebrews, or in any other place, seem to affirm otherwise, we must think that he hath to do against the jews, which separated Christ and his faith, both from the law, and also from ceremonies. Which two things being separated, he firmly and strongly concludeth, that they have not salvation by such rites and sacrifices. The righteousness of God by the faith of jesus Christ.] Now is it meet to tell what faith is: Faith therefore is an assent, and that a firm assent to the What is faith. words of God, obtained not by reason, or by natural demonstration, but by the authority of the speaker, and by the power of the holy Ghost. And this definition disagreeth not from that, which Paul putteth in the xi to the hebrews. Hereby we may see, about what things faith is occupied, namely, about the words of God. And it is manifest, what is the chiefest principle & ground, unto which all things pertaining to God are referred: and that is, The Lord hath said. But the authority of the speaker cannot be of force with us so much as it ought, unless the persuasion of the holy Ghost be thereunto adjoined. In Greek it is called Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which word is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: for we are not accustomed to believe, but that which we are fully persuaded of. Basilius, as touching faith, when he expoundeth this place of the Psalm, I have believed, and therefore have I spoken, writeth, Do not contend to see those things which are laid up a far of, neither make those things doubtful which are hoped for. In which words he showeth, that two principal things are to be avoided: The one is, that we be not with to much curiosity Two principal things to be taken heed of. stirred up to seek out the proof of things, which we ought to believe, which proof, so long as we live here, cannot be had: the other is, that though they be obscure, we should not yet doubt of the truth of them. And the same writer, entreating of the confession of faith, thus writeth: It is manifest a falling away Basilius saith that they err from the faith which add any thing to the scriptures. from the faith, and a point of pride, either to refuse any of those things which are written, or to bring in any thing, that is not written: forasmuch as our Lord jesus Christ said, My sheep hear my voice: and before that he said, but a stranger they will not follow, but will flee from him, because they have not known his voice. The Apostle also hath, by an humane example, straightly forbidden, either to add, or to diminish any thing in the holy scriptures, when he saith: And yet no man disannulleth the Testament of a man, when it is confirmed, neither addeth any thing thereunto. In which place a man may perceive, how warily this man affirmeth, that as touching faith, nothing ought either to be added, or diminished in the holy scriptures. Which maketh chiefly against those, which obtrude inventions and traditions of men, as necessary to be believed. Farther, the same writer plainly setteth forth the certainty of faith, when he declareth the property thereof in Moralibus the. 80. sum, and, 22. chapter. Where he writeth, What is the property of faith? He answereth, An unseparable certainty of the truth of the words of God, which is not attained to by any kind of reasoning, nor any natural necessity, neither, being framed to piety, can ever be shaken. And he addeth, That it is the duty of one that believeth, to be in such a certainty affected, according to the power of the word Basilius saith that whatsoever is with out faith and the holy scriptures is sin. spoken, and not to presume, either to dissanul, or to add any thing. For, if whatsoever is not of faith, is sin, as saith the Apostle, and faith cometh of hearing, and hearing by the word of God: than whatsoever is not of faith, being not contained in the scripture, inspired by the spirit of God, the same is sin. This Father confirmeth together with us, the certainty of faith: and showeth wherehence it dependeth, when he calleth it inseverable: for that when we believe, we do not examine by our own reasons, what is possible, or what is not possible to be done. And he seemeth to allude to those words which Paul speaketh; of the faith of Abraham, that he doubted not through incredulity, where he used this verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Wherefore, certainty, is contrary to doubting, which cometh of the examination of human reason. Moreover, that which in an other sentence he had spoken, he again plainly repeateth, namely, that those things, which are out of the scriptures, are not to be believed. And this place of Paul: Whatsoever is not of faith, is Note how Basilius understandeth whatsoever is not of faith is sin. Faith differeth from opinion and suspicion. sin, he useth in his native and proper sense, as we also use it: which thing our adversaries can not abide. Faith differeth from opinion: for opinion, although it make us lean unto one part, yet it doth that, both with reason, and also not without fear of the truth of the other party. And suspicion doth engender yet a weaker assent, than opinion doth: for that it both wanteth reason, and also leaveth men doubtful of the truth of the other part. It is true in deed, that science engendereth a firm assent: but that is brought to pass by adding of demonstrations. Seeing now we see plainly, both what faith is, and also how it differeth from opinion, science, and suspicion, let us see, how many ways faith is taken. For there is one kind of faith which is mighty, perfect, and of efficacy, whereby we are justified: there is an other which is void without fruit, during but for a time, & vain, which bringeth not justification. Which thing is manifest by the parable of the Gospel, where the seed, the word of God (I say) is written, to fall sometimes upon good ground: and sometimes upon stony ground, upon thorns, and by the high way side, where it is lost, and Faith which iustefieth is not in all men equal. bringeth forth no fruit. Again, that faith which is good and profitable, is not in all men a like: for according to the greater or lesser infirmity of the flesh, it hath degrees. Wherefore Paul saith: Even as God hath divided unto every man the measure of faith. And in the self same parable, the seed falling on the good ground, bringeth not forth fruit alike in all parts. For in some place it bringeth forth thirty fold, in other some place, lx. fold, and in other some an hundredth fold. In sum, the intent of Paul in this place is, to make the righteousness of God (whereof he entreateth in this place) proper unto faith, to the end he might utterly take it away as well from our merits, as from our works. But I marvel, that forasmuch as this is his scope, how the Greek Scholies affirm, that we are not so justified, that unto the obtaynment of righteousness, The Greek Scholies and Chrysostom are noted. we bring nothing ourselves. faith (say they) is brought of us: for that to believe, it behoveth us to have a valiant mind. And this self thing signifieth Chrisostome. These things must be understanded warily, neither can they be admitted in that sense, as though faith proceeded from us: when as unto the Ephesians it is plainly declared, that it is the gift of God: neither if it were of ourselves could all boasting be excluded. For we should bring much, if out of ourselves should come the power to believe. And this place plainly teacheth, that it is not so to be understanded: for the Apostle addeth: Being justified freely. But it should not be freely, if faith, as it is our work, should bring righteousness. I grant indeed, that our understanding and will, do assent unto the promises of God. But that it doth, or may do the same, it must of necessity come of God. Unto all and upon all that believe.] There are three things now put in this proposition, which the Apostle intendeth plainly to declare. The first is this. That the righteousness of God is made manifest: the second, that it is without the law: the third, that it is by faith. As touching the first he saith, that this righteousness of God is declared unto all, and upon all. Which is not so to be Righteousness is not in all men but only in the elect and in the believers. understanded as generally spoken: when as in all men there neither is, nor appeareth any such righteousness. But his words are contracted unto those which believe, unto the elect (I say) and sanctified: Which thing the words of the Apostle sufficiently declare. If this sentence should be understanded altogether universally, than this manifestation could not be referred but unto the preaching, This universality may have a respect unto the preaching. which is set forth unto all men, having no respect either of persons or estates: for so Christ warned the Apostles to preach the Gospel to all creatures: and generally addeth whosoever believeth and is baptized shallbe saved. But the first sense, is both true, and also more perspicuous. He afterward addeth a reason, why this righteousness is made manifest unto all, & upon all that believe. Because saith he. All have sinned, and are destitute of the glory of God.] That forasmuch as they want righteousness of their own, they might receive it at the hands of God. There are none so holy, but that as saith Ambrose, this place convinceth them to be sinners: forasmuch as this righteousness given of God hath place in all, and upon all. But this phrase is to be noted. Are destitute of the glory of God.] By it, some think is to be understanded, the The glory of god sometimes signifieth, his dwelling in us. dwelling of God in us: because men were separated from him, neither had they him joined unto them by grace. And that the glory of God expresseth this manner of dwelling, hereby it is manifest, for that the Ark of the covenant is called the glory of God. Wherefore when it was taken by the Philistians, the glory of God was said to be taken away. Others think that Paul, by the glory of God understandeth the perfect and true righteousness: which coming from God, is judged glory, or that whereby we glorify God. And forasmuch as glory What glory is. is nothing else, but a praise most abundantly published, Paul by a figurative kind of speech calleth the most singular gifts of God, the glory of God for which gifts we both praise and celebrate his name: so that the thing hath (by the figure Metonomia) the name of the propriety which followeth it. But in my judgement it seemeth, that Paul would declare by these words, that all men in their corrupt nature were rejected: and that he chiefly reproveth rites, sacrifices and works of the law, in which they thought the glory of God chief to consist. For he showeth, that they in very deed were destitute of the glory of God, although they were altogether full of their ceremonies. And are justified freely by his grace.] Here we have what that meaneth, the righteousness of God to be made manifest without the law, namely, to be given freely. And Paul labouring to show that in justification is no consideration had of our works, seemeth to show that he never satisfieth himself. So many words heapeth he up which signifieth one, and the self same thing. For We measure the righteousness of God by our own righteousness. he saw what a hard thing it is to be believed of us, which will ourselves do nothing freely, and by our own measure do measure the righteousness of God, as though he also would not give his righteousness freely. Out of this kind of speech ought to be gathered this common sentence, that, by faith only we are justified. And although this word only be not found in the holy scriptures, yet is it necessarily inferred of those things, which we there read: as Ambrose most Ambrose saith by faith only. plainly noteth in this place, writing vomp these words, saying: We do nothing, we recompense not, by faith only are we justified, which is the gift of God. He was not content to say that we are justified by faith only, but he addeth also other clauses whereby he might more plainly declare the same. The self same thing writeth Basilius also in his book De confession fidei. We (saith he) have nothing whereof Basilius was of the same judgement. we may make our boast concerning righteousness, forasmuch as we are justified only hy faith in Christ. Which words are not so to be understanded, as though the faith whereby we are justified, were alone, that is not adorned with good & holy works: but because our works though they be never so holy, are not causes of the true righteousness. The like similitude is showed in water, wherein moistness and coldness are joined together but to wash away blots and spots, properly belongeth to moistness and not to coldness. Wherefore this is a false argument ab accident, when as two things being joined together, that which belongeth to the one is ascribed unto the other. But as touching this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, being justified, being a participle of the nominative case, it is to be referred unto that which was a little before spoken. For all have sinned and are destitute of the glory of God: as though he should have said, they which were such, are justified freely. By his grace, by the redemption, which is in Christ jesus, whom God hath set forth a propitiator by faith.] Here Paul expresseth those things, which by faith we embrace, when we are justified, and showeth, that by faith he understandeth the objects, which by it are apprehended. And when he saith by grace, he showeth, that he entreateth of a far other manner of righteousness, then is that which is gotten by works: and he most manifestly excludeth the conditions We are not justified rashly or by chance. of the law. And when we hear, that we are justified freely, and by grace, we must not think that the same is done rashly or by chance: forasmuch as it is tempered by the rule of the election of God. The causes and reasons whereof although they be unknown unto us, yet are they known unto God. And seeing that in respect of him the same is not done by chance, we ought not to affirm, that men are justified b● chance. And even as chance is to be taken away so also ought we to banish necessity, lest we should seem to admit fate or destiny. For God is not compelled, to choose this man, more than that man. But whatsoever he giveth, he giveth it freely and without compulsion. By the redemption.] Hereby appeareth, that we are manumitted by Christ and made his free men. For we were bond men cast into the prison of sin, Who are redeemed. death, and the devil. But Christ hath fully paid the price for us: and that no small price, for he hath shed his own blood for us, and given his life. That is said to be redeemed, which before was both free, and also pertained unto us. We were the peculiar people of God, and through our own default we were sold under sin. This phrase here of the Apostle manifestly declareth, how little we ought to ascribe unto free will before we be, by the redemption of Christ set at liberty. And forasmuch as so great a price is paid for our salvation, we By the use of the sacraments we are put in mind of the benefit received. The weight of sin is to be weighed by the price of our redemption. ought not to suffer, so great a benefit lightly to slip out of our memory. For the avoiding whereof, we are helped not only by doctrine and the scriptures, but also by sacraments. For even as among the elders, the often sacrifices shadowed Christ to come: so now the often use of the mysteries, bringeth to memory his death and blood shed for us. And by this price of redemption may we perceive the grievousness of sin: forasmuch as the weight thereof was so great that it kindled against us the just wrath of God, and such a wrath as was not rashly conceived: which wrath being an appetite or desire of vengeance, by a most just consideration, required a most excellent sacrifice, upon which might be transferred all our sins. And forasmuch as the same wrath is by no other thing assuaged, but by the blood and death of Christ, they are to be counted most grievous blasphemers, which dare attribute the same either to our works, or to outward rites. Whom God hath set forth a propitiator.] In that Christ is said to be set forth unto us by God, thereby is showed, that the doctrine of the Gospel is God two manner of ways setteth forth Christ unto us to be believed. The merit of the death of Christ dependeth of the predestination of God. no new thing, nor invented by men. But in what sort Christ is set forth unto us, is declared by two principal points. First, because God by revelation setteth forth unto us things to be believed, unto the knowledge whereof, by the light of nature we could never attain. Secondly in that he causeth us to have a pleasure in things showed unto us, and to give our assent unto them, and moveth and stirreth up our mind, inspiring us with faith. This may also be referred unto the good pleasure, and blessed predestination of God, wherehence dependeth the merit of the death of Christ. Otherwise God mought by any other thing have redeemed us, and delivered us from sins. Wherefore we must count that by his determination and purpose only, have we received that he would vouchsafe to accept the death of jesus Christ his son, and by it reconcile unto him the saints. Of this purpose and good pleasure, is mention made unto the Ephes. in the first chapter. Where it is thus written. According to his good pleasure, which he had purposed in himself, even unto the dispensation of the fullness of times, that he might set up all things perfectly by Christ (both the things which are in heaven, and the things which are in earth) in whom even we also are by lot called, being predestinate according to his purpose, which worketh all things according to the counsel of his will, that we (which before hoped in Christ) should be to the praise of his glory, in whom also we hope, forasmuch as we have hard the word of truth, even the Gospel of your salvation. etc. And in an other place oftentimes, and in this self same epistle is mention made of the purpose of God. Although this reason of the will and A probable reason of the counsel of God. counsel of God is not to be contemned, yet as I think this reason may be assigned, that by him it was meet the world should be restored to his old estate, by whom all things were created. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is here put, may signify these three things, a propitiator, propitiation, and propitiatory. I rather allow the latter signification, because Paul seemeth to allude unto the How Christ is our propitiatory. oracle of the old Testament, and covering of the ark, which is there called the propitiatory, or mercy seat. For upon the ark of the covenant, there was laid a board or table for the oracle of the ark, at whose ends stood two Cherubins: but the middle place was empty out of which were answers given unto them that asked, and God was made favourable unto the people, and was said to dwell there. It is plain and manifest, and not to be doubted, but that all these things may aptly be referred unto Christ, as in whom dwelleth the whole fullness of the godhead corporally (as Paul saith unto the Collossians) and therehence are most certain oracles given of the will of God, as touching our salvation. And that by him God is pacified and reconciled unto us, there is no doubt: we may also interpret it, a propiciator, as though that word were put in the maskuline gender, that even as we call Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is a saviour, so we may call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a pacefier. Neither peradventure is this far from the true and proper sense, if we understand Christ to be our pacification. For john in his epistle the 2. chapter calleth Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, our pacification, where he thus writeth, My little children, these things I writ unto you, that ye sin not. But and if any man sin, we have an advocate with the father, jesus Christ the just: and he is the propitiation for our sins: and not for our sins only, but also for the sins of the whole world. But as I have said the first exposition pleaseth me best, and that for this cause chiefly, because a little afterward is said, By his blood.] For the manner of the high priest of the hebrews was, once every year to sprinkle the propitiatory or mercy seat, with blood, when he entered into the place which was called Sancta sanctorum, that is, the holy of holies. Nether is it without a cause that the Apostle here straightway addeth, By faith: forasmuch as our adversaries also do grant that by Christ cometh righteousness unto us, but they will not once declare, by what means we apply the same unto us, How Christ is said of the Papists to be our redeemer. and make it ours: which thing Paul now plainly expresseth. They seem always to tend this way, that Christ therefore hath redeemed us, because he is to be counted the chief and head of our merits: as though (as their common phrase of speech is) Christ deserved for us only the first grace, and afterward leaveth us wholly to ourselves. But this is to much niggardly and maliciously to use the benefit of God. Wherefore seeing now we understand him, we will continually oppose unto the justice of God, the death of Christ, as a full satisfaction of our sins. To declare his righteousness.] Hitherto we have spoken of the efficient cause of justification, which is, God, and his mercy. But those which are justified, & pertain to the material cause, are men of all sorts being guilty of sins, and destitute The order of justification. of the grace of God. The instruments also have been declared. The one instrument is as touching God, and the same is Christ, whom the goodness of God hath used for a sacrifice: the other instrument as touching us, is faith, whereby we take hold of the mercy of God, and of his promises. Now speaketh he of the end. The end of justification God would to no other end in such sort justify us, but to declare his righteousness: which cometh not to pass, but by communicating it with others. For then doth a man declare his riches, when he enricheth others: then declareth a man his knowledge, when he instructeth others: then also showeth he his strength, when he strengthened others: as Ambrose also saith: That the righteousness of God is made manifest in justifying of us, because he rendereth according to his promises which he hath made. But there is no small emphasis in this, that unto righteousness he addeth this word, His, justification by faith hath t●o commodities. to declare that there is utterly no righteousness of ours. Chrisostom upon this place saith: Be not afeard, for this righteousness consisteth not of works, but of faith, and he addeth, that in it are two excellent commodities: First, for that it is easy: secondly, because God by it declareth his own proper righteousness. By the remission of the sins that are passed.] I know not what moved A strange reading and interpretation of Ambrose. Ambrose, not to read, remission, but, purpose. And in his interpretation he saith: because God purposed to deliver not only those which dwell in heaven, but also those which were in hell. Which things seem not to serve for this place. Erasmus supposeth that he red not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth, remission, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth purpose, & this reading also doth Augustine follow in his book de spiritu & litera, the xiii. cha. But it is best, we read, as the common reading hath it. For so is expressed unto us, in what thing chiefly consisteth justification, namely, in the remission of sins. Which thing David setteth forth expressedly when he saith: Blessed are they whose iniquities In what thing chief consisteth justification. are forgiven. It cometh in deed by the benefit of the holy ghost, that besides the forgiveness of sins, followeth an instauration or renewing of the whole man. But in the first principal point consisteth the sum of justification, namely, the forgiveness of sins. This particle which is added, Of the sins passed.] according to the opinion of some is put, to take away licentiousness of sinning, that men should not think, that after they have obtained righteousness at God's hand, they should then live loosely. But it is to be thought rather, that the Apostle would hereby show the infirmity of the law, and of philosophy, & of human strengths, as things which were not able to put away sin. Sin undoubtedly continueth and abideth, until righteousness be by faith communicated unto us. And that it did still abide, we shall afterward hear of Paul, when a little after he saith: that sin reigned from Adam even unto Moses: and that he thereby proveth, for that death did spread abroad into all men. And yet cannot by this place be proved, that men after justification can not fall, which falls through After justification we still fall. An error of the novatians. faith, must be forgiven by justification again obtained. Wherefore the novatians did hereof unaptly gather, that after baptism, forgiveness of sins should not be given unto them that fell. Although they being compelled by the force of arguments confessed, that God in deed can give remission of wicked acts after baptism: but to us in the church, it is not lawful to exercise or to promise any such forgiveness. But they very ill weighed what was said to Peter, that he should forgive his penitent brother, not only seven times, but also seventy times seven times. Paul's meaning in this place is to declare the state of man, before he attaineth unto justification, namely, that he is altogether in sin. justification embraceth What manner once we be when the righteousness of God first findeth us. Against works preparatory. Christ is perpetually one, and the self same mediator. us when we are in that state, that we bring nothing unto God from our own selves, but only sins to be forgiven. Which undoubtedly, when they are forgiven, it followeth of necessity that they went before. Wherefore by this place are rather confuted works (as they call than) of preparation, than that it maketh any thing on Novatus side. And without doubt their opinion is utterly to be rejected, which think, that the first justification in deed cometh unto us freely, and the we should be by baptism regenerated, are not required good works to go before. But if we chance afterward (say they) to sin, then is it necessary, that we make satisfaction. As though Christ were not the self same mediator at one time, the he is at an other time. john most manifestly confuteth those men, saying, Little children, these things I writ unto you, that ye sin not: but if we sin, we have an advocate with the father, jesus Christ, whom he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, our propitiation. By which words we gather the after baptism also, if we chance to fall, Christ is our justification, and not our works. Neither is it convenient to think, that the estate of them, which by grievous falls have turned away from Christ, is better than theirs, which are not as yet converted unto him, so that though before they could not justify themselves, they are afterward able to do it. Wherefore we must needs think, that by repentance is again obtained the self manner of justification, the was before in baptism, or to speak more uprightly, when we were first regenerate by faith. Wherefore, I The same manner of justification after baptism which was before can not enough wonder, what came in their heads of Cullen, those most great defenders of abuses, in that their book called Antididagma, where they go about to put a difference between that repentance which we preach unto infidels, and the repentance which is to be done of Christians that have fallen into grievous crimes. They grant, the as touching infidels, we should by the law of Moses, upbraid unto them those wicked facts, which they have committed: and then set forth Christ unto them, as a remedy and medicine of so great evils. But they affirm, that unto those which being Christians have contaminated themselves with sins, are to be inculcated the gifts and benefits, from which they have fallen: and to be set forth unto them the exercises of the spirit, by which they may be again helped. And for this their sentence they cite certain places of the Scripture. First, that which is written in the Apoc. Remember from whence thou hast fallen, and do the first works. Otherwise I come unto thee. And unto the Galathians, Paul saith: O ye foolish Galathians, who hath bewitched you, that ye should not obey the truth, to whom jesus Christ was before described, and before your eyes crucified. Farther to the Hebrews we read, And if any man shall make void the law of Moses, he is under the witness of two or three without any mercy slain. How much more grievous punishments abide those which have trodden under foot the blood of the son of God. Lastly, they bring a place out of the latter Epistle to the Corrint. the 7. chapter, Where Paul seemeth to have made mention of satisfaction to be made after crimes committed. They think also that Ambrose maketh on their side, when he interpreteth these words out of the 11. chap. to the Romans, The gifts of God are without repentance. Because (saith he) grace in baptism seeketh not sighing or mourning or any work, but only profession from the heart. And a little afterward he saith, that in the first entrance of faith, is not required repentance, for the gift of God freely forgiveth sins in baptism. And they feign, that they speak these things, that we should not give ourselves to slothfulness or sluggishness, and lest some should imagine an idle iustificatiand a repentance without fruit. Repentance (say they) which is added after baptism, is of that kind, that it hath joined with it most fervent prayers, and mourning, and sighing, and alms giving to our neighbours, and spiritual exercises, There is but one manner of true repentance. by which may be washed away sins committed. But whatsoever those men say, there is but one manner of true repentance, which is, that we should from the heart be sorry for the sins which we have committed, which have alienated God from us. Unto which sorrow is added, a desire of forgiveness, and thereunto also are adjoined prayers to attain the same, with a full purpose not to run any more into the like sins, and with a will to mortify the old man, and to put on the new man. And all these things ought to lean unto Unto Christians repentance is a perpetual companion, how be it it is sometimes greater and sometimes lesser In the baptism of them that are of full age is required repentance. faith, for without it they cannot consist. And in a christian man is perpetually this kind of repentance, so long as he liveth here: although we grant, that it is greater, when we have committed grievouser sins: which thing then undoubtedly cometh to pass, when after grace once received we fall again. But as the common saying is, more and less change not the nature and kind of things. But whereas these men fain, that in baptism is not required repentance, and especially when they that are of full age are baptized, it is both vain, and also manifestly repugnant unto the holy scriptures. For in the Acts of the Apostles, when the people had heard the sermon of Peter, they were smitten in the heart, and said, Ye men & brethren, what ought we to do? Unto whom Peter answered, that they should repent them. And when the jews were baptized of john, they were smitten with such a sorrow of repentance, that of their own accord also they confessed their sins. Which self thing the Ephesians also did, when they brought forth their wicked books to be burnt. And as touching Ambrose, unless he be understanded of Ecclesiastical satisfactions, for that the church requireth not them for sins before baptism, that which he writeth, is not true. For in very deed it is not possible, that a man should from the heart Before baptism were not required ecclesiastical satisfactions. be converted unto God, and come unto Christ, to be washed in baptism, but that he must earnestly repent him of his former life. Neither can I see, why it is not convenient to use the ministry of the law, to preach it unto those which have fallen away from Christ, as well as unto those, which are not as yet converted. For it is certain that Christ entreated with the Apostles touching the law in the. 5 and 6. chapters of Matthew, when yet notwithstanding they had now both believed in him, and also followed him. Paul also in this self same epistle, which he wrote unto the faithful, in the 7. chap. useth a testimony of the law to the declaration of concupiscence. And in the first to Timothy, he pronounceth the law to be good, so that a man lawfully use it. Neither do those places of the Apocalypse, & unto the hebrews, and unto the Galathians teach any other thing. For the upbraiding of benefits received, forasmuch as it reproveth men of ingratitude, layeth before them the transgression of the law. For to sin is nothing else, but to violate the commandments of God, which are contained in the law. Neither is there any mention made of satisfaction in the latter Epistle to the Corrinthians, as these men fain there is. For, that word which Paul there useth, A place in the latter epistle to the Corrin. is in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Neither mente the Apostle in that place any thing else, then to declare, that he was very glad that his first letters had brought forth in the Corrinthians a study, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, & an indignation. For that they had excommunicated the incestuous person, whom Paul had noted unto them, and had declared that they were not a little sorry for that, which Paul had reproved in them. So utterly far of is it, that that place commendeth unto us Ecclesiastical satisfactions: of which yet there is no such cause why these men should so much boast of, when as in their churches they now are utterly clean out of The true ecclesiastical satisfactions are banished out of the Church of the Papists. How the father's assigned remission of sins to good works. God beareth with sins. ure: neither now have they any other satisfactions, than those which they enjoin men after auricular confession, and which no man can fully perform, unless he be already before absolved of the priest, which is utterly contrary to the usage of the elders. And if at any time we read, that the fathers attributed remission of sins or righteousness unto alms giving or unto other good works, either they are utterly not to be hearkened unto, or else they are to be understanded to speak of works, as they are effects of faith. They may also by the name of sin sometimes understand the pains and punishments which are due unto sins: which punishments oftentimes are either mitigated or taken away, if worthy fruits follow repentance. Through the patience of God.] By these words is signified, that God remitteth those sins, which he hath long time before borne with: when as otherwise men as touching themselves, deserve to be punished, even straightway so soon as they have sinned. But God is merciful, and slow to anger: which thing he declared when he sent the flood, when he destroyed Sodom, and overthrew the public wealth of the jews. And we find him also to be even such a one towards every one of us particularly. For he waiteth long that we should repent us. Which thing if we do not, we heap unto ourselves wrath in the day of wrath, & of the revelation of the just judgement of God. And by this patience of God, we know that that is true, which Ezechiel saith, that God will not the death of a sinner, but rather that he should be converted and live. Neither here ought We must judge by the will of God revealed and not by his secret will. we to have a respect unto the secret will of God which unto us is unknown & obscure. For we ought to judge of it as by the holy scriptures and by daily experience it is setforth unto us, and may be known. For he suffereth long, and by scriptures, sermons, scourges, and finally by all manner of means and ways calleth back sinners unto him. At this present time.] Chrisostome interpreteth this of the coming of Christ in the flesh. For that then was he most chief given, & the patience of God was declared to be so much the greater, for that then all manner of vices were rife: and when men seemed to have deserved to be most grievously punished, even than did the mercy of God most chiefly shine upon them. And it seemeth that When sins seemed most worthy to be punished then most of all shined forth the mercy of God. The fullness of time. Paul, every where wonderfully extolleth this time, wherein God so singularly declared his benevolence toward men, that he gave his only begotten son for our salvation. And that time wherein God came unto us, he calleth the fullness of times. That he might be just and a justifier of him, which is of the faith of jesus Christ.] Here is touched the reason why God appointed after this manner to forgive sins: namely, that his righteousness mought, the more appear, we use to say, that in a man there is a notable quality, when as out of the same fountain others are partakers thereof. But there is an Emphasis or strength in this form of speaking, That he might be just.] Whereby we understand that he is of himself just, neither ought we to presume to challenge the same to ourselves. And he addeth, Of the faith of jesus Christ, because by that means the righteousness of God doth better appear, then if we should claim it unto ourselves by works. Where is then thy glorying? It is excluded. By what law? By the law of works? No, but by the law of faith. Therefore we conclude that a man is justified by faith, without the works of the law. God, is he the God of the jews only, and not of the Gentiles also? Yes even of the Gentiles also. For it is one God who shall justify circumcision by faith, & uncircumcision through faith. Do we then make the lawof none effect? God forbidden, yea rather we establish the law. Wherefore thy glorying is excluded. By what law? By the law of works? No, but by the law of faith.] After that he had declared his proposition, now Epiphonema. as it were by a conclusion he giveth a definitive sentence of that, which he put forth at the beginning of the chapter, when he said, what is then the preferment of the jew? or what is the profit of circumcision? In this place he maketh answer, that as touching justification the jews had nothing above others, whereof they might glory, for that by those things which have been now spoken, their glorying is excluded. In the Greek book is not read this word, thy. And Ambrose thinketh that these things are spoken against the jews. For against them peculiarly contended he now. So far is it of, that the law of works excludeth glorying, that rather it ministereth matter to glory of. And by this word law, the Apostle understandeth doctrine, for it hath the power to moderate and The Law of works ministereth matter of boasting. What this word law, signifieth. govern our strengths and wills to the executing of any thing, as touching knowledge & doctrine or instruction. And in other places he applieth this word law to divers things, as, The law of the spirit, The law of the flesh, the law of the members, the law of the mind, and such other like. The law of works is, that which decreeth that righteousness ought to be gotten by works. But the law of faith teacheth, that it is to be hoped for of the mercy of God. And Chrisostome saith, that the law of faith is, that by grace we are saved: and he thinketh, that the Apostle useth the name of the law, to the end he would the less offend the jews, which much delighted in that word. For by that means he seemed to attribute some honour unto the law, which had not ill deserved of What glorying is. The contrariety between the law of faith and the law of works. Where merits are there is glorying. men. Glorying, according to the definition thereof, is a boasting of some good thing. And how repugnant these two laws are one to the other, we are manifestly taught in the Gospel, where the Pharisey speaketh thus to God: I give thanks unto thee, that I am not as other men: I fast twice in the weak. etc. Here he maketh mention of works only: overhipping the grace of God, as much as lay in him. But the other, namely the Publican, prayed with faith, God be merciful unto me a sinner. In which words he maketh no mention at all of works. And seeing that God will have all glorying excluded, it is manifest, how they err, which defend merits. For where they have place, there wanteth not glorying. They which glory, think that both salvation, and righteousness, and eternal life are dew unto them. But he which leaneth unto the law of faith, ought not in any Debt may be taken two manner of ways. wise to persuade himself of any such thing. Although we mought make such a distinction, that debt may sometimes be taken as it is referred unto our labours, and so it hath a respect unto reward, as the Apostle will plainly afterward declare when he saith, that unto him which worketh, are ward is imputed, not according to grace, but according to debt: and debt may be taken an other way, as it hath a respect unto a promise: when a thing is dew unto a man, not that he hath deserved it, but because by our promise we have bound ourselves to give it unto him. Of which thing we have an example in those gifts, which are confirmed by contracts and hand writings. And against this kind of debt, the law of faith is not. But of it springeth no glorying: but our adversaries do not undoubtedly exclude glorying, when they say, that unto the repentant is granted remission of sins, so that she repentance be meet, and (as they call it) sufficient. In this their saying they of purpose resist the will of God: which utterly tendeth to this, that all glorying should be excluded from us. Yea Chrisostome affirmeth, that Christ for no other cause so long time differred his coming in the flesh, but to keep down man's proud peacocks tail. For if he had come strait way at the beginning unto us, men would easily have said, that Why the son of god diffe●red his coming so long. they had not then so great need of him, that without him they could not be saved: wherefore he would, that mankind should so long time be oppressed with the servitude of sins, and burden of the law, until they should understand, that they had utterly need of a redeemer. But why God so much laboureth, to destroy our glory, the holy scriptures abundantly enough declare: namely, that Why God will have our glory to be repressed his glory might the more brightly sin forth. Wherefore it is manifest, that whatsoever glory we claim unto ourselves, all that do we rob from the glory of God. Neither needeth it any great exposition, what Paul meaneth by the law of works. For by that word he understandeth as well the law of nature, as the law of Moses, and also man's law. For that all these laws do engender glory, if a man can vaunt that he can fulfil them. We conclude therefore that man is justified by faith without the works of the law.] Those things which he before said, he confirmeth with a brief conclusion: which by a reason thereunto annexed he will afterward prove. And where as he saith Arbitramur, that is, we think, in Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth not to think or to suppose, but in this place it is to conclude, to infer, and certainly to demonstrate, namily, of those things which before were spoken. In which signification it is taken in the 6. chapter: when the Apostle saith, So think ye also, that ye are dead unto sin, but are alive to God in jesus Christ our Lord. Where this word, think ye, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that which is thereby signified is, to have for certain. And as touching this thing, Ambrose is of our mind, and he understandeth these words, man is justified without works, of the Gentiles. But Chrisostome contrary wise thinketh, that by this word, man, is meant nature, to make the sentence of the Apostle more ample and large: whose judgement I mislike not, for it agreeth as well with the jews, as with the Gentiles, not to attain unto sound righteousness by works, but by faith. Further seeing the Apostle so expressedly saith, that man is justified without the works of the law, hereof is inferred that which we before also taught, namely, that it is faith only which justifieth: which thing not only Origine, upon this place, but also Chrisostome acknowledgeth, who faith, that faith only Faith only justifieth as Origen and Chrysostom upon this place confess. is required to obtain this righteousness. But I hear our adversaries say, that when we read in the fathers, That faith only justifieth, that word, only, is to be understanded principally, for that it hath in justification the chiefest parts. And they bring a place or two, where this word only so signifieth. But undoubtedly if a man weigh Paul's words well, they will not agree with this interpretation: For he putteth righteousness without the works of the law: which is not true, if works do so follow faith, that with it they bring forth justification in the elect of God. An objection of the adversaries. Simple men sometimes herein gave place unto the papists, but when they understood their guile, they returned. again into the rightway. Dangers may be annoyed by an upright interpretation. The adversaries cry out, that if we teach men after this sort, we then open a window unto sluggishness and flouthfulnes. Unto which their coloured pretences, some of our men have sometimes simply and without guile consented: who when they saw, that true faith which justifieth, hath always joined with it good works, abstained in their sermons from that word Only. But afterward, when they understood the fraud of the adversaries, which obtruded this devise, to the end they might at the length teach the people according to their own feigned inventions, that men are not only by faith, but also by works justified, they returned unto their old form of speaking, that the people should not be any more deceived. And seeing Paul, most warily always eschewed flanders and offences of the hearers, so much as he might by the truth of the scriptures, and we see, that he most manifestly teacheth those things, whereof most plainly followeth, That faith only justifieth, we ought not to be afeard of such dangers, which may easily be avoided, if we aptly add an upright interpretation of that which we speak. They again object unto us, that works of the law in this place signify ceremonies. Unto whom we answer, as we have before already said, that the question in deed began about ceremonies: but Paul dissolveth it universally, and answereth in such sort, that he concludeth of all kind of works. Wherefore the reason which he bringeth in, in the first place, That God is the God not only of the jews, but also of the Gentiles, hath a respect unto ceremonies. For the ethnics had not received the ceremonies of It is proved that here is entreated also of moral works. the jews. But afterward when he addeth, that by faith the law is not abolished, but rather established, he declareth that his exposition is chief to be understanded touching moral works, which faith abolisheth not, but rather confirmeth. Which thing we cannot affirm of ceremonies, which we see are by Christ, and his faith taken away. Farther, in that he before said, that all men have sinned, and were destitute of the glory of God, and by that means every mouth is stopped, and the whole world made guilty unto God, it sufficiently declareth, of what law he speaketh. And so doth that also where he saith: that the law showeth sin, and that also which he citeth out of David. No living creature shall be justified in thy sight: and many other things which afterward in their places we shall see, do sufficiently show, that the words of the Apostle comprehend also moral precepts. Wherefore works are excluded, Works are excluded from the cause of justification, but not from the effect thereof. but they are excluded as from the cause of justification: but not as from the effect. And Christ to declare this to be true, in Luke said, When ye have done all these things, say ye, we are unprofitable servants, unto whom neither is this in deed due, to have thanks given unto us. But if by works, we should attain unto justification, then should we not be unprofitable in doing well, and unto us should be far greater things due, then giving of thanks. God, is he the God of the jews only? and not of the Gentles also? Yes, even of the Gentles also.] He proveth now his proposition: namely, that men are justified without the works of the law. For if righteousness should depend of them, God mought seem to have been the God only of the Hebrews, and to have left the Gentles without hope of salvation, as though he were not their God. This reason leadeth to absurdity, as though God were a taker of parts, which thing is The idols of the ethnics were 〈…〉 diverse parts or sides. God favoured the jews, but yet he forsook not other nations. An error of Aben Ezre. by no means to be attributed unto him: as the ethnics ascribed unto their idols, when they feigned that some took part with the Trojans, & some with the Grecians, so that they fought also one against an other, and lamented when things went not with them as they desired. But with the true God, is no such acception of people. It is true in deed, that some singular gifts were given unto the jews, but yet not in such sort, that other nations were forsaken. Howbeit Aben Esdra durst take upon him to define, that God's providence reacheth not unto every singular man, but only as touching the Israelites, unto the other he faith he looked only generally, but had over the jews a peculiar care, as touching every particular thing by them done. But Paul● here testifieth that God is the God as well of the Gentles, as of the jews. And forasmuch as God is (as it is most certain) the chiefest good thing, he communicateth himself unto others, after the best manner that may be, which is most chief done, in justifying them. Wherefore David said: Blessed is the nation whose God is the Lord. But what blessedness can there be, without the gift of justification? And undoubtedly, God delivereth from all evil, those whose God he is. Wherefore he suffereth them not, either to be oppressed with sin perpetually, or to Blessedness can not be without justification From whence is concluded the resurrection of the dead. be obnoxious unto eternal punishments. By this means Christ concludeth the resurrection of the dead, for that in the scriptures is written. I am the God of Abraham, of Isaac, and of jacob. For if he were their God, then is it necessary that he at the length deliver them from evil, and from the pain of death: which thing by the resurrection he will perform unto them, when he shall redeem them from death. And it is manifest, that that ought to be granted unto all men, whereby all men are justified. And forasmuch as this cometh to pass by the benefit of God, thereby is concluded that God is the God of all those, unto whom he giveth his righteousness, from which number the Gentles can not be excluded, when as in the time of the Apostles, they both came unto Christ, and also most manifestly received the holy ghost, as did other which believed in Christ and were of the jews. And for as much as God hath created all manner of things universally, and by his providence governeth all things, and formed the first one man, from whom is spread abroad Places by which is proved that unto the Gentiles also pertaineth the true God. all our whole kind, shall not he be thought to be the God of all men? Which thing also is hereby proved, for that in the holy scripture it is written, That every one that calleth upon the name of the Lord shall be saved. And again it is said, They which believe and are baptized, shallbe saved. And unto this tendeth that which is said of the prophet, All flesh shall see the saving health of God, where by flesh we understand man. And this thing also do all those oracles testify, in which is entreated of the calling of the Gentles: as is that which was said unto Abraham: In thy seed shall all nations be blessed. And jacob affirmed, that the sceptre should not be taken away from juda, until he came which should be sent: and he (saith he) shall be the expectation of the Gentles. In Esay also we read of the root or feed of jesse, that in him the Gentles should hope. And it were an infinite labour to rehearse all the places, which serve to this purpose. The Hebrews boasted, that the law was given for them. But yet, that as touching this part the Gentles were not neglected, hereby is testified, The Gentles were not excluded from the Law. in that there mought come unto the public wealth of the jews and unto their laws as many Proselytes as would. And when the Israelites were called out of Egipte, there followed them no small multitude of the Egyptians, upon whom God in the desert bestowed the self same benefits and gifts, that he gave unto the jews. And he made a promise in his laws, that strangers also should be admitted to the eating of the paschal Lamb, so that they would be circumcised. By all which things it is manifest that the Gentiles were not neglected of God even as touching the benefit of the law. Farther we know, that Melohisedech, who hath a singular praise in ethnics praised in the scriptures. the law, was commended as just, and the priest of the most ●ygh God. Also jethro, the father in law of Moses, & Jobe, being Gentiles are notably commended in the holy scriptures. It is certain also, that Queen Saba is commended, because she came to hear the wisdom of Solomon. Nether were the Ninivites omitted, who when they had repent, were saved. By these things it is manifest, that before the coming of Christ amongst the Gentiles, were some, which had the true God, and worshipped him for God. Further after Christ was now come, there is none but plainly seeth, how it was declared, that God had a care over the Gentiles. He disdained not the woman of Samaria, nor the woman of Chanaan, which were ethnics: and Cornelius the Centurion, before he had received baptism, was accepted of God: and when he had believed, he received the holy ghost in a visible form, before he was baptized. Neither came Peter unto him without an assured oracle of God, when as unto him was showed a vessel let down from heaven, wherein were contained both serpents, and all kind of unclean beasts: of which it was said unto him, that he should kill & eat. This also last of all is confirmed by the history of the Eunuch, which longed unto Candaces' Queen of the Ethyopians, who was by a singular miracle instructed of Philip, & baptized. This thing wonderfully yrked the jews, that they saw the ethnics admitted unto grace without the law. But they ought to have remembered, as saith Tertullian in his book against the jews, that whereas they so much boasted of the law, the law was not first given unto them. For before them. Adam first received it in paradise: and in that which was given unto him, was contained, whatsoever was afterward by Moses commanded in the moral precepts, especially as touching the princicipal The Law was given unto Adam, wherefore not the jews only had the law but all men in Adam. points. For if Adam had loved God with all his heart, how could he have transgressed his commandment? And if he had believed him, when he threatened death unto him, he would not have been so unadvised, to commit that which was the cause of death. And he also, if he had loved his neighbour, as he was bound to do, would not by his transgression have thrown all his whole posterity into death. And if he would have dealt justly, he would in no case have taken away an other man's fruit, which pertained unto him. These things hath Tertullian excellently well noted, of the law given in paradise unto the first man and woman. And he also affirmeth, that after this law succeeded that law, which is called the law of nature. I will not speak, that No The law of nature. The law given unto Noe. received some precepts, which were common unto all mankind. And if God would afterward by Moses more plainly express the laws, which he had before given, there is no cause, why the jews should contemn the Gentles, as though they were left without the law. For it is most manifest that when Christ came, he did set forth a most perfect explication of the doctrine, which was then set abroad amongst all men, & of all laws: whereby plainly appeareth, how foully The rashness of the jews. the hebrews are deceived which are so ravished with the love of their own stock, that they will rather have God to want of his glory, that he should not be the God of all men, nor his providence reach unto all men, than they will confess, that they alone are not the people, whom God hath a care over & loveth. In this Why God is said to be the God of some. place let us note, that the Apostle bringeth a reason, why God is chief called the God of some, namely, because he justifieth them. For straightway he addeth: Who shall justify circumcision of faith, and uncircumcision by faith.] What is understand by circumcision, and uncircumcision, we have elsewhere declared: they at to be understand by the figure Metonomia, so that by the sign Metonomia. we must understand those things which are by it signified. These prepositions of and by, in this place, signify one and the self same thing. They serve to amplify the matter, as in an other place Paul said of God, All things were made of him, and by him. The difference of these prepositions bred sometimes a grievous contention between the Greeks and the latins. The latins said that the holy ghost proceeded not only of the father, but also of the son. On the contrary, A contention of the Greeks & the latins toching the holy ghost. the Greeks affirmed, that he proceeded of the father: but by the son, & not of the son. But after they had long time contended, they saw that their contention was only about words. By these things which have now been spoken, we evidently see, that, as touching justification, the Gentles are made equal with the jews: which is a very great comfort unto us. Neither aught we to be any thing moved, that Paul here useth a verb of the future tense, when he faith, Shall justify. For although in the old time, very many both of the jews and of the Gentiles were so justified, yet because that rarely happened, and amongst few, it was counted as not done, if we have a respect unto the general benefit, which happened after the coming of Christ. Neither is the emphasis or strength of this sentence following to be passed over, For it is one God, who shall justify, etc.] For thereby is signified, that even as there is but one God, so also to justify men he will use but one way, namely, By faith. Those things which are here spoken, ought much to move us, not to contemn our neighbours. For when we shall consider with out selves, One God useth one way to justify all men. A reason why we● ought to love our neighbours. An error sprung of the words of Paul. Works that go before justification are excluded & not those that follow. Why Peter said that in Paul are certain hard thing: s. james seemeth to be against Paul. Conciliation. A place of Augustine declared. that our God, is their God also, we can not but embrace them with a great love, honour, & benevolence. Neither ought we to flatter ourselves touching singular benefits, which we have received: forasmuch as the holy scriptures do admonish us, that many are first, which shallbe last: and contrary many last, which thalbe first. And Augustine in his book of 83. questions in his 66. question admonisheth, that this sentence of Paul which is now proved, namely, that man is justified without works of the law, was perversely understand of many: which thought that men, when they believed and were justified, had no more any need, to live holily & justly: not weighing, that Paul here speaketh of works that go before justification, & not of those which follow it. This indeed is true, that there go no works before, which are the causes why we should be justified. But after we have once obtained righteousness, it is necessary that good works follow. And hereof he saith it came, that Peter said, that in the epistles of Paul, are certain hard things, which men would pervert according to their own lust. james also seemeth to have been led so far, that in a manner he wrote things contrary unto Paul, namely. That a man is justified by works: who also required, the we should declare our faith by works. Whereunto also john & judas in their epistles seem to tend. But all these things are well enough, neither are they any thing repugnant one to the other. For Paul speaketh of works that are done before justification: but james speaketh of those works which ought to follow it. These things have I brought out of the place of Augustine, before cited, and out of his book of faith and works, the 14. chap. Who yet in the 66. question which we have now alleged, hath a certain sentence, which must be warily and aptly understanded: otherwise it should not be true. For he saith: That it is impossible, that we should by works going before obtain justification: but afterward (saith he) it is necessary that they follow, so that we remain in life. And if a man begin to believe in the last hour of his life, when he shall straight way die, he hath neither good works going before, nor good works following after, but there followeth him only a righteousness of faith, and by it he is saved. Augustine seemeth by those words to affirm, that it is possible, that true faith which justifieth may be had without works, which in very deed is false. For when a man at the extremity of death believeth, it is not possible but that he loveth God and his neighbour, and calleth upon him, and is sorry for those things, which he hath before wickedly committed. Wherefore these kinds of good works which at the least have place in the mind, follow his faith. But I think Augustine understood by good works, those works which are done outwardly, & may be seen of men. Do we then through faith make the law of none effect? God forbidden. Yea rather we establish the law.] Here is used the figure Occupatio, or a preventing. For a man mought have said, If the law bring not righteousness, why then did God give it? Why may we not then live loosely, and follow our lusts? Not so undoubtedly, saith Paul. For the law is not abolished by faith, but rather confirmed. He dispatcheth himself of this question briefly, but afterward he entreateth of it more largely. These men thought that Paul had made void the law, seeing he had abrogated ceremonies. But in abrogating them, he exercised the liberty which was granted him in the Gospel. But unto the law, he did no injury. For God in God himself abolished ceremonies and not Paul. Pa●alogismus accidentis. Ceremonis are accidences of the Law. very deed would not, that the old ceremonies should continue any longer. And yet notwithstanding Paul lieth not, when he saith, that he in no case by faith maketh the law void. And they which reason, that it is abolished, because ceremonies are made of none effect, do make a false argument of the Accident. For though the Accidences of any thing be taken away, it doth not follow, that the thing itself is also straight way abolished. But that is counted accident unto the law, which hath not his force as touching all places and all times, and all men. And that ceremonies are so, it is not to be doubted. For when the people were in captivity, they were not observed. Wherefore the Israelites being among the Chaldeans said, That they could not sing their song in a strange land. And Daniel complained, that in that captivity the people wanted both a captain and sacrifice. Circumcision all the while they were in the desert, was not observed: and they fought on the Sabbath day, as we read in the books of the Machabées. Which books if a man reject, we have again in the book of josua, that God commanded the Israelites, to go about the city of jericho by the space of seven days, and to carry about the ark with them, and to sound with trumpets. Which works could not be done seven days together, but that the Saboth day must needs be one. But if a man demand, if these be the accidences There was in ceremonis some principal thing which should always abide. God is in all things to be acknowledged. of the law, what was then the principal, firm, and perfect thing in these ceremonies, which should always abide. To answer to every particular thing, would now require too long a tyme. In sum this I say, God would, that men should not forget him. And therefore by certain outward signs he provided, that he might always be set before their eyes, and come into their thoughts, that by that means they might evermore both worship him, and call upon him. If they had looked upon their body, Circumcision was before their eyes: If they beheld their garment, they had their hems to consider: If they came to the table, than had they to consider of the choice of meats: If they entered into their house, their thresholds and posts had the commandments of God written in them: If they had brought forth children, they had to consider, that the first borne should be redeemed, and that the woman was long time unclean: if they had turned themselves to their flocks or cat-tail, than were the first borne to be offered unto God: if they had gone into the fields, the first fruits and tenths should be gathered and offered: If their fruits gathered should be laid up, then had they to celebrate the feast of the Tabernacles. The revolutions of every week, of every month, of every year, or seven years, or fifty years, had certain rites appointed unto it. Wherefore that which was the chiefest and principallest thing in the law, was confirmed by faith: and is now also retained of godly men: namely, in every thing to remember God, & to think upon him: which now ought to be observed without outward signs, neither is that abrogated either by Paul or by faith. But that God would no longer have these out Whereby he gathereth that God would not have his ceremonies any longer observed. ward ceremonies observed, may thereby be gathered, that he hath overthrown the public wealth of the jews, and hath caused the city of jerusalem to be clean defaced, so that now there is neither temple nor tabernacle standing, neither is the propitiatory or mercy seat to be found, from whence the voice of God was wont to give oracles, and the breastplate is lost, where were the precious stones, out of which, answer was given of things to come. The anointing also is clean gone, whereby he sometimes changed men, when they were consecrated to execute any functions. For Saul prophesied when he was now anointed. Neither is fire now had from heaven, wherewith the sacrifices were consumed. And Prophecies are now clean out of use: which thing God would not have permitted, if his will had been, that the ceremonies of Moses should have continued any longer. And this chiefly is a let to the continuing of them, that it was lawful to exercise them no where, but only in the land promised unto the fathers. And when the Apostle affirmeth, that by faith he establisheth the law, this is chief to be understanded as touching the moral parts thereof. For faith bringeth with it the obedience The Law can not be observed without saith. of the law. Wherefore of this thing our minds ought to be settled, the without faith the law cannot be observed: & contrariwise that by faith an obedience begun may be accomplished which thing also may by reasons be confirmed. The law commandeth that we should love God & that with all our heart, with all our soul, & with all our strengths. But who is able to perform this, unless he know God thoroughly, which thing can not be done without faith. And if any man shall set God before him as a law giver, as a most severe judge, and an avenger, he will rather abhor him, & fly from him of hatred, as from a cruel slaughterman, then that his mind can thereby be induced to love him. But who can without faith in Christ persuade himself, that God is unto him as a father, or merciful, or loving? Farther, the law commandeth, that we should call upon him: which without faith we can never perform. For it is said, How shall they call upon him, in whom they have not believed? Moreover, we are commanded to love our neighbours as ourselves. Which thing, forasmuch as it is a most hard matter to be done, we never accomplish, yea rather we oftentimes therein fail. From whence therefore shall we have forgiveness, that y● which wanteth of our righteousness may be imputed of the righteousness of Christ, unless we use the benefit of faith? Augustine judgeth, that the law is two manner of ways confirmed by faith. First, because by it we obtain the holy ghost: whereby are ministered unto us strengths, to obey the law. But a man may peradventure doubt, how this can be, that by faith we have the holy ghost, when as of necessity he always goeth before faith. For faith The holy ghost goeth before faith in us. Between causes and effects are certain circuits. The holy ghost both goeth before and also followeth faith. The Law maketh us uncertaineof the good will of God The Law with out faith is weak and can not consist. is both his gift, and also cometh from him to us. But we answer, that between the causes and the effects seem to be certain circuits, as it is manifest by clouds and showers. From clouds descend rains, & out of waters which are in the inferior places are taken up vapours by the heat of the heavens, which are thickened into clouds, out of which again descend showers upon the earth But in this circute, we must always have a recourse to the first, according to the order of nature: which is, when there is supposed an humour, of which clouds may increase. So also must we do here. We will grant that faith by the benefit of the holy ghost springeth in us. By which faith, is increased the abundance of the self same spirit, whose increase the former faith hath prevented: and of a greater faith is still made a greater increase of the spirit. But yet notwithstanding we constantly affirm, that there is but one thing chiefly, from whence all these good things flow, namely, the holy ghost. Secondly, saith Augustine the law is by the help of faith otherwise confirmed. Because, by faith we pray, and calling upon God with prayers, we do not only obtain remission of sins, but also so great a portion of the spirit and of grace, that we have strengths to obey the law. Undoubtedly the law if it be taken by itself, maketh us both uncertain of the good will of God, and after a sort bringeth desperation, unless faith come and help, which both maketh us assured, that God is pacified and merciful towards us, and also by grace obtaineth the renewing of strengths. And the Apostles phrase, whereby he saith that by faith he establisheth the law, is to be noted. For thereby he signifieth, that the law, if it be left unto itself, and without faith, is weak, so that it can not consist. And therefore, unless it be upholden by faith, it shall easily fall. And The wonderful sharpness of wit in Paul. The Law and saith help one an other. this is the point of a singular artificer, not only to depel from him, that which is objected, but also to declare that the self same maketh most of all for his purpose. The law and faith help one an other, and as the common saying is, give handeseche to other. For the law doth as a schoolmaster bring men unto the faith of Christ, and on the other side, faith bringeth this to pass, that it maketh them after a sort able to accomplish the law. For straight way, so soon as a man believeth in Christ, he obtaineth justification, and is liberally endued with abundance of the spirit, and with grace. The intent and purpose of the law, was, that a man should both be made good, and also be saved. But this thing, it was not able to perform. Then succeeded faith, and did help it: for through it, is a man renewed, so that he is able to obey God, and his commandments. Chrisostome saith, that Paul here proveth three things. First, that a man may be justified without the law. Secondly, that the law can not justify: Thirdly, that faith and the law are not repugnant one to the other. Ambrose teacheth, that therefore by faith is the law established, because that those things, which by the law are commanded to be done, are by faith declared to be done. And we have already before heard, that this righteousness, which Paul here commendeth, hath testimony both of the law, and of the Prophets. And if any man object, that therefore the law is made void by faith, because by it ceremonies are abolished, he answereth that this thing therefore so happeneth, because the law itself would have it so, and foretold, that it should so come to pass. In Daniel we read, that after the coming of Christ, and after that he was slain, the daily sacrifice should be taken away, and the The Law Would and foretold that ceremonis should be made void. Testimonis witnessing that the ceremonis of the hebrews should cease holy anointing, and such like kind of ceremonies. Wherefore Christ did not without cause say, The law and the Prophets endured unto john Baptist's tyme. jeremy also most manifestly said, that an other league should be made, far divers from that which was made in the old tyme. The epistle unto the hebrews thereby concludeth, that that which was the old league and was so called, should one day be abolished. Zachary the Prophet in his 2 chapter saith, that the city of jerusalem should be inhabited without walls. Which signified that the Church of the believers should so be spread abroad and dispersed through out the whole world, that it should not be enclosed in by any borders or limits. Which self same thing Esay seemeth to testify, when he saith, That mount Zion and the house of the Lord should be on the top of the hills, so that the Gentiles should come unto it out of all places. And Malachy the Prophet pronounced, that the name of God should be called upon, from the rising of the sun to the going down of the same, so that unto God should every where be offered Minchah, which many have transferred unto the Eucharist, as though it were a sacrifice: when as yet the prophet thereby understandeth prayers, and the offering up even of ourselves: as Tertullian testifieth in his book against the jews, and also Jerome when he interpreteth that place. Wherefore when the Prophets seem to affirm, that ceremonies should be transferred unto the ethnics, they are so to be understand, as though by the signs they meant the things themselves. The ethnics being converted unto Christ, received that which was represented by the ceremonies of the elders. But they rejected the How the ethnics received the ceremonis of the hebrews. outward signs, and this was by faith to confirm the law. And forasmuch as the Prophets foretold, that ceremonies should be abolished, the same is to be taken, as if it had been spoken of the law, for that the Prophets were interpreters of the law. And that Christ when he should come, should change the ceremonies, even the jews themselves doubted not, which thing is manifest by john Baptist showed that ceremonis should be abrogated. the history of john Baptist, which we read in the Gospel. For when he would purge men converted unto God, he sent them not unto sacrifices, and unto the ceremonies of Moses. by which, sins were said to be purged: but baptized them into repentance, to the forgiveness of sins, adjoining thereunto doctrine, wherein he made mention of the Father, and of the Son, and of the holy Ghost. Which thing undoubtedly the high Priests, and Scribes, and Pharisees could in no case abide, that he rejecting the ceremonies, which were received, should put in their place a new manner of purging. Wherefore they sent a Messenger unto him, to ask of him, whither he were the Messiah, or Elias, or the Prophet: as it were confessing, that under the Messiah it should come to pass, that the ceremonies of the law should be abolished: & the the same was not lawful for other men to do. And if a man demand, why God gave ceremonies, which should afterward be abolished, Chrisostome hath thereof a very apt similitude. If a man have a wife very prone to lafciviousnes, he shutteth her up in certain places, in chambers, I say, and parlours, so that she cannot wander abroad at her pleasure. He appointeth unto her moreover eunuchs, waiting maids, and handmaids, most diligently to have an eye unto her. So dealt God with the jews. He took them unto him at the beginning as a spouse, as it is said in the Prophet, I have wedded thee with mercy, and with love. And by this nation his will was at convenient time to instruct the whole world. Which thing he did by the apostles, when Christ was now departed from the earth. But that people was very weak and feeble, and above measure prone to adulteries of idolatry. Wherefore God separated them from other nations, and would have them to dwell in the land of Chanaan apart by themselves, and to be kept in on every side with ceremonies and rites, as it were by schoolmasters, until this spouse was so strengthened and confirmed, that her faith was no more had in suspicion. Which thing when husbands perceive in their wives, they suffer them to go at their pleasure, whither they will, and to be conversant with men, neither do they any more, set any keepers to watch them. So God, when he had now by Christ given unto the church the holy ghost, he removed away from it the custody of ceremonies, and sent forth his faithful to preach throughout the whole world. The self same father proveth in an other place, that the ceremonies and rites of the jews were not instituted of God, of a principal intent and purpose. For God would have a people which should worship him in spirit and in truth. But the Israelites, which had been conversant in Egypt, and had contaminated themselves with idolatry, would needs in any wise have both sacrifices and ceremonies, so that if these sacrifices and rites had not been permitted unto them, they would have been ready to turn to idolatry. Wherefore God so A similitude. dealt with them, as the manner of a wise physician is to do, who lighting upon one sick of a burning ague, which by reason of his wonderful great heat requireth in any wise to have some cold water given him, and if he have none given him, he is ready to hang himself, or by some other means to destroy himself, in this case the physician being by necessity compelled, commandeth to be brought a viol full of water, which he himself hath prepared, and giveth the sick man leave to drink, but yet with such a charge, that he drink out of nothing else, but out of that vial. So God granted unto the Hebrews, sacrifices and ceremonies, but yet so, that they should not exercise them otherwise, than he himself had commanded them. And that this is true, he hereby proveth, For that God gave not ceremonies, until alter they had made the golden caife. God prescribed not ceremonies, but when he had made open his wrath against the Israelites, who hurling in their bracelets, earrings, and rings, caused a calf to be made for them, which they worshipped. And seeing it is so, Paul saith rightly, when he saith, that the law is not by faith abolished, although those ceremonies be taken away. Which sentence Christ also confirmeth, when he saith: that he came not to take away the law, but to fulfil it. The sense of which words, may easily be gathered out of those things, which we have before spoken. The reasons which afterward follow, are brought to confirm this proposition now alleged, namely, That man is justified by faith, and that without the works of the law. Hitherto when as at the beginning Here is repeated the method or order which the Apostle hath hither to kept. the Apostles had set forth, that by the Gospel and the faith of Christ cometh salvation, and righteousness, he used this reason, that wheresoever the Gospel and faith want, there is most great unrighteousness and uncleanness of life: but on the contrary side where these have place, there is both righteousness and true holiness. Therefore by them (saith he) come salvation and justification. The Minor, or second proposition was proved chief as touching the first part. For first the Gentles lived most filthily, although they knew God by the nature of things. Farther the jews were not in their conversation one whit better than the Gentles. And this done, he declareth, wherehence the true righteousness should be sought for't namely, of faith without works. Which thing before he would prove, he thought it good to confute an objection, namely, that by faith he overthroweth not the law, but rather by faith confirmeth it. This self same thing is objected unto us in our days, that by faith, which with the Apostle we affirm to justify, we overthrow all honest and holy works. Of this thing do they cry out, which defend the work wrought in the sacraments, which boast of works of supererogation, which defend purgatory, invocation of saints, and obtrude vows and sole life. What shall we answer to these things? Paul saith, that he by faith abrogateth not the law, but rather confirmed it. In which words he giveth a reverence to the ceremonies instituted of God, & which for their time were of necessity obeyed, especially for the they were founded upon the word of God. But we can not so say as touching those things which we are accused to have overthrown. Because they are abuses and mere superstitions, In this disputation the condition of Paul and ours is diverse. which are utterly repugnant unto the word of God. Wherefore, we confess, that these things we overthrow by the faith of Christ and doctrine of the Gospel. Now have we heard the purpose and state of the question which shall be entreated of, which we ought continually to have before our eyes, so that unto it must we refer, whatsoever is said in this whole discourse. And this shall be with fruit to hear those things which the Apostle writeth. The fourth Chapter. WHat shall we say then, that Abraham, our Father hath found concerning the flesh? For if Abraham were justified by works, he hath wherein to rejoice, but not with God. For what saith the Scripture, Abraham believed God, and it was counted to him for righteousness. What shall we say then.] The sum of those things, which are contained in this. 4. Chapter, is divided into these parts. The first is, that we must be justified after the self same manner that Abraham was justified. The second, that our justification cometh by the imputation of God. The third, that it consists The sum of the things that shall be spoken of in this chapter. in the remisson of sins. In the fourth, is set forth the time, wherein Abraham was justified, and so is declared, that he attained unto righteousness, before he had put in ure, any work of the law, namely, the work of circumcision. Farther he plainly showeth, that righteousness is therefore had by faith, that the promise of God might be firm and sure. Moreover there is set forth the example of Abraham and that with an amplification declaring, how that he considered not his own infirmity, neither those things, which by nature had been able to hinder that, which God had promised him, Lastly is showed, that these things were not written for his sake only, but also for us, which by faith do follow the steps of the self same father Abraham Chrisostome bringeth in these things which are here spoken, after this manner: That it might seem peradventure to It is an honourable thing to be justified by faith. The Apostle doth very well in using an example. some, not to be very meet & glorious, that we should by faith be justified witohut works. But (saith he) the matter is far otherwise: Because partly we may see, how excellent a thing this is, for Paul calleth that thing righteousness, which we attain unto by faith, & here declareth, that God by this means showeth forth & declareth his goodness, & righteousness: and partly because Abraham so great a patriarch was after this manner justified. It is not with out a cause that Paul placeth an example before his other arguments For the thing that is here chiefly sought for, is that the truth which is laid before us, might be made manifest, and plain. And this is the proper use of examples, The dignity of Abraham. most manifestly to lay a thing before our eyes. And although there were great plenty of examples, yet Paul did choose this example of Abraham, because he was both a man of God, and also one endued with most excellent virtues, & because the hebrews continually boasted of him, as whom they acknowledge and craked to be the father and prince of their kindred. And of such force was his authority amongst them, that the place of the blessed was called the bosom of Of how great a value justification is. Abraham. Which name Christ would not have used in his Gospel, unless it had been received amongst the common people. Neither ought we to marvel, that the Apostle so diligently and exactly bendeth himself to dispute of this justification. For it is not a slight thing, nor a matter of small weight, but the principal ground of our felicity: wherein if a man be thoroughly instructed, I dare be bold to say, that he shall easily put away all abuses. And because our adversaries, in it, as in the first entry, do foully stumble and err, therefore in other parts of religion also, are they most filthily deceived. But in this example this is chief to be marked, that, for as much as in it, is entreated of circumcision, and Abraham is said to have been justified, before he received it, some suppose, that hereby they have a firm argument, that Paul excludeth not all works from justification: but only ceremonies of the law. Unto whom we answer, that Paul therefore in especial reasoned touching these ceremonies, for that for them the controversy happened. But yet in the discourse of his reasoning, he mingleth many things, which cause that the question must of necessity be taken generally: which thing we shall in his place note. Wherefore we grant, that the arguments chief tend to that end: but yet are they so handled, that together he concludeth universally of all works. Farther, it is to be noted, that in the time of Abraham, and of the old law, for as much as these ceremonies were founded upon the word of God, men were bound no less to obey them, than the other commandments. And yet the Apostle affirmeth that by that obedience men were not justified. Wherefore we conclude, that those self same men could not be justified by the observing of the other commandments. In this place is dejected the dignity of good works, but not universally. Wherefore those things, which are here spoken, ought not to be drawn unto a looseness of life, and to licentiousness to sin, but rather are to be applied unto the scope and meaning of Paul. Paul only intendeth this thing, to show, that in good works, is not set the cause of our justification. Other praises and commendations he abundantly giveth unto them. For it is not to be thought, that by his doctrine he would bring into contempt the most excellent virtues Paul contemneth not the virtues and good works of Abraham. The temptations and victories of Abraham. of a man of such estimation. For, as the jews make mention, Abraham was very often tempted, and yet nevertheless he continually overcame. God called him out of his land and kindred, to live as a stranger in the land of Chanaan. But there he could not live by reason of the famine: wherefore he was constrained to go down into Egypt, where he was tempted the third time, when Pharaoh took away his wife from him. The fourth temptation he suffered, when he was compelled to departed from Loath for the avoiding of contentions. Finally he was tempted, when he made war against so many kings, and against so victorious an host, when as he himself had with him but a very few. The sixth temptation was, when he being now a very old man, was commanded to receive Circumcision. The seventh, when king Abimelech in Gerara again took away his wife from him. The eight, when Agar, which had conceived by him, was constrained to flee from Sara, who afflicted her grievously. The ninth, when he was compelled to send away his son Ishmael, being now of good age, together with his mother. The tenth, when God required of him, to sacrifice unto him his only bogotten son Isaac. With these & other such most excellent works was Abraham adorned: which things Paul contemneth not, but only showeth, that these were not such, that they could be opposed and set against the wrath and judgement of God, so that for their sakes he should have God favourable and merciful. For in this place, is not entreated of the righteousness, which is obtained by works, which is in us a quality cleaning unto us: but only of that righteousness, whereby we are justified before God. The reason of the Apostle may thus be knit together: We are justified after The argument of Paul. the same manner, that Abraham was justified: But he obtained righteousness by faith, without works: wherefore we also ought to be justified by faith, without works. The minor, or second proposition is thus proved: For if Abraham should have been justified by works, he had glory, or merit (which is all one) before God. But that is not possible, that any man should have glory before Abraham obtained righteousness, not by works, but by imputation. God. Wherefore neither is that possible, from whence it is deduced. And that Abraham was not justified by works, the scripture declareth unto us. For it saith, that Abraham obtained righteousness by imputation. For it saith, Abraham believed God, and it was counted unto him for righteousness. This is the sum of Paul's reason. After Chrisostomes' mind this is worthy to be noted. If any man not having good works should be justified, that assuredly might seem Whereby the dignity of saith doth chief appear. The foundation of the example is, that all men are justified after one and the self same manner. to be a great thing. But this is a thing far greater, the he, which was most rich in good works, could not for all that be justified by them. Undoubtedly hereby most manifestly appeareth the worthiness of faith. What shall we say, that our father Abraham found.] Forasmuch as he bringeth an argument from an example, to this ground leaneth he, that it behoveth all men to be justified after the same manner, that Abraham was justified. For it is the self same God, which justifieth, and there is one and the self same nature of them which are justified, and the righteousness, which both than was given, and also is now given, is one and the self same, & it is the self same Christ, by whom both they and we obtain righteousness, Wherefore it followeth that all men are justified after one and the self same manner. God in deed The outward instruments which God useth to justify by, may be divers. may use to it sundry instruments as well the scriptures of the old testament, as of the new, and the symbols or signs also aswell of the new sacraments, as of the old: when as the thing which is given, is utterly one and the self same. Further it is necessary, that the things which follow, have a similitude with the types and signs which went before. And that the fathers were forms and shadows of our times, no man doubteth. Here let us call to remembrance, with what mind think we, took the scribes and pharisyes, these words of Paul, unto whom it appeared, that he took away the power of justifying from these excellent works of Abraham. I doubt not, but that they were therewith all thoroughly offended, and peradventure they resisted Paul, as though they would put away such injury from so great a prophet, and defend his excellent good works. We have at this day an experience of their furious rage in them, which so soon as ever they hear us speak any thing otherwise then the fathers have written, are set a fire, and count us not worthy to be hearkened unto. But Paul nothing passed upon the evil reports of the Scribes in his tyme. For they may be answered by an easy and manifest distinction: namely, that there is one righteousness civil, outward, and attained unto by works, and is a quality cleaning in our minds: but there is an other righteousness which is imputed unto us of God. Our father (saith he) peradventure alluding unto the name. For Abraham is called the father of many nations. And although in the book of Genesis, where these things are written, he was not as then called Abraham, but Abram: yet when the Apostle wrote this, he thought meet to call him by that name, by which he was commonly called. When he saith, our, he includeth himself, that he might not be thought as an unnatural son, to have cast of his father. To find, in this place signifieth to obtain, by what means soever it be, whether it be by gift, or by any other means. According unto the flesh.] may be adjoined either unto this word, father, whereby to give us to understand, that he was the progenitor of the jews, as touching their natural originalli and by that means he seemeth to reprove the jews, for that they boasted of the nobility of the flesh only, and endeavoured not to imitate the piety and religion of Abraham. Wherefore in the Gospel Christ said, that they were not the children of Abraham, but the children of the devil: For if they had bene of Abraham, they would have done his works. But they contrarily wholly applied themselves unto lying, and murdering, which are most certainly the works of the devil. And after this manner he is called father according to the flesh, whereby is gathered (as some say) that only their bodies, and not their souls were traduced from him. Or according to the opinion of other men, these words, according to the flesh, flesh, are to be joined unto the verb, found: so that the sense is: By the flesh, that is, by the works of the flesh: such as are ceremonies, & circumcision. This interpretation Ambrose followeth, who peculiarly understandeth circumcision. Neither am I much against it, so that we understand, that although this question, & the arguments that are put forth, be touching What are the principal things that Abraham found. Righteousness to be imputed & to be justified by works are opposite one against the other. Freely and not freely are repugnant. ceremonies, yet by that spirit of God is brought to pass, that those things should be generally entreated of, as we shall in his due place declare. And the things which Abraham found were chief, that he was called just, and the Father of all believers. For this is to be the father of many peoples: and lastly this also, that he was the heir of the wonrld. But here is chief entreated of the obtaining of that righteousness, which is said happened not unto him, but by faith. For righteousness to be imputed, and to be justified by works, are clean contrary the one unto the other, which is hereby manifest for that to be justified by imputation, is to have righteousness freely. And to be justified by works, is not to have righteousness freely. But to have righteousness freely, and not to have it freely, are manifestly repugnant one against the other. And in that he saith, If Abraham were justified by works, he hath whereof to boast, but not before God.] It is as much as if he had said, that he should not have righteousness before God, and that all other righteousness is of no value. For it is God, at whose beck we ought either to stand, or to fall. Wherefore we nothing pass upon the righteousness, which is had of men, especially as touching this present purpose. And it were fond, to acknowledge any other righteousness, for the true perfect righteousness, then that which God himself, and the holy scripture calleth righteousness. Wherefore no man can now doubt, but that the Apostle speaketh not of civil righteousness, which we get by works, and which cleaveth in our minds as a quality: but only of the righteousness which is given unto us freely, and is imputed unto the believers. Wherefore Paul expressedly added this particle, Before God. Whereby is manifestly gathered, that the works of men, are not of that nature, that they can be laid against the wrath and severity of God, and that they can appease him, and make him merciful unto us. Moreover, To have whereof to boast before God.] Is to obtain any thing as an excellent and noble gift, which we may boast, that we have received of God: and not to have obtained it of ourselves, or of our own strengths. For he which leaneth unto works, commendeth himself, and his own, But he which is justified by faith, commendeth the liberality of God, and setteth forth his gifts. Whereupon Chrisostome noteth, that men have much more to glory of, when they lean unto faith, then when they féeke to glory in their works. The gifts of God which faith taketh hold of, far excel all our works. They which glory of works, do magnify a thing which is seen, and felt: but he which glorieth in faith, conceiveth a noble opinion of God, so that he is persuaded, that he will perform even those things, which can not be done by nature, neither boasteth he of those things, which he hath done: but extolleth those things, which God hath done: namely, that he loveth him, that he hath forgiven him his sins, and counteth him in the number of the just. This is in a manner the whole glorying What is the glorying of the godly. glorying is righteousness freely & liberally given. What is to believe. of the godly. By this kind of speech we see, that the Apostle, by glorying, understandeth righteousness, freely given of God. Whereby is easily expressed, what Paul meant, when before he said, All men have sinned, and want the glory of God. In which place, by glory, he understood nothing else, then righteousness freely given of God, because by that chief shineth forth the glory of God. This oracle is written in the 15, chap: of the book of Genesis. Vehaamin beiehonah veiahashbo lo tfaddicka. Abraham believed in God, and he imputed unto him righteousness. To believe in this place is, assuredly to think, that God of his mercy loveth us, which mercy by his mere promise is set forth unto us: and we not to suffer ourselves by reason of our unpuritye or uncleanness, to be plucked away from this persuasion. Wherefore it wholly consisteth in the embracing of the grace and promise of God offered unto us. In very many places Abraham is highly commended and praised. But he was never called just, but then only, when he believed. Hereby may we Only in this place Abraham is called just. How diligent & deep a handler of scriptures. Paul was. know, with what great diligence Paul did both handle, search and weigh the holy scriptures. He declineth not to allegories, nor to men's inventions. He especially weigheth two words, which he compareth together: by which the whole reason is knit together, which words are, To believe, and righteousness to be imputed. But in the history of the book of Genesis, which we are now in hand with, it is had after this manner. God appeared unto Abraham and said, that he was his buckler, or protection, and his plenteous reward. Which things when he heard, he begun to complain, for that he had no children. For the elders▪ had an exceeding great desire to have children: and that for two causes, partly because they desired the increase of a people which might worship God, and partly because they had heard, that the Messiah should take flesh of their nation: Therefore they desired, by having Why the elders were so desirous of posterity of children, to light at the length upon that Messiah. But God vouchsafed, not only to give unto him posterity, but commanded him also to number the stars of heaven: which thing when he could not do, God promised, that the abundance of his seed should be as great. Abraham believed God, and it was imputed unto him for righteousness. That which the Grecians have turned in the passive signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, was imputed, in the Hebrew is written actively, he imputed, namely God imputed unto him righteousness. But in the sense, there is no difference. And Paul therefore followeth the seventy interpreters, because their translation was not unknown unto the heathen: where let us note, that that which in the hebrew is in Deum, that is, in God, the same both Paul and the seventy have turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, to God. wherefore they observed not that difference of Augustene, of believing God, and believing in God. But here ariseth a doubt, how Abraham seemeth to How that the faith of Abraham was in Christ. have obtained righteousness by faith. For, that faith was not of Christ, but only of an infinite issue and posterity. But unto this may answer be made many ways. First, that Abraham believed not only touching issue, but chiefly touching those things, which at the beginning of the chapter were promised unto him, namely, that God would be unto him both a shield and a reward. And moreover then this, he foresaw Christ in his posterity. Wherefore in the Gospel it is said of him, that he saw the day of Christ, and rejoiced. And Paul to the Galathians referreth all this unto one seed, which is Christ. Farther, he which talked with him, was the son of God. For no man hath seen God at any tyme. Therefore whatsoever things we have either seen or known of him, the Son, which is in the bosom of the Father, he hath declared it unto us. Wherefore if he believed God, he believed in Christ. We have oftentimes Christ the root of all promises. also declared, that in all promises was wrapped and infolden as the root and foundation, that promise, which was touching Christ. Neither seem they to think amiss, which affirm, that always the object of faith, is the mercy and goodness of God, which showeth forth itself in singular gifts, either temporal or spiritual. Wherefore when the elders conceived a hope of victory, of delivery from enemies, and from other calamities, they chiefly did put their confidence in the divine goodness, because by it God was moved, mercifully and appeasedly to give unto them these singular gifts. And he could not be appeased towards them, but by Christ. Wherefore, in that they believed any of the promises of God, they believed in Christ. Which thing also we ought to be mindful of, when we ask our daily bread, & we ought to believe that we shall not want such things as pertain to our living. Some think this to be repugnant unto the argument of Paul, which is written in the 106 Psalm of Phinees the son of Eleazar, who when he had thrust thorough the Madianitishe Whither Phinees were justified by his work. harlot and the Israelite, not only repressed the plague inflicted by God, but also got this thereby, that even the self same things with like number of words were written of him, which Paul here citeth of Abraham out of the book of Genesis. And it was imputed unto him for righteousness. Which words seeing they are spoken of him by reason of his work, it might seem, that justification is not After justification the saints do works which God counteth for just. Paul entreateth of the first righteousness, and the psalm of that righteousness which followeth justification. Good works also are said to be imputed for righteousness. so proper unto faith, that Paul should firmly avouch, that righteousness cometh unto us by it only. But we answer, that we deny not, but that after faith and justification are of good men wrought excellent works, which are of God counted for just, especially when they have their offspring out of faith. Wherefore Augustine upon the 31. Psalm: when he commendeth Abraham's fact, in that he would have sacrificed his only son, saith, that he commendeth the building, but in the mean time he considereth the foundation, which was faith: he saith that he alloweth the fruit, but in the mean time he hath a regard to the root. But Paul now entreateth not of those things, which follow righteousness: but of the very root and head: what that is, for which we are counted just. Wherefore the Psalm speaketh of the work, and Paul of the first righteousness. Nether aught we to marvel, that good works are said to be imputed for righteousness: forasmuch as it is necessary it should be so. For they have not in themselves so much perfection, that they can in all points satisfy the law of God. Wherefore it is needful, that God for his mercy sake receive them as acceptable, in imputing that part of goodness and of righteousness which wanteth in them. They also are not to be hearkened unto, which interpret this sentence so, that they understand, that Paul speaketh of faith here, as it is a work: so that Faith is not here taken as it is a work. Two manner ways of imputing the sense should be, that God imputed unto righteousness that act of Abraham, whereby he believed: as though he would count that for just. That is not entreated of at this present, to dispute of a just work. But that is sought from whence we are justified. And to make the matter more plain, to be imputed unto righteousness, is taken two manner of ways. Sometimes it signifieth some act to be ratified and to be allowed, and to speak briefly, to be accepted for just: and after this manner we grant, that that act of Phinees, and the good works of holy men are imputed of God unto righteousness. another way it signifieth that, by which we ourselves are counted in the number of the just: and that Paul attributeth only unto faith, as though he should have said: Abraham believed, that he was acceptable unto God, and that he was counted with him for just, and lastly, that he should attain to blessedness: and as he believed, so he received. For it came to pass unto him, according to his faith. Wherefore by it he received that which was offered unto him of God, as it is written in the beginning of the 15. chapter. For God had said unto him, I am thy protector, and thy exceeding great reward. But that which is said of Phinees, and of the works of goodmen, pertaineth unto the duties, which follow them that are justified. But forasmuch as many promises are made unto works, and God in this place calleth himself a reward, and eternal life, is oftentimes If eternal life be said to be rendered unto works why is not also said of righteousness. Good works may go before eternal life, but not before justification. Eternal life is called a reward by a similitude and not properly. in the holy scriptures called a reward, as though it were rendered unto works, why may we not by works likewise obtain righteousness, saying that it is as great a matter to glorify, as to justify. But two things are here to be considered: first, that good works may go before glorification, but not before justification. Because after that we are justified, we may do such things as are acceptable unto God. But before we are justified, we are able to do nothing that is truly good, and which can please God. Moreover we grant not, that eternal life is had by works, as though it were by them merited. But when it is called a reward, it is in this respect, because it is rendered after the work done: even as that which we deserve by any civil actions, is not wont to be rendered, till the work be full done. And in such sort, eternal life may indeed have some similitude of a reward: but yet properly and as touching the nature of a reward it is most far of, and that for three causes. First, because those things which are given, and which are received, are not alike: but that is required to the nature of merit. Secondly, because the works, which we offer, are not our own. For God giveth them unto us, and worketh in us both to will, and to perform. Wherefore if there were any merit, it should not be attributed unto us, but unto God, as to the author of all good works. Lastly, when a reward or merit is properly taken, it behoveth, the that which is given of us, be not bound of duty unto him unto whom it is given. But we, although we should not obtain felicity, yet ought we to do all our things unto the glory of God. Wherefore eternal life can not be called a reward, but by a certain similitude. But many say, that these sentences of Paul are to be understand by a figure, as though it were the figure Synecdoche, that faith is therefore said to justify, because it in justifying obtaineth the chiefest place: and so they will Synecdoche which the adversaries use. not that good works, which are joined with faith, should utterly be excluded from the power of justifying. They are in deed content, that we should commend faith, but yet in such sort commend it, that we should say that it justifieth together with other good works, which works they say Paul understandeth in it by the figure Synecdoche. And by this means they think may be conciliated very many places in the scriptures. For undoubtedly in the xx. chap. of Genesis. God for a work, promised many things unto Abraham. Because (saith he) thou hast done this thing, thy seed shall be increased, it shall obtain the gates of his enemies, and in thy seed shall all nations be blessed: and other such like. And james seemeth to expound this Synecdoche when he affirmeth, that Abraham was justified by works. Unto these men we answer, that the words of Paul will in no case suffer any such trope or figure: whose words are so plain and perspicuous, that they neither can be violated, nor yet overthrown. For he saith not only, that we are justified by faith: but also he excludeth works. For he saith, without works, and that it might the playnlier and Here is no Synecdoche used. easeliar be understand he addeth, freely: and other words, which apertly are repugnant with tropical kinds of speech: And undoubtedly this is to be considered, that the man, or (if I may so speak) the person itself be first both just, and also acceptable unto God: and then afterward shall good works follow. But those things which are written in the xx. chap. of Genesis, are nothing at all repugnant unto this sentence. A place of Genesis. For there it can not be showed, that Abraham for that work was counted just before God. For, that, had he before obtained. But he received promises of his posterity, that God would also give them many and excellent things. And we deny not, but that God very oftentimes promiseth unto good works divers rewards as well spiritual as temporal, both as touching the elect themselves, as also touching their posterity. Neither was james meaning, that Abraham was justified A place of james. by works, after that manner that Paul here speaketh of justification. For he speaketh of that justification, which may be known of men, and according to which, we are pronounced justified. For this spiritual justification, whereof we now entreat, we can not know in other men, but by those things which are done by them outwardly. And in sum, whatsoever places of the scripture do attribute righteousness unto works, they speak of that righteousness which followeth justification. But to him that worketh, the reward is not imputed according to grace, but according to debt. But to him that worketh not, but believeth in him that justifieth the ungodly, his faith is counted for righteousness. Even as David declareth the blessedness of a man, unto whom God imputeth righteousness without works. Blessed are they whose iniquities are forgiven, and whose sins are covered, blessed is the man unto whom the Lord imputeth not sin. But to him which worketh, etc.] He goeth about now to show, that Abraham could not be justified by works, forasmuch as now it is manifest by the holy scriptures, that he had righteousness by imputation. For these things are so contrary, that both of them cannot consist at one time. And in that Paul saith: To him that worketh, &, to him that worketh not, we ought not so to understand it, as though they which believe, work not. For he speaketh of that working only, whereby we deserve, or desire to deserve righteousness. And in this place, this is worthy of noting, which among the divine schoolmen is now common: to say that Paul calleth A saying of the Schoolmen. merit, debt. Wherefore seeing Paul here excludeth debt from justification, he also of necessity taketh away merit, if we will speak properly and truly of it. But now I do so speak of it, not as it is referred unto the promises of God, but as it is compared with our works. In sum, Paul's meaning is, that imputation, and debt are utterly repugnant the one to the other. By this place we may very manifestly Imputation and debt are contraries. perceive, that this is the foundation of the Apostle. But it shall appear more plainly afterward, where it is said: And if of grace, than not of works, and contrariwise, if of works, than not of grace. In this place are three antitheses or contrary positions. One is, of him which worketh, and of him which worketh not: the second, of debt, and of grace: Three Antitheses. The third, of reward, and of imputation. Which antitheses we ought by no means to let slip. And by this place it manifestly appeareth that the question put forth concerning ceremonies, is entreated of generally. For here the Apostle without any contraction entreateth of him which worketh, and of him which worketh not: of grace and of debt: of reward, and of imputation of righteousness. Which extend much farther than to ceremonies, For they comprehend all the good works that may be done. But believeth in him, which justifieth the ungodly.] By the ungodly, he understandeth This reason of Paul is universal. Ungodliness the h●d of all wicked acts. a sinner which is a stranger from God: for impiety is the head of all wickedness. And where as God is said, to justify the ungodly, it is not so to be understand, so long as he abideth ungodly: or as though God should accept wicked acts for good, or should pronounce them just. For that he forbade in the law: & also pronounced that he will never at any time so do. But he is said to justify the ungodly, because he forgiveth him his sins, and of an ungodly person maketh him godly. Hitherto we have heard, that Abraham was justified by faith. And moreover, that What it is to justify the ungodly. his righteousness consisted in imputation. Now followeth, Even as David declareth the righteousness of a man unto whom GOD imputeth righteousness without works.] By these words also it is manifest, that by works are generally understand all good acts, and not This also is a general reason. only ceremonies. Which thing the Antithesis doth well declare. For when he had said, that we have blessedness without works, he opposeth and setteth unto them as contrary, sins and iniquities, which in justification are forgiven. But iniquities and sins have not place only in ceremonies. And that in this place he allegeth David, it serveth very much to his purpose. For David was endued with many good works, even as was Abraham. And yet he thought he could not be justified by them: but only for that that his sins were forgiven him. And by this testimony of the Scripture, it appeareth, that justification and Why he useth the testimony of David. justification and blessedness are taken for one and the self same thing. justification is felicity begun. Basilius affirmeth that the things which are done before justification, are sins. blessedness are one and the self same thing. Otherwise the conclusion should not be strong. And undoubtedly justification, if a man rightly consider it, is nothing else, than a felicity begun. And David testifieth, that this blessedness or justification, doth not only herein consist, that sins should not be imputed, but also to express that thing more plainly, he saith it consisteth herein, that sins should be forgiven. And he which is in himself assured, that justification is the remission of sins, the same man I say shall easily understand, that we bring not good works unto God, that by the working and merit of them he should justify us, but rather that we bring sins unto him, to be pardoned. Basilius' expressedly showeth, that the works, which we do, whilst we are strangers from God, can not please him. He of purpose demandeth that question in his second book De Baptismo, the seventh question, and bringeth this sentence of the Prophet: A sinner which sacrificeth unto me a calf, is like unto him which killeth a dog: and which offereth five sweet cakes, like unto him which offereth the blood of swine. But no man doubteth, but that the works, which we work, are in a sort, sacrifices. Wherefore if sinners offer them unto the Lord, they are displeasant unto him. He addeth also an other reason: He which worketh sin, is the servant of sin, because when we be servants unto sin, it suffereth us not to do any thing that is acceptable unto God. Lastly he maketh this reason, that Christ said, No man can serve two masters: neither is it by any means possible, that we should serve both Mammon and God. Whereupon he concludeth: that it is not possible that the wicked should do good works. Wherefore the works of preparation which our adversaries fain, are What sins to be covered signifieth. are utterly excluded. Augustine interpreting the 31. Psalm, saith: That sins to be covered, is nothing else, then that God will not consider them. And if (saith he) he consider them not, then will he not punish them. Wherefore sins are said to be covered before God, because God will not punish them: They ought not so to be understand to be covered, as though they were over covered, and yet nevertheless remain lining in us. Their bond and guiltiness, whereby punishment was due unto us, is by forgiveness taken away. And for this thing the Prophet prayed when he said: Turn away thy face from my sins. When David made this Psalm, he was sick, and was troubled with a grenous disease. For he maketh mention that his bones were withered away, and that he felt the hand of God heavy upon him, and that the moistness of his body was in a manner all dried up: and many other such like things. Wherefore being by the disease admonished of his sins and of the wrath of God, he braced forth into these words: by which he testified those to be blessed, whose sins God had forgiven. And he taketh blessedness, for justification. For justification as we have said, is a blessedness begun. For Sins only are a let that we are not blessed. sins are only a let, that we are not now already blessed: which when they shall utterly be taken away, they shall no more hinder blessedness. But men, though they be never so good and holy, yet so long as they live here, are not utterly without sin. Therefore they always aspire unto blessedness, that is, unto the forgiveness of sins. Wherefore in that self same Psalm it is afterward added. For So long as we live here we pray for justification. He which prayeth not for the forth forgiveness of sins prayeth ill. this, shall every one that is holy prey unto thee. Which thing our Saviour also hath taught us. For in the prayer which he made, which even the best and most holy ought to say, he commanded us to say, forgive us our trespasses. And they which pray for other things, and make not mention of this, let them take heed, that thing happen not unto them, which happened unto that Pharisey, whom Luke showeth to have prayed after this manner: I give thee thanks O God, that I am not as other men are, etc. And for that cause (saith Christ) he departed not home to his house justified, because he rehearsed before God his good works only. But contrariwise, the Publican acknowledging his misery, durst scarcely lift up his eyes unto heaven. And so being utterly dejected in mind: he said, Lord be merciful unto me a sinner. And by this confession he acknowledged that he brought nothing unto God but sins, and therefore prayed, that they might be forgiven him. He (saith Christ) returned home justified. Where as David here, as the Apostle citeth him, maketh no mention of good works, yet some will obtrude it unto us out of these things which follow. And in his spirit is no guile. But unto these men August. very well answereth, In him (saith he) there is no guile, which as he is a sinner, so acknowledgeth himself to be: and when he seeth himself vitiated with evil works, dissembleth What it is not to have guile within one. them not, but manifestly confesseth them. Therefore it is added in the self same psalm: I have said, I will confess mine own iniquity against myself. But yet again such which would so fain weaken this reasoning of Paul, object unto us, that there is used the figure Synecdoche, so that with those things which David setteth forth, we should also join good works to justify. And to make their sentence of the more credit, they gather other testimonies out of David, in which blessedness is also attributed unto works: as, Blessed are the immaculate, which walk in the law of the Lord: Blessed is the man which feareth the Lord: Blessed is the man, which hath not gone in the counsels of the ungodly: and many other Whether blessedness be attributed unto works. Here is entreated of the first blessedness and not of the last. such like places, in which they say, that blessedness is as expressedly ascribed unto works, as it is in that place, which Paul now citeth, unto the remission of sins. But forasmuch as these men do recite again the same argument in a manner, which we have a little before dissolved, they shall also have even the self same answer: Namely, that here is not entreated of that blessedness or felicity, which follow the first justification, but here is disputed of the very first and principal justification. And why we can not here admit the figure Synecdoche, we have before already showed: because Paul expressedly affirmeth, that this righteousness cometh without works. And because it should not be said, that he spoke these things only of ceremonial works of the law, he afterward addeth, that the promise therefore consisteth of grace, that it might be firm, & not waver: which excludeth not only ceremonies, but also moral works. And a little before we read, forasmuch as justification is given by imputation, it cannot then be of works. And that he confirmed by a general reason of working, and of, not working: which undoubtedly extend much farther, then to ceremonies. For we work no less in moral works, then in ceremonial works. He said moreover, that they which are justified, have whereof to glory before God, as though they had of him obtained righteousness, and not of their works. Which reason removeth from justification either kind of works both ceremonial and also moral. Wherefore we most manifestly see, Ambrose saith we are justified by faith only. that the figure Synecdoche can by no means stand with the reasons of Paul. Ambrose expounding these words oftentimes writeth, that we are justified by faith only: and he addeth, without labour, and any observation. But that which he afterward addeth, when he interpreteth this sentence of David: Blessed are they whose iniquities are forgiven.] he saith, Unto whom iniquities are forgiven without labour, or any work: and whose sins are covered, no work of repentance being required of them, but only that they should believe: This his interpretation (I say) if we so understand it, as though repentance were not joined with the first faith, whereby we are justified, is most absurd. For how can any man being endued with a true faith, whereby he should be justified A place of Ambrose made plain. want repentance, so that he should be nothing sorry for his evil life passed? But, if Ambrose understand either that Ecclesiastical satisfactions are not required, or else that that repentance, which of necessity followeth faith, ought indeed to be had, but is not required as a cause of justification, then saith he well. Undoubtedly this sentence pleased him so well that he also wrote it before as we have mentioned, and also upon the xi. chapter (as we shall afterward see) The father's must● be red warily. he repeateth the self same. Hereby we see, how warily we must read the fathers. For they speak many things sometimes, which if they be not well understand, can in no case be allowable. Yea and sometimes somethings escape them, which a man can scarcely interpret sound: as that which the self same Ambrose writeth upon this place. Wherefore (saith he) he setteth forth the blessedness of the time, wherein Christ was borne: as the Lord himself saith: Many just men and prophets desired to see the things which ye see, and to hear the things which ye hear: and have not heard, neither have they seen. As though even before the coming of Christ also, God justified not his after the self same manner, that he now justifieth us. It is manifest, that this diversity of time is utterly repugnant unto the meaning of Paul. For he saith that Abraham was justified by saith. Yea and David also, whose testimony this is, felt that he was after the same manner justified. And the same Ambrose before, when he expoundeth this place. But to him which worketh a reward is not imputed according to grace, but according to debt, thus writeth: It is for certain, that unto him which is subject unto the law of works, that is, unto the law of Moses, or unto the law of nature, merit is not counted unto reward, to have glory before God. For he is debtor to do the law, for necessity is laid on him by the law, so that will he or nill he, he must do the law, lest he be condemned. As in an other place he saith: but they which contemn, do get unto themselves damnation, because presently they are guilty. But to believe, or not to believe, pertaiveth to the will. For a man can not be compelled to a thing, which is not manifest, but is thereto alured, and is thereunto persuaded: for it may not be by violence urged unto him. But this difference between the works which are commanded by the law of nature and the law of Moses and between faith (which Ambrose here putteth) is nothing at all. For by the necessity of the commandment of God, we are no les bound to believe, than we are to do good works. And as to do good works, is not violently urged of men against their wills, no more is to believe also. And as upon the transgression of the law of nature, or of the law of Moses dependeth condemnation, so also dependeth it upon the transgression of faith. Thus we see, what manner of things sometimes we read in the fathers. I will add also, how Chrisostome interpreteth this self same place. But to him which worketh a reward is not imputed according to grace, but according to debt.] Thus he writeth: But this thou wilt say is a greater matter. Not so undoubtedly. For unto him that believeth it is imputed. But it should never be imputed, unless he himself also had brought somewhat with him. etc. Here he saith that he which is justified by faith, bringeth something of himself. And that is (as we before noted in his sayings) faith. And that this is not true he himself upon this place declareth. For he saith, that this is the principallest thing, that maketh a faithful man to be notable, namely, that he is by God endued with so much grace, that he is able to show forth such so great a faith. In this place he affirmeth, the faith cometh not of ourselves, but of the grace of God. So y● before he wrote not so sound, when he said, that we do either give, or else bring somewhat, to be justified, and make God our debtor. These things I therefore rehearse, that we should not think, that the fathers always spoke all things firmelye and constantly: or that out of them we should at all times seek the sure exposition The Fathers do not always speak like to themselves. By the scriptures ought we to be settled as touching doctrine. of the scriptures. First we ought out of the very scriptures, sound to define of doctrines. Then afterward may the fathers be read with judgement. But that the scriptures should of necessity be subject unto the expositions of them, it neither can, nor aught to be. For it were absurd, to make subject the judgements of God unto the judgements of men. And seeing they also are oftentimes obscure, and in their expositions divers, and manifold, this were to departed from the scriptures which are certain, to things uncertain. These things I have spoken by the way, but for our times I hope not unprofitably. Augustine in the preface of his declaration upon the 31. Psalm, writeth: Many boast of works, and a man shall find many Pagans or infidels, which therefore will not be come Christians, because that they suffice themselves with their upright life. We must of necessity live well, saith he: and what shall Christ require of me? To live well? I live well already. Wherein then shall Christ be needful unto me? I commit no murder, nor theft, nor rapine: I desire not other men's goods, I am not contaminated with any adultery. For let there be found any thing in me that is worthy to be reproved, and he which reproveth me, let him make me a Christian. This man hath glory but not with God. See how the ignorance of this hidden justification, which is not of They which are ignorant of this justification do abhor from Christian religion. That is chief called felicity, which cometh without labour. works, called men back from Christian religion. Wherefore at this day also, they that are ignorant of it, and do justify themselves by works, are both far from Christ, and also have no understanding of the benefit that cometh by him And in this sentence of David, let us this consider also, that there is no mention made of good works: which thing also this word blessedness giveth us to understand. For when we attain to any thing, wherein we have spent great labour, we are not for that counted very happy. But if we attain unto the self same thing without labour, and in a manner without any our travail, then are we counted happy and blessed. Came this blessedness then upon the circumcision, or upon the uncircumcision? For we say that faith was imputed unto Abraham unto righteousness. How was it then imputed? when he was Circumcised, or uncircumcised? not when he was circumcised, but when he was uncircumcised. Afterward he received the sign of circumcision, the seal of the righteousness of faith which he had when he was uncircumcised, that he should be the father of all them that believe, not being circumcised, that righteousness might be imputed unto them also. And the father of circumcision, not unto them only which are of the circumcision, but to them also that walk in the steps of the faith of our father Abraham, which he had when he was uncircumcised. Came this blessedness then upon the Circumcision, or upon the uncircumcision?] The Latin interpretation hath this word Manet, that is, abideth, added to this sentence, which is not in the Greek books. Neither doth the verb which the Latins have, much agree with the phrase which is by the accusative case, and by the Greek preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rather (as Theophilactus admonisheth, we must understand this verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth, lighteth it, or belongeth it, or some such like thing. Neither do I disallow the conjecture of Erasmus, who thinketh that instead of this verb Manet, was first written Manat, which signifieth to come or to spread abroad. And thus much as touching the words. But this is the meaning. A man might think, that although David made no mention of works, when he set forth the blessedness of those, whose sins are forgiven, yet because he himself was both circumcised, & also used sacrifices, he thought that this forgiveness of sins is obtained by these things, although he expressed them not. And for that cause Paul taketh again the example of Abraham which he at the first used. And so returneth Why Paul returneth again to Abraham. to the ground and beginning of circumcision, and considereth the very time, wherein Abraham received it: and proveth, that long time before he was circumcised, he was both justified, and also pronounced the father of many nations, that is, of all them which believe. Whereof it followeth, that we without ceremonies and other works shall by faith be counted just, and be admitted into the people of God, and placed among the members of Christ. This argument may thus be made more The form of the Argument. The order of the causes and the effects in the justification of Abraham. Of what great weight is the diligent marking of the scriptures. Circumcision was had in great estimation. evident. That which yet was not, could not bring righteousness unto Abraham: But when Abraham was pronounced justified, circumcision was not yet. Wherefore it could not justify Abraham. Let us in this manner set the order between the causes and the effects. First, God did set forth unto Abraham his promises. Secondly, followed faith: And thirdly, justification. Lastly, came obedience, which caused him to circumcise himself, and to do many other excellent good works. We may not pervert this order, that by obedience and circumcision which are the last effects, we should bring forth justification which went before. Again in this place the Apostle teacheth us, with how great study and diligence the Scriptures are to be red, and the times and moments in stories are thoroughly to be considered. He entreateth of circumcision, because all that controversy sprang first by reason of ceremonies: and because also they had circumcision in no less estimation, than we now have baptism. For they counted it for a noble work, and an excellent worship: ping of God. Wherefore we may infer or conclude, that if we be not justified with that kind of works, wherein consisted the worshipping of God, undoubtedly much less shall we be justified by other works. For these are counted more excellent & more acceptable unto God, then are other works. For we say that faith was imputed unto Abraham unto righteousness.] These words serve wonderfully to depress the pride and haughtiness of the jews: which continually cried, that righteousness could by no means stand without circumcision. But Paul contrariwise affirmeth, that it was in Abraham before he was circumcised. For Abraham was as yet uncircumcised, when he was pronounced justified. Wherefore it is no marvel, if many more of the uncircumcised then of the jews were saved after the coming of Christ. Here it seemeth that there are set before our eyes two fathers, the one of the uncircumcised, the other of circumcision. And if we more deeply consider the matter, we shall see that the father of the uncircumcised is set in the first place. For Abraham was not yet circumcised, when he was of God counted just. What then is there remaining for the jews, that they should so advance themselves above the Gentles. Nothing undoubtedly but the sign. And even as Abraham is not the father of the uncircumcised for the cause only, because they have uncircumcision, but because of faith: so also is he not the father of the circumcised, because they are circumcised, but because they believe. By these things it is manifest, Circumcision and uncircumcision are conditions coming by chance. that both circumcision & also uncircumcision are conditions coming by chance and of themselves help nothing to the obteinment of justification. Very aptly doth the Apostle bring in these two men David, and Abraham. Of which the one that is, David, being now circumcised, bare testimony of justification. And Abraham being not yet circumcised, obtained nevertheless justification. Wherefore it sufficiently appeareth, that Circumcision is not a mean necessarily required to obtain righteousness. And he received the sign of circumcision.] He received I say circumcision which was a sign. The seal of the righteousness of faith.] This is a prevention, for they which heard these things, mought thus have thought with themselves: If Abraham were justified before circumcision, than was circumcision superfluous, unto this objection Paul answereth, saying, that circumcision was not vain or unprofitable: for it was the seal of the righteousness of faith. In this sentence Paul Circumcision was not a thing given in vain hath two words, namely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a sign, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a seal which words although they be of very nigh affinity the one to the other, yet are they not both of one & the self same signification For this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is a sign, is more general than his word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a seal. An image is a sign, but it can not be a seal. But we use to put seals unto such things, as we will have with great fidelity kept, and remain unviolated. And therefore are letters sealed, & letters patents of princes are confirmed with seals, that no man should doubt of the authority or truth of them. So God delivereth unto us sacraments Sacraments are not only signs but sealings. What circumcision signified & what it sealed. as seals of his promises. Wherefore circumcision signified two things both that evil lusts should be cut of out of the mind and also that the children of Israel should be separated from other nations. Farther it was the seal of the will and promise of God, which was offered unto Abraham concerning righteousness, the remission of sins through Christ, and the league with God, and a great many more such like good things. This promise (I say) was sealed with the sign of circumcision. And besides these significations of the sacraments are two other commodities not to be contemned. For the things which are so marked, Sacraments also are notes whereby we are known to pertain unto God, as unto our owner and Lord. By these notes also is showed how much God maketh of us. are thereby appointed to be theirs, who are their owners as in horses, oxen, & other such like things, the marks and notes, which are burnt in them, declare unto whom they pertain. So the Sacraments when they are received do bear witness that we belong unto God. Farther such outward notes declare, of what value and estimation the thing that is sealed aught to be counted, as it is manifest in coins of gold, and also in horses. For the best and excellent horses, are marked with one mark, and dull jades with an other mark. furthermore, the sacraments which God hath commended unto us, declare how much God setteth by us, For the notes and marks of circumcision and of other sacraments are as it were admonishers of the will and promises of God. For forasmuch as we are weak, neither do we easily believe the promises of God, it was needful that his good will towards us should not only be signified by words, but also should be sealed by things which might be offered to our senses. Wherefore Augustine very aptly saith, that the Sacraments are visible words. And Chrisostome upon this place writeth, that circumcision preached righteousness. Wherefore God would that we should both have his words in the holy scriptures, which should be set forth unto us, whilst the mysteries were in doing, and also that unto them should outwardly be added visible notes: that we might the more firmly resist, if at any time the mind should begin to doubt. By these things it is manifest, how they are deceived, which think that by the power of the action, or (as they use to speak) by the work wrought, The work wrought is excluded. the sacraments bring salvation. Undoubtedly, even as the words of the scripture nothing profit without faith, so also nothing profit the sacraments, unless faith be present. Nether is that opinion to be allowed (whereof Augustine in his book De civitate dei, maketh mention) namely, that they can not be damned, They are deceived which think that no man after he hath once received the sacraments can be damned. In this place abone all other is is expressed the nature of Sacraments. Sacraments are not only marks & notes. which have once received the sacraments of Christ. I think there is scarce any place in the holy scriptures, wherein is so briefly and so expressedly set forth the nature of the sacraments, as in these words of Paul, wherein circumcision is called, a seal. And to the end we should understand, that it is not the seal of every thing, there is added, of righteousness, that is, of the forgiveness of sins, which pertaineth unto the will of God. Lastly he addeth, of faith to give us to understand, what manner of thing that is, whereby we may take hold of that righteousness. And that is faith. Wherefore every man may see how much they are deceived, which think the sacraments to be but only marks and notes of religion, whereby men may know one an other. For so should they attribute no more unto sacraments, then unto garments, or colours, whereby families and sects are discerned one from an other. Nether is this sufficient which others say, which think, that in sacraments are showed forth the signs only and professions of those things and actions which are required of us, which are initiated into Christ: so that circumcision they make to signify the mortifying of wicked affection: and baptism to signify that we must stoutly and with a valiant courage suffer losses, injuries & adversities: What is the chiefest and principallest thing in the Sacraments. Graeca Scolia. Three significations of circumcision. because in it is signified, that we are crucified and buried together with Christ. And that the supper of the Lord is only a sign of Christian benevolence, & of duties of mutual charity. We deny not but that all these things are in the sacraments. But the head and sum of their signification we say consisteth herein, that they seal unto us the gifts and promises of God, which he offereth unto us to be taken hold of by faith. The Greek Scholies have in this place most expressedly put, that Circumcision was for three causes given: that it should be a sign of faith and of righteousness: that it should separate the kindred of Abraham from other nations: and that it should be a note and manifest token of a pure and undefiled conversation. This place most manifestly declareth the which Augustine writeth to Bonifacius: namely, that Sacraments have the names of those things which they signify. And that thing he proveth by many stmilitudes: amongst which he maketh mention also of the Eucharist, because Circumcision because it was the sign of the covenant, therefore it had the name of the thing. It is Paul which teacheth that sacraments do signify & seal things promised. That we call sacraments are signs, we say it out of the holy scriptures. Sacraments not after justification unprofitably received. Sacraments stir not up faith, but the holy ghost stirreth it up. A similitude. Our righteousness hath much uncleanness mingled with it. The resurrection shallbe a perfect regeneration. we call it the body of Christ, when as it is only the sacrament thereof. And we also teach, that the bread in the holy mysteries is therefore the body of Christ, because it is the sign thereof. These things some cannot abide. But they ought to remember, that in the book of Genesis, Circumcision is called the covenant of the Lord: which is nothing else, than the promise of righteousness, and of the forgiveness of sins through Christ. And this covenant the Lord commanded that the jews should carry about with them in their flesh. That thing Paul now expoundeth, namely, that it was the sign of that righteousness and covenant. Wherefore it manifestly appeareth, that this kind of interpretations which we use, was brought in by the Apostle, and that to follow those interpretations is nothing else then to follow the steps of the Apostles. If thou demand, that for as much as we have remission of sins, & have by faith obtained righteousness, what commodity then bring the sacraments unto us, we answer, very much: for that they offer themselves before our eyes, and so do admonish us. For our faith is stirred up, not indeed by them, but by the power of the holy ghost, who useth this instrument of the sacraments even as he doth the instrument of the word which is preached. And faith being stirred up, more and more embraceth righteousness and remission of sins For these things are not in atomo, or in an indivisible point, but they have in them some breadth. For if sin were in this life perfectly removed from us, we should never sin any more. But many evils oftentimes offer themselves unto us, which have need of forgiveness and remission. So, although we be regenerated and renewed, yet there never wanteth in us somewhat, which must be regenerated and renewed. And to make this the plainer, I will bring this similitude. That which is most perfect white, hath mixed with it no blackness or darkness at all. But our righteousness hath mixed with it much unpureness & uncleanness, which must needs be made clean. wherefore in the resurrection we shall have a perfect and absolute regeneration. And therefore Christ called the resurrection by that name, when he said unto his Apostles, that they should sit in the Regeneration upon xii. seats, and judge the twelve tribes of Israel. For that self same cause Paul, when he was already justified, was commanded to be baptized. And Abraham, of whom we now speak, after that righteousness was imputed unto him, was commanded to be circumcised, and that not in vain, but for that cause which we have already declared. Now the matter moveth or rather requireth us, somewhat to speak of circumcision. But because we can certainly affirm nothing touching it unless we thoroughly know the nature of sacraments, therefore I thought it best, first to declare what in my judgement is to be thought of them in general. The word which signifieth a sacrament is in Hebrew Sod, & Razi. The first of A place touching sacraments. Of the Hebrew and Greek word. these words is common unto all secrets and hid things, and is more in use. And the other Esay used in the 24. chapter: when he said, Razi li, Razi li, that is, Asecret unto me, a secret unto me. Daniel also in his 2. chapter, when he entreateth of the knowledge of the mystery, useth the self same word. Such is the nature and condition of sacraments, that they contain things hid, unto some indeed known, but not unto all. And from this Etymology, the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, differeth not much, which is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, we ought diligently to keep things close inwardly. Of that manner were the mysteries of Ceres of Eleusis in the country of Athenes, which were The mysteries of Ceres of Eleusis. opened unto none, but unto those, that were initiated. And they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which have these things sealed and shut up in them. Chrisostome, when he interpreteth the xi. chapter of this epistle where Paul saith, that he writeth a mystery of the Israelites partly blinded and partly to be restored, saith: that a mystery signifieth a thing unknown, and unspeakable, and which hath in it much admiration, and which is above our opinion. The same father, when he interpreteth the second chapter of the first epistle to the Corrinthyans', where we read, we speak wisdom in a mystery, thus writeth: It should be no divine or perfect mystery, if thou shouldest add any thing of thyself. By which words it is manifest, how Nothing ought to be added unto the mysteries of god. much they are to be blamed, which at their own pleasure and judgement make sacraments, and from those which Christ himself hath ordained pluck away what pleaseth them. These words of Chrisostome do manifestly reprove them. Neither let them think, that this any thing helpeth their case, to say that he speaketh of that mystery which is found in the holy scriptures, unto which he saith nothing is to be added, neither any thing to be taken away from it. Forasmuch as the sacraments, whereof we entreat, are of no less weight, The sacraments are equal with the holy scriptures. than the holy scripture itself. For they (as Augustine very aptly saith) are the visible words of God. Farther, Chrisostome, expounding the place before alleged, saith, that we in the sacraments see one thing, believe an other thing, behold with our sense one thing, understand in our mind an other thing. Whereof it followeth, that all are not after one and the self same manner affected towards these mysteries. For an infidel when he heareth, that jesus Christ was crucified, thinketh it to be a thing The faithful and the unfaithful are diversly affected towards the sacraments. foolish, and of no value. But the faithful man acknowledgeth in that mystery the exceeding great power and wisdom of God. If an Ethnic hear, that Christ was raised up from the dead, he will think it to be a fable. But a Christian will not only believe, that so, but also will not doubt, but that he himself, as a member of Christ, shall one day be raised up from the dead. Chrisostome cometh afterward to the visible sacrament, and saith: If an infidel see baptism, he will judge that there is but water only. But the the faithful beboldeth the washing of the soul by the blood of Christ. And in the Eucharist, by the senses is known only the bread and the wine. But the believers refer their minds unto the body of Christ. Hereunto he applieth a similitude of a book: For A similitude. if an unlearned & rude man that can not read a word should light upon a book, he can only behold & wonder at the prikes, figures, & colours: but the sense and understanding of them he can not find out: but be which is learned, learneth out of it, either histories, or other things worthy to be known and pleasant. Now that we have declared the interpretetion of the Greek and Hebrew name, there resteth, that we speak somewhat of the latin word. Among the elders sacramentum, that is, a sacrament What the Latins signify by this word Sacramentum. signified a bond which passed by an oath. Wherefore we are accustomed to say, Sacramento cum aliquo contendere, that is, by an oath to contend with a man, and Sacramentum militare, that is, an oath which a man taketh, when he goeth to warfare. And peradventure these our mysteries are therefore called sacraments, because in them God bindeth himself with covenants and promises being after a sort sealed, and we on the other side bind ourselves unto him. Wherefore we entreat not of a mystery or sacrament generally, whereby Now is not entreated universally of sacraments. is signified (as Chrisostome saith) any thing that is unknown, and unspeakable, which hath in it much admiration, and is above our opinion. For after that manner, there are an infinite number of sacraments. For so may we call sacraments, the nativity of Christ, his resurrection, the Gospel, the blinding of the jews, the calling of the Gentles, and many other things. But we speak so of sacraments, as Paul now speaketh of circumcision. Now because we have sufficiently spoken of the word, we will add the definition of a sacrament, Definition of a sacrament. What a sign is. and this definition is most received. A sacrament is a visible form, or a visible sign of an invisible grace. And that is called a sign, which besides the form which it offereth unto the senses, bringeth some other thing into our knowledge. And a sign (as Augustine writeth, and the master of the sentences affirmeth) is divided into a natural sign, and a sign given. Smoke is a natural sign of fire, and clouds, a natural sign Distinction of a sign. Things signified have their distinction by diversities of times. of fire, and clouds, a natural sign of rain. But a sign given, and appointed of the will, is divers, as letters, words, gestures, becks, and many such like. And these signs may pertain to divers and sundry senses. But the things that are signified, are either things past, things present, or things to come. The tables of the law, the Manna, & the rod of Aaron, which were kept, signified things past. For God would have these things to remain as certain monuments of things past. Other signs betook things to come, as the rainbow in the clouds, which was given in the time of Nohe, the flese of Gedeon, and the shadow of the Sun, which in the time of Ezechias the king went backward. Sometimes are signified things present, as in the garments of the priests, in the apparel of the Levites, in the ornaments of magistrates, and in the miracles of Christ. For all these signified the present power of God. Our sacraments are visible signs, not indeed of their own nature, but given unto us by the will of God: and they pertain to many senses. For the words which are set forth in the sacraments, are received with the ears: but the notes and outward symbols are perceived either by sight, or feeling, or smelling, or tasting, and they demonstrate both things present, things past, and things to come: for the death of Christ is represented in them, which is now past: and the promise and gift of God, which in the mind and by faith is presently embraced: and the pureness of life and mortification, and duties of charity, which are afterward to be performed of us. By those things it is manifest, what manner of signs we put to be sacraments. But it may seem to be sufficient to take that definition which Paul here useth, namely, to say, that Definition of a Sacramentout of this place of Poule. What is the chiefest● promise which is sealed in a sacrament. sacraments are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, sealings of the righteousness of faith. For they seal the promises, by which, so that faith be adjoined unto them, we are justified. If a man demand, what it is that God promiseth unto us, to answer briefly, it is, that he will be our God: which thing where it taketh place, saveth us, & maketh us blessed & happy. This is the promise, which is by divers outward simbols sealed in the sacraments. Which thing we have in the book of Genesis the 17. chapter, where circumcision is given, whereby was confirmed the covenant made between God and Abraham. The sum of that promise was (as we have said) that God would be his God, and the God of his seed. Which self same thing jeremy also testifieth of the new covenant of the Gospel: where he saith, that the laws should not only be written in the bowels and hearts of the believers: but also that God would be unto them their God, and they again on the other side, should be unto him, his people. That also we well allow, Sacraments consist of two things. We must have a consideration unto the analogy of the sign unto the thing signified. We must also keep a diversity between the sign and the thing signified, which is commonly said, that the sacraments consist of two things: namely, of outward signs, which the schoolmen count for the matter, and of the thing signified. Which is chiefly expressed by the words adjoined unto the simbols: out of which we may gather the form. Which is not so to be understand as though those things which are signified, are bound to the outward signs, or lie hidden under them: otherwise as many as should receive the outward clementes, should together therewithal receive the things signified. And it is necessary, that between the sign and the thing signified there be kept some analogy, that is proportion and conveniency. For if signs had no similitude with those things that are signified, then should they not be signs of them. And yet notwithstanding with this conformity is still to be kept a diversity between that which is signified, and those things which signify. Which thing Augustine most manifestly teacheth against Maximinus the Arrian in his 3 book, where he saith, that Sacraments are one thing, & signify an other thing. Whereby oftentimes it cometh to pass, that these things which are attributed unto the Oftentimes are things spoken of signs, which are not agreeable with their nature. A place out of the epistle of john. signs, agree in no case with the nature of them, but only are to be referred unto the things by them signified. And he citeth a place out of the epistle of john, where this thing is manifestly showed. For he saith that there are three things which bear witness, blood, water, and the spirit: and these three (saith he) are one. This can by no means be true, if we have a consideration to the nature of blood, water, and the spirit. For these things are not one (as they use to speak) in essence, or in kind. But this verily agreeth with the father, the son, and the holy ghost which are the thing signified. And that thing which Augustine here writeth, may we easily perceive in the sacraments which we now entreat of, in which, the properties of the signs, and of the thing of the sacrament are put one for an other. Now that I have sufficiently spoken of the name and definition, and also of the matter and form of the sacraments, there resteth to speak of the final and efficient cause of them. The end of the sacraments. The end for which the sacraments were instituted, is, that our mind being admonished by the senses might be stirred up, and by faith take hold of the promises of God, and so be inflamed with a desire to attain unto them. For we see, the signs tend to no other end, but to transfer and to imprint those things which we ourselves have in our minds, into the mind of an other man: that thereby he may be made the more certain of our meaning and will. And this is not commonly done, but in matters of great weight. For if they be but light matters, we are not accustomed to confirm them with signs. But in things of great importance, they are To things of great weight are added signs. commonly used: As when princes are consecrated, when matrimonies are contracted, when bargainings & gifts, or other such like covenants of great weight are made. For we desire to have them to the uttermost witnessed, and to be known not only by reason, but also by the senses. But there can be no other efficient cause of the sacraments given, but either God, or our Lord jesus Christ, who also is verily God: and of them ought we to have an evident testimony out of the holy scriptures. Which thing is most plainly declared by the definition, which we have now set forth. For thus we defined them, namely, that sacraments are signs, not indeed natural, but appointed, & that by the will of God. And this his will can not be made known unto us, but only out of the holy scriptures. And therefore it is no hard matter to know how many they are in number in the new Testament. We see, that How many the sacraments of the new testament are. New found out sacraments excluded. Christ instituted Baptism, and the Eucharist: but the other sacraments, which the school divines set forth, can not by the word of GOD be proved to be sacraments. We speak not this, as though we deny that matrimony is to be had in reverence, or that the ordinations of ministers is to be retained still, or that penance is to be dove: although we reject auricular confession, and other the abuses thereof, & deny it to be a sacrament, otherwise even we also do highly esteem these things, but not as sacraments. Neither dislike we with that confirmation, whereby children when they come to age should be compelled to confess their faith in the church, and by outward profession to approve that which was done in Baptism when they understood nothing: but yet in such sort, that of such an action we frame not a sacrament. But as touching extreme unction, it is manifest, that it nothing pertaineth unto us: especially seeing it had no longer any force, then whilst the gifts of healings were extant in the Church. And forasmuch as those gifts are now long since taken away, it were absurd to keep still the vain sign thereof. Neither also did Why besides baptism and the Eucharist, the rest are not properly sacraments. Basilius putteth unction amongst traditions neither saith he that it is had out of the scriptures. Christ command that this unction should perpetually be used in the church. But those other things which we before spoke of, although they may still be with profit retained, yet are they not properly sacraments, either because they have not outward signs: or else because they wantmanifest words of promises, which should by a visible sign be sealed: or else because there is no commandment of God extant whereby we are bound to observe these things. Basilius in his book de spiritu sancto, where he reckoneth up the traditions of the church, maketh mention of the sign of the cross, wherewith we ought to defend ourselves: and that adorations upon the Sunday, and from the resurrection unto the feast of Penticost ought to be done standing upright. Amongst others also he reckoneth holy unction. Hereby we see, that this father held not, that this unction is had out of the holy scriptures, which thing our adversaries rashly do. Farther by his words we gather, of how great weight it is, when as it is put amongst the number of those things, which have now long since grown out of ure. Now let us see what be the effects of the sacraments. The Effects of the sacraments. master of the sentences, in the 4. book in the first dist. putteth three effects of the sacraments. For he would that as men for pleasure sake have made themselves subject unto things sensible and inferior unto themselves, so now they should for piety sake do the same, that of a certain modesty, or (as they speak) humility, they should suffer themselves to be made subject unto these visible signs of the sacraments. By the sacraments we are not made subject unto creatures In the sacraments we are instructed touching things divine. But herein he far erreth. For by the sacraments we are not made subject unto creatures, neither ought we to worship them. Only the mind is there erected unto God, that man may be restored unto his old dignity. For he is set to be above all things which are seen, and not to be subject unto them. The second effect he putteth, to be erudition, that by the outward signs we should be instructed of things heavenly. Which thing we also undoubtedly affirm. Lastly he saith, that therefore they were iustituted, that we should not be idle, but be profitably exercised in true ceremonies, rasting away superstitions. But this, unless it be declared, is not very plain. For we are sufficiently occupied in believing, praying, reading of the word of God, and doing good to our neighbours. But outward ceremonies although they be instituted of God, yet without faith they nothing profit. Wherefore the exercising of them doth not of itself please God. Howbeit if faith be present, superstitions can take no place, for that it hath always a regard unto the word of God. Wherefore after this manner they may be called exercises of faith and of piety, and be counted acceptable unto God. But we will after a better sort set forth these effects of the sacraments. First, we say that they instruct us, which thing is already said: Secondly, that they kindle in us faith, & a desire of the promises of God: Thirdly, that they knit us together in a straighter bond of charity, for that we are By the sacraments the holy ghost kindleth in us faith. Other effects. What things are repugnant unto the sacraments. Unto the sacraments are sometimes attributed those things which long unto the thing signified. Who be sacramentaries. They are not bare signs. A sacrament is not of his own nature a sacrifice. all initiated with one and the self same mysteries. And to these may two other effects also be added. For by the sacraments, we are both separated from other sects, & also are admonished to lead an holy life. But touching grace, whither it be conferred by the sacraments or no, we shall afterward see. These things being thus ordered, there are two things which are contrary and repugnant unto the nature of the sacraments. The first is, if we attribute to much unto them. For by the means is easily brought in idolatry: when as that which belongeth unto God only, is ascribed unto a creature. And if at any time the sacraments are said, either to save or to remit sins, or any such like thing, the same aught to be understand of the thing signified and not of the signs. For these things only proceed of the promise and liberality of God, which is sealed unto us by visible signs. And oftentimes it happeneth, that both the scriptures and the fathers seem to attribute unto the signs, those things which only belong unto the promises. But now they which after this manner attribute more than is meet unto the sacraments, may be called sacramentaries, because they put to much affiance in them. The other thing which we said is repugaant unto the nature of the sacraments, is, when we count them to be nothing but bare & naked signs. For by that means they should nothing differ from Tragical and Comical significations, and from colours and garments. Nether are they only signs of our actions, but also of the promise and of the will of God, and are sealings thereof. And the holy ghost doth no les use these signs to stir up our hearts, than he useth the words of God which are in the holy scriptures. And hereby also we may see, that they likewise are against the sacraments, which will have them to be sacrifices. For the nature of a sacrifice is, to be offered of us unto God: but the nature of a sacrament is, to be offered of God unto us. I confess indeed, that in the celebration of the supper of the Lord are contained thanksgiving, alms, prayers, and other such like things: which may have the consideration of a sacrifice. But we deny, that the very sacrament The sacrificing priests offer not Christ unto God the father. The instrument whereby the thing of the sacrament is received is faith. of the Eucharist may properly be called a sacrifice. And much les is that to be borne with all, which the sacrificing priests make their boast of, that they offer up unto God, the body of Christ. Our lord hath offered up himself, neither hath he need of any other to offer him up. Now that we have well considered all these things, we need not many words to express the instrument, whereby the thing of the sacrament is received. For, Paul hath most manifestly declared it, when he said, that Circumcision is the seal of the righteousness of faith. For it is faith whereby the righteousness, which is signified in the sacrament, is received of us: for neither can our sense or reason thereunto attain. And Augustine, expounding these words of john, Now ye are clean because of my word. saith: that in that the sacraments do make us clean, they have it of the word of God. For if thou take away (saith he) from the element the word, there will nothing remain but water only. The word cometh unto the element, and it is made a sacrament. For how cometh it (saith he) that the water toucheth the body, & washeth the heart? He answereth: that the same cometh to pass through the force and power of the word, not because it is spoken, but because it is believed. By these things it is manifest that faith is it, whereby we receive cleansing and sanctification. which thing also is written in the Acts of By the power of the word we a●e w●●hed not because it is spoken but because it is believed the Apostles: By faith purifiing their hearts. And Paul to the Ephesians saith, that Christ loved the Church, and cleansed it with the lavacre of water. But there is added, In the word, that is, by the word: which (as Augustine saith) is understand to be done, because it is believed, and not because it is spoken. For by the pronunciation of the words, are neither changed the natures of the signs, nor the benefits of God given: for so it mought seem an enchantment. faith (I say) is the instrument, whereby we receive the words of God, and let them down into The benefits of God are not given by the pronunciation of the words. The sacraments must be administered as Christ hath instituted them. our minds. But now touching the manner of administering the sacraments, there ought none other manner to be brought in, then that which Christ himself the author of the sacraments hath commended unto us. For if the jews durst not deal otherwise in the ceremonies of the old law, them was prescribed them of God: much more ought we to observe those ceremonies, which christ hath prescribed unto us, after the self same manner that he hath prescribed them. Farther forasmuch as those signs came from the will of God, and of their own nature signify nothing, what is more reasonable then to refer all things unto his will, which hath given them. But his will can by no other ways be known, but by the holy scriptures, And undoubtedly no man will presume to alter the letters patents of king's grants: much more ought the same thing to be taken heed of in the sacraments of God. And the minister by whom these things ought to be exercised and distributed (although it be convenient, that he be godly and of an honest life, for such a one is to be maintained and when he behaveth himself The wickedness of the minister corrupteth not the sacraments. A similitude otherwise, and is known so to be, he ought no longer to be suffered) yet though he be wicked, so long as he keepeth still that funtion, he can not vitiate the sacraments, so that he do those things which Christ hath commanded to be done. Augustine hath a very trim similitude, of a pipe of stone, through which water is brought into a garden. For although the pipe be made nothing the more fertile by means of the running through of the water, yet is the garden by it watered, and made fruitful. The dignity of the sacraments dependeth not of the minister, but of the institution of God: which thing the donatists not understanding, raised up much tumults against the Church. That is true which is commonly said of living creatures, that by a dried up member the spirit of life can have no passage into the other member. For if the arm be dead and withered Solution of the argument objected. up, the life and spirit can not come unto the hand. But in the Church, there is no such great conjunction between men. For the power of the sacraments is to us as the light of the Son: which light although it be dispersed through vile and filthy places, yet is it not therefore contaminated or infected. But the times of the sacraments may be divided into two parts. For some were before the coming of Christ, and some after. And these differ the one from the other, by outward notes and signs. Nether was that done rashly or without Of sacraments some were before the coming of Christ and some after. The sacraments of the elders & our sacraments are aptly distinguished up signs. Two errors to be eschewed in the sacraments. A similitude. another similitude How the signs of the elders are taken away and how they abide. What are the things of the sacrament. By the second coming of Christ shall our signs be taken a way. Our sacraments more excellenter than the sacraments of the elders The nature of the things signified is one and the same, We and the jews in the old time have one & the same stock and one and the same root. The diversity of time distinguisheth them. great consideration. For we also (as saith Augustine) do after one sort signify things to be done, and after an other sort affirm things already done. which thing these two words now pronounced sufficiently declare. But here are two errors to be taken heed of us, as the same father against Faustus very well admonisheth us. first, that we think not, that though the signs be changed, therefore the things also are diverse: or that forasmuch as the thing is one and the self same, therefore the signs ought not, nor can not be changed. For if an householder may command straighter things unto those servants, for whom he knoweth it expedient to be more straightly kept under: and may lay easier burdens upon their necks, whom he will count as his children: why then may not God do the same towards men. physicians also use according to the diversity of the diseases of the sick persons, to minister divers and sundry medicines: of all which medicines yet the force is one & the same, namely, to restore health. But whether the signs of the old Testament have now utterly ceased or no, Augustine answereth in his book de vera religione, that they remain by interpretation and faith, but are in very deed taken away. But as touching the things themselves, the things which were set forth unto the elders in their sacraments, & which are set forth unto us in our sacraments, were one & the same. And if thou demand, what were those things which were common unto the fathers and unto us, it may in few words be answered, God, Christ, reconciliation, Grace, Remission of sins, and such other like things. These things were in times past signified, and set forth to be believed in the sacraments of the elders: and the self same, are in our time signified in the new Testament, and set forth in our sacraments. But the signs and simbols, which the fathers used, were changed by the coming of Christ: at whose second coming also, those likewise which we now have, shall be taken away. For when we have once the fruition of that chief felicity which we wait for, we shall then need no sacraments. Farther besides the alteration of the signs, are also out of Augustine gathered some other conditions, whereby is declared, that our sacraments are more excellenter than were the sacrrmentes of the elders. For ours (saith he) are in power greater, in profit better, in act, easier: in number fewer, in understanding most full of majesty, in observation most pure, and in signification most excellent. Those things indeed are great, but yet they altar not the nature of the things signified. Neither cause they, but that our sacraments and the sacraments of the elders, are as touching the substance one and the same. Paul in his epistle unto the Romans, saith, that the jews as unprofitable branches were cut of from the holy tree, and we grafted into their place. And the root (saith he) carrieth thee, and not thou the root. whereby it is manifest, that both we & the fathers, as touching the substance of salvation, are in one and the same stock, and in one and the same root. Wherefore the better and worthier part of the sacraments, is one and the self same. And whatsoever difference there is between us & them, the same consisteth wholly in the coming of Christ, past, and to come. Wherefore Augustine against Faustus saith, that our sacraments are signs of things now fulfilled, but the sacraments of the elders were signs of things which were to be fulfilled. And upon the 6. chapter of john he saith, that in signs, they were divers from ours, but in signification of things, like. I know in deed, and I remember that the fathers are wont sometimes above measure to extenuate the sacraments of the elders. Chrisostome in his 27. homely upon Genesis denieth, that circumcision The fathers extenuate the sacraments of the elders any thing profited unto salvation: but that the Israelites carried it about with them, as a token of gratitude and as a sign and a seal, to the end they should not be contaminated by mingling themselves with other nations. And in his 39 homely he saith: that it was a bridle and a payer of fetters unto the jews that they should not mingle themselves with other nations. And he affirmeth that God commanded it unto Abraham, and unto his posterity, that by an outward sign he might declare, that he was the possessor of him. And for that cause he changed his name. For so do we also, when we take into our possession a beast or a bondman. For we give unto them a name, and we mark them with our sign or mark. And upon the same book in the 40. homely, he saith, that the jews by circumcision were known. And hereunto may be added Ambrose, expounding this self same place which we are now in hand with. For he declareth, that circumcision did only put a difference between The fathers speak not after one manner touching this thing. the posterity of Abraham and other nations. Howbeit they do not every where speak after one manner. For the same Ambrose when he expoundeth that place in the 10. chapter of the first to the Corrinthyans'. That the elders were baptized in the sea, saith that their sins were not imputed, and that they were without doubt purified. These things are of much more excellency then to be separated, or to differ from other nations. And Augustine against Faustus Augustine granteth the true baptism unto the elders. The school divines. Circumcision was not a bare sign. in his 12 book and 29 chapter, expressedly saith, that the sea and the cloud was baptism consecrated in the blood of Christ, and by them the sins of the jews were forgiven: all which things are common with our sacraments. Farther all the school divines hold, that circumcision was a remedy against original sin whereby we may perceive, that they hold not, that circumcision was a bare and vain sign. There may also for proof hereof be brought places of the scripture, which teach the self same thing. For in the 10. chapter of the first epistle unto the Cor. the elders are said to have been baptized, and to have eaten the self same spiritual meat, and to have drunk the self same drink, which we at this day eat and drink. And again in the 2. chapter to the Collossians he saith, that we are circumcised with circumcision not made with hands: And he addeth, By the washing away of the sins of the flesh: where he declareth, that in the sign of circumcision, was through Christ given the washing away of sins. And in the book of Genesis the 17. chapter is most manifestly declared, that circumcision Wither the sacraments of the elders and ours be one and the self same. was the sign of the covenant, wherein God promised, that he would be the God both of Abraham and of his seed. But against those things, which have been spoken, is objected unto us out of the 10. chapter of the first to the Corrinthyans', that Paul there affirmeth not, that the sacraments of the elders were one and the same with ours: but only writeth this, that the elders had one and the self same sacraments amongst themselves, and yet many of them shamefully perished and were destroyed in the desert, although they had in the sacraments communicated with other godly men. Wherefore they say, that Paul of the lesser or of the like would conclude, that we also if we live wickedly shall perish, although we be initiated in Christ, and use the self same sacraments that the elect of God do. But against this exposition the words of the Apostle himself are most plainly repugnant. For he saith, that the elders had in their sacraments the self same meat that we have, that is, Christ. For thus he The elders did eat and drink Christ, ergo they had the fruition of the self same meat that we have. writeth, And they drank of the spiritual rock following them: and the rock was Christ, Now, if they had Christ, doubtless they wanted not the meat of our sacraments: which can not be said to be any other thing, than Christ. Farther we see, that the Apostle hath by express words put the names of our sacraments. For he nameth baptism and spiritual meat and drink. Farther if we follow the expositions of our adversaries, we shall make Paul's argument of small force. For he meant to reprove the security of the Corrinthyans', which seemed to promise unto themselves salvation for this cause only because they were Christians, and partakers of the holy mysteries, although in the mean time they lived loosely, and dissolutely. Wherefore he declareth that God would severely punish them, except they repented, as we read he punished the fathers of the old testament, when he sundry ways afflicted them in the desert. And if their sacraments and ours were not one and the self same, Paul concludeth nothing. For the Corrinthyans' mought have said: yea but our Testament is a far other thing, than was the testament of the old fathers: & our sacraments are far excellenter than were their sacraments. Wherefore God will not afflict us, neither oughtest thou to compare us with them. By this means is Paul's argument made of no force, if we take away the similitude and proportion of the things of our sacraments with the things of the sacraments of the elders Augustine saith that the sacraments of the elders and ours at one and the self same. Farther also Augustine in his. 26. treatise upon john most plainly teacheth, that the Elders as touching the spiritual thing, had in their sacraments the self same thing that we have. In outward form (he saith) one thing was given unto them, and an other unto us: but as touching the thing signified, he acknowledgeth no difference at all. Wherefore the place of the Apostle, which our adversaries have by their expositions, gone about to wrest from us, is by these reasons to be defended. They object moreover, that the Fathers in many places say, that the sacraments of the Elders were shadows and images of that truth, which is exhibited in our sacraments. Unto them we answer, that images may two manner of ways be taken. For some are outwardly vain and void, and contain nothing: other images have in deed the thing itself, but yet intricately and obscurely, if they be compared with other images that are more open. And this Images taken two manner of ways. second way we will easily grant, that the sacraments of the Elders were images and shadows of ours, not that the elders had not in their sacraments the self same things that we receive in ours, but because their sacraments more intricately and obscurely shadowed those things. To the better explication hereof, Chrisostome seemeth to bring a very apt similitude, in his homely which he made upon these words of Paul, Our fathers were baptized into Moses, and in his. 17. Homely upon the Epistle unto the Hebrews. Painters (saith he) when they intend to paint a King, first draw out the proportion upon a table with shadows and dark colours: but yet in such sort, that a man may by that delineation, although it be somewhat obscure, easily perceive, that the image of a King is there painted, and horsemen and chariots, and such other like things, which things yet are not strait way known of all men. But afterward, when the Painter hath laid enfresh colours, and hath finished the work, those things which before by those first lines appeared scarce begun and rude, are now manifestly and expressedly perceived. Such (saith he) were the Sacraments of the Elders, if they be compared with ours. By these words it is manifest, that Chrisostome was of the opinion, that one and the self same thing is represented The names of the sacraments of the elders and of ours are put one for an other in our Sacraments, and in the Sacraments of the Elders, although in theirs more obscurely, and in ours, more manifestly. But how great a nearness there is between both these kinds of Sacraments, Paul seemeth hereby to teach, in that he putteth the names of the one, for the names of the other, and maketh them common to both. For in the. 10. chapter of the first epistle to the Corrinth. he affirmeth, that the Elders were baptized, and had one and the same spiritual meat, and one and the same spiritual drink, which we now have. And on the other side, to the Colossians, he calleth our Baptism, Circumcision. For he saith: that we are circumcised in Christ, but yet with a circumcision not made with hands, by putting of the body of the sins of the flesh. In which place he ascribeth unto circumcision, the putting of sins. But they think that this maketh against us, which is red in the viii. chapter to the Hebrews, where it is written: In that that he saith now, he hath abolished Whether the old testament be utterly abolished. that which was before. But that which is abolished and waxen old, is even at hand to vanish away. Of these words they conclude, that the old testament is utterly abolished. Which thing (say they) could not be possible, if the substance thereof were one, and the same with the substance of the new. But these men ought to have considered, that the substance of the old Testament is not abolished. In deed ceremonies are abolished as touching the outward signs: howbeit the signification of them abideth the self same that it was. judicial precepts also, although in our days they be not all had in use, yet the sum and principal scope of them, is still retained, namely, the sins should be punished, and justice preserved in common wealths. But the sense and observation of moral precepts, remaineth still perfect & whole: although they no more either accuse, or condemn the conscience, to the destruction of the elect. But they say, that Augustine, also is against our sentence. For in his preface upon the 73. psalm, thus he writeth: That the sacraments of the elders promised a saulour, but ours give salvation. But by these words Augustine mente only to put a distinction between the manner whereby the sacraments of the elders signified Christ in one sort, and ours in an other sort. For they so represented Christ, as which should one day come: ours do so represent him, as now already come. For how could Augustine think, that the sacraments of the elders did by no means give a saviour, when as he most manifestly testifieth that the fathers in the Manna had the self same Christ, which we now have in the Eucharist. And in his book de nuptijs & concupiscentia ad Valerium, and other places he oftentimes confesseth that the Elders were by circumcision delivered from original sin. Bede also upon Luke affirmeth the self same thing, and saith, that circumcision differed nothing from baptism, as touching remission of sins, but only that it opened not the gates of the kingdom of heaven. For to the performance of that, the death of Christ was looked for. Touching this thing surely, I will not much contend, so that this be granted, that those father's being dead in what place so ever they were, were in the presence & sight of God in happy state. For they had without all doubt the fruition of God, neither is it to be thought, that they could be forsaken of him in whom they believed. But that they were carried up into heaven, before Christ ascended up, I know the fathers do deny, neither do I therein any thing contend against them. But let us return unto that that these fathers of their own accords grant, namely, that Circumcision took away original sin. How then can they An error of the master of the sentences. say, that Christ by circumcision was not given at all? For what remission of sins could there be without Christ? The master of the sentences very absurdly thinketh, that circumcision had the power of remitting of sins, but not of conferring of grace: as though forsooth remission of sins can be had without grace. He feigneth also, that the sacraments of the Gospel had their force of the death of Christ: and The death of Christ was of efficacy even before it was paid. forasmuch as this death is now accomplished, therefore are they of more efficacy & more mightier than the sacraments of the elders: as in whose time the price of the death of Christ was not yet paid. But this their sentence whereby they appoint the force and merit of the passion of Christ, to be but for a time, cannot be but absurd. For of what more force to save is the death of Christ now that is already past, than it was in the old time, when it was looked for to come? Undoubtedly, on each side is required faith, whereby assuredly we do no less comprehend things to come, than we do things past. But if we will say, that GOD hath a respect unto the sacrifice of his son offered upon the cross, undoubtedly, this was from all eternity, and before the foundations of the world were laid, ratified and most fully accepted of him. Of Christ also it is written in the apocalypse. That the lamb was slain from the beginning of the world. And where as they say, that circumcision had the power to take away original sin, from whence I pray you had it such so great power, but from the death of Christ? Doubtless our baptism so agreeth with circumcision, that Augustine against the letters of Petilianus in his 2. book and 72. chapter and in other places, proveth, that the sacrament of baptism ought not to repeated, because circumcision in the old time was not repeated, if a man had received it of the Samaritans, and were afterward converted How the sacraments of the elders were weak, and beggarly elements of the world. Why there were more sacraments in the law then in the Gospel. unto the sincere religion of the jerosolomites. But amongst other things, this seemeth not a little to have moved our adversaries, for that it is written unto the galatians of the ceremonies of the elders, that they were weak and beggarly elements of the world. But these words of Paul are to be understand of those old sacraments which are now abrogated by Christ. Or if this answer like not, then understand Paul so to speak of the sacraments of the elders, as he saw the jews at that time used them, namely, without Christ or his promise. But the first answer is both truer and plainer for that place. And if a man demand, how it cometh to pass, that the sacraments of the elders were more in number then ours, this question may easily be answered. Namely, that the church was then beginning, neither did they know so many things of Christ, as are made open unto us, after that he How they err which speak softly to themselves the words of consecration. is now come into the world and hath finished the sacrifice so long looked for. Wherefore it was requisite that God should at that time by many ceremonies and images shadow one and the self same thing: but there is no need now of such painful instruction. For (as we have before said) the signs of the sacraments were therefore given, to confirm the promises of God: not as though those promises are not of themselves firm enough, but that our minds, being otherwise hard to believe, and wavering, should by sensible signs be strengthened. Chrisostome in his 60. homely unto the people of Antioch, If (saith he) our nature had been utterly spiritual and without body, spiritual things should have been delivered us, without corporal signs. Hereby it is manifest, how absurdly they order the matter which set forth the visible signs of the sacraments to be seen of all men: but the promise which should be confirmed by those signs, and aught to cleave unto our minds, they both pronounce in a strange tongue, and secretly mumble up, that it should not be heard of others. But that the sacraments Explication of certain of the sacraments of the elders. of the law, which were so many in number, were seals of the promises of God, may by induction be easily known. The tabernacle and Ark of the Lord sealed the promise, that God would dwell in that people, & that he would be in the midst of them. The conseccation of the priest, and the ornaments of the garments, shadowed Christ the only priest, and the same perpetual and eternal, as the author of the epistle to the hebrews proveth. And of this self same promise, David most plainly maketh mention, when under the person of Christ he saith, Thou art a priest for ever according to the order of Melchisedech. The sacrifices also signified the oblation of Christ upon the cross. But here some man will peradventure say, Ergo, the sacrifices were sacraments. How then do we say, that there is great difference between the nature of a sacrament, and the nature of a sacrifice? So indeed we said before, and now again constantly Two things are to be considered in sacrifices. affirm: but thereof it followeth not, but that the consideration of either, may sometimes light upon one & the same thing. The nature of a sacrifice and of a sacrament may concur in one & the same thing. For there were two things to be considered in sacrifices: first, that there was something offered unto God: and therein consisted the whole strength of sacrifices: secondly, that the oblation which was killed, and burnt, represented Christ, which was to be slain for us, by whom we should have God pacified and merciful. And after this manner we doubt not but that in them was a sacrament. And how all these things were seals of most certain promises, may easily be declared by every one of them particularly: as by the observation of the Sabbath, by circumcision, by choice of meats, by washing and sprinklinge of holy water, by the vow of the Nazarites, by the ceremony of the jealous, by the purification of the childwife after her delivery, and by all such like kind of mysteries. But Whether the people in the old time understood the promises which were sealed in thceremonies because we would be brief, we thought it sufficient to express those few now mentioned. But there yet remaineth one doubt, whether the people of the jews having those sensible signs of ceremonies, understood also the promises of God, which were by them sealed Augustine at large entreateth of this matter in his 4. book against Faustus, & in his 3. book de Doctrina Christiana: & saith, that the patriarchs and prophets, and the excellenter sort of men in the old testament being illustrate with a mighty spirit, knew very well the significations of the ceremonies and of the sacraments: so that they took not the signs, for the things, which (saith he) is a miserable servitude: but he thinketh that the people and common sort of men used these signs as the things themselves, for that they understood only this, that there is one only God, which ought to be honoured with this kind of worshipping and service. For if there were any, which when they knew those to be signs of other things, would yet notwithstanding interpret them after their own lust, the had been an error of a wandering mind. By this doctrine of Augustine may be put three kinds of men, as touching the use of signs. For Three kinds of men which use signs. some there are, which in very deed understand, what is signified, & therefore stick not in the signs, but turn their eyes to the things signified. Others use the signs, but to what they are to be referred, they know not: And this Augustine thinketh, pertaineth to servitude. Lastly are those, which are not ignorant, that those things which they use are signs, but yet notwithstanding they perversely, and as they lust themselves, interpret them. This is an error, & that very hurtful. As touching the first, and third, I am of the same mind that Augustine is. But in the second as touching the common and vulgar people of the jews, I do not so fully assent unto him, to grant, that the common people of the hebrews know nothing else of the sacraments, & ceremonies of the law, but that by them they should worship the only and true God. For they were taught continually of the Scribes and of the priests, and heard daily the oracles of the prophets. Whereby they mought easily gather, at the least a general signification of their sacraments, as well touching Christ, as also touching all other things pertaining to pureness of life and holiness of manners. The doctrine of the looking for the Messiah was common. The doctrine of the looking for the Messiah was so common amongst them, that, as I suppose, it was hidden from none o● them all. Phillippe, as it is written in the Gospel of john, thus spoke unto Nathaniel: we have found the Messiah, of whom Moses and the prophets have written. And the common people of the jews, being ama●ed at the miracles of Christ, said, we know that Messiah shall come, and teach us all these things. Hereunto also serveth that the prophets ever taught, that ceremonies being done only outwardly and without faith, are most displeasant unto God. And that faith, which was required to outward rites, unless it had had a respect unto Christ, although not fully, yet some way, and that at the least generally, of what force could it have been? And The prophets most diligently taught the significatiof the ceremonies. forasmuch as the prophets were so diligent in obtruding, and every where inculcating the significations of the ceremonies, do we think, that they taught nothing of Christ? david most plainly speaketh of sacrifices, that God delighteth not in them But a sacrifice unto God (saith he) is a troubled spirit, and a contrite and humble heart Touching washings and cleansing, Esay instructeth them saying Be ye washed, and be ye clean. jeremy also, wash (saith he) thy heart from iniquity. And ezechiel showeth that by those waters is signified the power of the holy ghost, when he bringeth in God promising, that he would pour clean water upon them. Touching circumcision also they are very often admonished in the holy scripture to circumcise they necks and their hearts. And that they should not think, that they were able to do this of themselves and by their own strengths, Moses in the 30 chapter of Deut. saith, God shall circumcise thine heart▪ that thou mayst love him. Touching purifications and washings of garments, and such other like things, they were thus admonished in Leviticus the 11. chapter, I am the ●ord thy God, which brought the out of the land of Egypt ye shallbe holy unto me, because I am holy. Touching the Saboth they were oftentimes told, that in it was signified the rest of God, and their santification. And if so be all these The people of the hebrews understood that Messiah was signified in the sacraments of their times. things were so manifestly and plainly declared, which no man can doubt, but that unto them they were good and profitable, and that it was not possible for them to be ignorant, that the attainment of every good thing came through Christ or the Messiah, I can not be persuaded, but that they saw, that in their sacraments was signified Christ. Moreoverr this also is an other reason Esay most manifestly testifieth, that God did lay upon Christ all our sins, and that we were healed only by his stripes and death: wherefore seeing in the sacraments mention is made, that God by sacrifices is made merciful unto us, they could The people knew generally and not particularly the consideratiof all the mysteries. not but call to remembrance, the only mediator Christ, by whom only is God made merciful unto us. Howbeit we can not affirm, that the common sort of the Israelites knew all the mysteries particularly. Only this we say that they had a certain general knowledge of Christ in the sacraments of the law, when as otherwise we ourselves can not particularly render a reason of these ceremonies. The Apostles have only generally made them plain unto us. And though there have been some amongst us, as Origen, and a great many other like, which have attempted to frame for every particular ceremony a proper allegory, yet have they in a manner but lost their labour. For their inventions could We must not give ourselves to much to Allegories. Error of the schoolmen. bring no profit at all unto us. For they most plainly want the word of God. Nether is it to be marveled at, that they so much delighted in such inventions, For even as every where our own devices wonderfully please us, so in this matter, the curiosity of man exceedingly delighted itself. Now those things which we have spoken most plainly declare, how far the school men have miss of the mark, which have between the old sacrementes, and the new, put this difference, that the old sacraments only signified grace and Christ, but ours largely and abundantly exhibit both. For the elders (say they) were helped by the work of the worker. For when any man came with faith and a godly Of the work workings and the work, wrought. motion of the heart and of the mind unto those holy services, he had thereby merit. But the work wrought (as they call it) nothing profited them as touching salvation. But in our sacraments they say it is far otherwise: that not only faith and the spiritual motion of the mind, which they call the work of the worker, helpeth us, but also even the outward sacrament itself, and the institution of God, which they call the work wrought, conferreth unto us both remission of sins and also salvation. But I will demand of these men, what that is which the outward work and the visible sacrament exhibiteth unto us, that we do not attain unto by faith: if they answer that it is Christ as for him we comprehend by faith: If remission of sins, that also, we obtain by faith: if reconciliation, whereby we return into favour which God, this also we can not obtain without faith: if last of all the increase of grace and of the spirit, neither undoubtedly do we by any other means obtain this, but by faith, what is there then remaining, that this work wrought bringeth? This word is altogether strange, neither is it once mentioned of in the holy scriptures. Work wrought a word never heard of. Nether would I at this time have used it, but that I have to contend against the adversaries. But peradventure they will say, Forasmuch as besides faith is also added the outward work, is there nothing to be attributed unto it? yes undoubtedly, I attribute much unto it when it proceedeth of faith. For I know that such a work pleaseth God, and that he useth to recompense many things unto such works. But what maketh that to this present purpose. Did not the elders unto their faith adjoin also those works, whereby they exercised and received the sacraments of their law? Wherefore as touching this part, we see that they had in theirs as many things which pleased God, as we have in ours: unless peradventure they will contend, that the exercising and receiving of our sacraments, is either a better, or nobler work than was the exercising and receiving of the sacraments of the elders: which thing I will not grant unto The receiving of our sacraments is not more excellent or better than the receiving of the sacraments of the elders Wither the sacraments confer grace and remit sins. them: especially seeing that the perfectin of the work is to be considered by faith and charity from whence it proceedeth: wherefore if Abraham and David had more faith when they received their sacraments, than any weak Christian, when he is baptized, or communicateth, who will not judge but that their work is more notable and more excellent than the other man's work? And moreover as for that kind of speech which these men so often use, namely, that sacraments remit sins, are confer grace we do not easily admite: unless peradventure in that sense wherein Paul affirmeth, that the Gospel is the power of God to salvation: & as unto Timothe the reading of the holy scriptures is said to make safe: which undoubtedly is nothing else, but that the might and power of God whereby he remitteth sins, giveth grace, and at the end saveth, useth these instruments and means to our salvation. And even as to bring us to salvation, he useth the word of the Gospel, and the preaching of the holy scriptures, so also adjoineth he there unto the sacraments. For by either of them is preached unto us the liberal promiss of God: which if we take hold of by faith, we shall obtain both salvation and also remission of sins. This is the true sense, unto which also are the fathers to be applied, when they say that grace is the power of the sacraments. Which is all one as if they had said, understanding and sense is the power of speech and of words. And how unaptly the Schoolmen speak of their stay or Of the stay or let of the schoolmen. let, hereby it is manifest, for that they say, that he putteth not a stay or let, which although he have not the act either of loving, or of believing, yet objecteth nothing that is contrary or opposite unto grace: namely, the act of infidelity or of hatred. Then in such case (say they) the sacraments of the Gospel confer grace. But this is nothing else, then to attribute unto creatures the cause of our salvation, and to bind ourselves to much to signs and elements of this world. This aught to be certain and most assured, that no more is to be attributed unto the sacraments as touching salvation, then unto the word of God. Wherefore We ought to attribute no more unto the sacraments then unto the word of God. How our sacraments are better than the sacraments of the elders. Sometimes is received the sacraments only, sometimes the thing only. Grace is not bound unto the sacraments as we put corn into sacks. if sometimes we hear, as Augustine also saith, our sacraments are better than the sacraments of the elders, this aught so to be understanded that it be refer red unto perspicuity. For we grant that our sacraments both speak and preach more plainly of Christ, then did the sacraments of the elders. Wherefore seeing we are more clearly and plainly instructed, faith is the more fuller, and bringeth unto us more grace and spirit. And we gladly admit that which the same Augustine saith: That sometimes it cometh to pass, that the sacrament is received without the thing. For so the wicked and infidels using the sacraments, receive only the outward signs, and are utterly void of salvation and of grace. Sometimes also it contrariwise happeneth, that the godly being excluded by any necessity from the use of the sacraments, yet are in no wise defrauded of the thing itself, and of the thing signified. Neither let any man here lay to our charge, that we affirm that sacraments depend of our faith: For neither teach we any such thing: yea rather we affirm, that the sacraments are sacraments, although thy faith be either weak, or else none at all. And Augustine's judgement is very good concerning him which only carnally receiveth the sacrament, when he saith: It doth not therefore cease to be spiritual: but unto them it is not spiritual. And now at length to make an end, we must never come to this point, to think that grace and our salvation is contained in the sacraments, as in certain sacks or bags, which may be poured out upon the communicantes and receivers. For the sacraments are as certain tiding bringers of our salvation: whom he that believeth, shall obtain salvation. And thus much hitherto have I sufficiently spoken of sacraments generally. Now resteth for us somewhat to speak of circumcision: for the better understanding whereof we have spoken these things the more largely and with more words. But here we shall not need so long a treatise. For if we remember all those things, which have been generally spoken of sacraments, it shall be no hard matter to unstand all that which may be spoken of circumcision. And circumcision (not to go from the words of the Apostle) was the seal of the What circumcision is. How circumcision is said to have brought remission of sins. Whether remission be had of sins to come. righteousness of faith, because it preached and confirmed the promise concerning righteousness, which the elders received by faith. And hereof it followeth, that the elders by it had remission of sins. For, forasmuch as righteousness (as we have before more at large debated) consisteth chief in the remission of sins, whosoever believed the promise set forth and by circumcision sealed, it followeth of necessity, that he was partaker of the remission of sins. Some demand, whether circumcision and baptism which succeeded it, bring remission only of those sins which are already past, or also of those, which are afterward committed. Let these men consider, that the use of Circumcision and of Baptism is not for a time, but perpetual. For, as the faithful oftentimes fall, so when they forthwith come again unto themselves, they think upon the promise of the Gospel, which is of the remission of sins. Wherein also even for this cause they are confirmed, for that they remember them In error of those which would not be baptized. but in the last hour. selves to be either baptized or circumcised: and so by putting to of faith, they are delivered from sins, and are reconciled unto God. Hereby it is manifest, how they were in the old time deceived, which would not be baptized, but even now when death approached, & that they were in a manner giving up the ghost. Neither let any man think, that this is repugnant unto the keys of the Church, by which are received the penitent. For, that they may the better understand the matter, this they must needs grant, that those keys of the church are nothing else, but the preaching of the Gospel, whereby the ministers do persuade the believers that their sins are forgiven them. But they which are to be persuaded, are by the benefit of the holy ghost persuaded, & their faith concerning the promise is also hereby confirmed, for that they call to memory the sign of Baptism or of Circumcision, which in times past they received. And Paul when he said, For the remission of the sins going before, ment, the justification when it is applied unto us, always putteth away those sins which we have before committed. But that nothing letteth, but that the promise of the remission of sins, and the sealing thereof, may oftentimes with profit be called to our memory. But so oftentimes as sin is so forgiven, it followeth of necessity that the same sin went before: but that which we speak of tendeth to this, to declare, that the utility of the sacraments is not for a time, but pertaineth to the whole course of our life. Circumcision differed from other sacraments, for that it was the beginning and first step and visible entrance to the covenant of God. But what manner once the uncircumcised were counted, the Apostle declareth in the epistle to the Ephesians. Remember (saith he) that ye were sometimes Gentiles in the flesh, which were called uncircumcision of circumcision in the flesh made with hands, ye were sometimes without Christ, aliens from the common wealth of the Israelites, strangers from the covenants of the promises, without hope in the world, and without God. And in the epistle unto the Phil. he teacheth, which is the true & spiritual What i● the spiritual circumcision. circumcision. For we (saith he) are circumcision, which serve the Lord in spirit, and glory in Christ, and have no confidence in the flesh. And unto the Coloss. he writeth In whom (saith he) ye are circumcised with circumcision not made with hands, by the putting of the sinful body of the flesh. By which place we see (as we have before also noted) that forgiveness of sins is to be put, as well in Circumcision, as in Baptism. Wherefore Augustine in his book against julianus the Pelagian, in that part wherein he heapeth up a great many authorities of the fathers, reproveth the Pelagians by these words of the Apostle, for that notwithstanding they denied original sin, yet they baptized their infants: for, forasmuch as they affirmed that in them is no sin, how could that Baptism (as Paul saith) be circumcision not made with hands, by the putting of of the sinful flesh? These places of the Apostle serve very much to the explication of the propriety and nature of circumcision. And in Deut. the x. chap. the Lord saith: Thou shalt circumcise the uncircumcision of thine heart, neither shalt thou harden thy neck. In stead of uncircumcision the Chaldey interpreter hath, Tephaschoth that is, foolishness: thereby signifying, that the first ground of sin herein consisteth, that we are blind to all things pertaining to God, and that we The first ground of sin. The promise which circumcision sealed. are wonderfully infected with the ignorance of God. The 70. interpreters have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, hardness of heart. The promises which are offered unto them that are circumcised, are these: that God is made our God, and the God of our seed: in which only thing we have the horn of plenty: that is, the sum of all good things. Hereof also springeth our felicity, & consolation in all affliction: They were thereby also put in mind of the mortifying of the flesh: that is, of the cutting away of superfluous pleasures, & moreover by it they professed pure religion. And in sum thereby was signified the covenant made with god. These were the things signified, & the matter of this sacrament and pertain truly unto the nature and substance thereof. In baptism also all those self same things are contained. Only the signs are changed. Wherefore If circumcision was given unto infants, baptism can not be denied them. hereby we may conclude, that even as in times past Circumcision was given unto infants, so also Baptism can not now he denied unto them. For if they have the thing, what reason is it, why they should not have also the sign? And that we should not doubt, whether Circumcision and Baptism are a like, and have one and the self same nature, Paul most manifestly declareth it unto the Colossians, in which place he calleth Baptism, the circumcision of Christ. And they which affirm, that the infants of the hebrews ought to have been circumcised but ours should not be baptized, do make God more favourable unto the jews, then unto Christians. Some demand, that seeing we are ignorant whether infants God is not more favourable unto the jews then unto Christians. we are uncertain of the thing, why is the sealing added. have the thing of the sacrament or no, why we give them the sign, and seal the which is uncertain unto us? Unto whom we answer, that this question is not moved against us, but against the word of God. For he expressedly commanded and willed, that children should be circumcised. Father let them answer us, why they admit them that be of full age unto Baptism and unto the Communion, when as they are not sure how their heart is affected. For they which are baptized or do communicate may dissemble, and deceive the Church. They answer, that it is enough that they make their profession. If they lie, what is that to us? say they, let them look to that. So say we of infants, that it sufficeth us, that they are offered unto the Church, either of the parents, or of them in whose power they are. And if with the action of the sacrament be joined election and predestination, that which we do is ratified: but if not, then is it void. For our salvation dependeth of the election and mercy of God. But as touching election, for as much as it is hidden from What tokens of the election of God we follow in giving of the sacraments. When infants are baptized the Church is instructed us, we judge nothing. We follow only those signs and tokens of it, which we may attain unto: as are these, that the children being infants are offered unto the Church to be baptized, and that when they come to age, they by words confess, that they believe in Christ: which tokens although they be not so certain, that they can not fail, yet unto us they are sufficient for the ministration of the sacraments. Nether as I think is this to be omitted, that when infants are baptized, although they have not the understanding of the signification to move them, yet notwithstanding doth it move and instruct the Church which is present: but the infants obtain the benefits at God's hand, who secretly worketh in them by the holy ghost. But the signification of the sacrament, they shall, when by age they may, afterward perceive and understand, Nether let us much be moved with the difference of the signs, of Circumcision (I say) and of Baptism: for in the sacraments this part is of least weight: for they may be changed, as experience hath now thought. And without them God can give the more excellent part. For neither is his power and mercy bound unto the sacraments. Wherefore The mercy and grace of God is not bound unto the sacraments. The thing is more to be considered then the signs. when we use the sacraments, we ought to apply our mind rather unto the more excellenter and better part. Wherefore the Lord in jeremy the 4. chapter after this manner reproveth the jews: Circumcise the foreskins of your heart, lest my fury be kindled, and there be no man to quench it. But they which contemning faith, and the thing signified, cleave wholly unto the signs, seem to deal even altogether as they do, which in king's letters patents with great diligence keep the seals, but the letters themselves and the gifts, they either rent, or care not for. Now are there two things remaining to be discussed. The one is, why circumcision Why circumcision was marked in the member of generation. was commanded to be marked in the member of generation: the second why it was commanded to be done the eight day. Out of Augustine in divers places we gather, that therefore God would have it so, to put us in mind, that original sin, is by generation traduced from the parents into us: and that even as the foreskin being cut of in the parent, doth notwithstanding return again in the child which is begotten, so original sin being remitted unto the parent's, buddeth up again in the children which are brought forth. We are thereby also admonished (which thing we have before oftentimes mentioned) that the league of God pertaineth not only unto us, but also unto our children whom we beget. Finally by that sign was chiefly signified, that Christ should spring of the seed of Abraham. Nether aught we here to follow our own sense or human reason, to think that to be a thing ridiculous or of small force, which God himself hath instituted. For otherwise the cross of Christ and the Gospel are an offence unto the jews, & foolishness unto the Gentiles. Neither ought we to judge of things divine according to that which is showed outwardly. Otherwise julianus and Celsus made a laughing matter, that the apple was forbid our first parents. And Naaman the Sirian thought Things divine are not to be judged by the outward appearance. it a thing ridiculous, that he should be seven times washed in the river of jordane. Nether doubt I, but that there were some which derided Moses, when he did cast the wood into the bitter waters, to heal their bitterness. In our days also very many marvel, how it cometh to pass, that the stealth of one halfpenny bringeth eternal destruction. But these men ought to remember, that these things are not to be considered by their own force: but unto them must be added also the weight of the word of God: which undoubtedly is of so great weight, that it weigheth heavier than the whole world. Neither is there any thing so vile and abject, but that when the word of God is added thereunto, it is made notable and excellent. Indeed kings and princes of this world have a The word of God is of most great weight. The seals of God consist not of things of goodly show. care to have goodly and honourable seals. But as touching the promises and gifts, which are by them sealed, they oftentimes deceive men. But God when he useth even the most abject signs, never deceiveth any man. Now will I speak a word or two of the consideration of the eight day. The hebrews affirm, that such is the dignity of the seventh day, that of it all things obtain I know not what force and strength. Wherefore they think, that after the seventh day there cometh unto the infant newly borne so much strength, that he is able easily to abide the pain of circumcision. But let us leave unto them these The eight day betokeneth the resurrection of Christ. feigned toys: and let us rather thus think, that in the eight day was betokened the resurrection of Christ, and therewith all ours, which thing, may easily be perceived by Paul: for he saith, that in circumcision was signified the cutting of, of the sins of the flesh. But the sins of the flesh can never be perfectly cut of from us, until we are come to the holy resurrection. All the whole time of this world, and the time of this whole life representeth a week of days. But the eight day signifieth the resurrection. There is moreover an other reason The time of this life is a week. not worthy to be contemned, namely, that a child being so newly borne is able to do nothing of himself as touching the attainment of righteousness. Wherefore hereby we be admonished, the justification cometh not of our works. And although it were so in the rite of Circumcision, yet are not we in Baptism bound to any certain number of days. For Christ hath made us free from this In baptism we are not compelled to an● certain number of days. Circumcision mought in the primitive church be retained for a time. kind of observation. Howbeit there have been some, which have gone about in Baptism also to compel Christians unto the eight day. But those the Counsel held by Cypriam hath condemned. In the primitive Church, Circumcision was for a time observed. Augustine also upon the epistle unto the Galathians saith, that not every circumcision after Christ was condemned, but only that circumcision, wherein was put hope of salvation: but that circumcision which was received for this cause only, to retain peace in the Church, and the more to advance the preaching of the Gospel, mought well be borne with all. For this cause Paul suffered Timothe to be circumcised. But if it be required to be done as necessary unto salvation: it is by no means to be permitted. And therefore Paul earnestly resisted and would not suffer Titus to be circumcised, as it is written in the epistle to the Galathians. They say that even now very many Churches Many churches of the christians retain still circumcision in the East or in the South retain still to this day Circumcision together with Baptism. How rightly they do it, let them see unto that. Doubtless it is most likely, that, forasmuch as they have retained it so long, and that so stiffly, they put some hope of their salvation in it. Wherefore they should do much better if they would utterly omit it. But it shallbe good, in the mean time to declare Why circumcision bound men to observe the law. how Paul to the Galathians saith: that he which is circumcised is debtor to observe the whole law. For when Abraham received Circumcision, the law was not yet given. Wherefore it seemeth, that Circumcision had not that of his own force and nature, to bind men to observe the law. But we ought to remember, that that which the Apostle saith, proceedeth out of an other principle: namely, that Circumcision represented Christ as which should come, and give himself upon the cross: and the law should so long be of force, until Christ came. Wherefore seeing by Circumcision they testified, that he was not as yet come, it must needs follow, that they were kept still under the law, when as the law could only by the coming of Christ be abrogated. And with how great an observation God would have that sacrament to be kept, hereby it is manifest, for that in the book of Genesis the 17. chapter he testifieth, That the soul which is not circumcised the 8. day, should be cut of from his people. Ambrose in his book of Abraham the Patriarch, seemeth to wonder at this so great severity, For God (saith he) appointed How it is said that the soul of the uncircumcised should be cut of. cities of refuge, that if any had by chance, or unwares killed a man, he mought have a place whether to go, that the friends and kinsfolk of the party slain should not kill him: so that he had not of set purpose and willingly, but by chance and unawares committed the murder. Wherefore seeing infants did not by their own will refuse circumcision, what reason was there they should be cut of? He answereth, that therefore peradventure God would have the children deprived of their corporal life, that in them the parents might be punished for their impiety. But he saith that there were other which were of the opinion, that this sentence pertained not unto the infants: but unto those in whose power they were, as if it had been said, that they should be cut of. But the very words of the scripture are against this sentence: wherefore he turneth himself to an allegorical exposition: as though that threatening should pertain to those, which circumcise not the mind, which is the strongest & most excellentest portion of the soul. But such allegories satisfy not this question. Wherefore I think that two things are necessary to the absoluinge of this doubt. The first is, that that threatening pertained unto him, when he came to full age, if he should then allow the negligence of his parents, & not receive Circumcision, unto which he was by the law bound. The second is, that God is not to be accused of injustice, if sometimes he killed the infant being so brought up uncircumcised. For such severity mought be of force to admonish men, in how ill part God taketh it, to have his sacraments contemned. And if peradventure thou demand, what is to be What is to be judged of children that perished without circumcision. judged of the soul of a child so killed, having not as yet received the sacrament? I answer, that we, either as touching his salvation or condemnation, can affirm nothing on neither side. For if he pertained to the number of the elect, so that he was predestinate to eternal life, there is no cause, but that he may be saved: forasmuch as grace is not bound unto the sacraments. But if he were a vessel to that end made of God, to show forth in him his wrath, and so to be condemned, what can we complain of the severity of God, especially seeing we are all borne the children of wrath, and of condemnation? Howbeit in my judgement we ought to hope well of him: for that, forasmuch as the promise was given unto the sede of Abraham, and he being an infant hath not by any actual sin of his own withdrawn himself from the promise, it is most likely, that he is admitted unto the kingdom of God. Neither ought we to think, that he was slain of God to eternal condemnation, but rather to salvation, that he should not by malice change his heart: and that by his death he mought testify unto his parents, unto his elders, & unto others, how grievously they sinned, in neglecting his circumcision: and might profit the whole Church, being a manifest token of the wrath of God against the contemners of the sacraments. Farther it is Before circumcision were some signs of the sacraments. Whether the sword wherewith they circumcised were made of stone. Circumtion spread abroad to outward nations. not hard to believe, that godly men, which lived before Circumcision was instituted, had other certain notes, whereby their righteousness, which was had by faith was sealed. For we read, that they both offered first fruits, and also sacrificed. But by what sign they signified their first regeneration, the holy scriptures mention not. And the hebrews, in Circumcising their children, used a knife made of stone, which thing yet God commanded not. But they were moved so to do by the example of Zippora the wife of Moses, which used such a knife in circumcising of her son, when he was in danger to have been slain of the angel. And although this sacrament was diligently observed and kept amongst the jews, yet it spread abroad also to foreign nations. For if we may give credit to Ambrose in his. 2. book of Abraham the patriarch, the Egyptians, Arabians and phoenicians were circumcised. And he thinketh, that they for this cause did it, for that they thought, that by such first fruits of their blood are driven The devil as much as lieth in him vitiateth the sacraments of God. A foolish manner of the jews in circumcising of their children. The Egyptians circumcise their children in the 14. year. away devils, to the end that they should not hurt him which is circumcised. So the devil hath always gone about to vitiate the sacraments of God. For it was superstition, to ascribe the power of salvation or of the delivery from Satan, unto the nature of blood shed forth. And at this day the jews seem not to be far from this kind of foolishness. For whilst they circumcise the infant, there standeth one by with a little vessel full either of earth or of dust, where into they thrust the foreskin being cut of, as though the Devil seemed by that means to have his meat. For the Lord said unto the serpent even strait way at the beginning: Upon thy breast shalt thou creep, and earth shalt thou eat. They seem to think that the devil, having thus gotten his meat, departeth from the child, and will not afterward trouble him any more. Amongst the Ethnics also (as the same Ambrose affirmeth) was circumcision corruptly observed after an other manner: for the Egyptians circumcised not in the eight day, as God had commanded, but in the. 14. year, for that Ishmael at that age received circumcision. Which manner also it is most likely the Arabians followed: For at this day the Turks also are circumcised at that age. Although the Egyptians (as the same Ambrose affirmeth) were wont also to circumcise their women The Egyptians circumcise women kind, and that in the. 14. year, as they did their males. And of this thing they gave this reason, that they would by this sign signify, that lust is to be restrained, which in either kind at that age beginneth chief to be kindled. But God commanded, that only the male kinds should be circumcised: and yet were not the women of the Hebrews therefore counted either strangers from the Church The women of the Hebrews though they were not circumcised perished not. An objection against circumcisi. or from the covenant. For they are always numbered together with the men: they that were unmarried with their Father, and the married with their husbands. There have been some which have by deceitful arguments spoken ill of circumcision, and after a sort reproved the God of the old Testament. For first they said, that the foreskin that was cut of, is either according to the nature of the of the body, or else it is against the nature thereof. If it be according to nature, why would God have it cut of? If it be against nature, why doth God suffer it to be brought forth. Ambrose in his. 77. epistle to Constantius answereth, That that foreskin is according to the nature of our body: but it is not absurd, that those things which are agreeable with our body or our flesh be cut of, if the spirit may thereby be helped. Which thing we see done in fastings and other mortifications of the flesh, and in bearing the cross, which God hath laid upon all the faithful. In which we are compelled to suffer many things which are against the flesh. Farther, they said, that God feared away the other nations from the law of Moses, when another objection. he laid upon them this yoke of Circumcision. Which if it had been away, many strangers and outward nations would have come unto the religion of the Hebrews. But after the self same manner also they mought cavil against Christ himself, for that he seemed to fear away the world from his religion, partly by reason of the severity of his doctrine, and partly by reason of the persecutions and martyrdom, which in the first time the most part of the faithful were like to suffer. But they which truly pertain unto the number of the elect, do in no wise leap back because of the difficulty of the calling. But they which go backward, were not of us, and therefore they are fallen away. They marvel also why God would in so tender age have such a ceremony exercised, which mought oftentimes bring weak little bodies into danger. As touching age (saith Ambrose) Every age meet for the sacrament. Few children died by occasion of circumcision. as every age is subject unto sin, so also is it meet for the sacrament. And that Infants are subject unto sin, their diseases, weepings, pains, and deaths abundantly declare. And if peradventure they were brought in danger of their life, yet was there no cause why they should complain, for as much as they ought the same all whole unto God. And yet (as they writ) very few have by that occasion died. And that pain and danger brought some utility. For even as valiant soldiers, when they remember that they have before suffered many things, for that they would not flee away, are the more animated to stand by it, lest they should dishonour those scars and wounds, which they before suffered, rather than they would forsake their place and standing; So would God, that Why God would have the children afflicted with such a wound and with pain. the hebrews being now of full age and at man's state should defend the profession of their law even against all dangers, when they called to remembrance, that for religions sake they had been wounded ever from their infamy. But now (he saith) Circumcision is worthily refused of Christians, for that forasmuch as Christ hath shed his blood the price of our redemption, there is now no need that every particular man should privately shed his own blood. And as touching the sacrament of Circumcision, these things we think sufficient for this present purpose. Now let us return again unto Paul. For the promise, that he should be the heir of the world, was not given unto Abraham, or to his seed by the law, but by the righteousness of faith. For if they which are of the law be heirs: faith is made void, and the promise is made of none effect. For the law worketh wrath: for where no law is, there is no transgression. For the promise that he should be the heir of the world, was not given unto Abraham or to his seed by the law.] He hath before proved, that Abraham had not his righteousness by Circumcision: for that he had obtained it before he was circumcised. Now he proveth the same á maiori, that is, of a greater thing. By the law (saith he) was not the promise made: wherefore neither thorough Circumcision. The reason is hereby manifest, for that the law extendeth farther than The law extendeth farther than circumcision. Why the promise came not by the law. circumcision: for the law doth not only contain it, but also other innumerable most excellent precepts: And that the promise was not given through the law, as it were upon a condition, may two manner of ways be proved: First, as it is written unto the Galathians: The law was given after the promise four hundredth years: wherefore forasmuch as it was not as yet extant, it could not be a condition of the promise then already made. No man (saith Paul) maketh void the testament of a man, or addeth any thing thereunto. But this reason taken of the time Paul here omitteth: partly because he had a little before used it, when he said, that circumcision was given, after that Abraham was now already justified: partly also because he would use an other reason more evident. The law (saith he) if it were added unto the promise, If the law were added unto the promise, it should make it void. should make it void and abolish faith: for when the law entereth into our wicked minds, it setteth forth nothing before us, but the wrath of God. And it is not possible, that it should bring unto us the promise or the inheritance of felicity. And that by the law cometh the wrath of God, he hereby proveth, for that where no law is, there is no transgression. Ambrose saith, that the law was therefore given, to make the offenders guilty. But they which are guilty, are either condemned, or else made unmeet to receive the promises. For the son which by reason of his transgressions is disinherited, receiveth not the inheritance: So we also by the law are adjudged to hell fire, and to the curse, rather than that by it we are made able to receive the inheritance, and to obtain the promise. Thus much of the order of the arguments. Now let us examine every thing particularly. By the law (saith he) cometh not the promise.] For when the inheritance of the world was promised unto Abraham, there was no such condition added that he should observe the law. This reason leadeth to an absurdity. For by this means both the promise, & faith also should be made void. The Greek Scholies affirm, The Greek Scholies affirm that we are justified by faith only. that we are justified by faith only. And under the name of Severianus, is added a sentence that he which sticketh in the law, as though be could obtain salvation, neglecteth that salvation which is by faith. And Chrisost. saith, that it mought be that some would say: Although we have faith, yet will we keep the law also. But this he showeth is not possible. For whosoever (saith he) observeth the law as a thing giving salvation disableth the power of faith. Wherefore seeing the law is not annexed unto the promise Priveleges are not to be narroly drawn but to be enlarged. of God, as a condition of necessity, it followeth that he is presumptuous and rash which taketh upon him to anexe it. For lawyers say that privileges and grants of Princes are not to be contracted or narrowly scanned, but rather with reasonable favour to be enlarged. To be the heir of the world.] There is no where by express words had any such promise made to Abraham: howbeit it is contained in those promises which we have in the scripture. For God said unto him, that his seed should be multiplied like the sand of the sea, and the stars of heaven. Wherefore herein consisted How Abraham is the heir of the world. the promise, that his seed should fill the whole world. For they are not counted his seed, which have proceeded from him only as touching the flesh: but which imitate his faith. And forasmuch as such are dispersed throughout the whole world, by them hath Abraham the inheritance of the whole world, which self thing is very expressedly spoken, when God made this promise unto him: And in thy seed shall all nations be blessed. And although all these things are true, Christ the heir of the whole world. yet I think rather that this inheritance is to be referred unto Christ. For he saith, that all things are delivered unto him of the father. And David writeth, that he hath for his inheritance all the Gentiles, and the ends of the earth. And faith in Christ, who is in this sort the heir of the whole world, is it, which justifieth: & all the promises of God (as we have else where taught) are to be referred to this promise only. The prophets have oftentimes expressed this promise of the The prophets have expressed the kingdom of Christ by the conditions of a worldly kingdom. kingdom of Christ by the properties and conditions of a worldly kingdom, & of carnal felicity. For spiritual things can not by any other means be understanded of gros wits. Sometimes they say, that it shall one day come to pass, that the children of Israel being dispersed and exiles shallbe of the Gentiles brought home again in ships to their own place. They tell forth also, that kings and princes should be the fosterers and nurses of the jews: And they threaten destruction to those kingdoms and nations, which will not obey the Israelites. But all these things are chiefly to be attributed unto our great king jesus Christ: of whom we read in the Gospel, this is the heir, come let us kill him. David in the voice of God the father writeth of Christ: Ask of me, and I will give thee the Gentiles for thine inheritance: and the borders of the earth for thy possession. And in Daniel it is written of the stone hewed out without hands, that it should overthrow the principalities of this world, and when it is grown to a great huge mountain, it should possess all things. And we, forasmuch as we are the members We are partakers of the kingdom of Christ. of Christ, can not be excluded from this inheritance. For in this self same epistle Paul writeth, that we shall be the heirs of God, and the fellow heirs of Christ, for that he is the first begotten amongst many brethren. Christ himself also saith: Even as the living father sent me, so send I you: and dispose unto you the kingdom, as the father hath disposed it unto me. Where I am, I will that there also be my minister. Again in an other place, to the end he would declare, that we are not excluded from this inheritance, he saith, blessed are the meek, for they shall possess the earth. And Paul saith, All things are yours, and you long to Christ, and Christ to God. Yea also the Angels serve the elect. He hath given charge (faith he) to his Angels concerning thee, to keep thee in all thy ways. Farther by Christ is restored whatsoever was lost in Adam. Man, when he was created, was made unto the image of God: which sentence the scripture straight way interpreteth, to be ruler over all things created. And if Christ have restored this Image, than also hath he rendered again the principality that was lost: and so hath rendered it, that the same is said by right to be restored unto us, by right (I say) of inheritance. Nether aught we to despair of this promise, although the outward show of things appear now far otherwise. They which pertain unto Christ are very weak. And the devil stirreth up against them the Princes of this world, and tyrants. Wherefore we seem to be most needy of all things, and to be most abject: The abject outward appearance nothing depriveth us of our dominion. when yet in very deed we are Lords of all things. These things are hidden from the eyes of the flesh: but then shall they appear, when Christ himself, in whom our life is hidden, shall appear. Which is not spoken, as though Christ doth not now reign. Unto many peradventure he seemeth to be idle: but the godly feel, that he reigneth most mightily in the congregation of the elect, which is the church. And he reigneth by the spirit & the word: that is, by faith, which cometh from the spirit, and dependeth of the word of God. Which The godly feel Christ even now also to r●igne. Christ reigneth by the word and the spirit, that is by faith. faith, when the elect have obtained, they have obtained the victory against the world. For john saith, This is the victory, which over cometh the world, your faith. And forasmuch as the faithful understand that all things are theirs, they are content with meat and drink, and apparel: as for other things they use of them so much as is expedient unto their vocation. finally, there is nothing in the world, which turneth not to their profit. The Chiliassis, whom in Latin we may call Millenarij, thought that this inheritance of the whole world shall be declared before the end of this world, when Christ, as they thought, shall reign a thousand years in this world with his saints, having destroyed and overcome all the wicked. And these men, it should seem, followed the oracle, which is said to come from Elias, That the world should endure. 6000. years. And these An oracle of Elias. years they thus describe, saying that. 2000 years passed away before the law, 2000 under the law, and as many shall be under the Gospel. Afterward they add a thousand years, in which they say shall be the chief rest: so that the thousand last years they call the Sabaoth. And so they appoint a week, in which every particular day is taken for a thousand years: according to that which is said, a thousand years are with the Lord as one day, & again one day, as a thousand years. Augustine maketh mention of this opinion in his. 20. book, and. 7. chapter de civitate Dei, and saith, that it was after a sort tolerable, & that he himself was once of the same mind. But that which they added concerning pleasures, delights, and worldly honours, which they said, all the faithful should for the space of those thousand years enjoy together with Christ, he earnestly reproveth. They usurped certain testimonies of the scriptures, whereby they thought to establish their fond invention. For in the apocalypse the. 27. chapter it is written, that Christ shall reign a thousand years with the saints, having in the mean time overcome, and vanquished Satan. They lean also unto a saying of Christ in Luke the. 22. chapter, That ye may eat and drink upon my table. I will so dispose the kingdom unto you, as my father hath disposed it unto me. finally, the oracles of the Prophets, which by temporal descriptions shadowed the kingdom of Christ, they so take, as though they were no otherwise to be understand, than they seem for at the first sight. And they in such sort speak of this matter, as though in the last time shall be restored the golden world, which is described, Great men were Mtilenarii. of the poets. There were of this opinion men not of the meanest sort, as Papias which lived in the Apostles time, Ireneus, Apollinarius, Tertullian, Victorinus, Lactantius, and Methodius the Martyr. Wherefore Hierom in his 4. book upon jeremy writeth, that he durst not condemn that sentence, because many ecclesiastical men and Martyrs had died being of that opinion. Howbeit in an other place he manifestly derideth these Millenarij, and very pleasantly mocketh them. Eusebius Cesariensis. The opinion of the Chiliasts sprang from Cherinthus. in the third book of his history, saith: that this opinion had his beginning of Cherinthus the heretic: of whom Dionysius bishop of Alexandria, expounding the Apoe. of john thus writeth: that he was altogether given to lusts and unto the belly, and therefore attributed these carnal delights unto the kingdom of Christ, which should continue a thousand years. Neither contendeth he only that there should be matrimonies and procreations of children all that whole time, but also that there should be circumcision, sacrifices and other ceremonies of the law. But sithen we see that Ireneus is against Cherinthus, we cannot easily think, that he was wholly of the self same opinion touching this fable. And doubtless it is possible, that amongst these Millenarij, some were touching one, and the same thing of an opinion, and other some of an other opinion. For it is very likely, that by reason of that place of the apocalypse, some holy men were brought into this opinion, to think that Christ should In the kingdom of Christ the law shall not be renewed. in this world reign with his a thousand years: but touching the restoring of the law, the réedifieng of jerusalem with precious stones, the bringing in again of delights and pleasures of this world, they were utterly against it. For how is it possible, that the law which hath brought no man to perfection, shall be then of greatest force, when the state of the godly shall be most perfect? Doubtless men that are of full age have no need of a schoolmaster: and they which have profited much, need not to be brought back again to learn their first rudiments. But Lactancius, as touching pleasures & delights, writeth nothing else, but that the earth shall at that time show forth her fertilenes, & shall of her own accord bring forth fruits most plentifully. For honey shall run down the rocks, vine trees shall spread along the rivers, and the floods shall flow over with milk? But all these things are the inventions of men, and the same, such feigned devices, that they are manifestly repugnant unto the word of God. Christ when he entreateth with the Saducees concerning the resurrection, affirmeth, that the saints shall be like the angels of God, as which shall neither marry wives, nor be married. And Paul, when unto the Thessalonians he setteth forth the history of our resurrection, maketh no mention of such trifles. This only he saith, That we shall not prevent those which have slept in the Lord, but shall be taken up together with them to meet Christ in the air, and so shall always be with the Lord. Farther our saviour hath testified, that his kingdom is not of this world. And Paul to the Corinthians saith: That we after the resurrection shall be spiritual, and also that the belly and meats shall be destroyed. And to the Rom. he saith: that the kingdom of God is not meat and drink. In the book of the Apoc. a thousand years are taken for a long time, as he saith: That he would have his miracles testified A place of the Apocalypse. unto a thousand generations, the is, for ever. So the number of an hundredth signifieth an absolute reward. For so Christ saith, that he would tender an hundredth fold to those which forsake all that they have for his sake. And oftentimes in the holy scriptures, a number certain is put for a number uncertain & infinite. And where as it is written in the Apoc. that the devil shall be bound for a M. years, Augustine referreth y● to the state of this present time, wherein by the benefit of Christ, that strong man is so unarmed and overcome and spoiled, that he cannot seduce the elect unto destruction. And the table of Christ at which the saints shall eat and drink, Ambrose upon Luke interpreteth to be the communication of eternal life, and of the chief felicity. The prophets also oftentimes used similitudes taken of kingdoms of this world, to describe the kingdom of Christ: that the ruder sort mought the easilier understand the things that were spoken. And as touching this matter let this suffice. Forasmuch as Paul saith: that the promise consisteth not of the law, but of faith: and bringeth this reason, for that otherwise both the promise should be void & faith made of none effect, a man mought doubt, if there be so small agreement between the promise and the law, how it came to pass, that God unto his law and precepts annexed so many promises. For he hath promised to do good unto a thousand Why God annexed promises unto the law. A distinction of promises some pertain unto the law and some to the Gospel. generations of them that observe his law: and to give long life to them that honour their parents. And Christ himself saith, If thou wilt enter into life keep the commandments. give, and it shallbe given unto you, forgive and it shallbe forgiven you. Here we must make a distinction of promises. For some of them pertain to the Gospel, & concern justification, & eternal salvation. These things depend not of the condition of the law, as Paul testifieth. For than should they be void, for as much as none of us is able to accomplish the law: and that partly by reason of our infirmity, and partly by reason of the wonderful excellency of the law itself. Our infirmity Paul declareth in this epistle, when he saith That which was impossible unto the law, in as much as it was weakened through the flesh etc. Whereby it is manifest that the flesh is the let, that we can not perform those things which are commanded in the law. And in the 7. chapped. he saith, that in our flesh dwelleth no good, so that we do those things which we would not. And the excellency of the law is understanded by the 5. 6 & 7. chapters of Matthew: and especially by that precept, Thou shalt love the Lord thy God withal thine heart, and with all thy soul etc. And one the other side, Thou shalt not lust. And Paul joined these two causes together, when in the 7. chapter of this epistle he said: The law indeed is spiritual: but I 〈◊〉 carnal, sold under sin. This is the reason why the promise of the Gospel consisteth not of the law: which thing also Paul expressed in that that he saith, that the law worketh anger. But there are other promises annexed unto the law, and to certain particular commandments, and those we say are not put in vain For after that a man is once justified, there beginneth in him a certain obedience of the commandments of God: and the same pleaseth God: which obedience although it be not absolute and perfect, yet is it so imputed unto the believers, as if it were perfect, & by that means we obtain the promises annexed The believers obtain the promises annexed unto the 〈…〉 w. unto the commandments: which yet should in vain be hoped for without justification, and the promise of the Gospel. And this is a notable place, and worthy never to slip out of our memory: That the promise consisteth not of the law. And if any man will by the law understand ceremonies, straightway aught to be laid against him those things which follow, the law worketh anger: and this, that the promise should be firm. In which places is most manifestly declared, that the law is not to be understand only of ceremonies, but also of the moral part. For by neglecting or not observing it, we fall into the wrath of God. Although there are some which go about rifltingly to avoid the strength of this reason. For they say, if the inheritance should consist of ceremonies, the A cavillation against the reason of Paul. promise should be uncertain. For those ceremonies were not common unto the Gentiles, unto whom yet was promised salvation. Wherefore at the least as touching the Gentiles, faith should be uncertain, and also the promise. But if it were so, the argument of the Apostle should be absurd: for the adversaries, and the false Apostles would have said: therefore to the end the promise should not be uncertain, let the Gentiles also receive the ceremonies. And so Paul should have used that fallace, which is called peticio principii, and should have taken that as a ground, which he should first have proved, namely, that the Gentiles ought not to be compelled unto ceremonies. But they are most manifestly confuted by that that is added, that the law worketh anger. Which thing undoubtedly agreeth rather with moral precepts, then with ceremonial. The Apostle mought have proved his argument by that, which we have a little before made mention of, that none of us is able to keep the law. But he omitteth that at this present. And to conclude the more evidently, he addeth, that the law worketh anger. As if he should have said: So far is it of, that the law bringeth the inheritance, that it rather maketh us guilty, and subject unto the wrath of God. And if thou demand, why the law doth in such sort bring unto us anger, we may answer, because we are not able to keep it. For by anger Paul understandeth nothing else, but the vengeance of God, and that by the figure Metonymia. For men when they are angry, are accustomed to avenge: which thing God also doth although he be not moved with human affections. This self same thing hath Paul to the galatians, in other words expressed, saying, Cursed be he that abideth not in all the things that are written in the book of the law. And a curse in the holy scriptures signifieth nothing else, but calamity, affliction and misery. I marvel that Origen understandeth this saying of Paul, of the law of the members: for that undoubtedly is to far wide from the purpose. For the jews gloried not of the concupiscence which was in them by nature, which is called of Paul the law of the members: but they boasted of the law of God, which was given them of God by Moses. Wherefore that the Apostle mought with some fruit deal against them, it behoved him to write of that law, whereof they boasted. Howbeit by Origenes words our adversaries may see, what he thought of natural concupiscence. Undoubtedly seeing he saith, it worketh anger, it followeth that he judged, that the first motions, which are derived out of it, are of necessity sins and transgressions. I know there have been some, which have taken anger in this place, not for the anger of God, but for our own anger. For forasmuch as we are by nature prone unto vices, and the law when it cometh forbiddeth them, we begin to hate God the author of the law: and so it worketh in us anger. But the first exposition is both plainer, and also better agreeth with the sentence following. For where no law is, there is no transgression.] By these words it is manifest that the Apostlement to signifis this, that the wrath of GOD is kindled against transgressions. But how transgression is brought in by the law, the nature How the law and transgression follow one the other. of relatives teacheth: which is such, that the one of them being taken away, the other also is taken away. On the one side is put the law: on the other side is set either the observation or transgression thereof. And forasmuch as the observation of the law can not be perfect, there remaineth only transgression, which Paul in this place inferreth. But those things which are here spoken, are to be understand of the law written, and which was given by Moses. For otherwise there is none, which wanteth a law, at the least undoubtedly the law of nature. Wherefore there can none be found without sin: no not an infant of a day old, when as unto him the image of God is in stead of a law: unto which image for that he answereth not The law of children is the image of God. (as Augustine declareth in his book of confessions) undoubtedly he can not be with out sin. As touching the letter, the Greek word word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with aspiration, & so it is turned in Latin cuius, that is, of whom. But the vulgar interpreter seemeth to have red 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and therefore turned it ubi, that is, where. But as touching the sense, there is no difference, whether it be this, or that. Howbeit let us not think, that these things are to be ascribed unto the law, as it is taken by itself alone: The law of his own nature worketh not these things A similitude. but as it lighteth upon our mind being corrupt and vitiate. We have of this thing an example (although gross) in gone powder, wherewith is mingled either salt nitre or salt peter, which is by nature very cold. And thereof it cometh, that when the fire is received in the brimstone, against which striveth the coldness of the salt nitre, or of the salt peter, it conceiveth so great a violence, that the pellet being driven out with an incredible force, shaketh and overthroweth whatsoever is in the way. So the heat of our lust, when it findeth the law repugnant against it, is with a greater violence strengthened, so that it enforceth men to most heinous wicked acts. For as the common saying is: We endeavour ourselves to that which is forbidden us, and we have always a desire to things denied us. Howbeit to the godly and to the elect, this force of the law is not unprofitable. For it leadeth them even as a schoolmaster unto Christ. And for that cause Christ is justly and worthily called the end of the law: not for that the law is by him abrogated, but because it directeth men unto him. Finally Christ hath performed and accomplished the law Christ the end of the law. not only in himself, but also in them that believe in him: for he hath given them strengths to obey it. Neither is it any marvel, that the law bringeth men unto Christ, especially seeing he himself was the author thereof. For by the Son it was Christ the author of the law. revealed unto Moses. And for this end he gave it, by it to draw men unto him. Here are we admonished of the perverseness of our nature, which is so great, that although we be taught the will of GOD by the law, yet we never cease to strive against it. Some go about by this place to infer, that they do ill which set for the laws, especially seeing they serve very much to increase Whether it be lawful to make laws, transgressions. But if their argument were of any strength, then should they infer that GOD also ought not to have made any law. Wherefore we say, that those laws which are made, are either just or unjust. If they be unjust, then are they not to be counted for laws. For who will call the violent affects of tyrants laws? But if they be just, then are they interpretations of the laws of God. And by them we understand the will of God, that by that means, we Good laws are interpretations of the laws of God. Names attributed unto the law. may be brought to Christ, that by him we may obtain strengths to do them? This self same sentence also is had in the epistle to the Galathians, That the law was put because of transgressions, namely, to show forth them, to accuse them, & to condemn them. So in the latter epistle to the Corinthians, the law is called the ministry of death: and in the first to the Cor. it is called the power & efficacy of sin. And before in this epistle, by the law is said to come the knowledge of sin. Wherefore a man may not without just cause marvel, what moved Paul to write so like things so oftentimes of the law. But we ought to consider that it is most What was Paul's intent when he wrote of the law. likely, that in the primitive church, when Christ began every where to be received, the devil craftily invented an other new devise, to extol the law by all manner of means, that it mought be had in estimation, not only of the jews, but also of the Gentles, that in the mean time Christian religion mought be weakened, and clean taken away. And he blinded the eyes of men, that none should have an eye upon Christ, which was the end of the law. And lest any man should by often reading of the law, attain to any commodity, he found the means, that men gave themselves to brawling about words, and old wives questions. Wherefore Paul was brought to this point, that either he must reject the law of God, or else have winked at the lets of the Gospel. Wherefore by great advise he teacheth three things. For first, considering the law of God by itself, and in his owns nature, he with worthy praises extolleth it, and therewithal showeth, what evils by it come unto us through our own default: Secondly, he teacheth that Christ is the end of the law: last of all, he cutteth of brawlings, contentions, disputations, and unprofitable questions, and which make nothing to the purpose. These self same things in a manner, happen also in our times. Our adversaries cry out, Good works, good works: as though we were against them. Farther they will not that the people As the false Apostles pretended the defence of the law so do our adversaries now pretend the defence of good works What we must teach concerning good works. What they are that are the instruments of the devil. should understand the mercy & grace of God, & benefit of Christ. Lastly, they continually brawl & contend to hinder the just reformation of the church, & so continually prolong the time, to the end nothing should be put in execution. But let us learn of Paul how we may warily and wisely resist them. Let us leave unto good works, their dignity: but yet not in such sort to attribute more unto them, then either the truth and holy scriptures will suffer, or else is agreeable with our weak nature. Farther let us as plainly as we can out of the holy scriptures declare the grace of God and benefit of Christ: Lastly let us abstain from superfluous and contentious questions. By these ways and means may we well withstand the devil. Neither doth the devil these things by himself: but always findeth instruments apt for his wicked purpose: whom Paul calleth deceitful workers, which transform themselves into angels of light; and every where sow discords and offences, bewitching men that are in the right course, and leading men from Christ to estimation of themselves. He calleth them moreover, things cut of, dogs, enemies of the cross of Christ, whose God is the belly, and end destruction: which will be teachers of the law, and yet in the mean time know not what they affirm and speak: which by a feigned modesty and affliction of the flesh, and worshipping of angels, and religion of themselves devised, take away from men the reward of salvation: which after they have fallen away from the love which proceedeth from a pure heart, a good conscience, and an unfeigned faith, turn themselves to vain speeches, and range and creep abroad like a canker: which although in words they say they know God, yet in deeds they deny him. With these colours doth the Apostle paint forth false ministers, against whom he had much to do: Unto whom they are not unlike, which in our days withstand the restoring of religion. Hitherto he hath used reasons ab absurdo, that is, driving to an absurdity. If the inheritance should consist of the law, than should faith be vain, and the promise of none effect: and to affirm either of them, were very absurd. His argument he hereby proved: for that the law worketh anger, and is always joined with some transgression. Now he proveth by a direct reason, that the inheritance consisteth of faith: namely, that it might be of grace, to the end the promise should be firm. As if he should have said, it behoveth that the nature of God's promises be kept. For such is the nature thereof, that it be certain, and come freely. But it can not be certain and come freely, unless we be made heirs by faith, and not by the law. Therefore is the inheritance given by faith, that it might come by grace, and that the promise might be firm to all the seed, not to that only which is of the law, but also to that which is of the faith of Abraham, who is the father of us all, as it is written, I have made thee a father of many nations, according to the example of God, whom he believed, who restoreth to life the dead, and calleth those things which are not, as though they were. Which above hope believed under hope that he should be the father of many nations, according to that which was spoken unto him: So shall thy seed be. And he not weak in faith, considered not his own body which was now dead, being almost an hundredth year old, neither the deadness of Sara's womb. Neither did he doubt of the promise of God through unbelief, but was strengthened in faith, & gave glory to God, being full assured that he which had promised was also able to do it. And therefore it was imputed unto him for righteousness. Therefore is the inheritance given by faith.] By this place we see, that to To have a thing by faith is to have it freely. attain to any thing by faith, is with Paul nothing else, but to have it freely. Wherefore it ought not to seem marvelous, that we have oftentimes inculcated, that to be justified by faith, is to be understand of the object of faith, that is, of the mercy and promise, that we may be justified freely. Chrisostome saith, if the promise should come of the law; we should not need that salvation, which we obtain by faith and grace. But In Abraham a double posterity, now where as the Apostle saith, that the promise ought to be firm unto all the seed of Abraham, that aught to be understanded both of the jews, and also of the Gentles: as though in Abraham were a double posterity. And this is chief to be noted, which here is alleged of the certainty of the promise. For, that may not either be wavering or doubtful. For, that which we apprehend by faith Besides the holy scriptures there is nothing that can with a true faith be believed. He declareth that whatsoever is not of faith is sin. ought to be certain. Which is only the word of GOD, whereunto only faith ought to lean. Wherefore besides the holy Scriptures there is nothing that should be believed. For it can not be constant and firm. And whatsoever is not of faith is sin. For if the conscience do not by faith believe, that that which we do, pleaseth God, or also if it suspect, that it is not acceptable before him, and yet in the mean time we do the self same thing, undoubtedly that which we do is sin. And so doth Basilius in his Morals the 80. sum in a manner towards the end of the book interpretate that place which we have alleged. Wherefore we ought not either to add any thing unto the word of God, or to take any thing from it, as in which only are contained the promises: Otherwise both our faith and our conscience should have no certainty whereunto to lean. And this certainty Two principal points whereupon dependeth the certainty of the promises. whereof we speak, dependeth of two principal points. Of which the first is, that it be plain by the word of God: than which, can nothing be more firm or constant. But some man will say God by the prophet jonas said it should come to pass, that the city of Ninive should be destroyed, and that after 40. days. And by Esay the Prophet he showed unto Ezechias the king, that he should die: which things yet came not to pass as they were foretold. Yea also the lord himself in jeremy the 18. chapter thus speaketh, If I shall speak of any kingdom, or nation, to root it out and to destroy it and they in the mean time repent them, I also will repent me. And on the other seed, if I shall speak to plant, and to build any kingdom or nation, and they in the mean time behave themselves wickedly, I will not perform these things which I have spoken. But we answer, that the promise whereof Paul here Paul speaketh not of such a promise as is annexed with a condition. That which consisteth freely is not conditionally. speaketh dependeth not of any condition, as do a great many promises of the law, unto which pertain these threatenings which are now alleged yea the Apostle himself sufficiently expresseth, of what kind of promises he speaketh when he saith, By faith, that it should be of grace. For if it consist frealy, them hangeth it not of any condition, or supposition, and by this means the promise can in no case be made frustrate. This may the easier be understand by a similitude: If a physician should by taking of any medicine promise health, but yet upon this condition, that he would have for his pains infinite sums of money, & that the A similitude. sick person should observe a very hard diet, a poor man mought easily answer that that promise of health is vain, both for that he hath not the money to pay, and also for that being weak he is not able to observe the diet which is prescribed him. But contrariwise, if a man promise a medicine which he will give freely, neither requireth any work of the sick person, but only that he would drink, or some other way receive his medicine, this promise is easily made firm. So undoubtedly standeth the case here: the promise is offered unto us, and that freely. For only is of us required, that by faith we receive it. And this is the first principal point, whereupon dependeth the certainty of the promise: namely, for that the promise consisteth of the word of God, and is offered freely. The other principal point is, the nature of faith. For faith is an Faith is not an uncertain or doubtful assent. Of the certainty of salvation. We must not doubt of perseverance. The testimony of the spirit is firm. assent not uncertain or doubtful, but fixed and constant, as the Apostle will afterward more at large declare, when he discourseth the example of Abraham, By these two principal points it is manifest how wickedly they deal, which teach men continually to doubt of the promise of salvation. For if as the holy scriptures teach us we ought to hope, and such is the nature of hope, not to confound, we may manifestly infer, that we ought not to doubt of our salvation. There are, which pretend, that their doubt hereof springeth, for that they are uncertain, whether they shall persever unto the end or no. But these men should consider, that we ought always to pray for perseverance. For, as saith Cyprian, whom also Augustine followeth, In all the things which we ask in the lords prayer, is included perseverance. And as james teacheth, we must ask without doubting. Wherefore it is manifest, that we must by no means doubt of preseverance, and especially seeing we have in our hearts the holy ghost always They which believe that their sins are a let unto the promise, are easily driven into desperation They which are not sure of their salvation, can neither have peace nor tranquillity of conscience What things are to be taken heed of as touching certainty of salvation. Sin that wasteth the conscience. We are never so assured but that there ariseth some doubt. These things are not repugnant in a man, to be certain & yet somewhat to doubt. bearing an excellent testimony unto us thereof. For as Paul saith in this epistle, It is the spirit, which beareth witness unto our spirit, that we are the sons of God. And he which hath not the spirit of Christ, is not his. And Paul writeth of himself, that he is sure, that neither life, nor death, nor principalities, nor powers can pluck him from the love of God, namely, from that love wherewith God loved him. But that is frivoulous, which some allege, namely, that Paul speaketh these things of himself only, and that by a certain peculiar and assured revelation. For when we come to that place, we will declare, that those things pertain to all men universally. Other say, that sins fear us away from the assured confidence of our salvation. But so long as we are in this life, we can not be without sins. For john saith, If we say, we have no sin, we deceive ourselves, and the truth is not in us. Wherefore so to teach is nothing else but to drive men to desperation. Finally forasmuch as Paul saith, that we being justified freely have peace towards God, it manifestly declareth, that the faithful are certain of their salvation: otherwise there can be no tranquillity, & peace in the conscience. Howbeit there are certain things to be taken heed of, that we be not dangerously deceived in this certainty. For first we ought to know●, that it springeth not of any righteousness which is in our minds: and farther, that they which are most assured, do not for all that want trembling and fear, but are sore afraid of falls and of offending of God. Neither can that certainty, which we speak of, have joined with it that kind of sin, which, as Augustine speaketh, wasteth away the conscience. And we must chiefly beware, that this certainly be not applied to licentiousness and liberty of the flesh. But in such sort ought we to frame ourselves, that we should always despair as touching ourselves: but contrariwise put all our confidence in God only. Lastly this is to be known that it is not possible, that so long as we live here, we should be so assured in faith, that there should never arise any doubt. Neither are these things repugnant one to the other, but that we may both believe, and also be assured, and yet in the mean time be moved with some doubtfulness. For these things proceed of divers principles. As for example, reason judgeth, that the orb of the Sun is bigger than the whole earth: but yet in the mean time the sense both doubteth touching that matter, and also testifieth otherwise. Certainty and doubting come of divers grounds. john also saith, he which is borne of God sinneth not: Howbeit contrariwise he saith, If we say we have no sin, we lie, for we do not always work by that ground whereby we are regenerate: and therefore we oftentimes fall & sin. So also must we think of certainty & doubting, that they proceed not out of one & the self same principles or grounds. For doubting proceedeth from our flesh, from human weakness & human wisdom. But certainty, cometh of the faith which we have towards god. But because we do not always work by faith, thereof it cometh that we oftentimes doubt. But at the last the strength of faith getteth the upper hand, and driveth away the cloud of doubting. Now let us see, Certainty getteth the upper hand how Paul declareth unto us the certainty of the promise by the second principal point, namely by the propriety and nature of faith. This thing he doth in discoursing the example of Abraham, of whom he thus writeth. Which is the father of us all. As it is written, I have made thee a father of many nations.] Abraham is a father of many nations, that is, of all those, which believe, in what place of the world so ever they be. And he is called the father of the believers, both because he was an example of faith unto the believers, and also taught and preached the same. This is that communion of saints, The communion of saints. which we profess in the Symbol or Creed. According to the example of God.] In Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Chrisostome interpreteth by this adverb of similitude, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as though Abraham Abraham like unto God. were like unto God. And this likeness the same Chrisostome declareth two manner of ways. First, for that as God is not the father of one nation, and not also of an other: So also Abraham is not in such sort the father of some believers, that he is not also the father of other believers. Secondly, for that as God is not our father by kindred of the flesh, but by a spiritual manner. So Abraham is not in such sort the father of all the believers, that he hath begotten them according to the flesh: but as we have said, by a spiritual kindred. That Greek word may signify, Before: so that he was the father of all the believers before God: namely, because it can not be understand by human sense and reason, that Abraham is the father of all the believers, but this is understand only before God: that is, by the power of the spirit. This word also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may signify Before in such sort, as in the book of Genesis the woman is said to be made a helper unto the man, the she should be Benegdo, that is, before him, as if a man should say, a thing apt, and having proportion and just analogy unto the man: and which should ever be at hand, which manner of help could not be found for Adam amongst the other living creatures. And if a man demand, seeing that we differ from God by an infinite distance of perfection: What analogy or proportion can we have towards him, How w● may by faith be compared with God. I answer, that that cometh to pass by the help of faith. For by it we receive the gifts and promises, which God hath decreed to fulfil in us, when yet our strength and power can by no means be made equal with God. such a like thing have the Philosophers of God, the first cause of all things: unto whom A similitude. they say by a certain proportion and analogy answereth that which they call the first matter: for that in power it is apt to receive all manner of forms, which God would bring forth. So we by faith are made apt to receive the promises of God, and so we are set before him, or over against him. How be it every man must diligently take heed, that he have so much faith as is sufficient, lest he The wrestling of jacob with God. should be overcome of the promises of God. This is that wrestling of jacob with God. For he would not be overcome of him, but wrestled against him, and received the blessing. Whom he believed.] Ambrose readeth, Thou hast believed, as though it were an Apostrophe which is a turning of his speech to the Ethnic. But the reading which is vulgarly received, is the plainer. And calleth those things which are not, as though they were.] This appeared in the creation of the world. For when God did only command, that any Why God is said to call creatures. thing should be, strait way it was. By which kind of speech is showed the easiness of creation of things: for in it there is no more grief to God, than it is to us when we call any man. Here is declared also, that by the son, which is the word of the father, were and are all things made. We also when we are regenerate, are said to be called. Which above hope believed under hope.] This kind of speech seemeth at the first sight absurd. For how is it possible, that a man should above hope, have notwithstanding hope? Chrisostome very well expoundeth this. Above the hope (saith he) of man, and under the hope of God. And it is all one, as if a man should have said, he hoped even in things desperate, or else when there was no hope at all, yet hoped he. But in that word is used the figure Metonymia. For, by hope, in this place we understand, those things which are hoped for. The meaning is; Contrary to those things which mought by man have been hoped for, he waited for those things which were set forth by God to be hoped for. In this example of Abraham, which the Apostle hath taken in hand to entreat of, is very The nature and property of faith. aptly described the nature and property of faith. For faith is the gift of God, whereby we firmly assent unto his promises, striving against the flesh and human wisdom. That it is the gift of God, Paul to the Ephesians by express words testifieth, when he saith, that by faith we are saved, and that not of ourselves: for (saith he) it is the gift of God. And even as the Philosophers supposed, that the strengths and faculties of men are not sufficient to do all things absolutely and perfectly, & therefore A similitude. held that we have need of habits or qualities, that in sudden cases we mought be ready to do well, so that we should need no long deliberation, and that that which we do, we mought do it both easily and pleasantly: so also ought we, for the receiving of those things which are of GOD, to have our mind and understanding strengthened by some power, from without us, and given unto us: seeing that through the default of our first parent, we are most unapt to understand the hidden things of God. And forasmuch as those things, whereunto our faith hath a respect, are altogether divine, it followeth of necessity, that to understand them, we be helped also by divine inspiration. But we must now declare what is the chiefest thing whereunto our faith is directed: and that (to speak briefly) is the promise of God, whereunto by believing we assent. An● this promise is chief that wherein he promiseth, that he will through Christ be favourable and merciful unto us: And although in the holy scriptures are red and offered unto us very many promises of GOD, yet What is the first object of faith. this one is the chiefest, for whose sake the rest are performed unto us, unto which also are all other promises to be referred. This promise, as we have before said, is that, wherein God promiseth, that he will be merciful unto us for Christ's sake. And although there be very many things which we ought to believe, as threatenings, histories, exhortations, praises of God, and such other like, yet ought The common object of faith. all these things to be referred, to persuade us of this promise only. Hereby is manifest, what is the chiefest object of faith: for the common object of faith, or (as they call it) the equal object, is the word of God set forth in the holy scriptures. Beyond this object, faith extendeth not itself. For as Paul saith, faith cometh of hearing, and hearing by the word of God. This thing our adversaries can The papists object unwritten verities which they say are to be believed. The perpetual virginity of mary. by no means abide: for they contend, that there are certain things, I know not what, to be believed, which are not contained in the holy scriptures. But we say, the faith is an assent, which is given unto the holy scripture, & unto those things, which are necessarily and evidently concluded of it. Amongst other things they are wont to object unto us the perpetual virginity of the mother of Christ; which they say, is to be believed, although it be not had in the holy scriptures. They object moreover that the authority of the holy scripture dependeth of the church, and can not be proved by the scriptures themselves. As touching the first, it is sufficient for us, that we are taught by the holy scriptures, that Christ was conceived and borne of a virgin. And above that to affirm, that the blessed virgin was joined with man as touching fellowship of the flesh, it were rash & presumptuous. For seeing that is neither had in the holy scriptures nor yet is very likely, why (in God's name) ought we either to believe it or to affirm it? And contrariwise, that she abode perpetually a virgin, forasmuch as the holy scriptures do not by express words avouch the same, it is not to be received amongst those things, which are of necessity to be believed: as are those things which are expressedly contained in the holy scriptures. jerom of this matter wrote against helvidius. For he was worthily to be condemned, for that he rashly affirmed, that she was not perpetually a virgin. And Augustine very well admonisheth Augustine's counsel touching this matter. The scripture hath not his authority of the church. us, that when we come to such places where the sense of the scripture can not certainly be gathered, we should not headlong run unto either part. As touching the other objection, we have oftentimes declared, that it is not true, which they take as granted, that the scripture hath his authority of the Church. For the steadfastness thereof dependeth of God, and not of men, and the word was both firm and certain before the Church began. For the Church was called by the word. And the spirit of God wrought in the hearts of them that believed the word, and of them that read it, to acknowledge it to be no human words, but altogether divine. wherefore from the holy ghost came the authority unto the word of God, and not from the Church: But they say, that Augustine writeth against the epistle called epistola Fundamenti. I would not believe the gospel except the authority I would not believe the Gospel except the authority of the church moved me thereunto. of the Church had moved me thereunto. But Augustine by those words would signify nothing else, but that we must attribute much unto the ministry of the church which setteth forth, preacheth and inculcateth the gospel to all the faithful, for which of us hath come unto Christ, or believed the gospel, but that he hath been stirred up by the preaching of the Gospel, which is done in the Church, and yet thereby can not be gathered that the authority of the gospel dependeth of the Church in the minds of the hearers. For if it lay in it, to cause the scripture to be received, then undoubtedly had it long a go persuaded the Epicures and Turks to believe the same. But the matter is far otherwise. For whatsoever authority the Church hath, or the ministers thereof, the same dependeth wholly of the word of God. For if a man should demand of them, how they prove the authority of the Church, or how they are certain that erreth not in understanding of the holy scriptures, and discerning them from other writings they will answer, because it is governed by the holy ghost. But I beseech you how know ye that? Because Christ (they will say) hath promised that he will be with it ever unto the end of the world. And because he hath also said, weresoever shall be two or three gathered together in my name there am I in the midst of them. And again, I will send the holy ghost the comforter which shall lead you into all truth. These are the things (say they) which persuade us of the authority of the Church. But I Contrariwise the church hath his authority from the scripture. faith, is firm. would fain know from whence ye received these things, if not out of the holy scriptures? Wherefore we may contrariwise conclude, that the Church hath his authority of the scripture. Farther by this place of Paul is declared an other difference of faith: namely, that it is a firm assent. For he setteth forth of Abraham, that he nothing doubted. And he useth this verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth, to reason with himself and to put doubts. In which signification the Acts of the Apostles use the self same word. For it is so said unto Peter, that he should go unto Cornelius the Centurion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, nothing doubting. Abraham had a respect unto the will and power of God which made the promise: and not to his own infirmity, or to the infirmity of his wife. Set God aside, and he had nothing whereby he could promise himself any such thing. Wherefore, as saith the Apostle, he was strengthened in faith, neither doubted he through unbelief which is all one, as if he had said. On every side else were offered unto him in credulity and doubting. Nether ought this sentence to be reproved, for that that we feel no such experience in ourselves. For there is none, in whose mind sometimes ariseth not some doubt touching those things which we believe. For this cometh not of faith, but of our infirmity. Which thing we may easily be instructed of hy the which we see to hap in the habit or quality of any science, especially of the mathematical science. For therein is certainty, and that undoubtedly very great. For the conclusions there necessarily and most evidently follow of the premises. But if a man have not perfectly learned, or absolutely attained unto the science, he shall sometimes doubt: And this cometh to pass not by means of the science, but by reason of the default of him which useth the science. So we, because so long as we live here, Why sometimes arise in us doubts even against our wills. we are weak, neither can have a full and perfect faith, therefore oftentimes do arise in us doubts, yea even against our wills, but it is far otherwise of the nature of an opinion which is such, that there can be no blame laid unto us, if we somewhat incline unto the other part from that which we thinks to be true. And the infirmity which happeneth unto us, concerning faith, may come two ways. For sometimes we firmly cleave unto those things which we believe: but yet are there other things behind, which are to be believed, which yet we perceive not. And after this manner, they which still together the Gospel observed choice of meats, and other ceremonies, are in this epistle called of Paul, weak in faith: for they yet knew not, that the ceremonies of the jews were by Christ abrogated. Sometimes it cometh to pass, that we see in deed the things which are to be believed: but yet we are not so perfect in faith, that we can firmly and constantly cleave unto them. So Christ called the We must pray unto God to increase our faith. Apostles, men of little faith, and especially Peter, when through doubting he was almost drowned with the waves of the sea: wherefore as touching each part, we must always pray unto God to increase our faith. By this place also is to marked, that the power of believing cometh from the holy ghost: when as we give not place to so many and so great waves of doubts, beating against our minds, but at the last get the upper hand of them: which thing could not be done without a certain celestial and supernatural strength. But in this assent What things are diligently to be examined in the assent of faith. of faith, we must diligently examine, both who it is which speaketh, and also what that is which is spoken, and set forth unto us to be believed. For the devil laboureth for nothing more, then to make us to believe, that God said that, which he said not. Oftentimes also those things which are spoken of God himself, are by false deceivers wrested to a wrong sense, and corrupted, and are so obtruded to be believed. Wherefore seeing as touching each part we have need of revelation, we must pray unto God, not to suffer us to be deceived. One of them that writeth upon the sentences is of this opinion, that if it were most We must pray unto God not to suffer us to be deceived assuredly known, that God spoke any thing, therein faith could have no place. For straight way (saith he) by the light of nature we should know, that that ought to be true, which God hath spoken: unless we will think him to be a liar. But this man is wonderful far out of the way. For we doubt not, but that the prophets assuredly knew, that God spoke in them, and yet they gave faith, or believed those things which they foretold. We also assuredly know, that Whether it followeth that they believe which know assuredly that God hath spoken any thing. God spoke those things which are read in the holy scriptures. And yet we believe them. The Apostles know, that they had received the holy ghost. And yet for all that they wanted not faith. But that which this man saith, should then be true, if by reason or sense we might evidently know, that God spoke these things: which undoubtedly can never come to pass. For these things are not made known unto us, but by revelation. But this man in stead of evidence, did put certainty. The last part which is in the definition, wherein it is said that this assent wrestleth with the sense and wisdom of the flesh, may manifestly be declared, not only by this example of Abraham, but also by a great many other examples. God promised delivery unto the Israelites: and yet in the Examples. mean time increased their affliction: they had a greater number of bricks laid upon them: they had no straw given them for their work: they were sharply and cruelly beaten. And when they were now departing out of Egypt, the sea came against them, on the other side were great huge rocks: and at their backs was Pharaoh at hand with a mighty host: against which lets it behoved the flesh to strive. And many things in like sort seemed to be against the promise made to David, to move him not to believe the anointing of Samuel: against which it was needful, that he should by faith be strengthened. The Apostles Faith perpetually wrestleth with some doubting The end of faith. Wherein the glory of God consisteth. also found in Christ many tokens of infirmity, which they could not have overcome, but by faith. Wherefore we may conclude, that such is the nature of our faith, that it always striveth with some doubting. giving the glory to God.] Here is set forth the end whereunto faith tendeth, namely, to advance, and increase the glory of God: which herein consisteth, that we conceive a worthy estimation touching God. Abraham is said to have been in a manner an hundredth year old. For as it is written in the history of Genesis the 17. chapter, he was now 99 years of age when this promise was made unto him. He had no like example before his time, by consideration whereof he mought have been confirmed. For he is the first unto whom we read in the scriptures was restored strength to beget children. Nether is it any marvel that By faith we renounce the best part of ourselves. by the work of faith, is advanced the glory of God: forasmuch as in it for God's sake we deny the best part of ourselves: which is our mind and reason, whereby we either assent or not assent, unto things set forth unto us. Wherefore it is manifest, that there can nothing more excellent be offered of us unto God. For this is a wonderful testification of the power and goodness of God: for his sake to seem to quench in ourselves the sense of nature. But I wonder at those, which so diligently commend works, and so highly extol chastity, sole life, and other works, and yet are so cold in setting forth the commendation of faith: when as by it cometh the victory, whereby we overcome both ourselves, and also the whole world. For so john saith, this is the victory, which overcometh the world, even our faith. Which thing We are not justified by faith as it is a work. Faith meriteth not unto us justification. faith as it is a work excelleth all other works. Proves that faith cannot be without good works. The virtues of the understanding are not repugnant to vices. I speak not, as though I meant, that we are justified by faith, as it is a work. For, it is defiled by sundry blots of our infirmity. And Augustine saith, that this sentence is by no means to be admitted, that faith meriteth unto us justification. For faith is not (saith he) of ourselves: but as Paul to the Ephesians expressedly testifieth, it is the gift of God. Howbeit as it is a work, it many ways excelleth all other works. Nether can it be expressed, how far wide the schoolmen err, when they imagine, that faith can consist without good works. For by their sentence, faith should not attain unto the dignity of prudence: which both as the Philosophers write, and also they themselves confess, can not be had without the rest of the virtues. What manner of thing than shall Theological faith be, if it attain not unto the perfection of prudence? Farther, forasmuch as virtue suffereth not vice to be joined together with it, and they themselves contend that faith is a virtue, how will they have true faith to be in sinners, and such as are strangers from God? But they will say, that they put faith to be a virtue of the understanding: unto which kind of virtues vices are not repugnant. For that we see sometimes, that the most wickedest men that are, have in them excellent sciences. But neither will this any thing help them, their own feigned imagination is a let thereunto. For they imagine, that those things which are set forth unto our understanding, are obscure and nothing evident, and that we give not assent unto them, but because the will commandeth the understanding to give his assent, & in that thing to give place to the truth of God. Wherefore I will demand of these men, whether the work of the will, whereby it commandeth the understanding to give place & to assent unto the words of God, be good or evil. Undoubtedly whether they will or no, they must The understanding cannot be commanded to believe without charity. Faith dependeth not of the commandment of the wyl●. be compelled to say it is good. But without charity it is not possible that the will should bring the understanding to embrace the things that are to be believed. Wherefore these fond devices of theirs are repugnant the one to the other. But we teach no such thing, that faith should depend of the commandment of the will For how should it be moved to command things that are to be believed, to be received as good and worthy of credit, except it had first received it by understanding? In deed we confess, that those things which we believe, are obscure and not very evident unto human reason. But they are made plain unto the understanding by the light of the divine revelation, and illumination of the holy The divine revelation maketh those things plain which otherwise were obscure. ghost. Wherefore they are by the judgement of reason apprehended and admitted with a singular certainty, which things being so known and received, as it must needs follow, the will delighteth itself in them, & so earnestly embraceth them, that it commandeth unto the other faculties of the mind, works agreeable unto that truth, which the mind hath believed. And by this means of faith springeth charity: and after it, followeth hope. For the things which we believe and earnestly love, with a valiant and patiented mind we wait for: which thing pertaineth chiefly unto hope. Nether let any man think, that this is either against reason, or extinguisheth the nature of man, for that in believing we sem● to renounce human sense: as though this were in us a madness, as Agrippa the king said unto Paul, when he preached the faith of Christ: Much learning hath driven thee to madness. The matter is not so: but rather by faith is brought to pass, Faith neither extinguisheth the nature of man nor reason. The foundations of our resurrection. that our reason maketh itself subject unto the doctrine of God and unto the revelation thereof, rather than to inferior reasonings and persuasions, which being inferiors unto the holy scriptures, man is by them rather exalted, than dejected. And if a man should say that men in believing are mad, we will add farther it is above all things done with reason. The Apostle maketh mention that God raiseth to life the dead, and that the body of Abraham was dead, and also the womb of Sara. By which words Chrisostome saith, are laid the foundations of our resurrection, which we believe shall come. For if god could do these things, then can not he want either means or power, whereby to restore again to life the dead. And undoubtedly I am persuaded, that this faith was no small help unto Abraham to move him to sacrifice his son, as God had required at his hands. For although he had received the promise, that he should have posterity by Isaake yet he saw that although he were slain, yet there was What faith confirmed Abraham to obey God. still remaining place for that promise. For he believed, that God was able to raise him up although he were slain, and make him to live again. And how commendable the faith of the patriarch was: Paul declareth when he saith, that he had not a regard to his dead body or to the dead womb of Sara, but gave the glory to God: being most assuredly persuaded this, that God was able to perform and bring to pass whatsoever he had promised. Ambrose by an Antithesis or contrary position declareth the excellency of this faith, for he compareth it with the incredulity of Zachary: unto whom when the angel showed the birth of john Baptist, yet he remained still in unbelief, and therefore he was reproved of the lord, and his tongue so tied, that he could not declare it, which punishment was very convenient for that offence. For they which believe not, do neither speak nor confess. Abraham considered with himself, although I am now by nature past children getting: and am become barren, yet the and might of God is not subject unto the impediments of creatures. For God can beyond the accustomed manner and course of nature bring to pass whatsoever he will, wherefore although I can not by mine own strengths beget a child, yet God can adorn his promise with a miracle, whereby he may overcome the order of nature. The Rabines of the hebrews say, that Abram begetteth not, but Abraham begetteth. Because say they in that name is put the aspiration. He, which is a letter pertaining to the name Tetragramma ton. As if it should have been said, the power of God being added, he which could not beget, now begetteth children. Augustine in his questions upon Genesis thinketh that this place of the Apostle is not simply to be understanded. For we read, that after the death of Sara, Abraham had many children by his wife Chetura which he afterward married. And he addeth, that the opinion of natural philosophers is, that men of great age can not beget children of old women: but yet they may of young maidens. Wherefore he thinketh, that we must in this place understand that the body of Abraham was dead as touching Sara his wife, which was now four score and ten years old. But this exposition hath not such firm cause to compel us to think it to be true. For in that Abraham begat children of Chetura, Sara being now dead, that mought come by this means, that God had now besides the order of nature restored unto him strength to beget children. Nether maketh that any thing to the purpose, which Origen affirmeth, who upon this place writeth, that the body of Abraham is understand to be dead, because he now lived chastened with his wife, neither had any more fellowship with her. But he commendeth him, for that when he had received the commandment of God, that he should have issue by his wife, he again went in unto her, These things, as it appeareth he devised of his own head, for they can not be gathered out of the history. Now the Apostle is in hand with this, to commend the faith of Abraham, for that he constantly gave assent unto the promise of God, although both his own nature and his wives nature were utterly against it. But whither Abraham any thing doubted, when God promised unto him a child, the scripture seemeth to leave in suspense. For in the 12. Whether Abraham doubted, when he had a child promised him. chapter of Genesis it is written that he laughed, and said, shall a child be borne to one of an hundredth years of age? And shall Sara bring forth a child being 90. years of age. I would to God Ishmael mought live in thy sight. These words have a show both of joy and of admiration, being joined notwithstanding with some doubting. And this scripture therefore maketh mention of these things, that the faith of Abraham, which is so highly commended, should in no wise be thought to have been without doubtings, which are accustomed to spring of the flesh and human fence: but because the faith of the Patriarch overcame these doubtings, therefore is it praised. Nether do we read there, that Abraham was accused of God Both of them laughed Abraham & Sara. of incredulity, as Sara was, which also laughed. And if a man weigh the outward laughter, they were both a like. But God, which is the searcher of the hearts understood right well the faith of either of them. Holy men although they believed the promises of God, yet sometimes through human weakness they somewhat doubted and thereof it oftentimes came to pass, that they required signs and miracles to confirm their weakness: which thing we read of Gedeon, and Ezechias The saints to confirm their faith sometimes required miracles. A remedy against weak faith. Wither the blessed virgin doubted. the king. But in this place is showed a remedy against such temptations, namely to call back our thoughts from human lets, and to fix our eyes only upon the power of God. Of this thing the Angel admonished the blessed Virgin, saying, No word is impossible with God. Although it appear not by the words of the virgin, that she doubted, but only asked, how that should come to pass. For she doubted not, but that as the Angel had told her, she should conceive, and that straightway: but because she saw, that she was not as yet coupled in matrimony, although she were betrothed, she demanded how that should come to pass: whether she should wait till she were joined in matrimony, or whether it should by any other means come to pass. Wherefore the Angel in his answer comprehendeth two principal points. The one is, whereby he removeth away doubting, if peradventure there stack any in the mind of the Virgin: for he saith, No word is impossible with God. The second is, of the manner of conceiving. The holy ghost (saith he) shall come upon thee, and the power of the most highest shall shadow thee. But whereas some fain, that she asked this, because she had vowed her virginity unto God, it needeth no long confutation, The blessed virgin made no vow. especially seeing we are by the history itself taught, that she was betrothed to a man, neither was there at that time any such custom to vow virginity unto God. But to return to our purpose, our part is to resist the doubts which strive against faith, by the consideration of the power of God: for there can no doubt arise as touching the will of God. For of his own accord he promiseth, whatsoever he setteth forth to be believed: neither doubtless would he do it, if he would not give it. Wherefore it followeth that they are tempted The prayers of the church begin at the omnipotency of God. with such doubting, are in doubt of his power. Hereof I think it cometh to pass, that the prayers of the Church do so oftentimes begin with the omnipotency of God, to the end the hearts of them that pray should be confirmed, and that they should not with doubting require any thing in their public prayers. Of those things it is manifest, how grievous a sin it is, to doubt of the promises of God. For that is nothing else, but to make God either a liar or else A grievous sin to doubt of the promises of God. The devil hath not faith. weak. And they which are of that mind, can neither call upon God, nor ask, or look for any thing at his hands. But now forasmuch as this is the nature of faith, which the Apostle now describeth, it manifestly appeareth, that the devil hath not faith. For he can have no confidence, that he is accepted of God, and besides that he knoweth right well by the natural sharpness of his understanding, that God is omnipotent. But whereas james saith, that the devil believeth and trembleth, to believe, is there put to know. But the faith which is here described pertaineth unto men only, and to none but to those that are godly. The Apostle repeateth The faith which is here entreated of pertaineth unto godly men only. that this faith was imputed unto Abraham unto righteousness. He did indeed before believe, and was justified: but the scripture showeth now, how it was expressed, when his faith shined forth more excellently, and more notably. For as touching this promise, both the disposition of his body, and the age of his wife were wonderfully against it: which thing is not so manifestly declared in the promises, that were before given. Now it is not written for him only, that it was imputed to him for righteousness, but also for us, to whom it shallbe imputed for righteousness, which believe in him that raised up jesus our Lord from the dead. Who was delivered for our sins, and is risen again for our justification. Now it is not written for him only.] Here Paul applieth the example of Abraham unto us. For saith he, even as faith profited him unto justification, so also shall it be imputed unto us unto righteousness. This manner ought we to observe when we come to the reading of the holy scriptures, that when we have diligently poised any place, we turn the eyes of our mind to ourselves, and diligently examine how those things which we read pertain unto us. This thing also is to be observed that the Apostle, when he discusseth this place of controversy touching The proves of Paul taken out of the scriptures. justification, for the judgement of the whole disputation, sendeth the believers no where else but unto the scriptures: for he sendeth them not to the fathers, to see what their judgement is. For that we have the scriptures, in which are all things plainly contained which are necessary to salvation: for Paul saith to Timothe, All scripture inspired by God is profitable to teach, to reprove, to instruct, and to correct, that the man of God may be perfect and absolute, and be instructed to all good A place of Paul to Timothy declared. works. Here are reckoned four principal points, which comprehend the whole sum of Christian religion. For it entreateth either of doctrines or of manners. And as touching doctrines, we must take heed that we confirm things that are good and true, and confute things corrupt and false. And of these things the Apostle saith, that the scriptures are profitable to teach and to reprove. And as touching manners such as are good are to be persuaded by admonitions, or such as are evil are to be reprehended. And hereunto pertaineth the which the Apostle saith, To correct and to instruct, And these things are so contained in the holy scriptures that by them a man may be made perfect. Which could in no case be counted true, if there were any thing wanting in them. Wherefore our negligence is much to be accused, which doth in such sort contemn to search the holy scriptures. The laity and simpler sort complain of their pastors: for seeing they lie snorting a Remedy again 〈…〉 th': negligence of Pastors. sleep, it is not to be marveled at, if others sleep. There can be no better remedy against this so great negligence of the pastors, then that the lay men continually occupy themselves in the scriptures, and when they are in doubt of any thing to bring it to their pastors, and to ask of them their judgement, and to urge them. By that means it shall come to pass, that will they or nill they, they shallbe compelled to be diligent in study. For they should undoubtedly at the length be ashamed, when they should see themselves not able to make answer. But the lay men say, they have no leisure to study the holy scriptures: when yet to the great loss of time they have leisure enough for pastimes and unprofitable trifles. Chrisostome continually in his holy sermons pricked forward all his hearers to the reading of the holy scriptures, both by many other reasons, and finally by this excellent A similitude. similitude. They which have found out (saith he) mines of gold or silver, spare no pains, dig the ground, go under the earth, and sustain the pestilent exalationes of the earth, that they may come to small crumbs of gold or of silver. And we having the scriptures, a treasure most abundant and most easy to attain unto, neglect to excercise ourselves or to take any pains therein. We must not in these days wait for the pastors to invite us to read the scriptures. They had a great deal rather that they were utterly forbidden the people, & that they might be kept of such men as were called Triumuiri, as the books of the Sibyls were, that the people mought come and ask counsel of them, and they to give them answers as it were out of an oracle. By which means their idleness and ease should be very well provided The subtlety of the Popish priests. for. But now when they see, that that cannot be, they say that the sense of the scriptures is to be sought for out of the fathers: forasmuch as it is an infinite work to read them over all, they may in the mean time at their pleasure confirm their abuses. For they shall always find some amongst them, which may seem to favour their fond devices and dreams. Neither are these men ashamed to make the oracles of God subject to the opinions of men. But they say, that they do this only there, where the places are in controversy, neither can be expounded by the scripture itself. Touching which matter it shall not be amiss to hear what Jerome saith. He upon the twenty-three. chapter of Matthew entreating of this sentence of the Lord, The scripture ought not to be made subject unto the judgement of men Of Zachary slain● between 〈…〉 e temple and the alter. That Zachary the son of Barachias was slain between the temple and the altar, saith, that some thought that this Zachary was the father of john Baptist, which was slain in that place, because he was a priest, and that for no other cause, but for that he had preached Christ. I sought oftentimes to know which of the father's exposition this was. And at the length I found that it was Basilius exposition. For he useth it in his sermon of the Nativity of our Lord, and saith: That it was a tradition by long succession even unto his time confirmed, that Zachary being priest, did register the mother of Christ, after she had brought forth a child, amongst the virgins, and when he was accused of the jews for the fame, and rendered a reason of his so doing, and preached beside also many things of Christ, the jews not being able any longer to bear with him, killed him. Touching this history Jerom in this manner pronounceth: That for as much as it hath not authority out of the holy scripturei, it is by the self same easiness contained whereby it is proved. We see therefore by the testimony of Jerome, that the interpretations of doubtful places are not admitted, unless they be brought out of the scriptures and by them confirmed. And if we will overcome the difficulty of the Scriptures, we must be familiarly conversant, in them day and night. And let us remember this which the Apostle now here mentioneth, that they were not written for their sakes only of whom is there entreated, but also for our sakes. But in that this word, Only, is added, declareth, that they were written for their sakes also. For God's pleasure is, that we should think well of his elect, which self thing, also turneth to our commodity, for when we think well of them, we are stirred up to imitate them. This is moreover here hence gathered, that so often as we shall establish any doctrine or declare any commandment of God, it shall then be An argument taken of examples is very apt. We are made equal with Abraham as tooching justification. aptly done when we bring proves of them by examples. For in hard and doubtful places, proves taken of examples bring great perspicuity. For in them both the mind and the senses are joined together. Farther there is no small comfort contained in this place, when we see that we are made equal with the patriarch Abraham as touching justification. For although he were adorned with a great many gifts which we want, yet that we should by faith be adopted to be the children of God, it is no less given unto us, then unto him. And although our faith be the instrument, whereby we receive righteousness and the promise offered unto us of God. For unto them that are of full age, by that instrument only is righteousness given, yet Christ hath so much esteemed it, that he hath spoken of it no otherwise, Christ speaketh of faith as the cause of justification. A firm argument for the certainty of salvation. then if it were properly the cause of justification. For he saith: Thy faith hath made thee safe. And saying it is said, that faith shall be imputed unto us unto righteousness, as it was in times past imputed unto Abraham, we have a most firm argument of the certainty of salvation. For as Abraham behaved himself towards the promise of God, as touching that he should have issue: so must we behave ourselves towards the promise of the remission of sins. But he was certain, neither doubted he: wherefore, we also ought to be certain of the salvation promised unto us, and by no means to doubt thereof. This reason let us hold fast, and not suffer it to slip from us. But seeing Abraham had many singular things, neither ought we to imitate him in all things, how doth Paul with any strength gather, that this point of faith should have place? that as it came unto him, so also shall it come unto us? For if we should take armour, and being private men make war, shall it happen unto us as it did to Abraham? And to lie with our handmaidens, shall it be excused in us, as the fellowship which Abraham had with Agar is excused in him? And shall it be lawful for every man to sacrifice his own son because he was ready to offer up his? This doubt may thus be answered: that there Arguments taken of examples how they be of force. Two manner of callings general and singular. How callings are to be discerned. A fruitful consideration of singular callings In singular callings also of the Saints at many things to be imitated is one calling which is universal, and an other singular: and when we read the acts of the saints, we must take heed that we rashly confound them not. For those things which pertain unto the general calling, we must imitate: but those things which pertain to the singular calling, are rather to be reverenced than imitated. And if thou ask, by what means these things are to be discerned, the difference is not hard. For whatsoever things thou seest that they did according to the prescript of the commandments of God, those things have relation unto the general state of the faithful. But where any thing is committed, that thou seest agreeth not with the law of God, the same wholly is in them private and singular. Which yet is not red without fruit. For there we see, how God sometimes by a wonderful manner governeth his: as one not addicted to one manner of saving those whom he hath elected. Farther always in this kind of actions, if thou come to the roof and ground, thou shalt find many things which thou mayst imitate. Abraham was willing to sacrifice his son. Although the same be not lawful for thee to do, yet do thou that which is lawful for thee. Abraham preferred the commandment of God before the life of his only son: so also oughtest thou to prefer the will of God before all natural consanguinity. Farther he hide all this whole matter from his wife, for that he saw she should have been a let, whereby he should not have been able to execute the commandments of God: so must we also do that we remove away all lets from good purposes. Finally, although he knew. that he had in Isaac received the promise of an infinite posterity, and saw that his untimely death was repugnant unto the promises of God, yet ceased he not of from that which he had begun, but permitted the success of the promise unto the providence of God: so also let not us by humane reasonings resist the commandments of God. All these things being thus well weighed, shall easily call us from our infirmity, to show ourselves obedient unto God. Which believe in him that raised up jesus our Lord from the dead, who was delivered for our sins, and is risen again for our justification.] Here is set forth a The sum of the Gospel. brief and ready sum of the Gospel: for in the death of Christ are understand all the mysteries of Christ, which went before it: as his Nativity, preaching, labours inteaching, accusations, condennation, cross & burial. And his resurrection from the dead setteth forth unto us all these things which followed it: as his restitution to life, & that eternal last glory, & chief felicity: & finally all those things which pertain thereunto. The Apostle very aptly in this place maketh mention of our lord jesus Christ, for that he is the mediator and arbiter between God and men. And seeing he hath hitherto spoken of faith which is the instrument whereby we are justified, it serveth very well to the purpose that he should also make mention of Christ: for he is the object of our faith, as by whom God would communicate unto us his righteousness. Nether could we have been otherwise certified of the will of God, except Christ himself had instructed us thereof. For john saith, No man hath seen God at any time. The son which is in the bosom of the father, he hath declared him. For neither the prophets in the old time, neither we ourselves could by any other means then by Christ have known, that this is the will of God, that by him he is made merciful and favourable unto us. Farther there is no man ignorant, but that there was need of a sacrifice and price, to purge us from our sins. Wherefore seeing both the death of Christ, and the shedding of his blood hath performed these things, undoubtedly they ought not to be kept in silence. But here ariseth a doubt, by what means the Apostle may seem to sejoine and to put a sunder these things one from the other: namely, the forgiveness of sins, and justification: and one the other side, the faith of the death, from the faith of the resurrection, when as it seemeth that by the faith of each part, of his death (I say) and of his Resurrection is given not only remission of sins but also justification. Augustine against Faustus in his. 16. book seemeth to give his interpretation. That our faith is chief directed unto the resurrection of Christ. That Faith is directed chief unto the resurrection of the Lord. he died, even the ethnics also confess: but that he rose again, they utterly deny. And therefore forasmuch as faith is said to be that, whereby we are justified, Paul would make mention of that thing whereon it chief consists. And to confirm his sentence he citeth a place out of the 10. chapter to the Romans: If with the mouth thou confess the lord jesus Christ, and with thy heart believest, that he was raised from the dead, thou shalt be saved. By which words it appeareth, that salvation and justification are attributed unto the faith of the resurrection of Christ. But these things are not so to be taken as Our faith is directed also unto the death of the Lord. though our faith should not also be directed unto the death of the Lord. It is true in deed that the ethnics confess, that Christ was slain: but they do not believe that this was done for the sins of men: but for some offence he had committed or else wrongfully: but we believe that he was crucified for the salvation and redemption of mankind: wherefore our faith is exercised as well in the death of Christ In the faith of the resurrection is comprehended the faith of the death. Besides the paying of the price▪ it was needful that the redemption should be applied unto us. as in his Resurrection. And that which he bringeth out of the 10. Chapter unto the Romanies, maketh nothing against our sentence. For who understandeth not, that in the faith of the Resurrection of Christ, is also included that faith which we have of his death and cross? wherefore there are yet behind two other very likely interpretations of which the first is, that in very deed by the death of Christ, was paid the price of our redemption. But, that it might be applied unto us, there needeth the holy ghost, to move us to believe, and Christ to give unto us this holy ghost, rose again from death, sent abroad his Apostles to preach into all parts of the world, & now also before the father, executeth the office of an intercessor, and high priest: therefore is he said to have risen again to help us that we might obtain justification. Chrisostome seemeth to lean unto this sentence. The second exposition is, that the faith of the death and of the resurrection bringeth justification: but Paul sejoined them, aptly to declare the analogy and proportion, between them. Unto the death of Christ, answereth very well the forgiveness of sins for by reason of them, death was dew unto us. And as Christ as touching this corruptible life died, so also ought we, when we are justified to die unto sin. Again because justification seemeth herein to be declared in that we begin a new life, therefore is it referred unto the resurrection of Christ: for that he then seemed to have begun a celestial and happy life. Paul used in a manner the self same form of words in this same epistle, when he saith: with the heart we believe unto righteousness: and with the mouth is confession made to salvation. For the faith of the heart, both worketh righteousness, and also bringeth salvation: but because salvation and instauration are chief declared in action, therefore he ascribed it to confession. But whither of these expositions is the truer, neither will I contend nor also now declare. Of those things which have now been spoken we gather a most sweet consolation: for thereby we do not only know the weight of sin, but also we understand that God bore a singular good love towards us: as one which gave his only begotten son, and y● unto the death to deliver us from sins. Farther seeing Christ is said to have risen from the dead for our justification, we easily see, that we are by him called back to a new life: unto which yet we can not aspire, except we be of him elected. The fift Chapter. WHerefore being justified by faith, we have peace towards God, through our Lord jesus Christ. By whom also we have access through faith unto this grace wherein we stand, and rejoice, under the hope of the glory of God. Nether do we this only, but also we rejoice in afflictions, knowing that affliction bringeth forth patience, and patience experience, and experience hope. And hope maketh not ashamed, because the love of God is shed abroad into our hearts by the holy ghost, which is given unto us. Wherefore being justified by faith, we have peace towards God.] Here the Apostle beginneth by way of rehearsal to conclude, that which he had before The effects of faith and of justification. proved, and together therewithal set forth the effects of faith and of justification For, that undoubtedly is an absolute or perfect doctrine, which showeth, not only the nature of things, but also declareth the effects. Now than the chiefest effect of justification is, to deliver us from the terrors of death and of eternal damnation. And this is it which Paul calleth, To have peace towards God. Farther he showeth that of this peace springeth a certain rejoicing, not only for the felicity, which we shall obtain, but also even for afflictions: that therefore we are sure of the good will and love of God towards us, because we see Christ died for our salvation: but much more are we confirmed as touching the same, by reason of his life, which he now liveth with the father. Moreover he compareth Christ with Adam, and showeth, that he hath brought far greater benefits unto mankind, than did Adam bring losses. we are now justified by faith (saith he) we have peace towards God. Sin had separated us from him: and God to avenge sin drove man out of Paradise: by means whereof we are become miserable and full of calamity. And again seeing our own conscience accuseth us of wickedness, if we want Christ, then must we needs abhor God, and fly from him, as from an avenger and punisher of sin. And this is that hatred of the world, which Christ hath shed Where hence cometh the hatred of the world against the godly. What peace here signifieth. to be bend against him and against his, when he said. If the world hate me, it will also hate you. And of the jews he testifieth, That they hated his father. But now, after that we be thus justified, we have peace towards God for that we are persuaded that he leaveth us, and herein consisteth our whole felicity. So David did not without just cause say, that they are blessed, whose iniquities are forgiven, and whose sins are covered. And by the name of peace is here properly signified, tranquillity of conscience. There are some which in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, we have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Let us have peace: As though Paul after that he had forth the doctrine of faith, should now entreat of sincereness of life, and should stir up the Romans to mutual love and benevolence one towards an other. And Origen seemeth to leave to this sentence. But Chrisostome most manifestly leaneth thereunto: for he bringeth two manner of expositions. The one is, that seeing we are justified by faith, there remaineth, that contentions be put away, and that men live in peace one towards an other. And they say, that therefore Paul spoke this, because there were some which contended, that the law should be holden as necessary unto salvation: but Paul declareth, that there is no such need, seeing we are justified by faith. The second exposition is, that we should excercise charity, and sin not. But this sentence can not stand saving upright the scope of this place, and words of the Apostle. For we see, that here by a brief rehearsal is entreated of the conclusion which is inferred of those things, which were before spoken. Farther the peace which the Apostle speaketh of, is not that peace which men have one towards an other. For he plainly saith towards God: and those things which follow, we see are spoken by the indicative mood. For he saith, By whom we have access unto this grace wherein we stand. But Chrisostome hath herein also erred, when he demandeth, whether we can be without sin, when as we now have justification, & he maketh answer unto himself, that this is an easy matter. Because (saith he) it was a harder thing, that we which were subject to so grievous sins, should be delivered from them, then that when we are justified we should beware of them. For (saith he) it is a much greater matter to obtain those things which we have not, then to defend those things which he have already obtained. But we have before declared, that that (so long as we live here) can not be hoped for, namely, utterly to want sin. And if any man will contend, that this may be done by the power of God, we will not be against him. For God could adorn a man with so great grace, that he should live utterly without sin. But we speak according to the sentence of the scriptures, as the thing is indeed, and as experience teacheth us always to happen. If we say Whether any man can here live without sin. (saith john) we have no sin, we deceive ourselves and the truth is not in us. And Jerome against the Pelagians derideth that power which neither is, nor hath been, nor ever shall be put in execution. Ambrose maketh on our side, and manifestly interpreteth this place of the peace of the conscience, which we have towards God. Yea he herein compareth faith and the law together: and saith, that faith excelleth Faith excelleth the law the law, for that it maketh peace, which the law could not do. Although whether we writ it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or whether by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, whether we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, have, or may have, our exposition hath place still. For the Apostle either saith, that we now already have that peace, or else exhorteth us to have it, and not any more, as we were wont before, to fly from God. But the common received reading by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is a great deal better. He addeth: That by Christ we have access unto grace wherein we stand. If by Christ we have access unto God and unto his grace, then may we infer of the contrary, that without Christ we fly from God. To what end then shall we call upon Saints? what other reconciliator have we need of, if by Christ is given unto us access unto God? Because (say they) our complaints are not brought unto Emperors and kings, unless we be brought in unto them by Dukes, Earls, or Lords. But as we have before declared out of Amhrose, this is done because our Princes or men, neither do they see what is done abroad in the streets, and in other men's houses. Therefore towards them we have need of many mediators. Against invocation of saints. But God seeth all things, there is nothing hidden from Christ. Wherefore whatsoever is attributed unto any other, is taken away from his dignity and grace. Others contend, that we have access unto grace, by sorrows, contritions, tears, satisfactions, & works of truth. But as touching faith, which Paul so oftentimes inculcateth, they speak not a word. And if a man chance to urge them, they answer that in all things they understand faith. And so in a thing most weighty, and which is the chief point of the whole matter, they deal fraudulently and dalyenglye. But we say with Paul, that by Christ and faith we have access unto the grace of reconciliation. And as for repentance and works of charity, we say that they come as companions, which always follow true faith. Thou wilt demand peradventure, what manner of peace & grace that is, which we have, when as God useth grievously to punish those sins, which he hath already remitted and forgiven unto his. For so we read that he did to David. We answer, that those tribulations which God inflicteth upon the elect, after that he hath forgiven them The afflictions of the godly have not the nature of punishments. their sins, if we will speak properly, have not the nature of punishments. For they are rather fatherly corrections: whereby the saints are the better admonished, not to fall again into the like sins, and the church is taught, how sore God hateth sin. Wherefore in these punishments is not disturbed the peace of the elect neither do they sometimes fly from such scourges. And this I speak of the spirit, and not of the flesh. This thing only David desireth, that the Lord would not correct him in his fury, or in his wrath. He refused not to be fatherly cha 〈…〉 sed. But The church can, not rele●se the afflictions of the godly. these punishments which God inflicteth upon us, whilst we live here, are not in the power of the Church, that it can at pleasure and as it listeth itself alter, or lenify, or mitigate them: as our adversaries have feigned of the pains of purgatory. Which their feigned devise they can not confirm by any reason taken out of the holy scriptures. We must diligently also weigh the words of the Apostle. For as when he faith: That we stand in grace by faith, he declareth that the property of faith is, to erect and to confirm our minds. Which property undoubtedly it hath not, but by that it cleaveth unto the word of God. For so by it are broken the rages and tempests that rush against us: so are we established not to waver with every wind of doctrine, nor to change our opinion for every chance of fortune. The philosophers, when they would amply set forth the constancy of a just man, compared it with a four square stone, which howsoever it falleth, falleth right. But A comparison of faith with philosophy. faith much more truly accomplisheth this, than doth philosophy. Chrisostome addeth, That the good things of this world whatsoever they be, are neither firm nor constant: For they are oftentimes assailed with many dangers, and not seldom overcome. And although whilst we live here, we lose them not, yet when we die, will we or nill we, we must needs forsake them. But these spiritual things whereof we now entreat, are both firm, and shall after death be made more ample. But the same Chrisostome upon this place is of us warily to be red: For he saith, that Paul in making mention of those things, which we receive of Christ, rehearseth many things. But when he cometh to those things which we have of ourselves, he setteth forth only one thing, namely, faith▪ which (saith he) we ourselves bring of our own. But we must surely stick fast to this ground, that faith also is the gift of God, and is derived from him into us. Out of this place also may be gathered a most firm argument, that we are justified by faith only. Which shall be made plain by the effect after this manner. That by An argument, whereby is proved that we are justified by faith one lie. which we are justified, aught to make us quiet before God. This thing can not works bring to pass, but faith only: Ergo, we are justified by faith, and not by works. The mayor is very plain, that we are not justified, unless we have such a quiet mind, that we abhor not nor fly from the fight of God. And that our works are not able to perform this, their uncleanness and unpureness declareth. Wherefore David hath not without cause written, Enter not into judgement with thy servants Lord. We rejoice in the hope and glory of God.] Here is declared the nature of this peace and tranquillity of the mind: namely, that it maketh us most assured and sure of perpetual felicity: for we rejoice not, but for that which we now possess. And that we even now also possess eternal life, Christ manifestly declareth We possess eternal life even now also. when he saith: He that believeth in me hath eternal life. But because it is not yet full, neither as yet appeareth, therefore. Paul addeth, In the hope of the glory of God. This glory which we hope for, is a conjunction with God, that he may wholly dwell and work in us: which thing when we shall have attained, we shall be adorned with the last and highest point of felicity, neither shall there be left any place unto misery. But when he saith: In the hope of the glory of God. He seemeth to speak that by prevention. For that as touching those which believe, the common opinion of men is exceedingly deceived. For the Ethenikes commonly deride Christians, for that they count themselves to be happy, when yet in the mean time they want not wicked affections, and are vexed with tribulations and adversities. They think that we should weigh our felicity by those things which we have Our felicity is not to be weighed by those things which are in us. of our own. But we are of a far other opinion: for we so far forth count ourselves happy as we are so counted of God, and that he imputeth unto us righteousness: not that we are not in the mean time renewed both in mind and in body, although we are yet unperfect. And even this self same righteousness which we have now obtained, and the renovation which is in us, we in no case think to be of that force, that by it we can attain unto the rewards of eternal life. This peace, and felicity, and rejoicing, of which the Apostle now entreateth, is y●, which confirmed the Martyrs, when in Christ's quarrel they did shed both their life and What is this peace which is had by faith blood. This is that hundredth fold, which is rendered also in this life, & is of more value than all the riches and pleasures of this world. Wherefore when the ethnics deriding us, do boast of their riches and pleasures and power, we ought not to be moved. For we easily perceive, that they with all these their goods are miserable and wretched: but on the other side we feel ourselves happy, when we have possession of this one good thing, although we want all those things which they so highly esteem. And here is to be marked the order, that the Apostle useth in rehearsing the effects of justification. First, he setteth forth peace, whereby is declared The method or order of the effects of justification. that the battle that sin had stirred up against us, is now at an end. For sin being by the death of Christ blotted out, and the righteousness of christ beingimputed unto us of God through faith, of enemies we are made friends, whereby is made open unto us an entrance unto his manifold grace, and to the obteinement of innumerable benefits. For so long as the war endured, we were a great way of from God, and strangers from the promises: but now that the peace is made by the mediator, we are brought nearer, there is given us free access unto God: which access the Apostle worthily putteth in the second place: as which could not have come unto us, unless we had first obtained peace. Farther thirdly, followeth rejoicing in the hope of the glory of God. For who will not now hope, that he shall be adorned with the glory of God? Whom will not so assured an expectation, of so great a thing of the glory (I say) of God, make joyful and glad? And of how great force and power this rejoicing in the hope of the glory of God is, that which followeth declareth. And not that only, but also we rejoice in afflictions.] Of so great force is this rejoicing, that those things which men, especially wicked men, count for a dishonour, and from which they abhor, and by which they judge themselves unhappy, those things (I say) Christians count for a praise, and gladly embrace, and rejoice chief in them. For even as the Planets direct their course far otherwise A similitude. then doth the 8. spear (for it moveth from the East to the West, but the Planets from the West to the East) so godly men gladly embrace those things, & of them & in them rejoice, which the wicked fly fro, and count ignominious: which is a thing undoubtedly rare and worthy of admiration. For to rejoice of the promises, & for that he hath obtained the glory of God, it is not to be marveled at. But in afflictitions to rejoice, passeth all human reason. Farther, because it is no rejoicing, unless it be for principal & singular good things, which we now so assuredly possess, that they can not be taken from us (for otherwise it should be no true rejoicing, but rather a boasting) lest our rejoicing for the hope of the glory of God, should seem vain, because we have not yet in very deed the fruition thereof, he addeth what good things GOD in the mean time whilst we live here bestoweth upon us: namely, tribulations, patience, experience, and hope which confoundeth not. Undoubtedly a very excellent and most profitable gradation, and worthy to be observed An excellent gradation. of us all against doubtful and fearful times. But godly men sometimes sigh, are sad, and are heavy, and complain, when they fall into afflictions, how then do they rejoice? Here is no contradiction at all. For our outward man sigheth, is heavy, That godly men do at one time both sigh & rejoice, is no contrariety. is sad, the flesh complaineth. But the spirit and our inward man rejoiceth, & is glad. When David went forth of the city from the face of Absalon bore footed, his head uncovered, and with many tears, outwardly there appeared in him no signification, but of misery and sorrows. For Semei, which upbraided unto him this misery, saw in him nothing but misery and sorrow. But who can doubt, but that he, as touching faith, and the inward man, rejoiced exceedingly for the fatherly correction of God? For thereunto was his mind bend, and therefore he spared Semei, when as Abisay would have killed him. For how knowest thou (said he) whither the An example Lord hath commanded him to curse me? That one and the self same man may have contrary affections David declareth, when he saith: Serve the Lord with fear, and rejoice in him with trembling. But afflictions (thou wilt say) are evil: how then can we rejoice in them? That they are evil no man will deny. For they are punish●ments of sin, soldiers of death, the last enemy that shall be driven out of the world, and at the length from godly men be utterly removed. For God shall wipe away all tears from the eyes of the saints. We confess that afflictions are of their own Afflictions of their own nature are evil. nature evil: howbeit we say, that unto the godly and unto the elect of God, of whom we here speak, they are by the clemency of God, made good and profitable, For unto them all things work unto good. For neither do they suffer these things to their hurt, but to their triumph. And these things are like unto the red sea, wherein Phara● was drowned, but Israel was saved: for in the wicked they stir up desperation, but in the godly a most assured hope. They are instruments, whereby in us is showed forth the goodness and might of God, both in comforting us, and also in erecting us. They are occasions of most excellent good things. The power of God is in our infirmity made perfect. By these things as by a fatherly chastisement are corrected our daily falls: haughtiness and pride is kept under: the flesh and wantonness is restrained: our old man is brought to corruption, but our inward man is renewed, sluggishness and slothfulness is shaken of, the confession of faith is wrong out, the imbecility of our strengths is uncovered: and we are provoked more fervently to pray and to implore the favour of God, and daily the better understand the perverseness of our own nature. Farther by afflictions we are made like unto Christ. For it behoved Christ to suffer, and so to obtain his kingdom, & we also ought to follow the self same steps. For the kingdom of God suffereth violence: and narrow is the way which leadeth to life. But even as he after the obedience of the cross was exalted, and had given unto him a name above all names: so also if we shall suffer together with him, we shall reign also together with him, and it is a sweet thing also unto a lover to suffer for the thing that he loveth. Hereby also we accustom ourselves to patience, that being become as hard as the adamant stone, when we are smitten we shall rather be weary, then once break. For these are as it were exercises in the body of a man: by which is confirmed health, and strengths are gotten, rather than that by them they are taken away or weakened. Wherefore the godly do upon good consideration rejoice in afflictions. Knowing that affliction worketh patience.] Here is to be noted a phrase of speech much used in the holy scriptures: whereby that which longeth unto the thing is attributed unto the instrument or sign: & that this manner is oftentimes used in the sacrament, we have many times proved by Augustine's mind: although That which longeth unto the thing is attributed unto the instrument. our adversaries are sore against this. Here Paul attributeth unto afflictions that which is the work of God and of the holy ghost, namely to work patience: by which affliction, forasmuch as they are of their own nature evil and odious, patience is not gotten but rather shaken away: which thing in the wicked we see to be plain: who when they are somewhat grievously afflicted: burst out into blasphemies, and also oftentimes fall into desperation. And as a physician of things venomous and hurtful composeth most healthful medicines: so almighty God by his wisdom out of afflictions, how evil so ever Afflictions of their own naworke not true patience. A similitude. Patience is referred to fortitude. The consolation that the ethnics had in their afflictions. they be bringeth forth most excellent virtues: amongst which is patience. This virtue pertaineth to fortitude, unto which are referred all the things that the saints suffer, whither it be in the stout bearing of afflictions, of the body or in the overcoming of reason and mortifiing of the wisdom of the flesh. The ethnics also suffered many things with a valiant mind. But yet bare they them with no sound consolation. Only they said, that by sorrow they could neither change them nor let them. For they ascribed them unto the necessity of the matter. Wherefore they said, that this is our lot, that as it were at a banquet we must either drink or departed. And if we chance to die, either after death we shall have no feeling, or if there be any, we shallbe in a better state. In this manner did they frame themselves after a sort to bear all adversities. But in godly men the consideration of valiantness and of patience is far otherwise, they have other causes and other means whereby to confirm themselves. For they bear not these things, as though they happened rashly. But for that they know, that by a singular providence they come from the most loving and almighty God, from God (I say) their father, which with a loving mind, and by his right hand Consolations of the godly. sendeth those afflictions, that is, to the salvation of the Elect. And for the same cause they also with their hand, that is, patiently receive them and take them in good part, crying with David: It is good form, that thou hast humbled me. and with james, All joy they think consists in those adversities which the most good and most wise God their father sendeth. They always lift up the eyes of their mind to these promises of Christ. Blessed are they which mourn, for they shall receive consolation: Blessed are they that suffer persecution for righteousness sake, for theirs is the kingdom of heaven. They suffer all things valiantly: not because by sorrow they can not be changed, but because they know, that in valiantly suffering, the offer themselves an acceptable sacrifice unto God: and persuade themselves, that they shall one day be delivered from those evils, for which are laid up for them most ample and everlasting joys with which no fortune, be it never so froward can be compared. For the sufferings of this time are not worthy the glory to come, which shallbe revealed in us. The ethnics oftentimes gave over in the midst of their miseries, because they wanted strengths to persevere, neither understood they from whence they should require strengths, by reason they knew not the true God, nor their own imbecility. But holy men stand fast, abide by it, and persever: Causes why the ethnics give over in afflictions and the saints persever. for that knowing the infirmity of their own strengths they fly unto Christ: who strengthening them, they are able to suffer all things: if he comfort them they do not only persever, but also even in the very ferventness of the pain rejoice and be glad. The Apostles went from the sight of the Counsel rejoicing, for that they were counted worthy to suffer contumely for the name of Christ. Patience bringeth experience.] This experience is a certain trial both of ourselves, & of our own strengths, & also chief of the goodness & might of God. For in this suffering of adversities we learn how great the corruption of our nature is, which unless the holy ghost help, when it is touched with any adversity, straight way bursteth forth into blasphemies, and complaints against the providence of God. Hereby we learn how broken and weakened our strengths What tria● springeth of patience. An example be by reason of sin. For we should sink under afflictions, if we were not stayed up by the might of God's help. Of this thing we have an excellent example set forth in job: for he being delivered of God unto the devil to be tried, how great blasphemies powered he out in his affliction? How much complaineth he of the providence and justice of God? The light of the holy ghost had no sooner illuminated him, but how again plucked he up his spirits? How godly and holy an opinion had he of God? The perverseness of our nature lieth hidden from us. For the heart of man is unsearchable. But look how soon fire is stricken out of the flint stone, so soon bursteth forth our perverseness, when affliction oppresseth us. And this trial (as saith Peter) is as a furnace unto gold. And therefore God answered unto Abraham, when he was now ready to sacrifice his son, and had his sword ready drawn and stretched out to strike him, Now I know that thou sea rest God. God in deed knew that well enough before: but by that fact he brought to pass, that this obedience was the better known unto others. For we are like unto certain spices, whose savour is not smelled, unless a man bruise them well, we are also like unto stones, whereout is fire stricken, which show not forth that force which they have to burn, but when they are well pressed between the A similitude. fingers. Experience bringeth hope.] So hath God disposed these his instruments that they help one an other, and one is the cause of an other. By reason of the hope of the glory of God afflictions are not troublesome unto us: but, God giving us strengths, we bear them with a valiant mind. In this patience we have a greater profe● and trial of the power and goodness of God towards us. Thereof we conceive a greater hope. So hope engendereth and bringeth patience, and again patience hope. For when we consider, that God hath helped us to bear afflictions patiently, we hope, that he will also hereafter help us, and at the length make us blessed. The sick man, for that he hath confidence in the physician, suffereth his botch or sore to be cut. Afterward as he feeleth himself relieved, he more & A similitude. more putteth confidence in the physician: so that if need were to cut his foot also, he would not be afeard to commit himself to his discretion. The devil as much as he can driveth us to desperation, and by afflictions goeth about to persuade us, that God is our enemy. But contrariwise the holy ghost saith, because thou hast quietly and patiently borne affliction, it ought to be a sure token unto thee, that God in it declareth his favour towards the. Wherefore have hope, for he will undoubtedly deliver the. And although james putteth experience before Consiliation of Paul & james. patience, whereas Paul putteth it after, yet is there no disagreement between them: For Paul meaneth that experience, which is given at length after the battle, that we mought have a full trial of ourselves: and james meaneth the self same experience, but yet as it is gotten and engendered by the exercise of tribulations. But that which james addeth, Patience hath a perfect work, may be expounded A place of james. two manner of ways: either that he exhorteth us to perseverance in suffering, that our patience may be absolute and perfect, as which falleth not away: or else, that we should be of a perfect mind towards those which afflict us, of so perfect a mind (I say) that we desire not to have them recompensed for the injuries, which they do unto us. And hope confoundeth not.] This is a notable chain, and an excellent connexion of Christian degrees. Of this chain, the first link is fastened to the A chain. post of afflictions in this world: from thence the godly ascend to patience: from patience to experience: and from experience to hope, which hope, forasmuch as it maketh not ashamed, but removing all doubt attaineth to God which is our chief felicity, is fastened to him as of the last link of the chain the highest and chiefest. This self same propriety of Not confounding belongeth to faith also. For none that believeth in him shall be confounded. And that not without cause. For what can be of more near affinity unto faith, than hope? The Latin interpreter Hope and faith have one and the self same propriety, not to make ashamed. A figurative speech. turneth it, Non confundit, that is, confoundeth not. Howbeit, it mought be more properly turned, Non pudefacit, that is, maketh not ashamed. And it is a figurative kind of speech. For Paul's mind was to signify, that the godly can not be frustrated, of their hope, for they which are frustrated, namely, when things fall out far otherwise then they hoped for, commonly are ashamed. Wherefore Paul, by shame, understandeth frustration, because shame always followeth it. But the Latin interpreter had a regard to that perturbation of the mind, which followeth shame. For to confound is nothing else, but to perturb or to trouble. Now if this sentence be true, as in deed it is most true, namely, that this hope confoundeth Hope dependeth not of our works. Hope is most assured. not, it followeth, that it dependeth not of our works. For otherwise it should oftentimes fail. But that it is true and certain, Paul declareth not by one word only, but by three, and those of great efficacy. For first he useth this word knowing, which betokeneth an assured knowledge of a thing. He maketh mention also of rejoicing, which can not have place with godly and wise men, but of those good things which they assuredly and firmly possess. At the last he addeth, that hope confoundeth not. And it is not without cause, that he oftentimes induceth persuasions of this certainty, for that therehense chief is consolation to be sought for in afflictions. When Christ hung upon the cross, the wicked railed against him, saying: he hoped in God, let him save him, if he will have him. Let him come down from the cross. etc. The self same things Remedy against railing speeches. Hope dependeth not of merits. are laid against us, not only by outward enemies, but also by our flesh and outward senses, and human wisdom. How can we resist these, but by this doctrine of the Apostle? hope confoundeth not: the hope which we have put in the Lord maketh not ashamed. The Sophisters by this place contend to prove that hope springeth of merits: because Paul saith it springeth of putiēce●as though we should think, that hope is given unto us by the merit of patience. But in the mean time they mark not, that those things which Paul here by a certain order disposeth, are not so compared the one to the other; as causes and effects. For who will say that afflictions are the cause of patience: and if it be not so, why should they more affirm, that patience is the cause of hope? The scripture most plainly teacheth, that he which putteth confidence in man or in any creature is accursed, for a man of whose promise we depend & assure ourselves, may either die, or alter his mind, or also be letted, that he can not faith fully perform that which he promised. And to put confidence either by cause of merits, or by reason of works, is to put hope in man. Wherefore such hope worthily maketh ashamed: but the hope which is fixed upon God is certain, neither can be deceived. The Sophisters go about craftily to avoid this sentence by two places of Paul, the one to the Romans, the other to Timothe. The place to Timothe is thus, I know whom I have believed, and I am assured. But the other to the Romans is thus, I am assured that neither death, nor life, nor angels. etc. By these places they think is overthrown our sentence, for that they think that these words are to be understand, not universally of all believers, but only of Paul, and such other like which had a peculiar revelation, that they should obtain salvation. But these their enterprises are in deign. For here is now entreated Here is in treated of the nature of hope generally. of the nature and proprlety of hope: whereby is manifestly proved, that all they which are endued with it, are sure of their salvation: so that they must needs confess, that they which doubt of their salvation either have not the hope which longeth to a Christian, or else if they have that hope, they must needs be assured He which doubteth of salvation hath not the hope that longeth to a Christian. of their salvation: But if a man shall say, what if I shall be unworthy, and therefore God will not bestow upon me the chief reward? I answer that this is a wrestling of the conscience and is to be overcome by an assured hope. For the obtaynning whereof we must clean fast unto the word of God. Such as is this. God is faithful, which will not suffer you to be tempted above your power, but will together with the temptation make away out: & such like places of the holy scripture, wherein God promiseth that he will give perseverance to his unto the end. And to speak briefly, the hope of the godly leaneth only unto the goodness, power, and mercy of the only God. This thing Basilius understood right well in his exposition upon the 32. Psalm, when he interpreteth these words, hoping in his mercy. He (saith he) which putteth not confidence in his own proper deeds, neither hopeth to be justified by works, hath his hope of salvation only in the mercy of God. For when he shall consider these things with himself, Behold God, and his reward. etc. But the school men have taught far otherwise. For the Master of the sentences in the third book thus defineth hope: Hope is an assured expectation of the blessedness to come, coming of the grace of God and of merits going before. Which definition how absurd it is, especially as touching the latter part it is very manifest in those, which are newly from most heinous & filthy sins converted unto Christ. For they undoubtedly can have no good merits, for that before they wanted charity, from which all our works proceed: yet They which are converted unto Christ want not hope although they want works and merits. They which are most wicked ought not to cast away all hope. there can be nothing more certain, than that they which are converted unto Christ, cannot be without hope. Yea Augustine upon the Psalm: From the depth have I called unto the Lord, exhorteth them that fall, and those which live in the depth of evils, not to cast away hope, and that by the example of the thief and of many others. It may now be demanded of them, by what merits hope is confirmed in these men. They customably answer, that merits do not always go before hope, but always go before the thing hoped for. And they so declare their opinion touching this matter, that they teach the merit's go before hope either in very deed, or doubtless in thought. For men newly converted, commonly whilst they conceive hope of salvation appoint in mind & in thought good works, by which they think to merit the last reward. But what present hope can these good works imagined in the mind, which are not yet wrought produce. For of a cause which yet is not, ca● not be produced an effect, which already is. We should rather contrariwise affirm: namely, that this holy will springeth of faith and of hope, than that faith or hope should proceed from it, as from the cause. But it is a sport to see, how these men turn themselves, when on the one side they say, that hope is an assured expectation, and yet on the other side they will have this to be a most firm doctrine, that no man can be assured of his salvation, unless it be singularly revealed unto him of God. Here they perceive themselves fast tied, and they confess that it is an hard matter to understand what manner of certainty the certainty of hope is. Here the poor souls sweet, and go to work, and feign and imagine many things. First; The certainty of hope cometh of the certainty of faith. they teach that all certainty of hope cometh of the certainty of faith: and this in deed is not amiss. For therefore we certainly hope, because by saith, we embrace the most certain promise of God. But they go on farther, and say, that by faith we generally and absolutely believe that all the elect and predestinate shall be saved, but hope maketh us to have confidence that we are of the number of the elect, as though hope had a particular knowledge under faith: so that that which was generally apprehended by faith, is by hope applied unto every one of us a part. Wherefore they affirm that this certainty of hope is by supposition, if we be of the number of the elect, and if we continue unto the end. And this kind of certainty they will have to consist of very likely conjectures. And at the length they conclude, that the certainty of hope is lesser than the certainty of faith. But we contrariwise make the certainty of either of them alike. For look how much faith we have, so The certainty of hope and of faith is alike. much hope also have we. For faith retaineth not with itself any part of certainty, which it delivereth not over unto hope. That is a feigned fond devise, which they bring touching application, that by hope we should privately apply unto ourselves those things which we have by faith generally and absolutely believed. For we do not only believe that God is good, or the father or author of man's felicity: but also every godly man by faith assureth himself, that God both is & will be unto him good, is & will be unto him a father, is and will be unto him the author of felicity. Hereof Faith applieth those things which it believeth unto him in whom it is. cometh that certainty of hope. And therefore is it that Paul writeth, that it can not confound. And seeing faith hath a respect unto God, as to one that speaketh the truth, and hope unto him, as to one that is faithful and most ready to perform his promises, and God himself is no less faithful in performing, then true in promising, we may manifestly conclude, that hope hath as much certainty as hath faith. Neither can that any thing help him, which they cavil at the length: namely, y● Certainty as touching the object & subject. hope hath certainty as touching the object, but not as touching the subject. For when (say they) it hath a respect unto the clemency, goodness, grace, and power of God, there is no let in those things, but that every one might be saved. And therefore on that behalf, they put a perfect certainty. But if a man consider the subject the mind (I say) and will of him that hopeth, for as much as this mind and will is flexible, and wavereth, and may be changed, it can never be certain or sure of salvation. But these men seem to me to deal even as they do, which in a siege defending their city, diligently shut and defend all other gates, but yet in the mean time leave one open, through which the enemies enter in, and waste and spoil all, which done they perceive that they lost all their labour. So these men take exceeding great pains, that there should seem to be no uncertainty as touching the goodness, power, and clemency of God, or merit of Christ. Howbeit in the mean time, they appoint our will to be so subject unto changing, that it neither can nor ought promise unto itself perseverance no not out of the word of God. And so they utterly take away all certainty, so that this saying of Paul, Hope confoundeth not, can have no place, neither doth the certainty, which they go about to establish, any thing profit. For if we look upon the holy scriptures, we shall not only understand, that God is generally good and mighty, but also that he is ever unto v● good and merciful, and therefore he will confirm our will, that it shall never f●ll away from him. For as we have a little before mentioned: He will not suffer us to be tempted, above that which we are able to bear: but together with the temptation, will make away out. And in the first chapter of the first to the Corrinthians. He shall confirm you unto the end blameless, against the day of our Lord jesus Christ. For God is fayhfull by whom ye are called. There are beside a great many other testimonies The testimonies of God promise unto us perseverance. What the certainty of hope is. Hope calleth those things which are to com● as already done in the holy scriptures which promise unto us both perseverance and confirmation of our will by Christ: wherefore we say that this certainty of hope is a firm cleaving unto the promises offered unto us, and received by faith, for that we know that we shall not give over, but continue even unto the last end. And of so great force is this hope, that as Augustine witnesseth unto Dardanus, and in many other places, it calleth things that are to come, already done: as the same Augustine very well declareth by many places of saint Paul, and especially unto the Romans, unto the Ephesians, and unto the Collossians. For unto the Ephesians we are said, to be already risen from the dead, and to be already set at the right hand of God together with Christ in the heavenly places. Unto the Colossians, If ye have risen together with Christ etc. And in an other place, He hath saved us by the lavacre of regeneration. And unto the Romans, By hope we are made safe. This certainty springeth chiefly of a worthy estimation, which by faith we conceive Whereof springeth the certainty of hope. touching the constancy of God, which no unworthiness of ours can make frustrate and if we look upon this unworthiness withdrawing us from this confidence, we ought against hope to believe in hope, and though it never so much cry out against us, we ought to have full confidence, that we shall by Christ be made safe setting before us our father Abraham whose steps we ought by faith to cleave unto, he as touching the promise that he should have issue had no consideration unto his age, or to his wife which was past childbearing: but had a respect only unto him which made the promise & had a consideration unto his might, and therefore he most firmly settled with himself, that that should come to pass which God had promised. So although that we be unworthy, and that our filthiness & sins are a let unto us, yet let us have no distrust, but that we shall by Christ be made safe: unless we will be infected with infidelity, from which Abraham so much abhorred: for he doubted not through unbelief, saith the Apostle. Wherefore this uncertainty of our adversaries is utterly taken away from the minds of the godly. For, for this cause (as the Apostle testifieth) would God have us to be justified by faith & not by works, that the promise should abide certain, and What is to give glory unto God. The ungodly aught to have hope. unshaken. And this is in deed to give the glory unto God which thing Abraham did. For he notwithstanding those wonderful great impediments, hoped, that that undoubtedly should come to pass which God had promised. job also so little esteemed these lets that he said, Although he kill me, yet will I hope in him. By which words he declareth, that it is the part of the godly, although they be severely afflicted of God, & appear to be hated of him, yet not to cast away hope Wherefore him let us imitate & if our fallings and unworthiness themselves against us, yet let us not distrust. Let us in the mean time detest our bices, and as much as lieth in us amend them: but yet through them let us by no means be dejected from the hope of salvation. For if, when the promises of God are of fred, we should look upon our own worthiness, we should be stirred up to desperation, There should be no peace if we stood in doubt of salvation. rather than to any hope. For there is no man, whose mind is not laden with many and grievous sins. Farther Paul teacheth us, that peace towards God is had by Christ, and by the faith which is towards him: which peace undoubtedly should either be none at all, or else very troublesome if we should continually doubt of his good will towards us. Do we not always in our prayers call him father? But no son which followeth natural affection, doubteth of his father's good will towards him, How then do we call him father, whom we suspect to be our enemy. There mought be brought a great many other such The fathers taught the certainty of salvation like reasons for the certainty of hope. But now I will in few words declare, that the fathers also in their writings taught the self same certainty. Chrisostome upon this place thus writeth: do not (saith he) though thou be never so unworthy discourage thyself, seeing thou hast so great a defence & refuge, namely, the love or favour of the judge. And a little afterward he saith, For that cause the Apostle himself when he saith, hope confoundeth not, ascribeth all the things which we have received, not unto our good deeds, but unto the love of God. Ambrose also saith That forasmuch as it is impossible, that they which are dear unto him, should be deceived, he would make us assured of the promise: because it is God, which hath promised, & hath promised to those whom he counteth for dear. Augustine in his sermon which he made upon the monday in the Rogation week: Why (saith he) doth your hand tremble, when you knock, & why is your conscience half on sleep when you beg? I am the door of life, I abhor not him that knocketh though he be unclean And upon the 41. Psalm he saith. Put not hope in thyself, but in thy God. For if thou puttest hope in thyself, thou shalt fill thy soul full of trouble: for that it hath not yet found how it may be secure or assured of the. By these words he declareth that security which we have, cometh not of ourselves, but of God. And upon the 27. psalm when he expoundeth these words of Paul out of the second chapter to the Ephesians, we also were by nature the children of wrath, as are others. Why doth he say we were? Because saith he by hope now we are not: for in deed we are so still But we speak that which is better, namely, that which we are in hope, because we are certain of our hope. For our hope is not uncertain, so that we should doubt of it. And Chrisostome upon the. 5. chapter unto the Romans saith, that we ought no les to be fully persuaded of those things which we shall receive, them we are of those things which we have already received. Cyprian also in his sermon of the pestilence, when he saw the godly fearful to die, many ways confirmeth them to be sure of their salvation: and amongst all other things saith, that they are afeard and abhor death which are without hope or faith. And Bernardus wonderfully rejoiceth of the 〈…〉 of Christ, of his wounds and cross. In that rock he saith he standeth, and shall not fall for no violence done against him. He maketh mention also of many excellent things touching this firm and constant certainty. Wherefore those things which we have avouched of the constancy and security of hope, agree not only with the holy scriptures, and with most sure reasons, but also with the sentences of the fathers. Now it shallbe good to define hope, that the certainty thereof may the more plainly be known. Wherefore hope is a faculty or power breathed into us Definition of hope. by the holy ghost, whereby we with an assured and patiented mind wait for, that the salvation begun by Christ, and received of us by faith, should one day be perfected in us, not for our merits, but through the mercy of god. First it is said to be instilled of the holy-ghost, because that springeth not of nature, or of our continual actions. It is indeed after faith, although not in time, yet in nature: which thing we may perceive by epistle unto the hebrews. Where it is written that Hope is after faith. that faith is the foundation of things to be hoped for. For forasmuch as the things which we hope for, are not evident & manifest, but are a great way far of from us they ought to cleave fast unto faith, whereby as by a certain brace or sure post they may be stayed up. And the hope containeth expectation or waiting for, the epistle to the Romans Hope containeth expectation or waiting for. Hope hath a respect unto things of great difficulty. A similitude. expressedly declareth in the 8. chapter, when he saith, The hope which is seen is not hope. For how doth a man hope for that which he seeth. But if we hope for that which we see not, we do by patience wait for it. Nether is this to be overhipped, y● that good thing unto which hope hath a respect, is hard and difficile. For naturally in living creatures the affection of hope consisteth in the grosser part of the mind, which they call the angry part: whereby the living creature is moved to labour to get that good thing which is set before it, although there seem to be some lets against it. For by such an affection it is stirred up to overcome, whatsoever let cometh in the way. The wolf being hungry meeteth with a bull: and by the lust that he hath, he coveteth that prey. But when he seeth the great difficulty that hangeth over him, for that he must have a sore battle and conflict, he is of the angry power of the mind, by hope stirred up, and is not afeard to put himself into danger, and to fight. And so at the length, having put away all lets, he obtaineth his prey. So hath God in the nobler part of our mind placed hope: whereby is brought to pass, that when the chief felicity, Hope is placed in the nobler part of the mind. In hope heaviness is joined together with joy. which is a thing both difficult, and far of from us; is set, before us we should not be feared away, but by faith have boldness, and access unto God, as Paul saith in the 2. chapter to the Ephesians. And forasmuch as this felicity is a great space distant from the godly, it can not be otherwise, but that in hoping they have some grief, and that they in themselves sorrow, that their present condition or state should be so far removed from felicity. But on the other side, when they are certain and assured, that they shall attain unto that end, they can not but be affected with an incredible joy. And so this faculty of hope is mingled with the affects of joy and sorrow. And the Apostle hath signified unto us some part of the sorrow thereof in that place to the Romans: which we have already cited, when he saith: Every creature groaneth, and travaileth in pain together with us even unto this present: And not only the creature, but we also which have the first fruits of the spirit, even we do sigh in ourselves waiting for the adoption, even the redemption of our body. And, that joy is joined with the self same hope, he declareth in the 12. chapter of the self same epistle, saying, rejoicing in hope. And although fortitude and long suffering seem to bring unto our minds expectation or waiting for, yet those virtues have not this expectation but at hopes Other virtues have expectation of hope. hand, which we have now described. Nether is it to be marveled at, that one virtue should receive any thing of an other virtue: for they which are any thing acquainted with the ethics know, that liberality, temperance and such other virtues, have much help at the hands of prudence: for by the aid thereof, they have a mediocrity appointed them to follow. This is the difference, that chiefly distinguisheth hope from faith, namely, that by faith we admit and embrace the promises, offered unto us of God: but by the help of hope we patiently wait, that those promises should at the length be performed unto us. Nether was hope for any other cause given of God, but that we should Why hope was given. not cease of from following after that good thing, which we perceive can not be obtained by our own deeds: for neither are they by any means to be compared with it. For the Apostle saith, The sufferings of this time are not worthy the glory to come, which shallbe revealed in us. For that they which are endued with hope, are assured in themselves, that that which they want in the strengths of nature and in works, shallbe supplied by the mercy of God, and obedience of Christ. And if a man demand, whether a pure life and holy works can any thing avail unto the certainty of hope, we will easily grant it may, so that we seclude Works are no small help to the certainty of hope. the buying and selling of merits. For our works of themselves have nothing at all, whereby they can produce hope. Howbeit the persuasion of faith, may by them conceive an argument to confirm hope, and to reason in this sort: God hath now of his mere liberality given me grace, to do this or that good work: to put away this or that vice out of my mind. Wherefore he will yet give greater things, neither will he deny me the things which are remaining unto salvation. If the Sophisters had said thus, they mought have been borne withal: for it is not strange from the reason of the Apostle. For as we shall a little afterward see, he would have us by those things, which God hath already granted unto us, to be certainly persuaded of his perpetual love towards us. But these men have both written and taught, that hope itself dependeth of merits, and so dependeth, that to hope without them, they say, is presumption and rashness. But it seemeth that somewhat may be objected out of the holy scriptures, which may make against this sentence of Paul wherein he saith, that hope confoundeth not. For to Timothe it is written, In my first defence Whether Paul were ever frustrate of his hope. no man was on my side: all men forsook me, God grant it be not imputed unto them: but the Lord was on my side, and I was delivered out of the mouth of the lion: and the Lord shall deliver me from every evil work. Here Paul hoped that he should escape the persecution of Nero: but he was deceived: for under him he was slain. And again to the philippians when he had said, that he was greatly in doubt on both those sides, for that on the one side he desired to be loosed and to be with Christ, and on the otherside he saw that it was necessary for him to abide in the flesh for their sakes, he addeth this: And this I am sure of, that I shall abide, and with you all continue, for your furtherance, and joy of your faith. Here also again it appeareth, that the Apostle hoped that he should be delivered from that captivity: which yet followed not. Wherefore it may seem, that that hope confounded him. To answer unto these things we will repeat that which we before said, namely, that hope receiveth his certainty of faith: and faith hath his certainty of the word of God. Wherefore it followeth, that either of them is as certain as are the promises which are offered. And God hath simply and without condition promised unto us remission of sins and eternal life, and The promise of the forgiveness of sins and of eternal life is simple and without condition. We have no absolute promise touching the perils of this life. hath commanded that we should without all doubting both believe and hope for them. Wherefore in these things neither faith nor hope can deceive us: But touching the perils and adversity of this life we have no plain and absolute promise, but as they use to speak, under distunction. For God hath promised that he will either deliver us, or else comfort us in the dangers, that we shall not fall away, but constantly confess his name, or if we chance to fall he hath promised to restore us again, that we may attain unto eternal life. Wherefore it is not meet that the certainty of hope should be fixed in one of these parts only. Which thing if sometimes good men do, that springeth of human affection and not of Christian hope, and therefore it is no marvel if they sometimes be deceived. But now to return unto Paul: he of a certain great love hoped, to abide longer with the philippians, & to edify them. And for that he had not Why Paul was sometimes deceived in his hope. this out of the word of God, it easily came to pass that he was deceived. But the sum of the piety belonging to the Gospel is, that we assuredly settle ourselves that God loveth us, and will at the length make us blessed. And if sometimes the minds of the saints are disturbed, as though they doubted of the promises of God, or of their salvation, this happeneth not through the default either of faith or of hope: but because so long as we live here, we are not perfectly In the saints arise certain doubts of salvation furnished: wherefore this doubting springeth of the flesh & of human wisdom: we agree indeed with our adversaries in this, that certain doubts arise, sometimes of salvation even in the godly. But herein we disagree from them, for that they attribute this unto hope: but we say that it cometh of human infirmity only, and that it is daily to be corrected, so that let a man think that he hath so much profited in faith and hope, how much he feeleth himself the more constant and firm. But how these evils spring not of faith or of hope, but of our own corruption, we have before declared by an apt similitude, and will now repeat the same again. No man can deny but that the mathematical sciences are most certain. Wherefore he which hath learned them exactly, boldly pronounceth, & nothing doubteth of their conclusions. But he which is but meanly instructed in this faculty, oftentimes doubteth and standeth in a perplexity, for that he hath not yet perfectly attained unto those sciences. So also are we tossed with doubts, not through faith or hope, but by reason we hope not nor believe so much as is needful. But some man will say, that we are peradventure hereby deceived, for that in the stead of the true faith or hope, we have only their shadows For we can not easily discern the true hope and faith from the counterfeit and feigned hope and faith. I answer, that by this instance can not be taken away the properties of faith or of hope: for although one or two can not discern them, How the true faith and hope are discerned from the counterfeit. The holy ghost is not known by ●ay other thing then by itself. yet they remain still firm in their own nature. As we see it is in liberality and prodigality. For there are many which can not distinguish one from the other and yet are not therefore their proprieties and conditions taken away. Paul in this place entreateth of the nature & propriety of hope. If thou wilt afterward demand how these faculties or powers are discerned from the counterfeit, we answer that they are declared by the force and power of the holy ghost: which holy ghost hath in all spiritual things no other light more clear than itself whereby to be illustrated: which thing we see also true in the Son. For it is not declared to be the Son, but by his own light. Wherefore Paul unto the Romans very aptly said, It is the spirit which heareth witness unto our spirit, that we are the children of God. But besides this light of the holy ghost is required also the examination of ourselves: whereof Paul thus speaketh in the latter epistle to the Our examination also is required to the trial of our faith and hope. Corrinthians: Try yourselves whither ye be in faith. In which trial we must make a distinction of hope. For there is one hope which hath always joined with it repentance, and a desire of amendment of life: of which kind of hope the Apostle speaketh when he saith, that it confoundeth not. For it hath always these companions joined with it, namely, faith, and charity. Wherefore when we teach the certainty thereof, we open not a window unto vices, as our adversaris slander Our certainty openeth not a way to sins Our certainty is not security of the the flesh. us, neither do we stir up men to lose life. For this true hope stirreth not us up to these things: but rather impelleth us to live accordingly to that hope. There is an other hope which may rather be called security of the flesh: whereof Augustine thus rightly speaketh: Such as cleave unto it, by hoping perish. And those are they which say, God is good, & loveth us: Christ died for our salvation: howsoever we lead our life, we shall obtain salvation. Of this hope we must diligently beware: for it is far distant from repentance, & a desire to live well: & being of the nature, it utterly driveth away from it faith and charity. This hope miserably deceiveth men. Wherefore of it Paul here speaketh not. Now remaineth to see, whither the blessed spirits or souls may in heaven have this true hope, wherewith the godly are now adorned. For on the one side we know that they wait for the resurrection of the bodies, and the last judgement: which shall be unto them very well come: wherefore in that behalf they seem not to be utterly void of hope. Again one the other side, the Apostle unto the Corrin: describeth faith hope, and charity: but of these three he saith, that only charity falleth not away. By which words he manifestly teacheth, that true hope can have no place when Whether Christ and the saints have still hope. we be in heaven. And the which we have said of the godly, may also be called in question touching Christ: for he also seemeth to have hoped, that he should rise again, and that he should carry up his human nature into heaven. To these things we answer, that it ought not to be denied, but that both Christ hoped, and also the souls of the blessed do yet after a sort hope. But we deny, that it is such a hope as is ours, which we have in this life. Because, as we have before declared out of the words of the Apostle, our hope hath joined with it, as companions, sighing and sorrow: which things undoubtedly in the eternal felicity, which the blessed have fruition of in heaven, can have no place. Farther our hope cleaveth fast unto faith which engendereth an unperfect and an obscure knowledge: For as Paul saith unto the Corrint: We see now by a glass in a riddle, & we know but by a part. But the saints in heaven know most perfectly & most clearly. Moreover forasmuch as faith, hath chiefly a respect unto the last & chief good thing, there ought not to be ascribed unto the blessed which now hold & possess that good thing such a hope as is ours. For the true & proper hope can have Hope is in life as an anchor. no place in eternal felicity. It is only so long as we live here given unto us as an anchor: for so the epistle which is written unto the hebrews calleth it. For so long as we are tossed with the waves and tempests of this world, unless our mind be confirmed and established by the anchor of hope, our ship will easily dash against the sands and rocks. Chrisostome calleth it a golden chain let down from heaven: which chain if we take hold of, we shallbe drawn up Hope is in a chain. into heaven. Wherefore we must diligently provide, that this hope be daily more and more confirmed in us: which thing shall then chiefly come to pass, if (as Paul strait way declareth) we diligently weight the singular benefits of God. Which benefits forasmuch as they are most plainly contained in the Hope is confirmed by the consideration of God's benefits. holy scriptures, by reading of them our hope shallbe very much confirmed. Which thing Paul most clearly taught in this epistle when he said, Whatsoever things are written, are written for our learning: that through patience and consolation of the scriptures we should have hope Which self same thing David also saith, They hope in thee, which have known thy name. Wherefore seeing the nature and nam● of God is no where better understand then in the holy scriptures, it followeth, that by them we ought to confirm our hope: which thing if we diligently observe, our mind shall not be discouraged, when God (as oftentimes his manner is) permitteth our doings to come even to shame: which thing we see happened in God seemeth sometimes to forsake his. Christ our saviour. For he was so utterly forsaken of God, that he was put upon the cross, and died a most ignominious death between two thieves. David also was brought to that point, that not only being expelled out of the kingdom of Israel, he was fain to wander in desert places, but also was in a manner fast holden and closed in the hands of Saul. The self same thing we see very oftentimes to have happened in other of the Saints, that they were judged in a manner to have been deceived, and to have fallen from their hope. But the spirit of Christ giveth strength that men are able in the midst of their calamities to rejoice and to say: These things should have no power in us, if it were not given them from above. Which sentence Christ laid against Pilate, when he boasted of his power. The 42. Psalm also hath excellently well taught us, how we ought to comfort ourselves, and with a good hope to erect our mind. For thus it is written: Why art thou dejected ohs my soul? Why art thou Why God spoileth his of outward helps. so discouraged? Hope in God: for I will yet make my confession unto him. My health is in his countenance. Nether doth God for any other cause commonly deprive his of outward helps and aids of this world, but to gather together their dispersed hope, & not to suffer it to lean unto too many aids. And these sundry and manifold aids he changeth for one principal aid, and the same most firm: to the end we should wholly depend of him. By this difference of a firm hope, Christians much differ from Epicures and ethnics. For if there come any great calamity unto them, strait way they exclaim and cry out: If there The ethnics how they are destitute of hope. be a God that hath a care over these things: If there be a God that seeth these things. So they call not upon God: but being in despair utterly discourage themselves. But contrariwise godly men most constantly cry unto God: neither doubt they but that their prayers reach up even unto heaven: and that God hath a care both over, them and all theirs. But because human wisdom continually wrestleth, and feigneth, that it doubteth not indeed of the power of God, but only doubteth of his will, therefore let us see, how of this thing Paul hath made us certain. Because the love of God is shed abroad into our hearts by the holy ghost, which is given unto us.] These words, signify all one as if he had said, hereby thou mayst gather that thy hope shall not be made frustrate, for that God loveth thee. Which love the holy ghost hereby persuadeth thee of, for that the only son of God was for thy sake delivered unto the death. Wherefore now oughest thou not any more to be in doubt of the will of God. It is given unto the freely, and that (as it is afterward said) when thou wast an enemy, weak, wicked, and a sinner. All which things declare, that God loved thee not meanly, but most abundantly. Nether hath he only given thee these things, but also hath given thee the holy ghost, that thou mightest thoroughly feel them. And this is done in regeneration: for there, whilst by faith thou takest hold that Christ died for thee, thou art borne again, and made partaker of the nature of God. For even as the spirit of man maketh a man, so the spirit of God By the holy Ghost we are adopted. by adoption maketh us the children of God: which spirit if it were given us (as saith Chrisostome) even now from the beginning before we lauboured, undoubtedly many more things shall be given unto us, seeing that we go about continually to frame ourselves to the will of God. Now we take hold of the root and fountain of all good things. From this spirit cometh that glorious resurrection, as we are taught by this epistle. For he which raised up Christ Of the holy Ghost is the resurrection. from the dead (saith Paul) shall raise up also your mortal bodies, because of his spirit which dwelleth in you. Nether is this life which we live in Christ counted to come from any else where, then from the holy ghost. For the wisdom of the flesh (saith Paul) is enmity against God. But the wisdom of the spirit is life and peace. God would that we should in this life have a pledge, and earnest penny, and a trial of the salvation to come. And therefore in those, which are in Christ, he hath engraven and imprinted his spirit. Nether need we (saith Ambrose) forasmuch as we are so dear unto God, to be afeard that we should of him be deceived. And Paul hath not without a cause made mention of the holy ghost: For he it is, which beareth witness unto our spirit, that we are the sons of God, and by him we chiefly acknowledge the things that are given us of God. For as it is written in the first to the Corrinthians: we have not received the spirit of this world, but the spirit which is God, to know the things which are given us of God. But because we can not by certain demonstrations, or by experience of the sense teach unto the infidels this love of God, whereof the holy ghost maketh us assured, therefore it is A similitude. said to be powered into our hearts. For we are in this life like strangers: which although at home they come of a noble parentage and are rich, yet so long as they are abiding amongst strange nations, they are not had in estimation. But yet they knowing their own nobility, rejoice in their heart, and pass not upon the vain opinions that other men have of them. So we having the love of God shed abroad into our hearts, when we are as fools & miserable men derided of the wicked, are nothing at all moved with their judgement, being fully contented with our state and condition. Augustine somewhat otherwise expoundeth this place. For he thought, that by love is to be understand that love wherewith we love God: which exposition in my judgement can have no place. For we have not therefore our hope unshaken, because we love God, but because we are loved of God. Farther the scope of Paul is, to confirm our hope by the benefit of the death of Christ: which maketh us assured, not of our love towards God, but contrariwise of God's love towards us. Wherefore he concludeth his argument with these words: And God hath set forth his love to wards us. etc. Although we also gladly acknowledge with Augustine, that the hope of godly men is somewhat confirmed, for that they now feel by the holy ghost, that they are inflamed with the love of God, when they understand that for their sake the son of God was of him delivered unto the death. And that our love is derived of that love of God wherewith he embraceth us, it is plain and manifest: Our love springeth of the love of God. but as touching the sense of the Apostle the former exposition is more natural. For Christ when we were yet weak, according to the consideration of the time, died for the ungodly. For a man will scarce die for a righteous man. For for a good man it may be that one dare die. But God setteth forth his love towards us, seeing that while we were yet sinners, Christ died for us. Much more than being now justified by his blood, we shallbe saved from wrath through him. For if when we were enemies we were reconciled unto God by the death of his son much more being reconciled we shallbe saved by his life. And not only this, but we also rejoice in God through our Lord jesus Christ: by whom we have now received the atonement. For Christ when we were yet weak etc.] Now he expresseth the reason whereby we may know, that God loveth us: namely, for that he gave his son for us, when we were yet weak, sinners, ungodly, & enemies. Wherefore we manifestly gather, that the hope can not confound us, whereby we have full confidence, that seeing we are now regenerate and reconciled unto God, we shall at the length obtain eternal felicity. For if he vouchased to give so much for enemies and sinners sakes, undoubtedly he will give much more unto his friends and children. Wherefore The Method of Paul's reason. Paul first setteth forth the benefit bestowed upon mankind: the son of God (I say) which was given unto the death. Secondly he maketh a comparison, whereby is exceedingly confirmed the hope of the faithful. Last of all he showeth, that we do not only hope, but also exceedingly rejoice of this love of God towards us. As touching the first part, he doth not coldly or sclenderly declare how much good God hath bestowed upon us, when he gave his son for our salvation: but with great amplification he setteth forth the matter, namely, that his son was not given for all men, but for those which were utterly unworthy of all mercy. For before we were by the benefit of God made partakers of this redemption, we could by no help, or force of our own, help ourselves. And therefore Christ is said to be given for weak ones, which wholly needed all manner of help. And those self same being wicked and ungodly refused the help offered unto them. And when they were sinners, these evils daily increased more and more. For both the infirmity was increased, and the remedy grew the more in hatred by reason of their impiety, which more and more increased. This also helped thereunto, for that men were now declared to be open enemies. And it was a great matter to undo and make void those things: which were once decreed. This is the meaning of these words, weak, ungodly, sinners, and enemies. For a righteous man, and for a good man.] Seeing that all men are loath to die, thereby is manifest, how great was the love of Christ towards us, which would die for such as once were we, as hath now been declared. For the righteous.] Some hereby have understand a just cause: For they which have deserved death can skarslye be persuaded, too take their death patiented. For the Good.] That is they more willingly die for that which is profitable and pleasant, as the parents for their children, the husbands for their wives, merchants for their merchandise. Origen bringeth an example of the Martyrs, which suffer death for Christ's sake, who is in very deed good. Others make mention of the Decians, Curtians, Codrians, and the brethren called Phileni, which of their own accord gave their lives for their country. For all these seemed to have been moved to give themselves to the death, both for that which is just, & for that which is profitable. For it was a thing just, that they should be so kind unto their country, in the defence thereof to be willing to shed their lives. Farther also by their death they seemed to preserve those, who were unto them most dear. Undoubtedly for my part I think with Chrisostome, that by these words Just and Good, are simply to be understand good men and just men: although Jerome to Algasia in his 7. question taketh Just and good substantively, for a thing just and good. But why Paul said, Scarce for a just man, and addeth: peradventure for a good man, I think this to be the cause: for that they which seemed sometimes to die for others (which thing yet very rarely happened) the thing They which seem to die for others, die for their own sake. being well considered, may be said to have died for their own sake, and not for any other man's sake. Either for that they would win glory, or else for that they saw that all things went against them: and not being able to abide that, they chose rather to die. But how far the Decians and Curtians, and such other like were distant from the pure love of Christ, may be declared by many arguments. The death of the Curtians and of the Decians far inferior to the death of Christ. For first, they were not of that dignity, that they should be compared with Christ: wherefore, their life which they gave, was not of like value. Farther, would they or nilde they, they should at one time or other have died, and peradventure even the self same time, when the host was like to have been vanquished of the enemies. But when death hangeth over men's heads, it commonly maketh them the more fierce and bold, as we read of Solon: for he, when he had raised up the citizens against the Tyrant Pisistratus, being demanded what thing made him so bold alone above others, to take upon him such an enterprise, answered, his old age. For when he saw that he should within a while afterward die, he easily persuaded himself willingly to die for his country sake: but Christ not being obnoxious to death, and yet for our sakes giving himself unto the death, declared himself a much greater love towards us, than they did towards their country. Farther they died for their country, which was sweet unto them, for their wives, for their children, & for their laws: but Christ would be slain for weak people, for sinners, for enemies. Before them was set glory: for when they in such sort died, they were an admiration to all men, & were publicly highly commended & praised: but Christ died a most vile death, so y● also he was reckoned amongst thieves, when as otherwise he was of all men the most innocentest. Last of all they when they died, had no consideration of God: but Christ, whatsoever he did, did it of an obedience toward the eternal God his father. Wherefore whether we look upon ourselves, or upon Christ which suffered, we can find no cause of his death, but the mere love of God towards us: for we were so miserable and passed grace, that we could by no merit of ours allure God to love us. Further Christ was so perfect, and so heaped up with all manner of felicity, that he had no need of that death, thereby to attain the more commodity. What a pure love is And that is counted a singular and pure love, which neither followeth his own commodities, nor is after a sort violently drawn of the worthiness of the thing itself. And herein undoubtedly Christ hath excellently well resembled his father, and declared himself to be the son of God. For he raineth upon the just & the unjust, & granteth life, & doth good to men that are contumelious against How much Christ excelled the Philosophers. him: and as (john saith) loved us first. Some of the Ethnic philosopher's thought, that they had done a very great act, when they were not moved with injuries, and for that cause they were counted like unto God: but Christ far excelled them. For he was not only not against wicked ones & his enemies, but also loved them, and so loved them, that he gave his life for them. Wherefore forasmuch as God is constant, neither will easily change his will, and seeing that he hath given unto us so much, undoubtedly he will afterward give greater things: and seeing that he hath once begun to be beneficial unto us, he will not cease of, until he have adorned us with all manner of benefits. He hath God is hitherto founr faithful in his promises. been found faithful in many promises, he promised to take upon him human flesh, he took it: to preach the Gospel, he preached it: To die for our salvation, he died: To rise again from the dead, he rose again: To ascend up into heaven, he ascended up: To give the holy ghost, he gave it: To call the Gentles, he hath called them. What is now behind, but the last resurrection, and everlasting glory to be rendered unto the faithful? Undoubtedly if he have faithfully performed all other things, he will not in this one thing which is remaining break his faith. There were two things to be done (saith Chrisostome) which seemed very hard: namely, that sinners should be justified, and that the Lord should die for them. And forasmuch as both these things are now done, the things which are remaining shall undoubtedly be performed. And Ambrose saith, that the things which are remaining to be done, are now made very easy. And where as Paul saith: According to the time.] It may be referred unto the death of Christ, which happened not at every time, but at a time certain, opportune, and appointed of God. For if all things have their appointed time, much more is the same to be affirmed of the death of Christ. Wherefore Paul saith, that he was given, when now was come the fullness of time. And Christ many times said, either that his hour was now come, or that it was not yet come. That particle also may be added to that which is said, that we were weak: namely, as the consideration of the time required. For when we were strangers from Christ, we lived a weak life: which yet is not so to be taken, as though the consideration of the time could excuse that infirmity. For time undoubtedly brought not that infirmity unto us: for men were rather made weak by their own transgression. Although Ambrose understand those words, According to the time, of the three days wherein Christ lay dead in the sepulchre. But it skilleth not much which of these three interpretations a man follow. But chiefly by these words of the Apostle we ought to consider, what estate they are in, which are not yet regenerate, nor made partakers of the death of Christ. For Paul pronounceth them to be weak, sinners, enemies, and wicked men. Where then ran What is the estate of those that are not regenerate. Against works preparatory. these works of preparation have place, for which our adversaries make so much ado? But these men dream I know not of what middle state? wherein men live not altogether godly, nor utterly ungodly. Amongst which kind of men they reckon Cornelius the Centurion, whose alms were grateful and acceptable, and his prayers heard of the Lord, when as yet he believed not in Christ. But as touching him, if (as these men say) he were not yet a partaker of the death of Christ, nor by any means regenerate, undoubtedly by the testimony of Paul he was both an enemy of God, and an ungodly person, and therefore neither he himself nor his works could be acceptable unto God. Wherefore, we must say, that when he prayed and gave alms, he was not utterly a stranger from Christ, although he were not yet so fully instructed of Christ, as mought be sufficient unto Christian religion. But we, which are, now by the grace and benefit of God brought unto this knowledge, aught to give thanks unto God for his great love, and to lead our life in all innocency and purity. And this is to do that which the time requireth, lest that be upbraided unto our ingratitude, which Christ reproved in the pharisees: Namely, that they observed the face of heaven: but yet knew not the time of their visitation. So Paul interpreteth that place of Esay: Behold now the acceptable time, behold now the day of salvation. And that which Paul here writeth, the self same in a manner repeateth he in the viii. chapter, where he thus speaketh: If God be on our side, who shall be against us? Seeing he hath not spared his own son, but hath delivered him for us all, how hath he not together with him given us all things? Who shall accuse the elect of God? It is God which justifieth, who shall condemn? It is Christ which died: yea and which rose again, and sitteth at the right hand of the father, and maketh intercession for us. These things serve wonderfully to the confirmation of our hope, as in due place we shall declare. And God setteth forth his love towards us.] It is rightly said, that GOD Nothing more dear than children. did then set forth his love towards us, when he delivered his son unto the death of the cross for our sakes. For there is nothing to men more dear, or that they more esteem then their children: and therefore we read that wicked mothers, when they would testify unto their adulterous lovers their most fervent love, and faith of their perpetual use and company, slew their own children, for that they saw they had no other more assured argument, whereby to testify their good will towards them. So God, when for our sakes he delivered his son unto the death, and that unto a most shameful death, gave unto us a most sure token of his exceeding great love towards us. That he created the world for our sakes, was in deed a great sign of his good will towards us, although in it rather shined forth his power, and divine might, and wisdom. For it is the part of liberal and free hearted Lords, to give and to bestow many things upon their subjects. Howbeit Lords will never go so far, that they will endanger themselves for their servants sake. Wherefore when God gave his son unto the death for our sakes, therein (as Paul saith) Why God hath showed so great love towards us. he most of all did set forth his love towards us. Which thing he therefore did, to stir us up to love him again. God had commanded us in his law, that we should love him with all our heart, with all our soul, and with all our strengths: and that we might the willinglier perform this, he would first declare his good will towards us: that it might appear that he loved, & cared for us more than for himself. For he would die even for our sakes: which death yet we so contemn, that we will suffer nothing for it, nor restrain ourselves from any commodities of the body, or delights of the flesh. His will was, that all men should be in good case, and one alove in the mean time to suffer: but we desire to be in good case ourselves alone, although all other in the mean time perish. But it is not possible that there should be in us so great a contempt both of our own salvation & also of the salvation, of other men, but that either we believe not so great a benefit of God, or else we do not earnestly enough weigh if. There was never wooer, that with so great a desire and servant love married his spouse, as Christ hath married unto himself his church. Neither hath any man at any time married a wife so unlike and unworthy for The church an unlike spouse for Christ. him to join with all, as Christ hath done the Church. For in what estate she was before Christ met with her, Ezecbiell describeth in 6. chapter, where he saith, that she lay upon the neither was her navel string cut of, neither was she washed with water, nor powdered with salt: and there was no eye which had compassion on her. Paul also both here, and likewise in many other places, at large declareth in what estate we were before we came unto Christ. Unto the Ephesians he doth not only say, that we were by nature the children of wrath, but also he addeth, ye were once darkness, but now ye are light in the Lord. Unto Titus he saith: We were as fools, not obedient, but wandering out of the way, giving ourselves to sundry lusts, living in malice and envy, hateful, and seeking to displease one an other. In the first to the Corrinthyans', when he had reckoned a beaderoll of most heinous sins, he saith, these things undoubtedly were ye sometimes: but ye are washed, but ye are sanctified. Wherefore we have the son of God given unto us as a pledge of the love of God. He placed not in his stead an Angel, or an Archangel, although he mought so have done. He vouchsafed to come himself, and to suffer a most bitter death upon the cross. It behoved, that for our redemption there What was required in the price of our redemption. Why the death of Christ was so acceptable unto the father. should be some such good thing offered unto God, which mought either equally or else more please God, than all the sins of the world had displeased him. This thing hath Christ offered for us. And if a man demand why the death of Christ was so acceptable unto God, there can no other reason be given, but his unmeasurable charity and love. God could indeed have been contented with any other thing. But his will was rather to have this thing: not by the affliction and punishments of Christ to feed his eyes or mind: for that had been the point of a cruel father, neither for that he foresaw the great love and modesty in his son: although these things were in Christ most singular, and of very great force with the father: but, as indeed I judge, for that he saw, that by this only means his love towards us mought be most perfectly declared, and also to set forth an example of a most holy life for men to follow. For if thou demand Whether i● were of necessity that Christ should die. whether it were of necessity, that the son of God should in such sort die: I answer, that here is to be put no necessity of compulsion: for there is nothing in God that is by violence, neither also was there any necessity of nature. For although there are in the divine nature many things of necessity, as is, that it be one, that it be three, and that it begat a son, and such other, yet were it a wickedness to think, that any extern effect cometh from him by natural necessity: when as whatsoever he doth, he doth it freely, and of his own accord, and it is free unto him not to do what he will not. Nether do we here put any necessity by supposition of the end. For the salvation of man mought have been wrought by many other ways and means, so that his will had been so. But it was of necessity that Christ should die, by supposition of the divine providence and counsel: for that God had decreed it should be so. And this he did chiefly to declare his infinite love. Much more than being now justified by his blood, we shallbe saved from wrath through him. For if when we were enemies, we were reconciled unto God by the death of his son: much more being reconciled we shallbe saved by his life.] Here is brought a comparison of divers estates, both of Christ and of us, we were before weak, ungodly, sinners, enemies. But now our condition or estate is changed, for we are now made friends, we are now justified, and reconciled unto God, Christ by his death wrought much for us: but now he liveth and that an eternal life, wherein he reigneth with the father. It was a greater matter It is a greater matter to justify, then to bring to blessedness them that are justified to restore us to life, to justify us, and to reconcile us unto God, than it is to bring us being now justified unto felicity, and the foresaid things hath he brought to pass by his death: wherefore that which remaineth he shall much more easily accomplish being now placed in life and in his kingdom: for that which remaineth is less, and Christ to bring this to pass for us, is after a sort mightier than himself, Now resteth to declare, how men not yet reconciled are called the enemies of God. Of this may two reasons be given: the one is touched in the How before justification we are called the enemies of God. epistle unto the hebrews where it is said, That it is unpossible without faith to please God. And forasmuch as men that are strangers from Christ want faith, and seeing that they believe not the oracles of God, they bear witness that God is a liar: and therefore they can not please him. another reason is, for that they are still oppressed with vices, and by means of their natural lust they all the ways they can resist the will and laws of God. Wherefore they are worthily called enemies. But Paul affirmeth, that by the death of Christ we are justified: which is first understand, before God by imputation. Secondly also, because daily is augmented in us a new righteousness, How we are justified by the death of Christ. which in living holily we get, by the instauration of our strength which we have now received of the holy ghost. Although we must clean fast only to the first justification: for in it is the stay of our salvation. For the other righteousness, for asmuch as it is unperfect, is not able to stand before the judgement seat of God. When the Apostle saith, That we shallbe saved from wrath.] By wrath he understandeth not a disturbance What wrath is in God. or perturbation of the mind. For these things can have no place in God. But as Augustine hath well interpreted in his books of the Trinity, wrath in God signifieth a just vengeance. And God is said to be angry: when he showeth forth the effects of an angry man: which are to punish, and to avenge. So he is said to repent himself, that he had made man: because like a man that repenteth himself, he would overthrow his work. And the reconciliation, where of the Apostle here speaketh, is referred to this kind of wrath, and signifieth that the vengeance is now at an end. Contrariwise it is said in the Gospel of john, That the wrath of God abideth upon him, which believeth not in the son of God. wherefore we, seeing we are now reconciled unto God by the death of his Son, aught Upon them that are justified is no thing sent of God but with a fatherly mind to be fully persuaded in ourselves, that for asmuch as the wrath of God is ended and taken away, nothing can by him be sent upon us, but of a friendly and fatherly mind. Otherwise afflictions and adversities mought of their own nature drive a fear into us, and persuade us, that God is angry with us. Which thing, forasmuch as by the death of Christ is the reconciliation made, can by no means come to pass. And this reconciliation pertaineth not only to those faithful, which then lived, when Christ died upon the cross, but also to all as The reconciliation made by Christ hath a respect to all times well those which from Adam's time went before those seasons, as also to those which shall be even unto the end of the world. And so great was the goodness of God in this sacrifice, that whereas therein were committed of men many horrible acts (for they both condemned an innocent man, and also most spitefully crucified the Lord of glory) yet the divine clemency was nothing at all offended The wickedness of them that crucified Christ, diminished not the dignity of that price. with this so great iniquity and ingratitude, but that it counted as most acceptable the obedience of Christ, and his infinite love, and unmeasurable patience, & accepted it for the redemption of mankind. Now resteth to see what this so great love of God requireth again at our hands: for there are many things which it requireth. For first even as Christ applied all his will and endeavour to redeem us, so is it our part on the other side, utterly and all whole to addict ourselves unto him. And as he setting a side all things, had a care only of our salvation, so also ought we to pluck away our mind, from all things & not any more to seek our own things, but only the things that long unto What this so great love of God requireth again at our hand. Christ. They may be an example unto us, which have returned into favour again with their enemies: for they, lest they should seem to have done any thing counterfeately or feignedly, leave no duty undone, whereby to win their new reconciled friends: and of this thing they have a great care not to be thought to retain still any remnants of enmity or hatred closed up in the mind: as we read Cicero, Crassus, Pompeius, and many others did. Farther also we must take heed, that seeing by the mercy of God, through the death of Christ we are place, we do not through wicked and filthy acts throw ourselves down headlong from thence. For they which after they have once been reconciled cease not to contaminate themselves with vices, do not only fall down headlong from their most excellent estate or condition, but also, as it is written unto the hebrews, Do tread under foot the son of God, and do pollute his blood which was shed for them. By this place also we are taught to love our enemies: not after the common manner, as when men say, that they wish well unto their enemy, it is enough they think, if they hate him not: but yet in the mean time they will take no pains either to bring him to amendment, or to salvation. And which is more heinous, they are not only not beneficial towards their enemies, but also through their sluggishness they suffer their weak brethren to perish, they wink at their sins, neither use they any admonitions or reprehensions, that they might be amended. There are beside infinite other instructions, which The love of God most plentifully teacheth us many things. the love of God teacheth us. For we have no book stuffed with more plentiful doctrine than the death of Christ: which if we diligently examine, we shall be taught in a manner all duties necessary unto salvation. lastly is to be noted that these things which Paul in this place mentioneth, are had, although indeed more briefly, yet fully enough, in the 6. chapter of the Gospel of john: So God loved the world that he gave his only begotten sons that every one that believeth in him should not perish. Here also we hear that through the love of God the son was delivered for us. And whereas Paul saith, enemies, weak, ungodly, & sinners, the same hath the Evangelist signified by this one word, world. And whereas Paul saith, That through him we are justified, reconciled, and shallbe saved from wrath, that hath the Evangelist expressed in these words: That he which believeth in him should not perish. And not only this, but we also rejoice in God through our Lord jesus Christ, by whom we have now obtained the reconciliation.] This was the third part, which the Apostle used in making mention of the benefit of Christ, after that he had both laid him forth before us, and also by amplification, as it was meet, commended him unto us. Wherefore Paul saith, that so great is the gift of God, that thereof we exceedingly rejoice. We are not only (saith he) certain that we shall be saved, but also we rejoice, not in ourselves, but in God, not through our works, but through jesus Christ, by whom we have obtained reconciliation. When he saith, that we rejoice of this benefit of God: he privily reproveth those, which counted it a thing full of shame to profess Christian religion or to wait for salvation at the hands of a man crucified, and put to a most shameful death. Herein (saith Paul) is nothing vile or whereof we should be ashamed: yea rather all things are most honourable and full of great dignity. For here we can look upon nothing which testifieth not rejoicing is opposed to filthiness & shame unto us the singular love of God towards us. This sentence of Paul agreeth very well with these words of jeremy in the 9 chapter: Let not the wise man rejoice in his wisdom, nor the mighty man in his might, nor the rich man in his riches, but he which rejoiceth, let him rejoice in this, that he knoweth and understandeth me which What our rejoicing is work mercy, righteousness, and judgement, and love these things in the earth. The prophet meaneth the self same thing that Paul doth, namely, that no man should rejoice either for the good things of the mind, or of the body, or of fortune, but only let him rejoice of this, that he knoweth the Lord. And the unmeasurable love of God can by no other thing be better or clearlyer understand, then by the death of Christ. This is our faith: this is the chiefest knowledge that we can have of the goodness of God. Hereby we understand, that God hath wrought By the death of Christ is God chief known. mercy, when he would by this means redeem us: to have wrought judgement and righteousness, when as he would not suffer our sins to escape unpunished, but hath so severely avenged them in Christ. But because our faith ought not to be idle, but to repay again the self same things, that we have received of Christ, therefore the Prophet addeth, that God both loveth and requireth the self same things in the earth, that is, in us. We rejoice, saith Paul, and also the prophet, in the knowledge & faith of so great a gift bestowed upon us by God. But they rejoice not, which coldly weigh these things: but they which feal them inwardly in the mind, and so feel them, that they are earnestly affected. This is to rejoice in the Lord, and not in our own works. Wherefore that which Paul before said, that the elect rejoice in tribulations, here-hence dependeth: for we Why we rejoice in afflictions. do not rejoice of the afflictions, as they are of themselves, but for that we feel by them, that God loveth us. Last of all our glory herein consisteth, that we have gotten God himself to love us, and to be our father: than which felicity could nothing have happened unto us more to be desired. Nether is this to be passed over, that Ambrose hath noted upon this place: that we ought not only to give thanks unto God for the salvation and security which we have received, but also that we rejoice in God through jesus Christ. By which words Ambrose avoucheth the security of salvation we gather, that he asserteth the security of salvation as well as we: to the end our rejoicing mought be concerning such things as we have now assuredly in our hands. Farther also hereby it most evidently appeareth, that those words of the Apostle which he before spoke, That the love of God is shed abroad into our hearts, are to be understand of that love wherewith God loveth us. For of that love this sure token we have, in that God hath given his son unto us. Farther the Apostle intending to make us certain of our salvation, and to confirm us in our hope could take no argument at all of our love towards God: for our love is always maimed and unperfect. And therefore if a man's hope were doubtful and uncertain, and should by this means be confirmed, and willed to be of good cheer, for that he beareth a love towards God, he mought answer strait way, that he for that cause most of all doubteth, for that he seeth his love to be weak and cold, and that he loveth not God so much as he ought to do: and by that occasion he can not attain to so great a reward. Wherefore Paul hath appointed an other way, and confirmeth our hope by the gift of God. And he thought it not sufficient simply thus to say: but excellently amplifieth it by the contraries and opposites. Out of this fountain are to be Wherehence are to be sought consolations in afflictions. sought consolations for the afflicted, when by reason of adversities they suspect that they are hated of God. Here ought they to call to remembrance, what once they were before they came unto Christ: what God did for their sakes, when they were yet enemies, which for their salvation would have his son crucified. And that they have to their head jesus Christ in heaven, whose members, and parts they are: And let it be demanunded of them, whether Christ can hate himself, and destroy his own members? Wherefore they ought to think that their afflictions conduce to eternal salvation, and are profitably inflicted of their loving father. Wherefore even as by one man sin entered into the world, and by sin death, and so death went over all men, for that all men have sinned. For even unto the law was sin in the world. But sin is not imputed whilst there is no law. But death reigneth from Adam to Moses, over them also that sinned not after the like manner of the transgression of Adam, which was the figure of that which was to come. But yet the gift is not so as is the offence. Wherefore even as by one man etc.] Some think that Paul therefore writeth these things, for that after he had by most firm reasons proved, that we are not justified by our own works or merits, but only by faith in Christ and by grace, now he mindeth more largely to set forth the principal points, of which all these arguments which he hath hitherto brought, depend, namely, sin, the law, and grace: And therefore maketh this treatise apart, whereby to declare the strength and force of the former arguments. Which whether it be so or no, let other men judge. In mine opinion undoubtedly these things may very well be knit together with the things that have been already spoken. The Method of Paul's treatise. For a man mought think that the passion of Christ and his death, was profitable unto Christ himself only, and not also unto us: for that it mought be thought that the righteousness of one man can not redound unto an other. But Paul will declare, that even as the fall of the first man was spread abroad over all men, so the righteousness of Christ hath redounded upon all the believers: and that his benefit is of no less force than was the sin of Adam. And by this means he declareth the way, whereby by the death & cross of Christ we may be justified and obtain salvation. neither is this a small help to confirm our hope, when we perceive, that if we cleave unto Christ we shall through him be no les endued with the chiefest good thing, than we have been by Adam infected with the extremest evil thing. Many things are in this place not without great consideration set forth touching sin. For the knowledge thereof worketh this in us, to cause us not to be ingrate for the benefit which we have received. The knowledge of sin how it is profitable. For he which seeth out of what and how great evils he hath been delivered, seeth also, how great is the liberality and goodness of the deliverer and of him that hath set him at liberty. The knowledge of sins setteth forth also the worthiness of the justification received by Christ. Wherefore Paul inquireth What things are reasoned of touching sin. from whence sin had his beginning, what it brought, how it was known, and last of all, by what means it was driven away. Wherefore he declareth, that sin entered in by Adam, that it brought death, that it was known by the law: that it was driven away and overcome by the death of Christ, and faith in him. Even as by one man sin entered into the world, and by sin death.] Here seemeth to be used the figure * Anantapodoton is a figure in writing where some little clause is left out either in the beginning, middle, or end. Anantapodoton, so that on the other side there should have been added, So by one jesus Christ entered in righteousness, and by righteousness, life. And Origene affirmeth, that Paul would not add this, for fear of making men slothful and sluggish: as though they having now obtained righteousness and eternal life, should think, that they now need no farther to consider upon eternal life. And for that cause he saith: that the Apostle in an other place added this self same sentence in the Future tempse, and not in the preterperfect tempse: as when he writeth unto the Corinthians: Even as in Adam all men die, so in Christ all men shall be quickened. But this reason is of no great force. For the holy scripture is not wont to be moved with so light dangers, to keep in silence the benefits of God: yea rather it every where setteth them forth all whole and in ample manner, as they are: and doth not geld them nor shorten them of, as Origene thinketh. But as for slothfulness and sluggishness, they are by infinite other places of the scripture sufficiently shaken of. For there are in the holy Scriptures exhortations by promises and threatenings, whereby to stir us up to holiness of life, and to the endeavour to do good works. And Origene also himself confesseth, that that which the Apostle here omitteth, he afterward faithfully addeth, when he thus writeth, Wherefore, even as by the sin of one man evil was spread abroad over all men to condemnation: so by the righteousness of one man was good spread abroad over all men to justification of life. And a little before, For if by the offence of one man many have died, much more the grace of God, and the gift by grace, which came through one man jesus Christ, hath abounded unto many. Erasmus thinketh that this discommodity may by an other way be helped: so that the part answering be set after this conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, and And the like kind of speaking he bringeth out of Matthew, in the lords prayer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In these words seemeth to be wanting this conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, So. So that the sense is, Even as in heaven so also in earth. And after this self same manner he thinketh is to be made perfect this sentence of the Apostle. Wherefore, even as by one man sin entered into the world, so also by sin entered in death. But I rather think that here is used the Figure Anantapodoton. For I see, that Paul is after a sort rapt by the force of the spirit to express the great destruction brought in by sin. Which being done, he most manifestly (as Origene confesseth) in the second interpretation putteth that which wanted in the other. But the better to understand these words of the Apostle, we have three things by him set forth, which are diligently to be poised: first, what the Apostle meaneth by sin: Secondly, what that one man is, by whom sin entered This word sin how ample it is. into the world: Thirdly, by what means sin is spread abroad: As touching the first the Apostle amply and largely useth this word Sin, namely to signify whatsoever is repugnant unto the law of God, and unto his will. For thereby man departeth from the institution of nature, & from that image whereunto he was created. For God so created him at the beginning, that in him should shine forth his image: which thing undoubtedly cannot be, when we resist the law of God. And this is Why many pleasures are forbidden men. the only and true cause, why man is not permitted to delight himself with all kind of pleasures. For if he should so, he should make himself like unto brute beasts, and not like unto God his creator. For God would have man to be in this world his vicar, and therefore to be most like unto him. And sin being so largely taken, comprehendeth not only Original sin, that is, our depraved nature, & corrupt strengths both of the body and of the soul, but also all those evils which follow of it: namely, the first motions of the mind to things forbidden, also wicked deliberations, naughty endeavours, and vicious customs. Wherefore, the Apostle in this one name of sin, comprehendeth both the root itself, & all the fruits thereof. Under the name of sin the Apostle comprehendeth the root and fruits thereof. The Etymology of this word sin. What is the rule of our nature. Neither must we give ear unto them which babble, that these things are not sins. For seeing the holy ghost calleth them by this name, I see no cause why, but that we also ought so to speak, and to cleave unto this doctrine. Farther, also that these first motions of the mind, and corruption of nature are sins: the very etymology of the word plainly declareth. For this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, sin, cometh of this verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which signifieth to err from the mark set before us, by what means so ever it be. And forasmuch, as this is the rule of our nature, and of all our actions, to be in all things very like and conformable unto God, undoubtedly seeing we are prone unto those things which are forbidden us by the law of God, and are even strait way at the first brunt carried headlong unto them, we must needs without all controversy be said to sin, that is, to err from the scope and end set before us. Of the like signification is also the Hebrew word: for, that which is in the tongue called Chataah, that is, Sin, is derived of this verb Chata, which thou shalt find in the book of the judges, the xx. chapter used in the self same sense, in which I before said in the Greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is taken, that is, to err from the mark. For there it is written, of the seven hundred children of Benjamin, that they were so accustomed to throw stones out of a sling, that they would hit even a hear, and nothing err from it. Farther, experience itself teacheth how great these evils are, even in us that are regenerate. For we are by them so letted, that we can not fulfil the law of God: How the law is performed of men regenerate. and yet are we bound to observe the same in all points. We are commanded also not to lust: which precept how much it is broken of us by reason of our proneness to sins and first motions to vices, every man hath experience thereof in himself, and can be a witness unto himself: And if the Fathers They are perfect which understand their own wants. seem sometimes to write, that the law may be fulfilled of men regenerate, they then spoke of an obedience begun, & of such a fulfilling, as hath joined with it much imperfection. For even they affirm, that those are perfect, and do perform the law of God, which understand their own wants, so that they daily None no not the most holiest hath all the virtues absolutely. say with others, forgive us our trespasses: and acknowledge with Paul, that they have a great way farther to go. The self same fathers also confess, that none can be found, no not the most holiest man that ever was, that hath all virtues absolutely: For as Jerome saith: He which excelleth others in one virtue, oftentimes faileth in an other virtue. And he citeth Cicero which said, That there can not easily be found one which is most excellent either in the knowledge of the Law, or in the art of Rhetoric: but to find one that hath excelled in both kinds together, it was never hard of. Wherefore the Apostle to the end he would make plain most notably set forth the perfect benefit of God given us by Christ, doth not only touch Original sin, but also in this one word sin comprehendeth all kinds of vices, which springe out of it, Now let us see by which one man Paul saith, that By Adam as by a common root and Mass entered in sin into the world. sin had such entrance in the world. That man was the first Adam, who was as a certain common mass or lump, wherein was contained all mankind: which lump being corrupted, we can not be brought forth into this world, but with corruption and uncleanness. And although Eve transgressed before the man, yet the beginning of sinning is ascribed unto Adam: for that succession is attributed unto men, and not unto women. Howbeit Ambrose by one man understood Eue. The corruption is not ascribed unto Eve but unto Adam. But forasmuch as this word one, is the masculine gender, the signification thereof can not but hardly and with much wresting be applied unto the woman. Others think, that both as well Adam as Eve are by this common word Man understand: so that this phrase of speech differeth not much from that, which is in the 2. chapter of the book of Genesis, Male and female created be them. Nether do they much regard this adjective one, for that the scripture testifieth, that Adam and Eve were one and the self same flesh. The first interpretation is more simple and plainer, and therefore I the gladlier follow it. And we ought to remember, that Paul writeth unto Timothe, that although both these first parents sinned, yet was there not in each one and the self same manner of transgression. For he saith that Adam was not deceived. Which self thing also may be gathered of that, Adam was not deceived. which they answered unto God, when he reproved them. For the woman when she was asked why she did it, accused the serpent, The serpent (said she) deceived me. But Adam when he was demanded the same question said not, that he was deceived: but answered, The woman which thou gavest me, delivered me the apple and I did eat. This is not so to be taken, as though we should affirm that there was There was error in Adam when he transgressed. no error in the man, when he transgressed. For as we are plainly taught in the ethnics, in every kind of sin always happeneth some error. This thing only we are taught, that the man was not so grossly deceived, as was the woman. And this not a little furthered the argument of Paul. For in that place he commanded, that women should keep silence in the Church, for that she is an instrument apt to deceits. And this he confirmed by an example of our first parents. For she which hath once moved the man to sin, is not likely to be able to instruct him a right: and it is not meet that she which could be seduced by the devil, & be deceived of the serpent, should bear degree of rule in the Church. Howbeit the book of Ecclesiasticus saith, that sin had his beginning of the Sin had his beginning of the woman. woman, which is not to be denied, if we consider the history of the book of Genesis. But Paul as we have said, followeth the accustomed manner of the scripture, which ascribeth succession and propagation unto the men, and not unto the women. For he meant not at this present to teach, whither Adam or Eve sinned first. But his mind is to declare the root, from whence sin was spread abroad into the world. And so also is that answered unto, which may be objected out of the book of wisdom, That through the envy of the Devil sin entered into the world. john also writeth that the Devil sinned even from the beginning. For here is Sin had his beginginning of the devil. not entreated of imitation of an other man's sin, or of the persuasion to sinning. Otherwise it is true, that the first example of sin came from the devil, and that he was motioner and author of transgressions. But this is now the Here is entreated of the beginning of sin by propagation. scope of the Apostle, to teach, out of what thing as from the ground and beginning sin was by propagation traduced into mankind. And that this was the intent of the Apostle, may be proved by that Antithesis, which he maketh between Christ and the first Adam. For the Lord hath not renewed us or made us just, only by setting forth himself as an example to be imnitated, or by showing himself a faithful instructor, but by wholly changing us, & renewing us by We are by Adam infected with a certain contagiousness. the holy ghost and grace. Wherefore. Augustine seemeth to have very well expressed the discommodity brought in by Adam, when he saith, that he hath brought into a consumption all mankind, by which words he signifieth, that Adam hath infected us all with a certain contagiousness. But the Pelagians against this sentence were wont to use this argument: That which is not, can not hurt: but An argument of the Pelagians. original sin if there be any, is now by faith in Christ, and by baptism blotted out, and is no more: and therefore in children that are baptized it can not hurt. But that which these men take as granted, namely, that in them that believe and are baptized original sin is blotted out, is not absolutely true. For in every sin are two things to be considered. The action or wicked affection, Two things to be considered in sins. Wherein other sins. differ from original sin. which is as it were the matter: and the offence or obligation to punishment, which they call reatus, that is, guiltiness. And original sin herein differeth from those sins, which they call actual, for that in them the matter abideth not still. For so soon as a man hath either committed adultery, or spoken blasphemy, those actions straightway as soon as the thing is done cease to be, neither are any more extant. Only there remaineth the offence against God, and guiltiness. Wherefore seeing by faith and repentance the obligation unto punishment, or offence against God is remitted, we will easily grant, that the whole sin is abolished. But in original sin the consideration is far otherwise: The matter of Original sin passeth not away. for the matter thereof passeth not away. For every one of us hath experience in himself, that corruption of nature remaineth in us: seeing that yet also we continually fall into sins, and are both in body and mind untoward to things pertaining to God: which sin yet unto the faithful are not imputed. The guiltiness of original sin is remitted but the matter is not taken away For the guiltiness and offence against God is in baptism through faith in Christ forgiven, although the matter of sin do still remain. Which matter, although in holy men it be broken and weakened, yet we shall not be perfectly rid thereof, till we be dead. And forasmuch as men regenerate beget children, not by that they are regenerate, but by nature and the flesh, thereof it cometh, that the children also of the believers are borne obnoxious unto original Why the children of the regenerate are borne with original sin. A similitude. sin. For into them is powered the same vitiate and corrupt nature that is in the parents: when as yet on the other side forgiveness or imputation, which are apprehended by faith, can not be powered into them. For the better explication hereof, Augustine bringeth two similitudes: One is of grains of corn: which although they are sown into the ground being purged of their leaves, stalks, chaff, and ears, yet they spring up again with all these things: which hereof cometh to pass, for that that cleansing cometh not to those grains by nature, but by the art and industry of men. And forasmuch as the corn springeth not of these principles of art & industry, but of nature, it must needs be, that when they are sprung up, they follow the order not of human industry another similitude. but of their own nature. The second similitude is of a man, that is circumcised: who notwithstanding begetteth a son with his foreskin. And this hereof cometh, for that circumcision was not in the father by nature, but by a certain force added from without. And seeing that children are not procreated by that out ward force, but by an inward strength of nature, it is of necessity, that when they are begotten they follow the order of nature. And therefore we bring forth no other children, but such as we are ourselves. Wherefore seeing we have in us the contagiousness of original sin, they undoubtedly also can not be without it. But we can not communicate unto our children the remission and forgiveness of that sin. For, that is to be hoped for at God's hands only. The self same The sciences of the parents are not traduced into their children. thing we see to happen in sciences and virtues: which although they be in parents, yet are they not traduced unto their children. By these things it plainly appeareth, wherein the Pelagians were deceived. Neither can any man for these things worthily accuse us, as though we pluck away any thing from the dignity either of faith or of Baptism. For unto baptism we largely grant, that it sealeth unto us the remission of the guiltiness and of the offence, and also grace What is to be attributed unto baptism. and the holy ghost, and our grafting into Christ, and also our right to eternal life. And yet doth it not thereof follow, that by it is abolished the corruption of nature, or continual nourishment of sin. Wherefore Paul rightly faith: That we are by hope saved. But it is much to be marveled at, how the Pelagians can deny that there is original sin in infants, seeing they see that they daily die. For Sin and death are knit together. the scripture manifestly teacheth, that the stipend of sin is death, and the sting of death is sin, Wherefore from whomsoever we seclude sin, from him also must we needs seclude death. For by the testimony of the scripture, these are compared In Christ● only was death with our sin. together as the cause and the effect. But here we ought to except Christ only: who although he knew not sin, yet died he for our fakes. But death had not dominion over him: for he of his own accord suffered it for our sakes. But to say that there are some without sin, although all men die, were to join Testimonies that prove that infants want not sin. together things repugnant and contrary one to an other. But besides this place there are a great many other places also, which prove that infants are not without sin: for David saith, Behold in iniquities was I conceived and in sin hath my mother conceived me. And Paul to the Ephesians calleth us, the children of wrath by nature. And in Genesis it is written, the heart of man is even from his infancy prone to evil. There are also to confirm this sentence a great many other places beside, which we will allege, when we entreat of original sin apart by itself. Now seeing I have declared, what the Apostle meaneth by sin, & by which one man, it entered into the world, there remaineth to consider by what means it was spread abroad. This is a matter obscure, & very hard, & therefore I do not The manner of the propagation of original sin is obscure. think to stand long about it. But forasmuch as the word of God most plainly teacheth that such a sin there is, & that it descendeth into our posterity, although we understand not the manner & way, how it is powered into them, yet we ought to give place unto the truth & not to be to much careful or to trouble ourselves more than needs touching the way and manner, which is hard to be known, and may with out danger be unknown. Howbeit I think it not amiss to declare those ways and means, which I have observed amongst the ecclesticall writers: whose opinions touching this matter are four in number. The first is of those which thought, that we receive of our parents the souls together with the bodies: that even as God by human seed createth the body, so also of the same createth he the soul. This sentence doth Augustine make mention of in his tenth book upon Genesis, ad literam, and in many other places neither hath he at any time, that I can remember of, disallowed the same, yea rather he saith, that by this sentence may be dissolved this knot touching original sin. Tertullian and many others Tertullian leaneth to traduction. What is brought out of the scriptures for the traduction of the soul. of the old writers favoured this sentence. Whose arguments when I diligently poise, I judge in deed probable: but yet not of necessity. For the which they bring out of the 46. chapter of Genesis, of the 66. souls which came out of the thigh of jacob, may nor unaptly be expounded by the figure Synecdoche, so that by the soul, which is the principallest part of the man, is understand the body, which is without all controversy procreated of the seed of the parents. We may also by the soul understand the grosser parts of the soul, as the vegetative part, and the sensitive part: which no man doubteth, but that they are procreated of the seed. And that the holy scriptures sometimes use this word soul, in that sense, Christ testifieth in the gospel, where he saith, He which loseth his soul for my sake, shall find it. An other of their reasons, as Augustine, writeth in his 10. book upon Genesis is this: In the creation of the woman it is not written that God breathed into her a living soul: whereby they gather that she had of Adam not only her body, but also her soul. But this reason Augustine judgeth Whether God breathed a soul into Eu●. to be weak. For a man mought reply upon it and say: that it had been once already said that God breathed a soul into Adam: and therefore there was no need to repeat the same again. For if God had brought in a new manner of procreation of souls, the scripture would not have passed it over in silence. But seeing the scripture maketh no mention at all of any new manner, we ought to use that which it had before expressed: especially seeing that we see that Adam said of his wife: This is now bone of my bones and flesh of my flesh: but added not, and soul of my soul: which undoubtedly had been more sweeter, and had more served to express the 〈…〉 tion of 〈…〉. But Augustine confesseth that the doubt is not thereby diss 〈…〉. For if 〈◊〉 aff●rm●, that souls are every day created, and so created, that in the body's the●● goeth before no 〈◊〉 alis ratio (as he Whither God ceased from all works the seventh day. speaketh) that is, no substance of seed, than God shall not seem to have perfectly seized from all works the seventh day: when as he still every day createth souls of nothing. But unto this argument may 〈…〉 adventure be answered, that in the body traduced of the parents, it is sufficient if there be found such qualities and conditions, whereby it is able to receive a reasonable soul: and that this is that seminalis ratio before spoken of. But whatsoever is to be said of these arguments and their answers, once Augustine wholly inclineth this way, that at the least he thinketh, that the soul of Christ came not from the blessed virgin The soul of Christ seemeth not to be traduced from the blessed virgin. by propagation: of which judgement he saith that others, as well as he, were, and that they avouched, that it mought be proved by the epistle unto the hebrews: For there it is said, that the priesthood of Christ excelled the priesthede of Aaron, for that Christ was a priest according to the order of Melchifedech. And the priesthood of Melchisedech was more excellenter than the priesthood of Aaron, for that Levy gave tenths unto Melchisedech, for he was in the loins of Abraham, who paid tithes unto Melchisedech. But Christ also should have been no less in the loins of Abraham, then was Levi, if he had had both his body and soul from him by traduction. And so as touching this, the dignity of each priesthood had been alike, when as either of them paid in Abraham tithes to Melchisedech. But here mought they which favour this opinion, make answer, that there was beside an other manner of difference between Christ and Levi: for although both of them were, both as touching the body, & also as touching the soul, in the loins of Abraham, yet did not both of them after one, and the self same manner traduce their nature from him. For Christ was borne of the Virgin, the holy ghost coming over her. But Levi was begotten and borne after the common manes, as other men are procreated. Wherefore Augustine leaveth this reason, and bringeth an other out of the book of wisdom, where it is written as he thinketh under the person of Christ, I have by lot obtained a good soul. For he thinketh that this phrase of speech can have no place, if the soul of Christ were by way of propagation by the law of nature traduced from his elders: unless we will affirm that nature worketh by chance. And he thinketh that this name of lot, therefore had place in the soul of Christ, to the end we might understand that those ornaments, which we know were most rich and most plentiful in it, were not given unto it for any merits going before, but of the mere mercy What lot could have place in the soul of Christ. Augustine leaveth indifferent the question of the traduction of the soul. Things also are said to be created which are done by means. of God. And this was a wonderful great ornament of the soul of Christ, to be joined unto one and the self same substance and person with the word of God. But this testmony, forasmuch as it is not had out of the holy scriptures that are in the Canon, is but of small force. At the length he leaveth indifferent the question of the traduction of the souls, as a thing onech side probable. And because they which are against it use to cite this place out of the 33. Psalm, which fashioned the hearts of them apart, this also he saith is weak, because they also which defend traduction of the soul, deny not, but that the souls are created of God: although they contend that the same is done by a mean. For so in the book of Genesis we read, that the birds were not created of nothing, but at the commandment of God did issue forth out of the waters. And every one of us is said to be dissolved into earth, from whence we were taken: when as yet we have not bodies immediately out of the earth, but of the bodies of our parents. Wherefore this sentence can not be confuted, and overthrown by the holy scriptures. Although I know that this is a received opinion in the church, that the souls This is a received opinion that the souls are powered in increation are in creating infused, and in infusion created. Neither have I for this cause rehearsed these things, for that I mean any innovation touching this sentence, but only that we might understand, what manner of propagation of original sin seemed most easiest unto the ecclesiastical writers. And in deed the scholemin when they reject this sentence, lean only to Physical natural reasons: For that forasmuch The opinion of the traduction of the soul is reasoned against only by physical reasons. as the reasonable soul is, by nature spiritual & 〈◊〉, it cannot be sundered, which thing yet is required in traduction: And for that they hold the it is the understanding part, and a thing of more worthiness, then that it can be drawn out of the faculty and power of ●atter, they contend that it can not have his being by generation, but by creation. Augustine assigneth an other way or meant in his book 2. de nuptijs & concupiscentia, and in many other places, where he disputeth against the Pelagians, of this kind of sin, and that is this: that this vice or sin is supposed to pass into the children through the pleasure which the parents take in their mutual fellowship. But this reason of propagation is grounded upon a foundation suspected, and in my judgement untrue. For that pleasure which is taken of procreation, is not of his own nature evil, unless pravity of the affect be adjoined thereunto. For if that action should of necessity have sin joined with it, the holy ghost would not have exhorted any man unto it: which yet he doth, when he persuadeth us to matrimony, and when by Paul he admonisheth married folks to render mutual benevolence one to another. Howbeit, amity it were so, let us grant, that therein by reason of humane infirmity is some fault. Thereof should The original lust which is traduced pertaineth not only to carnal pleasure. follow, that only this kind of lust is derived into the children. But the infection of original sin consisteth not only in these things which pertain to carnal pleasure, but also in other lusts as of riches, of honours, of vengeance, and finally in the whole corruption of our nature. The third way is, that God therefore createth the soul with such a sin or defect, for that it shall be the soul of a man now damned, and set under the curse. Such a soul say they God createth, as is required to 3. such a man. Even as we see, that unto a dog is given such a soul as is meet for a dog, and unto the body of an ass, a soul meet for an ass. But this seemeth to be a It cannot be thought that God created a soul withfinne, very hard opinion: Namely, that God should contaminate with sin a soul not yet pertaining unto Adam: especially, seeing they can not say, that this kind of sin, is the punishment of an other sin which went before. Wherefore this fond devise is of every man rejected: lest we should seem to make God absolutely the author of sins. The fourth manner is by the consents of many men received, & seemeth very likely 4 to be true: namely, that the soul is not created with some, but strait way draweth unto it sin, so soon as ever it is adjoined unto the body derived from The soul is said to contract or draw original sin, so soon as ever it is joined to the corrupt body. By two principal things the soul is weakened. Adam. For seeing the soul wanteth that grace and virtues, wherewith the soul of the first man was endued, and hath also gotten a body obnoxious unto the curse, and hath Organs or instruments unapt & very unmeet unto spiritual works, therefore whereas it ought to govern the body, it is by it oppressed, & kept under, and drawn unto lusts agreeable unto the body. For it is on ●ch fi●e weakened, both by the uncleanness of the body, and also through his own imber 〈…〉 litye: for that it wanteth strengths whereby to overcome nature: of which two principal points, the corruption and pravity of whole nature dependeth. I have now declared, so much as I thought should be sufficient for this present purpose, how the Apostle taketh this word sin, by whom he saith it hath spread over all mankind, and what the ecclesiastical writers have left in writing touching the manner how it passeth from one to an other. Now is this thing only to be added, that by the world is to be understand all mankind. For I like not to play the Philosopher as doth By the world is understand all mankind. Origene, by the world to understand only those men, which live according to the affections of the flesh. For so should we seem to exclude from the meaning of the Apostle, original sin: which thing the very nature of the words will not suffer. And by sin death: and so death hath gone over all men.] Here he declareth what sin hath brought, which was the fourth part of our division. Sin brought death: but what manner of death he meaneth, can not better be understand then by the contrary thereof: namely, by life. And this life is of two sorts: the one Life of two sorts. is, whereby we are moved to spiritual, divine, and celestial good things, and this taketh place, so long as we are joined together with God: for unless we be led by the spirit of God, we can not frame ourselves to those things which pass our nature. The other life is, whereby we are moved to follow those good things, which Sin took away ●ther life. serve to preserve nature, & to defend the state of the body. And both these kinds of lives hath death which is inflicted for sin, taken away. For death is nothing else, but privation of life. For so soon as ever man sinned, he was turned away from God: & so left destitute of his grace and favour, that he could not afterward aspire again unto eternal felicity. This corporal life also may be said to be taken away by sin: for strait way so soon as sin was committed, the force of death and his soldiers Our first parents died even straightway so soon as they had sinned. did set upon man: Such as are hunger, thirst, diseases, wasting away of moistures and heat, a daily quenching of the life. For all those things lead men unto death▪ And Chrisostome upon Genesis at large entreating of this matter, saith: That the first parents so soon as ever they had sinned, straight way died. For the Lord straight way gave sentence of death upon them. And even as they which are condemned unto death, although they are kept for a time on live in prison, yet are they counted for dead: so our first A similitude. parents, although through the goodness of God they lived longer, yet they were in very deed strait way dead, after that God began according to his sentence to punish them. Ambrose saith that they were suddenly oppressed with death, for that they had afterward no day, or hour, or moment, wherein they were not obnoxious unto death. Neither We have not one hour wherein we are not subject unto death. is there any man in the world, which can assuredly promise himself that he shall live one hour. Wherefore by these things it is manifest, that both kinds of death were brought in by sin. Wherefore we must beware that we assent not unto them, which use to say, that death is unto a man natural, and as a certain rest, whereby the motion of the life is interrupted. Such opinions are to be left unto the ethnics. For all the godly affirm that in death is a feeling of the wrath of God, Death is not natural unto a man. In death is a feeling of the wrath of God. and therefore of his own nature it driveth into men a certain pain and horror Which thing both Christ himself when he prayed in the garden, and many other holy men have declared: And if there chance to be any unto whom it is pleasant and delectable to die, and to be rid of their life, that they have from else where, and not from the nature of death. And Paul to the Corinthians saith: That death is the sting of sin. For death otherwise could be able to do nothing against us, but that by sin it destroyeth us. Wherefore they which affirm that original sin is only a certain weakness, which can not condemn a man, do neither understand the nature of sin, nor this sentence of the Apostle, which we are now in hand with. Farther if of sin cometh death, all sins are of their own nature to be All sins are of their own nature to be called deadly. called deadly. For in that God imputeth not some sins unto us, that cometh not of the lightness of the sins, but of his mercy. For there can be no sin so light which bringeth not destruction, unless the mercy of God help. And yet do we not say with the stoics, that all sins are alike. For we know that Paul describeth unto us certain sins, which are so grievous, that they exclude men from the kingdom Sins are not a like. of heaven. For that all men have sinned.] This mought have seemed very sharp and hard, that for the sin only of the first man all men should die. But Paul showeth, that this is justly done, because all men have sinned. About this particle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which properly signifieth in quo, that is, in which, and is englished, For that, is no small controversy how it ought to be taken. Some will have it to be referred unto sin. But the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which went before it, seemeth to be against that. For it is the Feminine gender. Howbeit, it may be, that Paul had a respect unto that other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the neuter gender, which word he afterward oftentimes useth, although it be counted a fault in speech to refer the relative to things coming after. Others think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aught to be referred unto Adam. But against these men is the signification of this preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which when it is joined with a dative case, as Erasmus saith: is not amongst any good authors, found to signify all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, in. Wherefore it seemeth that the Latin interpreter was deceived, which turned this sense thus. In whom all men have sinned. Howbeit the A similitude. Greek scholies under the person of Phocius vary not from the Latin interpretation. For they expound this sentence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, in which Adam, by, by which Adam. But touching this matter. I will not much contend. For I think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a particle causal, so that the sense is, Therefore hath death gone over all men, because all men have sinned. For Chrisostome saith: That when Adam fell, all other men also, which did not eat of the fruit were touched. And he thinketh A similitude that Paul, as a wise Physician, having the disease set before him, abideth not in those things which be circumstances about it, or do follow it, but cunneth to the principal ground and first cause thereof. Therefore do all men die, because all men have sinned. Neither ought we to think, that here is meant, that all men do sin, by some certain action: for, that can have no place in children. But it is all one as if he had said. Now they are bondslaves unto sin, and are counted guilty thereof. And when we read these things, we ought always with the eye of our mind to consider whereunto they tend: namely, that we should receive consolation, and be made assured of our salvation, knowing that the death of Christ hath prevailed against all these things. By those things also which are written unto the hebrews may be declared, how we have sinned in the fall of Adam. For there we read that Levi paid tenths in the loins of Abraham. After the self same manner also may here be understand, that we were polluted in the loins, and in the mass of Adam. The Scholies which are ascribed unto Jerome interpretate, that sin is committed by the imitation of Adam, which is commonly called actual sin. And they say moreover, that this sin of Adam went not over Abraham, Isaac, and Jacob, which lived a holy life. But because they see that this is against them, that Paul saith: That all have sinned, this universality say they is to be understand with an exception. Which thing they also affirm of other such kind of sentences: as Every man is a liar. Also, There is none which doth good, no not one: when as yet there were in the world many true and holy men, when those things were written. But whosoever was the writer of that book, his authority ought not to cause us to depart from the truth. For, that which Paul spoke universally, that all have sinned, hereby is proved, Paul with our exception affirmeth that all have sinned. Here is not spoken of sin, spread abroad by imitation. for that all men without exception die. For experience teacheth that to be universally most true. Wherefore here is to be set no exception. Neither ought those such like kind of speeches which they bring to move us: for that those sentences also are true, if we speak of men not regenerate: they are true also even in the regenerate, if we will speak according to their corrupt and vitiate nature. Farther that here is not meant only imitation, it is manifest by the Antithesis: for Christ hath not only set forth unto us his righteousness to imitate, but also by the power of the holy ghost spreadeth it abroad, & poureth it into the hearts of the believers. Origene seemeth to expound this place very warily. For he at the beginning setteth forth certain things, which even Erasmus confesseth to signify Original sin. For he affirmeth, that in Adam we were all corrupted, as it were in a common ground: and that we were all in his loins: as in the Epistle unto the hebrews, Levi is said to have been in the loins of Abraham. Then addeth he certain things, which pertain unto the sins of particular men, which are called personal, and exhorteth us to carry about with us the image of the celestial man. These things are so taken of Erasmus, as though they were an interpretation of that which went before: when as in very deed they wholly confirm our sentence: wherein we say, Paul here taketh the name of sin in most ample sort. Definition of actual sin. An universal definition of sin. that Paul in this place taketh sin most amply, so that it comprehendeth both the root, and all the fruits thereof. But I marvel how these men go about to pluck away original vice from the nature of sin. For sin according to the common definition, they say is whatsoever is spoken, done or thought against the law of God, and this can have no place in children. But they consider not that in this definition is not all sin universally contained. And therefore we before signified, that sin is otherwise to be defined: so that that is said to be sin, which any manner of way is against the law and will of God. These men go farther and say, if this were the definition of original sin, namely, the withdrawing of grace, or proneness to sin, these things ought rather to be counted pains of sins, then simles. But they should have remembered, that God doth not always punish sins by outward scourges and adversities, God sometimes punisheth sins by sins. but sometimes also by other sins. Wherefore although the corruption of nature, and that lust and proneness to sin grafted in us all, may after a sort be called pains of sins, yet do we affirm, that they are also in very deed sins. But they say that these things remain in us after baptism, and therefore can not be sins: unless we will say, that sins are not remitted through baptism and faith in Christ. But to this we answered before: that the guiltynes The guiltiness is forgiven through faith, but the corrupt substance abideth. Against Erasmus. indeed is forgiven unto the believers, howbeit the corrupt substance remaineth: which, if Christ were not a helper unto us, should of his own nature condemn us. For seeing it turneth us away from the rule of the law of God, it ought to be taken to be in very deed sin. Nether is it true which Erasmus saith, that the discourse of Paul will not suffer these things to be expounded of original sin: for the thing itself teacheth otherwise. For the intent of the Apostle is to show, from what evils the death of Christ hath delivered us. But that can he not do, unless he take sin so largely, that it also comprehend original sin. But whereas Paul addeth, that even unto the law sin was in the world, it maketh nothing against this sentence. For we say with Erasmus, that sin is in this place taken in the self same sense, that it was in the sentences going before, by reason of this conjunction causal, For. Howbeit it is plain, that those things which are spoken pertain as well to original sin, as to actual sins. For Nothing is counted to be sin but in consideration of the law. neither of both these kinds, if the law were away, is either imputed or acknowledged: although otherwise they both are sins in very deed, and also wrap us in death: wherefore let us not suffer this place to be wrested out of our hands, as well for that it is a good sure defence for us, as also for that it very well agreeth with Paul's purpose, and notably setteth forth the benefit of Christ. For even unto the law was sin in the world. But sin is not imputed when there is no law.] Now declareth he that which was set forth in the third place: Wherdof cometh knowledge of sin. namely, wherehence cometh the knowledge of sin. And this knowledge he saith is had by the law: and that sin was both before the law and after the law: but it grieved not all men after one and the self same manner: for before the law was given, sin was not known, but after it was given, it began to be known. By these words is most manifestly gathered, that the law had not this force to take away sin out of the world, but was for this cause given, to show sin. The Apostle seemeth to speak these things by prevention: for a little before he had said, for that all men have sinned. which mought have been judged untrue, especially seeing the same Paul said, Where no law is, there is no transgression. For sin is, whatsoever disagreeth from the rule of the law. Wherefore he answereth, that sin was indeed before the law: but it was not then imputed. And by the law, he understandeth the law of Moses. For They which lived before Moses time were not utterly without a law. The institution of man was a certain law. The law given of God by Moses reproveth all kinds of sins. neither were they which lived before Moses time utterly without a law: for they had the light of nature, and reasons in their conscience accusing and defending one an other, as we have before red in the second chapter. Also the very institution of man, whereby he was bound to resemble the image of God, was a certain law. For when he departed from that Image, undoubtedly he sinned, and this law extended so far, that it also included the very infants. But when by reason that our corruption grew of more force, these things were obfuscated, God of his wonderful great mercy, gave a law whereby mought be reproved all kinds of sins. Wherefore we ought with all diligence to look upon it, unless we will be ignorant of ourselves. Which even the Philosophers abhorred as a thing most evil. For otherwise we are of our own nature so framed, that when our sins are laid before us, we labour not so much to amend them, as to excuse, to extenuate, and to lenify them: and because we would sin the more freely, we set before us the examples of other men. For we commonly regard not, what we ought to do, but what other men do. But if we would look upon the law, strait way would come before our eyes our condemnation. For in it is written, Cursed be every one which abideth not in all the We must most diligently look upon the law. things that are writtenin the book of the law. And therefore God by a singular benefit gave unto the people prophets, which should not only inculcate and beat into their heads the law, but also expound the same by most vehement and fervent preachings. Wherefore it is much to be lamented now a days, that sermons are either so rare, or else that those few that are, are so negligently hard. Wherefore it is not to be marveled at, that every where is found so great blindness and that pernicious errors do so far range abroad. Where no law is, sin is not imputed.] The latin book hath, non imputabatur, that is, was not imputed. Peradventure they read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the Men knew not sins so far was it of that they could beware of them. God in that blindness imputed sins and that justly. And yet were they not before the law utterly ignorant of time verb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This imputation or reputation is to be referred unto men, which were so miserable and blind, that of themselves they could not so much as know sins, so far were they of that they could beware of sins, so utterly obscure was at that time the light of nature: but God imputed those sins unto them, & that not unworthily: for that blindness happened through their own default. And that God imputed those sins unto them, he himself many ways declared. For he both by the flood destroyed the whole world, and complained unto Noah, that all flesh had corrupted their way, and that the heart of man was prone unto sin even from his childhood. He reproved cain of murder: and took vengeance upon the Sodomites. And Cayn himself answered, that his sin was greater than that it could be forgiven. By which words we see that Cayn was not utterly ignorant of sin, yea neither were the Egyptians undoubtedly ignorant of sin. For they cast joseph into prison for that he was suspcted of adultery and so served they the baker and the butler, for that they had sinned. Nether is it credible, that godly men as Abraham, job, and jacob understood not sin, especially seeing we read, that jacob desired, that he might be put to death, with whom soever the theft which Laban sought should be found. But this knoweldge which the godly had, was not in them all. It was given only unto them by reason of their singular piety. For the common sort of people counted nothing for sin, but only gross sins, and such sins as were most evidently hurtful unto the society of men, neither may we easily ascribe unto Ambrose who upon this place saith: that men after a sort knew sins but The ethnics were not ignorant that God would aming sins yet they did not therefore think that God would avenge them: for they supposed that God would not take vengeance of sins. For Pharaoh, & Abimelech being kings reproved Abraham, for that he said, that Sara was his sister, & so by that means had put them in great danger, that God should have taken vengeance upon them for committing adultery with an other man's wife. There mought also be brought testimonies of the ethnics, which feigned many things touching the grievous pains of them that are in hell. But as touching this sentence of Paul we must know, that forasmuch as before the law was given by Moses there flourished Before the law of Moses there were some laws. Others laws forbade all kinds of sins. many cities and Public wealths, it followeth of necessity, that there were some public laws received amongst them: for otherwise men could not have lived together, and have maintained fellowship & peace one with an other. Howbeit such laws were never of that nature, that they forbade unto men all kinds of sin: which thing yet the Law given by Moses hath done: For amongst some nations, thefts, and amongst other nations, adulteries, were counted for no sins, neither were there by any laws punished. Amongst the Greeks were permitted many vile & filthy things: Nether did the Romans laws (which yet were much more severe and purer) punish all manner of sins. But that Law which Moses gave, was perfect and absolute, especially if we do consider it as Christ hath expounded it. Wherefore the meaning of the Apostle in these words is that sins, although they were in very deed sins, yet were they not known amongst men, but by the prescript of the Law. By those things also we may see that there is something, which is of his own nature sin, which yet is not imputed of God, as we said cometh to pass in the believers, as touching the corruption of nature and proneness unto sins. These things are of themselves sins, although for Christ's sake they are not imputed: as the Apostle in this The imputation of sins of two sorts: either as touching God or as touching. men. The time of the law is not excluded from sin. place saith, that before the Law there were many sins, which yet were not so imputed or counted of men. Although herein is some difference: for there the imputation is by the mercy of God removed way, but here it is removed away through the ignorance of man. Farther although it be said, Even unto the law, yet is not thereby the time of the law acquitted free from sin. For the Law is not of that strength to abolish sins. And this was of no small force to abate the haughtiness and pride of the jews. For they counted themselves more holy all than other nations, for that they had received a law from God. The like kind of speech is used of the ethnics, when they writ that even unto the tenth year did the Greacians fight against Troy: for in so saying they doubtless excluded not the tenth year. So when Paul saith, Sin was in the world Even unto the law, he excludeth not that time which was under the law. And this wonderfully Only grace overcometh sin. setteth forth the grace of Christ, which alone was able to vanquish and to drive away sin: when as sin was of so great force to destroy, and had so far and so long ranged abroad, that it could not be restrained, no not by the Law. Paul when he saith, That death reigned.] useth the figure Prosopopaeia: neither ought we therefore to think that by this word Kingdom, is meant any healthful government: Howbeit Why the power of of death is called a kingdom. therefore he calleth the power of death a kingdom, to show that the power thereof was exceeding great, whereunto all things gave place, & that it was of a wonderful mighty force, which had brought all tlhinges under his subjection. The self same form of speaking he useth again in this epistle, saying: Let not sin reign in your mortal body: as if he should have said, Although ye cannot prohibit sin to be in you, yet permite not unto it the kingdom, and chief dominion, it all your endeavours and counsels should give place and be obedient unto that. And he therefore added, that death reigned from Adam even to Moses, to declare, that there was sin in the world. For death and sin follow one the other Against them that deny original sin in children. inseparably: and Sin and death infer and bring in one the other. Hereby are confuted those which contend, that infants are without sin: and say, that for that cause they die, for that by reason of the sin of Adam they are under the condition of mortality, being otherwise themselves innocent, and clean from sin. For if this were true, the Apostle should then in this place conclude nothing. For it mought easily be answered, that although men died before the law, yet sin at that time had not his being. Wherefore let us say with Paul, Sin and death are so joined together that they cannot be parted a sunder. Ambrose suspected the Greek. books. that these two things are so joined together, that they can not be parted asunder. Over them also, that sinned not after the like manner of the transgression of Adam.] These words were in some copies set forth affirmatively, by taking away this word, not. And of this reading doth Origen make mention: and so far is Ambrose of from dissalowing it, that he thinkethn one but it to be native. And he hath a large discourse of the variety of the Greek books: and seemeth for that cause to have them in suspicion, as corrupted in many places, after that the contentions of the heretics grew strong. But in the exposition of that reading which he followeth, he seemeth to speak but slenderly to the matter: for he will have death to have rained over those only, which in sinning were like unto Adam: and this he saith happened in idolatry. For he affirmeth, that the sin wherein Adam fell, was in a manner of this sort, that he believed himself to be God, and preferred Satan before God, more esteeming his counsel, than the commandment of God. But as for others, which keeping still their faith in the only Creator, did notwithstanding sometimes fall, he thinketh not, that they fell after the like manner that Adam fell: and therefore he writeth, that they died the death of the body, & Ambrose held that some had in hell a free custody, but not eternal death. were kept in hell in a free custody even to the coming of Christ: but in those which had imitated the sin of Adam, ternal death wholly reigned. These things, as every man may easily see, are both far fetched, & also do much weaken the argument of the Apostle. wherefore if this text should be red affirmatively, peradventure we mought pick thereout this sentence, to understand, the death reigned over all men, which sinned after the like manner of the transgression of Adam: for that he having sinned, it was all one, as if all men had been present, and sinned together with him. But let us leave this reading and follow the common reading: and especially seeing Chrisostome, Theophilactus, and the Greek Scholies pronounce these words negatively: And so this is the sense, that those men which were before the law, although they sinned not after that manner, that Adam fell, who besides the law of nature, had also a certain commandment prescribed him, yet they also were obnoxious unto death. But Augustine applieth these words unto infants, which die and have sin: although they sin not after the self same manner, that Adam sinned. And so, Not to sin after the like manner of the transgression of Adam, is nothing else, but not to have sin actual and personal, as they call it. But I would think that in these words may be comprehended both infants and others that are of age, both those before the law, and those after the law, and those under grace, Rude and blockish 〈◊〉 and 〈◊〉 sin not after the same manner that Adam did. as many as are so rude and blockish, that they are utterly ignorant of the commandments of God: of which kind of men it is not incredible, but that there may some be found in the world. And in this case undoubtedly all men die, although they know not the commandment prescribed them of God, as Adam did. Which was the figure of that which was to come.] By the which was to come, we may understand all that which afterward happened in all men, which proceeded from Adam: which were aswell as he, obnoxious unto the curse and unto death. So the first father was a figure and form of all his posterity. Howbeit we may more simply and more aptly refer this unto Christ. For in that comparison Paul Adam a figure of Christ. wonderfully much delighted. Chrisostome also leaneth this way, and saith, that the Apostle, with great cunning, and manifold and sundry ways handleth these words, Of one, and one: to make us to understand, that those things are to be compared together, which have come unto us by one Adam, and by one Christ. And this is very worthy An analogy between Adam and Christ. An excellent comparison of Chrisostome. A strong argument against the jews. of nothing in Chrisostome that he saith, Even as Adam was the cause of death unto all men, although they did not eat of the tree, so Christ was made unto his a conciliator of righteousness, although they themselves had wrought no righteousness. In which place he most manifestly declareth, that we are not justified by our works. He saith moreover, That by this discourse of the Apostle we are throughly fenced against the jews, if they chance to deride us, for that we believe, that by one Christ was redeemed the whole world. For we will object again unto them, that they also confess, that by one Adam was all things corrupted: which seemeth to be a great deal more absurd, if we look upon human reason, then to say, that by one Christ all men have been helped. In this place the Apostle beginneth to entreat of that, which was the fourth part, of this division: namely, by whom sin was excluded. And this he declareth was brought to pass by Christ, whom he maketh like unto Adam. This similitude is The similitude between Adam and Christ is to be taken generally. to be taken generally that even as all men depend of Adam, so all also in their order depend of Christ: and as the one merited for all his, so also did the other. But particularly and specially there is great difference. For Adam brought in sin, death, and damnation: but Christ brought in righteousness, life, and grace. There is difference also in the propagation. For Adam by the generation of the flesh poureth his evils into men: but Christ by faith. And therefore Paul when he had said, that Adam was a type of that which was to come, as it were by way of correction added, But yet the gift is not so, as is the sin.] Wherefore between Adam Between Christ and Adam is not a true similitude but an analogy or proportion. and Christ is to be put rather a certain analogy and proportion: then a true similitude. But to make those things which follow more plain we will divide in to three parts, all this whole comparison, which consisteth of similitudes, of contraries, and of things compared together. first the Apostle plainly teacheth, that the sin of Adam is not so as is the gift: for the gift many ways excelleth and passeth the sin. Secondly he expresseth wherein consisteth this victory: namely, in this, that whereas Adam had by one sin corrupted all mankind, Christ hath not only abolished that one sin, but also a great many other sins, which we have since committed. Last of all he declareth, what that abundance of good things is, which Christ hath brought unto his elect. As touching the first, this we must know, that Christ is so compared with Adam, that he is always made the superior. Neither is this to be passed over, that Paul expresseth sin by two names, Christ is so compared with Adam, that he is always made the superior. They which sin do first ●●re and afterward fall. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By which names this we learn, that they which sin, do first err, and afterward fall. For these two are thoroughly knit together. Wherefore the common saying is, he that followeth a blind man must needs fall. This also let us observe, that Paul in this comparison continually in a manner useth these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That is grace: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, gift, to declare, that our salvation cometh not unto us of any of our own dignity, or of works, but only of the mere mercy of God. The words are thus: For if thorough the offence of one, many be dead, much more the grace of God, and the gift by Grace, which is by one man jesus Christ, hath abounded unto many. For if through the offence of one,] When he saith that thorough the sin of one man many have died, he taketh not away or altereth that which he before wrote, namely, that death had gone over all. For this word Many, ought in this place to be of as much force, as if he had said All, even by the testimony of Origene also. Wherefore that abideth firm, which was before avouched, That all men have sinned: & that all are therefore subject unto death. By Grace he understandeth the favour of God, whereby sins are forgiven. This word Gift peradventure What grace is with the schoolmen. signifieth the holy Ghost, and other good things, which men by the holy Ghost obtain. But the school men say that Grace is a quality powered into our hearts by God, whereby we lead an holy & godly life: and by this grace say they is a man justified. But that kind of justification should pertain unto the law. For it should consist of those things which are in us. Wherefore the true justification, whereof is now entreated, cometh from Christ, of whom through faith, and the grace or favour of God we take hold: not that we deny the other kind of grace. For we put both kinds: namely both the instauration of the believers to live uprightly, and also the imputation of righteousness by Christ: whereunto whole and perfect justification cleaveth: that that might be true which we read in john, that we have received grace for grace: and by that grace, whereby Christ was of value before the father, we are received into his grace. The nature of the Antithesis required, that even as he had said, that thorough the offence of one man, many have died, so he should on the other side have said, that through the righteousness of one, the favour of God hath abounded upon many. But he would rather put Grace and gift: for that these two things are the fountains and roots of righteousness, and of every good thing, which we by righteousness obtain. And he therefore saith, that it abounded (which in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to give us to understand, that there We have more grace than is sufficient to extinguish sin. was more grace bestowed upon men, than should be sufficient to extinguish sin. For, for that we have obtained forgiveness of sins, we are also borne again, and we rise again with Christ, and are sanctified, and adopted into the children of God, and are made the brethren of Christ, and fellow heirs with him, & are grafted into his members, & are joined with him as the body with the head: no otherwise, then if unto a man having a sore wound, should be given such a plaster A similitude or medicine, as should not only heal the wound, but also make the whole body An other similitude. more stronger, and much fairer than it was before. Chrisostome addeth an other similitude of a man far indebted, which having not wherewithal to pay, is cast into prison with his wife, children, & all his family: unto whom cometh some mighty monarch or emperor, and dispatcheth not only the money which he aught to other men, but also taketh him out of prison, leadeth him unto his court, exalteth him to dignity, placeth him in a kingdom, and heapeth him up with all manner of riches: so hath Christ dealt with us miserable mortal men. Farther he compareth these two things together, to merit unto others condemnation, and to merit unto others salvation. And he saith: that it seemeth far more strange from reason, It is mere strange s●ō reason to merit unto an other condemnation▪ then salvation. to merit unto an other condemnation, then to merit salvation. Wherefore, the cunning handling of Paul is much to be commended, which declareth that that is done, which seemed to be more absurd, that we might the easilier understand that Christ hath merited unto us remission of sins. For we see this oftentimes to happen, that a man is delivered out of misery, at the request or for favour of some excellent and noble man. Neither is the gift so, as is that which entered by one that sinned. For the judgement came of one offence unto condemnation: but the gift is of many offences to justification. Neither is the gift so, etc.] Here teacheth he that which was the second part of our division: namely, that herein consisteth that excellency of Christ, whereby he far passed Adam, for that he hath not only abolished one sin which was brought in by Adam, but also hath taken away infinite other sins. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is judgement, signifieth in this place guiltiness. But that which is added, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is of one, it is doubtful whither it ought to be referred unto the sin, or unto man. But because to which of either it be referred, it cometh all to one effect, it skilleth not much whether way it be expounded. Paul unto judgement seemeth to oppose the gift: and unto condemnation, justification. Neither let us marvel, that he so long tarrieth in this place, and doth with so great diligence handle, and as it were polish Why Paul tarrieth so long in this place. one and the self same thing. For it is an excellent foundation of our salvation. And therefore to the end it should not slip from us, it was requisite, that it should be plainly and exactly set forth. Howbeit, here ariseth unto us a doubt not to be neglected. For seeing that the sin of Adam hath so corrupted man, that our whole kind of his own nature can now do nothing else but sin, and whatsoever sins have afterward followed, are the fruits of that transgression: the sin of Adam may seem to have been of no less force to destroy, than the grace of Christ to restore. To dissolve this doubt, we confess that of the offence of the first parent, and of original sin dispersed abroad into every one of us, do spring other sins. Howbeit, All other sins are not of necessity knit with original sin. this is to be noted, that all wicked acts are not so of necessity knit with original sin, that they straightway proceed thereof. For otherwise we should all commit so many and the self same sins. And that this is not true, both the thing itself, & also experience teacheth. Wherefore Paul considered, that through our counsels & deliberations, are after a sort infinite sins added unto that first fault, but the grace of God through jesus Christ hath not only removed away that one sin, which is in us by nature, but also hath from (in a manner) infinite other sins brought us unto righteousness, & hath after a sort for one ill turn, rendered unto us three good. For he hath both abolished that one sin which is in us by nature, and hath removed The sin of Adam reacheth to more than the righteousness of Christ. This comparison is not as touching the number, but as touching the effects. away infinite other sins, which we have committed since, and hath restored us to a righteous life. Howbeit there is again objected, that the sin of Adam is derived into more, than the righteousness of Christ. For we are all infected in Adam, but we are not all delivered in Christ. For many shall be condemned unto everlasting destruction. Here is to be answered, that Paul referred not his power to the number of them which shall either be damned, or be saved: but only unto the effects which have come both from Adam and from Christ. Unless we will say, that there are more saved by the grace of Christ, then have perished by original sin drawn from Adam. For only certain infants perish by means of it, but they which are of full age, and condemned, perish not by means of it only, but also by reason of actual sins, which they have moreover committed, neither have they much whereof The grace of Christ of his own nature is sufficient for all men. to complain of Adam: but they which are saved, are saved only by the benefit and grace of Christ. Wherefore Christ saveth more, than Adam destroyeth. Farther, though all men are not brought to salvation, yet the merit and grace of Christ, was of itself sufficient for all men. But why all men are not predestinate unto salvation, can not be rendered a reason particularly. But we ought to judge of that power which Christ hath to save, not by the hidden counsel of God, which we can not understand, but by the form of the promise which is had in the Scriptures. And that promise is general, neither is it by the kind of speech drawn unto one man more than unto an other. Moreover the Apostle for this cause with so many The benefit of Christ is of more might to save than the sin of Adam to destroy. words teacheth, that the benefit of Christ was of more might to save, than the sin of Adam was to destroy, for that this doctrine is exceeding necessary. And therefore let us beware, that we never suffer it to slip away from us: for this is continually to be opposed unto the grievousness of our sins, and unto the infirmity, whereby, as experience teacheth us, we continually fall. For there is none, which if he cast his eyes upon his sins, and upon the infirmity wherewith he is infected, is not strait way discouraged and utterly in despair, unless he look upon the might and victory of Christ: for therein only he comforteth himself, and conceiveth an assured hope of his salvation. And by two things chief is made manifest the power and efficacy of Christ against sin: First, for that he bringeth to pass, that the heinous wicked acts which we have committed are not imputed: Secondly, for that through the holy ghost he giveth unto us strengths, whereby we are restored, and the rages of our natural lust are broken. Christ fought against sin, wherefore we must needs make him either superior unto sin, or equal, or else less. To say that he was less, is both false and impious: for than it should follow that he was overcome of sin. If we make him equal, then will it follow, Proves that Christ is of more might than sin. Two kingdoms to be considered. that sin is not yet vanquished: for than should they have left, leving the victory uncertain. But seeing it is said, that sin is overcome, then followeth that which Paul saith: namely, that Christ was mightier than it. Two kingdoms are to be set before our eyes, the kingdom of Christ, & the kingdom of Satan. That Christ's kingdom got the victory, Christ himself declareth in the Gospel, where he saith: That the strong armed man so long time lived quietly and peaceably, till such time as a stronger than he came upon him. For than was he overcome, and the other which was mightier than he, carried away his spoils & armour. Wherefore we must warily take heed lest being to much intentive to those sins which we have committed, we desperately say with C●in. Our sin is greater than that it can be forgiven. For this were contumelious blasphemy against Christ to say, that there is some sin to be found, which can The desperation of Cayn is contumelious blasphemy against Christ. Here is not spoken of sin against the holy ghost. The sin which remaineth in the regenerate declareth the might of Christ. not be overcome of him But here is no meet place to declare, why sin against the holy ghost is not forgiven, neither also maketh it any thing to the purpose: for we speak of them which are converted unto Christ, which can have no place in those which sin against the holy ghost. Nether doth this a little help to the acknowledging of the victory of Christ, that sin still after a sort abideth in the regenerate. For although there be sin in them, yet Christ by his power over whelmeth it, so that it can not hurt. For sin is now taken prisoner and broken: as sometimes enemies are taken on live of emperors or Captains, & reserved on live against a triumph y● one & the self same day may be both unto the Emperor for a triumph & unto the enemies conquered, utter destruction. Christ shall come to judge, & shall in the sight of the whole world triumph. And as it is written unto y● Cor. The last enemy death shall be destroyed, and together with him, sin his continual companion. But that in the mean time we have sin in us it is nothing prejudicial unto our salvation. And it is the gospel to believe, that sin is remitted and forgiven us, although it still abide in us. Howbeit neither the wisdom of The philosophers understand not that there is sin in us, and yet we are just. the flesh nor philosophy can attain to the knowledge of this. For philosophy pronounceth none to be just, strong, wise, and temperate, but he which hath gotten these virtues by often actions, and upright works. But we contrariwise in the kingdom of Christ affirm, that a sinful man, though he be never so wicked, so soon an he is converted unto Christ, and with a true faith taketh hold of him, is streaight way before God just. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Apostle in this place understandeth, justification, of this verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth, to be pronounced just, & to be acquitted. Although in this self same epistle in the 1. chapter we read, which when they knew the righteousness of God, how that they which commit such things are worthy of death yet do not only the same, but also consent unto them that do them. That which is there turned in latin, justiciam, and in english Righteousness, is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and signifieth in that place a law prescribed of God. Nether is it to be marveled at, that these significatious are so changed: for they are not utterly differing one from the other. For some times they are compared together as the cause and the effect. For therefore amongst men is a man acquitted of the judge, for that he hath done things just, and hath been obedient unto the laws. But thus can not we be before God. For we are not absolved from him, for that we have fulfilled his commandments. Only Christ hath fulfilled them. Wherefore not only he himself is justified, but also his righteousness, & performance of the law is adjudged unto us, forasmuch as we are counted amongst his members. Here he beginneth to express the which was the third part of our division by what means Christ hath placed in his elect those good things, which he hath brought unto us: and these good things are in them most plentiful, and also most firm and stable. This he gathereth of the Antithesis: for even as Adam brought in sin and death, and so brought them in, that they have reigned: so Christ hath given unto his, life, grace, and righteousness, not after any common sort, but most liberally and abundantly. For if through the offence of one, death reigned through one, much more shall they, which receive the abundance of grace, & of the gift of righteousness, reign in life through one jesus Christ. For if through the offence etc.] This reason is thus to be declared: If Adam could so pour in sin & death into men, that they reigned in them: much more is This amplification is to be noted. the same to be granted unto Christ. And the amplification of the words is in this sort. It is a greater matter, & of more efficacy to say plenty & abundance of grace, them simply to say, grace. And this hath a greater emphasis, to say, the gift of righteousness, them if he had said, righteousness simply. For when it is called the gift of righteousness, there is signified, that it cometh freely. Farther it is of more efficacy to reign in life, then after a sort to obtain life. But what force this word of reigning hath one each side, may thus be understand. Let us set before our eyes a man that is a stranger from Christ. In him doth sin not only abide, Sin to reign, what it signifieth. but also mightily reign: that although he sometimes have excellent endeavours, and now and then doth some moral works in show most goodly, yet he can by no means shake of that tyranny: but whatsoever he doth, it worketh unto him unto death and condemnation. This is, sin and death to reign in a man. On the other side let us set before us a godly man and one grafted into Christ. This Righteousness to reign what it signifieth. Life a companion of righteousness. man hath life and righteousness, and so hath them, that they reign in him: wherefore although his nature be unclean, and his affections corrupted, and he some times falleth, yet notwithstanding standeth he against all these things, and is brought to salvation. Moreover by this place we are taught, that life followeth righteousness: as before we learned, that death followeth sin. And thereof it cometh, that the scriptures very oftentimes join life with faith: for by faith we take hold of righteousness. And this order of the scripture Paul confirmeth; when he so often rehearseth this sentence of Abacuch the Prophet. The just man liveth by faith. Christ also saith, He that believeth in the son of God, hath eternal life. And this is eternal life to acknowledge thee to be the true God, & jesus Christ whom thou hast sent. The Apostle hath now in a manner in these words finished the comparison which he set forth between Adam and Christ. In which place this is not to be passed over, to put you in mind of a certain reason, which the Greek Scholies use, to prove that Christ was of more might to help men, than Adam was to destroy men. Because death, say they, taking his begininng at Adam, had as a fellow worker with it the sin of us all, to prevail against us all, for otherwise it could not have prevailed, if men had kept themselves pure from all uncleanness. But the grace of Christ hath come unto us all, even without our help of working. And they say, that this thing is made plain by the grace of the Resurrection: which shall extend his effect, not only upon the faithful, which may ind●d● seem to have brought faith, but also upon the unbelievers: namely, upon jews and Grecians, which had no faith. But that is of greater force, which requireth no help at our hands, then that which needeth us to work therewithal, to make it of efficacy. These things are set forth under the name of Oecomenius, but they are in any wise to be avoided. For it is false, that the sin of Adam should The sin of Adam hurteth even without our working together with it. not hurt mankind, unless men had wrought together by reason of their sins. For an infant when he is borne, by what means can he help that original sin which cleaveth unto him? But if he die in the sin he incurreth damnation, and perisheth everlastingly. Farther whereas they say, that the grace of Christ pertaineth unto men, although they work not together with it, this may after a sort have place in the conversion of a sinner. For a sinner calleth not unto himself the grace of god, but rather by his impiety resisteth it. But when grace is once come, he is not moved of it against his wil For of an unwilling person, he is made willing. But the Greek Scholies wrist not this sentence this way, but apply it to the last resurrection, wherein the ungodly shall without any their merit or working together be raised up from the dead. But this if it be rightly weighed of us, pertaineth unto the most grievous punishment of them, and not to a benefit or grace. For seeing Christ said truly of judas, It had been good for him, that he had never been borne, It should be good for the wicked that they never rise again. we also of them may say most truly, that it should be good for them, that they never rise again from the dead. Wherefore let us leave this reason, and follow that which Paul bringeth as a reason most firm, and most true. Wherefore even as by the offence of one man, evil came on all men to condemnation. So by the righteousness of one, good was spread abroad on all men to the justification of life. For as by one man's disobedience many were made sinners, so by the obedience of one shall many also be made righteous. Here he bringeth a conclusion of those things which he before spoke. Nether doth he only conclude, and repeat the things which he had before spoken, but also expressedly declareth, what that one sin is, which was brought in by one man: and one the other side what that righteousness is, by which Christ hath made us just. And hereunto tend all these things, to make us to understand that we are justified, not by works, but by faith, and by that means are we made more certain and assured of our salvation. And in this sentence there is a want, which must be supplied. For thus he speaketh. Even as by the offence of one man, on all men to condemnation, here is to be understand, evil or hurt was spread abroad. And when he addeth, So by the righteousness of one, on all men to the justification of life, here also is to be understand, Good was spread abroad, or salvation. Here again we have these contraries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, offence, & righteousness. Of which the one pertaineth unto Adam, and the other unto Christ. Nether wanteth this an emphasis, that he saith, justification of life. For it is as much as if he had said, The vital or lively justification. For the hebrews use oftentimes to pronounce nouns adjectives by the genitive case of the substantive. This thing also is to be noted in this sentence, that Paul expressedly saith, that sin hathreddunded upon all men unto condemnation. Whereby it is manifest, that when he before said, That through the sin of one man, many have died, by this word many, he understood, All men: Which word also he did expressedly put in the beginning of this comparison. Which I therefore speak, because Ambrose and Origene, seem to affirm, that death and sin have not reigned over all those that have come of Adam: for that many of them acknowledged God, and were delivered from the tyranny of sin. But this is to confound the benefit of Christ with the hurt of Adam. For in that some were delivered from death, that could not have happened unto them, but by the death of Christ which they believed should come: which benefit although they obtained, yet doth it not thereof follow, that they before they were delivered by Christ, had not as touching their nature and themselves, perished in Adam. But these fathers seem therefore to have inclined this way, for that they weighed the matter according to the number of men. For when they saw, that all men are not saved by Christ, lest he should seem inferior unto Adam, they denied that in Adam all had perished. Therefore they held, that on each side are some to be exempted, that both Christ may have his number apart by himself, and also Adam his by himself. And it is possible, that this also moved them, that Paul hath before and also in this place said not, All, but many, But this manner of exposition is utterly against Paul's sentence: for he, even as he putteth death common unto all men that are borne of Adam, so also maketh he sin common unto them. Nether doth Paul to prove the might or power of Christ lean unto the number of those men which shallbe saved, but to the weight of the effect. For he saith, that it is a greater matter to blot out infinite sins, than it is to bring in one sin. Oftentimes also he expressedly useth that particle of universality. And as touching that which moved them, we answer with Augustine, that the meaning of the Apostle is, that all that are borne of Adam do perish: and contrariwise that all that are regenerate by Christ are saved. And even as no man is brought forth as touching the flesh, but by Adam: so is no man borne again but by Christ. If after this manner these words of universality be applied, the analogy How this analogy may be made plain between Christ and Adam shallbe clear and plain. Even as by the disobedience of one man.] Here the Apostle expressedly declareth what that one sin was, which he said entered into the world by one man, and by means whereof death went over all men, and this, saith he, was the The disobedience of Adam is communicated unto all his posterity▪ The obedience of Christ is communicated unto the elect. A comparison between the obedience of Adam & the obedience of Christ. disobedience of the first man, which he signifieth to have been communicated unto all in, when he saith, that by it many are made sinners. And contrariwise he teacheth, what that good thing was, which through one jesus Christ recovered health unto men. And this he saith was the obedience of Christ. Of which writing unto the philippians, he saith, that Christ humbled himself, and became obedient unto the father to the death, even to the death of the cross. How obedient also he was unto the eternal father, those things likewise declare, which he spoke when he finished up his prayers in the garden, being now at the very point to be taken of the jews, saying, Not my will be done, but thine. But Adam did far otherwise: for he would not give credit unto the words of God, neither contented he himself with his providence, as his duty was: for he desired to know good and evil, as though he meant to prescribe those things unto himself, and to follow those things which he knew to be either good or evil. But he ought to have done far otherwise, to have counted those things only for good or evil, which God by his word had prescribed unto him. Of which thing Christ hath left unto us an example to look upon, when as he wholly submitted himself unto the will and providence of God. For when he should suffer death, and that a most grievous and most cruel and most shameful death, he had fixed before his his eyes only the word of God, which pronounced, that that death should be grateful and acceptable unto God, and also healthful unto mankind. Obedience is (as we now speak of) a faculty or power whereby godly What obedience is. men do with a willing mind execute the commandments of God, although as touching the consideration of this world they judge, that the same will not be profitable unto them, neither do they thoroughly understand the reason of them. But contrariwise disobedience is a vice, which causeth us not to execute the commandments of God, either because they are troublesome, or else because we can not attain unto the reason of them. And that which is in this place said: What disobedience is. That by the obedience of one man, many are made just] very well agreeth with the which is had unto the Ephe. That we are acceptable unto God in the beloved. And the beloved is Christ. After the self same manner Esay saith in his 53. chapter, when he prophesieth of Christ: And if he give his soul for sin, he shall see his seed a far of, that is, his posterity for a long tyme. Which words teach even the self same thing that the Apostle here saith, that through the obedience of Christ, whereby he hath The faithful are called the posterity of Christ. for our sakes suffered death, is spread abroad the multitude of the faithful, which are called Christ's seed and posterity long to continue. And the Prophet addeth, My righteous servant shall justify many, for he shall bear their iniquity. Wherefore this obedience of Christ hath merited unto him, to be made the captain of the elect of God unto eternal life. As on the contrary side, Adam by reason of his disobedience leadeth to destruction all those that are borne of him according to the flesh. Here let us note, that forasmuch as the Apostle saith: that by the disobedience of one Original sin proper unto every man. man, many are made sinners, by these words is gathered an argument against those, which think that original sin is not proper unto every man: but that it was but one only sin, and that the same was in Adam, whereby we are obnoxious and bound unto death and damnation. For seeing it is said, that they are made sinners, it must needs be, that they themselves either have sin, or else at the least ways had sin. For no man is called a sinner for an other man's fault. Although Chrisostome upon this place interpretateth these words more hardly, than can well and aptly be understanded. For thus he writeth: But that by his disobedience an other man should be made a sinner, what consequence can it have? For there can be no pains due unto him, as one which is not guilty, unless he become a sinner of himself. What meaneth it then, that he saith in this place, many are made sinners? I think it signifieth, that they are obnoxious to punishment, and condemned to death. In this sentence this I like not, that he interpreteth this word sinners, for obnoxious to punishment and condemned to death; as though he should by the way signify, that they have in themselves nothing that is vile or unclean, which can either offend God, or be called sin. And a little afterward, We will not think it much (saith he) to declare, that of this death and condemnation, we have not only not received any loss, if we live soberly and chastened, but also we have thereby gotten much gain. That also is hard, to say that we have gotten no hurt of original death and condemnation. For lust It is an excellent gift to live chastened and holily in this mortal body. and the great corruption of nature, hath thorough the transgression of Adam broken into all mankind. I grant in deed, that which he addeth: namely, that it is an excellent gift, in this mortal body, to live holily and chastened: and farther also, that by the discommodities of our mortality, we have occasions of martyrdom, and of other virtues. But this I consider, that these things are the benefits of the goodness of God. Of which benefits, although Adam thorough his fall sometimes gave occasion, yet it doth not thereof follow, that he hath not hurt us, or that we being by him made sinners, have not felt great loss. Now forasmuch as those things which follow, pertain unto the law, before we come unto them, it shall not be amiss from our purpose, to declare what is to be thought touching original sin. First, we will consider whether there be any original sin or no: for there are What are the chief matters that shallbe entreated of. some which utterly deny that there is any such thing. Then will we declare, what it is. Lastly what proprieties it hath, and how it is by succession traduced to our posterity: and also by what means it is forgiven. As touching the first, we must remember, that both in the holy scriptures, and also among the fathers, it is called by sundry names. For in this epistle the 7. chap. it is called sin, and the law of the Names of original sin. members, and lust. Of others it is called, The want of original righteousness, a corruption of nature, an evil inclination, a nourisher of evil, a weakness of nature, the law of the flesh, and other such like. The Pelagians long since denied this sin: and so do the anabaptists even now in our days. These in a manner are the arguments, which they allege against it: First, they say, that the fall of Adam The Pelagians and anabaptists deny original sin. Arguments against original sin was sufficiently punished in himself: and that there is no cause, why God should revenge it in his posterity: specially seeing it is written in Naum the Prophet, That God doth not punish one and the self same thing twice. For it sufficeth him that he hath once punished. Again it is also written, That the son shall not bear the iniquity of the father: but the soul, which sinneth, the same shall die. Moreover, the body, when it is form in the womb, is the workmanship of God, and hath nothing which ought to be reproved: yea rather which is not worthy of high admiration: and the soul also is either created or powered in of God. And the manner of propagation cannot be counted evil, because matrimony is commended in the holy scriptures, and from the beginning God commanded man to procreate children. Wherefore among so many aids of innocency, they demand thorough what chinks or holes sin could creep in. They allege moreover, that Paul in his first epistle to the Cor: when he exhorteth the faithful wife, to abide with the unfaithful husband, if he will abide with her, among other things saith, your children are holy. But they could not be holy, if they were born in sin. Wherefore (say they) they which are borne of faithful parents cannot contract unto themselves original sin. Farther they affirm that it is a common saying, that sin is a thing spoken, done, or lusted contrary to the law of God, and that there is no sin except it be voluntary. And as john saith in his 1. epistle the 4. chapped: Sin is iniquity: unto which is opposite, equity, or right, and there can be no other equity or right assigned, then that which is contained in the law: and so is fin a transgression of the law: all which things cannot happen in infants when they are borne. And they say moreover that it seemeth not agreeable, which some say, namely, that this sin is powered in through the flesh or body. For the flesh and the body are of their own nature things insensible, neither can they be counted a subject meet for sin. And to establish their feigned invention, they add, that those things which Paul speaketh in this place, are to be drawn to those sins which are called actual. And where it is said that by one man sin entered into the world, it is to be understand (say they) because of imitation and example, which the posterity followed. With these and like arguments were they led to deny that there is any original sin. But as for death and afflictions of this life, which are commonly alleged for tokens to confirm original sin, they say that they consist of natural causes: as are the temperatures of the elements and humours. And that therefore it is a vain invention to draw them to the fall of Adam. And they think it to be a thing most absurd, to count that for sin, which can by no means be avoided. Lastly they say, if by that means it should be said, that we have sinned in Adam, because we were in his loins, even as in the Epistle to the hebrews it is said of Levi, that he paid tenths in the loins of Abraham: after the like and self same mannec we may say that we were in the loins of other our elders, from whom we have by procreation descended: wherefore there is no cause why the sin of Adam should more flow abroad into us, than the sin of our grandfathers, great grandfathers, and of all our elders. And by that means their estate should seem most unhappy, which should be borne in the latter times. For they should bear the iniquities of all their elders. These things allege they to prove, that there is no original It is proved by testimontes of the scripture that there is original sin. sin. But we on the contrary part will by many testimonies of the scriptures prove that there is such a sin. In the book of Gen: the vi. chap: God speaketh thus: My spirit shall not always strive in man, because he is but flesh. Again, The imagination of the thoughts of their hearts is only evil always. And in the viii. chapter, The imagination of their heart is evil, even from their childhood. These words declare, that there sticketh some vice in our nature, when we are brought forth. David also saith, Behold in iniquities was I conceived, and in sins hath my mother conceived me: than which testimony there can be nothing more evident. jeremy also in his 17. chap: saith, that the heart of man is wicked, perverse, and stubborn. And the same jeremy. and also job do curse that day, wherein they were borne into the world: because they saw that together with them was brought forth the original and fountain of all vices. And job hath a most manifest testimony of the uncleanness of our nativity: For this he saith: Who can make that clean, which is conceived of unclean seed? And our saviour saith Except a man be borne again of water, and the holy ghost, he shall not enter into the kingdom of heaven. And even as a potter doth not make new again any vessel, unless he see that the same was ill made before: So Christ would not have us generated again, except he saw that we were before unhappily generated. Which thing he testifieth also in an other place saying: That which is borne of flesh, is flesh: and that which is borne of spirit, is spirit. By which words he would have us to understand that therefore the regeneration of the spirit was necessary, because we had before but only a carnal generation. Paul in the 6. chap to the Rom. saith: That therefore we must not abide in sin, because we are now dead unto it. And that thing he proveth by Baptism. For whatsoever we be (saith he) that are baptized in Christ jesus, we are baptized in his death, to this end that we should die unto sin: and that our old man should be crucified, and the body of sin abolished. And for as much as children are baptized, even thereby we have a testimony that there is sin in them. For otherwise the nature of Baptism, as it is there described of Paul, should not consist. The same reason hath he also in his epistle to the Colossians, where he saith, that we are Circumcised with circumcision not made with hands, in making clean the sinful body of the flesh, being buried together with Christ in Baptism. He compareth Baptism with Circumcision: & saith, that they which are baptized, are made clean from the body of sin. Nether is it to be doubted, but that they which are baptized, are baptized into the remission of sins. And assuredly the circumcision, which in the old law was given unto Children, was correspondent unto our Baptism. And as touching circumcision, it is written, The soul whose flesh of the foreskin is not circumcised the eight day, let it die the death. Wherefore seeing children have need of the sacrament of regeneration, it followeth of necessity, that they are borne subject unto sin. Paul to the Ephesians saith, That we are by nature the children of wrath. But our nature could not be odious unto God, unless it were contaminated with sin. And in the same place Paul doth with most grievous words describe the sharpness of this wrath: how that we walk after the prince of this world, who is of efficacy in our hearts because of stubbornness, and for that cause we do the will of the flesh, and of our mind. Augustine, also citeth a place out of the first epistle to the Corrinthi. that Christ died for all men. Wherefore it followeth that all men were dead, and had need of his death. But it is a wicked thing, to exclude children out of the number of them, for whom Christ died. If thou demand what manner once they were for whom Christ died, the Apostle hath sufficiently declared that in this epistle, when he said, that they were weak, enemies of god, ungodly, and sinners. Amongst whom also we ought to reckon young children, if we will say that Christ died for them. Farther it seemeth, that Original sin is most manifestly taught by the 7. chap. of this epistle. For there it is thus written: The law is spiritual, but I am carnal, sold under sin. And it is added: The good thing which I would, I do not, but the evil which I would not, that I do. Neither do I work that, but sin which dwelleth in me. He maketh mention also of the law of members, wherewith he complaineth that he was drawn captive and against his will. And in the 8. chap. he saith, that the wisdom of the flesh is enmity against God: neither is it subject unto the law of God: yea neither can it be. The death also which young children die, doth sufficiently testify, that there sticketh sin in them, except we will say that God punisheth them without desert. Farther this self place, which we are now in hand with, containeth a most manifest testimony of Original sin. For thus it is written, that by one man sin entered into the world, & that all men have sinned, none excepted, and that the sin of one man is spread abroad amongst all men: and that for the disobedience of one man, many are made sinners. Farther, they which are grafted in Christ, are toward the latter end of this epistle, called wild olive trees: by which metaphor is signified, that man had degenerated from the good institution of nature. And if so be that we have departed from our nature, undoubtedly we are spotted with original sin. And before, Paul so accused all mankind, that he said: There is none just, there is none that understandeth, or seeketh after God: All have declined, and there with all are become unprofitable, there is none that doth good, no not one. etc. All which things sufficiently declare the corruption of man's nature. By these testimonies of scriptures it is manifest enough, as I think, that there is Original sin. Now in order I should confute the arguments of the adversaries. But first I thought it good to declare the definition of original sin. For it being diligently marked and known, many things shall by the way be understanded, which serve much to confute their reasons. First we will recite the opinions of other men: then will we declare, what we think thereof. The Pelagians The Pelagians say that the s●n of Adam was spread abroad only by imitation. Adam brought not forth the first example of sinning but the devil. affirmed, that the sin of Adam hath not spread abroad into his posterity, but only by imitation. Augustine strived vehemently against these men, and proveth by many arguments, that original sin is not only the imitation of the sin of Adam. For if Paul would have said, that the first sin was after that manner spread abroad, he would not have said, that it came from Adam, but rather from the devil. For he was the first, that gave a form and example to sin. Wherefore Christ in john saith, that the jews, which boasted that they came of their father Abraham, were rather the children of the devil, because they did his works. For the devil was a manqueller even from the beginning: and they sought to kill him which had not evil deserved at their hands. And to this Augustine citeth that which is written in the 2. chapter of the book of wisdom, that through envy of the devil, death entered into the world: and that they do imitate him, which are on his side. Unto which sentence nevertheless I do not much attribute: partly because that book is not Canonical: and partly because in the Greek text there is some ambiguity. For this verb, do imitate, is not there written, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, have experience of that death. Howbeit the reason is firm, that of the devil came the first example of sinning. Farther this opinion is hereby confuted, because Paul maketh an Antithesis, between Christ and Adam. But the righteousness of Christ is not only set forth unto be to be imitated: but The righous●es of Christ is not only set forth to be imitated. also that they which believe in him, should be changed in mind, corrected in spirit, and amended in all their strengths. Wherefore it is again required on the other side by the nature of the Antithesis, that besides the evil example, which Adam gave unto his posterity, he hath also corrupted their nature, and as Augustine writeth in his book of the merits and remission of sins, tabe quadam tabificaverit, that is, hath with a certain corruption corrupted it. Thirdly this also maketh against the Pelagians, namely, that even the very infants do die. For as Paul saith unto the Romans in the 6. chapter: The reward of sin is death: but the gift of God is eternal life, through jesus Christ our Lord. And in the 15. chapter of the first epistle to the Corrinthyans'. The weapon (saith he) of death is sin. Lastly the baptism which is given to little ones, can not blot The sin of imitation can not be blotted out of young children. out of them the sin of imitation. Wherefore of necessity, we ought to affirm that there is some other kind of sin in them, except we will have them to be baptized in vain. There is also an other opinion (which the Master of the Sentences reciteth in the 2. dist: the 30.) which was of such which thought that original sin is only a guiltiness, or blame for an offence, or obligation whereunto we are bound by reason of the sin of Adam. So these men do not acknowledge, that there is truly and in very deed any fault or sin in those which are borne: but only a certain guiltiness and obligation, that they should die and be condemned for the sin of Adam. This opinion seemeth Pigghius in a manner to have renived. Pigghius maketh original sin rather an obligation than a fault. He maketh death to come of the principles of nature. For he denieth that original sin is in very deed sin, because it is neither transgression of the law, nor yet voluntary. Wherefore he affirmeth it to be nothing else, than the sin of Adam: for which we that are his posterity are made guilty of damnation, and death, and are become exiles from the kingdom of heaven. But as for death and afflictions of this life, and lusts of the flesh, and other such like affections, he saith that they come of the principles of nature: so that he is so far of from saying, that all these things are sins, that he doth affirm them to be the works of God. For he saith, that God is the author of nature: and that these things follow the humours & temperature of the body: and that thing which we see happeneth in brute beasts, happeneth also in men as touching the flesh and grosser powers of the mind: as to desire those things which are preservative, pleasant, and profitable, whether they be agreeable to reason, or against it: and to avoid things contrary. Wherefore He maketh original sin to be only the trsangression of Adam. He believeth that this sin is punished without sensible pain. he maketh original sin to be only the transgression of Adam. Unto which one transgression he will have all us to be borne obnoxious, not for any sin, or fault, or corruption which we have in ourselves. And he saith moreover that those which die, being obnoxious only to this sin of Adam, shall not be afflicted in an other life with sensible pain. For he imagineth (although he dare not openly affirm it) that they shall either in this world, or else in some other very delicious place, be happy through a certain natural blessedness, wherein they shall live praising God, and giving thanks, although they be banished from the kingdom of heaven: of which discommodity nevertheless (as he dreameth) they shall nothing complain, or be sad therefore. For this were to strive against the will of God, which a man can not do without sin. But forasmuch as whilst they lived here, they had no wicked will, it is not to be thought that they Note two reasons of Pigghius. He will have sin to be taken, but after one only manner. shall have such a wicked will in the life to come. And that they shall not suffer any sensible pain, he thinketh he proveth very well, and that by two reasons. First, because they have committed no evil, neither have they contaminated themselves with any frowardness. Secondly, because in this life is required no repentance or contrition for original sin. And of this feigned devise, this pretence hath he, because sin ought not to be taken, but after the true and proper manner: that is, that it be a thing spoken, done or lusted against the law of GOD: and that it be voluntary, and not obtruded to any against their will, but such which may be eschewed. But forasmuch as these things have not place in little infants, there can therefore be no sin in them. Howbeit, he saith, that he denieth not, but that there is original sin: for he saith, that it is the sin of Adam, for which all we are condemned, & must die. But therefore I said that he sought pretences, because in very deed I see, that he Pigghius thinketh thus, whereby to defend free will. was moved to speak these things for an other cause. For he, attributing so much unto free will, and having of that matter written so many things against us, and considering also that the same could not consist, if he should apertly grant Original sin, as it is set forth of all the godly, hath for that cause found out this new devised sentence: which yet (as I have said) is not utterly so new, for it is both touched and also rejected by the master of the sentences. But to colour his fond devise A similitude of Pigghius. more beautifully, he bringeth a similitude of a noble and liberal prince, which doth not only set at liberty some one of his servants, but also giveth unto him great authority, and enricheth him with possessions, which also shall come unto his posterity: and the Prince giveth him in charge this thing only, that he faithfully observe some certain commandments: which if he transgress, than he to be assured, that all his riches and possessions shall be taken from him: and himself to return to his old bondage. This servant being unwise and ungrate, violateth the commandments of his prince: and by that means is not only himself made a servant as he was before, but also bringeth forth children to bondage. But those children have nothing whereof to complain of the severity of the prince: but rather to give thanks, because he dealt so liberally with their father. But for their father they may be exceedingly sorry, because he lost those ornaments both from himself, and also from his posterity. Yea, what if this also be added, that the liberality of the prince was so great, that he also alured the posterity of the ungrate servant to those self same benefits, and also to far greater, and so alured them, that of his own accord, he sent his son to provoke them? So (saith he) is it with us. Adam was so created of GOD, that he should be partaker of that supernatural felicity. Who yet when he contemned the commandments of GOD, was spoiled of all those supernatural gifts, and left to the old estate of his nature. And in that estate also are we procreated, and so because of his sin we are condemned and do die, and are made exiles from the kingdom of heaven, suffering many discommodities, which are derived from the grounds of our nature. Wherefore we may complain of our first parent, but not of God. For he was most liberal towards him: especially, seeing he called us again unto himself (which is the chief felicity) by his only son, and would have him to suffer death for our salvation. But against this opinion maketh that chief which we have already twice before Death h●th no right where no sin is. rehearsed: namely, that infants do die. For death hath no right where as is no sin: unless we will say, that God punisheth the innocent. And this reason is confirmed by that argument of Paul, whereby he proved, that sin was before the law. Because death (saith he) reigned from Adam even to Moses. But by Pigghius opinion this might be counted a very week reason. For a man might say, although they died, yet thereby it followeth not, that they had sin. For death happened unto The Apostle confesseth that sin dwelleth in himself. We have not the principles of nature perfect but vitiated. The consideration of man and of brute bests is not alike them through Adam, for whose sin they became mortal. Farther doth not Paul confess, that there is sin in nature, when he affirmeth, that sin dwelleth in himself, and confesseth, that the law of the members draweth him captive, and such other like? And that is nothing which Pigghius objecteth: namely, that those things come of the principles of nature: for these principles are not of nature being perfect, but of nature corrupt and vitiated. Neither ought he in this thing to bring a similitude from brute beasts. For man is created, to be far excellenter than brute beasts, & to bear rule over them. Man had in deed in himself principles to desire things pleasant & profitable: but not against reason & the word of God. For to have those affections outrageous and violent, belongeth not to men, but to brute beasts. Farther our soul being immortal & given by the inspiration of God, required a body meet for it, namely, such which might be preserved for ever: that the soul should not any time be compelled to be without it. Wherefore we ought not to fly The body ought to be agreeable unto the soul. It is blasphemy to make God the author of wicked affections. unto the principles of nature: for it was not framed such as now we have it. Now if Pigghius do feign that God created in us these lusts and wicked affections, them is he blasphemous and contumelious against him: which faults he unworthily goeth about to lay to our charge. For forasmuch as God is good, and most wise, and most just, and hath also created man unto the highest felicity, he would not have given him those things, whereby he should be withdrawn from that felicity: which should entice him to do against his commandments: which of their own accord are filthy, and should lead us captives into the law of sin & of death. For these things if they ought to be mortified and crucified, as undoubtedly they ought, we must needs grant, that they are vices and hateful unto God. Neither E 〈…〉 l affections forasmuch as they ought to be mortified, at sins. is that of so great force, that he faith, that they are not properly sins: unless even as cold is called slothful, because it maketh men slothful: so these things because they allure men to sin, may therefore after a sort be called sins. Or even as the scripture calleth that a hand, which is made with the hand: or speech is called the tongue, because it is pronounced by the ministry of the tongue: so these things may be called sins, because they proceed from sin. These similitudes do nothing help Pigghius' cause: for although Augustine used sometimes so to speak, yet he would have it to be understand of those defaults and vices, which are in man after Baptism. In which thing how far we agree with him, we have else where declared: and peradventure afterward will farther declare. But Augustine plainly affirmeth, that before baptism they are sins: Yea the holy Ghost also in Paul calleth them sins: and the nature of sin agreeth with The nature of sin is extended to all things that are against the law of God▪ Wherein iniquity cō●sisteth. them. For so we have defined sin, that it pertaineth to all those things, whatsoever they be, that are against the law of God. For as john saith, sin is iniquity. And who seeth not, that it is a thing unjust, that the flesh should have the spirit subject unto it: and that our soul should not be obedient unto the word of God. Wherefore forasmuch as all these things do stir us up to transgress, and to rebel against the word of God, they are both unjust, & also aught to be called sins: Farther the words of David are most plainly against Pigghius, when he saith: Behold I was conceived in iniquities, and in sins hath my mother conceived me If wicked lust, and these vices were the works of nature, undoubtedly that holy man would not have complained of them. And what other thing mente the Apostle Paul, when he wrote unto the Ephesians, That we are by nature the children of wrath. but that there is sin in every one of us Howbeit Pigghius doth by a perverse interpretation go about to wrest this testimony from us. For he saith, that, to be by nature the children of wrath, is nothing else but to be the children of wrath by a certain course of birth: because we are so borne into the world. And he bringeth this similitude that some are called bondmen by nature: which is nothing else, then that they were borne in that state to be bond. But we neither can nor ought to be content with this feigned devise: for the anger of God is not provoked, but justly. For it is not such, that it can be incensed either rashly or by chance. Wherefore The anger of God is not provoked but justly. there must needs be some wicked thing in our nature, to the avengement whereof the anger of God is stirred up. And that similitude of his, serveth not to his purpose: for they which are said to be borne bondmen by nature, have also by nature some thing in them, which is apt for bondage. For if we give credit unto Aristotle Servants by nature have something in them that is apt for servitude. writing in his politics, bondmen by nature are they, which excel in strength of body, but are dull and slow in reason, and thereof it cometh, that they are more meet to serve, then to bear rule over others, or to live at liberty. The Apostle also sufficiently declareth, why he calleth us by nature the children of wrath: namely because by nature we seem prone and ready to stir up the anger of God, and walk according to the prince of this world, and because the Devil is of efficacy in our hearts by reason of incredulity, and also because we do the will of the flesh and of our mind. These are the things, which make us by nature the children of wrath. And how can it be denied that there is sin in our nature, when as Christ will have us to be regenerated? For unless we were brought forth wicked, what should we need to be made new again? Farther in the 8. chap: of the book of Genesis it is manifestly said, That the imagination of man's heart is evil, even from his very childhood. And how dare Pigghius say, that that is the work of God, and a good That which the holy Ghost calleth evil is not the work of God. thing, which the holy Ghost expressedly calleth evil? But lest he should seem to say nothing, he feigneth that God spoke that of mercy: as though he would by that means excuse men, and testefye that he would no more destroy the earth with water, because men were so brought forth and their cogitations tended to evil, and that even from their very childhood. But in taking this for an excuse, he is much deceived. For the better and more native sense of this A declaration of a place of Genesis. place is thought to be this, that God would make a covenant with Noah, that he would never destroy the world again with water, although otherwise men were such, that they deserved it, and the imagination of their hearts is evil even from their childhood. These words excuse not man's nature from sin, but rather note it to be vicious and corrupt: which yet God of his mercy would spare. Lastly we learn of Paul, that by the disobedience of one man, many are made sinners: which declareth, that in those which are borne of Adam there is sin, by reason of which they ought to be called sinners. But Pigghius thinketh to avoid this, because they are sometimes called sinners by reason of the guiltiness, although the act of the sin be past, and be no more extant. Although it He that is called a sinner either hath sin actually in him or else he hath before committed sin. Pigghius maketh a middle estate between the damned & the blessed. be so, yet he can never show out of the scriptures, that any is called a sinner, but either he hath sin in himself, or else undoubtedly he hath before committed sin: unless he will say, that God maketh men guilty without any sin committed of them. Farther Pigghius considereth not, that by this his feigned invention is brought in a middle sentence touching the state of them, which die only in the guiltiness of dAam: when as the scriptures do manifestly teach us, that in the last judgement there shallbe no mean: But men shallbe either committed to eternal fire, or else have the fruition of eternal felicity. And it is rashness to proceed farther in those things, then is revealed in the holy scriptures. Wherefore they deal more moderately, and work more wisely which leave all this matter to the divine providence. But it is a sport to see, what solemn reasons they are which move Pigghius. They shall not be punished (saith he) with any sensible pain: because they have not contaminated themselves with any wicked will in this life. What is this to the purpose? For it is sufficient that they have a wicked nature: for they were prone to sin, although by reason of age they could in act not sin. The young wolf is killed of every man: who yet might excuse To condemnation it is mough to have a corrupt nature if a man be without Christ. itself, for that it hath not yet killed any sheep, or done any harm unto the flock. Yet is it just that it should be killed, because it hath the nature of a wolf, and would do these things, if it were permitted to live. To this, Pigghius addeth an other argument: for y●, for original sin, grief, or contrition is not required. But how can he prove this? For all holy men have grievously mourned, for that they were oppressed with this vice. David the self same time when he was most The saints do grevesly sigh and morn for that they a● oppressed with this sin. Examples. repentant, did burst forth into these words: Behold I was conceived in iniquities. Paul so bewailed this vice, that he cried out: O unhappy man that I am: who shall deliver me from this body subject unto death? & when Pigghius saith, that these shallbe content with their estate, he bringeth none other reason, then that if they should strive against the will of God, and be sorry for the sentence denounced upon them: they should sin, which thing we ought not to dame of them, forasmuch as in this life they committed no sin. But here ought to be demanded of Pigghius, whether infants have an upright will in this life. This must he of necessity deny, forasmuch as by reason of age they could not have it. Which if it be so, how dare he ascribe it unto them in the life to come? It is much more probable that they shall there have an evil will, whereof there was here in them a beginning: than that they shall have there a good will of which there was here in them no spark at all. But that similitude which he bringeth of the liberal prince, which did not only make his servant free, but also exalted him to great honours, is not of his own invention. For Egidius of Rome a school divine hath the same: who yet together with us acknowledgeth the vice of nature, & the wickedness that is Egidius a school divine. planted in us from the beginning. Howbeit this thing we ought to examine and try out, lest like as costly hangings cover the faults of a wall, so this argument by his show and outward payneture do hide some error, & dangerously deceive us. He setteth forth unto us Adam as a bondman, who from the beginning was made free by God, and enriched with most excellent gifts, and so enriched, that they should come also to his posterity if he had obeyed the commandment of God and the law: but if he neglected to do that, he himself with all his posterity should return to his old estate of servitude. In this lieth hid the error of Pigghius: for he feigneth unto himself a man, which from the beginning had a nature Man had not at the beginning a corrupt and vicious nature. subject to corruptions, and bound to the servitude of unreasonable affections which thing is not true. For God made man perfect: not that he should be like a brute beast. He had in deed lusts to things pleasant and preservative: but yet not such as should allure him against the word of God, and right reason. And he had a body given him, which mought have endured for ever. Wherefore when he sinned, he fell not into his old estate but brought unto himself a new infelicity. This shall suffice at this present as touching that second opinion. The third opinion is, that the lust or concupiscence which is spread abroad Augustine's opinion. in the flesh and members, is original sin. Of which opinion was Augustine, as appeareth by his book of the merits and remission of sins, and by many other places: whom the Schoolmen have interpreted to have meant not only of the concupiscence of the grosser parts of the mind, but also of the frowardness of the will. But Pigghius repugneth and saith, that Augustine appointed only the concupiscence of the flesh and of the members to be original sin: as though Augustine meant not, that by the wickedness of the affections both the mind is blinded, and the will corrupted. For forasmuch as all these vices are joined together Augustine comprehended all sins by this word just. one with an other, he would by one word comprehend them all. And he used the name of concupiscence, because in it doth more plainly appear and shine forth the power of this disease. Wherefore Hugo de sacramentis writeth, that original sin is that, which we draw from our nativity through ignorance into our mind, and through concupiscence into our flesh. Lastly Christ when he saith, that none can be saved, except he be regenerated, meant not only of the flesh, or lusting part of the mind. For our reason and will, ought chiefly to be borne a new. Then followeth regeneration of the affects and of the body: whereby all things are made subject unto the spirit, and word of God, as it is mete. What Augustine understood by lust. A similitude. Nether did Augustine by lust, understand the act of lusting: but the ability, prones and ready disposition to do evil. Which vices are not always known in children, but so far forth as their age doth utter it. For so is there no difference between one that can see being in a deep dark place, and between one that is stark blind. But as soon as ever either light cometh, or that it is day, the blind man's fault is easily seen. The wolf before he come to age declareth not his nature and capacity. The scorpion stingeth not always: howbeit he always beareth the sting, wherewith to sting. The serpent so long as he is frozen with cold in the winter, is handled without danger: not because he than hath no venom, but because he is not then able to power it out. And he saith, that this concupiscence All mankind in Adam as in a lump. is drawn by generation, because we have all sinned in Adam. For he thinketh that all mankind was in Adam as in one lump. And because in him nature is corrupt by reason of sin, we can not draw thereof but only a corrupt nature. For of thorns are not gathered grapes, nor of brambles, figs. But he chiefly thinketh that this concupiscence is traduced into Adam's posterity by the ferventness of the pleasure, which happeneth in procreation. Howbeit The opinion of certain Scholmen. some of the Schoolmen of the wiser sort judged, that although there should happen no wickedness of lust in the accompanieng of the parents, yet the child should not want original sin, because it was in the first man, as it were in se minali ratione (as they speak) that is, in the nature of the seed. If thou demand Wither this lust be volumtary. of Augustine, whither he thinketh that this concupiscence, which he saith is original sin, be voluntary, he answereth, that it may be called voluntary, because the sin which our first parents committed was voluntary: but in us it can not be called voluntary, because we have not taken it upon us by our own election, except peradventure it may so be called, because it is not put into us violently. Pigghius inveigheth against this opinion: for thus he saith, If the sin of Pigghius against Augustine. the first man hath corrupted man's nature, such an effect ought to be natural unto sin. For there was nothing in that first transgression, which had the mean to corrupt nature, more than other sins. Wherefore we shall of necessity grant, that our nature is corrupted, not only by the fault of the the first parents, but also by the sins of all our progenitors: which thing seemeth very absurd unto Pigghius, that we should be so much the more corrupt, how much we are after them. But this chief point, whether the sins of all parents be traduced into their posterity, I omit at this present, and will speak thereof toward the end, so much as shallbe thought meet. In the mean time I deny Corruption is not the natural effect of sin. that, which this man taketh for a ground, namely, that corruption is the natural effect of sin. For the reason thereof is rather taken of the justice of GOD: whereby the grace of the spirit and heavenly gifts, wherewith man was endued before his fall, were removed from him when he had sinned. And this with drawing of grace, came of the justice of GOD, although the blame be to be ascribed to the transgression of the first Grace being taken a way corruption followed of his own accord. man: lest a man should strait way say that God is the cause of sin. For when he had once withdrawn his gifts, wherewith he had adorned man strait way vices and corruptions followed of their own accord, which were before far from the condition of man. Pigghius also demandeth how sin hath the power to corrupt nature: whither it be for that that it is a privation, or else by reason of the matter or subject of privation. But it seemeth that it can not be for that it is privation: for forasmuch as it is nothing, it can work nothing: neither can it be by reason of that action, which is subject unto privation, as was the wicked election thorough will of the first man: for Adam when he did eat the forbidden fruit, desired not this, neither was this his will, to corrupt his own nature and the nature of his posterity. This is a very weak argument. For we see that oftentimes Many things follow men against their will. A similitude many things follow men against their will and unwares: which things though they would not, are yet joined together with their actions. They which immoderately gorge themselves with meat and drink, do it not with this mind and purpose, to bring unto themselves the gout. But it followeth of his own accord. So although Adam would not have these things to happen, yet when he had sinned, they happened of their own accord. But saith he, seeing that this lust happeneth by a certain necessity of birth, and not by choice or election, it cannot have the nature of a fault or sin. But this therefore he saith, for that he taketh sin more narroly and straightly than he ought to do, for he will have sin to be a thing voluntary, and a thing spoken, done, or lusted, against the law of God. But if he take sin for iniquity (as john hath described it) he shall see that in lust, may be found the nature of In natural lust there is the nature of sin. sin. For it is unjust, that the body should not obey the mind in honest things, & that lusts should be against the mind, and bear dominion over it, and that reason, should be against God, and abhor from his commandments. These things seeing they are unjust, whether they happen unto us with our wills or of necessity, undoubtedly they are sins. But this man which objecteth these things, doth he not see, that he must also of necessity grant, that the posterity of Adam is guilty of his sin, and that not willing and against their mind: which thing is most of all against the word of God? For it is written in the Prophet: The Son shall not bear After Pigghius opinion the Son beareth the iniquity of his father & not his own. the iniquity of the father: also, The soul which sinneth, it shall die: Which saying undoubtedly were false if we believe Pigghius: forasmuch as children do die and are guilty of eternal damnation, although they have not sinned. Unto which absurdity we are not compelled: which do put in every man that is born sin, and a cause why he should die and be condemned. Pigghius also thinketh it contumelious and blasphemous against God, for that he suffereth sin to be planted in them that are borne, when as they can do no otherwise, but to be borne in such sort affected, as we see all other men that are borne to be affected. But let Paul answer to this objection: who in this Epistle saith: O man what art thou, which answerest unto God? Hath not the potter power over his clay, to make of one and the self same lump one vessel for honour, and an other for contumely? Let Esay also answer: who saith, that it is not meet that an earthen pot should dispute with other earthen pots of the work of his maker. God is not such a one to be brought into order by our reason: which should come to pass if we should measure his justice by the rule of our judgement And forasmuch as there passeth no day, wherein happeneth not somewhat in the government of worldly things which we find fault with & accuse, & fatisfieth not our wisdom, when then shall we confess God to be just? For who can assign a cause, why so much grace is not given unto him which pearisheth for ever, as is to an other which is saved? I know that these men are accustomed to say, that God doth therein no unjustice, because he by no law is bound to distribute one & the self same and equal grace unto all men. But undoubtedly human prudence will not there stay. For it will complain and say, that although he be not bound by the prescript of man's law: yet by the law of his goodness he ought to be one and the self same unto all men. Farther what human wisdom can see, what that justice of God is, that some are taken away being yet infants and children, that their hearts should not be perverted with malice, and so to attain to salvation: whereas other are kept safe till they come to ripe age, wherein to deserve unto themselves destruction: when as otherwise they mought have been We ought to have in reverence the secrets of God and not to correct them. A saying of Cato. they had been taken away in their infancy? Here we ought to have in reverence & to worship the secrets of the judgement of God: and not to desire to correct them, or to amend them, according to the prescript of our laws. Cato being an Ethnic when he took Pompeius' part, because he judged it juster than Caesar's, at the last the victory declining, and Pompey being discomfited & put to flight, looked up to heaven, and cried out, that in things divine there is great obscureness. For he thought it a thing unworthy, that the providence of God should suffer Cesar to have the upper hand. And I myself when I consider these things am much delighted Augustine's answer which he useth against the Pelagians, Two arguments of the Pelagians. when he was in hand with this self same cause, which we are now in hand with. For the Pelagians objected unto him two arguments somewhat subtle and hard. One was, how it can be, that God, which of his goodness forgiveth us our own sins, will impute unto any other men's sins? An other was, if Adam by original sin condemneth men unwares, and against their will, why doth not Christ also, to the end he might in no part be inferior unto Adam, save the unbelievers? To these things Augustine answereth, what if I were so An excellent sentence of Augustine. dull, that I could not strait way confute these reasons, should I therefore give ever a whit the the les credit unto the holy scripture? Yea rather it is much more convenient, for me to acknowledge mine own rudeness, then to ascribe untruth unto the holy scriptures. But afterward he dissolveth both the arguments. For to the first he answereth, God imputeth not to us an other man's sin but our own. Christ to save his waiteth not for their will. The justice of God hath no need of our defence. that God is the chief good thing, neither doth he (as these men allege) in original sin impute unto us an other man's sin, but our own iniquity, which sticketh unto our nature, even from the very beginning. To the other he saith, that Christ saveth also those that are unwilling: for he waiteth not for them to will, but of his own accord cometh unto sinners, both unwilling, and resisting. And he also bringeth many infants to felicity, which as yet believe not, neither by reason of age can have faith whereby to believe. Therefore do I allege these things, to show that it is lawful for me if I will to use the same answer, which this father used first, and to say unto Pigghius: Let us suffer God to defend himself: he needeth none of our defence, that he should not be counted unjust or cruel. Let us believe the scriptures, which cry every where, that we are borne corrupt and vitiate. Which thing also both death and an infinite heap of miseries do manifestly declare unto us: which things undoubtedly God would not lay upon the children of Adam, unless there were in them some sin deserving punishment. But they which descend not into themselves, neither behold their own nature, how ready it is to all wickedness, those (I say) know not what this concupiscence meaneth. Howbeit many Even the ethnics wondered at the corruption of our nature. of the Ethnic Philosophers saw it. For they do marvel how in so excellent a nature there can be so great wickedness, self love, and desire of pleasures. And they so acknowledge these evils, that they judged it very needful that children should have correction and discipline: and to correct this natural malice they gave counsel to sustain labours, and exercises, and many other hard and grievous things. But they saw not the cause and fountain of these The ethnics saw the evil, but understood not the fountain thereof. evils. For that can be perceived only by the word of God. Farther this Pigghius reasoneth and saith, that this desire which Augustine calleth concupiscence is a work of nature and of God: and therefore it can not be counted sin. But we have before answered, that it cometh not from the grounds of nature as it was instituted by God, but of nature corrupted. For man, when he was created, was made right, and (and as the scripture saith) to the Image of God. Adam when he was created had affections given him which were gentle and moderate. julianus Pelagians praised lust. Wherefore that desire of things pleasant and preservative in Adam, when he was first created, was not outrageous or vehement, to be against right, reason, and the word of God: for, that followed afterward. Wherefore we ought not to call it the work of God (as Pigghius saith) but the wickedness of sin, and corruption of affections. Wherefore Augustine calleth julianus the Pelagian an unshamefast praiser of concupiscence. For he (which thing Pigghius also doth) commended it as a notable work of God. Moreover Pigghius is against Augustine for this cause, namely, because he saith that concupiscence is sin before baptism, but after baptism he denieth it: when as (saith he) the concupiscence is one, and the self same, and God, is the self same, and his law the self same. Wherefore he concludeth, that either it must be sin in both or else in neither. But here Pigghius exceedingly erreth two manner of ways: first because What mutation cometh by regeneration. he thinketh, that in regeneration is made no mutation: especially seeing that he can not deny, but that in it cometh the remedy of Christ, and his righteousness is applied, and the guiltiness taken away. For that God imputeth not that concupiscence which remaineth after regeneration. Moreover also the holy ghost is given, that the might of concupiscence might be broken, so that although it abide in us, yet it should not bear rule in us. For to this thing Paul exhorteth us, when he saith, Let not sin reign in your mortal body. On Augustine affirmeth that those things which remain after regeneration are sin. If at any time he deny it to be sin, the same must be understand as touching the guiltiness thereof. That lust is not actual sin. Why original sin is called lust. Wither this sin be the want of original righteousness. What the schoolmen understand by original righteousness. Not every defect or want maketh the thing evil. the other side also he is deceived, in that he supposeth, that Augustine thinketh, that the concupiscence which remaineth after baptism, is utterly no sin and especially if it be considered alone and by itself. For by most express words he saith, that of his own nature it is sin, because it is disobedience, against which we ought continually to strive. But when he denieth it to be sin, the same is to be understand, as touching the guiltiness thereof: for that is without doubt taken away in regeneration. For so it cometh to pass, that God, although it be in very deed sin, doth yet not impute it for sin. Farther Augustine, compareth concupiscence with those sins, are called actual, & being compared with them it may be said, that it is no sin. For it is far from the heinousness of them. But I marvel how Pigghius could be so bold to say, that Augustine without testimony of the scriptures, affirmeth lust, to be Original sin, when as he, in his disputations against the Pelagians, doth mightily defend his sentence by the holy scriptures. But why he calleth Original sin concupiscence, this is the cause, for that Original doth most of all declare itself by the grosser lusts of the mind & of the flesh. Now I think it good to see, what other men have thought touching this. For besides this opinion there is also an other sentence, which is of those, which say, that Original sin, is the want of Original justice. Anselmus was of this opinion in his book de partu virgins, and he drew many scholastical authors into this his sentence. And these men by Original justice understand nothing else, than the right constitution of man, when the body obeyeth the soul, and the inferior parts of the soul obey the superior parts, & the mind is subject unto God & to his law. In this justice was Adam created: & if he had abode, all we should have lived continually in it. But forasmuch as he fell, all we are deprived of it. The want of this righteousness they affirm to be Original sin. But to make their sentence more plain, they say, that not every defect or want is sin or evil. For although a stone want justice, yet shall not therefore the stone be called unjust or evil. But when the thing is apt & meet, to receive that which it wanteth, than such a defect or want is called evil: as it happeneth in the eye, when it is deprived of the faculty of seeing. And yet we do not therefore say, that in the eye is blame or sin: for than cometh sin, when, by reason of such a want, followeth a striving and resisting against the law of God. Pigghius condemneth this sentence also. For he saith it is An objection of Pigghius. no sin, if a man keep not the gift which he hath not received. For it may be, that he which is borne having his health and being whole of body and limbs, may fall into a disease, or lose one of his members, or become maimed: which defects or wants, yet there is no man will call faults or sins: but this similitude serveth not to the purpose. For a disease or lameness of the body serveth nothing, either to the observing or violating of the law of God. But that which they call the want of original justice, bringeth of necessity with it, the breach of the law of God. More over he contendeth, that the loss of original justice, in children is not sin: because it was not lost through their default, But this again is to call God to account. But God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, not to be compelled to order, neither aught he to be God is not to be brought to order. ordered by humane laws. But let Pigghius confer that his opinion with this which he impugneth. This affirmeth that God condemneth vice and corruption, which it putteth to be in children newly borne. But Pigghius maketh children guilty, and condemneth them of that fault and sin, which is not in them: But only is that which Adam our first parent committed. For otherwise he counteth those children most innocent. But whether of these is more far from reason, & more abhorreth even also from human laws: to punish an innocent for an other man's sin, or to condemn him, which hath in himself a cause why to be condemned? Undoubtedly they that consider the thing itself diligently, will say that the sentence of Anselmus is for many causes better, than this opinion of Pigghius. For we know that to be true, which Ecclesiastes saith: namely, That God made man right. The sentence of Anselmus better than the opinion of Pigghius. But when he had once sinned, straight way followed crookedness. For he doth no more now behold God and heavenly things: but is perpetually made crooked to earthly and carnal things, and is made subject unto the necessity of concupiscence. And this is to want Original justice. For actions or doings are not taken away from men, but the power to use them well is taken away. As we see happeneth in those that have the palsy. They do in deed move the hand, but because the power is hurt, whereby to govern that motion, they move it deformedly, and weakly. This happeneth also in us. For, forasmuch as the divine righteousness is wanting in us, the A similitude ground is corrupt, whereby our works ought to be rightly ordered & accomplished. But (saith Pigghius) to want this gift, cannot be sin in young children. For they are not bound by any debt or bond to have it. And if the adversaries (saith he) will say otherwise, let them show some law, whereby we that are borne are bound. Which thing (saith he) seeing they cannot do, let them cease to say, that this want of Original justice is sin. But we can allege not one law only, but also three laws The first is, the institution of man. God made man after his own image and similitude. By what law they that are borne are bound to have original righteousness. What is the nature of the image of God. Wherefore we ought to be such. For God doth justly require that in our nature, which he made. And the image of God doth herein chief consist, to be endued with divine proprieties: namely, with justice, wisdom, goodness, and patience. But contrariwise Pigghius crieth out, that this is not the nature of the image of God: for he saith that it consisteth in understanding, memory and will: as Augustine hath taught in his books de Trinitate, and in many other places. These things in deed do the Schoolmen teach: but we will prove that the matter is far otherwise, both by the scriptures, and by the sentences of the fathers. first in the Epistle to the Ephesians it is thus written. Put away the old man concerning the conversation in time past, which is corrupted though the concupiscences of error: but be renewed in the spirit of your mind & put on the new man which after God is created in righteousness & holiness of truth. And to the Collosians the 3. chap. Ye have put on the new man, which is renewed in knowledge after the image of him that created him. And a little afterward, A trim reason concerning the image of God. he expresseth the conditions of this image saying, Put ye on tender mercy, goodness, modesty kindness, gentleness, long suffering, forbearing one an other, & forgiving one an other. And in the 8. chap. to the Rom. Those which he foreknew, he also hath predestinate to be made like unto the image of his son. All these things sufficiently declare, what that image of God is, which the holy scriptures set forth unto us, in the creation & instauration of man. Neither abhorred the fathers from this sentence. Ireneus in his 5. book saith, that by the pouring into us of the holy ghost, man is made spiritual, even as he was created of God. And Tertullian against Marcian saith, that that is the image of God, which hath the self same motious and senses with God. And the reason which persuadeth us thereunto is, that man was therefore at the beginning made like unto the image of God, to be ruler over all things created, as it were a certain vicar of God. And no man can doubt, but that God will have his creatures well governed. For he continually commandeth us not to abuse them: and we are bound by a law to refer all those things, whereby we are helped, unto God, as from whom all things do flow. But the good use, and right administration of things, can not be had, unless we be endued with those conditions, which we have said are required unto the Image of God. But in that Augustine assigneth the Image of GOD to be in the understanding, memory and will, we say that he therefore Augustine is defended The faculties of the mind are the image of God, but not when they are spoiled of virtues. The law of nature requireth original righteousness. did it, to setforth unto us some form or example of the divine persons, in what case they are one to an other. But he ought not so to be understanded, as though he would make these faculties of the mind, being naked and spoiled of these virtues, which we have declared, the image of God. Wherefore we have a law given unto us either by the institution, or by the restitution of man, which Paul commandeth, and by this bond we are bound to have original justice, which we have lost. We have also the law of nature, & to live agreeably unto it (as Cicero saith in his 3. book de finibus) is the principal and last end of man's estate. And this law dependeth of that other law which we before put: For it cometh of no other thing, that we have in our mind cogitations, accusing, and defending on an other, but only for that they are taken of the worthiness of nature, as it was instituted of God. For whatsoever Philosophers, or lawgivers have written of the offices of man's life, the same wholly dependeth of the fountains of our constitution. For those precepts The offices of the law of nature are had of the institution of man. cannot come out of a corrupt nature, out of self love, and malice, whereby we are prone to evil: but they come of that form of upright nature, which they imagine is required of the dignity of man, and which we know by the scriptures was instituted of God, and commanded of us to be renewed. And to this pertaineth (as some say) that law of the mind, against which the law of the members resisteth. There is also a third law, which God would have put in writing: namely, Thou shalt not lust. Which precept, although our adversaries wrest unto actual sins, yet we will By this precept, thou shalt not lust, is condemned the want of original righteousness. Infants feel not these laws in the 7. chapped. of this Epistle declare, that it also belongeth to original sin: and that God would by the commandment have all manner of wicked lust utterly cut of from men, Wherefore we have now laws, which so long as they be in force, will perpetually bind us, and make us debtors, all our life time to perform that righteousness which they require. It is true in deed, that infants feel not these laws, and by that means sin lieth a sleep in them as Augustine saith in his 2. book of the merits and remission of sins, following the which is spoken of. Paul saith: I lived sometimes without a law: not that there was at any time no law prescribed unto Paul: but because in his childhood, by reason of age, he felt it not. Wherefore sin (saith Paul) was dead, which Augustine interpreteth, was on sleep. But when the commandment came, that is, when I began to know the law, sin revived. He had sin in him before: but forasmuch as it was not felt, it seemed dead. Now appeareth how those things which we have spoken agree with the holy scriptures. Yet still Pigghius urgeth, that these things nothing An objection of Pigghius. pertain unto infants: for they ought not to have a law prescribed unto them which can not be avoided. But in so saying, he understandeth not the meaning of the holy scriptures: for they sufficiently declare, that those things which A law may be given euē●or those things which can not be performed. are commanded in the law, can not perfectly be performed of us: when as yet they are most severely commanded. Paul saith in this epistle, That which was impossible unto the law, forasmuch as it was weakened through the flesh, God sending his son etc. By these words it most manifestly appeareth, that we cannot perform the law, ●s it is commanded. For if we could, we should be justified by works neither had Christ needed to have suffered death for us. There are also other offices Utilities of the law. of the Law, for which it is written. For it is profitable to direct the actions of the godly, but it is most profitable to declare sin. For by the law (saith Paul) cometh the knowledge of sin. Again I was ignorant of lust, unless the law had said, Thou shalt not lust. Farther by the law, sin is also increased, & doth more lead us, & grevouslier oppress us. For the law 〈…〉 ed in, that sin should abound: & to the Corrint. The power of sin is the law. And all these things tend to this end, y● man should as it were by a Scholmaster be brought unto Christ, and implore his aid, and desire to have strength given him: whereby at the least in some part, and with an obedience now begun to perform those things which are commanded: and that those things wherein he faileth might not be imputed unto him, but might be made whole by the righteousness of Christ. Augustine in his first book against julianus reproveth the The pelagians boasted that God commandeth not those things which can not be done. Augustine rehearseth the sins of infants. Pelagians, for that they thought that they had taught some great point of doctrine, when they taught, that God commandeth not those things, which can not be done: and he declareth those to be the ends of the law which we have now expressed. Yea and Augustine also in his books of confessions maketh mention of those sins, which even sucking infants do commit. Against which no man can say they could resist. And they should not be sins, unless they were referred to some law, which is by them violated. Nether doth that any thing help Pigghius, or put away their sins, for that they understand them not. For that which is filthy, although it seem not so to us, yet of his own nature is it filthy Things filthy although they seem not filthy yet are they nevertheless of their own nature filthy. The opinion of Augustine and Anselmus differ not in very deed. The definition of Original sin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as he saith) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, That which is filthy is filthy whither it seem so or no. This opinion of Anselmus concerning the lack and want of original justice, doth in very deed nothing differre from the sentence of Augustine, wherein he calleth original sin lust: but that which in Anselmus is spoken somewhat more expressedly is more obscurely wrapped in the word concupiscence. But because this want of original justice may so be taken, as though we understood only the privation of the gifts of God, with out any vice of nature, therefore it shall be good to set forth a more full definition of original sin. Original sin therefore is the corruption of the whole nature of man, traduced by generation from the fall of our first parent into his posterity, which corruption, were it not for the benefit of Christ, adjudgeth all men borne therein in a manner to infinite evils, and to eternal damnation. In this definition are contained all kinds of causes. We have for the matter or subject, all the parts & strengths of man: The form, is the depravation of them all: The efficient cause is the will of Adam which sinned: The instrument, is the propagation of traduction, which is done through the flesh. The end and effect, is eternal damnation together with all the discomoditis of this life. And hereof sprang sundry Sundry names of this sin. names of this sin: so that sometimes it is called a defect or want, sometimes perverseness, sometimes vice, sometimes a disease, sometimes contagiousness, sometimes malice, and Augustine calleth it an affected quality, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a disorder. And that the whole man is corrupt, hereby appeareth, because he was to this end created, to cleave unto God, as to the chief good. But now he understandeth The corruption of the parts of man is declared. not things pertaining unto God, nor with patience waiteth for the promises which are set forth in the scriptures: but with grief he hearkeneth unto the precepts of God: and the pains & rewards he utterly contemneth. The affections rebelling against sound reason do wanton deride the word of God. The body neglecteth to obey the soul. All these things, although they be experiments of natural corruption, yet are they also confirmed by testimonies of the holy scriptures. Of the corruption of understanding Paul saith, The carnal man understandeth not those things which are of the spirit of God: yea he can not: because they are foolishenes unto him. In which words let us mark by the way against A proof of the impossibility of the law. Pigghius, that the law was given of such things which of us can not be performed. For the law doth chiefly command us to have knowledge in things pertaining to God, which things yet Paul apertly affirmeth, that the carnal man can not understand. And to our purpose, we see that Paul affirmeth, that this blindness or ignorance is grafted in man, and that of nature: for we can not imagine, that it cometh by reason of time or age. For the elder in years a man is, so much the more and more is he instructed concerning God. Wherefore in that he is carnal, and unapt to understand things pertaining to God, it cometh of his corrupt nature. And this corruption is of so great weight, that Augustine in his 3. book against julianus the 12. chapter saith, that by it the image of God is alienated from the life of man, by reason of the blindness of the heart: which blindness (he saith) is sin, neither is it very agreeable with the nature of man. Blindness of the heart is sin. The same Augustine (in his 1. book of the merits and remission of sins, the 30. chapter, where he bringeth these words of David, Remember not the sins of my youth, and my ignorances) maketh mention of most thick darkness of ignorance, which is in the hearts of infants being yet in their mother's womb: who know not why, from whence, and when they were thrust in there. For the Blindness and ignorance are not agreeable with the nature of man. infant lieth in the mother's belly unlearned, undocible, not able to understand the commandment, being ignorant where he is, what he is, of whom he was created, and of whom he was begotten. All which things were far from the nature of man as it was first created: and are rather vices of nature. For Adam was not so created, but he was both able to understand the commandment of God, and could also give names unto his wife and to all other living creatures. But in infants we must wait a long time, that they may by little and little as it were digest this dissines. Farther, that this ignorance is to be counted sin, Reticius the most ancient bishop of Auston is a witness (as Augustine testifieth of him in his first book against julianus) For when he speaketh of baptism, thus he writeth: That it is the principal indulgence in the Reticius bishop of Auston in France. Church, wherein we put away all the weight of the old crime, and we blot out the old wicked acts of our ignorance, and put of the old man with his natural wicked acts. By these words we see that wicked acts are natural in us, and that the sins of ignorance are blotted out in baptism. Wherefore forasmuch as infants are baptized, it is manifest by the authority of this father, that they have sins, and that their old ignorance is blotted out in baptism. Now concerning the The will is also corrupt will, let us see whether it also be corrupt or no. The Apostle beareth manifest witness of it, that the sense and wisdom of the flesh is enmity against God. And under this sentence he comprehendeth all the affections of men which are not yet regenerate. But I marvel at the impudence of Pigghius, who because he would by some means unwrap himself, saith, that this place is to be understand of the sense of the letter, which he contendeth is against God, neither can it be subdued unto him. For both the words that go before, and the words that follow, are manifestly against him. For Paul strait way addeth the difference between men which are in the flesh, and them which are in the spirit. Wherefore it plainly appeareth, that he entreateth not of the diversity of the sense of the scripture, but of the variety of men. The words that go next before that sentence are, that which was impossible unto the law, in as much as it was weak by reason of the flesh, God sending his son in the similitude of sinful flesh, by sin, condemned sin in the flesh, that the righteousness of the law might be fulfilled in us. These words also testify that Paul speaketh of us, and not of the spirit or letter of the scriptures. For in us is that weakness, whereby the law was weakened, that it could not bring us to salvation: and by Christ the righteousness of the law beginneth to be fulfilled in us. Neither aught we to hearken unto The scripture by flesh understandeth not the grosser part of the mind. them, which both in this place, and also in many other, will that by flesh we should understand only the grosser part of the mind. For Paul when to the Galathians he rehearseth the works of the flesh, doth not only number amongst them adulteries, fornications, wantonness and other such like, but also idolatry, which no man can deny, but that it pertaineth unto the mind, and not unto the flesh. And Christ when he saith, That which is borne of flesh is flesh, and that which is borne of the spirit, is spirit, exhorteth us to regeneration, which undoubtedly pertaineth not only to the substance of the body, or grosser parts of the mind, but also chiefly unto the will, and mind. And when he said unto Peter, Blessed art thou Simon Bariona: for flesh and blood hath not revealed these things unto thee. he signified, that he had not learned those things of natural knowledge, but of the spirit of God. For under the name of flesh, he comprehendeth those things which pertain unto the mind and reason. Neither yet do we say (as Pigghius fond cavilleth) that in the chiefest part of the mind, is nothing but flesh. For we know, though Pigghius had not told us, Why the soul is called flesh in the scriptures. that the soul is a spirit: which yet before regeneration is in the scriptures called flesh: because when as it ought to make the flesh, that is, his grosser parts spiritual, and to bring it to the obedience of a mind instructed by the word of God, it rather declineth unto the pleasures thereof, and so is made carnal. But they object unto us that which is written to the Galathians: The flesh lusteth against the spirit: and the spirit against the flesh: as though this could not be possible, if we leave nothing uncorrupted in the minds of men. But unto this objection we thus easily answer: First, that Paul speaketh those words of the believers, which are already regenerate: which thing those words which follow do sufficiently declare: That ye should do, not those things which ye would: by which words he declareth, that they had obtained a right will of the spirit of Christ, which yet they were not able to perform by reason of the daily conflicts of the mind, and their great infirmity. Wherefore the Apostle in that place ment nothing else, then that whatsoever is in us which is not perfectly regenerate, altogether rebelleth against the spirit of God. Farther also we deny not, but that sometimes there is some such battle in In the minds of those that are not regenerate there are yet laws of nature, and some illustration of the spirit of God. men which are not yet regenerate, not because their mind is not carnal, & prone to vices: but because in it remain still graven the laws of nature, and because in it is some illustration of the spirit of God: although it be not such an illustration which can either justify, or work an healthful alteration. Farther, that reason is corrupted in us, Paul's words sufficiently declare, wherein he admonisheth us, to put on the new man, which he saith aught continually to be renewed in us. Now forasmuch as he will have a man to be so utterly changed, and a man consisteth not only of body and affections of the flesh, but also, and that much more, of mind, will and reason, it followeth of necessity, that these things also were corrupt in him. For otherwise what need have they to be renewed? Neither is that of so great Things which are to be renewed, ought first to have been corrupt force, if a man say that these things ought to be understand of those which are of full age, which through their own choice and voluntary sins have corrupted these things in themselves. For I would ask, why all men universally that are not regenerate, have so contaminated themselves, that there is not one of them all found innocent? Undoubtedly, unto this question can nothing else be answered, but that in them, even straight way from the beginning the first grounds were corrupted and defiled. Augustine also teacheth that we are only so far forth regenerate, as we are made like unto Christ. For in that we are unlike unto him in the same we are not regenerate, but retain still in us the old man. Wherefore let us see, whether even from the very beginning our mind, will, and reason, be like unto Christ? For if they be found unlike, we must needs conclude that they are corrupt and pertain unto the old man. And as touching the corruption of the inferior parts of the mind, daily experience sufficiently teacheth us. Farther, The inferior parts of the mind are dispersed in the members. this is proper to the inferior parts of the mind, to be dispersed into the members, and to pour themselves throughout all the parts of the flesh: which cannot agree with the mind and reasonable part, which are spiritual and undevisible. The body also hath fallen from his nature, so that it is rebellious and repugnant unto the mind. Which thing also Paul teacheth, when he crieth out: O unhappy man that I am, who shall deliver me from the body of this death? And again Things that are good ought not to be denied. Our sentence agreeth with Augustine and Anselmus. Wh●ther guiltiness be the formal part in this sin. The batta●l & strife against the law of God seemeth to be the form of this sin. How our nature is good and not good. The flesh is in such sort good, that in it dwelleth no good thing. when he saith: I feel an other law in my members. Lastly, that the whole man with all his strengths is utterly corrupt, the commandment of Christ sufficiently proveth, in that he commandeth us to deny ourselves. If that our nature were innocent and perfect, we should not need to deny it. For good things are to be retained and not to be put away. With this our definition of original sin, well agreeth the want of original justice. Also with it agreeth the description of Augustine, wherein he saith, that it is the concupiscence of the flesh: so that either of them be rightly understanded. The chief of the schoolmen acknowledged this doctrine, as Thomas, Scotus, and in especial Bonaventura. These appoint for the material part in this sin, the corruption of nature, or concupiscence: and for the formal part, the want of original righteousness: and so of these two opinions, which we have now rehearsed, they make but one. But yet some of our men will have guiltiness or imputation of God to be the formal part. But forasmuch as that thing is utterly separated from sin, I rather lean to that sentence, which putteth for the form, the battle and rebellion against the law of God. For, that is the principal cause why the vices of nature are to be called sins. Neither ought we to give ear unto them, which continually cry out, that our nature is good. For we grant that to be true concerning nature, as it was first instituted, but not after that it fell. For it is in deed good, but yet so that it hath some corruption joined with it. But when these men say, that concupiscence is also good, they must pardon us if we rather believe Paul, then them. But he saith: I know that there dwelleth no good in me, that is, in my flesh. And straight way, when I would do good, I find by the law, that evil is adjoined unto me. Here he calleth concupiscence evil. To the Galathians also he sufficiently Natural lust desireth not always things profitable. proveth it to be evil, when he admonisheth us to crucify it. It is false also which they say: namely, that it always desireth things profitable and preservative: for we have experience, that it is evermore prone to things hurtful, and to those things which chief are enemies unto life. Farther if nature were so innocent and good, as these men feign it to be, why should God so grievously punish it? An argument taken from the punishments and diseases of men. Amongst all kind of creatures we see none in a manner more full of misery than man, if we look upon his nativity, infancy, childhood, education, and discipline. All things are full of tears, sorrow, sighing, infirmity, and labours. With the body he must labour to get his living, the mind is perpetually vexed with troublesome affections, the heart is moved with sundry motions, and the body afflicted with divers diseases. All which things when some diligently weighed, they said: That Nature is not a mother, but a stepmother. I will not speak how the bodies and minds of infants and children are sometimes delivered unto the devil to be vexed. For so Infants are sometimes delivered unto the Devil to be vexed. we read in the Gospel, that a child was so vexed of the Devil, that he sometimes threw him into the fire, and sometimes into the water. Wherefore the severity of God doth in such sort count the nature of man to be innocent, that it grievously punisheth it. Farther the ethnics (it should seem) saw more in this thing then these divines. For Plato in his 2. book of a public wealth, saith: That men are of nature evil: as which can not be led, to keep justice of their own accord: but only not to suffer injury. And Socrates showeth, that virtues cannot be had, unless men (as it is said the poets were) be inspired with some divine power. And Cicero in his 3. book of a public wealth (as Augustine citeth him in his 4. book against julianus) saith: That man is borne into the world of nature his stepmother being naked, frail and weak of body, having a mind vexed with grieves, subject to fears, weak to labours, prone to lusts, whereby is over whelmed the love of God, and also the wit, and mind. Ecclesiastical writers also leaned to this opinion: whose consents being many, Augustine gathereth Consentes of the fathers. together in his first book against, julianus. Of Ireneus and Tertullian we have already spoken. Ciprianus also saith, that Christ hath healed the wounds which Adam inflicted, and the poisons wherewith the Devil had infected our nature. Cyprianus acknowledgeth the infirmity derived from the sin of the first parent: whereby we are so provoked to sin, that none can flatter himself of his own innocency. For who can boast that he hath a chaste heart? For as john saith: If we say we have no sin, we deceive ourselves, and the truth is not in us. Again Cyprianus in his Epistle to Fidus, teacheth, that infants ought to be baptized, that they pe●rishe not for ever. Augustine also citeth the Bishop Reticius: whose words we have before rehearsed. He citeth also Olympius a bishop of Spain, who saith: That the sin of the first man was so dispersed in the bud, that sin is borne together with man. He also citeth Hilarius, who writeth thus of the flesh of Christ: Therefore seeing he was sent in the similitude of sinful flesh, so had he also sin. But because all flesh is of sin: namely, of the sin derived from the first parent Adam, he was sent in the similitude of sinful flesh: so that there was not in him sin, but the similitude of sinful flesh. The same father in an other place expounding the xviij. Psalm, urgeth this sentence of David. Behold in iniquities was I conceived, and in sins hath my mother conceived me. Also in his Homily upon the book of job, he saith: That the body is a matter of malice: which can not be said to have been so from the first constitution. And Ambrose upon Luke saith: that the body is a stinking puddle, and an harbour of sins: but by the benefit of Christ it is changed into the temple of God, and made a holy place of virtues. The same father against the novatians saith that our birth is in sin: and in his apology of David he saith: that before we are borne, we are blotted with contagiousness: and before we have the use of light, we receive original injustice: & are conceived in iniquity. And of the Lord he saith, It was meet that he which should not have in his body the sin of falling, should feel no natural contagiousness of generation. Wherefore worthily did David be wail in himself the corruptions of nature: & forth at that filthiness begun in man first before life. The same Ambrose of the Ark of Noah: Whom then hath he now pronounced a just man, but him which is free from these bonds? whom doth the bonds of common nature not hold. Also upon the Gospel of Luke he saith, That the infants which are baptized, are by the washings of the healthful ministry reform from maliciousness. Jerome upon jonas the prophet saith, that little infants are subject unto the sin of Adam. And that it should not be thought that he speaketh it only of guiltiness, upon the 18. and 41. chap of ezechiel he urgethe, that not even a child which is but a day old is without sin. He urgeth this also, Who can make that clean, which is conceived of unclean seed? Gregorius Nazianzenus saith, The image of God shall purge the spot of bodily inundation: & afterward: Have in reverence the nativity, whereby thou art delivered from the bonds of thine earthly nativity: And entreating of baptism, by this (saith he) the spotes of the first nativity are purged, by which we are conceived in iniquities, and our mothers hath in sins begotten us. Augustine defendeth Basilius Magnus. For the Pelagians Augustine defendeth Basile. would have him to seem to be one their side. For he writeth against the manichees, that evil is not a substance, but a conversation, which cometh only of the will: which saying he understood of those which have gotten the infection of conversation by their own will: which conversation he saith may easily be separated from the will of them that be sick. For if it could not be separated from it, evil should be a substantial part thereof. All these things Augustine affirmeth to be uprightly spoken. For the Manechies affirmed, that evil is a certain substance, In opinion of the Manechies. Evil may be separated from us through the mercy of God. The perfect separation from evil is hoped for in the life to come. and that that evil was the beginning of all things in the world. But Basilius one the contrary side saith, that that evil is in a good thing, and that it happened to be evil, through the will of the man and woman which sinned. But in that he saith, that it may easily be separated from the will, he ascribeth it not to our strengths, but to the mercy of God. And whereas he saith that there shallbe left no tokens thereof, that also do we hope for: but not in this life, but in the life to come. But that he acknowledged original sin, his sermon concerning fast sufficiently testifieth. For thus he saith, If Eve had fasted from the tree, we should not now have needed this fast. For they that are whole have no need of a physician, but they that are sick. We have been sick through that sin: let us be healed by repentance. But repentance without fasting is vain, By these words, Basilius affirmeth, that by reason of the sin of Adam we are not whole. Moreover he citeth the 12. Bishops of the East which condemned Pelagius. Unto which ought Origen also to be added, who, when he interpreceth the sentence of Paul which we have rehearsed, namely, Death hath gone over all men, saith, that Abel, Enoch, Mathusalem, and Noah sinned. But as for other fathers he saith he will not reckon, because they have every one sinned. For there is not one clean from filthiness, although he have lived but one day only. But he speaketh more manifestly upon the 6. chap. of this epistle when he saith, that Baptism ought to be given unto infants by the Apostolical tradition: because the Apostles knew that there were in all men, natural corruptions of sin, which ought to be washed away by water and the spirit. And Chrisostome upon Genesis entreating this question, why men are now afraid of beasts, and are hurt of them, when as they were created to be lords over them, this thing (he saith) happeneth by reason of sin, and by cause (saith he) we have fallen from confidence and honour. And thereby Augustine proveth, that the nature of infants is fallen, because beasts do not spare them. The same Chrisostome expounding the place which we are now in hand with, saith, That that sin, which came through the disobedience of Adam hath contaminated all. He hath also many other places, which serve for the confirmation of this sentence. And yet the Pelagians were not ashamed, and especially julianus to cite The Pelagians went about to draw Chrisostome unto them. this father for a witness, as though he made with them, because in his sermon of those that are baptized, rehearsing many gifts of Baptism, namely, that they which are baptized do not only receive remission of sins, but also are made children and heirs of God, brethren of Christ, and his fellow heirs, members and temples of God, and instruments of the holy ghost, addeth at the last, Seest thou how many are the gifts of Baptism? And some think that the heavenly grace consisteth in the remission of sins. But we have reckoned very many high commendations, and for that cause we baptize children being infants: when as yet they are not defiled with sin, that to them might be given or added righteousness, holiness, adoption, inheritance, and brother hood of christ, to be his menbers. By these words julianus thought, that Chrisostome meant that there was no original sin. But Augustine saith, that these his words are to be understand of sin, which they have committed by their own proper deliberation: from which sin children Infant's may be called innocentes as touching sins which they have committed of their own proper deliberation. We must use great wariness in reading of the fathers. To have proper sins may be understand two manner of ways. are without doubt free, and after this manner they may be called innocentes. According to which sentence Paul writeth of those two brethren, before they had done any evil or good: when as yet none at all is accepted from that which the Apostle said, By the sin of one man, sin came on all men to condemnation, and also, By the disobedience of one man, many are made sinners. By this it appeareth how aware we ought to be in reading of the fathers. For sometimes we read in them that infants have not proper sins of their own: when as yet they do in especial acknowledge in them the vices of nature, that is original sin. But to have proper sins may be understand two manner of ways: Ether it may be understand of those sins, which they have committed of their own proper will, and free choice: and after this manner that sentence of Chrisostome concerning infants, is counted true: Or else proper sins are called proper vices of nature, wherewith we are both defiled and condemned: which sins can not be sejoined from infants, forasmuch as they are borne in them, as David manifestly proveth. Farther Augustine hath noted in the words of Chrisostome, which are in the Greek tongue, that there it is written sins in the plural number, and not sin in the singular number, as julianus had cited that place. For thus it is written Greek words of Chrisostom in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, for this cause we baptize infants, when as yet they have no sins. Which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, sins, being in the plural number, is (as Augustine thinketh) most aptly applied unto those sins, which are called actual. And he addeth, Why the ancient fathers spoke little of Original sin. A similitude that the ancient fathers disputed not so largely of original sin, because the Pelagians were not yet sprung up which impugn it. These so many sentences of the fathers ought Pigghius diligently to have weighed: especially seeing he counteth them for Eagles, which see most sharply, and do always fly unto the body. But me thinketh he reckoneth them as counters, wherewith men cast account: which being put in sundry places do sometimes signify a pound, and sometimes a penny, as it pleaseth him that casteth the account. So Pigghius will sometimes have the authority of the father's most ample, and sometimes if they please him not very well, he will have it to be none at all. And so sometimes he reverenseth them as eagles, and sometimes he despiseth them as jays. Pigghius despiseth his Romish church. But in this thing he seemeth to contemn the judgement of his own romish Church, which otherwise he every where maketh equal even with God himself. For, that Church doth in such manner acknowledge or original sin, that it suffereth not infant's dying without baptisin e to be buried, no not even in the churchyard of Christians: and commandeth that the devil be by exercismes expelled out of infants, when they are brought to baptism, because it judgeth them to be the bondslaves of the devil. Which thing I do not therefore speak, thereby either to allow those exorcisms, or that I would have them still retained. For that aught to be obtained of God by prayers, and we ought not to do it, thereby to go about by a miracle to heal a 〈◊〉 possessed with a devil. For forasmuch as at this day there is no such gift in the Church, there is Innocent lived in Augustine's time. They which diminish original sin diminish the benefit of Christ. no cause why we should desire to retain it. Neither do we grant that infants which are not yet baptized, are possessed of the devil. Innocent also bishop of Rome, which lived in Augustine's time, condemning Pelagius concerning original sin, was of the same mind that we are of. We ought not to extenuate this evil: otherwise we shall extenuate the benefit of Christ. And they which acknowledge not this spot, are neither sorry for it, neither yet do they seek remedy of Christ. Undoubtedly in this thing Pigghius hath proceeded farther than even the Pelagians. For they denied only the propagation of sin through Adam: Pigghius erreth more grievously in this thing then the Pelagions. But Pigghius crieth out, that that sentence is wicked, and blasphemous and contumelious against God. Again it sufficed them to say, that infants dying without Baptism, are both shut out of the kingdom of heaven, and also placed in the pains of hell: but this man dreameth, that they shallbe happy through a certain natural blessedness, yea and so happy, that they shall bless, praise and love God, with all their mind, with all their heart, and with all their strengths. But now let us see, how he goeth about to darken and to obscure this definition which we have before put. First he saith, that by these darkness and corruptions of nature ye understand, either mere privations of the gifts of God, or certain things positive. If ye understand them to be privations, then know I what ye mean. But your debatinges are nothing else, but tragical names, and vain words. But if ye will have them to be things positive, then forasmuch as in an infant that is newly borne, there is nothing but the soul and the body, which are clean, and have nature and God for their author, from whence or by what have these pestilences burst forth, which ye make mention of? We answer, first, that the privations which we here put What manner of privations are understand in original sin. are not like negations which take away the whole: as when we say, that Centaurus or Scylla are not: but we say that they are such that they leave the subject maimed, unprofitable and deformed: as it appeareth in an eye which wanteth sight, and in the hand of one which hath the palsy, which is ever shaking. In such manner is original sin in us. The powers indeed and actions of the mind remain, but they want their uprightness, and therefore are wicked and corrupt. But Pigghius still erreth, because he feigneth that the nature of man A false imagination of Pigghius concerning the nature of the first man. hath of it self a certain natural integrity whereunto were added those supernatural gifts given unto the first parent. But after sin, when those gifts were taken away, man fell into his old estate. But this is a mere dream: for the nature of man was instituted of God in such sort as was convenient for it. Therefore the gifts being taken away, it is corrupted and hurt: and forasmuch as it strayeth from his constitution, it is subject unto sin, Farther we say not that original sin is only this privation, but also it comprehendeth things positive, as proneness to evil, violence of nature against the word of God, and such other like. And therefore Bernhardus saith, that in the conjunction of the soul with the body, it is even as if it should fall upon an heap of most sharp poteshardes, and hurting stones. But among the Schoolmen Gulielmus Parisiensis in his book called Summa de vitiis & virtutibus, bringeth this similitude: That the soul is in such manner let down into the body, as if a man should fall into a miry, deep and stony place, and so should both be drowned, be arrayed with mire, and also be hurt. So, saith he, by original sin we are drowned into the darkness of ignorance, we are defiled with lusts, and as touching the powers and faculties of the mind we are wounded. But in that Pigghius saith, that both the body and the soul are good things, and have God for their author, I grant that: And when he afterward demandeth, how then should they be corrupted, I answer with Paul: By one man which fell: and that by procreation, as a little here afterward shallbe declared. But whereas he saith, that they can by no means be corrupted, for that God is the author of them, to is no strong reason. For they which are of full age have both body and soul which are the works of God, and are continually preserved by his power: but yet may they be vitiated and corrupted. If he say that that cometh of man's will and free choice, so also answer we, that the same may A false argument of Pigghius It is false that men cannot be corrupted but by will and free election. come of other causes, namely through propagation, & sede. Wherefore Pigghius argueth from that which is not the cause, as though it were the cause. For this is his meaning, if men be corrupted, that can not be done but by will & free election, which thing is not true. All the arguments which he objecteth against us do springe of this, that he saith, that he understandeth not how this corruption should be derived into our posterity: and how it is possible that infants should be bound by any law: and how there can be a law given of that thing, which we can not avoid. But forasmuch as the holy scriptures do speak, testify and teach these things, it is no matter how much Pigghius either understandeth, or not understandeth. For we believe many things, which we perceive not, nor know by any sure reason. Which yet ought not to be of any such force, that every man should obtrude unto us things to believe, whatsoever they think good upon this pretence, because although they can not be understand by reason, yet they ought to be comprehended by faith, forasmuch as God can bring to pass far greater things. For first, that thing which we seek to be believed, aught to be proved by the holy scriptures. And then although we can not attain unto In human nature and in ethnics there is left some goodness. it, yet let us lean to faith, and lay aside reason. And by our definition it followeth not, that in nature, or in ethnics there is left no goodness. Only this we affirm, that this vice would destroy all, if God by Christ brought not a remedy in the regenerate. Also in those which are not regenerate, God is sometimes present, and illustrateth them with excellent and heroical virtues: wherewith original sin is bridled, and public wealths & God suffereth not Original sin to waste and destroy so much as it might, or so much as Satan de desireth Empires are retained at the least in some civil order. Socrates would not go out of prison, when he mought: Aristides when he was exiled, wished unto his citizens, that they might never be in such evil case, to have any cause to remember him. Photion even now going to his death, and being demanded if he would any thing unto his son. I would (said he) that he never remember the injury done to me. The public wealth of Rome had Curtians, Scipios, & Catoes, men full of civil honesty, and great lovers of virtue. Which duties, although, as they were in men which knew not God, they were sins, yet were they bridles of original sin & of nature corrupted: lest all things should be turned upside down, good laws should fall to ruin, and the light of nature in a manner should be extinguished. Now seeing we have confirmed Original sin by the testimonies of the scriptures, and have confuted the opinion of Pigghius, and have rejected their opinion, which think original sin to be only a guiltiness, and obligation contracted through the sin of Adam, and seeing we have alleged Augustine's definition, that original sin is the concupiscence of the flesh, and Anselmus definition, that it is the want of original justice, and lastly seeing we have proved our definition largely, and by many testimonies: now resteth for us to prosecute those things which we put forth in the third place: namely, of the conditions and proprieties of original What are the conditions and proprieties of original sin. sin how it is spread abroad, how it is abolished, in what sort the remnants thereof are in men regenerate, and what pain is due thereunto. And concerning the manner how it spreadeth into our posterity, we have before rehearsed sundry opinions. The first of those opinions was of the traduction of souls: which we showed by Augustine's judgement to be easier than the rest, although it be not received of all men: An other opinion was, which Augustine followeth: namely, that original sin is traduced by the lust and inordinate pleasure of such as procreate. This opinion hath two errors: First, because it putteth this evil in procreation, as if it were of necessity: which yet may be separated from it. And even the schoolmen themselves grant, that he which should be begotten without the corrupt affection of the parent's, should yet nevertheless contract original sin. For to it they say it is sufficient, that he was in Adam, as in his first seed. another error is, for that then original sin should consist only in the filthy affection of lust: when as in very deed (as it is said) it comprehendeth the corruption of the whole nature. Others thought, that God created the soul evil, because it should be a part of a man execrated and set under the curse. But because this seemeth to be repugnant unto the nature of creation, that it should be called a filthiness, therefore that opinion is also What is the subject of Original sin. rejected. The last opinion is of most men received, and it is, that the soul contracteth original sin by his conjunction with the body, which is already infected and corrupted of our parents: so that if we be demanded what is the place thereof, or (as they commonly speak) what is his subject, we answer: that the place thereof is in the flesh, as in the root and beginning: then out of that fountain it also Seed is the instrument whereby this sin is traduced. possesseth the soul: and so it is extended throughout the whole man. Wherefore, seed is the instrument, whereby this sin is traduced from the parents into the children. Pigghius objecteth, that vices can not be derived by seed into the posterity, unless peradventure, it be those vices which cleave and stick in the body of the parent: as we see happeneth in the leprosy, in the falling sickness, and other diseases of the body. Neither doth nature suffer, that in the very substance of seed, sin should have place, that by it, it should be traduced into the children. Here we answer, Not only the affections of the body are derived from the parents into the children, but also the affections of the mind. first, that it is not true, that only the diseases of the body of the parents are derived into the children. For we see many conditions of the mind, derived from the parents into the children: As wit, fury, ambition, gentleness, haughtiness, & such other. To the other we grant in deed, that the evil quality or corruption which is brought by the seed, as it is in the sede, is not sin, But yet that letteth not, but that the corruption brought into the children by seed, as by an instrument, may have in it the nature of sin. As the qualities which we have now rehearsed, do not make the seed itself witty, docible, or covetous: but yet those qualities brought unto the child conceived, do make him such a one. But whether God may be put Whether God be the author of this traduction of original sin the author thereof, they commonly say, that the deformity and unrighteousness which is in this sin, is drawn out of nature already corrupted: which as it was created of God, was not so vitiated, and so they grant, that whatsoever is good in nature, the same to be of God. And whatsoever is therein evil, for as much as it is nothing else but a defect or want, of it, it is not or necessity to put an efficient cause. For that which is but a want, it is not of necessity that it should be made: for if it should be made, it should also remain in it. But this is not enough. We agree indeed with them, that God is the author of the subject, or of the thing laid under the defect or want. But in that they say, that this defect itself hath not an efficient cause, therein we agree not with them. For there ought to be something to remove or prohibit that perfection which is wanting, and to with hold the grace and gifts, wherewith our nature was endued at the beginning. Wherefore we must needs refer this privation or defect unto God, which giveth not perfection utterly without want: which thing he evermore doth by his just judgement, although it be not always manifest unto us. And it is most certain by the scriptures, neither can it be denied, but that God punisheth sins by sins. But yet they are not so laid on us of god, that they should be sins as they depend of him: for whatsoever God doth, the same without all controversy is both right and lust. And even punishments, so far forth as they are punishments, pertain to the nature of goodness. Howbeit as they proceed from us, they are sins. For we do not affirm, that God by himself God when he createth the soul corrupteth it not. when he createth the soul, corrupteth it. For it contracteth the filthiness of sin from a corrupt body where unto it is adjoined. But in this thing human wisdom is much offended. For it thinketh, that by no means there ought to be made any such conjunction. For it seemeth to be like, as if a man should cast a Wherein human wisdom is here offended. precious thing into an unclean vessel. It seemeth also unjust, that the soul which hath done neither good nor evil, should be joined with abody, from which it should contract original sin. Yea rather, if it should be so, men ought to abstain from procreation. As they that are leprous are also exhorted to abstain if it be possible, from procreation, lest by it they should continue to infect human nature. And because the end whereunto man is instituted, is eternal felicity: it seemeth not agreeable, that the soul should be placed in that body whereby it should be called back from the end prescribed. And as it is unjust, that the soul which hath not offended should be punished in hell fire: so also seemeth it unjust that it should be cast into that body, wherein it incurreth not pain, as in hell, but sin and hatred of God, which are things more grenous, and doth so incur them, that it can by no means avoid them. These things are so hard and obscure that they can not fully be satisfied by man's reason. There are indeed certain These objections may be l●nified, but not so dissolved, that they can satisfy man's reason. consolations gathered out of Ecclesiastical writers, which do only mitigate and lenify these objections, so much as is sufficient for godly minds: but not so much as man's reason requireth. For the soul is joined with an unclean and infected body, in consideration of the whole world: that the kind of man which is the chiefest, should not be wanting in it. God cesseth not of from his office. He letteth not the course of nature: but the body being now made, according to his prefixed order he treateth the soul: and will rather a man to be, God will rather have a man to be although he be corrupt, then that he should be nothing. Of those things which he gave at the beginning he giveth certain. He hath put forth the remedy of Christ. God might otherwise have helped if he had would. God showeth a form of his goodness in renewing of this our kind. A sentence of Gregorius. although he be not borne without sin, then to be nothing. And though he give not all those things which he gave at the beginning, yet of his mercy he giveth many of them. Farther he hath set forth the remedy of Christ our mediator, by whom the sin which we have contracted should be purged. Which corruption driveth the Elect, before their conversion, unto Christ: that feeling the strength of their disease they may receive medicine of him. And then after they are once grafted into Christ, they have this sin left to strive and to wrestle against, that at the last they might carry away the victories and triumphs. But thou wilt say, God mought by some other means have saved mankind, that it should not be abolished, if he had ereated an other man pure and perfect, that Adam being dead without issue, all that other man's posterity should be procreated without corruption. There is no doubt but that God could have done this, if he had would. But this had not been to erect one that had fallen, to save that which was spilled, and to redeem him which had utterly perished. God would show form of his goodness, that notwithstanding the corruption of nature, he might save from destruction, as many as he had chosen. For he would not utterly break the bruised reed, nor quench the smoking flax. For he would bring forth Christ, as it were an other Adam: which mought in such sort save his, as the other had destroyed them. These and such like things led Gregorius to cry out: O happy fault, which deserved to have such a redeemer. Which words I would not gladly pronounce, forasmuch as I see nothing in the matter, which is not miserable & to be lamented. For in that so great salvation followed, the same is to be ascribed to the goodness of God, and not to the sin of Adam. For of it is derived not so great a good thing, but only by accidens, that is by chanse. These things although they can not satisfy the objections which we have put, so much as human The contraction of original sin condemneth not the elect. The order of nature requireth that a soul should be joined to such a body lest the body should be left without life. If we cocker our own reason there willbe no end of expostulating with God. The goodness of procreation ought to be considered by the effect which is of itself. reason would require, yet by them we have somewhat after a sort to answer them. The conjunction of the soul with the corrupt body, maketh nothing to the destruction of the elect. For in Christ as well the body as the soul is renewed. And as by the body the soul is infected, so by faith in Christ, which is in the mind, the soul together with the body is repaired. The order of nature requireth, that an innocent soul which hath done neither good nor evil, should be joined with a corrupt body: except the body should be left without a soul, and the world deprived of the kind of man. And if we go about to expostulate with God, there shallbe no measure, or end. For an infinite number of souls would complain, for that they were created, and were not predestinate to be saved: which yet never deserved it. Many would complain, for that they were borne of ungodly, unbelieving, and barbarous parents and died in their tender ago, whereby they could come to no knowledge of God. And a man might invent a thousand such kind of complaints. As touching procreation we say, that it is laudable, forasmuch as it consisteth of lawful matrimony. In it is to be considered the man which is begotten, that is, (as they call it) the effect proper and natural. But man is a good creature of God: and sin or corruption is added per accidens, that is, by chanse. And this evil hath a remedy, which thing happeneth not in the leprosy, and other uncurable diseases. We grant also, that man is created to the end to attain to eternal felicity. And whereas it is said, that he is by the sin of the body called back from this end, we on the contrary say, that he is by the self same stirred up to Christ. Lastly we grant, that it may seem a thing unworthy, that the innocent soul should have his place in hell: for that there, there is no redemption The elect are by this evil stirred up unto Christ. Reasons to prove that this sin is spread abroad by seed and generation. We depend of Adam by generation. to be hoped for. But being put in a body, though it be never so corrupt, yet it may attain both redemption, and also salvation: Now let us bring reasons, firmly and surely to prove, that original sin is spread abroad into men by seed and generation. And we will therefore declare it by the holy scriptures, because many are against it, and think it to be a thing altogether feigned. First Paul saith, that sin by one man entered into the world. Wherefore let us consider how men depend of Adam, thereby to be partakers of his sin. And there can no other way be found, than seed and generation. furthermore, forasmuch as the Apostle to the Ephesians saith, that we are by nature the children of wrath, and nature (as the natural philosophers affirm) is the beginning of motion, we must needs have recourse unto seed and generation: for they are the ground of our motion and beginning. But David more expressedly declareth this thing, when he saith, Behold I was conceived in iniquities, and in sins hath my mother conceived me. By which words he apertly teacheth, that this sin is traduced by generation. But that is far more manifest which job saith: who can make that clean, which is borne of unclean seed? By this place the infected seed of our elders is reproved as unclean, how much soever Pigghius crieth out against it. But now let us on the contrary side diligently consider, by what means this sin may be taken away. Even as it was brought in by one man, so also is it How this sin may be taken away removed away by one man. And even as the sin is powered in from Adam by seed, and generation: so again on the other side there are some things (in that multitude which pertaineth unto Christ) which may have the consideration of seed, and those are, election, or predestination, grace, the holy ghost, the word of God, and baptism. These two last instruments God useth for the regenerating of his. But if a man ask whether the outward word, or visible sign The inward word is required of necessity ●n them that be of full age. The outward word is an ordinary instrument whereby they that are of full age are called. Baptism is not to be contemned. Baptism is threefold. Of the infants of Christians which die without baptism. Some children of the Saints pertain not to predestination. The relics of this sin which remain after regeneration are not unputed unto death. of baptism be altogether necessary, we answer that indeed the inward word, whereby men are moved unto Christ and are reform, is utterly required, if we speak of them that be of perfect age: but in children, neither the inward word hath place, nor the outward word is an ordinary instrument. But doubtless the outward word is an ordinary instrument, whereby God calleth those that be of full age unto salvation: although in some he doth by an extraordinary way use only the inward word. For so he called Abraham out of his country, and instructed Adam immediately (as they are wont to speak) without all outward ministry. The sign of baptism is in no case to be contemned. For such as neglect it, when they may attain to it, obtain not regeneration. But if they can not attain to it, it shallbe no hurt unto a godly man, and to him that is converted unto Christ, though he be not baptized. And hereof it came, that the fathers made mention of the Baptism of blood, and of the spirit. And Ambrose upon the death of Valentinian the Emperor saith, that he wanted not the grace of Baptism, for as much as he so exceedingly desired it, although he were not baptized. But if I should be demanded concerning infants of Christians which die without Baptism, I would answer, that we ought to have a good hope of them, & that the same hope leaneth unto the word of God, namely, unto the league and covenant made with Abraham, wherein God promiseth, to be not only his God, but also the God of his seed. Which promise yet, forasmuch as it is not so general, that it comprehendeth all, therefore I dare not particularly promise salvation to any which so departeth: For there are some children of the saints which pertain not to predestination: as we read of Esau, Ishmael, and many other: whose salvation was not therefore letted because they were not baptized. Howbeit whilst we live here, there remain even in them that be regenerate remnants of this sin. For original sin is not utterly taken away by regeneration. The guiltiness indeed is taken away: and such things as remain are not imputed to eternal death. But every thing ought to be judged by that, that it is in itself: wherefore if we be demanded, whether it be sin which remaineth in the regenerate, we answer, that it is sin. And if thou read at any time, that it is not sin, thou must understand that to be spoken That which remaineth of this sin after regeneration is sin. of the guiltiness thereof. But of this matter we will speak more at large in the 7. chap. But in death this kind of sin shall utterly be overthrown. For in the blessed Resurrection, we shall have a body renewed, and apt for eternal felicity. But in the mean time, so long as we are here, our old man and natural corruption is continually dissolved, that in death at the last it may cease to be. Now have we seen three things, how original sin is spread abroad: by what thing it is taken away, and what is to be judged of the remnants thereof. Now let us speak of the pain due thereunto. Some of the schoolmen think that the pain shallbe without feeling. What is the punishment of original sin. The Pelagians thought that they should only be banished out of the kingdom of heaven: and farther they affirm nothing: but Pigghius addeth this also that they which die having but this sin only, shallbe blessed with a certain natural felicity: and shall love God with all their heart, with all their soul, and with all their strength, and shall set forth his name and praises. And although he dare not affirm these things as certain, yet he alloweth them as very likely. But Augustine de fide ad Petrum, and in other places also, oftentimes adjudgeth infants that are not regenerate, if they die so, to eternal fire. And in deed divers sentences of the holy scripture seem to agree with his opinion. For in the last judgement sentence shallbe given but to manner of ways: neither is there appointed any third place between them that are saved, and them that are condemned. The Papists also although they think that Purgatory shall continue unto the day of judgement, yet after that day they put no middle place. And it is manifestly written, that they which believe not in Christ, shall not only not have eternal life, but also the wrath of God abideth upon them. And so long as we be without Christ, we are called the children of wrath, neither is it to be doubted, but that God punisheth those with whom he is angry. Wherefore we will say with Augustine and with the holy scriptures, that they shallbe punished, but how or in what sort, we can not define: but that, for as much as there are sundry punishments of hell (for even the scriptures affirm, that some shall be dealt with more tollorably than other some) it is credible, that they, forasmuch as they have not adjoined other actual sins unto original sin, shallbe more easily punished. Howbeit I always except the children of the saints, for that we doubt not but that they may be numbered with the believers, although in very deed by reason of age they believe not as the children of the infidels are numbered among the unbelievers, although by themselves they resist not faith. Wherefore the children of the godly departing without Baptism may be saved, through the league which God hath made with their parents, if so they pertain unto the number of them that are predestinate. I except also, if there be any other which by the secret counsel of God belong unto predestination These things being now thus discussed let us come unto the arguments of the Pelagians, whereby they sought to prove, that there is no original sin. Their The arguments of the Pelagians against original sin. first argument is, that it is not very likely, that God will still persecute the sin of Adam, when as he hath long since sufficiently punished it: especially seeing Nahum the prophet saith, that God will not twice judge one & the self same thing. I know there be which answer, that he hath not twice given judgement upon the sin, but ●●s only: for in one judgement he comprehended Adam, & all his posterity. But to declare the thing more manifestly, I say, that in every one of us, as often as we are punished, there Every man beareth his own sin, and not an other man's How this is to be understand, that God revengeth in us the sin of Adam. A similitude is a cause, why we ought to be punished: and therefore in every man is condemned his own proper fault and not an other man's. And though we read, that God doth revenge in us the sin of Adam, that is so to be understand, by reason our sin had his beginning of him. As if a man being sick of the pestilence should infect other, and they die, we can not say, but that every one of them died of his own and proper pestilence, and not of an other man's. But if a man will say, that they perished by his pestilence from whom they drew the contagiousness, that is so to be understand, because he brought in the pestilence first, and with touch infected them. But that sentence of Nahum the prophet maketh A place of Nahum. nothing to this matter. In deed Jerome when he interpreteth that place, saith, that by those words Martion is confuted. For he falsely alleged, that the God of the old testament seemed a revenger and cruel, because he punished men with most grievous punishments. Which thing Jerome saith, is to be ascribed unto goodness, and not to cruelty. For God (saith he) did for no other cause punish men so grievously in Sodom, in the flood, and at other times, but that they should not perish for ever. For he punished them once, that they should not afterward be punished again. But the same Jerome, peradventure, because he saw these reasons not very strong, objecteth unto himself: By these words it may seem, that adulterers if they be taken, are in good case, for so it should come to pass, that they being punished with death, should escape eternal punishments of hell. Wherefore he answereth, that the judge of this world can not prevent the sentence of God, neither is it to be thought, that by a light punishment those sins are put away, which deserve a grievous and longer In jeroms time adulterers were punished with death. punishment. In these words of Jerome are two things to be noted: the one is, that at that time adultery was punished with death: and the other, that that interpretation seemed not to satisfy him: wherefore he allegeth an other exposition of the jews, that God by those words would signify, that the Assyrians should not be able, after they had led away the ten tribes, to obtain also the kingdom of judah, as they had attempted to do under Ezechyas. God (saith he) will not suffer a double vexation to arise. It is sufficient to him, to have destroyed ten tribes, he will have the kingdom of juda preserved. This exposition, although it have in it nothing contrary to piety, yet it seemeth not to declare the mind of the prophet. For he prophesied the threatening of God against Ninive, and that it should be overthrown. And minding to exaggerate the vengeance at hand, he saith, that the vehemence of the destruction which the Chaldeyans should bring, should be so great, that God should not need to afflict them again: for he would punish them sufficiently in the first vengeance. For the kingdom of the Assyrians was utterly overthrown of the Chaldeyans. And it is a common saying amongst us, that when a man is beaten even to the death, he was so stricken with one blow, that he needed not the second stroke. This is the prophets scope, and the proper sense of this place. But as touching the matter, we deny not, but that afflictions in godly men do tend to this end, that they should not be condemned with this world, as Paul saith. For they are fatherly chastisementes, whereby God calleth them back to repentance. But out of that we ought not to draw a general rule, to God puninisheth many of the ungodly both here and also will punish them in the world to come. ascribe unto God a measure, that when he hath begun to punish the ungodly in this life, he can not also punish them in an other life, if they die without faith and repentance. If they return unto God, they shall suffer nothing in an other life: and yet not because they have in this life with their punishments made satisfaction unto God, but because Christ hath thoroughly paid the price of redemption for them. Wherefore even as unto the godly are certain good things given in this life, which are unto them an earnest penny, and beginning of the life to come, which shallbe accomplished in an other world: so in the ungodly, eternal punishments are begun with the preambles of the afflictions Punishments of this life are to the ungodly preambles of the punishments to come. A place of Ezechiel. of this life. Which thing also Christ seemeth to signify, when he saith, Fear him, which can both kill the body, and also cast the soul into hell fire. By these things I think it manifestly enough appeareth, that the oracle of the Prophet, which we have plainly interpreted, pertaineth nothing to the matter which we entreat of. An other of their arguments is taken out of the Prophet ezechiel: The son shall not bear the iniquity of the father. To this we may briefly answer, as we a little before said: namely, that the children bear not the iniquity of their fathers, but their own & proper iniquity, which cleaveth unto every man from his nativity. But because that place is of divers diversly expounded, we will briefly declare our judgement therein. This was a proverb much used among the jews: Our fathers have eaten sour grapes, and the children's teeth are set on edge. And not only ezechiel maketh mention of this saying, but also jeremy in his 31. chap. The meaning of the sentence is this. Our fathers have sinned, and we are punished for them. And as the Rabines say, they which were of the kingdom of the ten tribes seemed, to refer these things to jeroboam the son of Nabat, which first made the golden calves. But they which were of the kingdom of juda referred the same unto Manasses: for whose impiety they thought, that that captivity hung over their heads, which the Prophets denounced. This proverb God reproved, & said: that it should not be so henceforth. Mine are the souls (saith he) the son shall not bear the iniquity of the father: but every man shall die in his own sin. Many will have these words to be understand concerning civil punishment: because God in the 24. chapter of Deut. commanded, that neither the parents should be killed for the children, nor the children for the parents. Which thing also Amasias king of juda observed, as it is written in the 14. chap. of the 2. book of kings. For he slew them that murdered his father, but spared their children, according to the commandment of the law. Howbeit the Israelites did not always observe this. For we read in the book of josua the 7. chap. that not only Acham was put to death for the accursed thing, josua did against the common law, when he punished the children with the father. which he had stolen, but also together with him, both his sons and daughters, & also his cattle. But this was done by a singular commandment of God. Neither is it prejudicial unto the law universally given. Howbeit this exposition concerning the civil law, agreeth not with the words of the Prophet. For the jews complained not of the punishment which was inflicted on them by the judge, or by the Prince: but of those calamities which God himself had laid upon themnamely, of the destruction of their goods, of the overthrowing of the kingdom of judah, and of the captivity of Babylon. In these things they spoke evil of the judgements of God, and murmured, that his way was not right. Wherefore others have interpreted that place to be spoken of eternal punishments, of the withdrawing of grace and the holy ghost: which things they say hap unto every man for their own sins, and not for the sins of other men. Howbeit in the mean time they affirm, that both the children do suffer temporal punishments for the parents, and the people for the prince's sake. For God (say they) will punish the fathers in the children. For the children are a certain part of the parents. Neither is it absurd (say they) if the children by their afflictions profit their parents, when as by this means both they are called back to repentance, and also they have no injury done unto them, if forasmuch as they be mortal, they suffer death. For God prudently dispenseth the times either to living or dying: and taketh away life from the children, either that they should not be corrupted with maliciousness, or if they be now already in sins & in damnation, that they should not be more & more aggravated, and that they might once at the length make an end of living wickedly. And Augustine seemeth somewhat to incline to this sentence, in his questions upon the book of josua the 8. and 9 question. And they which will have these remnants of original sin which remain after regeneration to be no sins, are compelled so to say. For they can not say, that in infants their own sins are punished, for as much as they affirm that they have none. But we, which say that they are utterly sins, do teach, that they are not in deed imputed to eternal death, but yet they are sometimes punished with some pains, to the end we might understand, that God is displeased with them. But neither doth that erposition of Augustine's so well agree with Ezechiels' meaning. For the Prophet saith, that it should not so afterward come to pass, that the children should say that for their parent's sake, they suffered temporal punishments, such as were banishment and captivity. For the Lord saith: the son shall not bear the iniquity of the father. Wherefore, this nothing helpeth them, in that they say, that this is true in spiritual punishments, & in eternal damnation. For the Prophet speaketh most apertly of the bodily punishments of this life. Augustine hath an other interpretation in his Enchiridion to Laurentius in his 46. chapter: namely, that it is a prophecy of the benefit which should be given by Christ. For, forasmuch as through his death satisfaction is made for Original sin, the Prophet saith: that the child henceforth shall not bear the sin of his father, but his own. And Augustine seemeth to be led into this sentence, because when as jeremy in his 31. chap. writeth in a manner the self same thing, straight way is added a promise of the new Testament. Behold saith he) the days shall come, and I will make a new covenant with the house of juda. But this sense also seemeth not to agree with the meaning of the prophet which we have before rehearsed. Moreover although Christ suffered at a time appointed, Children in the old Testament were saved by the power and grace of the death of Christ. yet by the power & grace of his death, children were saved also in the old Testament. What needed then to say, that henceforth it shall not be so, when as in very deed it was not so before. Farther they also, which are without Christ, bear their own iniquity, neither do they suffer punishments for an other man's sin, but for their own. Wherefore we say, that the sentence of the Prophet is generally true: and that all, both children, and also those that be of full age as well of the old Testament as of the new, do bear every one their own iniquity. For all men that are borne, have in themselves sin and corruption, for which they ought to be punished. Wherefore this sentence confirmeth our opinion: so far is it of, that it can be alleged against us. But this maketh most of all against Pigghius: for he affirmeth, that children bear the sins of the parents, when as he saith: that otherwise they are clean, and borne without sin. The jews published abroad that they themselves were innocents, and that as for the punishments which they suffered, they suffered them for their parent's sake. For their parents (said they) had sinned, and not they themselves. But God saith, that henceforth they should no more use that proverb. For he would by the Prophet declare an abundant illustration of the holy ghost, which should come to pass in the new Testament. For his judgements are not such, that for an other man's sin he will punish one that is guiltless. Wherefore he doth not say, that henceforth it should not be so, as though it werso at any time before: but this he saith, that it should come to pass, that they should not use any such proverb, when they had once knowledge of the truth. But the How God taketh vengeance upon the children for the iniquiries of the fathers. law seemeth to be against this exposition. For in it God saith: that he will visit the iniquity of the fathers upon the children unto the third and fourth generation. These things seem not very well to agree, that God will both visit the iniquity of the fathers upon the children, and also that the children shall not bear the sins of the fathers, To satisfy this objection, we will first interpret the words of the law. For so shall we perceive, that there is no contrariety between the Prophet and the law. This sentence of the law, some refer to the mercy of God, some to his severity and justice. They which think that by these words is commended the mercy of God, do say that God is so good and merciful, that he will not straight way destroy a man when he sinneth, but rather will tarry for his repentance. Therefore sometimes when he spareth the father which hath sinned, yet he punisheth the child, and sometimes when he spareth both the father and the child, he punisheth An example of jehu. the child's child: sometimes also he differreth the punishments unto the fourth generation. As we see came to pass in jehu king of Samaria. For although he himself grievously sinned, yet God took not away the kingdom from his posterity, but after the fourth generation. Wherefore it seemeth, that by these words is set forth the goodness of God, which so long restraineth his anger, neither doth straight way pour it out. But others think that the goodness of God is set forth, when it is said that he will do good unto those that love him even to a thousand generations. But contrarily, that his severity and justice should be known, it is added, that he will visit sins, not only upon them which have sinned, but also upon their children, and children's children, even unto the fourth generation. And this they declare by examples. For Amalek had done many evils unto the Isralites, wandering An example of Amal●ch Iehez● the servant of Helizeus as strangers through the desert: & a long time after his posterity were afflicted of the Israelites, and so afflicted, that at the last God commanded Saul utterly to destroy every one of them. jehezi also the servant of Helizeus, because he had in his masters name received money of Naaman the Sirian, was both himself stricken with leprosy, and also all his posterity for ever. Either of these sentences is godly: and may be confirmed by examples. Howbeit the latter seemeth better to agree with the text. But how God visiteth the iniquity of the fathers upon the children unto the third and fourth generation, the law itself sufficiently declareth. They bear the iniquity of their parents which have also themselves hated God. To hate God is taken two manner of wapes. For it is added. Of them that hate me. whereby it appeareth, that no other children shall bear the sins of their elders, but those which have been like unto their parents. For if they depart from their wickedness, they shall not bear their sins. But this is to be noted, that, To hate God, may be taken two manner of ways: either in act (as they speak) which agreeth only with those that are of full age, or in pronese and vice already contracted in nature: which hath place in infants. But some will object, If we understand that God punisheth those only, which imitate the sins of their parents, what needed this addition, unto the third and fourth generation: when as he will perpetually punish all sinners what soever they be? Augustine was so moved with this objection, that he said, that by this form of speaking, unto the third and fourth generation, is understand the whole posterity: for in it a determinate number is used for an infinite. For if a man add 4. to 3. then is The number of seven is put for any other number. it the number of 7. Which is used to be put for any other number. After the same manner he saith it is written in Amos the Prophet, over three evils and over four, I will not convert him. And he saith, that this is the meaning of that place: If a man transgress once or twice, God can forgive him: but if a man heap sins upon sins, and so proceed unmeasurably, than God can not forgive him. Here 3. and 4 sins are put for a continuation of sins. So God may be said to punish even to the third and fourth generation of them which hate him: when as he will punish all such whatsoever they be be. But it may be answered otherwise, that God therefore Why God hath determined the third and fourth generation. hath determined the third and fourth generation, to show that his anger is moderate, and joined with lenity: sometimes to stay from punishments and to go no far there in punishing. Although there are others which think, that the third and fourth generation is expressedly put, because even to that time the posterity are peradventure enticed to sin by the evil example of their great grandfather: for none of the elders live past that, for for the most part after the fourth generation they no longer live. By these things we see, that the words of the Prophet are nothing repugnant unto the law, but do rather interpret it. For he therefore saith, that the child shall not bear the iniquity of the father, because the law saith, that he visiteth the iniquity of the fathers upon the children, if they also imitate the sins of their parents: that when they are punished, they should understand, that they are punished for their own sins, and not for the sins of their parents. But it is said, that God therefore punisheth the sins of the fathers in them, because the sins began in them, and were continued unto the children. And if the children had not had fathers or grandfathers, which had so sinned, peradventure God had yet still withheld his anger: and even as by his patience he bore with their elders, so also peradventure he had borne with them. But forasmuch as both their elders have sinned, and they also depart not from their example, God will no longer differ God will not differ punishment longer than it behoveth lest he should seem to have cast of the care of things. Of him that was borne blind▪ the punishment, lest he should seem to have cast of the care of worldly things, and so other men should sin more securely. Howbeit in the mean time, they which are so punished can not be called innocent, when as they themselves also do hate God, Nether is that repugnant to these things, which Christ spoke in john concerning the man that was borne blind, Nether hath this man sinned nor his parents. For the meaning of that place is not, that that blind man was punished without desert. But only this is noted, that the providence of God had directed that fault of his eyes to an other end, then that the blind man should be punished. For God would use that occasion to illustrate the divinity of Christ. So god distributeth pains not only by them to punish sins, but also for other ends which he hath unto himself appointed. And thus much concerning that place of the prophet: whereby may be manifestly seen that it neither repugneth with the law, nor yet with the definition by us alleged. Yea rather the same sentence is to be returns against our adversaries, which affirm that children are guilty of an other man's sin. The next reason was, that forasmuch as both the soul and the body are the works of God, and the parents are oftentimes holy, and godly, and are commended in the scriptures, and the work of generation, and matrimony are praised, how among so many aids of innocency sin hath crept in? First we answer with Paul, that it crept in by one man. And whereas they say that the parents are clean and holy it is utterly untrue. For although they be endued with piety, and original sin (as touching the guiltiness) is forgiven unto them, yet there still remaineth in them a corrupt nature, and an unpure condition. Wherefore such a nature as they have in themselves, such I say do they deliver unto their posterity, and that (as it is said) by seed, and generation. Nether doth this any thing hinder, that some imagine that the body can not The body worketh not against the spirit by natural action. prevail against the spirit. For we say not, that the soul is corrupted of the body by a natural action. But forasmuch as the body is corrupt, it reststeth the soul: and the soul not being confirmed with those gifts, which it had at the beginning, obeyeth the inclination thereof, neither governeth it (as it were meet it should) but is governed of it. Farther physical or natural reasons teach A natural agreement between the soul and the body. us, that there is a natural agreement between the body and soul: for the soul is diversly affected according unto the temperature of the body. For they which abound with choler, or melancholy, are commonly angry or heavy of mind. Wherefore forasmuch as this kind of reasoning proceedeth of false principles, it can conclude nothing. Farther they alleged a place out of the first epistle to the Corrinthyans': Your children are holy. Wherefore it is not probable that they have contracted original A place of the first Epistle to the Corrinthians. sin: for holiness agreeth not with sin. Some expound that sentence thus, namely, that the children of Christians are holy as touching a civil consideration: namely, for that they are to be counted for legitimates, and not for bastards. But that is not sufficient. For by that means the matrimony of Christians, should in nothing excel the matrimony of infidels: for their children also borne in lawful matrimony, are legitimate, and are The children also of infidels begotten in lawful matrimony are legitimate. A godly education ma● also happen unto bastards Adeodatus the son of Augustine. Some holiness redoundeth from the parents into children by the power of the covenant of God. What is the promise that we lean unto when we deliver our infants to be baptized. made heirs. Other expound holiness for a godly education. For if the godly yoke fellow should departed from the ungodly, peradventure the children should be left with the ungodly, and so be led away from Christ: but if they dwell together, the godly parent will ever instill some piety into the children. But this exposition also seemeth not to make much to the purpose of Paul: for a godly education may happen also unto them which are born in adultery, or fornication. Which thing we see came to pass in Adeodatus the son of Augustine. Wherefore the Apostle seemeth rather to signify, that some holiness redoundeth from godly parents into their children: which yet dependeth not of the flesh, but of the promise given in the covenant. For God promised Abraham, that he would not only be his God, but also the God of his seed. Wherefore God in the prophets calleth the infants of the jews his, and complaineth that his sons and daughters were sacrificed unto Moloch. And we in the hope of this promise, do offer our infants unto the Church to be baptized, because they pertain unto God and unto Christ: that the promise which we have now spoken of might be confirmed with some outward seal. But thou wilt say: thou mayst be deceived: for that peradventure thy son doth not pertain to the number of the elect. Hereunto I answer that the like difficulty is there in those that be of full age: for it may be, that a man professeth faith with a feigned heart, or may be led only by human persuasion, or may have but a faith for a time, so that in very deed he pertaineth not unto the elect. But these things the minister regardeth not, but only considereth the confession, which he that is to be baptized professeth: and will say, that the election of God is hidden unto him: therefore is he not careful thereof, he can appoint nothing of particular things: but only considereth the general promise: from which although many are excluded, A place to the Rom. yet longeth it not to him, to define who they are. So Paul speaketh of the jews: If the root be holy, the branches also shallbe holy: if the first fruits be holy, the conspersion or mass also shallbe holy. By which words he declareth, that the love of God was bend unto the jews because of the promise, and for their father's sake: and for that cause salvation was due unto them. Although therefore this promise The promise of God is indeterminate and true. be indefinite, and many are excluded from it, yet nevertheless it remaineth unshaken and firm. For always some of them are converted unto Christ and shallbe converted even unto the end of the world. Which thing is manifest in Isaake: unto whose seed although God promised he would be merciful, yet An example of Isaak. that promise took place only in jacob & not in Esau. And yet was that no cause, why Esau should not be circumcised. So we grant, that the children of Christians, which pertain unto the election of God are holy: but yet they are spotted with original sin: because by nature they are the children of wrath, as others are. And if God do put away the guiltiness, and impute it not unto them to the end they may be saved, that cometh unto them of the grace of God, & & of his mere mercy, & not of the pureness of their nature. Seeing therefore they Infants elect, when they are borne, are both holy, & the children of wrath in divers respects. are borne of a corrupt mass, and also they pertain unto the number of the elect, we affirm either: both that they are holy, and that also by nature they are the children of wrath. Wherefore it plainly appeareth how this argument may be dissolved. But they add moreover that in infants is found nothing spoken, done, or thought against the law of God, and therefore they have no sin at all. How foully they are herein deceived, plainly appeareth by those things which we have already said. For this is as much, as if they should thus reason & say. They have no actual sin: Ergo, they have no sin. For to reason from the species to the A false argument. general word by a negation, is an ill kind of reasoning. But they are deceived, for that they follow not the universal nature or definition of sin: which we have so before described, that it comprehendeth all things that are by any means repugnant unto the law of God. They object also, that it is not well said, that original sin is spread abroad by the seed and flesh, because they have an insensible and brutish nature, and therefore can not receive sin. But we have already taught, that sin is not in them but by inchoation as in the root. But then the nature of sin is finished, when the soul is now joined to it. We have declared also, what is to be answered unto the Pelagians, when they contend, that these things which Paul speaketh in this place, aught to be Against the Pelagians. understand as touching imitation. For first that can not stand with all the sayings of the Apostle. For he saith, that all men have sinned, and that by the disobedience of one man, many were made sinners: and (which is more firm) he hath proved, that therefore sin was in the world before the law, because death reigned from Adam even unto Moses. There are also other reasons which Augustine useth against the Pelagians, which are not needful now to be repeated. Farther they add, that human afflictions, and death itself are natural: for they have in us principles of nature from whence they do flow. But hereunto we answer, that these principles were not so framed, when the nature of man was first instituted: but they were afterward vitiated and corrupted, as we now see they are. The philosophers resolve the effects which they see, into these principles which are now extant: but Christians do rather resolve them into the word of God. therefore that the scripture teacheth, that death entered through sin, and that man as he was created mought have lived always, let Pigghius and they which follow him beware, how truly and godly they affirm, that death happeneth unto man by nature. They add also, that that ought not to be counted sin, which cannot be annoyed: but this is hereby proved to be false, because the law is set forth unto us, which yet no man can absolutely perform, or avoid all the faults committed against it. In examining of sins we ought not to look, whether anything Chance and necessity enter not into the nature of sin. be done by chance or by necessity: but whether it be repugnance or agreeable with the law of God. By this balance ought sin to be weighed. Wherefore it is light and trifling, which they bring against us concerning necessity. Lastly they object unto us, that if the sin of the first parents be derived into the posterity, there can be no reason given, why the sins also of the other parents should not be traduced after the same manner into the posterity. Which Whether the sins of the next parents be derived into the posterity. An opinion of the school men. thing if we grant, they think that that will follow which is most absurd, namely, that our estate is most miserable, which are borne in this latter time: for in us should be derived not only the sins of our first parents, but also of all our elders. The schoolmen thought that it is not possible, that the sins of the next parents should pass into the children. And it seemeth that they were led thereunto, chiefly by two reasons. Of which the first is: that the next parents do communicate unto their children only nature, and such other things, which of themselves do follow nature: but as for singular conditions and accidences they communicate not them unless peradventure they pertain unto the body. For oftentimes diseases of the parents, as the leprosy or gout, do come unto the children. But the qualities of the mind are not propagated, neither pertain they to procreation: for a Grammarian begetteth not a Grammarian, nor a physician a physician. Wherefore forasmuch as sins pertain unto the mind, they say that they can not be propagated from the parents. The other reason is: The first parents had original justice: which consisted not only in the mind, but also in the body, and in the members. Therefore in doing the act of generation, they might pour into their children the want of this righteousness, for that it sticketh in the body, and in the flesh. But actual sins, which afterward followed, forasmuch as they pertain unto the mind, can not be propagated into the children. Howbeit Augustine in his Encheridion to Laurentius the 46. chap. Augustine thinketh that the sin of the next parents are communicated unto the children. saith, that it is probable, that the sins also of the next parents are communicated with the children. For the proof whereof, he compareth together two places of the scripture, which we have before entreated of: That God saith: that he will visit the sins of the fathers upon the children unto the third and fourth generation: when in an other place he saith, that the son shall not bear the iniquity of the father. If the son (saith he) bear not the iniquity of his father, but his own, and yet God visiteth in him the sin of the father, it must needs be that the son have in himself that sin: Otherwise these places should not agree together. Sin therefore is of his own nature such, that it Sin destroyeth not only the soul but also the body. not only wasteth the soul of man, but also corrupteth the body, flesh and members. Wherefore Paul to the Corrinthians saith, that our bodies are the Temples of the holy ghost: and grievously threateneth that man which destroyeth the temple of God: If therefore God punish the sins of the parents in the children, and the child beareth not an other man's iniquity, but his own only, it consequently followeth, The justice of God is not to be proved, if the sins of the fathers be powered into the children The parents must live holilest they procreate children partakers of their sins Wherein original sin and the sins of the next parents do differ. that the infants of wicked men, when they are afflicted, to the end their fathers should be punished in them, have also in themselves some of their father's wickedness. Nether can any man here complain of the justice of God. For if God by his most uncorrupt justice can deliver them which sin, into a reprobate sense, & punish sins with sins, why may he not also justly will, that the corruption of sin should not only destroy the soul, but also that the unpureness thereof should redound likewise into the body? Wherefore they which are begotten of sinners, do contract of them such a nature, as they find in them. And by this sentence men are admonished, to live holily, lest they should pollute both their own souls and bodies, and also by the same means infect their children. If this should be so as we have now said, a man might demand, what difference there is between original sin, & that which is drawn from the next parents? We answer that the propagation of original sin is perpetual, as the holy scriptures do teach: but the continuation of other sins is not of necessity. For sometimes there is powered no sin from the next parents into the children, unless it be original sin. For God seemeth to God sometimes deferreth the pouring in of the sins of the next parents, in-into the children. have prefixed a measure, least evil should range abroad unmeasurably, & seemeth to temperate the propagation of this evil. And this experience teacheth: for Ezechias a most holy prince had to his parent king Achaz, a man most wicked: and the same Ezechias again begat Ammon a very ungodly son, who also begat Manasses far worse than himself. Or else though the beginnings and principles of sins be powered from the parents into the children, yet God will sometimes minister so much grace, favour, and strength, that they may overcome them. But this way these differ nothing from original sin. For unto godly men is given Why God suffereth good children to be borne of evil parents, and evil children of good parents. Grace can not be derived from the parents into the children. God hath promised to do good unto the children of the godly, but not for the merits of the parents An other reason why God suffereth eveil children to be borne of good parents A curse against the children of the ungodly. grace also to overcome it. Farther when God giveth good children of evil parents, he declareth the power of his goodness, whereby he represseth the filthiness and corruption of the parents: that it should not flow abroad into the children. And contrariwise when he causeth evil children to be borne of good parents, this he considereth that the holiness of the children should not be ascribed unto the merits of the parents. For they can not by procreation of the body pour grace into the children: forasmuch as it is a thing altogether spiritual, neither hath it any natural fellowship with the flesh. Wherefore forasmuch as goodness & holiness are the mere and pure gifts of God, God doth in deed promise that he will do good unto the posterity of godly men, even to a thousand generations. But that is not to be understand, as though there were put any merit in the parents. God was of his mercy moved to make this promise, and not by the merits of men. And to declare his liberty herein, he suffereth it sometimes to happen otherwise, and by that means teacheth, that holy parents are not so holy, but that they have still much wickedness and corruption in them, which they may see to be naturally grafted in their children. Whereby we may manifestly see the corruption of our nature, which also followeth the saints even to the death. And for the more establishing also of this sentence, some bring out of the Psalm a curse of the Church against the children of the ungodly: That they should be orphans, that no man should have compassion on them, that they should beg their living. If the children of the ungodly be innocents, then is this no just prayer. Wherefore it seemeth by these words of necessity to follow, that they are partakers of the wickedness of their parents. And because they are infants, it can by no other means be done, but by propagation. I know there are some, which will have these words of David to be prophecies of things to come: wherein the holy ghost hath foretold, that these misfortunes shall come unto them. But grant that they be prophecies. Yet can it not be denied, but that there is in them both the form & the affect of a prayer. But a prayer Whether the latter men be more miserable than the first. ought to be just, for otherwise it should be no prayer. But where as they say, that that is most absurd, which followeth of this doctrine (namely, that the last men also should be more miserable than all others, because they should bear the sins both of Adam, & also of all their elders) it may be answered two manner of ways. For first not all things which seem absurd unto us, are also absurd before God. The things that are absurd unto us are not absurd before God. For (not to departed from this self same matter) Christ threateneth the jews, that all the murder of the godly, from Abel even to Zacharias, the son of Barachias, should come upon them. And who seeth not, that the estate of the children of Israel which were led away into captivity, was much more miserable, then very many generations of their elders, which had defiled themselves with the self same sins. Farther we answer, that that should in deed be absurd, if the sins of the elders should continually pass into the children. But seeing we have declared, that that is not always so, but that the providence of God hath appointed an end and measure To the reasons of the schoolmen. Affections of the mind● are communicated from the parents unto the children. unto this evil, and hath therefore determinately pronounced only of the third and fourth generation, there is no cause why it should seem absurd unto any man. But the reasons of the schoolmen wherewith they withstand this propagation are very weak. First they allege that the qualities of the mind are not communicated from the parents unto the children, which thing even experience teacheth to be false. For we see oftentimes, that of angry persons are borne angry children: and of sad parents sad children. Neither doth this similitude serve them to any purpose, when they say, that of a Grammarian is not borne a Grammarian, nor of a Musician, a Musician. For these are arts which are gotten by precepts and exercise: & not affections, which are naturally grafted in men. And yet by experience we see that it sometimes cometh to pass, that in what art the father chief excelleth, he hath children very prone unto the same: whither. if be husbandry, or the art of war far, or else some liberal science. Farther, we in this place principally speak of those affections, which are the grounds and beginnings of actions. In the other Sin defileth both soul and body. argument they say, that sin in the parents doth vitiate only the soul, which is not true. For as we have before taught, their body is also defiled. And therefore it is no marvel, if fathers do communicate such a body unto their children. Wherefore, as touching this matter, I gladly agree with Augustine, that it is probable and agreeable with the scriptures (and this sentence Martin Bucer a man no less learned than holy hath allowed) that private sins are derived from the parents unto the children. But we must note, that that cometh by chance and is not of necessity. For God sometimes stayeth the sins of the parents, and of his goodness suffereth not the nature of men utterly to be destroyed. But when he will either repress this traduction of sins, or else suffer it to take place, he himself only knoweth. Howbeit unto us it is sufficient to consider these two things: First, the sin is poured from the parents into the children: Secondly, that the same is by the benefit of God sometimes prohibited, which yet can by no means be spoken of Original sin. For we all are borne infected with it. Now let us return unto the words of the Apostle, which we have so long time intermitted. Moreover the law entered in by the way, that sin should abound. But where sin abounded, there grace abounded much more. That even as sin hath reigned in death, so might grace also reign by righteousness unto eternal life, through jesus Christ. Moreover the law entered in by the way, that sin should abound. But The Method of Paul. where sin abounded, there grace abounded much more.] We must call to memory that the Apostle began to rehearse the effects of justification: namely, that by it we have peace with God: and that we do rejoice, not only because of the hope of that glory, but also we rejoice in tribulations, because we are assured of our salvation. For the confirmation of which hope he hath declared, that GOD hath given his son unto the death, and that when we were yet sinners, enemies & ungodly. And that it should not be obscure, by what means the righteousness of Christ could save us, he showeth by a comparison, that even as by the sin of Adam, all men have perished, so by Christ, all men have revived. And in this comparison he teacheth that the effect of sin is death: And that men are delivered from it only by Christ. Now because a man might ask, whether the law hath any thing profited to the attayntment of that salvation, he answereth by prevention, that it rather augmented the disease, so far was it of The law delivereth not but rather increaseth the disease. that it could deliver men from it. And by the way he heateth down the pride of the jews, for that they importunately hosted of the Law, as though it only could make a man blessed. And it is certain, that by the name of Law, he understandeth not, the Law of nature, but that law which was given by Moses: amongst other ends whereof this was one, that by it sin should be augmented: that it being above measure augmented, grace also might exceedingly much more abound. Howbeit this is to be noted, that these increases of sin happened not through the default of the law, but of men. For if the law had lighted The increases of sin happened not through the default of the law but of men. A similitude. upon sound natures, and a nature confirmed, sound actions should thereof have sprung. But forasmuch as our minds are full of diseases, and our nature weak, it followeth of necessity (as Paul saith) that when the law cometh, sin is increased. For even as horses with shadows and things, that they are not accustomed unto, are so made afeard that oftentimes they run backward, and throw themselves headlong into ditches and rivers: so we when we light upon the commandments of God, do leap back, and do rather throw ourselves in to the dungeon of our lusts, then that we will obey the law. Chrisostome thinketh that this particle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is, that, in this place is not a conjunction causal: but noteth only the event of the thing: which we also grant, if it be referred unto the nature of the law. For, forasmuch as it of his own nature is good, it cannot be said, that of itself it augmenteth sin. But if we have a consideration unto the counsel of God, wherefore he gave the law. I see not why that particle may not be taken causally. For it is not to be doubted, but that God therefore gave the law, to the end sin should be augmented. And lest it should seem absurd We must not stay in the nearest ends. to ascribe that unto the providence of God, we say that God hath many ends, all which are ordinate: and therefore we ought not to stay in one or two of them, but to go on farther. For even the providence of God directeth such ends to other ends, which follow. Wherefore we cannot thus gather: God hath given the law: ergo, sin simply and of his own nature pleaseth him: but we must straight way add (which Paul also doth) sin being increased, grace hath more abounded: and man hath obtained righteousness and eternal life. So may we rightly conclude, that the law was therefore given, that man might at the last be The law was given that man through grace should be saved. A similitude. saved through grace. Which thing may be declared by an other example: when it is said, that by the providence of God it is ordained that murder should be punished with death, we cannot thereby gather that God is cruel, as one which delighteth in death, because he will have death revenged with death. But we must proceed farther, and say, that it was therefore ordained, that a manqueller should be put to death, to the end the severity of the justice of God might appear, and that men being so admonished, might restrain themselves from so wicked a crime. Paul saith, in the singular number Sin, alluding to the corruption of our nature, which, the law being once put, so increaseth, that it breaketh forth into innumerable evil works. By which kind of speech that is manifest, which we have before said: namely, that the law is repugnant unto natural lust. But by that which Paul saith: that the Law entered in by the way. Chrisostom The law was not made to continue for ever. gathereth, that it ought not to be perpetual, but aught so long to continue, until sin being increased, grace should abound. And this in deed is after a manner true: for as touching the ten commandments in men regenerate in Christ, and adorned with grace (in respect that they are such) they have no power to accuse and condemn: and as touching ceremonies that part of the law is now utterly abrogated, yea, and the political judgements are not now in their old force. But Ambrose weigheth these words (entered in by the way) more diligently and thinketh that thereby is signified, that the law was so received, as though men supposed that by it they should be saved: for thus they thought, that if they once knew, what things were to be done, they would easily accomplish them, But the thing happened far otherwise. And Ambrose addeth, If the law did Why the law was of necessity according to Ambrose therefore enter in by the way, that sin should abound, a man may judge that it was not given, that sin should not abound: howbeit on the other side it was necessary, because the law of nature was after a sort extinct and quenched in men. For it was so feebled (saith he) that men could not perform their duty. That therefore the law of nature might receive some strength, & be maintained, the law of God came: which hath not only confirmed it, but also with a most manifest exposition illustrated it. But now we ought to apply our endeavour unto the law given us and diligently to entreat of it, & to meditate upon it day and night. We have the like kind of speech in the epistle unto the galatians: The law was given because of transgression. Now let us see by what means sin How sin is augmented by the law. Our lust is stirred up by the precepts of God. is augmented by the law. First we must know, that this is the nature of our lust, that it can not be kept under by the commandments of God: yea rather it is stirred up by them. Whereof came this accustomed saying, Nitimur in vetitum semper, cupimusque negata, which signifieth, we labour always for that which is forbidden us, and ever desire things denied us. And even as rivers being otherwise quiet and calm enough, yet when they run against a rock or heap of stones, do swell and rage, and as it were gathering together their force more vehemently, drive and carry away all lets: So our lusts, when they are prohibited by the laws and decrees of God, are more unbridledly and insolently stirred up, and do as it were by a certain fury carry us headlong into transgressions. And so by reason of his contrary, lust may be said to be increased, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. when the bridle of the law is put upon it. Wherefore Cicero in his oration for Roscius Amerinus saith, that Solon in his laws ordained nothing touching murderers of parents, because, forasmuch as that wicked crime had never before happened, he feared, least if he should have made a law thereof, he should rather have stirred up men thereunto, then repressed them there fro. another way also the law increaseth sin, because he which sinneth knowing and wittingly, is more grievously to be accused, than he which sinneth He that sinneth knowing and wittingly, is more grievously to be accused. unawares. The law of nature was now so decayed, that it winked at many things. For many counted lust for no sin: yea rather they seemed happy, which could obtain that which they lusted for. But when this voice sounded from heaven, thou shalt not lust, man began to consider that lust was unhonest and filthy. Wherefore when he endeavoured to strive against it, being destitute of strength (as Agustine saith) he found not a victory, but captivity. For he saw now that he was a bondslave unto it. Farther, sin is therefore increased by the law, because in it we see pains and punishments set forth In the law we see the pains and punishments of sinners. unto sinners. Whereby it cometh to pass, that men having their conscience accusing them, leap back from God, as from a severe judge, and cruel revenger. And when they have begun once to hate him, they rather throw themselves headlong into any evil, then that they will light upon him. Fourthly, Chrisostome saith, that the law of nature containeth a few and certain brief precepts, By the law of Moses the law of nature is divided and distinct into many parts Before the law sin was on sleep and half dead. That grace should abound, sins being increased, is not true in all men. The law and abundance of sin are not the perfect causes of salvation. which are amplified by the law of God: For that it hath divided those few into many parts, whereby is augmented a heap of precepts. And because unto every commandment his proper transgression is repugnant, therefore sins may seem also to be increased. Neither doth the law by these means which we have alleged, only increase sin, but also accuse and condemn it. Wherefore in the first to the Corrinthians he saith, that the law is the power of sin, because they which sin, are by it proved guilty. But these things are not so to be understand, as though there had been no sin before the law. For there was sin in deed, but it was on sleep and half dead. Wherefore Paul in the 7. chapter of this epistle saith, when the commandment came, sin revived. Which words declare, that sin was also before, although it were not felt. Farther, we must note, that the connexion between the law, and the increase of sin, is universal, and pertaineth unto all men: but the connexion which is between sin increased, & grace abounding hath not place, but only in the elect and predestinate. For in the reprobate, after sin was by the law increased, sorrow and grief which come thereby, engendereth desperation. For these are not the full causes of salvation, but instruments, by which God useth to deliver his. And the nature of instruments is, that if a man remove from them the power of the principal agent, of themselves they bring to pass nothing. God doth in deed What is the nature o● instruments. God by certain means prepareth or bringeth us to regeneration. An ●●ror of the Sophisters. God useth evil things to our salvation. use the law, the feeling of sin, and terrors of pains, whereby to prepare away to justification. And although before our conversion the same be sins, yet by them he prepareth our minds: but yet not with that kind of preparation, which the Sophisters have feigned. For they affirm, that a man by these means deserveth grace (as they are accustomed to say) of congruency: which thing we have in an other place declared to be repugnant unto the holy scriptures. But we grant, that as touching Gods behalf, there is a preparation: for he useth these means, whereof some are of their own nature evil, and directeth them to a good end: which ought to be ascribed only to his most wise providence. But that grace hath abounded, even this thing may teach us, for that the Elect do not only obtain remission of sins by Christ, but also are adopted to be the How grace is said to abound. children of God, made brethren of Christ, heirs of God, and fellow heirs of Christ, and they rejoice also in tribulations, and in the hope of the glory of God. God dealeth as good physicians use to do: which do not only heal the disease, but also do add strength and form, which the sick man had not before. But it seemeth more agreeable that Paul should have said, that sin being augmented pains and punishments should have more abounded, for, that do sins deserve. But he inverteth his oration, and in stead of pains and punishments Paul inverteth his oration. saith, that grace abounded. Which thing we first feel by our own experience to be true. For we which were before oppressed with grief, and in a manner consumed with sins, when we see ourselves to be reconciled unto God can not but count it for a most singular benefit. For he which hath the more forgiven him, forasmuch as he feeleth the greater gift, loveth the more. Farther the common people commonly weigh and esteem gifts by the consideration of the necessity that went before. Wherefore, forasmuch as sin being increased was after a sort unmeasurable, the grace also which should blot out the same, ought likewise to What it is to have the gospel preached unto them that are in misery. Of the nature of the law. The manichees and Pelagians understood it nor. be in amaner unmeasurable. By this place we may understand, what it is to have the gospel preached to men broken & in misery, as it is written in Esay: and what that is, that Christ called unto him those which were in travail and were laden. For they which feel not themselves to be such, come not unto him when he calleth them. Here I think it good somewhat briefly to speak of the nature of the Law, and therewithal to declare how the Maneches and Pelagians understood it not, and what it worketh in us either before regeneration, or after we be justified. First as touching the form thereof, we may affirm the self same thing that Paul saith in this epistle, when he writeth, that it is spiritual. But the universal end thereof, & which pertaineth unto all men, is to bring men to the knowledge of sin. Which thing Paul hath both here signified, and also before manifestly taught, saying, that by the law is the knowledge of sin. Here if a man ask, why the Apostle said not rather, by the law is the knowledge of righteousness: I answer, because a man that is not yet regenerate, so long as he is without Christ can not have within himself the feeling of good works, or of true righteousness, which satisfieth the law of God. Wherefore when he compareth his doings with the law, he findeth them to be nothing but only falls and transgressions. But if we speak of the end of the law, as touching the elect, the same is Christ: which thing Paul also teacheth, saying, The end of the law is Christ to salvation: The law doth not by itself bring men to Christ and to salvation. The ethnics opinion concerning the end of the law. What is the law. which yet he speaketh not universally, But to every one that believeth. For the law doth not of itself bring a man to this end. The ethnics said, that the end of the law is knowledge, which it engendereth of things that are to be done. Wherefore Christippus (as he is cited in the digests, faith, that the law is the knowledge of things divine and human. But this end, and this definition extend to largely. For all wisdom, and all good arts do give some knowledge of divine and human things. Now resteth diligently to see what is the matter and efficient cause of the law. And briefly to speak of these things, I say, that the Law is a commandment of God, wherein both his will, and also disposition or nature is expressed. When I say a commandment, I note the general word: For there are commandments of people, Senators, kings & of Emperors. But when I say, of God, I add the difference, which noteth the efficient cause. But in that I The law expresseth unto us, the disposition & nature of God say, that in the law is expressed the will of God, that is so manifest, that it needeth not to be expounded. But this may peradventure seem more obscure, in that I said, that in the law the disposition of God is taught us, and we are stirred up to the knowledge of his nature: we will therefore by examples make it more plain. When God commandeth us to love him: he thereby teacheth, that he is of nature amiable. For those things cannot justly be beloved, which are not worthy to be beloved. And unless he bore great good will toward us, he would not set forth unto us the chief good, which we should love. Wherefore, he for this cause exhorteth us thereunto, because he desireth to have us partakers of himself. We see therefore, that he is such towards us, as he desireth us to be also. And when he prohibiteth us to kill: First therein he declareth his will, farther he showeth himself to be such a God, which abhorreth from violence and from injuries, & had rather do good unto men, then hurt them. After the same manner these two things may also be declared in the other precepts: and out of this definition may those things also be gathered, which we have before spoken concerning the form and end of the law, because of necessity such doctrine ought to be both spiritual, and also to engender a wonderful excellent knowledge, and we are taught, that God by it hath given no small Benefits of the law. benefit unto men: for it causeth us, both to know ourselves, and also to understand the proprieties of God. Plato in his books of laws of a public wealth, and Plato's definition. in Minoe, seemeth thus to define the law: namely, that it is an upright manner of governing, which by convenient means directeth unto the best end, in setting forth pains unto the transgressors, and rewards unto the obedient. This definition may be most aptly applied unto the law of God: yea there can be no such law lawgivers made God the author of their laws. unless it be of God. It is no marvel therefore, if the old lawgivers, when they would have their laws commended, feigned some God to be the author of them. For Minos ascribed his laws to jupiter: Lycurgus his to Apollo: Solon and Draco, theirs to Minerva: and Numa Pompilius referred his unto Aegiria. But we are assured, and that by the holy scriptures, that our law was given of God by Moses The manichees do wickedly condemn the law. There is no good or evil which is not by the law of God either commanded or forbidden. The law requireth not only deeds but also the will The law bringeth us to the knowledge of God and of ourselves. in mount Syna. And these things being thus seen concerning the nature and definition of the law, we mayeasly understand, how foully the manichees erred, which blasphemed it, and cursed it as evil. For seeing that the law commandeth nothing but things worthy to be commanded, and prohibiteth nothing, but things meet to be prohibited, how can it justly be accused? For there can be no just or honest duty found, which is not commended in the law of God: nor nothing filthy or unhonest, which in it is not forbidden: neither are wicked acts only prohibited in the law, but also wicked lusts are there condemned. Wherefore it showeth that not only outward works are to be corrected, but also the mind and will. And forasmuch as a great part of felicity consisteth in the knowledge of God: and Philosophers do so much extol the knowledge of ourselves: and the law of GOD, as we have taught, performeth either, it can not but with great wickedness be reproved as evil and hurtful. Howbeit this place wherein it is said, That the law entered in, that sin should abound, may seem to make somewhat with the manichees: as doth that also unto the Galathians. That the law was put for transgressions, and that also in the 7. chap. of this epistle, That sin through the commandment killeth: and that likewise which is said in the second epist▪ to the corinth: That the law is the ministry of death. All these things may seem to confirm the error of the manichees. But The things which are joined unto the law of themselves, and the things that come by chance, must be separated. A similitude. we must diligently put a difference between those things, which of themselves pertain unto the law, and those things which follow it by reason of an other thing, & per accidens, that is, by chance. For as we have before taught, sin, death, damnation, and other such like do spring of the law, by reason of the corruption of our nature. But if a man compare not the law with our nature, but consider it by itself, or if he refer it to a sound & uncorrupt nature, then can he affirm nothing else of it, then that which Paul saith: namely, that it is spiritual, holy, good and instituted unto life: and it is said rather to show sin, then to work sin. Wherefore if men deformed lying hid in the dark should say unto a man which by chance bringeth a light unto them: get the hence least by this thy light thou make us deformed, undoubtedly we could not gather by their words, that the power and nature of light is such, that it doth make men deformed but this we might rather gather, that those things which of themselves are deformed, are by the light uttered and showed what they be. And so is it of the law: for it after a manner bringeth light, and openeth to our knowledge the sins, which before lay hidden. But a man will say: if the law be good and holy, why is it so displeasant, and had in hatred? Because it calleth Why the law is had in hatred. men back from those things, which of their own nature they are prone unto: for it grieveth them to have those things forbidden them. And when we look upon the law, we see those things which we ought to do: and by reason of the pride which is naturally planted and grafted in us, we will not be restrained by any rules. Farther thereby we see how our actions are writhed from that uprightness, which is set forth in the law: and which is more grieous, we feel ourselves to be so weak, that we can not correct them, and call them back to the prescribed rule: howbeit in the mean while we behold the pains and anger of God, whereinto by reason of sins we incur. All these things do so We are not angry with ourselves as it is meet but with the law and with God. How the law of God may please us. Christ being joined with the law maketh it sweet. offend our mind, that we are angry, not indeed with ourselves, and with our sins (as it were meet we should) but with the law given of God: when as otherwise it is most perfect, and most holy. Howbeit this discommodity may be remedied, and we may bring to pass, that those things which before were displeasant unto us, may afterward be pleasant unto us. And that shall we do, if we join the law together with Christ. For even as the waters of Marath were most bitter unto the people of Israel in the desert, and yet the self same by casting in the wood, which God had commanded, were made sweet: So although the law by itself be bitter, yet if Christ be joined with it, whom God hath set forth unto us as an only saviour, and also as the just and due end thereof, we shall then feel it to be sweet. Which thing to have happened unto David, the 119 Psalm manifestly declareth, wherein are wonderfully set forth the praises of the law of God. For there it is called pleasant, delectable, sweet Praises of the law in the Psalms. How the law of God is written in our hearts. above honey and the honey comb. And this is it which is promised us in the prophet, that God would write the law in our hearts: which is nothing else, but that he will give unto us the spirit of Christ, whereby we may be inclined to those things, which the law hath commanded to be done, that at the least way the commandments of God should be pleasant to our mind. Which thing also the Apostle teacheth, when he saith, In mind I serve the law of God. This they that are regenerate do feel, who although they can not perform a perfect obedience unto the commandments of God, yet they love them, and exceedingly desire them, and embrace them as the chief good, and do diligently desire of God, to come to the perfection of them as nigh as is possible. By these things it plainly appeareth, how the utility and righteousness of the law is to be defended against the Manechies. But on the other side the Pelagians are no les to be avoided, which ascribe unto the law more than is meet: for they affirm it to The Pelagians attribute unto the law more than is, which they think to be sufficient unto salvation. Pelagius sometimes confessed the grace of God in word and not in deed. By grace Pelagius understoods nature and the law. The school men come very nigh unto the error of the Pelagians. be sufficient unto salvation. For they say, that if men once understand, what is to be done they may easily by the power of nature perform the same. Wherefore Pelagius, for fear lest he should have been condemned of the Bishops of Palestine, as one which utterly denied the grace of God, confessed the same grace in word: for he affirmed, that to our salvation the grace of God is necessary. But by grace he understood nothing else, but nature itself given us freely of God, because God hath made us reasonable, and endued us with free will. Farther he said, that the law or doctrine of the law was grace: because of ourselves we are ignorant what things are to be done or to be believed, unless God reveal them unto us. Wherefore Augustine writeth in his books of the grace of Christ against Celestius, that they with mouth affirm that the possibility of nature it helped by grace. But he addeth, that if their meanings were examined, and narrowly weighed then shall we see that by grace, doctrine and the law, they understand nothing else, but that a man, having received only the knowledge of the law hath of himself strength enough to do the things that are commanded. Unto which error the school divines approach very nigh, when they teach, that a man even by the power of nature, can observe the precepts of God, as touching the substance of the work, although not according to the intent of the commander. By which words this they signify, that we can perform the very works, although not in such sort, as God hath commanded they should be done, namely, of charity & the spirit. Which latter part I think they added, that they might seem in some point to disagree from the Palagians. But Augustine so abhorred from such sentences, that not even unto the regenerate so long as they live in this flesh he granteth a perfect Even the regenerate are not able perfectly to observe the law. The Pelagians make the death of Christ vain. observation of the commandments of God: which thing manifestly appeareth by his Retractations. And that his judgement therein is most true, Paul declareth in the 7. chap. of this epistle. Undoubtedly if the thing were so as Pelagius hath taught, the coming of Christ and sacrifice of the cross had been nothing needful. For these things were therefore given, because by our own strengths we could not attain unto the righteousness of works. That thing Paul most manifestly testifieth, saying, That which was impossible unto the law, for as much as it was weakened by the flesh & c? These words apertly declare, that man by reason of the infirmity of the flesh could not fulfil the law. Farther he saith, The wisdom of the flesh is enmity towards God, for it is not subject unto the law of God, neither certainly can it be. For although the law hath power to teach and to illustrate the mind, yet it doth not therefore minister strength, or change the will. Wherefore Ambrose in his book de fuga seculi, The law (saith he) can stop the mouth of all men: but yet it can not convert the mind. And afterward: The law indeed showeth the fault, but it taketh not a way the malice. Wherefore unto it must be adjoined grace: which forasmuch as the Pelagians contemned, they wandered from salvation, & were justly condemned of the Church. But as touching the office of the law, these few things are to be observed. First that it is not utterly unprofitable, no not even without regeneration: for it may serve to some civil discipline The office of the law. For if men do the outward works of the law in such sort as they may, although unto them which do them, they are sins, yet by them may be observed a civil order. For where there is no observation of these things, all things are confounded: injuries are committed: filthy lust rangeth abroad: the wrath of God is kindled, so that he suffereth not public wealths being in such manner corrupt very long to continue. There is also an other work of the law which is inward, which pertaineth unto the conscience: that it should perpetually accuse, urge, scourge, and condemn it. And by this means God (as we have said) bringeth a man at the length to justification. Which justification being obtained, neither then doth the law lie idle, but is like a glass, wherein the regenerate do behold After regeneration the law is not idle. what fruits they ought to bring forth, how much they ought daily to profit, what they have to give thanks for, and how much they want of the just instauration, to the end to obtain it they may the more earnestly call upon God: The law also putteth before their eyes the mark, whereunto they ought to level in all their actions. Unto which although they can not attain in this life, yet they must do their diligence, not to departed far from it. By these things it manifestly appeareth how much the law helpeth in outward works, what it worketh in the conscience, and how much it helpeth them that are regenerate Now resteth this to mark, that this sentence of the Apostle pertaineth not only to ceremonies, Under this sentence are comprehended not only ceremonies, but also the moral precept. but also to the moral precepts. For sin is by them most chiefly increased: and it is of more greater weight to stray from them, then from outward ceremonies. But now let us return unto the Apostle. That even as sin hath reigned in death, so might grace also reign by righteousness unto eternal life through jesus Christ.] Here he showeth a reason, why grace in the elect, after the increases of sin abounded: namely, that by it we should obtain righteousness, and so at the length come to eternal life. For even as sin brought death, so grace also and righteousness, which must be joined together, have brought eternal life. The argument is taken of contraries. An argument taken of contraries. For seeing that sin, which is opposite unto righteousness, brought death, it is meet, that of grace and righteousness should follow life. Neither is it in vain that righteousness is joined with grace. For thereby we are taughts that our righteousness consisteth not of works, but of grace. The wonderful order also of things is here to be noted. In the first place is put the A very godly gradation. law, than the increase of sin, and then the abundance of grace, afterward righteousness, last of all eternal life: and all these things, by jesus Christ. As touching the words, sin is said to have reigned in death, because sin could not be taken away by the law, and death was for his cause inflicted as a punishment In the 1. to the Corrinth. Paul hath in a manner the self same sentence: saying, that the dart of death is sin. For neither could death otherwise wound mankind, but by sin. Ether of them are said to reign, both grace and sin, when we are moved, and stirred up by them: for in Public wealths kings reign and govern How grace and sin a● said to reign. as it pleaseth them. In godly men righteousness reigneth: for they after they have received remission of sins, study to give their members weapons unto righteousness, and holiness: as before they had permitted them to sin. And this is called the kingdom of Christ: which is therefore ascribed unto grace, by Why this kingdom is called the kingdom of Christ. The roots of death and life. A similitude. Grace and life cleave together of necessity. cause it consisteth freely and without works. In this place (as Chrisostome noteth) are set forth unto us the roots of death and life. The fountain of life is grace, and righteousness: the fountain of death is sin. And he addeth, that death is like a soldier: which is aypointed & armed of sin as of his king: wherefore take away the king, & then death being unarmed can not destroy men for ever. Farther he admonisheth, that forasmuch as have already obtained grace, we should not doubt of the obteynement of life. For these things cleave of necessity the one to the other. But why the Apostle bringeth this similitude, we may easily show. Because grace was of more force to make new again, then sin was of force to kill. And in that it is added, by jesus Christ, we must call to remembrance the Analogy or proposition set at the beginning between Adam and Christ. For even as from Adam came sin and death, so from one jesus Christ came grace and life. This place admonisheth us somewhat to speak of grace. Nouns, which (as the Logicians say) are put abstractly, are usually declared by their concrets, whose significations Of Grace, Abstractes are known by their concrete. What is to be gracious are more present unto the sense. Wherefore let us first see, what this word Gratiosus, that is gracious, signifieth with the Latins. And he amongst men is called Gratiosus, whom all men favour, and whom the common people do love. So in the holy scriptures men are called gracious, which have found grace with God. For so the scripture useth to speak of those, whom God favoureth, and We are one way gracibefore God and an other way before men, whom he loveth. But yet as touching this, there is great difference between God & men, For men favour none, but them in whom they find those things, whereby they may be alured and drawn to love them. It behoveth therefore, that he which will be beloved of men, have in himself the causes of love and benevolence. But God contrariwise found in men nothing worthy to be beloved, whereby he mought be led to love them. For he hath loved us first: and out of that love he bestoweth upon us whatsoever we have that is acceptable unto him. Wherefore the name of The grace of God is taken too o● manner of ways. grace is in holy scriptures taken two manner of ways: first, and principally it signifieth the benevolence of God towards men, and the free favour which he heareth towards the elect. Secondly, because God endueth his elect with excellent gifts, Grace sometimes signifieth also those gifts, which are freely bestowed upon us by God. This two fold signification of grace being well noted, declareth, with how great diversity our adversaries and we affirm one and the self same sentence: for either of us say, that a man is justified by grace. But in this is the difference. They by the name of Grace understand those gifts, which are given unto them that are justified: namely, the habits or qualities which are poured into them, more over good works and other such like, which God worketh in the elect. But we; forasmuch as we see, that these gifts, so long as we live here, are through our corruption unperfect, do deny, that we can by them be justified, and that by them by any means we are able to satisfy the judgement of God. Wherefore we understand, that to be justified by grace, is to be justified by the only mere and sincere good will of God, which he of his only mercy beareth towards us. We say also, that we are justified by the grace of Christ, which his father beareth towards him. For, forasmuch as he is most gracious before him, he bringeth to pass that he loveth would in him, as his members, and brethren adopted by faith. But the schoolmen ha●● What it is to be justified by grace and by the grace of Christ. The imagination of the School men sprang out of the ethics of Aristotle. feigned unto themselves, that grace is an habit or quality poured into the soul, that the foul may more easily rise up, and more readily do good works. Which their feigned invention they can by no means confirm by the holy scriptures. But they seem to have taken it from the philosophers, who in the ethics teach that the faculties & powers of the mind are by an habit strengthened, so that they are able to perform those things which before they were not able, or if they were able, yet they were not able without great difficulty. The self same thing do these men judge of the mind: that forasmuch as of his own nature it can not so lift up itself to be acceptable unto God, and to do the works which should please him, it hath need of a heavenly and spiritual habit, to perform these things. And whilst they thus follow their philosophy, they depart from the vulgar and received sense of this word grace. For when we say, that a soldier is acceptable unto a king or unto a captain, A similitude. we do not say, that in the soldier is grace or favour, but rather in the king or captain, which beareth favour unto the soldier. So we in this case, if we would speak plainly or aright, should not say, that in us is powered or given grace: but rather that we are received of GOD into grace or favour, which before were his enemies. But that we may the better find out the error of the schoolmen, we will here set forth their definition: for they define grace to be an habit of goodness and charity infused of God, like unto his, whereby he that hath it, is To have grace of God is to be received into favour of him. The definition which the schoolmen assign unto grace. made acceptable unto God, and doth works that are acceptable unto him and meritorious. When they say, that it is an habit infused of God, they separate it from natural virtues. Farther when they make it to be like unto the goodness and love of God, they think that they bring a reason, why they which be adorned with this habit are acceptable unto God: namely, because of that similitude. And because they can not by the scriptures prove, that grace is a thing created in the soul, they labour to confirm it with reasons. For Thomas saith, that the benevolence of God can not be idle: for God is said to love, when he giveth any good thing. Wherefore he saith, that God to do good to some, or to love some, is to give or infuse into them such an habit or quality, as we have now described. But this is a very weak argument. For we grant, that the love of God lieth not idle, The love of God towards the elect is not idle. but filleth us with benefits, and those very manifold. But how followeth this argument: God giveth very many gifts: Ergo, he createth or poureth in such an habit? Farther this is no small error, that they will that by this habit or creature, we are made acceptable unto God. For it must needs follow, that seeing he hath given us such a gift, he therefore loved us before: for the love of God goeth before all his gifts. The virtues in deed which follow, may have some consideration The love of God towards us goeth before all his gifts. why they should be given: but yet they can not have that force to allure God to love us: for he loved us even before he gave them unto us. An other of their reasons is this: If they which are converted unto Christ (say they) have the holy ghost, which before they had not, then of necessity it followeth, that there happened some mutation. But in God there is no mutation. Wherefore we must appoint it to be in ourselves, namely that we have such an habit of grace, which before we had not. But this likewise is of no force: for God differreth his aids God is not changed although he do that now which before he did not. is as seemeth good unto him: and moveth the hearts of men at an appointed time, when as before he moved them not: which thing yet we doubt but is done without any his change at all. For we know that God at an appointed time created the world, which before was not extant, and yet we can not say, that God is therefore changed. Now resteth for us to confirm by the scriptures, that the grace of God signifieth his free and undeserved love: secondly, that it signifieth also the rewards It is proved that the grace of God is the favour which he beareth towards us. or gifts which are bestowed upon the Saints: thirdly, that the grace of Christ is that, whereby he is of force with the father, and by reason of which we are loved of the father. As concerning the first, Paul faith to the Ephesians, that we were elected of God before the foundations of the world were laid, according to his good pleasure to the praise of the glory of his grace. In which place we see, that the cause of our election is, that the free love and grace of God towards us, should be commended. And in the latter epistle to Timothe he saith: Which hath called us with his holy vocation, not by works, but according to his purpose and grace. And Peter exhorteth us to hope in that grace, which is offered. But it is not lawful to hope in a thing created. And as touching Christ Paul saith unto the Ephesians, that God hath made us acceptable in his beloved, that is, in Christ, whom most dearly and especially he loveth. And in this epistle he calleth grace eternal life. This therefore is the The true definition of Grace. true definition of Grace, and agreeable unto the holy scriptures. That it is the free benevolence of God, whereby he counteth us dear in Christ jesus, and forgiveth us our sins, giveth the holy ghost, an upright life, and eternal felicity. By this definition is seen not only, what we call grace, but also by whom we have it, and which are the principal effects thereof. Now must we see after what manner God By what means God worketh in us his good things. Why the outward ministry is needful in the church. worketh in us so excellent good things: First, he offereth the promises of these things: then by his inspiration he openeth the heart, that they may be received, which if he did not, those good things should never take place in us: for the heart of man is stubborn, and repugnant to spiritual things: and therefore in the Church the minstery is always needful. For the duty of the pastors is to set forth the promises of God unto the people, and not to urge them in words only, but also to seal them with sacraments, which are certain visible words. And in especially it belongeth unto them to remove away two impediments, which do most of all draw men away from the promises of God. For on the one side men think that The ministers aught in teaching to have regard to two things. they can not attain unto the promises of God, because they are unworthy of them. Here must the faithful minister diligently resist and teach, that these things are freely given of God, not by works, or any dignity of such as receive them. On the other part some use to doubt, whether they by the election of God are excluded from these promises. As touching this point they must teach, that the faithful aught generally to receive the promises of God, as they are delivered us by the holy ghost in the holy scriptures, neither ought they to be careful concerning the secret will of God. For without doubt God would have revealed, and showed who they be that be elect, or who be reprobate, if he had known that it should have been profitable to salvation. Wherefore, seeing the scriptures exclude no man particularly from the promises, every man ought so to receive them, as if they peculiarly pertained unto himself. And undoubtedly, together with faith shall be given unto them that believe, through the persuasion of the holy ghost, that they shall not doubt but that they do in very deed belong unto the elect. After this manner the ministry of the church serveth God, and worketh together with him towards our salvation: not that the goodness and power of God can not without it both offer his promises unto us, and also incline our minds to receive them. For neither is the grace of God of necessity bound either to the ministry, or to the sacraments, or to the outward word. But we speak The grate of God is not bound to outward things. now of the accustomed manner, whereby God bringeth men to salvation. But when we have once received the promises of God, we which before were dead unto sin begin straight way to revive, and so being restored unto life, in some part we obey the law of God, not in deed with a perfect obedience, but with an obedience begun. Farther, against our enemies the flesh and Satan, we have the present help of God, and a wonderful consolation in afflictions: and the powers and faculties both of the soul and also of the body are renewed. And to speak briefly, the grace of God God doth not only offer the promises, but also boweth the heart to embrace them. What manner of grace the Pelagians granted. which we have described, is the spring of all good things. But yet we have affirmed one thing, which is not yet confirmed by the scriptures: namely, that God doth not only offer the promises which we have now spoken of, of his mere grace and benevolence, but also with his spirit boweth the heart to receive them. The first part the Pelagians also admitted: namely, that there is required the grace of doctrine and illustration. But the other part they thought consisted in free will, either to receive or to refuse the promises offered. But the scripture teacheth far otherwise. For ezechiel in the 11. chap. saith: That God would give unto his faithful a new heart & a new spirit: & would take away from them their stony heart, and give them a fleshy heart. These words most manifestly teach, that there must be a change The meaning of the fathers. made in our hearts. Wherefore when we read either in Augustine or in other fathers, that grace cometh first, whom our will followeth, as an handmaiden, we may not so understand it, as though our will followeth of his own strengths being It is not sufficient that the will be stirred up unless it be moved also. only stirred up and admonished by grace: for unless it were changed it would never follow. This therefore is required, first, that the will be changed, and then that it obey. We must warily also give ear unto Chrisostome, who in his sermon of the invention of the cross, saith: That neither the grace of God can do any thing without our will, nor our will without grace, For universally it is not true, that grace can do nothing without our will: unless thou understand will, to be that, about which grace worketh. But that grace should tarry for the consent of the will, it is not true. For grace changeth the will, before it can give any consent. David therefore Grace ought not to tarry for our consent. prayeth: Create in me a clean heart O God▪ Solomon also, Incline (O Lord) the heart of this people, to execute thy commandments. And again David. Incline mine heart to thy testimonies. The Pelagians taught, that the beginning of good works is of ourselves: namely, of free will. And that grace doth help them The opinion of the Pelagians. easilier and more readily to accomplish them. But the latter Divines or Sophisters, lest they should seem utterly to agree with Pelagius have thus defined The opinion of the Schoolmen. grace: that grace in deed cometh first: but it is in us either to receive it, or to refuse it: but this is as untrue as that sentence of Pelagius, for from hence have we power to receive this grace. If this were true, than salvation should be of ourselves. But Paul saith, what hast thou, which thou hast not received? But if thou hast received it, why boastest thou as though thou hadst not received it? And against these men Augustine citeth these words of Paul, which we shall afterward read: It is not of him that willeth, nor of him that runneth, but of God that hath compassion. If these men's opinion (saith he) were not true, the Apostle mought in like manner have said: It is not of God, that hath compassion, but of him that willeth and runneth. For as these men teach, this matter seemeth to be divided, so that one part is given unto God, and the other part is left unto ourselves. And by that means the grace of God is not sufficient, unless we also put to our endeavour, and do will, and also run. But the Apostle affirmeth far otherwise: saying, that it is neither of him that willeth, nor of him that runneth, but of God that hath compassion. And in an other place of himself he saith, I have laboured more than all: but yet not I, but the grace of God which is in me. By which words he taketh away all from himself, and ascribeth it wholly unto the grace of God. And Augustine addeth, we pray for our enemies which are yet evil, and will not be obedient unto God, and do reject his promises: which thing seeing we do, what else do we desire, but that God should change their wills, which unless it were in the hand of God to do, it should be in vain to desire it of him. Paul also in an other place saith, Not that we are apt to think any thing of ourselves, as of ourselves: And if that we can not so much as think, much les undoubtedly can we will: for the The will being changed of God is not idle. will followeth knowledge and thought. Neither speak I these things as though the will being changed of God, aught to lie still idle, and to do nothing. For it being renewed, aught to work together with grace, that (as Bernard also saith of free will) that which was begun of the one, may be performed of both. For than we are not only The regenerate do work together with God. pure men, or naked men, but are made the children of God, and have joined with us the moving of the holy ghost. And Paul to Tymothe saith, that the man of God being instructed in the holy scriptures, is now meet and apt to all good things. But they are accustomed to say and commonly do teach, that the grace of God is laid forth unto all men. And therefore if it be not received, it cometh through our own default: for every man (say they) may obtain it if he will. This doubt we will Whether the grace of God be laid forth unto all men. briefly dissolve. We may in deed grant, that the grace of God is in this sort setforth to all men: because the general promises of God are offered and preached indifferently unto all men. Neither do the preachers which publish them abroad, any thing regard the secret will of God: or think thus: Peradventure this man is not predestinate: or my labour shall nothing profit him. They think upon no such matter, but do set forth the word of God unto all men universally. After this When a man receiveth grace he doth it not by the power of his own will. manner grace or the calling of God, may be said to be common unto all men. Howbeit when any man receiveth the promises offered, he doth it not by his own power or will. For it is needful, that his heart be opened: which thing Luke in the Acts maketh mention of the woman that sold silk. For all men are not called with efficacy, and according to purpose. But these men seem to feign unto themselves a grace, as though it were a certain garment hanging in the air, which any man that will may put on. But these are the inventions of man's wisdom. The holy scriptures Grace working and working together. speak far otherwise. They use also thus to divide grace, that they make one a working grace, & the other a grace working together. From which distinction Augustine abhorred not. For it seemeth to be derived of these words of the Apostle: It is God which worketh in us both to will, and to perform. Therefore the working grace is that, which at the beginning healeth and changes the will: and afterward causeth that the will being changed and healed may work uprightly. And first indeed it is called a working grace, and then a grace working together. And this is One and the sel●e same grace is working and working together. one and the self same grace, and not two graces. But the distinction is taken of his effects. For first the will when it is healed concurreth with Grace passively. For by it, it is said to be changed, and we are said to be regenerate. But afterward it behaveth itself both actively & passively. For being moved of God, it also willeth and chooseth. And in this sense is that true which is written unto the hebrews: Be not wanting from the grace of God. For we being Regenerate ought not to sit idle: but to live and work according to Grace which followeth But they exceedingly err, which think, that the will by itself can will good The will of itself cannot will good things. things: and that by grace and the spirit is nothing else brought to pass, then to cause it with efficacy to will, and that it may obtain those things which it willeth which thing (as we have now showed) is repugnant unto the holy scriptures. They demand farther, whither we may merit any thing by that first grace. Our adversaries in deed say that we may: but we deny it, and do utterly reject all consideration of merit. Which thing with what just reasons we do, After the first gifts we deserve not the latter. we shall in an other place have more opportunity to declare. We grant that God of his liberality and mercy is wont after many benefits already given, to give others: but yet not that any of the first gifts of God can merit the other later gifts. And so are these places in the Gospel to be understand: To him that hath, shallbe given, & this also: well good servant, because thou hast been faithful in Grace preventing and grace after following. few things, I will set the over many things. Moreover they divide grace into grace preventing, and grace after following. Which division Augustine seemeth to prove by the words of David in the 59 Psalm: His mercy shall prevent me, and his mercy shall follow after me. But this distinction is so to be received, that it be It is one and the self same grace but the variety is in the effects The order of the effects of grace. understand of one and the self same grace, and the variety to consist in the effects. For there are many and sundry gifts, wherewith the mercy of God adorneth us. For first the will is healed: and it being healed, it beginneth to will well: afterward, the things that it hath willed well, it beginneth to execute: after that it persevereth in doing well: & at the last it is crowned. Grace therefore preventeth our will in healing of it: the same also followeth, in causing those things to please us which are upright. It preventeth, in causing us to will: it followeth after in driving us to perform those things which we would. It preventeth, in moving us to good works: it followeth after in giving perseverance. It preventeth perseverance, in giving of it: it followeth after, in crowning A similitude. of it. And even as that is one and the self same light of the son, which nourisheth and prepareth the earth to receive seeds: and which when they are committed unto the earth causeth them to spring: and being now sprung up so nourisheth them, that they bring forth fruit: so also is it utterly one and the self same Grace of God, both that which preventeth our will and also that which followeth after. Wherefore Augustine saith, Grace preventeth, that we should be healed: the same followeth after, that we should be nourished. It preventeth, that we might be called, it followeth after that we might be glorified. Wherefore they judge not well, which think that Grace preventing is a certain common motion, wherewith God striketh the hearts of men, in stirring them up to do well, as though it were in their power either to come unto him that calleth them, or to reject him. And no les do they err, which babble in the Schools, that there is one Grace freely given, All grace ought to be given freely We are not by gifts and habits made acceptable unto God but by his mere grace and mercy. There are many free gifts whereby the godly cannot be discerned from the ungodly. Certain gifts are peculiar unto the saints. Some called natural gifts grace What grace the church meant against Pelagius. A similitude. Nothing maketh us acceptable unto God but his mercy. and an other which maketh us acceptable. For every grace ought to be given freely: for otherwise, as Paul saith, it should be no Grace. And forasmuch as by Grace that maketh acceptable, they understand an habit, as we have before taught, they do wickedly in affirming, that men are by such gifts made acceptable unto God. For before him we are received into favour by his only mercy and for Christ'S sake, and it is not convenient to attribute that unto creatures, which belongeth only to Christ, and to the goodness of God. Farther we are first acceptable unto God, by his free election, before that any such gifts be given us. I grant indeed that there are many free gifts, whereby the godly can not be discerned from the ungodly: as are the gift of tongues, prophesying, the gift of healing, and such other like, which happen as well unto the evil, as to the good. Contrarily, faith, hope, and charity, belong only to the godly. Natural gifts also, are sometimes called graces, as sharpness of wit, & strength of body. And after this manner the Pelagians craftily confessed, that men need grace to live uprightly. But by grace they understood free choice, reason, and wil We deny not, but that these things are freely given of God. But yet we deny, that they are graces which happen unto the elect through the redemption of Christ. And when the church confuted the error of Pelagius, it meant not this kind of grace, but that grace, whereby we are regenerate and justified, without which no man can either be acceptable unto God, or live uprightly: Sometimes the will of man is compared with a horse, and grace with him that sitteth upon the horse: which comparison as touching many conditions, is not to be misliked. But this is chief to be taken heed of, that howsoever we take grace, we always appoint it to be given freely, and not of works. Neither doth it by any means make a man acceptable, but so far forth as it is taken for the good will of God. And thus much as touching grace. The sixth Chapter. WHat then shall we say? shall we continue in sin, that grace may abound? God forbidden. How shall we that are dead to sin, live any longer therein? Know ye not that all we which are baptized into jesus Christ, are baptized into his death? We are buried then with him by baptism into his death, that even as Christ was raised up from the dead by the glory of the father, so we also should walk in newness of life. What then shall we say? shall we continue in sin, that grace may abound?] Paul's method. Paul was accused as though he taught that we should sin. Towards the end of the former chap. Paul mentioned two things: namely, that the law entered in that sin should abound: and where sin abounded, there also grace did much more abound. These two things were offensive unto the minds of many: because he seemed to much to depress the law, & to give men an enticement to sin. Wherefore, by prevention he repulseth these false accusations. In the 7. chap. he plainly teacheth, that that which he hath in this place written concerning the law, happeneth not unto it of his own nature, but through our default. Now presently he cleareth his doctrine, of that whereof he was accused: namely, that he should teach, that men should sin, to the end the grace of God might the more abound. That offence which Paul's doctrine seemed to breed even then, when he was The same thing is laid to our charge. yet on live, is also now a days laid to our charge. For when we teach, that justification is promised by faith only without works, they cry out every where, that works are condemned, the law made unprofitable, & a way opened to live loosely, & so by that means all discipline of manners utterly perisheth. This may be a most sure token, that we have attained unto the natural and true meaning of the doctrine of Paul: when as we know that the self same accusations are laid to our Our sentence exceedingly stirreth up men to do well. charge, which we are assured were laid unto his. But that these are mere false slanders, hereby it may easily be manifest, because there is nothing more profitable, to stir up men to live godly and well, then to show, that so great is the goodness of God, that he freely giveth righteousness unto us without our deserts. For who would not endeavour himself to be answerable to so great goodness? And it should It should be miserable if felicity should begotten by works. be a miserable case, if felicity and blessedness should be given us according to our works. For, forasmuch, as the imperfection of our actions cannot be hidden from us, undoubtedly we should despair of the thing that we seek for. Then which thing there can be nothing more miserable. The Apostle showeth how great a grief of mind it was unto him, to see his doctrine drawn into so evil part: and that of so true principels should be gathered such absurdities. But this is the corruption of Men corrupt, do of true principles gather things absurd. man's nature, that if there be never so little an occasion offered, it will strait way snatch those things which are read or heard in the holy scriptures, either to the fulfilling of the lust of their own desires, or else to the confidence of their own strengths. Wherefore Paul to withstand these evils, when he had hitherto with many reasons confirmed the healthful doctrine of justification, doth now on the other side urge good works, and vehemently exhorteth us not to abide any longer in sin. And it is not hard to see, how foully they are deceived, which do of Paul's words gather these so great absurdities. For in their reasons they take that A false argument of those which gather absurd things out of Paul's sayings. which is not the cause for the cause, and so fall into a manifest false argument. For not to put confidence in the works of the law, or to teach that by the law sin abounded, is not a sufficient cause, why the law of God should either be rejected, or else counted unprofitable. And to teach that works justify not, is not a cause why we should cease of from doing works. And to say that more grace abounded, when sin abounded, is not to say that our sins are the causes of the grace of God. For, that is against nature, that that which is in very deed evil, should That which is in very deed evil of itself, bringeth not forth good things. bring forth good. And seeing sins do alienate us from God, how should they purchase unto us grace? The disease maketh not the Physician notable, but by occasion. It is the art which commendeth him and not the disease. So sins of their own nature do not illustrate the grace of God, but his goodness and mercy, whereby he forgiveth sins. If we will conclude rightly, and without a falls argument, let us thus reason: forasmuch as we can not fulfil the law, and therefore it can not justify us, let us not cleave unto it only. Wherefore let us annex Christ and his grace How we ought in this place to conclude. which if we do, we shall receive much fruit thereby. Again, seeing that works can not be the cause of justification, let us not attribute so much unto wicked men, & to such as are not yet regenerate, to say, that they by their own merits can get unto themselves grace. But being regenerate, let us apply ourselves to good works, as to the fruits of righteousness. And although sins are not the causes of the grace of God, yet let us acknowledge that there needed a mighty and an abundant grace to take those sins away, when as they had so infinitely increased. There Paralogismus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. is committed also in these arguments a false reason of equivocation. For, when Paul saith: where sin hath abounded, there more abounded grace: he saith not, wheresoever sins have increased, there straight way grace hath more abounded. For there are found many most wicked men over whelmed with infinite sins, in whom shineth no grace of God at all. But this Paul saith, where sins have increased by the law, and are now in very deed known, and inwardly felt in the mind, there men being made afeard of their misery, are after a sort prepared and driven unto Christ to implore his aid▪ And thereby it cometh to pass that grace aboundeth in them which are so touched by the law. There is an other fallace or another fallace as touching the diversity of time. deceit in this reasoning, which cometh of the diversity of times. For we grant, that God through Christ giveth abundant grace: whereby the sins which went before regeneration are blotted out. Yet thereof ought not to be gathered, that sins are again to be heaped up, to the end grace also should be augmented. Wherefore, it plainly appeareth, that in these false accusations is more than one kind of false argument. Neither was Paul only accused of this crime, that he opened a window to sin, but also all those whosoever they were that taught Christ earnestly. For those false witnesses in the Acts testified against Stephen, that he ceased not to speak An example concerning Stephan. We are not only justified by faith but we receive the spirit of Christ. whereby we are restored to newness of life. many things against God, & against the law. But Paul to acquit the doctrine of the Gospel from such false accusations, saith, that we are not only justified by faith, but also have the spirit of Christ, whereby we are both stirred up to a new life, and sin also is weakened in us. Wherefore when we read the holy scriptures, we ought to ponder them with great diligence and attentiveness, before by way of reasoning we gather any thing out of them. For he which neglecteth the principles or first grounds, is easily led into dangerous errors. So great difference is there between those things, which Paul concludeth of the things before spoken, and those things which the unlearned do gather of them, that they are manifestly contrary one to the other. They by this doctrine do gather that we must sin, to the end grace may abound. But Paul of the self same doctrine gathereth, that we must not sin, that grace should abound. Which thing he proveth in this chapter, principally The adversaries gathered that we must sin, and Paul that we ought● not to sin The Apostle proveth b●●wo reasons that we must sin no more. Why he useth interrogations. They which are dead unto sin ought not to live in it. Similitudes. by two reasons: the first is, because we are now dead unto sin, and are come unto Christ. And this reason he at large handleth in the first part of this chap. The other reason is: that we ought to obey him, unto whose service we have addicted ourselves. Wherefore seeing by our conversion unto Christ we are made the servants of righteousness, we must now serve it, and not sin. And this reason containeth that which remaineth of this chapter. Neither is it in vain, that Paul putteth forth his sentence by interrogations. For by them he partly expresseth the affection of his indignation, how that he took it very grievously, that the doctrine of the Gospel should be defamed with so absurd suspicions. Farther by his interrogations he declareth the security of his conscience. For he showeth, that he thought nothing less, then that which was objected against him. The first reason is this. They which are dead unto sin, ought not to persever therein. But Christians are dead unto sin: Wherefore they ought not to persever in it: These things are evidently proved by the contrariety of death and life: because no man can at one and the self same time, be both dead and also on live. For even as he is a fool, which would desire health in such sort, that he would together with it be sick also: or which would abide still in the fire, that he might be delivered from burning: so also is he a fool, which being dead unto sin: thinketh that he may nevertheless live unto it. The self same thing teacheth Christ, when he saith, that no man can serve two masters. And in natural knowledge it is a common sentence, that the generation of one thing is the corruption of an other. Wherefore if we be borne again to Christ, then is it necessary that we should die unto sin. Although What it is to die unto sin. whilst we live here, this death is only begun, and not finished, until the body and flesh are utterly dissolved. To die unto sin after Paul's meaning, is not to obey sin. And by sin he understandeth natural lust, and corruption of nature, which we have contracted of the fall of our first parents. The meaning therefore of Paul is, that Christians should nothing be moved at this sin, so grafted in us by nature, if at any time it stir up and inflame them to do evil, The dead are moved by no persuasions. Although we be dead unto sin yet we fight against it. but should be as it were dead unto it, and not suffer themselves either by pleasures to be deceived, or by any terrors to be turned away from piety. For they which are dead, are moved by no persuasions. Let them which profess Christ, and in the mean time die not unto lusts, but rather with all their endeavour follow them, mark in this place how well they answer unto their name & duty. Farther although the godly die unto sin, yet they never cease to make war against it: for they are not so dead unto sin, that they feel not the mansions thereof. Yea rather they are very much grieved, that they are urged of it, and they weaken the violence thereof, with all the endeavour of the spirit, as much as they are able. The other proposition (wherein we said, that they which belong unto Christ, are dead unto sin) is proved by the communion, which through faith The communion which we have with Christ is noted in baptism. we have with Christ, which communion for that it is invisible, is outwardly known by the sacrament of baptism: wherein (as Paul saith) is signified, both that we are dead unto sin, and also that we are raised up unto the life of Christ. This is the repentance, which is set forth in this sacrament, that we should depart from sin, and by all means detest it with a sure faith of the remission of sins through Christ, and with a full purpose of amendment of life. Which repentance, although in baptism it be sealed both by words and also by signs, yet is it all our life time nevertheless necessary. For the physician useth not so to heal A similitude. the sick person, that he afterward should abuse his health, & through his intemperancy, cast himself into a more grievous disease. Wherefore we must imitate wise and temperate men: which being restored from a perilous disease, use afterward diligently to take heed of those things which might hurt their health. Chrisostome So do they in these days at the end of Lent. in his Homilies unto the people of Antioch accuseth many, which appointed out unto themselves ten or xx. days, or a whole month, all which time they would fast, and (as they use to speak) do penance: but afterward, as though they had accomplished all manner of duties of piety, they fell to their former vices, as if they had never shaked them of, but only for a time had laid them a side. This kind of men Paul in this place accuseth: in that they professing themselves to be dead unto sin, will yet live again unto it, and he confirmeth his sentence by Baptism. For the The nature of the sacraments was in the old time very well known unto all men. What is the cause that the nature of the sacraments is at this day unknown of the common people. The sacraments ought to be ministered in the common tongue and that publicly. How in baptism we are signified to die unto sin. Sacraments in these first and purer times of the Church were commonly known unto all men: which at this day (which is much to be lamented) are unknown unto the greatest part of Christians. But this misery hath the use of a strange tongue brought in, which Antichrist hath added to all sacred right and ceremonies whereby is come to pass, that forasmuch as the people understand nothing, they are amazed only at certain outward gestures and ceremonies and unto them do affix all their confidence and salvation. And for the most part also hereof sprang this mischief, that infants are oftentimes baptized either at home, or else in the temple where none in a manner are present: where is had no declaration at all of so great a sacrament. Wherefore that this most lamentable discommodity may be amended, the Sacraments ought to be ministered in the mother tongue, & perspicuously: and the time to baptize aught to be appointed when the congregation is most frequent: to the end there may be many witnesses of so great a thing, and that they may with common prayers commend unto God, the child which is to be baptized, and also that they may be edified by that holy action, being admonished of a new brother adopted to be the son of God. But in what manner we are in Baptism said to die unto sin, Chrisostome teacheth upon the first epistle to the Corrinthians the 15. chap. when he expoundeth these words of Paul: what do they which are baptized for the dead? For he saith, that they which are baptized do believe and confess, that jesus Christ is dead, and raised up from the dead: and profess also that they will die together with him, and be raised up together with him: and the minister by his outward ation signifieth the same, when he dippeth them into the water, and taketh them out again. That therefore which death was unto Christ on the cross, and his rising up again The Apostles changed not the form of baptism as touching the words. In this word Christ are comprehended the three persons. from the sepulchre, the same is Baptism unto us. But in that it is written. All we that are baptized in Christ jesus.] we can not thereby gather that the Apostles changed the form of words prescribed of Christ: which thing some suspect both by this place, and by the Acts of the Apostles: among whom is Ambrose, who to excuse the act, saith, that in Christ (as touching the name) are comprehended the three people. For forasmuch as this word. Christ, signifieth anointed, we must needs by it signify both him which is anointed, and also him which anointeth, that is, the father and the son, & also the ointment, that is, the holy ghost. Wherefore he saith that to baptize in Christ jesus, it as much as to baptize in the name of the father, and of the son, and of the holy ghost. But forasmuch as this sentence leaneth not unto firm testimonies of the scriptures, therefore in my judgement, it is not so much What it is to be baptized in Christ. to be regarded. But we say, that to be baptized in Christ, is nothing else then according to his commandment and institution to be initiated. And by this form of speaking is signified, that we do pass into Christ, to the end we may be most straightly joined together with him in faith, hope, and charity: For even A similitude. as soldiers do swear to the name and obedience of their captain, and are so bound unto him, that afterward it is not lawful for them to be conversant in the camps of their enemies, which thing if they do, should be death unto them: so we in baptism are bound unto Christ, and do swear that we will never afterward fall away unto the devil: And forasmuch as that honour is dew unto Christ, to be said to be baptized in him, we ought not be offended, when we read in the epistle to the Corrinth. that the fathers were baptized in Moses. Why the fathers were baptized in Moses. It is not lawful to baptize in the name of any man. For this is the sense of that place, that the Israelites passed over the sea trusting to those promises, which were set forth of God by Moses. Nether aught we thereby to conclude, that it is lawful to baptize in the name of any man, as of a mediator and author of our salvation. Paul therefore, when he reproved the Corrinth, because they filthily addicted themselves unto men (so that some of them said, I hold of Paul, others of Cephas, others of Apollo) said, was Paul crucified for you? or were ye baptized in the name of Paul? which thing he therefore wrote, because he saw that the Corrinthians transferred the honour of Christ, unto ministers. Are baptized into his death.] As he hath now made mention of his Two principal things which Christ hath done for our sakes. death, so a little afterward he will make mention of his resurrection. For these are the two principal things which christ hath wrought for our sakes. And undoubtedly because in Baptism we receive the fruit of the death of Christ (forasmuch as by that sacrifice God is pacified towards us) we are justly said to be baptized into his death: and chiefly because through the death of Christ our sins cease now to be imputed unto us, but, before God we are counted for dead. And the lust which remaineth in us, because by the benefit of Christ it is broken and diminished, therefore also we are said to be baptized into the death of Christ. And for that Paul would aggravate the death whereby we die unto sin, and would show that it is not a thing slight, but weighty, he addeth: We are buried therefore together with Christ by baptism.] Now in our days also they which are baptized (to the end they may by profession express the same thing) do by express words answer, that they renounce the devil An argument whereby to proved that infants are borne with sin. Sacraments have the names of the things by them signified. The mutation of the Eucharistical bread is compared with that mutation of ourselves which is made in baptism. and his pomps. Out of this place Augustine gathereth two things: whereof the one is in the 6. book against julianus the 1. chap: where he proveth the infants are borne in original sin. For (saith he) it is a general sentence of the Apostle, that as many as are baptized, are baptized into the death of the Lord, that is, to die to sin: and (as it shall strait way be showed) that the body of sin should he abolished, which sayings can not be true, unies we grant that infants are borne in sin. The other thing is in his epistle to Bonefacius, where he showeth that the Sacraments obtain the names of the things, which by them are signified. For Paul said not, that our sepulture is signified in baptism, but simply said, that we are buried with Christ into death. And after this manner he saith, that the Eucharist is called the body and blood of Christ. Thirdly let us note that the fathers, when they will confirm the change which is done in the Eucharist, for example sake bring the change of ourselves, which is made in baptism: which change also the Apostle seemeth to declare to be very great. For he useth there the names of life and death. Between which two things of necessity there must needs be a very great change. Wherefore seeing that the nature and substance of those which are baptized is not changed, it is nothing needful that in the bread and wine should be pure transubstantiation. The Apostle in a manner speaketh after the same sort of baptism, in the 2. chapter to the Collossians saying: In whom ye are also circumcised with circumcision which is done without hands, forasmuch as ye have put of the sinful body of the flesh, through the circumcision of Christ, being buried together with him through baptism, in whom together with him ye are also risen again through faith, that is wrought by the operation of God, which raised him from the dead. And when ye were dead in sins, and uncircumcision of your flesh, he quickened you together with him. These words in all points are agreeable with those things that we are now in hand with: which still he more plainly expoundeth for he addeth: That even as jesus Christ was raised up from the dead by the glory of the father, The power of God was declared in the resurrection of Christ. Paul doth oftentimes use this word newness. so we also should walk in newness of life.] The glory of the father in this place signifieth the power of God, which was then chiefly declared, when Christ rose again from the dead: and in us it is manifestly showed when we casting away sins do live uncorruptly. And Paul by this word newness, doth oftentimes signify the blameless life of Christians. For he saith, that we ought to put on the new man. And he saith that before God, circumcision, or uncircumcision is nothing, but only a new creature. And he admonisheth, that as touching the inward man we should be daily more and more renewed. But by A new life hath his degrees. this word walking, he teacheth, that that pureness of life, that is to say, this newness hath certain degrees: and we must have a care continually to profit more and more. For if we be grafted into him by the similitude of his death, even so shall we also be partakers of his resurrection: knowing this, that our old man is crucified with him also, that the body of sin should be abolished, that henceforth we should not be servants unto sin. For if we be grafted into him by the similitude of his death, even so shall we That which was done in Christ by nature ought to be resembled of us by an analogy. be of his resurrection.] Chrisostome noteth that the similitude of death in this place admonisheth us, that that which was done in Christ by nature, is in us done by an analogy & proportion. For it is not needful, that we through baptism should die by natural death: but that in our manners and life we should resemble the similitude of the death of Christ. In the book of Ecclesiasticus it is written: Thou hast set down at a great table: mark what things are sit before thee, because thou also must perform the like. Wherefore when we with the eyes of faith behold the cross and death of Christ, we ought to remember, that we must sometimes suffer the like. And how we should perform that, Paul teacheth by a most manifest similitude. We are (saith he) grafted into Christ.] In plants when the graft is set into An elegant Metaphor the stock, it doth no more take sap and life of itself, but of the stock wherinto it is grafted: so we being in regeneration grafted into Christ, aught to live by his spirit, and with him both to die, and also to rise again: that even as Christ could not be holden of the sorrows of death, so also can not the tyranny of sin any longer hold us in bands. Righteousness and pureness of life shall daily be renewed in us: which thing is brought to pass, when we depart from sin: for as long as we live in sin, we lead not a new life, but the old life. There is no entrance open The entrance to life is made open by death. Paul's doctrine out of the words of Christ. Without Christ no fruit is brought forth. unto the life of the resurrection, but by death. By this metaphor Paul would express our great conjunction with Christ, which metaphor also he learned of Christ. For Christ saith: that he is the Vine: wherein we as branches are contained, and they only bring forth fruit, which abide in the vine. For they which are separated from the vine, do whither away, being apt only for the fire. Wherefore, we may conclude both by the sayings of Paul, and also by the sentence of Christ, that they which live without Christ, can not bring forth good fruit. For whatsoever good fruit is in us, the same cometh wholly from Christ, as from the lively root. And that which Paul speaketh in this place touching the grafting into Christ, very much illustrateth the things which were spoken in the former chapped. concerning the comparison of Adam with Christ. For it was said, that Christ is of no The comparison of Adam with Christ is confirmed. We must pass from the kindred of Adam in to the family of Christ les force to save his, than was Adam to condemn them, which have descended from him through the flesh. And forasmuch as all mankind is procreated of him, none can attain to salvation through Christ, unless he pass from the kindred of Adam into the family of Christ. And this passage Paul aptly compareth with the grafting of trees. For even as a graft is plucked away from his natural plant, and grafted into an other strange plant, and thereout draweth both life and sap. So ought we to be removed from the vitiate and corrupt nature, which we have drawn of Adam, and to be grafted into Christ, as into the most holy stock. But this spiritual The spiritual grafting differeth from the natural. grafting differeth not a little from natural grafting. For husbandmen are accustomed to break of the slip which they will graft, from a good and excellent tree, and to fasten it into an other which is barren and wild, that the graft may live in it, but yet retain the nature and proprieties of the old tree, from whence it was cut of. But we far otherwise being cut of from the wild olive tree, and unfruitful plant that is, from the corrupt nature of Adam, are grafted into Christ, that from him we should not only take life and spirit, but also leaving our old affections, should put on his nature and proprieties. For when we are said to die unto sin, it is not to be understand, that all affections cease to be in us. Those affections only ought to pass away and to perish, which sprang of the old corruption. For it is necessary, The affections and senses of Christ do spring in those, which are grafted in him. Men endued with wicked affections are worse than brute beasts. if we will answer to our regeneration, that the affection and feelings of Christ do daily more and more bud forth in us. Neither is this any ill counsel, when we are commanded to put of the affections of the old Adam. For, forasmuch as we are created like unto the image of God, they make us to degenerate into brute beasts: yea, also they make us far worse in all points than brute beasts. For the brute beast hath some measure joined to his lusts: but our affections range abroad to far beyond measure. By them health is hurt, the mind corrupted, and there is left nothing in man, that is in his due place and order. By them not only our own salvation is contemned and hurt, but also the salvation of our neighbours: and the use of all creatures confounded, and the fulfilling of the law of God violated. The Philosophers also understood, that our affections are so corrupt, that unless there be remedy had, they would turn all things to our destruction. But they could not give a just remedy. They wanted Christ: into whom (as Paul saith) being Why Paul in this place useth this word, death cut of from the corruption of nature, they should have been grafted. And Paul useth this word death, to show that these wicked affections, ought not only to be after a sort bro●en by moral virtues (as the philosophers affirmed) but utterly to be cut of, even as the old life is finished by death. It is also rightly called death: because even as we die not without pain & grief, so also we are not grafted in Christ without most grievous grief of the flesh. And therefore Paul sometimes in the self This word cross, expresseth the mortification of a Christian. Moral virtues are not sufficient. same thing useth the name of the Cross. For to the Galathians he saith: that they which are of Christ, have crucified their flesh with the vices and lusts thereof. And speaking of himself, he saith, To me the world is crucified, & I unto the world. Moral virtues, and outward discipline are not (as it is before said) sufficient unto this mortification: which things yet want not their utilityes as touching a Public wealth and a civil life. But they bring not men to this point that Paul hath now a respect unto. Much les can hypocritical Monckry bring that to pass: Neither monastical hypocrisy. yea rather it is most of all repugnant unto true mortification. For we see many oftentimes, which exceedingly afflict themselves with fasting and outward exercises: which yet in the mean time are full of most corrupt affections. All human endeavours are of no force unto this mortification. For nature will not agree Nature will not agree to deny itself. to deny and kill itself. Wherefore the anger and hatred against sin must be inflamed in our hearts by the inspiration of God: that we may be certainly persuaded that God will take vengeance upon wicked acts. If by the benefit of the holy ghost the hearts of men be stricken with this sword, and this arrow being so full of force, then at the length they will begin perfectly to know themselves and to be displeased with themselves, and to abhor, whatsoever they perceive A profitable manner of thinking upon the death of Christ. to be done in them without Christ. And by that means it cometh to pass that the faithful think upon the death of Christ with most great utility: which thing if it be not done slenderly but with a vehement faith, we shall feel the anger and vengeance of God most abundantly powered out against sins: when as for the taking of them away, he would have his only begotten son (who otherwise was even innocency itself) so miserably handled, that he might in him only punish all our sins. These things if with faith we revolve in our mind, we shall begin so to abhor from sins, that the self same power of God which caused Christ for our sakes to suffer, death, the cross, and most horrible pain, shall draw us also, to die unto sin together with Christ, which thing being brought to pass (as Paul here teacheth) We shall also be partakers of his resurrection: for these two are knit and joined together. Wherefore to the Colossians he writeth: If ye have risen together with Christ, seek the things which With the spiritual life is joined the life of the resurrection. are above: and straight way he addeth: Mortefye your members which are upon the earth▪ also, Ye are dead with Christ, and your life is hidden with him. Wherefore when Christ your life shall appear, than also shall ye appear together with him in glory. And in this epistle, If by the spirit ye shall mortify the deeds of the flesh, ye shall live. And there are other places very many wherein life is always joined together with this death. Yea, look how much more we profit in a new life, so much the farther proceed we in mortification. Which thing is very well declared in the epistle unto the philippians. For thus Paul writeth, That I may be found in him, not having mine own righteousness, which is of the law, but that righteousness which is of Christ through faith, which is of God: that I may know him, and the power of his resurrection, and the communion of his afflictions: whiles I am made conformable unto his death, if by any means I may attain unto the resurrection of the dead: not that I have already attained to it, or am already perfect: But I labour if in case I may comprehend, so far forth as I am comprehended of Christ jesus. brethren I count not myself as yet to have attained unto it: wherefore forgetting the things which are behind, and endeavouring myself to those things which are before, according to the prefixed mark, I follow hard to the reward of the high calling of God. By these testimonies is manifestly proved, that the death of Christ, and his resurrection, and mortification, and newness of life ought to be joined together. This thing is also to be added: If we be grafted into the death They which are grafted into Christ do die unto the Law. and resurrection of Christ, we shall not only attain unto forgiveness of sins, and to a purer life, but also we shall die unto the law. For neither shall we be accused or condemned of it, nor compelled to the ceremonies thereof. For to the Colossians it is written: Wherefore if ye be dead with Christ from ordinances, why as though ye lived in the world, are ye burdened with traditions? as, Touch not, taste not, handle not. And a little before in the same chap. when ye were dead in sins, and in the uncircumcision of your flesh he hath quickened you together with him, forgiving you all your sins putting out the handwriting of ordinances, that was against you, which was contrary unto you. Lastly we are made without fear, and patiented in adversities: knowing that if we be dead together with Christ, we shall reign together with him. But forasmuch as this argument of Paul which he is now in hand with, is derived of the nature of Baptism, (to the end we may understand, what manner of thing the nature thereof is, and as it were knowing the ground, might gather out these profitable admonitions, and oftentimes revolve them in our mind) it shall be profitable, to set forth a certain ample definition, which may well nigh comprehend all An ampl● and large definition of Baptism things, that are written thereof in the holy scriptures. Baptism therefore, is a sign of regeneration into Christ, into his death (I say) and his resurrection, which succeeded in the place of Circumcision, which consisteth of the lavacre of water in the word, wherein in the name of the father, and of the son, and of the holy ghost remission of sins, and effusion of the holy ghost is offered, and by a visible sacrament we are grafted into Christ, and into the church, and the right unto the kingdom of heaven is sealed unto us, and we on the other side profess, that we will die unto sin, and hereafter live in Christ. That the members or parts of this definition may the better be understand, we will briefly declare them. First it is called a sign which word is common unto Baptism, and to all sacraments, which is proved by All sacraments are called signs. that, that Paul before in this self same epistle taught, that Abraham after that he was justified received Circumcision, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a seal of the righteousness already obtained. But what thing Baptism sealeth, is sufficiently expressed, when as it is called, the sign of regeneration. For Christ very manifestly taught Nicodemus in the 3. chap. of john, that they which will be saved, aught to be born again. And that baptism is the the sign of this regeneration, Paul teacheth unto Titus saying: According to his mercy he hath saved us through the lavacre of regeneration. An explication of Regeneration. And forasmuch as regeneration is a certain mutation or change, that we may the better understand what that mutation or change is: First, must be declared the end whereunto this mutation tendeth. And therefore in the definition we added, Into Christ, because the faith, studies, and life of such men as are regenerate tend to no other end, then that they may wholly pass into Christ. And seeing that all things which Christ did for our salvation. are comprehended in his death & resurrection. Therefore in this definition we added, that we must be be baptized into his death and resurrection. Which thing Paul also teacheth in this self same place. For thus he writeth, Know ye not, that all we that are baptized into Christ, are baptized into his death? And straightway he maketh mention of the resurrection. And Why Baptism ought not to be repeated. that Baptism succeeded in the place of Circumcision, the epistle to the Colossians teacheth: which place we have before cited. Wherefore seeing that Circumcision was ministered unto one man only once, and forasmuch as every man hath but one only nativity, thereof it cometh, that Baptism also aught to be given only once. Which thing is also therefore done, because the holy ghost will have us fully persuaded, that after Baptism we ought no more to return to our old life, as though an other regeneration might be permitted unto us. For if any man should so think he should (as it is written in the epistle unto the hebrews) tread under feet the blood of the son of God. Paul therefore unto the Ephesians saith: One spirit, one faith one baptism. And that it consisteth of the lavacre of water, and of the word, we are taught out of the epistle unto the Ephe. by these words. Even as Christ also loved the church, and gave himself for it, that he might sanctify it, being made clean by the lavacre of water through the word. This is is the nature of sacraments, that they consist of a sign, an outward Element, and the word of God. Many Ecclesiastical writers, when they entreat of Baptism, do set forth the praises and commendations Symbols of the Sacraments of the Gospel are most easy to be gotten. The mysteries of the ethnics were sumptuous. The devil sometimes imitateth the simplicity of God. What is the analogy or signification of water in baptism. of water. But I in this place do rather reverence the simplicity of Christian religion, whereunto are given Sacraments, not only most few in number, but also most easy to be done. For as touching the signs we have nothing but bread, wine, and water: which are things every where in use, and in all places easy to be gotten. But the mysteries of Idols were celebrated with great cost, and were very sumptuous. But Christ in outward things followed always great simplicity. Although the devil also, as an imitator of God, would sometimes have water also joined to his holy services: as in the mysteries of Mitra, and Isis. And the Romans in the plays of Apollo and Pelusius sprinkled the city over with water. For by that means they thought it perfectly cleansed from perjuries, murders, injustice, and public crimes. And such as had committed murder of set purpose, sought purging holy waters. But omitting these things, this we ought to consider, that the sign in sacraments ought to have an affinity and similitude with the thing which is by it signified. Wherefore seeing water washeth away the filthiness of the body, maketh the earth fruitful, and quencheth thirst, it aptly signifieth remission of sins, and the holy ghost, whereby good works are made plentiful and signifieth grace, which refresh 〈…〉 the auguishes of the mind. Neither did the prophets in the old Testament otherwise prophesy of the giving of the holy Ghost in regeneration. joel saith, that God would pour clean water upon the sons and daughters of the jews. And Esay saith, All ye that thirst come unto the waters. And the elders of the hebrews (Paul saith) were baptized in the red sea, and in the cloud. But what manner of word it is that aught to be added unto the element of water, we have noted, namely, wherein, in the name of the father, & of the son, & of the holy ghost remission of sins. etc. Into this promise our faith is sealed: and as Tertullian saith, the sacrament of baptism is the garment of this faith. These prescribed words are delivered of Christ in the last chap. of Matthew. Nether as we have before said, can I be persuaded, that the Apostles changed this form of words, although Ambrose in that thing thought otherwise. Of whose judgement what is to be thought, we have before sufficiently declared. It sufficeth us at this present, that by the element and word of God we have a manifest testimony of of our regeneration and salvation. For even as there are three things (as john saith) which bear witness of Christ: the spirit, blood, and water. (For the father, which is A place of john. Of the three testimonies signified by the spirit, the son, which is declared by blood, and the holy ghost which is noted by water, do bear witness of his divinity. And of his true human nature, the spirit is a witness, which he commended unto the father upon the cross, and also the blood and water which flowed out of his side) so, that we are the children of God, we have a testimony of the holy ghost: & we have the remission of sins by the blood of Christ, set forth in the word of promise, and in the water outwardly poured upon the body. For by these witnesses our faith is both raised up and also confirmed, because we are regenerate, and are now made the children of God. There is offered unto us remission of sins, in the name of the father, and of the son, and of the holy ghost. And yet ought we not to think, that it is given by reason of the work wrought, (as they use to speak) as though a holiness or the spirit lay hidden in the water, and that we are regenerated by the outward touch thereof. For it is not so. But by the word of God and outward sign is signified unto us our reconciliation with God made by Christ: which reconciliation if we take hold on by faith, we are both justified, and also sanctified. Wherefore Augustine upon john saith: From whence cometh this so great a power unto the water, that it should touch the body, and wash the heart, but through the word which worketh it, not in that it is spoken, but in that it is believed? But in infants which by reason of age can not yet believe, the holy ghost worketh in their hearts in steed of faith. The effusion also of the holy The word cleanseth not because it is spoken but because it is believed. The things which are offered us in baptism, we have also before baptism. ghost is promised in baptism, as it is expressedly written in the epistle to Titus: Which hath saved us through the lavacre of regeneration, and of renovation of the holy ghost, which he plentifully hath powered upon us. Neither are these two things in such manner offered in baptism unto us, as though we by no means had them before baptism. For it can not be denied, but that they which are of full age, if they believe, have justification even before they be baptized. For so Abraham believed, and was justified, and then he received the seal of circumcision. And Cornelius the Centurion when he had heard Peter and believed, was not only justified, but also visibly received the holy Ghost. Neither would we baptize infants, but that we suppose, that they already pertain unto the Church and unto Christ. And yet are not such baptized in vain. For we ought to obey the commandment of God, which if any In baptism the gifts which we had before are increased. The holy Ghost is powered into the heart when we are regenerate. By baptism we are visibly grafted into Christ and into the Church. man should contemn, though he boasted never so much of his faith, yet should he sufficiently declare, that he neither believed, nor is justified, nor hath received remission of sins. furthermore although they believe, yet when these promises are again offered, and that by the institution of the Lord, and they through faith and the impulsion of the holy ghost do with efficacy take hold of them, the benefits of God can not but be augmented in them. But why the holy ghost is powered into the hearts of them that are regenerate, this is the reason: Because they must be made new again, and their stony heart (as the prophet saith) must be turned into a fleshy heart: whi●● is not possible to be done by human reason. And that we are by the visible sacrament grafted into Christ & into the Church, is first declared by this place which we are now in hand with. For Paul saith, that they which are baptized, are grafted into Christ. And in the first to the Corrinthians the 12. chap. he saith, that by one spirit we are all baptized into one body. And that this body is the Church, he plainly teacheth in the self same chap. We added in the definition, By a visible sacrament, because in very deed we are grafted both into Christ, and into the Church as touching Why this visible grafting is given the mind and spirit, so soon as ever we are justified. But because that is unknown unto men, it is afterward known, when we are initiated by the outward sacrament, also the right unto eternal life is sealed unto us by baptism. It is in deed given us so soon as ever we are justified, and it pertaineth unto The right unto eternal life is sealed by baptism. A similitude. Not all that are not baptized pearish. us by right, not of merit, but of the liberal gift of God: and by baptism it is sealed. As the gifts of kings, so soon as ever they are granted unto us, do without doubt pertain unto us: but afterward are added seals, that the will of the king may if it be needful, be testified unto others. Nether is this part of the definition, right unto eternal life, so to be understand, as though they ought to be excluded from the kingdom of heaven which are not baptized. For if they believe, and there be no let in them that are not baptized, we ought not to doubt of their salvation. For Christ saith: He which believeth in me hath eternal life. And in an other place, although he say, that he which believeth, and is baptized, shall be saved, yet he straight way addeth: He which believeth not shall be condemned. By which word he signifieth, that baptism is not so of necessity, but that a faithful man may with out it be saved, so that there be annexed no contempt nor disobedience. The schoolmen also confess, that besides the baptism of water, the godly are sometimes baptized with martyrdom, and with the inspiration of the holy ghost, so much as sufficeth unto salvation. Christ also called his death baptism, when Christ called his death baptism. The effusion of the holy Ghost was baptism. Baptism hath repentance joined with it. he said, that he should be baptized with an other baptism: and foretold, that the Apostles should be baptized with the holy ghost soon after his ascension into heaven. Lastly we again in baptism profess death, as touching sin, and a new life: which profession showeth nothing else, then that unto this sacrament is adjoined repentance, which thing both john and also Christ taught, when they spoke of Baptism. And the fathers when they passed over the sea, escaped into liberty: but Pharaoh with his host was drowned in the waters: whereby was signified, that by baptism we ought so to be renewed, that there we should forsake our sins, and be lifted out of the waters with a new purpose to an holy life. All these things ought we, when we are baptized, by testimonies of the scriptures often to consider, and of them all continually to admonish ourselves. For although this sacrament be but once only given, yet ought it never in our We ought moste often to call to memory baptism. whole life time to be forgotten. For even as it behoved the jews evermore to remember, that they were circumcised, so also ought we continually to call to memory our baptism. And this is not to be passed over, that the anabaptists labour by this chap. to confirm their error, which think that baptism ought Of baptizing of Children against the anabaptists. not to be given unto infants, because they are not able by faith to receive the promises offered unto them, or to profess mortification and a new life. But how weak this argument is, partly reason itself showeth, & partly the scriptures teach. For this is not the propriety of signs, that they should then only profit when they are present. Otherwise we ought continually to be baptized. They Signs are profitable yea even when they are not present. are in deed delivered but only once: but being oftentimes called to memory, they always profit. For the utility of them is not a thing that dureth but for a time: although infants can not take hold of the promises offered unto them, yet afterward when they come to riper age, they shall take hold of them. But forasmuch as they are able to receive the covenant, and the things promised pertain unto them, why should we take away from them the signs of those things? These men forsooth, would seem to be wiser than God: for GOD knew undoubtedly as well as they, that Circumcision contained a promise of Christ, and a profession of mortification, and of a new life. For by the prophets he continually urgeth the Circumcision of the heart, which was signified by that Sacrament, and yet he commanded, that infants should be initiated unto him by Circumcision. Why then do these men object unto us the thing Circumcision given unto infants. which God himself would not have kept from infants. They use also to urge the commandment of the Lord, wherein he commanded the Apostles, that they should teach and baptize. And they think, that infants ought therefore not to be baptized, because they can not receive the preaching and doctrine of the Gospel. Nether The manner which is to be kept in increasing the church. The believers were baptized with their whole family. Our infants are not of worse condition or estate than were the children of the hebrews. Circumcision sealed not only temporal promises. A proof of the resurrection. consider they, that Christ by that commandment taught the manner how religion should be spread abroad, & the church instructed. For it was not for the Apostles to begin their office and function with the Sacraments. First it behoved them to preach the Gospel: afterward to baptize them that believed. And so the Apostles baptized not only them that believed, but also their whole families. As we read also that Abraham when he believed, circumcised not only himself, but also all his. And we know undoubtedly by the holy scriptures, that Baptism succeeded in the place of Circumcision. Wherefore, they cannot say, that the baptism of infants, is against the word of God, because, unless they will grant, that our infants are in worse estate, than were the infants of the Hebrews, they must of necessity confess, that our infants also ought to be initiated unto God and unto Christ. They also are not to be hearkened unto, which say that circumcision was only a sealing of promises touching temporal things. For Paul doth manifestly teach, that it ought to be compared with baptism. And in the 17. chap. of the book of Genesis, Circumcision is instituted to confirm this promise. I will be thy God, and the God of thy seed. And undoubtedly God keepeth those whose God he is, and that not only as touching the mind, or as touching the body only, but as touching the whole & full nature. And of so great force & weight is this promise, that by it Christ proved the resurrection of the dead. For, forasmuch as God affirmeth himself to be the God of Abraham, Isaac, and jacob, he thereby firmly concludeth, that they live, and that their bodies shall be restored unto them in the resurrection. And it is wonderful, how they dare affirm, that the baptism of infants is a new institution in the church. For Cyprian a most ancient writer maketh mention of it, & saith that it is Baptism of children is no new thing in the church. not of necessity, that we should tarry till the eight day for the baptizing of them: For the truth of the Gospel hath delivered us from the observing of the number of days. Wherefore they may well be baptized, what day soever the Church shall be assembled together. Origene also writing upon this epistle and upon Leviticus, sufficiently declareth, that infants were in his time accustomed to be baptized. And sithen these men were not long after the Apostles time, neither make they mention of it as a thing invented by them, or in their time, it sufficiently appeareth, that that manner came from the Apostles. They say that Higinus bishop of Rome was the first author thereof, which undoubtedly can not be proved by his decrees. We read in Higinus made a decree for Godfathers and godmothers, but not for the baptism of infants. deed, that he made a law for Susceptores, whom they call Godfathers and Godmothers, which without doubt was a profitable order. For his meaning was, that when infants should by baptism be received into the church, they should be commended unto the faith of some men, of whom to be instructed. And for the performance of this, the Godfathers and Godmothers do bind their faith: although now a days they regard nothing less. But it is a very weak argument thereby to gather, that Higinus was the first author, that infants should be baptized, because he instituted Susceptores. Yea rather sithen he made a decree as touching that thing, it is probable that the baptism of infants was before that time in use. They cite more over Tertullian in his little book of baptism, which is very elegantly written. But The opinion of Tertullian as touching this thing is not to be received. forasmuch as that man in his latter age fell from the true faith unto the heresy of Montanus, his authority in this thing can not be of so great force: for he also condemned second marriages, & disallowed the baptism of infants against the received use of the Church. And if we should follow his opinion, neither young men that lead a sole life, nor widows that are young women ought to be baptized. For he affirmed, that this sacrament ought not to be administered b 〈…〉 them only very late, and that are of a very ripe age. But it may be sufficiently declared by the self same Tertullian, that even in his time the manner was that children should be It was the manner in his time that infants should be baptized. baptized. For he would never have reproved it, unless it had then been in use and practise. But now I will return to the Apostle. Knowing this that our old man is crucified with him, that the body of sin should be abolished: that henceforth we should not be servants unto sin.] This is the intent of the Apostle, to teach, that they which are of Christ, aught to die unto sin. And he setteth forth the communion which we have with the death and resurrection of Christ, which communion he proveth by baptism. For by baptism we are proved to be grafted into Christ, to this end, that the old man should be crucified in us, and that we should no more be addicted unto sin. Chrisostome upon this place saith, that regeneration is two manner of ways: one which consists of the forgiveness of sins: an other which we obtain after justification in leading our life holily and innocently: the first he confesseth to come unto us by the gift of God: but in the other he saith is required our diligence. Hitherto this his sentence is true. For unto the first regeneration are not required any of our works: but for the performance of the other, it behoveth them that are justified, to work together with grace and with the holy ghost. But I can not tell how he, a little afterward forgetting himself, saith, that we unto that first regeneration do bring faith of ourselves. Which is most repugnant unto the truth. For Paul to the Ephesians teacheth, that faith is the gift of God, and is not of How Chrisostome understandeth faith to be the gift of God ourselves. In expounding which place he thus understandeth it: That faith is the gift of God, because we should not believe unless God called us, and should set forth unto us those things which ought to be believed. Wherefore his meaning is, that it lieth in our power, to assent unto the calling, and promises of God which are offered unto us. But that is most many manifestly repugnant against very many testimonies of the scriptures. For in the Acts of the Apostles we read of the To attain to faith it is not sufficient that God doth set forth unto us things we should believe. woman that sold silks, how that God opened her heart, to understand those things which Paul preached. And ezechiel teacheth, that God changeth the hearts of the godly, and of stony hearts maketh them fleshy hearts. Christ also saith, that no man can come unto him, unless he be drawn of the father. And David desireth of God, to incline the hearts of his to keep his testimonies. We read also in many places, that God boweth and hardeneth hearts. Lastly Paul in this self same epistle saith, that it is not of him that willeth, nor of him that runneth, but of God which hath compassion. But as touching this question, we will speaks more at large afterward. Now let us see, what Paul in this place understandeth The Old man. by the Old man, which he saith aught to be crucified with Christ: and what also he meaneth by the Body of sin, which he affirmeth aught to be abolished. When he speaketh of the Old man, he alludeth unto Adam, and understandeth the corrupt nature which we all have contracted of him. Neither signifieth Not only the body and grosser parts of the mind pertain unto the old man. he thereby (as some think) the body only, and grosser parts of the mind: but comprehendeth therewithal understanding, reason, and will. For of all these parts consisteth man: and this maliciousness and oldness so cleaveth unto us (as the Greek Scholies note) that the Apostle calleth it by the name of man. And men that are without Christ are so much addicted unto their lusts, pleasures, and errors that without them they count not themselves to be men. Farther, by this Antithesis or comparison unto the new man, we may understand, what the old man is. In the epistle to the Ephesians, we are commanded to put on the new man, which is created according unto God in all righteousness, and holiness of truth: And contrariwise. To put of the old man, which is corrupted according to the lusts of error. Wherefore Ambrose expounding this place saith. That the Apostle therefore calleth the deeds past the old man. Because, even as the new man is so called by reason of faith, and a pure life, so is he called the old man because of his infidelity and evil deeds. The body of sin also signifieth nothing else, than the depravation and corruption What the body of sin is. of our whole nature. For the Apostle would not, that by this word we should understand the composition of our body. And natural lust, although it be but one thing, yet because unto it are associated and annexed all manner of sins, which as occasions are offered do burst forth, therefore it is expressed by the name of the body. And Paul unto the Colossians after this self same manner calleth sundry sins, our members. Mortify (saith he) your members which are upon the earth, namely fornication, uncleanness, evil lust, avarice, and other which there follow. Our members are the instruments of sins if God prohibit them not. And undoubtedly unless the spirit of Christ do prohibit our members, they are altogether organs and instruments of sins. Chrisostome upon this place faith: That the Apostle calleth not this our body only so, but also all our maliciousness: for so calleth he all our maliceousnes the old man. The Greek Scholies understand by the body of sin, our condemned nature. Although if we would refer that sentence unto this our outward body, it may seem that Paul so spoke, for that all wicked lust and all corruption of nature is drawn from nature by the body. This is human corruption is drawn by the body The corruption of nature hath sundry names. also to be marked, that the Apostle setteth our corrupt nature as contrary unto the spirit, but yet by sundry names, sometimes by the name of flesh, sometimes by the name of the body of sin, sometimes by the name of the old man, and sometimes of the outward man, and sometimes by the name of natural man, all which things signify whatsoever is in man besides Christ and regeneration, and also whatsoever withdraweth us from the law of God: Contrariwise by the name of the spirit he understandeth all those things which are done in us, by the inspiration, instinction, and motion of the holy ghost: wherefore Ambrose by the body of sin understandeth also the soul, that is, the whole man. As contrariwise, the soul also in the holy scriptures signifieth sometimes the body, and The soul. The flesh. the whole man. This word flesh also sometimes comprehendeth all the parts of a man that is not yet regenerate. For Christ when he reasoned with Nicodemus of regeneration, whatsoever (saith he) is born of the flesh is flesh: by which words he showeth, that the flesh ought to be regenerated into the spirit. And forasmuch as regeneration pertaineth not only unto the body, nor only unto the grosser Reason and will, are comprehended in the name of flesh. parts of the mind, but chiefly unto understanding, reason, and will, it sufficiently appeareareth that these things also are understand by the name of flesh. And Ambrose saith, that the flesh is sometimes called the soul which followeth the vices of the body. Christ also answered unto Peter when he had made the notable confession, Flesh and blood hath not revealed these things unto thee. Whereby flesh and blood he understandeth, whatsoever human reason can by nature come to the knowledge of. Wherefore to retain still the body of sin, and the old man, is nothing else, then to live according to that estate wherein we are borne. And Natural knowledges grafted in us are of themselves good, but in us they may be sins. The affections of them that are not regenerate are sins though they be honest. if a man demand whither these natural knowledges grafted in us touching God and outward deeds, are to be counted good or no: I answer, that of themselves they are good: but as they are in us not yet regenerate, but vitiate & corrupt, undoubtedly they are sins: because they fail and stray from the constitution of their nature. For they ought to be of such force, that they should impel and drive all our strengths and faculties to obey him. But they are so weak, that they can not move us to an upright life and to the true worshipping of God: which self thing we judge also of the natural affections towards our parents, friends, country and other such like. For although these things of their own nature are good and honest, yet in us, that are not yet grafted into Christ, they are sins. For we refer them not according as we ought unto the glory of only true God, and father of our Lord jesus Christ: neither do we them of faith without which whatsoever is done is sin. And Paul saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is knowing this, and a little afterward, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which worde●●each, that those things which are here said, aught to be most assured and certain unto us, and perfectly known of us so that every godly man should feel this in himself. This kind of speech hath an Antithesis unto that which was said at the beginning: Know ye not, that as many as are baptized ●nto Christ jesus, are baptized into his death? as though he should have said. Of this thingye ought not to be ignorant. And if ye once perfectly know this principle, them those things which thereof follow, can not but be known of you. Let it not seem strange that Paul doth Why Paul useth so many tropes & figures. by so many, & so sundry figure hiperboles, I say, & metaphors exaggerate & aggravateth is matter namely, That we are dead unto sin, & are buried with Christ, and the old man is crucified, that the body of sin should be abolished, and such other like. For we never sufficiently know ourselves, neither do we abhor, so much as it behoveth us from our natural corruption, and from the sins which do spring thereof. Yea rather there are very many, which under the pretence of the praise of nature, and of the works of God, do highly commend many things, which by very good right aught to be condemned: especially when they are sins. The meaning therefore of this place is, that now by the grace of Christ and profession of baptism, the old man is crucified: and that it ought continually so to be kept under, that the body, that is, the multitude of sins which spring out of it, should be abolished. And although in this life we can not obtain, to be utterly free from falling An excellent comparison. sometimes, yet ought all our endeavour to tend to this end, that even as Christ gave not himself partly, but wholly unto the cross for our sakes, so also ought we to die, not only to one or two kinds of sins, but utterly to all kinds of sins. And this crucifying, if we have a respect unto the first communion, which we have with the death and resurrection of Christ, cometh first of the holy ghost, and free mercy of God. But when we are once through faith regenerate, and are translated from Adam unto Christ, it behoveth us to put to our labour, endeavour, and diligence. And therefore Paul unto the Galathians writeth, that they which are of Christ, have crucified their flesh, with the lusts thereof. And that worthily. For sithen they are the members of Christ, it is meet, that they be conformable unto their The Devil is crucified with the flesh. head. And Ambrose noteth, that we together with the flesh do crucify the Devil, because he by the means of it, is of efficacy in us. That henceforth we should not be servants unto sin.] He still more plainly declareth, what this meaneth, the body of sin to be abolished. And this is the meaning, that we should not obey our natural lust, through committing of divers wicked vices. And by the word of bondage or servitude, he showeth, that he layeth before us not things unprofitable, but things that above all other are to be desired: namely, that we might be set at liberty. Neither spoke he that to this end The end is that we should not be servants unto sin. that sin should by no manner of way remain in us: for, that is unpossible, so long as we live in this world. But therefore he so admonisheth us, that we should not be servants unto sin. For he that is dead, is justified from sin. Wherefore if we be dead with Christ, we believe, that we shall also live with him. Knowing that Christ being raised from the dead, dieth no more: Death hath no more dominion over him. For as touching that he died, he died concerning sin once: and as touching that he liveth, he liveth unto God. Likewise consider ye also, that ye are dead as touching sin, but are alive unto God through jesus Christ our lord. For he that is dead, is justified from sin.] The reason why we should not be servants unto lust, is this: namely, because we are by death delivered from it. For, to be justified from sin, is as much, as to be delivered from it, so that henceforth it hath no more power over us. And Paul seemeth here to speak not of the death of nature, but of mortification, whereof I have so oftentimes spoken. And justification may be here taken properly, for that mortification may be the effect thereof. For we cannot attain unto it, unless we be first justified. Although some not unaptly understand this place of the usual and natural death. For they that are dead, do cease of from the wicked works, in which they before lived. And we use to say of a thief 〈◊〉 is now hanged, that he will steal no more: and the proverb is, a dead man 〈…〉 teeth not. Wherefore, if we follow this sense, then shall it be a metaphor that even as they which are naturally dead, do forsake and finish the sins, which whilst they lived, they committed: so we, forasmuch as we are dead unto Christ, and have professed, that we will die unto sin, ought utterly to A place of john. cease from sin. These words of Paul are no otherwise to be understand, then are these words of john: He which is borne of GOD sinneth not. That is, in that every one liveth and worketh out of the principle and ground of the heavenly nativity. And this principle or ground is the holy Ghost, The principles of the heavenly regeneration and the word of God. So he is said to be loosed from sin, and not to do any thing by the impulsion thereof, which is dead unto sin, and is crucified together with Christ, in that he is dead, and fastened unto the cross. And even so teacheth Peter in his first epistle the 4. chapter: Forasmuch as Christ hath suffered for us in the flesh, be ye armed with the self same cogitation. For he which is dead ceaseth to sin: neither liveth he in the desires of men, but in the will of the Lord God. Wherefore if we be dead with Christ, we believe that we shall also live with him.] To the end we should not be afraid at the name of death, which he hath before so often made mention of, he presently addeth a consolation, declaring that unto this death which he hath spoken of, is annexed the life of Christ: so that After regeneration we lead the life of God. if we die together with Christ, we shall also live together with him. And this life is not only that, which we look for, in the world to come, but also it is even that life which we now lead: which in very deed is one and the self same with the life to come: but that this is only a life begun and unperfect, but the other is perfect and absolute. For we which believe in Christ, and are justified, do also even now presently lead the life of God. For we are driven and moved not of ourselves, but of the spirit of God. But what manner of life this life of Christ is, which is in the mean time communicated unto us, whilst we live in this world, the Apostle strait way declareth. Knowing that Christ being raised from the dead, dieth no more, death hath no more dominion over him.] As the life of Christ is never extinguished by any death, so the life of the children of God and brethren of Christ ought not to be quenched by sins. But why Christ dieth no more, this is the cause, for Why Christ dieth no more. that he hath overcome death, and taken away sin: by whose means only death was upholden, and bare dominion. For unto the Corrinthyans' it is written, The sting of death is sin: and in this epistle, death reigned by sin. Wherefore they which are partakers of the death of Christ, neither ought nor can any longer be subject either unto sin, or unto death. But it is after one manner in us, and after an other manner in Christ. For his death (as Augustine saith in his book de Trinitate) The death of Christ was simple but ours is double. was simple and but of one sort: but ours is double or of two sorts. For in him only the body died, for his soul was never without the eternal and true life: forasmuch as sin had never place in him. But in us both body and soul were dead by reason of sin. Wherefore even as Christ dieth not again, as touching the body, so also ought not we by sin to die either in body or in soul. Otherwise y● only one death of Christ should not (as he saith) bring remedy unto our double death. Neither wanteth this an emphasis, that the Apostle in this place doubleth one Christ was not compelled to die. and the self same sentence: when he saith: He dieth no more, also, death hath no more dominion over him. For he would have us fully to understand, that death is clean removed away from Christ. Neither yet ought we by these words to infer, that death sometimes so bare dominion over Christ, that he was compelled to die. For he saith, that no man could take away his life from him: but that he himself had power both to lay away his life, and also to take it again. Christ freely and willingly became subject unto death: wherefore we also, forasmuch as we are his members, and mystical body, ought freely and of our own accord to die together with Christ: and that in such sort, that we will no more die, that is, we will no more be subject unto the guiltiness, death, and damnation o● our sins. It also sufficient for us that we die once unto sin. For as touching that he died, he died unto sin once: and a●●ouching that he liveth, he liveth unto God.] That Christ died unto sin 〈◊〉 once only, is declared by that which is written unto the hebrews, that he by one only oblation made perfect all things: so that he referreth this Once, and unity, unto the fullness and perfection of the thing done. It was sufficient that Christ died but once. Wherefore it ought also to be sufficient unto us, that we die but once unto sin, neither ought we so to deal, that we should always have new causes to die again. We and Christ die not after one and the self s●me manner. It is not possible that Christ should daily be sacrificed. The sacrificing priests do not by their Masses apply the death of Christ unto others. Baptism ought not to be repeated. But this is to be noted, that Christ and we are diversly said to die unto sin. For Christ had no sin in him, whereunto he should die. For he died for the sin which was in us. But we ought to die unto that sin, which we still carry about in ourselves. Farther, out of this place are inferred two things, first, if Christ died but once, and that that was sufficient, then is there no need, that he should again be daily sacrificed in Masses. For his one only death was sufficient for the satisfaction of all sins. For the sacrificing priests can not perform that thing which they use so much to boast of, namely, to apply the death of Christ at their pleasure unto this man, or to that man. For every man by his own faith taketh hold of it, and applieth it unto himself. Moreover out of this place is inferred, that baptism ought not to be ministered unto one man any more than once only, forasmuch as in it we die together with Christ. And sithen he died but once only, we therefore ought in no case to repeat it any oftener. Which thing the epistle unto the hebrews manifestly teacheth: for there it is written, that that is nothing else then again to crucify the son of God, and to make him a gazing stock. The sealing of the promise of God, which we receive in baptism, never loseth his force and strength. For whilst we call to memory that we are baptized (so that faith be present) by the remembrance of that sealing we are both confirmed touching the promise, and also are admonished touching the leading of the life of Christ. But we before have alleged many more reasons, why baptism ought not to be repeated. In that Christ is said to live unto God, it signifieth not only that he liveth blessedly, but also that he cleaveth unseprably unto God. Which thing we also ought to do, if we will be true Christians. And therefore he concludeth the whole reason in these words: So also consider ye, that ye are dead as touching sin, but are on live unto God, through jesus Christ our lord] These words signify as much as if he should have said: That which was done in Christ, ought also to be done in us. Wherefore seeing he died only once, and now liveth perpetually unto God, we ought to have a care that the self same thing should be performed in us. Hereby appeareth, how unjustly the doctrine of Paul was accused, as though he should Paul teacheth that we ought to live unto God. & not to abide in sin. teach that we should abide in sin, that grace might abound. And that we should commit evil, that good might thereof ensue. For he teacheth clean contraryly, that even as Christ ever liveth unto God, so ought we also ever to live in Christ through innocency of life. Which self doctrine the Lord taught in john, saying. As the living father hath sent me, and I live for the father: even so he that eateth me, shall live for me. judge and consider saith he, that ye are dead unto sin, but live unto God. For (as saith Chrisostome) this thing is not done by nature, neither can it be showed by the outward sense: but is perceived by faith only. Therefore consider (saith he) and daily powder this in your mind. Through Christ jesus our Lord.] This is added that we should know, that all these things are received only by his benefit, and not by human strengths, or natural reason. Let not sin therefore reign in your mortal body, that ye should thereunto obey by the lusts of it. Neither give ye your members as instruments of unrighteousness unto sin, but give over yourselves unto God, as they that of dead are on live. And give over your members as instruments of righteousness unto God. For sin shall not have power over you. Because ye are not under the law, but under grace. Let not sin reign therefore in your mortal body.] His reason now finished, he addeth an exhortation: which is indeed short, but yet of great weight. What felicity is. For it stirreth us up unto that thing, wherein consisteth the chief felicity, which herein is contained, that we should be most far removed, from all evils, and continually being well occupied, lead a most virtuous life. Wherefore Paul's meaning , that we should cast away sin: Which is to remove from us the nature of evil. Whatsoever evil and infelicity there is in us, the same is wholly derived from sin. Farther he commandeth us, to derive our actions from the grounds and principles taught of God. The philosophers affirm That action is most perfect which springeth of the most● noblest virtue. that action to be most perfect, which springeth of the most noblest virtue. Wherefore, forasmuch as we do confess that all our strengths and faculties, are moved and impelled by God, that is by the most chief goodness, of necessity it followeth, that the works which springe thereof, are of most perfection: For God is far much more perfect than all human virtue. Wherefore if whatsoever we do, we do it by his impulsion, them shall we attain unto a good end, & unto most high felicity. Paul speaketh of sin by the figure * Prosopopaeia, and exhorteth Proposopeia, that is by feigning of personages. us not to suffer it to reign in us. Which self form of speaking he before when he said, that death reigned from Adam even unto Moses. By the mortal body (saith Ambrose) is understand the whole man, even as sometimes the whole man is signified by the soul. For confirmation whereof, he citeth these words of ezechiel: The soul which sinneth, it shall die: And he affirmeth that that is to be understand of either part of man Chrisostome thinketh that therefore the body is called mortal, to teach us, that this battle, which the Apostle exhorteth us unto against sin, shall not dure any long time, but a short time. Which battle he supposeth is therefore commended, because that sithen Adam although he had abody not subject unto death, yet refrained not from sin. It should be much more laudable and excellenter for us, if we in this mortal body should eschew sins. But I think that this particle. In your mortal body, signifieth nothing else, then if it should have been said after the manner of the hebrews, Through your mortal body. Forasmuch as that natural concupiscence or lust, which the Apostle would not have to reign in us, is through the body derived from Adam into us, & receiveth in us nourishements and enticements. For by generation and seed (as we have before at large proved) original sin is traduced. And he addeth this word mortal, to increase a contempt, and to lay before our eyes that such a frowardness is condemned unto the punishment of death, whereby to fear us away the more from the obedience thereof. For it were very wicked, to prefer a thing condemned unto death before the word of God and his spirit. He strait way declareth, what this meaneth, namely, sin to reign in us. Which is nothing else then to be obedient unto sin. Wherefore he addeth. That ye should thereunto obey by the lusts of it.] He saith in the plural number Lusts, because out of the corruption of nature which he a little before called sin in the singular number, do continually spring forth an infinite number of lusts. Paul admonisheth us that we should not obey them. He can not prohibit but that lust whilst we live here, will exercise some ciramny over us even although it be against our wills. Wherefore this thing only he requireth, that we should not of our own accord, and willingly obey it. For this is to permit unto him the kingdom. Members in this place signify not only the parts of the body but also the parts of the mind. Why members are called weapons, Nether apply your members as weapons of unrighteousness unto sin.] He still more plainly declareth, what it is to obey sin. And that is, to give our members as weapons unto it. By members he understandeth not only the parts of the body, but also all the faculties or powers of the soul. All these forbiddeth he to be applied of us unto sin. He could have used an other word, namely that we should not give our members organs and instruments to lusts. But by the name of weapons, he would the more aggravate the thing. For that signifieth, the they which apply their members unto sin, do fight & make war against God & do with all the strengths both of their body & of their soul withstand his will & law. Out of this place is gathered the difference between mortal sins & venial The difference between venial & mortal sins. sins. For when we withstand and resist the lusts, those troublesome motions, and enticements bursting forth of our natural corruption (forasmuch as they are repugnant unto the law of God) are undoubtedly sins: but yet because they are displeasant unto us, and we resist them, and do leave some place unto faith, and unto the spirit of God, therefore they are forgiven us, neither are they imputed unto death, but contrariwise when we obey them, and do repel the motion of the spirit of God, and work against our conscience, or at the least way with a conscience corrupted, so that those things which are evil, we count good, or judge good things evil, them undoubtedly we sin deadly: for thereby we make sin to reign in us. Paul, whilst he urgeth these things, seemeth to admonish us, that we should not receive grace in vain or without fruit: as he also admonished the Corinthians in his latter epistle. Hereby we gather, that the members and powers of them that are regenerate, aught to be so prompt and ready unto the obeisance of God, as are the powers and members of the ungodly prone & ready to commit sin. And we are plainly taught that we ought to fight. And in the Epistle unto the Ephesians we are commanded, to fight not only against flesh and blood, but also against naughtiness, and wicked celestial spirits. For they are mighty and of efficacy against us, through the body, flesh, and blood. For even as weapons may serve both to a good and also to an evil use (for sometime a thief occupieth them against his country: and sometimes a good citizen useth them Weapons may serve both to a good and also to an evil use. to defend his country) so the members of our body & powers of our mind, may fight on righteousness side, and also against sin. We see moreover what difference there is between a kingdom, and a tyrannous government. We obey tyrants against our wills, but unto kings we obey willingly: for by their good and just laws the public wealth is established. Wherefore there are two things which follow in a just and lawful kingdom. For first all men of their own voluntary will & accord, obey the king: unless peradventure, there be some wicked or seditious persons. Moreover they are ready to fight for his sake. But it is far otherwise where tyranny reigneth: for none will gladly and willingly obey tyrants: neither will they fight in their quarrels. Wherefore Paul although he cannot prohibit in us the Two proprieties o● a just kingdom. tyranny of sin, but that of it we suffer many things against our wills, yet he for biddeth that it should reign in us. And he by name excludeth those two things, which we have now rehearsed, that is to say, that we should not obey it, nor bear weapons with it against righteousness. And very warily joineth he unrighteousness with sin. For all they which sin, do work unrighteousness either against themselves, or against their neighbours, or else against God: for against some one Lust after regeneration to called sin. of these, sin ever worketh injury. This is also to be marked, that Paul in this place expressedly calleth that lust, sin, which remaineth in us after regeneration: which is not only in such manner so called, as a writing is called a hand, or cold is called slothful. For a writing is called a hand, because it is written with the hand, and cold is called slothful, because it maketh us slothful. So nourishment & lust, which after regeneration is still in us, is both a remnant of Original sin, and also stirreth us up to sin, and therefore is called sin. But besides these two reasons which are metaphorical, it is also of his own nature sin. For sin according Concupiscence or lust is sin not only by a metaphor but also properly. to the true definition thereof, is that, which in us is by any means repugnant unto the law of God. Wherefore seeing that lust which remaineth after Baptism, is repugnant unto the law of God, and stirreth us up against it, it cannot but be sin. Neither is this to be admitted, which some commonly boast of: namely, that there is no sin, unies it be voluntary and committed by free election. For this definition agreeth not with sin universally, but only with that sin which is called actual. For otherwise original sin should not be called sin. For no man contracteth it willingly or of his own election. Wherefore let us agree with Paul that whatsoever wicked lust remaineth in us after regeneration, the same is sin. Yea rather if we would rightly weigh the matter within ourselves, actual sins shall appear to be parts of our natural lust: or to speak more uprightly, evil fruits Actual sins are the fruits of original sin. coming of that evil root. The Apostle concludeth that we ought not to fight in the quarrel of sin or unrighteousness: but rather we must apply ourselves unto God, which hath both created us, and also perpetually governeth and reneweth us through Christ. But apply yourselves unto God, as they that of dead are on live, and give over your members as weapons of righteousness unto God.] In that he saith: that we should apply ourselves unto GOD, he excludeth not this, which in an other place he saith: namely, that God worketh in us. The Apostle speaketh here of men regenerate: which for that they are in some part made new, may be fellow workers of God. And therefore Men regenerate are the fellow workers of God. they ought continually to be admonished, to obey the institution of the holy ghost Farther by these kinds of speeches is showed the difference between those actions, which God stirreth up in men, and those actions which he worketh in stocks and stones, and also in brute beasts. For in stocks and stones he so worketh, that they neither feel nor desire any thing. In brute beasts he so worketh, that he useth their sense and appetite, for they have neither will nor reason. But in How God worketh in men. men (and especially in them that are regenerate, and are his) he so worketh, that he useth the strengths of their reasonable soul, wherewith they are endued. And forasmuch as we are said to move ourselves according to these powers, it ought not to seem strange, if Paul writ, that we should give over ourselves unto God: for he speaketh of our nature, as is meet for it to work. And yet nevertheless this abideth firm and unchangeable, that whatsoever good thing is wrought of us, the same is wholly wrought in us by God and his spirit. Farther he addeth: Yourselves, because he requireth the strengths not only of the body and of the mind, but also the whole and perfect man. As they that of dead are on live.] We ought to exhibit ourselves alive: namely, with the life of God, which herein consisteth that we should be moved by the spirit of Christ, and whatsoever we do, we should do it by his impulsion. For they live unto God and unto Christ, which are moved unto the best things and which utterly pass the nature of man. Wherefore this life of God, whereof The life of God in what things it differeth from the corrupts life of men. we now entreat, differeth two manner of ways from the common life of men: first, for that it floweth from an other ground or principle, namely, from the spirit of Christ: secondly, because it tendeth to an other end, then doth their life which are moved by Satan: for they always run headlong into most grievous evils, and at the length fall into eternal destruction, and therefore as touching God, they ought to be said and also to be counted dead. But such were we sometimes also: for which cause Paul saith, As they that of dead are on live. Although this be the plainer and simpler sense to refer this sentence unto that death, whereof was before made mention: namely, whereby we being converted unto Christ, do die unto sin. For they that are such, can not but exhibit themselves bening unto God, which thing being brought to pass, strait way followeth that which Paul addeth, That your members also may be given over as weapons of righteousness unto God. Here is again signified unto us, that when we come once to God, we ought to fight in his cause. And forasmuch as God is joined with our righteousness, it sufficiently appeareth, that we have not our righteousness of ourselves, but of him. For sin shall not have power over you. For ye are not under th● law, but under Grace.] These things are added, as though he should have said, Fight stoutly and with a valiant courage: for it shall never come to pass, that sin shall be are dominion over you, which thing yet should happen, if ye should not fight. And hereby he assureth them, that they shall have the victory, because they The grace of God is mighties than ou● lust▪ have the grace of God to help them, whose might and strength is far greater than the power of our lust. For the spirit of Christ and his grace can easily tame and overcome sin: ye are not saith he under the law, which only showeth what is to be done, and bringeth no help at all thereunto. Chrisostome in this place admonisheth, that the law showeth only what is to be done, or what is to be avoided: but nothing helpeth or aideth them that wrestle: but only setteth forth a bare exhortation of words. But the gospel setteth forth Christ, of whom are ministered the holy ghost and strength to accomplish good thing, which through faith we have known. And thereby cometh to pass, that men execute their office not being compelled of fear, but of their own accord and willingly. Which his sayings are not so to be under stand, as though the Fathers which lived in the old time under the law, were utterly void of grace. For they also believed in Christ. But here Paul so speaketh of the law, to put a difference between it and the Gospel and Christ, as did the hebrews at that tyme. Wherefore if the fathers The fathers which attained unto grace had it not by the law. were confirmed by the help of grace and of the holy ghost, that came not then unto them by the law. Wherefore Paul saith, so far is it of that ye ought to be subject unto sin, that ye also are free even from the law. And he seemeth to draw his argument from the effects. For forasmuch as the law was therefore only given, that sin should be felt and perceived, than the law being taken away, it plainly appeareth, that as touching the believers, the strengths of sin are now broken, so that it can no more bear dominion over us. For that children ought by reason of age to be bridled from errors, they have appointed unto them schoolmasters to chastise them, and to keep them under. But afterward when through age and discretion, ignorance, and error are gone, the schoolmasters are taken away from them. So here Paul speaketh unto the faithful: Ye are no more in age like children, that ye have need of the bridle of the law. Wherefore sin shall not get the mastery over you, so that ye fight. Those commentaries which Commentaries ascribed unto Jerome. are ascribed unto Jerome, have upon this place a very trim similitude: When a young man is brought from Grammar unto Rhetoric, he is warned no more to use incongrue latin, forasmuch as he is no more under a Grammarian, but under a Rhetorician. And even by the same self reason the Apostle saith, Sin shall no more have dominion over you, because ye are not now under the law, but under Grace. Ambrose saith: when we walk not as the law commandeth, then are we under the law. Sin by the authority of the law maketh the sinner guilty. And whom the law maketh guilty, those are delivered unto it of sin. Wherefore he can not be under the law, which hath renounced sin. Contrariwise he which fighteth against sin, is not under the law. Paul in these words seemeth by prevention, to comfort the Romans. For they mought have said: Although we give over ourselves unto God, as they that of dead are on live, and though we apply our members as weapons of righteousness unto God, yet can we not bring to pass, whilst we continue in this life, but that we shall now and then sin. Paul answereth, although there be grafted in you a natural lust, yet it shall not reign in you. For forasmuch as ye are not under the law, sin shall not bear dominion over you. For sin through the Grace, under which through Christ ye live, shall not be imputed unto you: And your obedience, although it be but begun and unperfect, yet shall it be acceptable unto God, notwithstanding it satisfieth not the law. For ye are not under the law. And according to this meaning Paul afterward saith, There is now no condemnation The law nothing profiteth against the believers. unto those which are in Christ jesus. For the law in accusing and condemning, prevaileth nothing against them that believe. For Christ hath delivered them from the curse of the law. But they do not a little err, which think that these things are written only of the ceremonies of the law, and of the judicial laws: as though we are still bound unto the ten Commandments. For forasmuch as Paul entreateth in this place of sin, whose kingdom we ought to beware of, that we be not obedient unto it through lusts, and strait way maketh mention These things are to be understand of moral precepts also. of the law, which was made against it, it most manifestly appeareth, that in these words are also comprehended the ten Commandments. For in the commandments are our lusts most of all prohibited, and restrained. And forasmuch as to the galatians it is written, That by Christ we are delivered from the curse of the law: and in Leviticus the 27. chapter, and also in Deut. are mentioned those which are execrated and cursed: namely, they which make a molten image or an idol, which give not due honour unto father & mother, which make the blind to err, which strike their neighbour (all which things pertain unto the ten Commandments) it is manifest that by Christ we are delivered chiefly from How we are bound unto the law, and how we are delivered from it. them. Wherefore let us use this distinction, that as touching justification, we are said to be exempted from the law, because by it we seek not our righteousness before God: for already are we justified through faith in Christ. But on the other side, we are not loosed from the obedience which we own unto God, but that we ought of necessity to do those things, which are prescribed unto us in y● x. commandments. Wherefore the law also, as touching the part which is moral, forasmuch as it neither condemneth, nor accuseth, nor compelleth the elect, is said to be abrogated: for these are the chiefest proprieties of the law. As touching the civil precepts of Moses, no man doubteth, but that they are now no more in force. For the Gospel, as it taketh not away any helps pertaining unto man's life: so doth it in no case take away civil administration, but leaveth unto all nations their form of rule and government, so that it be not repugnant unto the word of God, and unto piety. God in deed gave unto the Israelites those laws, that by them their public wealth should be governed: but afterward when his will was, that it should so be clean dissipated, that it should never hereafter be restored again, he would that those laws, which pertained unto ceremonies, should quite be cut of, and abolished. For they were only a certain doctrine to lead us unto Christ, Why the ceremonies of the jews were abolished. who when he was once come, it was convenient that they should utterly be taken away. Nether should it have availed us, any longer to have retained the ceremonies of the jews. For forasmuch as men would have persuaded themselves, that by them they should have God pacified and merciful, of necessity some part of the glory of Christ would thereby have been diminished: for it is he only, by whom God is pacified towards men. Wherefore by Christ we are delivered, as well from the ceremonies, as also from the civil laws of the jews. But Why we are bound unto the ten commandments & not to the other parts of the law. some are in doubt, how it cometh to pass, that sithen all th●se parts are abrogated, so that of ceremonies and civil laws there remaineth nothing, yet (as we have now taught) we are bound unto the Ten commandments as touching the obedience thereof. Hereunto I answer, that no man fulfileth the Ten commandments, though he be never so holy: for all our works are so unperfect; that they answer not unto the prescript and rule thereof. Howbeit because the precepts which are there contained are agreeable unto the law of nature, and are grafted, and printed in our minds, it cometh per accidens, that is by chance, that the good works, unto which, the children of God being now regenerate thorough the holy ghost are stirred up, are one and the self same with those works which are written in the Ten commandments. For it is meet for them whom God hath adopted to be his children, that they apply themselves unto good works, and to such works as are acceptable unto God. And those works are utterly one and the self same with those, which nature rightly instructed bringeth forth of his own accord, and which the Ten commandments appointed by God containeth. But so is it not of ceremonies, and civil or judicial laws: for they are not so known of all men, that they appear unto all men upright and just, if they should judge of them by the light of nature only. Paul to encourage them that fight, putteth them in remembrance, to consider, that they live under grace, and not under the law. For two ways are the minds of men accustomed to be stirred up unto battle: first, by the goodness Two things do chief encourage them that fight. What grace in this place signifieth. of the cause, secondly, by the certainty of victory and rewards. As touching the goodness of our cause, there is already spoken sufficiently: for in it we exhibit ourselves unto God, and for righteousness sake we fight against sin and death. And now he promiseth also an assured victory: for he saith, the grace of God is ●ne our side. Grace, as touching this place signifieth two things: First, the forgiveness of sins by imputing of righteousness through Christ: secondly, the gifts of the holy ghost, & the renewing of our strengths. This latter part because it is received in us corrupt and filthy vessels, although it somewhat withdraw us from sinning, yet it is not such, that we ought to lean and trust unto it. For our works, though they be succoured and helped by these aids, yet are they not so perfect, that they can stand in the judgement of God. But by the first kind of exhortation, we receive great consolation in our consciences. For although in our fight, sin doth thrust in itself, whither we will or no, yet ought we not to be discouraged, forasmuch as we assuredly kn●w, that it is not imputed unto us for Christ's sake. For sithen through Christ we are received of God into favour, our works (although otherwise they be ●nperfect) yet for his sake are acceptable unto God. But Paul encourageth his soldiers with both these kinds of exhortation, when as he admonisheth them, both that they are under grace, and also that they have the holy ghost a stay and an help unto them: so that sin which is naturally planted in them, shall not be able to destroy Differences between grace and the law. them. But it shall be good to note certain differences between the Law, and between Grace, which Chrisostome also noteth: The law (saith he) setteth forth a crown, but first requireth works and battles: grace first crowneth, and afterward bringeth unto the battle. By this difference he teacheth, that the righteousness which is set forth of the Law, is obtained by works. For we can not be justified by the Law, unless we have accomplished all the things which are commanded in the law. But that other righteousness, which we have by grace through faith, doth first crown us with a new generation, and adoption to be the children of God: and then we being regenerate, it bringeth us forth unto battles and unto good works. Hereunto Chrisostome addeth: The law reproveth sin, but loseth not from sin: grace loseth from sin, and reproveth not: The law reproving sin increaseth it: grace forgiving it, suffereth us not to be under sin. These things are true and very agreeable with Paul's saying: but that which he addeth not long afterward: namely, That before the coming of Christ, the body of man, when he lived under the law, was such, that it might easily be overcome of sin, because the help of the holy ghost was not yet present, neither also Baptism nor mortification: but man (for that the law showed only what was to be done, but nothing helped thereunto) went at random and erred like an unbridled horse. This (I say) if it be understand universally of all men, is not true. For who dare presume to say, that David, Esay, jeremy, Daniel, and a great many more holy fathers wanted the holy ghost? or the grace of regeneration, which was sealed by Circumcision, as ours is by baptism? Or who will think, that they wanted mortification, whereby they broke the wicked appetites and lusts springing in them? Wherefore those words of Chrisostom are to be understand of the ungodly, which had utterly rejected Christ from them, and lived only under the letter of the law, and feigned unto themselves a Messiah, which should come to bring only an earthly kingdom, and procure worldly riches and pleasures unto the people of the jews, of which manner of men, there were many among the jews. And since the coming of Christ we have no small number not much unlike unto these, which only in name are Christians. But to return A facili. Hereby is proved that we ought to be assured of our salvation. unto Paul, he comforteth them by reason of easiness, and promiseth unto them the victory, because they are under grace. In this place are reproved those, which command us perpetually to doubt, whether we be in the favour of God, or no. For they which in such manner doubt, do receive no fruit of this consolation of Paul. For thus they think with themselves, how can we certainly know, that we are under grace? For peradventure we are strangers from God, and are by reason of our sins odious unto him: for how can we be assured, that they are for Christ his sake forgiven us? But by this means the reason of Paul is utterly overthrown. Wherefore it behooveth, that with an assured faith, and an undoubted hope, which confoundeth not, we certainly appoint that God loveth us, & hath through Christ received us into favour. And so shall we out of these words of Paul receive wonderful great comfort. Now have we finished the first part of this chap. wherein Paul hath proved, that we ought not to abide in sin, because we are now dead unto it. And this hath he confirmed by the sacrament of baptism. And when he had many ways set forth this reason, he at the last added an exhortation, that we should not suffer sin to reign in us, but should earnestly resist it, as much as we are able: and to the end we should not be faint hearted, he comforteth us in promising us an easy victory: because we are not under the law, but under grace. What then? shall we sin because we are not under the law, but under grace? God forbid. Know ye not that to whomsoever ye give yourselves as servants to obey, his servants ye are to whom ye obey: whether it be of sin unto death, or of obedience unto righteousness? But God be thanked that ye were the servants of sin, but ye have obeyed from the heart, unto the form of the doctrine, whereunto ye were delivered. But being made free from sin, ye are made the servants of righteousness. What? shall we therefore sin, because we are not under the law, but under grace?] Now cometh he unto the second reason (whereby he intendeth to prove, that we ought not to abide in sins) none otherwise than he came at the beginning of this chap. unto his first reason. For even as before he depressed the law, & commended grace, whereupon the adversaries took occasion of speaking slanderous words, saying, shall we abide in sin, that grace may abound? So concludeth he the reason now brought forth by these words: For ye are not under the law, but under grace. At which words the false prophets cried out, saying, that many were offended, and accused the doctrine of Paul. And therefore he oftentimes objecteth unto himself such Antipophora is ● figure. interrogations. For his doctrine for that cause was every where evil spoken of. Wherefore here is used the figure * Antipophora. If it be so, as thou sayest, that we are delivered from the law, then may we sin, and that without punishment. But they which make this objection, are wonderfully deceived. For the delivery from the law is not given to live licentiously, but rather for a more perfecter absoluteness. Wherefore Paul addeth, God forbidden, signifying that he exceedingly abhorred from such kind of doctrine. And this absurdity mought have followed, if Paul had affirmed only, that we are delivered from the law, and had added nothing else. But in that he addeth, But ye are under grace, he showeth, Grace is a more excellenter schoolmaster than the law. that they are so delivered from the law, to the end they should live under a more excellenter schoolmaster: for by grace and the holy ghost we are not only so illustrated, that we see what things we ought to do, but also we are exceedingly stirred up and pricked forward to execute the self same things. Wherefore the Apostle doth not so leave the godly without the law, that he would have them let loose the bridle unto wicked lusts: but he setteth forth grace which through the benefit of the Gospel succeeded the law. And forasmuch as men are much better governed by grace, and by the holy ghost, than they are by the law, it easily appeareth, how weak the argument of these men is. For in their disputation they take (as it was said at the beginning) that, for the cause, which is not the cause. But so far is it of, that that which Paul saith is the cause of sin, that of it rather the contrary followeth. For they which are under grace, and are governed They which are governed by the conduit of grace sin●● not. by the conduit thereof, sin not: yea rather forasmuch as Christ 〈…〉 gh grace liveth in them, they can not sin, so far forth as by him they are ●tirre● up to any kind of work. For Paul saith unto the galatians, I live, but not I now: but Christ liveth in me. But they sin which live under th● Law which 〈…〉 seth and condemneth them: as Paul writeth unto Timo. The law is not given unto a righteous man, but unto the ungodly, and unto sinners, to 〈…〉 holy, and 〈…〉 the profane, to murderers of fathers and mothers, to manslayers, to whoremongers, and to abusers of nature: and if there be any other thing, that is contrary to wholesome doctrine. By this place we see, that they which are infected with these wicked vices, are under the dominion of the law: namely, by it to be accused and punished. But the Gospel suffereth us not to remain in sin: for it doth not only preach the remission of sins, but also unto them that believe, it bringeth the spirit of God, whereby they are wonderfully inflamed and stirred up to holy works. Neither is this reason of any force: We are not compelled by threatenings and punishments of the law, to withhold ourselves from sin, therefore, we are by none other means impelled By what reasons the regenerate are bound to live holy. They which live undergrace ought to obey God. A similitude of servants. to live innocently. For we are bound of duty, piety, and faith, to live honestly and holy: which things undoubtedly are of greater force and do more vehemently stir us up, than any bond of the Law. This is the effect of the reason alleged: They which live under grace, aught to obey God, but to make the thing more plain, we will express it by a similitude of servants: for they ought in all things to be obedient unto their masters, and to be conformable unto their wills: thus therefore he reasoneth: It is meet that servants obey their Lords: But ye are now made the servants of righteousness: wherefore unto it ought ye to do service, and not unto sin. Farther to strike us more sharply, he addeth to this reason a double spur to prick us forward: first he saith, that they came into this servitude not against their wills, or by compulsion, but willingly and of their own accord: secondly, as much as lieth in him, he layeth before their eyes the heinousness of sin: and giveth thanks unto God, who delivered them from it, and made them the servants of righteousness. If a man demand, at what time we addict ourselves to be servants unto righteousness, Chrisostome answereth, that we then do it, when we are baptized. So by the sacrament of baptism he declareth, both this reason, and also the other, whereby he proved, that we are dead unto sin. This similitude of servants and Lords is confirmed by that right or law, whereby servants are bound unto their Lords: which law, whither it be the law of god or the law of man, maketh them bound to obey their Lords, and this thing may be known by the final cause: if we consider the property of the name. Augustine in this 19 book De civitate Dei, the 15. chap: writeth, that servi, that is, servants, were so called of the Latin men, Why servi that is, servants are so called. Seruio in latin signifieth to save or to keep. Servitude sprang of sin. We are born slaves unto Satan. because being taken in war they were saved of their enemies. For they which were taken, were not always slain by them that overcame them: but sometimes were reserved one live, for this purpose, that they should be servants unto them that took them. And servitude had his first beginning of sin: for it is not lawful to make war, but against those which have sinned. With these words of Augustine agreeth Florentinus the Lawyer, as it is red in the Institutions, and this etimologye right well agreeth with this place, which we are now in hand with. The devil assaulting by battle our first parents, overcame them and took them: and by that transgression hath made all our nature captive, and hath still in subjection, and to be his servants as many as through Christ are not set at liberty. For so saith Paul in his latter epistle to Timoth: That they may come to amendment out of the snare of the devil, which are taken of him at his will. But Christ came and hath fought with that strong armed man, the governor of the world, and prince of darkness, and having gotten the victory, hath redeemed us all. Nether undoubtedly did he it for any other cause, but that we should be obedient to his will and unto righteousness. Wherefore these words of Paul signify as much, as if he should have said: Christ hath not therefore delivered us from sin, and addicted unto himself, to the 〈…〉 e that henceforth we should be servants unto sin, but only Christ hath redeemed us not unto sin. but unto righteousness. Two contrary Lords set before us. that we should be obedient unto righteousness. Now let us diligently weigh the wor 〈…〉. Know ye 〈…〉 t that to whomsoever ye give yourselves, as servants to obey, his ser 〈…〉 s ye are to whom ye obey: whether it be of sin unto death, or obedience unto righteousness.] Here let us first note, that the Apostle setteth before us two Lords, the 〈◊〉 is, sin, the other is, that obedience which we render unto God. By which division (forasmuch as the parts thereof be contrary) it appeareth, that I nothing erred from the sentence of the Apostle, when before I defined sin in general to be, whatsoever is repugnant unto the law of God. The definition of sin before alleged is confirmed. For, forasmuch as sin is a privation, it can not be known but by his opposite or contrary form or quality, which it removeth away: and what the form is, Paul here expresseth by the name of Obedience. Wherefore, that is sin, & aught so to be called, which is repugnant unto such an obedience. By which it is most manifest, that that corruption, which is still remaining in us, and the motions which are by it stirred up, are sins: forasmuch as they are apertly repugnant unto obedience, which is opposite and contrary unto sin. Moreover this division This partition comprehendeth all men. of the Apostle, if it be sufficient, comprehendeth all men: so that every man is of necessity either the servant of sin, or else of righteousness. The servants of righteousness are these, which are now delivered to be obedient unto the form of the doctrine of the gospel. Wherefore in this place are overthrown those works An argument against works preparatory. which they call preparatory: for they can not be placed in any members of this division. For, if thou wilt say, that they pertain unto them which are servants of righteousness, they are now already regenerate, and do believe the Gospel: wherefore those works can not now be preparations, but fruits of the Gospel. But if thou wilt stand in contention, and say that they pertain unto them, which are servants of sin, they have no fruit of their works, but only death, wherefore their works turn unto them unto destruction: so far is it of, that they can be preparations unto grace. We say in deed, that God oftentimes useth our sins, and by them appointeth as it were certain degrees, by which we may come unto Christ. But this thing our works have not of themselves, neither in respect that they are done of us: for in that respect spring forth damnable and odious fruits, as it The two Lords do distribute contrary rewards. were out of a corrupt tree. Unto these two Lords are appointed two manner of rewards: namely, unto sin is appointed, death, and unto obedience, righteousness. But it seemeth, that Paul ought otherwise to have disposed these things, and especially as touching the second member: for, righteousness is opposite or contrary unto sin. Wherefore even as unto sin answereth death as a reward, so unto righteousness also, ought eternal life to have answered as a reward. But this ought we assuredly to think, that Paul erred not: but by this disposition would teach us, wherein the righteousness of works consisteth: namely, in this, that we should be obedient unto GOD: for there is nothing either holy or just, There is nothing holy or just but that which God hath commanded. The beginning of eternal life is to live justly. They which live justly are not miserable although they are grievously vexed. but that which he hath commanded: for the inventions of men pertain not to righteousness, but rather unto lust. Wherefore the Apostle, to the end he would the more manifestly instruct us of this thing, hath set the definition in place of the thing defined. And it is not to be marveled, that he putteth righteousness in the place of reward: for the beginning of blessedness and of eternal life, is to live justly, and hereof it cometh, that in the holy scriptures eternal life is a continual companion of righteousness. And Chrisostome upon this place saith, that by righteousness ought to be understand, whatsoever followeth righteousness. And yet ought no man therefore to persuade himself, that they which live justly, are miserable: although sometimes they are grievously vexed with adversities. For with Paul righteteousnes and innocency of life do signify the self same thing that eternal felicity signifieth. Death also, which is ascribed unto sin as a reward, is not only the dissolution of the outward body, but therewithal comprehendeth also eternal infelicity, wherewith both body and soul shallbe punished. And ●y this word, Sin (which thing also I have before admonished) Paul under 〈…〉 the lust which remaineth in the believers, and also the corruption of nature. 〈◊〉 therefore They which are sorry for sins are chief sorry for the root of them An example of David. the godly, when they are sorry for any fault that they have committed, do chiefly complain of this corrupt nature, and of the rotten root thereof. David when he lamented the murder and adultery which he had come 〈…〉 ed, ran chiefly unto this, as unto the fountain of all evils, saying, Be●old in iniquities was I conceived, and in sins hath my mother conceived me. And when we pray unto God to deliver us from sins, for this thing we chiefly pray, that by his spirit he would break and weaken this domestical and familiar enemy. This thing the Apostle meant, when he cried out, Unhappy man that I am who shall deliver me from the body of this death? Paul after he had thus divided servitude, that of necessity we must be servants either of righteousness or else of sin, doth now by the great work of the holy ghost excellently declare, what manner once we be, which believe in Christ. But God be thanked, that ye were the servants of sin: but ye have obeyed from the heart unto that form of doctrine, whereunto ye were delivered.] He thought it not sufficient to put us in remembrance, that we are Before regeneration we were all the servants of sin. brought to obedience, but would also moreover admonish us, what manner once we were before, namely, servants of sin. This was the state of us all, before we were converted unto Christ. For the calling of God findeth none either holy or just. Neither was it sufficient to say, that we are now the servants of righteousness: The calling of God findeth none holy. They which are regenerate do of their own free will live holily. We are delivered of God, because it lieth not in our power, and therefore he giveth thanks unto him. Of the drawing, whereby we are stirred up of God. It is not said, unless the father shall lead, but, unless he shall draw. God of unwilling people maketh us willing. Unless we be ●yrst made as sheep, we can not follow God when he calleth us. The drawing of God is with pleasure. What pleasure i●. H●au●nly things cannot delight us, unless we be as touching nature changed, but he addeth, from the heart. They which are truly regenerate in Christ, and grafted in him, do work those things which they understand to be acceptable unto God, not of compulsion or of hypocrisy, but of their own accord, and free will. Wherefore Paul, when he maketh mention hereof, giveth thanks unto God, for that he understood, that that thing is the chiefest and singular benefit of God, and lieth not in our power, as many men fain that it doth. And therefore he addeth in the passive signification, Ye were delivered. By which words he meaneth nothing else, but that which Christ meant, when he said, No man cometh unto me, unless my father draw him. But what manner of drawing is this, and how hard it is to expressed, he that diligently weigheth the words of Christ, shall easily perceive. It is written (saith he) in the prophets, they shallbe all taught of God. Which sentence Christ doth yet more plainly expound, saying, He which shall hear of my father, and shall learn, cometh unto me. By which words he showeth, that an outward calling is not sufficient, unless there be added of God a full persuasion inwardly, and in the mind. For after that God hath once inclined and bowed our mind, then at the last we come unto Christ. And Augustine in his first book unto Bonefacius, against the two epistles of the Pelagians noteth, that the Lord said, Unless my father shall draw him, and said not, unless my father shall lead him: as though we ourselves as of ourselves could will any thing, or give assent unto him that calleth us. For he which is willing is not drawn, but led: not that the father draweth any, but those that are willing. For it is not possible, that we should believe unless we be willing, But God worketh wonderfully in our hearts, so that of unwilling persons he maketh us willing. And the same Augustine upon john expounding this place, compareth the believer with a young sheep, whom the shepherd with holding forth a green bow draweth after him, not ind●de by violence, but of his own accord, and with a desire. For the sheep hath inwardly an appetite which stirreth him up to follow the bow. In which comparison this we ought to note, that it is the propriety of a sheep so to do. For an other beast will not follow green bows, though it be against their wills. So ought we by regeneration to be renewed, and to be made the sheep of Christ, before we can follow him. For otherwise we despise all green bows and callings. Augustine addeth more over, that this drawing is with a certain oblectation and pleasure, so that that is true which the Poet saith: Trahit sua quenque voluptas: That is, Every man is drawn by his own pleasure. And we are led by the bonds not of the body but of the heart, and we are stirred up by a holy pleasure. But the very definition of pleasure sufficiently teacheth, that first the changing of our corrupt nature is necessary. For pleasure is nothing else but an affection and motion stirred up in us of things agreeable unto our 〈…〉 re: as contrariwise grief or sorrow cometh of things that are repugnant unto our nature. And now to the end we may take some pleasure by the admonitions of God, and heavenly words, it is necessary that they be agreeable with our nature, But foras 〈…〉 ●s it is corrupt, the thing can by no means be brought to pass: For Paul saith o 〈…〉 ●he Cor. The carnal man understandeth not those things which are of the sp●rite of God for they seem foolish unto him: and therefore he refuseth them, as things contrary unto himself. What is then to be done, that the same To make the law pleasant unto us, the law must not be changed but our nature must be altered. Paul right well useth the passive manner of speaking. The form of doctrine is the Gospel. Although this drawing be the work of God yet the ministers of the word ought to do their service therein. things may be pleasant unto us? Are the commandments of God to be altered, and bended to our lusts? No undoubtedly: Our nature ought rather to be changed, and regenerated by God. And that thing doth God bring to pass in us, when he through faith endueth us with his righteousness, and so draweth us unto Christ. And therefore Paul when he had used these verbs of the active signification, obey and exhibit, or give your members, etc. Afterward useth the passive signification when he saith: Ye are delivered, ye are made free from sin, ye are made the servants of righteousness. By which words is signified, that in that we live uprightly and follow God, is from without us, and cometh not from ourselves. By the form of doctrine he understandeth the Gospel: for it is not a simple doctrine, as philosophy or the law: but such a doctrine, as offereth unto us Christ, and his spirit and grace: whereby are ministered unto us strengths to perform those things which are commanded. And although this draft be the work of God, yet ought preachers & pastors to serve therein as ministers of God. And forasmuch as we call that draft a motion, the term and end both from whence it beginneth, and whereunto it tendeth, Paul declareth when he thus writeth, Ye were the servants of sin. By which words he showeth, from whence we are drawn. But when he addeth that we are delivered, that we should be obedient unto the Gospel, he showeth the end of our mutation. For therefore are we regenerate, and brought to Christ, that we should be obedient unto his word: Neither thought Paul it sufficient in such sort to set forth his change, but he would also declare the manner of the change. For when he saith: that we obey from the heart, he sufficiently teacheth, that The motion of the drawing of God is not by compulsion. this motion is not by compulsion or violent, but willing and of our own accord. Here let us mark, how far the doctrine of the Apostle is from that error, whereof he was accused: namely, that we should sin, because we are exempted & delivered from the law. Lastly he thus concludeth his reason: But being made free from sin, ye are made the servants of righteousness.] Here we ought to know, that this word servants is improperly taken. For Servitude properly obeyeth not his own will but the will of an other man. he is called a servant, which obeyeth not his own will, but the will of an other man. Now if there be any thing which we earnestly desire, & if that we obey him, which showeth himself unto us as a guide unto the thing that we desire, and will also help us unto the same, then are we said not so much to serve him as to serve our own desire. So they which are truly converted unto Christ, do above all things covet to satisfy the will of God. Wherefore if by the word of God, by grace, & by righteousness they be stirred up unto that scope or mark, they are not then said properly to serve. But he continueth in his metaphor which he began, to declare the Antithesis or contrariety between the state of men regenerate, and the tyranny of sin. By this conclusion is this gatherod, that we now being delivered from sin, ought so to serve righteousness, that henceforth willingly we have no more fellowship with sin. And that (saith Chrisostome) is all one, as if one should say unto a man that is escaped the hands of a tyrant. Now thou hast escaped: take heed therefore They most of all abhor from tyranny which have sometimes lived under it. An example of the people of Rome that thou come not again into his power. None use more to abhor from tyrannical servitude, than they which sometimes lived oppressed under it. The Romans when they had driven out Tarqvinius, did afterward so excéedynglye hate him, that they banished Lucius Tarqvinius Collatinus being a good man and an innocent, for that he was of the same name. We also being now made the members of Christ, and grafted into the liberty of righteousness, ought not only to expel and banish all manner of sin, but also ought to t●mper ourselves from all manner of show thereof, though it be never so small. The A similitude. same Chrisostome rehearsing the goodness of God towards mankind, saith, that he is like a rich and liberal prince, which first with a great some money redeemeth a child being an orphan and forsaken, and brought not only into bondage, but also compelled to do all manner of vile sclavery and drudgery, and which 〈…〉 n h● hath so redeemed him, being not content with that, he adopteth him also to be his son, and maketh him an heir of exceeding great possessions. All these things ought to provoke us to be servants unto righteousness. Nether let any man flatter himself, that he is able at one time to serve both these Lords, righteousness (I say) and sin. For Christ affirmeth that thing to be impossible. No man (saith he) can serve two masters, especially when they command things contrary: as do righteousness, and sin: God, and Mammon. Yea and Augustine addeth, that it is not possible to be obedient unto one and the self same Lord, which commandeth contrary things. Wherefore forasmuch as in Baptism we have professed obedience unto righteousness, we ought wholly to stand unto our promises, unless we will be those hypocrites, of whom Esay saith: This people honoureth me with their lips: but their hearts far from me. If we be Christians, and do profess the servitude of righteousness, we ought not to go on warfare in the camps of sin. I speak after the manner of man, because of the infirmity of your flesh. For as ye have given your members servants to uncleanness, and to iniquity for iniquity, so now give your members servants unto righteousness in holiness. For when ye were the servants of sin, ye were free unto righteousness. I speak after the manner of man, because of the infirmity of your flesh.] He now amplisteth the reason already set forth, and unto it addeth an exhortation. For he desireth them, that they should with no les endeavour do service unto righteousness, then before they served sin: and he saith, that he requireth nothing of them but that which is just: so that he should be an unjust man which would not grant unto so just a request And he extenuateth his petition, lest they that here it, should step back, as it were from hard and unjust conditions. Hereby An instruction for preachers. let preachers learn, that whatsoever doctrine they set forth unto the people, they so set it forth that it may seem just: so that every man may understand that he ought to follow and to accomplish it, and that for most just causes. This thing only Paul requireth, that we should now with the same obedience serve righteousness, wherewith before we served sin, although in so great a diversity of Lords, it seemeth most just, that we more promptly and diligently serve the excellenter and gentler Lord. And Paul, to the end he would the more manifestly lay before their eyes the equity of his petition, on the one side setteth forth the filthiness and hurt which we have by sin: and one the other side the honesty & commodyty of Righteousness: for these are the places which we chiefly use to The places of persuading and dissuading. persuade and disswad by. But by the comparison of these contraries it seemeth, that he mought have inferred, that we ought more gladly & willingly to serve Righteousness, then before we served sin. But (saith Paul) I speak after the manner of men, that is, I deal gently. I require not so much as I might justly require. Forasmuch as man is of nature gentle, it seemeth a thing strange to require It is not humanity to require hard things. of him things hard & sharp. I speak after the manner of men, signifieth as much as if he had said: I speak gently. Although many expound it thus, as if it should have been said, I require nothing which they that have the use of human reason ought not to grant. The Greek Scholies refer this unto the things that go befor● as though Paul should there render a reason, why he said, that we Graeca Scholia. are m 〈…〉 the servants of righteousness: for, that is not properly servitude. W 〈…〉 he saith, that he speaketh after the manner of men: for men use to can tha● 〈…〉 h is grevousome and full of trouble, by the name of servitude and tyranny. And 〈…〉 is ●ery manifest, that righteousness is unpleasant unto our flesh and is 〈…〉 whatsoever the said righteousness appointeth our flesh to do. But that wh 〈…〉 〈…〉 gh●●ay followeth, seemeth not to agree with this exposition. Fo● 〈…〉 members servants to uncleanness etc.] In these wor 〈…〉 is pa 〈…〉 〈…〉 eth to give a reason why he said before, that he desired a 〈…〉 tay 〈…〉 the manner of men, by reason of the infirmity of their flesh. jerom 〈…〉, in the 2. question being required to expound this place unto the Colloss. Take heed lest aeny man prevent you of the price or reward, saith, that Paul in his writings desired not to follow the phrases of speech used of most eloquent writers, as of Plato, of Demostenes, and of such like: but used words & sentences that were common, and such as were in a manner known to all men. And for example sake he gathereth Paul used phrases of speech of the Cilicians. together many of his phrases, which were observed of the Cilicians even unto his tyme. For of that country was Paul born in the city of Tharsis: amongst which phrases he rehearseth the which he was then in hand with, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth, should prevent the reward: Also that which is written in the first unto the Corrinthyans'. As touching me, I pass very little to be judged of you. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, of man's day, which signifieth in that place, man's judgement. And in the latter epistle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, that ye should not be grieved: and the place which now we read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, I speak after the manner of men. Because of the infirmity of your flesh.] This therefore he saith, because so long as we live here in this world, we are not fully regenerate. For there remaineth in us much flesh and much of old Adam. Yet by these words, as Chrisostome Paul will have nothing released of the endeavour of the will. We must not add a moderation unto the law of God noteth, Paul setteth not at liberty the endeavour of the will. For although by reason of the burden of our flesh we can not perform so much as is required of us, yet our will ought always to contend to farther things. Neither ought we to think, that the Apostle would here teach, that we should add an equity or moderation unto the law of God: as though there were not required at our hands, that we should perform so much as it commandeth, but so much as we can. For in this place he releaseth nothing of the law of God. For, to moderate or lenify it, neither lieth it in the Apostle, nor in any other mortal man. And this seemeth to be the meaning of these words. Reason in deed would require, that ye should exhibit a greater servitude unto righteousness, then unto sin. But I speak only after the manner of men: and require that ye should do only the like things And that is to require all whatsoever the Law commandeth. For they which Paul in so speaking requireth all our strengths. are not yet regenerate, but live strangers from Christ, do wholly serve sin, and do apply all their strengths and powers to sin. But the law requireth nothing else, but that we should with the whole heart, with the whole soul, and with all our strengths love God. We have so utterly served sin, that although it may seem, that somewhat more should be attributed unto innocency, than before was given unto sin, yet that can now by no means be brought to pass. For we have with all our strengths served sin. Therefore the fault is in us, that We have with all our strengths served sin probability of reason can not take place. And yet Paul in the mean time in writing these things diminisheth nothing from the law of God. Yea rather by these words he highly commendeth it: as a thing which requireth nothing of us, but that which is agreeable with the nature of man. It is a common saying, a man must ask more than right, to the end he may attain to his right. But Paul saith, that he asketh but gently, not so much as he mought of duty require. As touching the words he saith, that we have hitherto given over our members How uncleanness and iniquity comprehend all kind of sin. as servants to uncleanness and iniquity, where under the name of uncleanness and iniquity are comprehended all kinds of sins. For whatsoever sin we commit, the same tendeth either to enjoy our own commodities and pleasures, and this is called uncleanness, because of the more gross works, wherewith 〈…〉 flesh is contaminated: or else to be injurious towards God, or towards 〈…〉 rne: which kind of sin he calleth iniquity. And he addeth, For iniquity, to teach us to understand, that 〈…〉 no sin There is no sin in a manner that is alone. that is alone: but one sin always driveth and impell●th 〈…〉 he addeth not, for uncleanness: because that mought easily be un 〈…〉 〈…〉 se he taketh the name of iniquity more generally in the lafoy 〈…〉 st, So now give your members servants unto 〈…〉 s.] Even as unrighteousness leadeth us unto filthy 〈…〉 rig 〈…〉 usnes leadeth us to holiness. The Apostle setteth forth the●e 〈…〉 an Antithesis. to the end we should the better mark and consider. And sanctification or holiness is nothing else then a purification from all uncleanness. Wherefore the Greek What sanctification or holiness is. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, holy (as Plato affirmeth in Cratylo) is so called of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is a particle privative, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the earth: because they are called holy, which are purged from earthly spots and filthiness. And the Apostle speaketh very aptly, that we should serve, righteousness, or God for sanctification: They which sanctify themselves, do the will of God. for when we sanctify ourselves, we do his will. For unto the Thessalonians, Paul writeth: This is the will of God, your sanctification, that every man may know how to possess his vessel not in uncleanness, and in lust of desire. etc. Also, God hath called us not to uncleanness, but to sanctification. And in the latter to the Corrinth. Let us make clean ourselves from all uncleanness of the flesh and spirit, performing holiness in the fear of God. For when ye were the servants of sin, ye were free unto righteousness.] He bringeth a cause, why he admonished them, that they should in such manner give their members servants unto righteousness: because, saith he, when ye were before servants of sin, ye were utterly free unto The liberty unto righteousness is pernicious. Against works preparatory. righteousness: that is, ye were utterly strangers from it. And in this place unto righteousness, is the Dative case. And such a liberty is pernicious, and far worse than all servitude, most like unto that liberty, which the prodigal son so much desired. Again by this place also are overthrown works preparatory. For Paul saith: When ye were servants of sin. That is, not yet regenerate, but were still strangers from Christ, ye were free unto righteousness. that is, ye were wholly disagreeed from it. And if such men have no fellowship with righteousness, how can they work good works, which should of congruity merit grace? What fruit had ye then in those things whereof ye are now ashamed? For the end of those things is death. But now being freed from sins, and made servants unto God, ye have your fruit in holiness, and the end, everlasting life. For the stipend of sin is death: but the grace of God, is eternal life through jesus Christ our Lord. What fruit had ye then in those things whereof ye are now ashamed?] He confirmeth his exhortation from the place of honesty and dishonesty. Ye ought to An argument from honesty and filthiness. abstain (saith he) from your old works: for they were vile and filthy unto you: so that if they should now be called to remembrance, ye should be compelled to be ashamed of them. Shame is an affection, which springeth by reason of some filthiness, and it may be either a fear or else a grief: for if a man be afraid, lest of the What shame is. which he doth or which he taketh in hand, should happen any dishonesty unto him he is made ashamed: as we see happeneth in young men, which when they they are either demanded, or bidden to do any thing, they blush, because they are afraid lest they should not answer aptly, or should not very well be able to do that thing which they are bidden to do. But if an old man or a young man be put in remembrance of any thing, which seemeth not to be well done, they blush because of the sorrow of the dishonesty, wherinto they see themselves to have incurred. And why Why the ethnics 〈…〉 to be 〈…〉 of th' 〈…〉 ●ast. the Romans ought to be ashamed of those things, which they had committed before they came unto Christ, there may be two reasons: namely, the unpureness of life, or 〈…〉 unpureness of religion, which they professed, that is, either filthiness or fool 〈…〉 And their former life Paul describeth in his first epistle unto y● Cor. Be not ye 〈…〉 ed (saith he) neither fornicators, nor worshippers of images, nor adulterers nor e 〈…〉 te persons nor abusers of nature, nor thieves, nor covetous persons, nor drunkard 〈…〉 sed speakers, nor raveners shall receive the inheritance of the kingdom of God And th●se things were ye (saith he) but ye are washed, but ye are sanctified. And as touching 〈…〉 uncleanness of religion, the Ethnic writers abundantly testify. And Am 〈…〉 upon this place maketh mention of the sacred services of Cybeles' y● god-den of Phrygia, & also of other such like most filthy sacred services. And Chrisostome saith: that this cometh through a singular benefit of God, that men are ashamed of the wicked acts which they have before committed. For they were nothing ashamed of them, so long as they were conversant in them. As drunkards and mad folks are nothing ashamed, so long as they wallow in that offence. This place also teacheth Holy men a● always glued and ashamed for the sins wh●ch the● have committed. In our d●ou 〈…〉 country grief that be taken away. There is in very d●ede 〈◊〉 fruit of sin. us, that although sins before committed are forgiven, yet the shame and grief for them can not be taken away: yea rather godly men can not remember them without detestation. But y● shall not be so in our heavenly country. There in deed the elect shall detest sins, but the greatness of the felicity shall swallow up all feeling of shame & grief. For as we read in the apocalypse, God shall wipe away all tears from their eyes. He seemeth in mockage to call it Fruit, especially of those things, whereof they should be ashamed. For in such things there is no fruit, but rather loss, For the end of them is death.] When he had demanded of them what fruit they had, there could nothing else be answered, but that they had none. And he addeth a reason: because death is the end of them. So Paul because he would the more vehemently move than, addeth weight to his speech, and to loss, he joineth shame. Some by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand tribute or toll: as though it should haveben said: Unto sin is recompensed nothing else but death. But if we will rather Unto sin to recompensed nothing but death T●o significations of th●● word end. have that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify an end, the same (as the Philosophers also affirm) may be taken two manner of ways: First, for the last end or term: and so death may be called the end of life: Secondly, it may be taken for that for whose cause any thing is taken in hand, which thing forasmuch as of necessity it ought to be good cannot agree with death. For there is no man that sinneth with this purpose, y● therefore he would die. Wherefore, in the first signification, death is called the end of sins, because in it is the end of sins. But now being freed from sin, and made the servants of God, ye have your fruit in holiness, and the end eternal life.] In these words he finisheth the Antithesis or contrariety, and against sin he setteth God, against shame holiness, Paul speaketh in the passive signification. and against death eternal life. Again also in this place he useth verbs of the passive signification, saying: Ye are freed from sin, and made servants unto God.] But before he said when ye were servants of sin, ye were free unto righteousness. In these verbs there is no need of the passive signification. For we are of ourselves apt enough to sin: but so are we not to be delivered from sins, and to serve God. But in that Paul in this reddition or comparison writeth not, that we are made servants unto righteousness, but unto God, it is a matter of no great weight. For God is only the cause of our righteousness. Ye have fruit saith he, namely, holiness, God the cause of all our righteousness. and the end eternal life. Here Chrisostome noteth, that by this it appeareth that we possess not all things by hope only, but that in very deed there is much given unto us And forasmuch as we have already (saith he) attained unto justification, our hope is exceedingly confirmed for the obteynement of that thing which is yet behind. For the reward of sin is death, but the Grace of God, is eternal life through Christ jesus our lord] In these words he closeth us his exhortation: and proveth that the end of filthy works is death. For it (saith he) is the reward of sin Which thing, forasmuch as it is well known of itself, he would not stand about to prove. For read every where in the holy scriptures, that God threateneth Death is improperly called a reward. Eternal life is not called a reward, death unto sinners. Again he by the figure Catachresis, calleth it a stipend. For no man committeth sin with this intent, that for a reward he would obtain death. Here Paul inverteth the Antithesis or contrary position: for he saith not that eternal life is the reward of righteousness: but rather attributeth it unto Grace, which thing he therefore doth to assign and appoint the whole nature of merit in Christ only. And therefore he addeth, through jesus Christ our Lord. that no man should imagine any other mediators, ●th●● dead saints, or else their own works. Farther Paul seemeth of purpose 〈…〉, a 〈…〉 stipend to set Grace or a gift: and by that means he exceedingly stirreth us up to the study of eternal life: sithen it is a thing so excellent, that unless it be given by God, it can not be gotten by any of our works. He taketh this greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the stipend or wages of a soldier: and he continueth still in his metaphor of a king and of a Lord, which he a little before used For they use to give stipends unto their The manner of the elders towards soldiers. servants. And the Greek word savoureth much of the manner of the elders where by they were wont to give unto their soldiers victuals to eat when they were one warfare. And at Rome it was the manner a long time, that the soldiers with their own meat, but afterward were victuals given them of the common treasury. And it well appeareth by the etymology of the word, that it was first instituted only for the releaving of necessity, and to signify some honour Unto labourers is given a reward. Unto warriors is given a stipend. not as though they seemed stipends of such worthiness for which men should put their life in danger. Wherefore as to labourers was given a reward, so unto warriors was given a stipend. But now let us especially consider in what sort grace and works are as touching eternal life. And as much as may be gathered either out of the holy scriptures, or out of those things which Augustine hath left in writing as touching this matter, we will plainly declare so that it shall be made manifest how much our adversaries dissagree from us in this point: As touching the first, if by Grace we understand the favour and mercy of God than is it the only cause thorough jesus Christ, why we obtain eternal life. For our works can by no means be the causes of our felicity. Howbeit they are certain means, by which God bringeth us unto felicity. As the way is not the cause of the end thereof, nor the running place the cause of the goal or The difference between the cause and means. mark: and yet by them men are led both unto the end of the way, and unto the mark. So God by good works bringeth us to eternal life: when as yet the only cause thereof is the election of God, as Paul most manifestly teacheth in this epistle. Whom he hath predestinate saith he, those also hath he called, whom he Against merit. hath called, those also hath he justified: & whom he hath justified, those also will he glorify. This declareth that all these things do so come from the Grace of God, that they consequently follow the one the other, and God which giveth the one, will also liberally and freely give the other. Wherefore the whole consideration, and nature of merit ought utterly to be taken away. For that which properly meriteth The nature of merit. any thing, must of necessity have in it a free giving up, neither ought it by any other means to be due. Wherefore forasmuch as we own of duty unto God all things that we have, undoubtedly whatsoever we do, it can merit nothing. Farther those things by which we will merit any thing, aught to be our own. But good works are not our own, but are of God. Besides this also, all imperfection and uncleanness must of necessity be removed away: otherwise our works are contaminated, neither can they be leveled to the rule which is prescribed by God, wherefore we ought rather to crave pardon, than once to think upon price or reward. Farther between merit and reward there ought to be some proportion. But there can be no proportion between our works and eternal felicity. Wherefore they can not properly be called merits. Moreover God will, that there should be taken from us all matter of glorying: which thing were not possible, if by our works we should deserve eternal life. And forasmuch as Paul in this place describeth eternal life by the name of grace undoubtedly it can not be of works. Let this suffice as touching the first. Now will I briefly declare what Augustine hath written as touching this place. In his Enchiridion to Laurentius the 107. chapter: A stipend, saith he, is paid in warfare as a debt, and not given as a gift, therefore Paul saith, the stipend of sin is death, to declare that death is rendered unto sin not without desert, but as due. But grace unless it be free it When eternal 〈…〉 is g●●en after 〈…〉 a it i● grace for grace. is not grace. Wherefore as touching the good works of man, forasmuch as they are the gifts of God, in that unto them eternal life is rendered, grace is recompensed for grace. The same August●●e in his book De gratia & Libero arbitrio the ix. chapter. In the Gospel of john (saith he) it is written, that we all have received of his fullness, and grace for grace, every man as God hath divided unto him the measure of faith. For every man hath received a proper gift from God, one thus, and an other thus. Wherefore when eternal life is rendered, grace is rendered for grace. But so is it not of death: because it is rendered, as due unto the warfare of the devil. Wherefore whereas the Apostle mought have said and that rightly, the stipend of righteousness is eternal life, he would rather say, But the grace of God is eternal life, that thereby we might understand, that The Apostle 〈◊〉 h●●e say● and that just 〈…〉 that eter 〈…〉 〈…〉. God bringeth us unto eternal life, not for our own merits, but for his mercy. Wherefore it is written in the 103. Psalm. Which crowneth thee in mercy and compassions. Because it is he which worketh in us both to will and also to perform. The Apostle had said before, work your salvation with fear and trembling. Afterward, lest we should attribute this thing unto ourselves, he saith, that God worketh these thy 〈◊〉 us: and that not for our merits, but according to his good pleasure. And in the same book the 8. chapter he saith, that there is no small ambiguity, how eternal life is ●●ndred unto good works. For the scripture saith that every man shall have according to his works. And yet on the other side Paul calleth grace eternal life. But the propriety of grace is to he rendered freely. Paul also saith, unto him which worketh not, the reward is not imputed according to debt, but according to grace. And saith moreover that grace, if it be of works, is not grace: Also, that the renantes shall through the election of grace be saved: Again unto the Ephesians: Grace hath made us safe through faith: and that not of ourselves: Again, Not of works, lest peradventure any man should glory. This doubt Augustine saith can not otherwise be dissolved, unless we gr●unt A . that an upright and holy life is grace. For so either sentence may take place. For eternal life is rendered unto works. But because works are freely given us of God, therefore also is eternal life called gracee. And in his book De correctione & Gratia, the 13. chapter he saith, that james writeth, that judgement shallbe without mercy unto him, which showeth not mercy. By which words (saith he) appeareth that they which live well, shall in the last judgement be judged with mercy, and they which have 〈◊〉 wickedly shallbe judged without mercy. And if that in judgement we have need of mercy, them is it not now done for merits. And in the same sense he allegeth the mother of the Maccabees: who as it is written in the 2. book and 7. chapter thus speak 〈…〉 unto her son: That in that mercy I may receive the with thy breth●rn. In which place she calleth the day of judgement, mercy. And undoubtedly when we shall come before the judgement seat of God, who shall boast that he hath a chaste heart? Or who shall boast that he is clean from sin? Wherefore there also mercy is needful, whereby he may be made blessed, unto whom the Lord hath not imputed sin. The same father in his 105. epistle to Sistus. When the Apostle had said. The stipend of sin is death, who Paul might● have 〈◊〉 righteousness. would not judge, that he should most aptly and consequently have added, but the stipend of righteousness is eternal life? And it is true. Because even as unto the merit of sin is death rendered as a stipend, so also unto the merit of righteousness is eternal life rendered as a stipend. But the blessed Apostle most vigylantly warring against pride, when he ●ad said, that the stipend of sin is death, least human righteousness should extol it self said not contrariwise, that the stipend of righteousness is eternal life, but the grace of God (saith he) is eternal life. But it is not sufficient to think that these things are spo 〈…〉 for humility & moderation sake. For the matter is so in very deed. For our work● receive not eternal life for a just and deserved stipend. And therefore he saith, that human righteousness is pride, and which in name only is called righteousness. But that ought Eternal 〈◊〉 a 〈◊〉 unto 〈…〉 ousne●, but unto 〈…〉 it is grac● If righteousness were of ourselves 〈…〉 should have eternal life as a 〈…〉. When God shall reward 〈…〉 be 〈…〉 itself. to be a true righteousness unto which eternal life is due, which righteousness if it be not of thy self, then is it from above, descending from the father of lights. Wherefore O man, if thou shalt receive eternal life, it is ●n deed the stipend of righteousness but unto thee it is grace, unto whom also even righteousness is grace. For it should be rendered unto thee as a debt, if the righteousness unto whom it is due were of thyself. By all these things is gathered that, with Augustine, eternal life is therefore called grace, because the works which go before it, are given freely. Farther he confesseth, that in the last judgement, when God shall reward them, we shall have need of mercy and compassion. And that also we have always need of mercy, that our sins should not be imputed unto us. Lastly that eternal life, although it may be the stipend of righteousness being taken by itself, yet unto us it is grace: partly because it is not of ourselves, and partly also because it is unperfit. Hil●●ius also writeth upon the 50. Psalm: My hope is in the mercy of God for ever, and ever, world without end. For the works of righteousness are not sufficient unto the merit of perfect blessedness, Unto us it is g●ace, because good works are not of ourselves, and because they are unperfect. That good works are given by grace both we and our adversaries grant, but with a difference. unless in this will of righteousness the mercy of God impute not the faults of human changynges and motions. Also Jerome upon Esay the 46. chapter, If we should consider our own merits, we should despair. Our adversaries and we contend not, whether by the grace of God good works are given unto the regenerate. Although neither herein also do we utterly agree with them. For they think, that it lieth in our power, to receive good works, when they are offered. But we say, that it is needful, that our will be changed by the grace and spirit of God: otherwise as touching in this point also we abhor from the gifts of God. But of this matter, we have before sufficiently spoken, when we entreated of grace. Wherefore I will now stand no longer about it. But there is an other thing, about which there is at this day a more weighty controversy. They which defend merits, do think, that the good works which are given of God unto men, are sufficient They which defend merits do say that good works are sufficient to attain unto eternal lif●. which thing we deny. unto eternal life. Which thing we do utterly deny. And this maketh very much on our side, which a little before we alleged out of August. That in the last judgement we shall need the mercy of God: not only because good works were given of him freely, but also, because, when the just judge shall sit in his throne, no man can boast that he hath a chaste heart, or that he is clean from sin. Wherefore it is needful, that sins (as saith David) be not imputed unto him, which shall come unto felicity. Wherefore seeing we have need of mercy, it is manifest that our good works are not sufficient. The same Augustine writeth in an other place that the perfection of the saints herein consisteth, to acknowledge, how much they want still of perfection. And that sentence of Paul, I have fought a good battle, I have finished my course, I have kept faith, he so expoundeth: that he thinketh, that the Apostle saith not, that he is utterly Augustine saith not that Paul was without sin, but affirmeth the contrary. Note what Augustine thinketh of this place unto the Phillipians. without sin, but that he, leaning unto faith, and unto hope, did wholly appoint with himself, that it should come to pass in the last hour of his death, which was even then at hand, that whatsoever sin or wickedness had crept into him, the same should by the mercy of God through Christ be wholly forgiven him, even as he had forgiven unto others their offences. And it is so far of, that Augustine thought, that Paul was utterly without sin, that he interpreteth this place unto the philippians (Yea also I think all things to be but loss for the excellent knowledge sake of jesus Christ my Lord, for whom I have counted all things lose, and judge them to be dung) of works done after he came to Christianity. For when as before, having made mention of works done when he was yet of the jewish religion he said, But the things that were vantage, the same I counted loss for Christ's sake, those words which are afterward added, he addeth by the way of correction, showing, that not only works of jewish religion, but also all other were to be counted for losses and things unclean. For he considered that in all things is some fault and defect or want. And that sins are mingled with our good works, Sin is mingled with our good works the scriptures most manifestly teach, when they say, that no man can be justified in the sight of God. And the saints do make intercession against that exact examination of righteousness. Enter not (say they) into judgement with thy servant O Lord. And John saith, If any man say, he hath no sin, he deceiveth himself, and the truth is not in him. And Solomon saith in the books of kings, That there is not a man on earth so just, that he sinneth not. Which words Augustine diligently weighing, applieth them unto the form of the present time: lest any man should refer that sentence of Solomon unto those things which we have committed before regeneration. We ought all to pray, that our trespasses may be forgiven us: as which in this life may rather thirst after righteousness, than that we can attain unto a perfect & absolute righteousness. For, that precept of the lord, wherein we are commanded to love God with all our heart, with all our soul, and with all our strengths, shall then at the last be performed, when we shall come to that place where we shall so God face to face as he is: as Augustine writeth in his book, de Spiritu & Litera, towards y end. In which place also he demandeth, why this commandment was given, if it can not be performed in this life He answereth, that therefore God commanded it, that we should know, what by faith we ought to desire, whereunto our hope should be leveled, and what we ought continually to go about in all our actions. And he thinketh him to have much profited in this life, which can at the length see, how far he is of from that, which is perfect. The same Augustine (in his second book De peccatorum meritis, & remissione. chap. 16. 17. 18. writing many things as touching this matter) saith, that in the scriptures men are sometimes called Why the saints are called perfect, notwithstanding they observe not the commandments. God requireth at mē● hands, that they should be without sin. Why God gave a laws which he knew could not be observed. No man is afflicted, which is without sin perfect, not because they are utterly without sin, but because in innocency of life they have much profited, and because that to obtain perfection they continually bend their study and endeavour, & because also God forgiveth them their faults, and that which they want of righteousness, he imputeth unto them of the fullness of the righteousness of Christ. Nether denieth he but that God requireth of men, that they should utterly be without sin. For there could be no sin, unless there were a law, which when we sin we transgress. Farther he demandeth, why God gave that Law, which he right well saw, could by no means be performed. And he answereth, that he did it for this cause, that he mought worthily condemn those which contemned it, & through contempt transgressed: & mought here their prayers, which applied themselves unto it, and more and more help them daily to accomplish the same. And to this purpose he bringeth that sentence which is written: namely, that God correcteth and chastiseth those whom he loveth: but yet not with fury or avengement, but with a fatherly correction. But there is none chastised or afflicted which is without sin. For this thing only suffered our Saviour: namely, without any fault committed of himself to sustain most bitter pains. Wherefore seeing all men whom God loveth are corrected with adversities, it followeth of necessity that they all are subject unto sin. Which thing Paul unto the Galathians most assuredly affirmeth of the saints. For he saith, that in them the flesh so repugneth against the spirit, that they can not do those things which they would. And in the next chapter he writeth, that he himself did the evil which he hated. By all these things may easily be gathered, that a man though he be never so holy, yet so long as he here They which are loved of god are not without sin We have ever in us some what which needeth forgiveness. Unless we were miserable before God he should not use mercy towards us. What mercy is. How the regenerate are not vile before God. Note a certain distinction. liveth hath always some what in him that hath need to be forgiven of God. Which thing Augustine also testifieth towards the end of his book De Spiritu & Litera. And hereby is most evidently gathered, that our good works are not sufficient unto eternal life. But our adversaries crack and boast, that the regenerate are not vile in the sight of God. But we say, that we before God are not with out misery. For unless we were so, God could not use mercy toward us: which mercy yet, Augustine writeth, that we have altogether need of, if we desire to be crowned. For mercy is an effection wherewith we are moved towards them that are in misery: wherefore, if eternal life be given unto us of mercy, then must we needs be utterly miserable before God. But, if they understand, that the regenerate are not vile in the sight of God, because God beawtifieth them with many gifts and ornaments, we grant to that. Yet those gifts whatsoever or how great soever they be, ought not to seem of so great force, to be sufficient unto eternal life. And that cometh not through the defaults of the gifts, but through our default, which in all things obey them not. For we still carry about in our flesh much of old Adam, and of natural corruption. Farther, our adversaries put a difference between the good works of men regenerate: for they say that those are partly of ourselves, and partly of God. Those (say they) as they are of us can merit nothing, but as they are o● God, they do merit, and are causes of eternal life. And by this distinction they think that the matter is made plain. But we grant not so much unto them. For if we diligently and thoroughly consider any work, we shall of 〈…〉 ty grant that it cometh of the grace of God, and that we must no● lea 〈…〉 ourselves any praise thereof, though it be never so small. But because God 〈…〉 th' ●s to work, Why our works are always unperfect. who so long as we live here are not fully cleansed, thereof it cometh that our works are always unperfect. Moreover, it they were th● causes and merits of eternal life, we might with security put confidence in them. But that the holy scriptures plainly forbid. For Paul in this epistle saith: I judge, that the sufferings of this time are not worthy the glory to come, which shall be revealed in us. In this place Paul considereth good work in that they are of God. For We have it not of ourselves to suffer for Christ. we have not of ourselves, to suffer adversities for Christ's sake. For it is God which worketh in us that suffering. And yet though it be never so great, Paul saith that it is not be compared unto the glory to come. But these men appoint in a merit, as they use to speak, de Condigno, that is, of worthiness, Thirdly, the adversaries contend that good works are the cause of eternal life, Works are not the causes of eternal life, sine qua non. Good works are a beginning of Eternal life. How good works are said to be means by which God dareth his unto eternal life. This word merit used among the fathers. It is the safest way to abstain from this word merit. This word merit is not used in the holy scriptures. A place unto the hebrews. A place of Ecclesiastes: sine qua non, that is, without which it cannot be obtained. Which sentence how ridiculous it is, young infants (whom we know are saved without works) can testify. For although they by reason of age can do nothing that is good, yet do they obtain eternal life. Therefore this cause is not of so great weight, that without it no man can be saved. And in those that are of full age, to speak properly, good works can not have the nature of a cause. For in them those are nothing else, but a beginning of eternal life. Wherefore seeing they are a certain part of eternal life, they cannot be counted causes thereof. Nether meant I any other thing else, when before I said, that good works are means, and as it were certain steps, by which God leadeth his unto eternal life. I grant in deed, that among the father's is oftentimes found the name of merit: which word I would to God they had more seldom & with greater consideration used. For that word hath engendered most vile errors. Although the fathers themselves in many places mitigate and leviste that word by expositions: to the end we should understand, that they meant not the just and proper nature of merit. For they always admonish, that eternal life is given freely, and that the saints are crowned by the mercy and compassion of God: and that we ought not to trust unto merits, because they can not consist before the judgement seat of God: and other such like. Which sentences if our adversaries would earnestly weigh and ponder, they would not so malapertly and stubbornly defend those merits which they call ex Condigno. But (as I have said) it is the safest way utterly to abstain from this word, especially seeing it is never once used through out the whole Scriptures. But they use to object a place out of the 13. chap. of the epistle unto the Hebrews. Talibus hostis promeretur deus which after the Latin is thus englished, with such sacrifices is God won as by merit. But in the Greek in the place of this word promeretur, that is, is won or merited, is written this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth, is delighted, or accepteth them. They object also a place out of the 16. chap. of Ecclesiasticus. Omnis misericordia faciet locum unicuique secundum meritum operum fuorú: which according to the Latin is thus englished. All mercy shall make place unto every one according to the merit of his works. But first, that book is not in the Canon: Of that that Augustine said how Paul might have said, eternal life is the stipend of righteousness. Arguments ought to be taken of that which is written in the holy scriptures and not of that which mought have been written. Paul could not write otherwise then he wrote. farther the place is not well cited. For in Greek it is thus written: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, all mercy shall make place: every one shall find according to his deeds. In which words is n● mention at all made of merit. Now let us examine that which before we said, Augustine writeth: namely, that the Apostle mought truly have said, eternal life is the stipend of righteousness, but he would not. Here first I say, that arguments ought to be taken of that which we are fought in the holy scriptures: and not of that which mought otherwise be written in the scriptures. Wherefore it is a weak argument for a man to say, the apostle mought have said, eternal life is the stipend of righteousness wherefore righteousness deserveth eternal life. Because the argument aught to be taken of the words of Paul. For if it were lawful to reason after this manner, them sound arguments, which lean unto the word of GOD should be weakened. For there mought be always objected, although the Scripture so have it, yet it: mought have been spoken otherwise. And by that means we should have nothing certain. And although I have declared what Augustine meant by these words, yet I can not therefore be easily persuaded to think that the Apostle could have written otherwise then he wrote. For if the other kind of speech should have given occasion of haughtiness and pride, then could it not edeffe: it behoved him also to follow the sayings of the holy ghost. And although that sentence mought peradventure be spoken of righteousness taken by itself, yet can it by no means be spoken of us, & of our righteousness. Wherefore seeing that sentence could neither edify, nor make any thing to the purpose, I see not how Paul could so have written. Howbeit in this matter I will not contend more than is meet with Augustine. The seventh Chapter. KNow ye not brethren (for I speak to them that know the law) that the law hath dominion over a man so long as he liveth. For the woman which is in subjection unto a man, is bound by the law to the man while he liveth: but if the man be dead, she is delivered from the law of the man. So then if while the man liveth, she take an other man, she shall be called an adulteress: but if the man be dead, she is free from the law, so that she is not an adulteress, though she take an other man. Wherefore ye my brethren are dead, also to the law by the body of Christ: that ye should be unto an other: namely, to him which rose again from the dead, that we should bring forth fruit unto God. For when we were in the flesh, the affects of sins which were by the law, had force in our members, to bring forth fruit unto death. But now ye are delivered from the law, being dead unto it, where in ye were holden, that we should serve in newness of spirit, and not in the oldness of the letter. In this chapter the Apostle answereth unto the other objection of the adversaries, Method of this chapter. namely, that he seemed to deject the law more than was mete. And he declareth, that he for this purpose did it, that they which had once taken upon them the name of Christ, should no more seek to be under the law, when as by the benefit of Christ they are delivered from it. And here he at large prosecuteth that which in the chapter before he had but briefly touched, when he said, Ye are not under the law, but under grace: Wherefore first he setteth forth our liberty, whereby we are delivered from the servitude of the law. Secondly, that he should not seem to have abrogated it, for that it commandeth things vile or unjust, he declareth that it is not sin, but only showeth and uttereth sin. Thirdly, after he had declared that by the prohibitions of the law, sin is both increased, and more vehemently killeth, he defendeth the law itself not to be that cause of our death, and that it cannot by any means be counted guilty thereof. And after that he had taught, that all destruction, and the whole cause of evils is derived of the corruption & pravity which is by nature in us, at the last he addeth that it exerciseth a very sore and violent tyranny in men even being regenerate, and with great affect crieth out & wisheth that he might be out of hand delivered from that violence. Now at the beginning he doth not absolutely write, that we are delivered from the servitude of the law: but he addeth that as a reason to open unto us the way & mean whereby we come unto such a liberty: namely, the death of Christ. After that he declareth the end, wherefore we are brought from the law unto Christ: which is, that even as before we brought forth fruit unto death, so now we should bring forth fruit unto God. And because the jews which were now come unto Christ, mought have bane offended with this sentence of the delivery from the law, therefore by a loving and gentle name he calleth them brethren, and attributeth unto them the knowledge Why he calleth the brethren. of the law, lest he should seem to be moved either of hatred or of contempt toward them, to abrogate the law wherein they so much gloried. Know ye not brethren (for I speak to them that know the law) that the law hath dominion over a man so long as he liveth. The proof of that, that he said, that we are delivered from the law is taken of no other thing, but for that we are dead. For they which are dead are not bound unto the law. And that we are dead, We are said to be delivered from the law, for that we are dead. It seemed filthy to the jews a thing vile to fall away from the law of God. We depart ●ot from the law against the will thereof. he declareth by the body of Christ: in which (he saith) we are mortified unto the law. And this argument the Apostle therefore so diligently handleth, for that unto the jews (of whom in those first times the greatest part of the church consisted) it scented a thing vile and filthy, suddenly to fall away from the law, which they had received both of their elders, and also at the hands of God. Wherefore the Apostle now saith, that that ought not to be laid unto us for a fault, seeing that we are exempted from the law, neither depart we from it against the will thereof. For it also sendeth us away from itself unto Christ. But of what law Paul here speaketh, all men are not of one mind. Ambrose thinketh, that those things which are here spoken, pertain to the commandment of the Gospel, and not unto the law of Moses. For in it is permitted divorcement, neither is separation always waited for till the death of the husband or wife, But (saving the authority of Ambrose) a man shall not easily find in the scriptures, that the Gospel is plainly called a law. Farther it is very plain, that Paul reasoneth these things against the Jews, who thought the observation of the law necessary also in the Gospel. Wherefore it was needful to confute them, not only by the Gospel, but also by the authority of the law. In which law although divorcement were permitted, yet the Apostle now speaketh not thereof. For he followeth the ordinary way used in matrimony rightly instituted, wherein separation happeneth not but only by death. But that matrimony should through divorcement be loosed, happeneth not, as Chrisostome upon this place noteth, but through some default. For therefore oftentimes in the old In the matrimony of virtuous and honest yoke fellows divorcement had not place. law were wives put away of their husbands, for that they were infected with some great heinous sin: or, if they were virtuous and honest, for that their husbands were to much froward and malicious towards them. But Paul would not ascribe any such things unto the law. And forasmuch as he had a certain and necessary cause of separation, as which came by the means of death, therefore he thought it not good to make mention of that other cause, which neither happened always, nor was at any time used of the virtuous and honest. Wherefore by this place we cannot define, what and how much Paul permitteth as lawful unto Christians in the case of divorcement. For here he bringeth only a similitude taken of matrimony. By this place can not be gathered, whether divorcement be lawful for Christians or no. Matrimony is two ways loosed. We in this comparison occupy the room of the wife. Wives in the old law repudiated not their husbands. But it is not of necessity, that similitudes should universally & in all points be correspondent: which thing Erasmus also in this place noteth. And Paul therefore made no mention of that separation which happeneth by repudiation, for that we depart not from the law by repudiation, but by mortification. Wherefore he thought it good to set forth that cause of separation, which made best to his purpose. For, forasmuch as there are two causes of separation: namely, death, and divorcement: Paul toucheth that only, whereby we are delivered from the law. And that is death. Farther, forasmuch as in this similitude we occupy the room of the wife, and the wife in the old law, although she mought be put away by divorcement, yet could not she repudiate her husband, only it was lawful for her being put away to departed from her husband, unless her husband had chance to have died in the mean time: therefore I think with Chrisostome, that the Apostle speaketh not of the gospel but of the law of Moses. Whereunto also I am so much the rather moved, for the Paul afterward expressedly maketh mention of the commandment of not lusting: which without all doubt is contained in the decalogue or ten commandments. But in these words, The law beareth dominion over a man, so long as he liveth, there is some ambiguity, whether this word, liveth, aught to be referred unto the man, or unto the law. Which thing I think the apostle did of purpose. A profitable ambiguitye of speech, when it may in every sense be true. For at th' 〈…〉 st he con 〈…〉 th', that not only we are dead unto the law, but also that the law itself is dead, a 〈…〉 〈…〉 olished. And therefore to whether part so ever that word liveth, be referred, i● 〈…〉 ée●h very well with his purpose. Chrisostome thinketh, that this reason is concluded of an argument taken à minori, that is, of the less. For if the death of the husband deliver the wife from the yoke of matrimony, then shall there happen much greater liberty, if the wife herself also die. Whereas there were two ways of liberty, yet Paul it should seem persecuteth only one of them. For he addeth. Wherefore my brethren ye also are dead unto the Law by the body of Christ. But he inferreth not, wherrefore the Law is dead. The Apostle did that for the infirmity of the jews: howbeit in the mean time he saith that which is all one as if he had said, the Law is dead. But it is necessary to consider what Paul What to be under the law is. What it is to be dead unto the law. meaneth by, to be under the Law. And that is nothing else, but to be obnoxious unto sin. For the Law through sin condemneth us as guilty: but to be dead unto the law is nothing else, but to have that extinguished in us, by which the law accuseth and condemneth us. And that is, the old man, the flesh, natural lust, and corruption of nature. When these things be once dead in us, and that Christ liveth and reigneth in us, we can by no means be condemned of the law. But forasmuch as so long as we live here, sin can not be plucked up by the roots out of our flesh, therefore it is most likely that the Apostle had a respect unto that, which we hope shall one day come to pass, although he so write as though we had already obtained it: howbeit in the mean time he setteth before The scope of our 〈◊〉. How much every men is free from the law. our eyes a mark, whereunto we ought to level in all our actions, namely, perpetually to repress this lust grafted in us. Wherefore every one ought so farforth to judge himself delivered from the law, how farforth he can mortify his lusts and always more and more contend to go forward, that at the length he may attain to that end whereunto we are predestinate, namely, to be made like unto the image of the son of God, being made partakers of his death and of his resurrection. And whereas there is set forth a double death, namely, of the law, and of us, Paul expressedly prosecuteth our death only, whereof also followeth the death of the law. For the law provoketh not, compelleth not, accuseth not, nor condemneth them that are dead: neither can by any means be troublesome or odious unto them. And they which are dead and joined together with Christ, do in no case wait to be justified by it: partly for that the law can not perform that, and partly for that they have already by the grace of Christ obtained true righteousness. And we are said to be mortified by the body of Christ: either for that being now made the members of the Lord we follow our head: that as he was crucified and died as touching this mortal and corruptible life: so we also must die unto sin: or else for that the body of Christ was an oblation and sacrifice, whereby God being now pacified and merciful giveth unto us his spirit, The delivenry from the law is to be preached unto those only that are dead unto sin. The commandments o● the law pretaine not unto the dead. The law was notable to do the office of a husband. by whom the power of sin is weakened. And sithen Paul preacheth not this liberty but unto them that are dead unto sin, thereby we understand that there is no danger, least men should by reason of this liberty give themselves to vices: For they that are dead can not be stirred up to sin. Farther we should be under the law, if we should live unto sin, and unto the flesh. But being dead, we are not holden under it: unless we will say that the commandments of the Law pertain also unto the dead. Forasmuch as Paul in this place useth a metaphor taken of matrimony, we ought to mark, that it is the office of the husband to govern his wife. But when as the law had long time possessed the room of the husband, neither could execute his office, namely to govern men, and to call them back from sin (for so is it afterward written, That it was unpossible unto the law, in as much as it was weakened through the flesh) therefore the Apostle when he teacheth, that we are delivered from the law, as from an infirm and weak master, teacheth also, that we are led unto the spirit as unto a better & mightier master: who alone hath that force to change a man▪ and that that which letted the law from doing of this, came not through t 〈…〉 〈…〉 efault of 〈◊〉 law, but thorough our default. Here is to be noted, how gr 〈…〉 confor 〈…〉 ye there In matrimony there is a great conformation between the man and the wife. ought to be between the man and the wife in matrimony rightly instituted. For the proprieties of the husband ought to be communicated w●th the wife. Wherefore even as Christ died, so also ought we to die unto sin: And as Christ rose again to an incorruptible and immortal life, so also ought we to rise again The end of our new conjunction with Christ. The law made not men fruitful. to begin works of eternal life. Wherefore Paul when he had made mention of death, added, That ye should be unto an other: namely, unto him which rose again from the dead.] He setteth forth an example also of the resurrection of Christ: in which words as saith Chrisostome he meant to stir us up to the desire of a new matrimony, by reason of that excellent estate of Christ, unto whom we shall be joined. And the end of this new conjunction is expressedly put in those words which follow That we should bring forth fruit unto God.] In the first matrimony we were barren: for the law of good works can not make men fruitful. But men being filled with the spirit of Christ, straight way abundantly bring forth fruit And this is it, which God promised by Esay should come to pass in his. 53. chapter, If he shall give his life for sin, he shall see his seed for a long time. And the lord saith in john: when I shall be lifted up from the earth, I will draw all things unto myself. This is it which Paul saith to bring forth fruit unto God. And this at the length is brought to pass, when not only we ourselves do good works, but also we bring others unto Christ. These two ends are not separated a sunder For neither can we win others unto Christ (if we consider the matter as it most commonly happeneth) unless an example of an upright life be correspondent unto our sound doctrine. Nether is it rashly done, that the Apostle changeth the person. For before he used the second person, when he thus wrote: ye are mortified unto the law by the body of Christ, that ye should be unto an other. And strait way he addeth, That we should bring forth fruit unto God. When rather according to nature of the consequent he should have said, that ye should fructify unto God. There is none so holy but he hath need of these fruits. But he changed the person to declare that this is a general sentence: lest any man should think himself to be so holy, that he now hath no need of these fruits For that cause the Apostle putteth himself also among them. Chrisostome exellently well noteth, that it happeneth not in these things, as it commonly happeneth in civil matters. For there, the husband being dead, the widow if she will, may abstain from the second matrimony. But we, when sin is dead through the holy ghost, must of necessity be brought unto Christ as unto a new bridegroom. When we are dead unto sin we cannot be without a new husband. For we are not now in our own power. For he hath redeemed us with a price, as Paul saith unto the Corrinthians: and for that cause we are not our own. Wherefore we ought to glorify and to bear Christ in our bodies. And in the latter to the Corr: One died for all: that they which live, should now not live unto themselves, but unto him which died & which rose again. Wherefore seeing we are now married unto Christ, we ought to imitate virtuous wives: which whatsoever they do, have not a regard what may please themselves, but what may be acceptable The office of an honest wife. Against works preparatory. unto their husbands. Again by these words is overthrown that middle estate, wherein some are dreminglye imagined to be. Which are neither dead unto sin, nor borne again in Christ, and yet work certain good works, which are acceptable unto God, and prepare them unto justification. Paul here manifestly teacheth, that they which are not grafted into Christ, are bound unto the law, and do live under sin, and bring forth fruits unto death only: so that whatsoever they do, the same is wholly unto them deadly. But they which are married unto Christ: they I say bring forth fruit unto God. For God by them, as by his members and instruments showeth forth his fruits and good works For when we were in the flesh, the affects of sins which were by the Law had force in our members, to bring forth fruit unto death.] In these words is The difference ●● 〈…〉 ween the old matrimony and the new. What is to be observed o● preachers. set forth the Antithesis between this new matrimony and that old. And the sense is: Now we ought to bring forth fruit unto God. For hitherto we have brought forth fruit unto death. Our old estate also is here described, namely, that we were in the flesh. He doth not say, when we were in the law. For he would eschew offence not necessary: which thing teachers and preachers ought also to imitate: that neither they keep in silence the things that are necessary to be hard, nor also by speaking out of season, alienate the minds of the hearers. When we were (saith Paul) in the flesh, the affects of sins, which were by the law. etc. In these words he seemeth so to speak of sins and of wicked affects, as though before the law they were not in us. But that we should not err from the meaning of Paul, we ought to know, that we all have from our birth a corruption and lust naturally grafted and planted in us, which continually stirreth up in us wicked motions, and rages, and sundry kinds of vices. And these motions and violences Paul calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For there is a difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are called moderate and laudable affections. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are more vehementer affects, which are carried with a greater force. These strong affections are said of the Apostle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, by an inward force mightily to work. And therefore there is said to be in the sede and likewise in the mind of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a certain power, which although it be hidden, yet is it of most great efficacy. Now these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or vehement affects are said to be by the law, not that they were not before, but partly because by the law they are made open, and partly for that when as the law withstandeth them as a let in their way, they are made much more vehement. And therefore Augustine in his questions unto Simplicianus Vehement● affects why they are said to be by the law. the first question. Sin (saith he) is increased by the law, first, because by it, it is known: secondly, because by it, it is the more provoked. For we contend to that that we are forbidden. And he addeth, that sin by the law is made more grievous: for the law being once put we are made transgressors. When he saith, that these vehement motions are of efficacy in our members, by members he understandeth all the powers and faculty both of the soul and of the body. Neither yet ought we to think, Paul accuseth not the not 〈…〉 constitution of the body. that Paul accuseth the natural constitution of the body and of the members. Only he condemneth the wicked affects, which range abroad through these parts. Chrisostome applieth this reprehension to the thoughts. But this vice is spread abroad through out all the powers, both of the soul and of the body. The Marcionites, Valentinians, and manichees which condemned the law as proceeding from an evil God, took occasion out of this sentence of Paul and certain other like places Unto whom Augustine maketh answer in his 4. Sermon De verbis Apostoli. For he saith, That they beguile Christians, not such as are simple, but such are negligent. For it is no hard matter (saith he) even of these self same things, which the Apostle hath written in the self same chapter to refel the blasphemies of these men. Which sentence of that holy man confirmeth that which we have oftentimts said, namely, that the holy scriptures touching these things which pertain to salvation is The holy scripture is sufficient touching those things which are necessary to salvation. Unless we had been in the flesh the law had not hindered us What is to be in the flesh. sufficient, and may be of the faithful understand: so that they be not sluggish and slothful, and neglect the reading of the holy scripture. Hereafter when we come unto it we shall declare, in what manner, and with what moderation and wisdom the Apostle defendeth the law. And as touching this sentence, we ought to note that Paul therefore saith, that the wicked affects of sins by the law were of efficacy in our members, because we were in the flesh. Upon this is the blame to be laid, and not upon the law. For unless we had been in the flesh, the law had nothing hindered us. And to be in the flesh is nothing else, but to be stirred up by our own strengths, and to be moved and impelled of our vitiate and corrupt nature: for whatsoever is in us besides the spirit and grace, is called flesh. Wherefore in that in us are increased sins and lusts, that cometh hereof, for that we are in the flesh. Men use as much as lieth in them to eschew a pestilent and hurtful air. So we also, if we will be saved must abhor and fly this contagiousness of the flesh, and fly up into heaven unto Christ. And we can not departed from the flesh, but by death. And for that cause Paul exhorteth us that by the body The flesh a slippery place. of Christ we should die unto sin. For the flesh is a slippery place. Wherefore so long as we abide in it, we must needs oftentimes slide. Wherefore we must cleave fast unto Christ, which may so govern and uphold us, that in this slippernes of the flesh we fall not into eternal destruction. But now ye are delivered from the law, being dead unto it, wherein ye were holden. etc.] Now he returneth unto that estate, wherein we are now placed by Christ. Now (saith he) are we delivered from the law: he saith not from the flesh or from sin: for these two things he counteth for one and the same. Being dead unto it, wherein we were holden. He saith not that either sin is dead, or that the law is dead. He saith only, that we are dead. By that wherein we were holden, he understandeth the law, and not sin. For in the Greek is red 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being the neuter gender. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, sin, is the feminin gender. Howbeit it appeareth, that there were sundry readings amongst the Grecians. For whereas we have now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, being dead, some red 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, of death: so that the sense should be, But now ye are delivered from the law of death, that is, from the law that bringeth death. Others read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the genitive case: as thought Paul would say, that we are now delivered from the law that is dead. Although that reading, which we first followed and interpretated is both more common and also more received. And the Apostle in such sort saith that we are dead unto the law, as before he said that we are mortified by the body of Christ. And as Chrisostome saith, we are therefore said to be delivered How we were held under the law. The law is abrogated not by itself, but by an other thing. from the law, for that that bond is now broken, whereby the law held us obnoxious. And that bond was sin. And we were holden in the law, not as observers thereof, but as men condemned and guilty. Now are we, which are made partakers of the death of Christ, delivered from it. By these things we understand, that the law is said to be dead and to be abrogated, not through itself, but by reason of an other thing. For therefore it ceaseth now to accuse, to provoke, to compel, to condemn and to be gréevousome, because sin is dead. Wherefore the end thereof was not to justify us: for, that thing could it not perform, in as much as it was weakened through the flesh. The ceremonies also of the law were taken away by reason of an other thing: namely, because Christ is now come. And civil commundementes are now abrogated, because the common wealth of the Israelites is destroyed. And therefore Paul escheweth plainly to say that the law is dead, for that this thing is not agreeable with it according to his own nature. But he always runneth unto our flesh and unto sin, and freely pronounceth that they are dead. For by reason of their death, the law itself also ceaseth and dieth. But this is to be marked, that we in the mean while so long as we live So long as we live here we are not perfectly dead. here are not perfectly dead. And therefore the law so long is not unprofitable. For we are not endued with so plentiful a spirit, that we do all things by the impulsion thereof. Wherefore there are many things in us, which the law may accuse and reprove. Wherefore holy men so long as they live here, cease not to look upon the law, that flying the comdemnation thereof, they may be more and more converted unto Christ. For although we be by faith grafted into Christ, Our conjunction with Christ may every day be made greater and greater. yet may that conjunction every day increase. For the life of the godly is said to be a perpetual mortification and repentance. Neither is this any let unto our regeneration, that we say, that much of the old Adam is still remaining in us. And therefore when we consider the law, and see what is still to be mortified in us, we are more and more driven unto Christ. And this is it which Paul writeth unto the galatians: that he by the law is dead unto the law. Wherefore every Christian ought thus to count with himself, that so long as he seeth any thing in What are the tokens of sin yet living. his conscience worthy to be reproved, or any provokement to sin, or any hatred or loathsomeness against the law of God, or that he is drawn against his will to do good, so long (I say) sin is not in him dead: and there is much remaining in him which may be reproved of the law. That we should serve in newness of spirit, and not in the oldness of the letter.] If thou demand whom we must serve, answer is to be made, we must serve God, to worship him as it is mete. The Apostle in this place useth this The difference between Du 〈…〉 and Latria is not perpetual. Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, to serve. Whereby it is manifest, that that difference which Augustin assigneth between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not always observed. For the Scriptures use either word indifferently to signify the worshipping of God. Unto the spirit is attributed newness. For the spirit by regeneration, reneweth us both in body and in soul: and moreover in the believers it showeth forth new and Why newness is attributed unto the spirit. What is to be understand by the name of letter. unaccustomed works. The antithesis also is to the oldness of our old estate, which the Apostle expresseth by the name of letter: in which word he comprehendeth whatsoever doctrine may be outwardly set forth unto us. For whatsoever is such, proceedeth from the strengths of nature. And it is called old, because it cometh not from a heart regenerate, and a will changed. In this also is a certain kind of obedience: but yet not such an obedience as God requireth. And therefore it is called the oldness of the letter, for that it is a certain slender imitation of that doctrine which is set forth unto us. Works of this kind, come not of the impression of the law in the hearts of men. For God in ezechiel promiseth to give unto his people a fleshy heart. Those things also, may after a sort pertain to outward discipline. But they neither please God, and moreover to them that do them, they are sins, and therefore Paul saith: that they pertain to oldness. Certain of the fathers imagine many things touching the spirit, and the letter: but by the letter they understand The difference received touching the spirit and the letter is refelled. an historical sense, by the spirit they think are signified allegories. But the Apostle meant far otherwise. But of this matter we have spoken somewhat upon the second chap. of this epistle, upon these words of Paul, the circumcision of the heart is, which consisteth of the spirit, and not of the letter. Neither meant Paul any thing else in the latter to the Corrinthians, when he saith: That the law killeth, but the spirit quickeneth. For he calleth the law graven in stones, the ministry of death: & saith that he is not appointed the minister of the letter, but of the spirit. Chrisostome thinketh, that this sentence, that we should serve in newness of spirit, is therefore added of the Apostle, that we hearing mention made of liberty, should not live loosely through licentiousness of the flesh: but should understand, that we are bound to a certain other kind of servitude, and that is, to serve God. Although, as we before To obey God is not a servitude. Not all the fathers of the old testament lived in sin admonished, it can not properly be called servitude: for in it we follow not an other man's will, but our own. Neither are these words of Paul so to be taken, as though all the fathers of the old Testament lived in sin, and in the oldness of the letter. They pertain unto them only, which either in this time want Christ or in the old time lived without him: such as were many of the Israelites, which waited for Christ according to the flesh: as though Messiah should be only a pure man, which should come and bring nothing unto the jews but a carnal kingdom, pomp, riches, glory, and a large dominion. But the godly fathers as Abraham, jacob, David, Esay, and many others of that race, wanted not the benefit of Christ: but being endued with the spirit of God, had the fruition of the liberty of the Gospel, so much as the nature of the time then suffered. They in deed observed the ceremonies of their times, & such other like precepts: but this they did of their own accord, not being compelled, neither bore they any hatred against the law of God. And although at this day after that Christ hath appeared, the spirit of God be more largely poured abroad, and the mysteries of our salvation are more plainlier manifested, than they were in times past, yet dare I not affirm that those holy patriarchs had less of the spirit of Christ, then have many cold Christians in our tyme. And I wonder at Chrisostome being so great a man, that when he wrote upon this place, he would say: That the elders had a body heavy, and sluggish, and unapt unto virtues: but our bodies after the coming of Christ are made lighter, reddier, The interpretation of the law delivered of Christ pertained also unto the elders. Somewhat was granted in the law which is denied unto us. and cherefuller: and for that cause the precepts of the Gospel are more hard & higher than were the commandments of the law. For unto them it was sufficient not to kill: but unto us it is not lawful so much as to be angry. Unto them i●●as sufficient not to commit adultery, but unto us is also prohibited the lustful looking upon an other man's wife. And such other things of the same sort. I grant in deed that certain things were permitted in the old law, which were revoked by Christ. For it is not lawful for christians as it was for the Jews, for every light cause to give a book of divorcemet. But those things which Christ admonished of lust & of anger pertained no less unto the Jews in the old time, them they do to us in this time. And whereas Christ saith: It was said to them in old time, that is not to be referred unto the sentence of the law, but unto the wicked Christ retected the corrupt interpretations of the scribes and of the Phariseis. An error of many of the fathers. Sundry affects stirred up by the law. interpretations of the Scribes and Pharisees. For otherwise, when as in the ten commandments it is said, Thou shalt not lust, all manner of wicked lust both of the flesh, and of vengeance, and of other men's goods is utterly forbidden. But not only Chrisostom, but also many other of the fathers erred in this matter. But to return to our purpose, we ought to know that certain men are by the law stirred up only to certain outward ceremonies, and certain cold works, which pertain only a certain discipline: but those self same can in no wise attain to the just and perfect observance of the will of God: but there are others, which when they very diligently consider the law, and behold the horror of sin, and the uncleanness and weakness of their strengths, at the last utterly despair and begin to hate and abhor God, and to blaspheme him and his law, and to fall headlong into all mischief and wickedness, until they drown themselves in eternal destruction. But unto godly men the consideration of the law is profitable and healthful: for when as in it, as in a glass, they consider their own infirmity, they are compelled, to get them unto Christ as unto an haven, of whom they may both obtain forgiveness of sins, and also day by day greater instauration of strengths. What shall we say then? is the law sin? God forbid. But I knew not sin but by the law: for I had not known lust, except the law had said: Thou shalt not lust. But sin took an occasion by the commandment, and wrought in me all manner of lust. For without the law sin was dead. For I once was alive without the law: but when the commandment came, sin revived, but I was dead, and the same commandment which was ordained unto life, was found to be unto me unto death. For sin took an occasion by the commandment, and deceived me, and thereby slew me. Wherefore the law is holy, and the commandment is holy, and just, and good. What shall we then say? Is the law sin? God forbidden.] Here Paul beginneth after a sort to defend the law. For before he said, that we are delivered from it. And he mought have seemed not very godly to have esteemed of the law, especially when he said: That the affects of sins, which are by the law, were of efficacy in our members, that we should bring forth fruit unto death. For these and such other like things which seemed to be contumeliously spoken against the law, he was commonly ill thought of, of the apostles. Wherefore by prevention, he objecteth unto himself that, which he knew was by them laid to his charge. Is the law (saith he) sin? By the figure Metonymia he putteth sin, for the cause of sin, or for that doctrine which persuadeth to sin. He speaketh it by way of interrogation, as though he would put forth a question to be debated. And to clear himself of all manner of suspicion, and to declare how far he was from this impiety, strait way without The law is not properly the efficient cause of sin. In ourselves is the true cause of sin. any tarrying, he answereth, God forbidden. But to make that which followeth the eastlier and plainlier to be understand, this is to be noted, that Paul attributeth not unto the law the working of sin. For sin cometh of it only per accidens that is, by chance. For the true and proper cause of sin is in ourselves. For, that lust which is grafted & infixed in us, when the law of God setteth itself against it, waxeth more 〈…〉 ce, and is more vehemently kindled: not that the law bringeth occasions to this infection. For it only showeth things which are evil, setting forth what things are to be done, & what to be eschewed. But when the corruption of nature perceiveth that those things which are set forth of the law, are against it, it gathereth together his strengths, and strengtheneth itself to resist as much as lieth in it, and therefore it poureth out greater forces. As we see in the summer, when A similitude. cold clouds hang over us, then in these lower regions are much greater heats. And when as of the son all things are inflamed and made hot, yet by Antiperistasin, wells and places under the earth are more cold. For such is the nature of The nature of things contrary. things contrary, that to repel the presence of their contrary, they more vehemently bend themselves, and gather greater strengths. But I knew not sin but by the Law, For I had not known lust, except the Law had said, Thou shalt not lust.] By these words the Apostle teacheth, that How the law increaseth sin. the Law increaseth not sin, but so far forth as it setteth before our eyes the knowledge thereof. And he speaketh of himself, to give us to understand, that he speaketh or declareth nothing, but that which he had learned by feeling and experience. And by the same example he secretly exhorteth us, wholly to descend down into ourselves, if we will together with him know the ground of our salvation. If thou demand it what time Paul saith, that he knew not sin, and was ignorant At what time Paul● knew not sin. of lust, many think that he meaneth this of his childhood: in which time by reason of age, he could not understand the commandments of the law. This answer although I mean not to disprove, yet do I not think it to be sufficient. For after that we are come to discretion, neither age nor natural knowledge can of themselves show sin, unless we most attentively consider the Law of God. For if it be but lightly and sclonderly looked upon, it engendereth not a true knowledge of sins. Wherefore we may say, that sin is not known of men, both when they are letted by age, and when being come to age they neglect the Law of God, and also when they do not attentively enough either hear or read it. This place manifestly teacheth, that Paul entreateth not only of ceremonies, Both age and sin let us from the knowledge of the law. Here is proved that Paul entreateth also of moral precepts. The law of nature also showed sin. The law of nature was in a manner clean blotted out. The presumption of hypocrites went about to, deprave many things in the law of God. An evident difference between the letter & the spirit. but also comprehendeth the ten commandments. For out of them he bringeth a confirmation of his sentence, when he citeth this precept, Thou shalt not lust. And even this Law whereof he speaketh, is it from which he pronounceth that we are delivered. Which thing were not possible, if, as our adversaries affirm, we should be justified by the works thereof. But thou wilt say, did not the Law of nature show sin? why then doth Paul say, that he knew not sin, but by the law given of God by Moses? indeed the law of nature showed sin, but yet so long as it was sound and whole. But it being in a manner clean blotted out, partly by the fall of the first parents, and partly by many other corruptions, which it had now by long use and continuance contracted, could not perform his office so much, as should be sufficient unto the salvation of men. Wherefore God gave a law which should restore all things, which our pravity had corrupted in the Law of nature. And yet could not the presumption of men be so repressed, but it went about in the Law also given of God to deprave many things. For the Scribes and pharisees with their interpretations had corrupted the native and proper sense of the Law. Wherefore Christ was compelled to bring it to perfection from their depravation: and to show that it is far otherwise to be understand, than they in the old time had interpretated it. And hereby we understand that there is no small difference between the Law and the Spirit. The Law may be blotted and corrupted by evil interpretations. Farther also, although it be perfect, yet hath it not such strengths that it can either extinguish sin, or alienate the mind from sin. But the spirit can not be vitiated nor corrupted: and it breaketh sin, and changes the mind. But we ought to know that the Law given by Moses could not so much be corrupted, as the Law of nature. For although it were by interpretations corrupted, yet the Law written The law given by Moses could not be so corrupted as the law of nature was. remained always one, which being rightly examined was able always to reprove the corrupters thereof. But the Law of nature fora 〈…〉 ●s it is si●uate in the minds of men, if it be there once corrupted, can never be made sound again. But there are many which say that Paul understood these ●inges of the Law of nature, of which opinion Origen seemeth to be. But Paul himself confuteth them when he bringeth a testimony out of the Law of Moses. Others think, that the Law of nature did indeed show sin, but taught not the offence of God, and as they say the guiltiness whereby we are by reason of the sins committed, condemned to punishments. But the Law given of God performed The law of nature did not only show sin, but also the offence of God and guiltiness. both. And forasmuch as this guiltiness and the offence of God are the principal things which are considered in the Law, therefore the Law given of God is said to show sin. But this can not be attributed unto the Law of nature, because it showed not that thing, which in sin is the chiefest. But neither is this sentence sufficient as I think. For unless men had by the Law of nature understood, that God had been offended, they would never have endeavoured themselves by sacrifices and oblations to satisfy his wrath, or by vows and purifications to redeem their murders. Farther those things which happened in the flood and in Sodom, and in many other places, may be a sufficient argument, that God punisheth sins. This thing also the historiagraphers, poets, orators, and philosophers, have every where in their writings taught: and in the holy scriptures both Pharaoh and Abimelech testified the same, as we have before said. Wherefore omitting all these opinions, we say, that Paul speaketh these things of the Law given by Moses. For of it arose the controversy. And although it be long to all good laws, to utter and to show sin, yet is there no law which so fully doth it as doth the Law given of God, so that it be rightly understand: & that even for this cause chiefly, for that it is given of God. For other Laws, The laws of men not such efficacy as the law of Moles. although sometimes they command things upright, yet because they are thought to be only inventions of wise men, do not much moan the mind. judede the excellent sentences of philosophers, and poets, delight the mind: but they do not so vehemently reprove a mind hardened, as doth that Law which we are fully persuaded to have been given of God. For in it we seem to hear God himself speaking unto us. Farther it may at the first bront seem wonderful, why the Apostle amongst all other precepts, brought this only precept, Thou Why the precept of not lusting is above other here brought. Lust is here touched because it is the head of all evils. shalt not lust. But the Apostle did this, as he did also all other things, most● warily. For he thought chiefly to take that kind of pravity, which is most hidden from the judgement of men, and is not set forth in other laws. For the natural lust and corruption which impelleth us to all evils, is in this place touched, and laid abroad, as the fountain and head of all evils. Wherefore this is an excellent saying of Augustine, that no sin is committed without lust. Wherefore Paul would not speak of the grosser outward sins, for that he saw that they pertained unto discipline, and are not only set forth by the civil Laws, but also punished. Nether would he speak of wicked affections and perturbations, for that he saw them condemned of the philosophers in their Moral The precepts of God are distinguished into precepts commanding and prohibiting. The things that are commanded aught to be done with all our strength. The things that are forbidden aught to be eschewed without all manner of prones unto them. Two principal commandments of the law. discipline, and rules given by them, to bring them to a mediocrity: he went rather to the very root of all sins, and showeth that it being unknown and hidden, is manifested and brought to light by the law of God. And to express this thing more plainly, this is to be observed, that all the commandments of God either command something, or forbidden something. And they command not only that a thing should be slenderly done: but also that it be done, withal the soul, with all the heart, and with all strengths, and most exactly: so that there be utterly nothing in us, which is not obedient unto the will of God. And that which they forbidden, they do not only so forbidden it, that it itself be not in us, but also that there be not left in us any affect or prones thereunto. And therefore God gave this commandment, Thou shalt not lust, that we should both in mind, will, and wholly in all the parts both of the soul and of the body, abhor from those things which God hath prohibited. And in this manner answer together these two commandments: Thou shalt love the Lord thy God with all thy soul, and with all thy heart. &c: Which is to be repeated in all the precepts that command any thing to be done: and the last precept, Thou shalt not lust, which again is to be understand in all things that are forbidden. Wherefore in these two commandments is the pith, and if I may so speak, the soul of the law, as without which the other commandments of GOD can not be full and perfect. And all men although they be never so holy, yet are they accused, overcome, and condemned of either of these precepts. For unless the grace of God through Christ should These two precepts accuse men though they be never so holy. secure us, we have nothing before our eyes but certain destruction. For so long as we here live, how free we are from lust, Augustine most plainly declareth in many places: and especially in his 200. epistle to Asellicus the bishop. For thus he saith, That in mind, he may do that which he loveth, and not consent unto the flesh, which doth that which he hateth: that is, not that he should not lust at all, but, that he should not follow after his lusts. And strait way: We shall one day come to the end thereof, when the lust of sin shall not be restrained or bridled, but shall not be at all. For this thing hath the law set forth saying, thou shalt not lust: not that we are here able to perform this, but as whereunto by going forward we bend ourselves. And against julianus in his 6. book and 5. chapter: but who doubteth, but that lust may in this life be diminished, but yet not consumed. What is the property of the law Where the law shewerh sin. In the scriptures the law is not distinguished from the Gospel by books. The knowledge of sin two fold. Paul now declareth, namely, to show sin. And that always it doth, wheresoever any commandment of the law is, whether it be in the five books of Moses, or in the prophets, or in the books of the new testament. For the law is not distinguished from the Gospel by books, but in form and manner of teaching. But this property of the law, when it is lightly weighed, appeareth not. For the knowledge of sin is two manner of ways: the one is whereby we only behold the nature thereof: the other is whereby by experience or some certain biting, we have a feeling thereof, in ourselves. And this latter way is the fruit that cometh of the reading of the law: namely, not only to know sin, but also to be daunted at the feeling thereof when we understand that we are in a manner consumed of the wrath of God. The Apostle warily saith, that he knew not sin, and was ignorant of lust, unless the law had said, thou shalt not lust. But he saith not, that he had not sin before the law. For there was even then also sin in him, but it was not acknowledged. And a little afterward, how sin was in him then he declareth, saying, Sin before the law was dead: but so soon as it came it revived again. Sin in deed was before, but yet not so vehement: wherefore also it seemed the less to be accused. And for that cause Christ said, If I had not come, and spoken unto them, they should have had no sin. By which words he signifieth, not that they should utterly have been without all sin, if he had not come, but that they should not have sinned so grievously. But thou wilt say, seeing the law Why the law is said to show sins and not virtues. showeth not only sins, but also good deeds, why doth the Apostle only say, that it showeth sin? I answer, as before I answered. For that the law was not able to show virtues (which are known by experience and feeling) neither in men strange from Christ, nor in the regenerate. For in men strange from Christ, the law found nothing but sin. And in the regenerate it found rather certain inchoations or beginnings, then perfect virtues. Farther by this place we understand, The law is diligently to be learned. that the law is with great diligence to be learned and to be poised in the mind: as without which both the force of sin is not known, and the grace and mercy of him that forgiveth is contemned. And because this is very hurtful, therefore the holy scriptures always inculcate into us the knowledge of the law, and pronounce them blessed, which are occupied in it day and night. Which is true if therewith all be joined Christ the only end of the law. And that the law might the easilier be understand, God always raised up and inspired holy prophets to expound it unto the people: when they sharply cried out against the sins of their times. Christ also our Saviour hath delivered unto us a most exquisite interpretation of the law. Now they at the last are to be counted to read the law of Who are with fruit occupied in the contemplation of the law. the Lord with fruit, which so often as they lay away the book, acknowledge in themselves somewhat, which must be by the mercy of God forgiven, and by his grace be amended. Again by these words of the Apostle, is the law● defended from their slander, which cry out that it is evil, and proceeded from an evil God. For they say, that the law is evil and sin, which thing Paul expressedly denieth. For he answereth, God forbidden, Farther how can it be ill, which condemneth and forbiddeth lust, which they are compelled to confess to be ill? But whereas he saith by the law sin entered in, that is spoken by a metaphor. For that blame which thesemen ascribe unto the law, aught to be transferred unto corruption that naturally grafted in us. And although the law in many seem to work nothing else, but more and more to heap up sins, yet that cometh not therefore, for that itself is evil, but for that it can, of a corrupt nature bring forth no other thing. But why the law is unpleasant and hateful unto us, that hereof cometh (saith Why the law is odious unto us. Ambrose) for that it always showeth things evil, namely, sins, and condemnation. But there is none which will gladly hear of those things. Yet they, that be godly indeed, although they are by it bitten, for it, do give thanks unto God. For they feel, that by the preaching thereof they get incredible fruits. But before we pass over this place, there are a few things to be spoken of, which in my judgement seem very necessary to the full understanding thereof. There What is prohibited in this commandment Thou shalt not lust. are some which think, that this commandment, Thou shalt not lust, forbiddeth not the pravity and corruption of nature, or the first motions, whereby we are affcted towards those things which God hath forbidden: But by that commandment (say they) is only prohibited the consent of the will and of the mind. And then at the length they confess that we sin, when we give place unto those first motions, and suffer sin to reign in us. But those things, which follow in this self same chapter do most manifestly reprove them. For Paul showeth, that he entreateth of that lust, which is irksome unto a mind that serveth the law of God. And he addeth, that by it he doth that evil which he hateth. But these things have no place, where the consent of the mind is joined with all. And of this kind of lust he crieth out: Unhappy man that I am, who shall deliver me from the body of this death? And he addeth, that he is of it drawn captive against his will, and resisting it. Wherefore seeing this lust is of this nature, there is no cause, why it should be wrested unto the consent of the mind. But herein our adversaries That commandment which can not be fulfilled is not in vain given. are exceedingly deceived, for that they think, that this precept is in vain given, if it prohibit that which can not be avoided in this life. And it is a thing ridiculous, say they, to command any thing unto the brute and foolish flesh, and to the irrational parts of the mind, which understand no such thing, and are of necessity moved to do that whereunto they were instituted. But these men ought to have remembered, that this precept was given unto man endued with reason: and that not in vain, nor without purpose. For God had created man to his own image and likeness. Wherefore it was requisite, that he should have nothing in him, which should not agree with the will of God. Neither are the commandments, which can not be performed in this life, given in vain to men, as these men fain. For the law of God hath a far other end, then that it should be absolutely performed of us, or that we should by the observation of it obtain righteousness. Wherefore lust is of two sorts: the one is a manifest consent of Lust of two sorts. the mind, which pertaineth to every one of the commandments of God. For anger and hatred pertain unto this commandment, thou shalt not kill: Lust and filthy desire pertain unto this commandment, thou shalt not commit adultery: the other is a general lust, which is a proneness against the will of God, and is, with all the motions thereof expressed in the last precept, thou shalt not lust, but there is yet remaining a doubt, for Moses setteth not forth that precept, so simply and plainly as doth Paul: but saith he, Thou shalt not lust after thy Paul conciliated with Moses. neighbour's house, his field, his servant, his maid, his ox, or his wife. The cause of this diversity is, for that when as Moses should give the law to men being rude, he would more openly and more plainly describe lust by the objects whereunto it is carried, that they mought the easilier understand it. But Paul which saw that he had to do with them that knew the law, thought it enough precisely to say, thou shalt not lust, supposing that it should need no farther declaration. Yea neither did Moses re●o●ed not all things w 〈…〉 unto our lust is ca●ed. Moses reckon up all things, whereunto we are by lust led. He thought it sufficient to reckon a certain few things which strait way were perceived of every man, as gross and manifest. And so we see, that God in like manner used the figure Synecdoche in a manner in all the rest of the commandments. Which thing Christ in Matthew hath plainly taught us, when against the traditions of the God in the commandments used the figure synecdoche. Scribes and of the pharisees, he defended the true meaning of the law. For he taught, that in that commandment, thou shalt not kill, is not only prohibited the hand, but also contumely, hatred and wrath. And that in this commandment, Thou shalt not commit adultery, is not only forbidden the unclean action, but also the lustful looking and all manner of inflammation of the mind towards a woman not being thy wife. After the same manner we could easily declare that in all the rest of the commandments is used the figure Synecdoche. Farther in every one In all the commandments are commended the virtues contrary unto that vice which is prohibited. The ten commandments like the ten predicaments of Aristotle. of the commandments are commended the virtues, which are contrary to that vice which is there prohibited. For when we are forbidden, to bear false witness against our neighbour, therewithal also we are commanded, to defend the truth, and earnestly to secure the good fame of our neighbour & when we are forbidden to steal we are also commanded to be liberal towards our neighbours & to communicate such things as we have to them that want. And to declare the which oftentimes cometh into my mind, the ten commandments of the law seem in my judgement in all parts as touching honesty, filthiness, virtue, and vice, to extend as far as the ten predicaments of Aristotle, For, as there can nothing be found in the nature of things, which pertaineth not to those predicaments, so is there no virtue, no vice, nothing honest, nothing filthy, which can not be referred to some of the ten commandments. And as all the general words, and particular kinds of the other predicaments are resolved into the predicament of substance, so may all outward sins be resolved into lust. And as the predicament of substance hath matter and form, as the first and chief ground, so the whole consent of our mind to sin, is resolved into the pravity of our nature. Wherefore although in the law are set forth things known and gross, yet in them God requireth that, which is commanded in the first and last commandment, namely, that we should have the motions both of the body and of the The commandment against i●st is not well divided into two. mind honest and clean, and that we should abhor from all those things which God hath forbidden us. Farther this to be noted that Paul bringeth this as one only precept. Thou shalt not lust. Wherefore I marvel at certain amongst whom also is Augustine, which of one commandment do make two: as though in the one is prohibited adultery, when it is said, thou shalt not lust after the wife of thy neighbour: and in the other is forbidden, that we covet not an other man's land, house, ox, servant, and maid. But if the precepts should increase in number according to the number of the things that we lust after, we should of one commandment make in a manner infinite commandments. For it is possible that we may covet our neighbour's honours, dignities, vessels, money, garments and infinite other such like things. But there are others, which to keep the full number of ten in the commandments, have left this commandment: Thou shalt not lust, undivided and have divided the first precept into two parts: so that in the first part they put this, thou shalt have none other Gods: and in the second, thou shalt not make to thyself any graven image etc. But I think that either Which is the first precept. of these parts pertain to one and the same precept. And I suppose the first commandment to be that, which is set before the rest in stead of a proheme: I am the Lord thy God which hath brought thee out of the land of Egypt. For in those words are we commanded to count him for the true God. And that we should not think that he is to be worshipped together with other Gods, strait way is added the second precept, wherein we are prohibited to worship strange Gods, In the first commandment is offered unto us the Gospel. and graven things and images. And if a man will more narrowly consider the thing he shall see that together with as it is his first commandment is offered unto us the Gospel. For God in it promiseth that he will be our God. And in that which is mentioned of the delivery out of Egypt, is contained a promise touching Christ. But to return from whence we are digressed, we ought certainly to hold, that in this precept, Thou shalt not lust, are prohibited our corrupt inclination and evil motions of the mind: which we should not acknowledge to be sins, unless the law had showed them unto us. Aristotle, Pigghius, and such other like, for that they were ignorant of the law of God, contend that these are not precepts. But sin took an occasion by the commandment, and wrought in me all manner of lust.] Hitherto Paul hath declared, that the law only showeth sin. Now he toucheth the true cause of all transgressions. Which cause he plainly calleth sin by which word he understandeth the corruption of nature & the remnants of original sin. The law is as a schoolmaster: & therefore it only teacheth & instructeth. But of itself it bringeth not forth these evils. This place of Paul excellently setteth before our eyes, what manner once we are by the transgression of our first parents. When we are called unto God, we fly away from him, when we are invited to uprightness and eternal life, we run away headlong unto sin and death. So that thing which ought to be unto us a remedy, increaseth & aggravateth the disease. Desperate diseases, as a canker, and the leprosy, are of so great diseases past hope. stubborns, that by laying remedies unto them they ware worse and worse, wherefore the physicians give them over. Even such is our lust. Who will abide such an horse, which how much the more he is pricked forward with spurs, so much the more goeth backward? Undoubtedly that son is of a very wicked nature, which as soon as he heareth the commandment of his loving father, straigthway with all his endeavour laboureth to the contrary. But we are fallen so far, that certain things therefore seem sweet, for that they are forbidden us. Therefore Solomon saith: waters stolen are the sweeter. Augustine wisely weighing with Certain things seem sweet even therefore for that they are forbidden. himself this pravity, in his book of confessions accuseth himself, for that when he was yet a child, he with others stole away other men's pears, not for that he was hungry, or for that he would eat them himself, or give them unto others (for they were sour, and he had much better at home) but only to do ill, and to commit those things which were forbidden him. Paul's whole The scope of Paul. scope is this, to transfer the fault which was laid upon the Law, unto our pravity. For the Law ought not to be accused, that it was an occasion of sins. For there is nothing so good, but that it may be an occasion of great evelles. Our saviour saith of himself, If I had not come & spoken unto them, they had had no sin. And in the 10. chapter to the hebrews: How much more grievouser punishment seemeth he worthy of, which hath trodden under foot the son of God? And Paul strait way in the beginning of this epistle reproveth the wise men of the Gentles, for that when they knew God by the wonderful order and beauty of things created, they yet glorified him not as God. Whereby it came to pass, that the knowledge of God, which they had gathered by nature, was unto them an occasion of A similitude. greater damnation. If a physician should forbid unto one sick of an ague could drink, and he should therefore begin more fervently to thirst, that is not to be attributed unto the physician. And even as in this case, the corrupt affection of the sick party is the ground of this evil, so the corruption of our nature is the true and proper cause of sin. Wherefore we must continually pray unto God, that it would please him to renew in us our will. Farther we must put away Infidelity confirmeth & strengtheneth lust. infidelity, which exceedingly strengtheneth the lust that is grafted in us. For if we verily believed, that those things which are prohibited of God will certainly bring unto us destruction, we would not undoubtedly commit them. For when before our eyes is set present death of the body, we all fly from it. But when we believe, that that which is set before us is not present death, or that we think we shall escape it by some means, we contemn the admonition: so if we believed God when he threateneth death unto sinners, we would undoubtedly obey his commandments But forasmuch as there still cleaveth unto us that poison of infidelity, which the devil breathed into Adam, when he persuaded him, that The condition of our lusts. that thing should not come to pass, which God had threatened, our lust thus subtly reasoneth with us, that those punishments which God hath threatened in the law, shall not be inflicted upon the transgressors so roughly, as they are there set forth: and that it is possible that we may by some means escape them. More over by this place we see, that they are in miserable and unhappy case, which are strangers from Christ. For all things though they seem never so good, turn All things turn to evil to them that are strangers from Christ. to them unto evil, which thing Paul durst affirm of the law, that is, of the word of God, how then can it be doubted of other things? And that which Paul saith, by the law is wrought in us all manner of lust, some so interpretate, as though before the Law there was no lust in us. But these men ought to consider, that Paul wrote, that sin by the law wrought in us all manner of lust. And if sin wrought it, then must it needs be, that it was in us before. And when as such sin is called lust, it is not simply said, that it wrought lust, but there is added this word All, which signifieth, whole, perfect, and absolute lust. Wherefore Augustine expounding this place, saith, lust was before the law, but not full and absolute. Nether disagreth Chrisostome from this exposition. Ambrose also saith, when the Apostle saith, All manner of lust, he thereby signifieth all manner of sins. Wherefore it is very manifest, that Paul meant nothing else, but that out of our contaminate and corrupt nature, when it was provoked by the Law, sprang all manner of sins, or (as they use to say) actual sins. Nether wanteth this an Emphasis, in me. For if these things happened in Paul, who, as he himself writeth unto the Galathi. had profited in the religion of the jews above all the men in his time, and as he saith unto the philippians, Had walked without blame in the righteousness of the law, and as he writeth in the first to Timothe, Had from his elders served God in a pure conscience, What is to be thought of us, which are neither studious of the Law, nor Wither the Apostle here took upon him the person of an other man. yet do in any part perform the things which we do know? I know there are some with think, that the Apostle here took upon him the person of an other man, so that these things are not pertaining unto him, but unto men not yet regenerate, or still wallowing in sins. And Augustine seemeth sometimes to have been of that mind. But in his. 2. book of Retractations the. 1. chap. he saith, that he was moved upon most just consideration to revoke that. For it is very plain by those things which follow, that Paul entreateth of such a man, as in mind serveth the Law of God, and delighteth himself therein, which hateth evil, and is drawn against his will unto the Law of sin. Wherefore he concludeth that these words ought to be understand both of Paul and of all the godly. And yet followeth it not of necessity that we should say, that Paul by reason of natural lust fell into all kinds of sins. For here is not entreated of the outward actions, but of the affects of the mind, and the first motions. Nether is here considered what is done, but what may be done by our natural prones unto evil. For without the la sin was dead.] Then men are said to be without the Law, when either by reason of age they can not attain to the understanding thereof, or else when now being come to full age, they either nothing at all poise it, or very slenderly. He saith that sin was dead, because, as it is written to the How sin was dead. Corrinthians, The force of sin is the Law. And even as that body is said to be dead, which utterly wanteth all manner of strengths, so sin also was said to be dead for that when the Law was not, it was not of efficacy, & wanted his power. That which is dead moveth not itself. So sin, when it was not impelled by any law, nothing at all moved us: but was sluggish, & after a sort dead, so that it was either little or in a manner nothing at all felt. But as soon as the Law came, it received strengths. Chrisostome interpretateth That sin was dead, for that it was not known. Unto which opinion Augustine leaneth, when he faith that it was hidden. But all these things tend to one end. For the Law stirreth not up sin, but by knowledge. Ambrose saith, that sin was dead, because men before the Law thought they mought sin freely without punishment. But this sentence we have before confuted. For we have showed, that men also by the Law of nature felt, that God was angry against sin, and grievously punished it. Unless paradueneure Ambrose meant this, y● that thing was then more obscurely known than it was afterward, when the Law was given. But he saith moreover, that by sin may be understand the devil. For he took an occasion by the Law, to work in us all manner of lust: The law showeth sin and showeth not the devil. and he is said of Paul, to have been dead before the Law, for that he not so carefully tempted men, as being sure of them, as of his own possession. But as soon as the Law was given, he ceased of from that quietness. But this interpretation is far from the scope of the Apostle. For he entreateth of sin, which is showed by the Law. And the Law showeth vices and wicked acts, and not the devil. Which thing is proved by that which straight way followeth. For I knew not lust, except the Law had said, Thou shalt not lust.] But it is wonderful how Ambrose entreating of this argument, should say, that the devil when the Law was given, lost his dominion over men. For by the Law and sin, men were made more obnoxions unto the devil. This benefit we ow● unto Christ, and not unto the Law. Howbeit the Greek Scholies I know not by what means bend unto this sentence touching the Devil. For they say, that it is possible, that as our saviour is said to be the way, the truth, and righteousness: So the devil may be called sin, a lie, and death. The commentaries which are ascribed unto Jerome, favouring this sentence, bring a similitude of an envious man, which is commonly so much the more moved against him whom he envieth, how much the greatr● the benefit is which he seeth is bestowed upon him. So the devil when he saw the singular gift of the law of God, given by God unto man, began so much the more to rage against him, and by the commandment of God, took an occasion of raging. But whatsoever these fathers say, it is very plain by the words of Paul, that he in this place speaketh of that sin which is by the law brought to light, such as is lust. But they when they heard, that sin took an occasion by the law, and seduced, and killed, thought that these things ought to be referred unto some certain person, which might be distinct from us which are seduced and killed. But they saw not, that Paul by the figure Profopopoeia speaketh even Paul useth the figure Prosopope●●. The commentaries ascribed unto Jerome make with the Pelagians. of our sin and lust. And they followed Origene as their author. But most of all, do those commentaries err, which bear the name of Jerome. For they in this place utterly make with the Pelagians touching original sin. For thus in them is it written. If when the law was not, sin was dead, they are out of their wits which avouch, that sin by traduction cometh from Adam unto us. Therefore here he saith sin was dead, for that it liveth not in infants, which are without the law: that is, it is in them committed without punishment. For when the infant speaketh ill unto the parents, it seemeth to be sin, but yet sin not living, but dead. Although the child sin, yet sin is dead in him: for he is not subject unto the law. Thus much in that place. But touching the sins of infants, and especially of them that are not regenerate, Augustine, was of a far other opinion, and especially in his books of confessions. Neither do the Catholics doubt, but the Original sin is traduced from Adam into his posterity, and that by it are condemned those infants which are How sin in infants is said to ●e dead. strangers from Christ. Howbeit sin may be said to be dead in them, for that it is not known of them, and for that they feel not themselves moved therewith. But when the commandment came, sin revived: but I was dead, and the commandment which was ordained unto life, was found to be unto me unto death.] When sin was dead, he saith that he lived, for that he was not troubled, neither was his conscience made afeard. Yet did he not live in deed: but as Augustine saith, he seemed unto himself to live. As, when a man thinketh that A similitude. his enemy now ceaseth, and is quiet, he beginneth to be secure. So Paul saith, that when he was without the law, he seemed unto himself to live: but when the commandment came, things began a new course. Sin (saith he) revived, and I was dead. So undoubtedly scandeth the case. When sin is dead, then do we seem unto ourselves to live. But when it once reviveth, we strait way are dead. For we feel in ourselves the wrath of God, and condemnation. And when the elect are so dead, Christ raiseth them up again, and killeth sin in them. For he pardoneth whatsoever is done amiss: and breaketh and diminisheth whatsoever of the corrupt lust is remaining. Wherefore the death of sin is two manner of ways, the one is not a very death, but a counterfeit death, for that the law is absent. For sin The death of sin two manner of ways. All are not after one & the same manner killed of sin. Why sin is said to revive. without the law is neither known, nor any thing moveth us. But the other death of sin, is the true death, when as it is slain of Christ, and crucified together with him. But this is to be noted, that whereas sin reviveth, and killeth men, some are killed to salvation: as are those which fly unto Christ, and are by him revived: but others are killed to destruction: as judas, Cain, and such other like, which when they knew their sin, despaired of salvation. Sin is said to have revived, because it was in us before: and as saith Augustine and other interpreters, because it had from the beginning, soon after the fall of Adam, lived in the nature of man: but by little and little all the feeling thereof was clean blotted out. But because these men seem by the law to understand the commandment given unto the first parents in Paradise, which (as I before declared) is strange from the purpose of Paul: therefore we must simply say, that sin revived, for that it now began to pour forth his strengths, which before it did not, when it seemed to be dead. And the commandment which was ordained to life. etc.] He saith that How the commandment is said to be instituted unto life. the commandment was instituted to life: not that it gave life, but for that it teacheth those things which serve unto life, and severely requireth them, and unless they be done threateneth destruction. He saith not, that the commandment is death, but only turned to death: for otherwise the scope of the law is, to show and advance life as much as lieth in it. But that it cannot perform it, it cometh through our default. For sin took an occasion by the commandment, and deceived me, & by it slew me.] He repeateth that which he before said, that sin took an occasion by the commandment, to increase in us transgressions. This repetition (as the The repetition declareth the necessity of the doctrine Greek Scholies note) declareth that this doctrine is very necessary. For so great was the authority of the law amongst the jews, that they could not be persuaded that they were through Christ delivered from it. But in this repetition Paul addeth certain things, which before he spoke not of. For before he wrote, that sin taking an occasion by the commandment wrought in him all manner of lust. Now he declareth also, how it wrought it: namely, by deceiving. Farther also he addeth, what followed after all this lust, being thus wrought. By it (saith he) it slew me. In sum he showeth three things, which sin (being stirred up by the law) worketh in us. First, it deceiveth: Secondly, in them that are deceived, it engendereth The effects of sin irritated by the law, What is the deceit of sin. manifold kinds of sins: which is to work all manner of lust: last of all it slayeth. But what this deceiving is, all men are not of one opinion. Some which by sin will have to be understand the devil, refer these things to his tempting, whereby they say that he deceiveth us, taking an occasion by the law. But seeing this exposition is not (as we have said) to be allowed, therefore we must of necessity seek for an other. Augustine thinketh, that here is understand a double deceiving: for first by the prohibition of the law is stirred up our lust, so that sins forbidden us, are more pleasant unto us, & we take greater delight in them. Farther if there be any thing done of us rightly, the same we wholly attribute unto our own strengths, and think that we have fully satisfied the law. Others say, that our corrupt and vitiate nature herein deceiveth us, for that it feigneth itself gladly to admit, and with great rejoicing to allow the law. For we will all seem to be We will al● seem to be lovers of virtue. lovers of the virtue. And hereof it cometh, that so many so soon as they hear the Gospel preached, with great rejoicing receive it: but when a life correspondent to the Gospel is required at their hands, strait way they step back from it. So sin grafted in us, although it fain itself to favour the law of God: yet it continually draweth us from it, so far is it of, that it truly consenteth unto it. Although all these things be true & worthy of noting, yet unto me this seemeth a more plainer What is the true deceit of sin. exposition, to say, that sin therefore deceiveth us, for that it persuadeth us, that those things which are against the law, are profitable, and for that it turneth away our thought from the punishments which the law threateneth unto us, and biddeth us to trust that those punishments may either be avoided, or else shall not be so grievous as they are there set forth. And so in all sins which we commit is mingled some ignorance, which is poured into us by the deceit of our natural lust. Wherefore the Law is holy, & the commandment is holy, & just, & good.] The conclusion of this part. Paul followeth David. Here have we the conclusion of this part. The Law is acqnited from all that suspicion, whereby it was said to be the cause of sin. For it (saith he) is holy. The Apostle seemeth to have taken these properties of the Law, out of the 19 Psalms, where the Law in the Hebrew is said to be: Torah jehovab Temimah meschivah nephesch, that is, perfect, upright, and pure. And when he had pronounced, that the Law is holy he addeth touching the commandment, that it also is holy, just, and good. He so saith as I think for no other cause, but for that he would commend the Law, and whatsoever is contained in it. Chrisostome upon this place proveth, that the Apostle speaketh these things of no other Law, but of the law of Moses, which thing seeing we also before proved, there is no need here to rehearse again his reasons. And although the Law by very good right, be setforth with these praises, yet ought we not therefore to think, that we are by it justified. For Paul most manifestly saith, that it was ordained to life, but it turned unto us to death. Was that than which is good made death unto me? God forbidden but sin that it might aypeare sin wrought death in me by that which is good, that sin might be out of measure sinful by the commandment. For we know that the Law is spiritual, but I am carnal being sold under sin. Was that than which is good, made death unto me? God forbidden: but sin, that it might appear sin, wrought death in me, by that which is good.] Hither to he hath cleared himself of the slander which was raised up against him by his adversaries, as though he should teach that the Law is the cause of sin. Now he dischargeth himself of an other crime whereof he was publicly accused, as though he should say, that the Law is the cause of death. For forasmuch as death and sin are so joined together, that the one is always engendered of the other, therefore Paul, when he had confuted the first objection touching sin, goeth to the other objection concerning death. For before he denied, that the law was of itself the cause of sin: now he also denieth it to be the cause of death. And even as before he defended the Law by translation, when as he said, that As the law by itself is not the the cause of sin so also is it not the cause of death. the lust naturally grafted in us is the true and proper cause of sin: So now also he useth the self same translation, and ascribeth death not unto the Law, but unto the vice grafted into us by nature. If a man demand what commodity hereof followeth, that our lust being irritated by the Law, committeth more haynouser wicked facts and bringeth death, he answereth, that we are thereby brought openly to the knowledge of the malice of our natural pravity: which pravity herein chiefly consisteth, that it perniciously abuseth the most excellent Law of God: so that y● which was ordained to good, doth now bring unto us destruction. And yet must we not stick & stay in this knowledge of our misery. For the more we know, that we are in perdition, with so much the greater endeavour We must not stay in the knowledge of our misery. The scope of the whole scripture. Why the law is not the cause of death. ought we to fly unto Christ: at whose hands alone we must look for salvation, and who is the only remedy of our so great misery. And this is the scope of the whole scripture. For every where in it is either declared our pravity, or else set forth the mercy of God through Christ. The reason whereby Paul proveth, that the Law is not the cause of death, is this: That which is spiritual and ordained unto life, can not bring death: But the Law of God is spiritual and or deigned to life, wherefore it can not properly be the cause of death. The Mayor or first proposition hath two parts: the first is, that the Law can not bring death, for that it was ordained unto life. This sentence is proved by the nature of things contrary: For death and life, forasmuch as they are things contrary, can not at one time be found in one and the self same subject. For it is not possible, that of one and the same Law, should in the self same men together at one and the same time, be engendered both life and death. The second part is, that the law is spiritual, and therefore can not bring death. And that is hereby proved, for that the nature of the spirit is, to quicken, and not to destroy. Was that than which was good, made death unto me?] This he therefore What is the nature of the spirit. objecteth unto himself, for y● before he seemed to speak things repugnant, namely, that the commandment was ordained unto life, but yet turned to him to death. These things seem at the first sight not well to agree. It seemeth that he should rather thus have said: What then? Is the Law which bringeth life, made unto me death? But Paul to set forth the objection more vehemently, comprehendeth the Law under this word Good: or this pronoun which, is referred to the which was before spoken, namely, ordained to life. For before he had affirmed both: namely, that the Law is both good, and also ordained to life. Wherefore he now not without cause objecteth unto himself: Was that then which was good, made unto me death. God forbidden. But Sin (here understand) was made unto me death. For so is the sentence to be made perfect. Now he declareth what utility the Law, which was given, brought. For he saith that sin abused it and by it slew us: that (saith he) it mought be known and appear that sin, by that which was good, wrought unto me death. God would have us to understand, that our corruption is great, that by the Law, that is, by a thing most good, it bringeth death. Paul speaketh not here chiefly of the death of the body, although it also What death Paul here meaneth. do follow, but rather of that death, whereinto we incur, when we earnestly feel our sin by the knowledge of the Law. For hereby we see that we are obnoxious unto the wrath of God, & adjudged to hell fire. Which thing when we A taste of enternall condemnation. A similitude. with efficacy & seriously consider we feel in ourselves some taste of eternal condemnation. By which means it cometh to pass that although in body we live, yer we are said to be slain of sin by the Law. And as they which are kept in prison, after that they know that sentence of death is given upon them, although they are permitted to live two or three days to take their leave of their friends, yet are they filled with incredible heaviness and horror, and every hour have a taste of their death, so that all that time they may seem rather to die then to live. another similitude. And even as they which are sure to be very shortly rewarded with a great and looked for reward, although in the mean time they take great pains, yet do they nothing weigh that trouble, for that even in their labours they seem to themselves to have after a sort the fruition of their hoped for reward, and to have it in a manner in their hands: So they which by the Law see & feel, that they are now condemned to eternal death, take no pleasure at all in the delights of this life, For even now they feel in themselves, that those pains are begun. But many marvel, that Paul should say that this came to pass in himself, and especially when as he writeth unto the Galathians, that he had profited in the religion of the jews above all the men in his time. And unto the philippians, That he had How Paul was decraned and slain of sin. been conversant in the righteousness of the Law, without blame: And unto Timothe, That he had from his elders served God with a pure conscience. But Augustine in his first book against the two epistles of the Pelagians in the 8. and 9 chapters diligently dissolveth this doubt. He mought (saith he) be honestly conversant in outward works, so that before men he mought without blame perform the righteousness of the Law. But before God, and as touching the affects of the mind he wa● not free from sin. For it mought be that he through fear of men, or through fear of punishments, which God threateneth unto transgressors was moved to live uprightly: but as touching Paul acknowledged himself obnoxious unto the lust grafted into him by nature. lusts and inward motions, against which, men would not that God had made any Law, he also was obnoxious unto vice & sin. Nether was h● by faith and charity as he ought to have been, stirred up to the works which he did. And that he erred, he himself testifieth of himself in many places. Unto the Eph. the. 2. cha. he saith, And you that were dead in sins, wherein in times past the walked according to the course of this world, & after the prince that ruleth in the air, even the spirit that now worketh in the children of distrust. Among whom we also had our conversation in times past, in the lusts of our flesh, in fulfilling the will of the flesh, and of affections, and we were by nature the children of wrath as well as others. But GOD, which is rich in mercy, through his great love, wherewith he loved us, even when we were dead by sins, hath quickened us together with Christ. And unto Titus: For we also were once fools, disobedient, straying out of the way, serving the desires, and pleasures in maliciousness and envy, one of us hating an other. Such a one was Paul before he was converted unto Christ, although he mought not unworthily make great boast of his outward righteousness. And that thou shouldest not say, that he was changed and delivered from these sins, when he began earnestly to apply himself unto the doctrine of the law, wherein he so much profited, that he could now be neither accused nor slain of it, he himself in the self same epistle to Titus avoucheth, that he was Paul affirmeth that he was justified by Christ only. by Christ only justified, and by the benefit of the holy ghost acquitted. Wherefore before he was come to Christ, the knowledge of the law could do nothing but kill him. For thus he saith, but when the bountifulness and love of God our Saviour towards man appeared, not by the works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and of the renewing of the holy ghost, which he shed on us most abundantly through jesus Christ our Saviour, that being justified by his grace, we might be made heirs according to the hope of eternal life. But unto that which he writeth unto Timothe, that he had from his elders served God with a pure conscience, answer may thus be made. That although he had not in him his conscience accusing him, yet this acquitted him not from sin. For there are many and have been many Scribes and Pharisees, which being instructed with an ill conscience, had an ill judgement of the law of God: They which are not well instructed in the law are not sometimes reproved of their conscience. whom yet Christ manifestly reproveth. Wherefore when as afterward came a more sounder knowledge of the law, by it by reason of sin now known were they slain. Farther we must see what it is that Paul goeth about in that place to persuade unto Timothe, he saith, that he giveth thanks unto God, that without ceasing he maketh mention of him in his prayers, and desireth to see him. And that he should not think that he spoke this after any common manner, as though he did it only to flatter him, but spoke not from the heart, he saith, that he had never been accustomed to lie. And although his conscience could not reprove him of lying, yet were there a greater many other things, which the law being truly known mought reprove in him. And that he had not the perfect knowledge of the law, hereby it is manifest, for that he persecuted Christ in his Paul before his conversion knew not the law perfectly. church, who is the end of the law. In which thing he did nothing against his conscience: for it was then in no other sort instructed. And therefore he saith, be did it through ignorance and infidelity. Neither hath the law of God that power to kill, through sin, but when it is perfectly known. And these things are spoken of Paul when he was yet of the jewish religion. And how these things pertained unto him after he knew Christ, and how they pertain to us, shall afterward be declared. Howbeit in the mean time, these things ought to move us, to detest the natural sin grafted in us. That sin might be out of measure sinful by the commandment.] Here the Apostle declareth, that he entreateth not only of the knowledge of sin, which is perceived by the law, but also of the coming of that wickedness which is wrought by taking an occasion of the law. For by the figure Hyperbole Why the Apostle useth the figure Prosopopeia. he saith, that sin is made sinful above measure: And unto sin by a figure he feigneth a person, which sinneth, deceiveth, and slayeth. Which he therefore did, for that he considered, that we are slow and blockish, and understand not the pernicious blot of our original sin. But because the latin translation hath above measure sinful. Ambrose demandeth whether peradventure there be any measure of sin granted by the law. And he answereth, that there is none: for the law condemneth all sins universally: although he confess that there is The law condemneth all sins. a certain measure as touching the severity of God: above which measure God differreth not his punishments and vengeance. As it may be said of the Chananites, There is with God a certain measure of sins, above which they are not suffered to escape unpunished. Sodoma, Gomorrha, and other nations, whom God suffered a long while to escape unpunished: But afterward when they exceeded that measure, which God could no longer suffer to exceed, he utterly ertinguished and destroyed them. Although some say, that sin above measure increased after the law was given, if it be compared with that time wherein the law was not. For than mought have been pretended some ignorance: but that ignorance, so soon as the law was given and published, was taken away: But I would rather expound this by the figure Hyperbole, that is, unmeasurably. For when lust waxeth of force, we fall into all kinds of sins. But the kinds of sins can not be expressed. For even as archers but one only way hit the mark, but yet infinite ways miss it: A similitude. so virtue consisting in the midst as a mark, we may infinite ways err from it, but there is but one only way to attain unto it. That which is in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may thus be turned in Latin, Peccatum peccator, that is, sin a sinner. But because that soundeth not so well, it may be turned, sin out of measure vicious. Aristotle in his 3. of Ethikes saith, that of extremes the one is more vicious, and the other less. The law is spiritual, but I am carnal, being sold under sin.] Here is rendered a reason why it is not to be imputed unto the law, that of the knowledge thereof followeth death. For (saith he) the law is spiritual, but the propriety of the spirit is, to give life. And this thing experience well teacheth us. For we see, that bodies do so long live, how long there is in them spirit: and in nature, whatsoever Why the law is said to be spiritual. is moved of itself, and hath in it by any means life, it hath it by the benefit of the spirit. Wherefore if the law should of itself bring death, doubtless it should do it against the nature of the spirit. And the law is called spiritual for two causes. First because it was not devised of man's understanding, as civil laws are: but was written by the ministry of Moses in mount Sina, God himself by his spirit being the inditer thereof. Wherefore coming of the spirit being the author thereof, it is call spiritual. It is called also spiritual: for that not being content with outward actions, it pierceth even to the will and to the mind, and to the inward motions, senses, and spirits of a man, and commandeth us to obey it with all the soul, and with all the spirit. Wherefore they are foully deceived, An error in distinguishing the law from the Gospel. which so distinguish the old law from the new, that they think that the old law only restraineth the hand, but the new pertaineth also to the affects of the mind. For they are not to be counted to satisfy the old law, which observe only an outward righteousness. And if they do not that which the law commandeth, that which they do doubtless pleaseth not God: yet rather it is to be counted sin. The law of God forasmuch as it dealeth not with us after a civil manner, is not The law of God dealeth not with us after a civil manner. content only with an outward honesty of manners. Wherefore neither Socrates, nor Aristides by their righteousness satisfied the law, though they be never so much commended of writers. And when the Pharisey had given thanks unto God, for that he was not as other men, but fasted twice in the week, and did many other things which mought please men, Christ pronounced, that he went not to his house justified. But without all doubt he should have obtained righteousness, if by those his works which he made mention of, he had satisfied the meaning of the law. This excellency and perfection of the commandments of God, carnal men understand not, so that the Israelites when Moses came down from the mountain, could not look upon the brightness of the countenance of Moses. neither could they abide it. And we also so long as we use this veil of human reason, The law of God is not understand by the force of human reason. shall not be able to behold the spiritual light of the law. Origene thinketh that the law is therefore called spiritual, for that it is not to be expounded according to the letter, as commonly it is said, but by allegorical senses. But seeing Paul here entreateth of the ten commandments, as that precept which is of him rited, Thou shalt not lust, plainly declareth, this interpretation ought utterly to be counted from the purpose. For in this part of the law we may not deal with allegories. Neither doth Paul therefore say, that he is carnal, for that he understood not In the decalogue allegories have no place. allegories, but for that he felt in himself affections striving against the law of God Now then forasmuch as the law is spiritual, in that manner that we have now declared, it followeth of necessity, that it of his own nature bringeth not death, but rather life. For so Moses in Deut. the 30. chap. saith: that he had set forth unto The law of itself bringeth life. the Israelites life, and death: good, and evil: blessing, and cursing. For the perfect observation of the law draweth with it, blessing, life, and good: and the violating thereof bringeth cursing, evil, and death. And the law commandeth not transgression, It lieth not in our will and choice. in as much as we are corrupt, to choose life. but observation. But yet it lieth not in our choice or will, of our own accord to choose good, life, and blessing. For the commandments of the law, are displeasant unto us, until the spirit of Christ come. And Christ saith: If thou wilt enter into life, keep the commandments. And David in the 19 Psalm saith: That the law restoreth the mind. Which testimonies if they be rightly understanded, teach this self same thing. But if a man demand, whether these proprieties of the law, at any time attain to their effect. We answer, that they do: but yet even then when The law showeth forth his effects in the regenerate. the law is written not only in tables, but also in our hearts, and bowels. For them, although the law be imperfectly expressed in our works, yet are not the promises thereof made frustrate, which in the elect of God are performed, not through merits, but through grace and mercy. After that the Apostle had in such sort commended the law, he rendereth a reason, why of it he drew not life, but death. Because (saith he) I am carnal, sold under sin.] Here the crime of slaying, & the increase of sin is transferred from the law to the corruption of our nature. And there is nothing more grateful unto God, then for us to accuse ourselves, & with due praises to set forth his word. It was not possible to devise a more apt commendation of the law. For Paul doth not only set forth the singular dignity thereof, but also speaketh that, which he saith is well known and understand of all the godly. We know (saith he) that the law is spiritual.] And to make this the more plain, he setteth against it our uncleanness. I (saith he) am carnal, and sold under sin.] The law is the mistress of virtue, and enemy of all vices. I abhor virtue, and follow vices even against my will. When he saith that he is carnal, he meaneth that he was infected with Why Paul saith that he is carnal original sin, and corruption. For, that evil is derived from Adam by the flesh, which yet containeth not itself in the flesh, but possesseth the whole man and all his strengths. And the better to declare what this word carnal, signifieth, he Why we are said to be sold under sin. addeth, sold under sin. For even as bondmen are oftentimes drawn and impelled of their masters to that which they would not: so are we by original sin drawn to many things which we allow not. Neither are we only under the bonds of Original sin, but also through our own will we add thereunto a great heap of sins. Wherefore we are bound with many kinds of snares. By this metaphor Paul notably setteth forth our captivity. The jews were oppressed with grievous servitude, when they were captives in Egypt: neither were they any gentler dealt with, in Babylon: but most cruelly of all were they handled under Antiochus. But there can no servitude be compared with this, whereof Paul now speaketh: for in No captiui●ye can be compared with servitude of sin. those servitudes was only an outward enemy, and the case was only touching the life and goods of the body. But here we have an enemy in the inward parts, and in the very bowels: and our mind is subject unto sin, even against our wills, and we resisting it. We were sold, so soon as Adam had sinned. For by one man sin entered into the world, and in him all men have sinned. We were sold gratis, that is, for nothing: for there was no just cause which drove our first parents to sin. why we are said to be sold gratis. Farther also, forasmuch as when we are borne, we draw sin with us, neither take we it upon us of our own will, therefore are we said to be sold gratis. Augustine upon the book of judges the 17. question, wondereth at this phrase of speech in the Scriptures, whereby men are said to be sold gratis, when as no price at all was What to be sold gratis signifieth. paid for them. And he saith, that by this phrase is signified nothing else, but that the Israelites were delivered of God into the power of their enemies, of whom they should be afflicted no otherwise, then if they had been bought bondmen. And he saith that this word gratis, which is red in the Psalms and in Esay, is very aptly put: For that God when he in such sort delivered the jews into the power of strangers, got thereby no honour or worshipping at all, as a reward or price. For they were idolaters. So we are said to be delivered gratis both unto the devil, & to the corruption naturally grafted in us: for that by them redoundeth unto God, neither honour nor thanks. For they are enemies unto God, & do continually bear hatred against him. But as we are sold gratis, so also are we redeemed gratis: not but that We are redeemed gratis. Achab sold himself to do evil. Christ hath paid for us both his life & blood: but for that we have thereunto given nothing of our own, neither are we justified by any our merit. The self same phrase of speech is red in the 1. book of King's the 21. cha. of Achab the wicked king: He was sold to do evil in the sight of the Lord. But in the Hebrew phrase this word, Hithmabo, signifieth, that he sold himself: both for that he willingly, and of his own accord did those things, whereunto by the lust grafted in him he was moved: and also for that through his own will he had thereunto added many kinds of sins. Augustine in his 41. treatise upon john, compareth this servitude whereby we live in under sin, with the civil and outward servitude: and in that comparison setteth before our eyes in how unhappy estate they are, which are in such sort sold under sin, and made servants unto the tyranny thereof. A bondman (saith he) is in A comparison between the servitude of sin, and civil servitude. some hope to change his lord or master, if he chance to be over cruel and froward towards him. For by one means or other he practiseth with some to buy him of his Lord, and counteth it a great benefit, if he may leave his cruel Lord, and obtain a gentler. But sin so cleaneth in us, that there is no man which can hope for any such change. They which are servants as touching civil servitude, are in good hope, that they shall at one time or other, find the means to run away from their Lords. But as for us, whether shall we go? wheresoever we shall be, we shall draw with us the tyrant sin. Suppose that there were one which would redeem us. Is it not of necessity, that he be free from the common Lord, whose servants we are, that is, from sin? I think verily it is. For other wise, whatsoever he should buy, should be bound unto sin, unto whom he, though he were now a redeemer, is also a servant. But there can none be found free from sin, except only our Lord jesus Christ. Wherefore unto him let him go, whosoever will be delivered from sin. But a man will object. But the Apostle saith, that we are now delivered from sin: for thus he writeth: But now we being delivered from sin, are made the servants of righteousness, Why then doth he now complain, that he is sold under sin? Here must we call to mind that which we have oftentimes said: that we are in deed delivered by Christ, but yet not with a full delivery, but only Our delivery is not yet full and perfect. with a delivery begun: which then at the last shall be perfect, when our last enemy death shall be destroyed: and when (as Paul saith) this mortal body, shall have put on immortality: and this corruptible body shall be made incorruptible. But in the mean time we possess not a full liberty, but a liberty hoped for. Now then seeing that we are still carnal, and sold under sin, it is our parts continually with faithful prayers to cry unto the lord: & not without good advisement to approve those things which are pleasant unto us: but rather let us have in suspicion all things that are ours: for that from the bondslaves of sin can nothing lightly be looked for, which is in very deed good. And when we are oppressed with any calamity, let us in no wise complain of God, as though he afflicteth us without any our defect. For it is not possible, but that of them which live under sin should be many It is not possible but that we must needs commit many things amiss. things amiss committed. The things which Paul before spoke in this chap. that he knew not sin, and was ignorant of lust, when he wanted the law, and as soon as it came, sin exceedingly increased in him, and so increased, that of it through the commandment he was slain, and such other like things, all these (I say) the Pelagians easily granted mought be understand of Paul, both when he was yet an infant, and also when he was of full age so long as he endeavoured not himself to an upright life. But here they somewhat staggered, when they saw that he said of himself, and that in the present tempse, The law is spiritual: Here falleth away much from free will. but I am carnal being sold under sin. For here they felt that somewhat, but what do I say somewhat? yea rather, that very much falleth away from free will. They saw moreover, that he can not be justified at his own pleasure, which is driven to be the servant of sin, and which after he is come unto Christ, is said yet notwithstanding to be sold under sin, so that he can not in all points fulfil the law of God which is spiritual. Wherefore they went about to wrest these words of the Apostle to an other sense. For they said, that he called himself carnal, for that whilst he here lived he had not yet put on the spiritual flesh, which we shall have in the resurrection: but still carried it about with him, which in the meanetyme was obnoxious to many troubles. They added moreover, that therefore he saith, he is sold under sin, for that he was subject unto that death, which had through the sin of Adam crept into the world. For to be sold under sin, after them, is to be subject unto death, and unto other injuries, and troubles of this life, which have by the means of sin crept into the world. And by this means, in God's name, they thought, that they had excellently well interpretated Paul, although they make no mention at all of the vice of nature, of the corruption of man's disposition, and of the pravity of all the parts both of the soul and of the body, traduced through Adam into all his posterity. But Paul far Against the Pelagians. otherwise therefore saith, that he was sold under sin, for that he did those things which he would not: but those things which most of all he would, he did not: and for that when as to will was present with him, yet he found no ability to perform that which is good: and for that he fell into that infelicity which he lamented, so that he felt a law in his members, which sharply fought against the understanding of the mind. These sentences and causes being diligently considered, it is very manifest, that Paul bewailed not the death of the body, or the afflictions of this life, but his own corruption, which he had (as well as other men) drawn from Adam. Forasmuch as there are certain things which Ambrose noteth in this place, which are not to be contemned, it shall not be amiss here to write his judgement. First he acknowledgeth, that these things are to be understand of the law of Moses. Farther, that the law is therefore called spiritual, for that it calleth us back from sin, and prohibiteth us to give unto creatures that worshipping, which is due unto God only. Moreover he testifieth, that we are fast bound with a double bond: first by reason of Original sin, which we have drawn from Adam: secondly by reason of infinite other sins, which we ourselves have added. He confesseth also that we are so bound unto sin that we can not use our own power. By which words we may gather, that our free will is not a little hindered. Ambrose confesseth that free will is not a little hindered. The devil mingleth himself with our thoughts. Farther he saith, that by reason of all these things it cometh to pass, that the devil mingleth himself with all our thoughts: which he could not do but through sin. Wherefore seeing that we can not discern our own thoughts from those, which are of the devil offered unto our minds, it is necessary, that we oftentimes look upon the law of God. Here we ought to note, that Ambrose affirmeth that the devil mingleth himself with our thoughts: which the Schoolmen will not absolutely grant. For, that which I do, I know not, For what I would, that do I not: but what I would not, that do I. If then I do that which I would not, I consent to the law that it is good. For that which I do, I know not.] He now by reason he proveth, that he is sold under sin, for that he doth not those things which he would himself, but is rather He which of necessity followeth the will of an other man is a servant bought for money. violently drawn to those things which he would not. But he that of necessity followeth the will of an other man, and doth not his own will, undoubtedly is in no better estate than a servant bought for money. And this is to be under tyranny, to be led unto those things, which thou thyself in mind and in will allowest not. And when he saith, that he doth not those things which he would, he meaneth that will, which is now by the benefit of Christ made conformable unto the law of God: which neither willeth, nor not willeth any thing, but so far forth as it seeth it either allowed or disallowed of the law of God. Wherefore the Apostle rightly of this concludeth, that the law of God is good: because the mind of men regenerate being now after a sort amended so judgeth of it. And when as he saith, that he doth not those things which he would, and imputeth not that let unto the law, it remaineth, that that is to be ascribed unto our lust, and natural vice, which of his own nature is evil. For besides these three, there is no other thing, whereunto that can be imputed. And he saith that he doth not the things which he would, for that he is not led by his judgement as he is regenerate, but is resisting and against his will drawn backward of lust. Into this infelicity incur we through sin, so that we cease to be Lords of our own motions and works. But we were not so at the first framed. This place declareth how broken and diminished, our free will is left unto us. For we freely and of our own accord do Free will broken and diminished. those things, which in our own judgement we allow not. Neither are we the servants of sin, only touching the inferior parts of the mind, (as some hold) but all whole, whatsoever we are touching nature. For if there be any thing in us which resisteth, that cometh of the spirit of Christ. Neither are we for any other cause said not to will, or not to do that which we do, but for that being instructed by the spirit of God, we determine & appoint with ourselves y● that is not to be done which we do. Holy men are sometimes angry more than they would be, and speak sometimes many things, which they would afterward were unspoken. An example David in his anger swore, that he would kill nabal the Carmelite, with all his whole family. But being admonished by the words of Abigail, he revoked his dangerous oath. Our heart, saith Ambrose (as it is cited of Augustine) is not in our own power. We sometimes appoint with ourselves, that we will with an attentive heart pray unto God: but for that many things offer themselves unto our thoughts, we strait way filthyly wander from our talk with God. That which I do, I know not.] That which he afterward saith, he hateth, and would not, he now saith, that he knoweth not. But forasmuch as knowledge is of two sorts, the one simple, which judgeth or determineth nothing of the thing Knowledge of two sorts known: the other which either alloweth or dissaloweth it, Paul speaketh of this latter knowledge: so that the sense is, that which I do, I know not, that is, I allow not with the full assent of my mind. Although, as Chrisostome admonisheth, out of these words may be picked an other sense. So great a perturbation cometh of the affects, that what we do we consider not. For the deceit of the enticements of y● lust is subtle & great. Subtle men having been long time practisers of craftiness, although The enticements of the lust. A similitude. Deference between Paul and the Philosophers. we see what they do, yet oftentimes they so beguile our eyes, the we perceive not what they do. Aristotle saith that in every sin is mingled some kind of ignorance. Although between the philosopher's & the sense of Paul there is some difference For they think this power to be grafted in the nature of the mind, reason and will, always to desire and to approve that which is good: but the confusion beginneth only in the grosser parts of the soul. But the apostle affirmeth, that all the parts of man both the inferior and the superior, do by reason of original sin resist the spirit of God. But seeing that both from himself and from the Law he removeth away the cause of sin, it is manifest that it hath his place only in lust grafted in us. And seeing he saith, that he himself doth not the things which he would, and which are evil, much les undoubtedly doth the Law them. For he by the Law understood that these things are not to be done. Wherefore here-hence have we a commondation of the Law, and he doth not here (as heretics feign, which frowardly pervert the sayings of Paul) blame the Law. For that which I would, I do not, but that which I hate that do I.] Some think that this is to be referred only unto the first motions But seeing the scripture manifestly saith, that the just also fall: and that we all in many things offend: I see no cause why we should into so narrow a straight contract this saying These things are not to be drawn only to the first motions of the Apostle. For I doubt not, but that even holy men also have not only some times evil lusts, but also sometimes do certain things which ought not to be done. But they are straight way sorry, and they accuse themselves, and as much as lieth in them correct the sin. And yet I would not that any man should hereby think, that I affirm, that the judgement of the spirit, and the purpose of the will renewed, abideth sound, when the godly fall into most heinous wicked The judgement of the spirit abideth not sound in faults that are very heinous. facts: as when David committed adultery, and murder. For these sins are of that kind, whereof the Apostle saith, They which do such things, shall have no portion in the kingdom of God. Wherefore Augustine made an excellent distinction, namely, that a crime is one thing, and sin an other thing. Wherefore seeing in this kind of crime the right of regeneration is after a sort lost, it is not to be taught, that Paul thereof speaketh in this place. Now than it is no more I that do it, but the sin that dwelleth in me. For I know that in me, that is, in my flesh dwelleth no good thing: For to will is present with me, but I find no ability to perform that which is good. It is not I that do it.] He affirmeth, that he doth it not, for that he all whole doth it not. For in respect that he is regenerate, he abhorreth from that which he doth. The lust and vice which is by nature grafted and planted in us, is it which wresteth from us many things. But they which are wise fly unto Christ, that he may make that servitude which they serve more mild: which thing he not only doth, but also mercifully forgiveth the things that are committed amiss. Wherefore for these causes Paul denieth that he doth that thing, which he doth. And undoubtedly it is to be ascribed unto the singular gift of God, that we will not, and that those things displease us, which we do: and contrariwise that we will, and wish those things, which we do not. For this property is not in all men. For it is in them only which are now grafted into Christ, and regenerate in him. In deed judas, Cain, and Esau were displeased with their sin, but yet not therefore, for that they allowed the Law of God: but for that they now began to feel their own discommodity, and calamity, and destruction. For How sins displeasethen that are desperate. Difference between the godly & the ungodly. they were not touched with any love of the Law, and will of God. So much difference is there between a godly man and an ungodly: The godly man although he fall, yet he doth not from the heart violate the law of God. For he hath ever this in him, that continually he resisteth, and repugneth sin. But the ungodly man never doth good from the heart, or escheweth evil as the law commandeth. For he always hath a regard unto gain, commodity, fame, and such other like things, and not unto the will of God. These declare that Paul speaketh Paul in this place speaketh of himself and of the regenerate. those things, which are contained in this chapter, of himself and of the saints, which are now in Christ regenerate: For he saith that in mind he served the Law of God: and to will was present with him: but to perform that which is good he found no ability. And when he had cried out, unhappy man that I am, who shall deliver me from this body subject unto death, He added a giving of thanks, for that he knew that by Christ he should attain to it. This can not they ●● which are strangers from Christ, and ungodly, and void of the holy ghost. Testimonies where by is proved that holy men have sin. They which deny this, are thereunto by this reason chiefly moved, for that they persuade themselves, that sin can have no place in holy men: when yet the scripture teacheth far otherwise. For Paul unto the Galathians speaking of the godly, writeth in a manner the self same things that he doth now in this place: walk ye (saith he) inspirit, and perform not the desires of the flesh. He saith not, have ye not the desires of the flesh, but perform them not. And the flesh (saith he) lusteth against the spirit, and the spirit against the flesh: so that whatsoever things ye would, ye do not. This is it which he here saith, I do not that which I would David saith, Who understandeth his sins? Cleuse me from my hidden sins. Enter not into judgement with thy servant, for in thy sight shall no living creature be justified. And Esay saith, that our righteousnese are like a cloth stained with the natural disease of a woman. And the Lord commandeth us to pray. forgive us our trespasses If we say we have no sin (saith john) we deceive ourselves and the truth is not in us james saith, we all offend in many things. The Fathers also affirm, that Paul Augustine proveth that Paul speaketh of himself and of the regenerate. Ambrose of the same judgement. in this place speaketh of himself. And amongst other, Augustine against the two epistles of the Pelagians the 10. chapter. And the reasons that move him thereunto are those, for that the Apostle saith. It is no more I that do it, I delight in the Law of God. Vnhapyy man that I am, who shall deliver me from the body of this death There is no condemnation to those which are in Christ jesus. Again. We also groan which have received the first fruits of the spirit. Ambrose in his book de Paradiso, is of the same judgement: And to the same purpose is he cited of Augustine in his. 6. book against julianus: in his book de philosophia, or de Sacramento: which book is not at this day extant. But sin that dwelleth in me.] This metaphor of dwelling, is very much The Metaphor of dwelling. used in the holy scriptures: neither signifieth it unto us any thing else, but a true & mighty presence. In this sense it is said, The word was made flesh: & dwelled amongst us. And in the old testament is oftentimes red, that God dwelled amongst the children of Israel. And Paul to the Corrinthians saith, That we are the temple of God, & that the holy ghost dwelleth in us. But here we must beware of the error of the Manichees, which hold, that man consisteth of two natures, the one good, and the other evil: and that they are both mingled together: but through Christ it is come An error of the manichees. to pass, that the evil is separated from the good: and thrust out, to the people of darkness. For they saw not, that the evil was the corruption of nature, which nature otherwise was good but they said, that it doth by itself exist, & hath a certain substance: and that it is separated from the good by thrusting forth, and by flying away, and not that it ceaseth to be. But the truth teacheth, that Christ healeth sin and the effect or want, and so healeth them, that they have no more any being. The Apostle in this place entreateth not of our common evils: but of our chiefest evils which pertain to the strife between the spirit and the flesh, and do trouble and confound both whatsoever we have inwardly or outwardlye. For when we do any thing we not only not do so much as both we ourselves desire, & also is required of the law: but we have also the flesh by all manner of means raging fight, and striving against the will of God. Neither do we the good which What is the good which we would do & do not. What is the evil which we would not do and yet do. All our works have need of forgiveness. The flesh & the members, the mind and the inwards man how they are to be taken. we would, but that evil which we hate. If thou demand what that good is, which we would, we can answer nothing else, but that it is the which the law commandeth us. For it is the only masters of all that which is good. Hereby it is plain, that we do not that which is commanded in the law. Again, the evil which we hate is nothing else, but that which by the law is prohibited. Wherefore we cannot deny, but that by our evil motions and wicked desires, the law of God is violated. Neither ought we to deny, but that they are sins: which yet our adversaries will not grant. Moreover hereby we gather, that in all the things which we do, we have need of forgiveness: and that our works are not of so great weight: that for them we should be made acceptable unto God, and merit the eternal kingdom. In this place are used the names of the flesh and of the members: and on the the other side of the mind and of the inward man. Which are not to be distinguished touching the parts of the body and of the mind. But on the one side is signified the whole man, as he is not regenerate, neither hath yet perfectly and universally put of the pravity of nature. On the other side also is understand the whole man as he is now regenerate, and hath received at the least some part of spiritual regeneration. They are far deceived which think, that although we believe not in Christ, yet the mind and will in us is wholly perfect in nature. For they remember not what Paul writeth to the Corinthians: The natural man understandeth not the things which are of the spirit of God. For these words plainly declare, that our understanding hath in it much darkness & corruption, when as we are so unapt to the understanding of things spiritual. And that thou shouldst not think that these things pertain unto them only that are not regenerate, & which are yet strangers from Christ, Augustine declareth, that they belong also unto the believers, both by those things which go before, and by those also which follow. For, that Paul there entreateth of them that are baptized, is by that proved, which he before wrote. Are ye baptized in the name of Paul? It is proved also by that which followeth after: Know ye not that ye are the temple of God, and that his spirit dwelleth in you? And if they are pronounced to be such, which are of the unperfecter sort amongst the believers, what is to affirmed of those which are utterly strangers from Christ? Doubtless seeing they have received no part of justification, there can dwell in them no good. Let them go now which babble, that before regeneration Against works preparatory. may be done of us some good works, which may please God, & whereby we may (as they speak) merit of congruity. Let them also consider how wisely they are wont to say, that if men do that which lieth in them, God will grant unto them his grace. For, if they do that which lieth in them, they shall do nothing He which doth that which lieth in him doth but evil. but that which is evil. For, as Paul saith, there dwelleth in them no good. Wherefore, seeing they are moved only by the ground of their corrupt nature, doubtless they commit sin. And that the Apostle speaketh not of the nature of the outward flesh, and of the visible body, it is hereby proved, for that when as in the epistle to the Corinthians he admonisheth them to eschew fornications, he saith, that our bodies are the temples of the holy ghost. Wherefore it should be false, that in our flesh dwelleth no good, if flesh should be taken in that signification. Wherefore, in this place as we have said, flesh is taken for the whole nature infected with sin. Of this Paul pronounceth that he knoweth, that in it dwelleth no good: Neither wanteth this an emphasis, that he saith that he assuredly knoweth. For he saw, that others, and in a manner the most part of men felt not this. And I would to God that we once through felt it. For to will is present with me: but I find no ability to do that which is good.] Neither doubtless had he this power to will, but so far forth as he had it of the spirit which reneweth us. This he proveth in the epistle to the Philippians. We have not of ourselves to will any thing uprightly. For when he had said: With fear and trembling work your salvation, lest any man should think, that he can perform this by his own strengths, strait way he addeth: For it is God which worketh in you both to will, and to perform: And that no man should think, that he may through his holiness deserve this, he addeth, according to his good will. To will is present with me.] Some think that by the nature of this word Adiacere, which is englished, to be present, is signified the weakness of our will. But I do not think that Paul had hereunto a regard. For, that evil also of lust, which is mighty & of force in us, is a little afterward said to be present with us by the same word. It is true in deed that these men say, that the upright purpose in us, being never so much regenerate, is yet weak. Which thing although it can not sufficiently be proved by this word Adiacet, yet is it proved by that which followeth. But to do good I find no ability. For that must needs be a weak will, which can not burst forth into act. For this verb Adiacere signifieth to be We are in the midst and are pricked forward both of the spirit and of the lust. A sentence of the Pelagians. on every side at hand, to be ready, and to prick forward. We are in the midst, and each part is at hand. On the one side we are urged with the prick of the spirit, to will good things: on the other side evil is at hand, whereby the good will is letted. Augustine in his book de natura & gratia against the Pelagians confuteth their error by this place. For they said, as it is there had in the 50. and 51. chapters: If to sin be in us, there must needs be in our nature a possibility not to sin. And if it be in us to see or to hear, there must needs be in our nature a possibility of not seeing or not hearing. And this possibility they will have to be so fixed unto nature, that it can not be separated from it. This (saith Augustine, mought have after a sort some likelihood of truth, if our nature were perfect as it was instituted of God. But forasmuch as it is now maimed and weak in us, we can not be said In our corrupt nature we have not the power not to sin. to have naturally any possibility not to sin. For he which is whole in his legs and feet, as in him it lieth to walk upright, so in him is a possibility not to halt. But if thou suppose one that is now lame, in his nature is no possibility of walking upright. Farther Augustine reproveth this sentence, although it be understand of nature being perfect. For neither was the possibility not to sin given unto us at the beginning The power not to sin was separable from man inseparable from nature. For although it were in the first man, yet was it separable both from him and from his posterity through his fall: even as both we thereof have in very deed experience, and Paul also here bewaileth the loss thereof. For he saith: That to will in deed was present with him: but how to do good he found no ability. Where then is that possibility not to sin? Why doth not the Apostle use it? Verily of it was entreated in this place. But Paul right well saith, that he found no ability how to do good. Augustine de nuptiis & concupiscentia, in his 1. book Good is not perfectly done unless wicked ●●sues ●e absent. the 29. and 30. chap. excellently well declareth this place. That which is good (saith he) is not performed, unless wicked desires be absent: which thing is not had in this life, neither is this fulfilled which is written: Thou shalt not lust. And yet is not this precept unprofitably set forth unto us to be believed. For by it we understand, that we ought to seek a medicine, when as we see, that we are dangerously sick of this disease. It is commanded also, that we mought know, whereunto we ought in this mortal life by profiting to endeavour ourselves, and whereunto we shall attain in that most blessed immortality. For unless it should one day be performed, it should not have ben● commanded at all. Wherefore godly men as they perform not that which is good, forasmuch as they want not evil desires: so also perform they not that which is evil: for that although they oftentimes We should not be commanded not to just, unless it might at the ●easte way be performed in an other life. fall, yet the good and holy desires cease not in them: whereby they resist sin, & are called again into the right way. For I do not the good thing which I would: but the evil which I would not, that do I. Now if I do that which I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law unto me, when I would do good, for that evil is present with me. For I delight in the law of God concerning the inner man. But I feel an other law in my members rebelling against the law of my mind, and leading me captive unto the law of sin, which is in my members. O wretched man that I am, who shall deliver me from the body of this death? I thank God through jesus Christ our Lord. Then I myself in my mind serve the law of God, but in my flesh the law of sin. For I do not the good thing which I would, but the evil which I would not, that do I.] He before spoke the self same sentence, now only he addeth these two words, good and evil, which before he added not: although the latin interpreter hath added them of his own head. Now if I do that which I would not, it is no more I that do it, but sin that dwelleth in me.] Here endeth he the reason, whereby he proved, that he was sold under sin: for that he did not his own will, but the will of it. And here in deed he mought have made an end. Howbeit it seemed good unto the holy ghost, to urge the thing more vehemently. And therefore Paul tarrieth the longer in this matter, and more plainly openeth what he had had experience of in this strife. He speaketh with great affection, so that he containeth not himself from cryint out, whereby to bewail the misery of our condition. And he showeth the there is but one only There is but one way to liberty, & that is by Christ. way of liberty, and the same is through Christ. Wherefore for it he giveth thanks. This is the scope of the Apostle in this whole disputation, to lead us from the law (by which we could not be set at liberty) unto Christ: and by that means to prove that which he at the beginning intended, namely, that we can not by the law be justified. The things which are so often repeated, we ought to think to be very necessary, and also not very well known unto us. Farther these things The things that are so often repeated, are both necessary & also not very well known unto us. are not repeated without some addition, whereby are not a little made plain those things which were spoken. Here the Apostle intended to declare two things: first that he would that which is good: and thereof he reasoneth, that he felt in his mind a delectation in the law. But those things wherein we delight we desire to be brought to pass. The second is, that he declareth that he is plucked away and letted, so that he can not fulfil his own will. And this he hereby proveth, for that he doth those things from which he abhorred. But these things are to be understand in a divers respect as they term it. For as he was regenerate, he abhorred from things evil, and desired better: but as he was not regenerate, he was drawn unto those things which he would not, and fell into worse and worse. The effect of his exclamation is therefore expressed in this strife, to give us to understand, that these things are not entreated of, lightly or coldly, but with great feeling and with certain experience. Now that I have briefly declared the exposition of this place. I will come to the knitting together of the words of the Apostle, and examine every particular part of them. I find a law unto me when I would do good, for that evil is present with me.] This is doubtless an obscure sentence, and may have divers senses. For if we take the law, (which we see is here put infinitely and without contraction) for the vice and corruption of nature, then may we thus interpret it, that it is a let unto us when he would do good. Of which saying is rendered a reason, for that evil is present with me. As if he should have said, this is the cause why I am letted from doing good. But if this word law, be taken in good part, and do signify the commandments of God, then must we of necessity add a verb which signifieth not a let, but an exhortation and stirring up. And so may be gathered this sense, when I would do good I find the law of God, allowing, approving, exhorting and instigating me. But if thou demand, why then do I not good? I answer: for that evil is present with me, therefore am I letted and called back from the good purpose of my mind. Wherefore the obscureness cometh two manner of ways. first the law is put infinitely, which may be drawn either unto lust or unto the commandment of God. Secondly there is no word added, whereby is signified, either let, or contrariwise impulsion or exhortation. Ambrose thinketh, that here is signified the law of God, which he saith giveth a consent. For, that can not be understand of our consent, whereby we in mind serve the law of God. For, this we own, not unto the benefit of the law, but to the spirit of Christ only, that the will of God should be pleasant to our mind. But after that by his help we come once to this point to will things good and upright then if we look upon the law, we shall find that it (as Ambrose saith) giveth a consent unto us. Chrisostome confesseth that it is a hard place: howbeit he thinketh that by it is signified the law of God: and saith that it praiseth and approveth all the good and just things which we would do: but the evil which is present with us is a let that we can not perform those things. And hereby is manifest the infirmity of the law, which can in deed approve things right, & commendeth the will of having them: but can not remove away the impediments and lets, neither can bring to pass that we should not sin, or not be condemned. But I, if I may herein declare my mind, do by the law understand that condition whereunto we ought to obey: and this I judge to be the mind of the Apostle: I find a condition and a decree laid upon me namely, by original sin, and natural lust, that when I would do good, evil ever is present with me. This is the punishment of the law whereinto we all incur by the transgression of our first parents. Ambrose seemeth to demand, where sin or evil is present with us. And he answereth, in the flesh: it lieth and watcheth as it were before the doors, and at the gate: so that the will after that it hath decreed any thing that is good, if it will come forth and perform the same, findeth a let even at the very gate. A pleasant invention doubtless, and such which seemeth to express that which shall afterward be spoken of. That we in mind serve the law of God, but in flesh the law of sin. If thou again demand, how it cometh to pass that the evil is present with us in the flesh & not also in the mind, he answereth, that it thereof cometh, for that the flesh only is by traduction derived from Adam. For therefore sin passeth through the flesh, and after a sort dwelleth in it, in manner as in his house. Which otherwise should rather be placed in the soul, as which should rather sin then the flesh, if it should be by traduction. But seeing it is not by traduction, thereof it cometh, that sin dwelleth not in it, but in the flesh. That the soul is not by traduction, let us for this time grant: although Augustine be somewhat in doubt touching that matter. Yet do I not see, why we Sin is present not only in the flesh but also in the soul. should deny but that sin is also in the mind. I grant indeed, that the first entrance of corruption is through the flesh, and that original sin is traduced from the parents through the seed and the body: but it stayeth not there. For from thence it strayeth throughout all the parts of the soul and of the body. Howbeit this word Adiacere, which is englished to be present, I understand no otherwise then I before interpretated it: namely, to be at hand, to be ready, to urge, and to prick forward. I delight in the law of God concerning the inward man.] Two things he put forth, that his will was to do good, but evil was present with him, whereby his intent was made frustrate. Now he diligently explicateth each part. If we should follow Chrisostomes' mind, namely, that when we appoint to do any thing rightly, we find the law allowing and approving our purpose, than should not this sentence be amiss, that we on the other side, delight in the understanding of the law, as it seemeth to delight in our purpose, and to consent unto it. But this is now to be of us considered, with how great wariness, Paul now increaseth and amplifieth that, which he before had simply spoken. He before said, that he willed that which is good, that he consented unto the law that it is good: now he after a sort goeth up one step higher, which pertaineth only unto the Godly. For their will towards the law is not a cold will, but pleasant, fervent, and The will of the godly towards the law is not cold. The ungodly are not kindled with a true love to that which to good. The saints took great pleasure of the law of God. vehement. With great endeavour they contend, that they may indeed perform that which in mind they desire. But the ungodly although by a natural light which is not utterly extinguished in them, they have some knowledge of justice, and virtue, yet are they not kindled with a true love of things good. Wherefore the Apostle writeth not these things unto them, but unto the godly, which every moment strive against that lust which is grafted in them by nature. But how great a pleasure the good men take of the law of God, many places of the scripture testify. David in his 1●9. psalm saith, Blessed are they which walk in the Law of the Lord, and which seek the testimonies thereof. And in his 1. psalm. Blessed are they which meditate in his Law day and night. And in an other place, The Law of God (saith he) is more precious than gold and precious stones, and more sweet than honey and the honey comb, And other infinite such like testimonies. But there is very much difference between the godly and men strangers from Christ. For the wise men amongst the ethnics did Difference between the ethnics and godly men. put the greatest part of their felicity herein, that they might always remember the notable acts by them done. But they greatly rejoiced not of the knowledge of the true and perfect righteousness, because they perfectly knew it not. But the saints contrariwise always cast their eyes upon the Law of God, and when in it they see before their eyes drawn out the portraiture of a just man, and the perfect image of God, whereunto we are created, they can not but wonderfully rejoice. But afterward when they turn aside their eyes to their works they are exceedingly sorry, for that they see them so much to fail of the example set before them. So painters, when they see an image excellently set forth, they A similitude. take therein great pleasure. But when as having enterprised to make such an other, they see that they can not attain to that liveliness and excellency, they begin to be sorry and to be angry. There is noted also in Peacocks the self same another similitude. kind of affection: for when they have erected up their feathers, they delighting in the pleasant variety of the colours, seem much to rejoice. But again, when they behold their deformed and black feet, straight way their courage is dejected, and they let down their feathers. So the godly delight in the Law of God, and are inflamed with great love to his commandments: but contrariwise they lament and are sorry for the filthiness, which they find to be in all their works. Concerning the inward man.] Sithen Paul calleth the regenerate part of man by this name, it can not be doubted, but that he speaketh of the whole man. For man consisteth not only of the body and of flesh, but also of the soul, and of that part, which they commonly call, rational. And this whole man is called both inward & outward. He is called the Inward man, in that he is moved by The whole man is called both inward and outward in diverse respects. the spirit, which worketh in our inward parts, and of stony hearts maketh fleshy hearts. But he is called outward in that he is taken with the delights of this world, with riches, honours, goodly shows, and such like things. For all these are outward things. So the Apostle hath now proved the first part which he put forth, namely, That he would do good, and that he delighted in the law of God concerning the inward man. Now he goeth to the other part: to declare, that he is against his will drawn to other things. I feel an other Law in my members, resisting the Law of my mind, and leding me captive into the Law of sin, whtch is in my members.] This Law which he describeth is the force of sin, and of our natural corruption. He calleth it the Law of members, for that before he called this whole evil the body of sin, but a body hath members. Farther members in this place signifieth (as I have before admonished) all the powers of the mind, and all the parts of the body now contaminate with sin. The Apostles mind was to declare, that this disease drawn from our birth stayeth not only in some one part of us, but pers●th through out the whole man, and thoroughout-all his parts. Here we have sundry Sundry names of laws. What the law being a● large taken signifieth. names of Laws: for hence is mentioned, The Law of God, The Law of the mind, The Law of sin, The Law of the members. And this hereof cometh, for that the Law is largely taken for all that which governeth, & moderateth our actions. And because our actions proceed not all from one greund, thereof it cometh, that there are divers names of Laws. Although the Law of the mind, and the Law of God, is one and the same. It is called the Law of God, because by it is expressed the will of God. And it is called the Law of the mind, for that it reigneth chiefly inwardly, and is most known in the mind. The Law of sin also, and the Law of the members is one and the same. It is called the Law of sin, because such lust is of itself sin, and of itself bringeth forth other sins: and it is called the Law of the members, for that it useth all our Why sin to adorned with the name of law. parts, strenths and faculties for instruments. Chrisostome warily admonisheth, that sin is not for any his own dignity adorned with the name of Law: for that cometh through our default, for that we obey sin as a Law. For so Christ called Mammon, Lord, and Paul called the belly, God. Rebelling, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] There is a great conflict between these two Laws, for the Law which is in my members, laboureth to lead me away captive, and to make me a bondslave unto the Law of sin. But if the Law of sin and the Law of the memvers, be one and the same, how is the one said to lead away a man captive unto the other? This is not without great consideration Lust grafted in us impelleth us to actual sins. said: For so long as lust grafted in us, which is sin, resisteth the Law of God, by which Law the knowledge of the mind is instructed, it impelleth us to many kinds of sins. Those are commonly called actual sins, whereunto our lust and corrupt o●sposition incline us. But this maketh us subject unto the law of sin, that is, unto death: for death (as we have before hard) followeth sin, as the fruit and stipend thereof. And although that Law be placed in the members, yet ought no man therefore to surmise, that the nature of the body or of the flesh is evil. Sin passeth in deed through the flesh, but thereof it followeth The constitution of the flesh is not evil. not that the constitution of the flesh is evil and condemned: If a man should mingle poison in a cup of gold, that drink should indeed be venomous and evil: howbeit the gold notwithstanding should be gold, and rentayne still his dignity. An argument against the Manichees. In this place Chrisostome reasoneth against the Manichees. For they said that both the Law of God & our flesh are evil, for that other of them proceeded from a certain evil God. Here saith Chrisostome, If the flesh be evil, as ye say, then must ye needs confess, that the Law is good, as that which resisteth the flesh. Wherefore which way so every turn yourselves (saith he) ye are confuted: which thing cometh not to pass in doctrines of the Church. For it holdeth, that both the Law of God, and also the nature of our flesh are good: but sin only is evil. O wretch that I am, who shall deliver me from the body of this death?] When he felt himself in a manner oppressed in the conflict of these two Laws, he crieth out, and confesseth himself to be miserable: which he would not have bone, That which maketh miserable, is sin. unless he had felt himself oppressed with some great & grievous evil. But there can nothing be more grievous than misery and death. These two Paul joineth together, and complaineth, that he is against his will drawn unto them. By the body of death he understandeth our vitiate and corrupt nature: the whole man (I say) as it is brought forth of the parents. From this body he desireth to be delivered. Unto the philippians he saith, That death, if it should happen unto him, should be unto him great gain, not that he desired to put of his life: but for that he wished to put one a better life. And this exposition is more agreeable with the words of the Apostle, then that which Ambrose hath, that by the body of sin This exclamation pertaineth to a godly man. An example of true repentance. He wisheth not for death but delivery from sin. are to be understand all manner of sins. And this exclamation cometh neither from an ungodly man nor from one living in security: but from one converted unto Christ, and striving against sin and detesting it, which he feeleth to be still strong in him. Here is set forth unto us an example of true repentance, which the life of a Christian ought never to want. Paul in this place wisheth not for death, but to be delivered from pravity and corruption. And he useth an interrogation, to signify that he can not be delivered either by the Law, or by a good conscience, or by the show of good works: but delivery is to be hoped for at Christ's hands only. I give thanks unto God through jesus Christ our lord] He useth also an other exclamation, for that he felt that thing to be by faith & grace granted unto him, which by any other means he could not attain unto. These affects are Contrary affects of the godly succeeding the one the other. contrary, and succeeding the one the other in the minds of the Saints: that first they are exceedingly sorry for their misery, and after that they exceedingly rejoice for the redemption which they have obtained through Christ. And so vehement are these motions, that Paul by the figure Aposiopesis, leaveth the sentence cut of and unperfect. For, that is left unspoken, which should finish up the sentence. For neither doth Paul answer to the first interrogation, neither also doth he here express, wherefore he giveth thanks. And if a man rightly weigh these two affects, A due order of these affects. he shall find that they are in most due order placed the one to the other. For in the first exclamation being oppressed of sin he imploreth aid. But in the second, when as he felt that he was now heard, helped, and delivered, he giveth thanks: and that through jesus Christ our Lord: not through Mary, or through john Baptist, or through his own works, or through any such like kind of thing: but thorough him only, which is alone and the only mediator between God and man. There is but one only redeemer and mediator. Paul confesseth himself to be divided. Wherefore I myself in mind serve the law of God, but in my flesh the law of sin.] Paul in these words concludeth that which he from the beginning intended: namely, that he was divided, and that in as much as he was regenerate in Christ he willed and desired good things: but in as much as he was still carnal, he was obnoxious unto sin. He saith that he is a bond servant, which is to be under Tirans, and saith not that he freely assenteth thereunto. But strait way in the next chapter he will declare, how it was no hurt unto him through Christ, that in flesh he served the law of sin: for that there is now no condemnation to them that are in Christ jesus. But here we must beware of the pestilences of the libertines, and furies of our times: which by these words of the Apostle go about to excuse their most heinous wicked facts. For they say, that they in flesh In this place we must be ware of the Libertines. only commit fornication, and drunkenness, and live uncleanly: but in mind and in spirit are pure, and do serve the law of God. Of which matter, Augustine excellently well entreateth in his 45. Sermon, De tempore. The life of man (saith he) is a warfare: but one day it shall come to pass, that we shall attain unto a triumph. Wherefore the holy scripture useth the terms both of fight & of triumphing. Here is set forth the description of the battle when as mention is made of the law that rebelleth, and leadeth away captive: and he which is against his will led away captive imploreth aid. The joy of the triumph is set forth unto us in the epistle unto the Corrinthyans', where it is said, death is swallowed up in victory, death where is thy victory? death where is thy sting? These doubtless are the words of them that deride their enemies, and which, when they have gotten the victory, triumph. Wherefore there is no cause, why they should ascribe unto themselves these words which fight not, which resist not, which strive not: but fall now headlong into all manner These are the words of them that strive and not of them that 〈…〉 dly in sins. In this battle we have always some hurt. of sins, boasting that they have in the mean time a clean heart. Unto this battle cometh also lust, & laboureth to wrest somewhat from thee. But it is thy part not to give place, but to resist, to fight, and to continue still in the battle: wise yet in the mean time with Paul, to want this enemy. Because in this battle although thou wholly yield not thyself yet always will thou or nill thou, thou shalt be somewhat hurt. It were a great deal better for thee to perform that which the law commandeth, thou shalt not lust, so that there mought be in us no evil desire. But this is a full righteousness: which forasmuch as it can not here be had perfect, this only remaineth, that we follow not after lusts. They will not follow thee if thou desire things just and sound: why then shouldest thou consent to follow after them. This is doubtless a thing unseemly, seeing they are thine enemies. For no man that is wise will follow his enemy. When Paul saith In mind I serve the law of God, but in flesh the law of sin, shall we think that he or such like as he was, would for every light provokement to wrath, have hurt or killed his neighbour? or for every impulsion of the flesh, have committed adultery or fornication? No doubtless. But he fought, he strove, he suffered not sin to bear rule and to reign in his mortal body. And Paul thus wrote of himself, that Why Paul wrote these things of himself. the godly mought by this place receive some consolation. For otherwise when they should sometimes feel themselves moved and tikled with such desires, they mought think that they are unacceptable unto God and hated of him, and that they pertain not unto Christ. But when they see that Paul writeth these things both of himself, and of other godly men, and of the regenerate, they begin to pluck up their spirits, and to have a good hope of their salvation. Wherefore they which think, that Paul in this place transferred upon himself the person of an other man, let them consider of how great a consolation they deprive the church of Christ. Wherefore let these words so be taken, that they both bring consolation unto them that strive, and also nothing help the outrageous opinions of the libertines. Forasmuch as the Apostle hath in this chapter spoken many things of the Offer wil infirmity of our strengths, and of that servitude whereby we are obnoxious unto sin, it shallbe good somewhat in this place to entreat of the liberty of our will: that we may afterward teach, how the providence and predestination of God taketh not away will from men: which neither also is taken away by his power whereby he doth whatsoever things he will, nor by the appointed order, or connexion of causes of things. Of which matters (as I hope) we shall more largely entreat in the 9 and 11. chapters. Wherefore at this present we will only inquire, The question to contracted to the 〈◊〉 co●e b● original 〈…〉 e. how much our natural pravity which came by original sin hath left unto us of free will: especially, seeing that whatsoever we do rightly, the same is said to be attributed wholly unto the grace of God. And although this word, free will, be not red in the holy scriptures, yet ought it not to seem a thing either feigned or invented. The Grecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is, of his own power, or of his This word free will is not red in the ho●y scriptures. What is free. What choice is. When the will is free. Free choice consisting in the will hath his roots in reason. In reason error two manner of ways. Lust followeth the weaker arguments. We deliberate not but touching things that are to be done. We deliberate not touching all things that are to be done. own right. Which self thing the latins signify when they say, Arbitrij libertatem, that is, the liberty of the choice or will. For that is free, which followeth not the will of an other, but his own will. But the choice seemeth herein to consist, that we as it seemeth good unto us, follow those things which are decreed by reason. But than is the will free, when according to his lust, it embraceth these things which are approved of the understanding part of the mind. Wherefore the nature of free choice, although it most of all consisteth in the will, yet hath it his grounds in reason. But they which will rightly use this faculty or power, must chiefyly see unto, that there be in reason no error. And that commonly cometh two manner of ways. For other it is hidden from us what is just and unjust in the doing of things: or if we see that, yet in judging of the reasons which are accustomed to be alleged on other side, we fail. For always in a manner our lust adjoineth itself unto the weaker argument. By which means it oftentimes cometh to pass, that the stronger and better reason is neglected and forsaken: which thing in disputations, we see oftentimes happeneth. For they which will defend the weaker part, are accustomed with all manner of ornaments & colours to poolishe it and to set it forth, that the hearers being alured by eloquence and counter feat show, should not pease the strength and weight of the reason. Farther this is to be known, that men commonly deliberate not touching all manner of things: but only touching those which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, which are to be done of us. Nether do all the things which we either follow or refuse, need deliberation. For there are certain good things so manifest & sure, that it is enough that they be once named. For straight way they are either chosen or refused. Such as are felicity, infelicity, life, death, and such other like. But there are other things more obscure, or mean, about which men are wont to deliberate. That God is to be worshipped all men without any doubting confess. But in what manner and with what rites or ceremonies he is to be worshipped, there is great doubt put. That it is profitable for men to inhabit in cities, and to maintain fellowship together, all men know. But with what Laws they are to be governed, or what kind of common wealth is best to be used, thereof oftentimes great doubts In what things free will consisteth. Definition of free will. Four differences of states. arise. In these and such like things is free will occupied, and thus we may define it. Free will is a faculty or power, whereby we either take or reject, as it seemeth good unto us, things judged by reason. But whither there be any such power or no in man, or how it is in him, can not with one answer be declared. First, it is necessary, that we distinguish the state and condition of man. Now, in man there are found at the least four differences of states. For the state of Adam when he was at the beginning created was far divers from that state after his fall: such as is also now the state of all his posterity. Farther they which are regenerate in Christ are in a far better state, than they which live without Christ. But we shallbe in most happy & most free state, when we shall have put of this mortal body. Wherefore we will unto the question make answer according to these four conditions or states. That Adam when he was first created had free will Adam was free in his first estate. Three kinds of works. all men believe. Which thing before I shall declare I will note three distinct kinds of works which are in us. Some works pertain to nature, as to be sick, to be in health, to be nourished, to concoct meat, and such other like, where in although the first man was far more happier, than we are at this present, yet was he subject unto some necessity: for it behoved him both to eat, and to be nourished, and to receive meat. Howeit he was free from all calamities, which mought bring death. There are other works, which after a civil or moral consideration are either just or unjust. The third kind is of those works, which please God, and are acceptable unto him. As touching all these, man at the beginning was made free. For he was created unto the image of God, unto whom is nothing more agreeable than true and perfect liberty. And of him it is thus written God crowned him with glory and honour. Again. When he was in honour he understood it not. But what honour can there be, where liberty wanteth? lastly God made subject unto him all things which he had created: which doubles he could not truly and after a right manner have governed, if he had been created a servant to affects and lusts. But touching that state in what sort it was, forasmuch as therein scripture faileth us, there can nothing certainly be affirmed. Augustine in his book de Correptione & Gratia, The help (saith he) of the grace of God was given unto Adam. Such an help it was, which he mought both forsake when he would, & wherein he mought abide if he would: not whereby, to wi●. And as touching this, Augustine The grace which we now have is preferred before the grace of Adam. is not a ford to prefer that grace which we now have obtained through Christ, before that grace which Adam had in paradise. For now by the grace of Christ we do not only abide if we will: but also as Paul saith, by it we have both to will and to perform. For the heart of the believers is changed, so that of not willing, they are made made willing. But this, To will, was in the choice of the first man, neither was it the grace of God which wrought this in him. But why Why God when he created Adam gave unto him free will. God gave unto Adam free will, when he was first created, Augustine bringeth this reason in his. 2. book delibero Arbitrio, for that God had decreed to declare towards him, both his goodness and his justice. And would have declared towards him his goodness, if he had done well: which undoubtedly he could not have done unless he had been free. But if he should behave himself filthily and have done ill, God would use towards him the severity of his justice. But he when he was free fell miserably. And even as Christ describeth the man that went down from jerusalem to jericho to have fallen upon thienes, & to have been sore wounded of them: so he having not only his garment taken away, lost all his ornaments, but also having received many wounds, was left for dead and past all hope. Wherefore we say, that as touching this second state, when we are strangers Unto them that are not regenerate is very little liberty left. What liberty they that are not regenerate have. from Christ, there is but a little liberty remaining unto us. For we are both subject unto the necessities of nature, and also will we or nill we, are afflicted with diseases, and last of all are killed by death, howbeit there is some liberty left as touching works civil and moral. For they are both subject unto our natural knowledge, and also pass not the strengths of our will, although in them also men feel a great difficulty: for that outrageous lusts resist moral honosty. Enticements and pleasures always beat our senses: and these are futhered by evil counsellors: Satan also continually urgeth, and impelleth us: For he enueiing the commodities of man, and perceiving that by such works is still retained civil discipline, coveteth by all manner of means to overthrow them. But that man's power and strengths may do much in these civil things, at the least as touching judgements many good Laws set forth by Lycurgus, Solon, Numa and by others manifestly declare. And Paul to the Romans: dost thou think (saith he) o man, that thou shalt escape the judgement of God, when as thou dost the self same things which thou judgest? Moreover in these things there are two points which are not to be overhiped. First that God useth the will of men to those ends, God useth the will of men to ends by him apappointed. The events of things are governed by the arbitrament of God and not by ours which he himself hath appointed The second is, which dependeth also of the first, that those events follow not, which they, which apply themselves unto these civil works, appoint. For oftentimes far other things happen, than they could ever have thought upon. And therefore the ethnics were oftentimes very sore troubled. Pompey, Cato, and Cicero thought to themselves, that they had taken very good counsels. But when they took not place, there remained nothing to the authors of them, but desperation. For they being frustrated of their counsels, ascribed all things to fortune and chance. But that the success of things, & event of counsels is in the hand of God, jeremy declareth, saying, The way of man is not in his own power: neither lieth it in man to direct his own steps: which God is the author of counsels and giveth success to things as pleaseth him. place the hebrews expound of Nabucadnezar: who they say went forth of his house not to make war against the jews, but against the Ammonites, as it is written in the 21 chapter of ezechiel. But when he came into away that had two turnings, he began to deliberate, and to ask counsel of the inwards of beasts, of idols, and of lots, by the brightness of a sword, and being by that means admonished, turned to invade jewry, and leving the Ammonities veseged jerusalem. These two things are not hidden from the godly: both that God is the author of all counsels, and also giveth unto matters whatsoever success pleaseth him. And therefore they appoint nothing with themselves, but with this The godly always appoint things with this condition, if God so wil condition added, If God so will: which thing james warned us that we should do. And Paul in his epistle to the Romans saith: that he desired to have a prosperous journey unto them, but yet by the will of God. Wherefore if things happen otherwise then they hoped for, they comfort themselves, for that they know that God their most loving father provideth better both for his kingdom and for their salvation, than they could have provided for themselves. And they have always that in their mouth which David sang, Unless the Lord build the house, they labour in vain which build it. Wherefore this is their care, to frame their counsels to the word of God. And the event they commit unto God. And so on every part they work surely. But in those works which are acceptable In tho● works which are acceptable unto God, they 〈…〉 r strangers from Christ have no liberty at all. and grateful unto God, men being strangers from God have no liberty at all. Hereof it came, that Augustine saith in his Enchiridion, That man using fr●e will ill, lost both himself and free will. For, when in the battle sin got the upper hand, it brought man into bondage. I know there are some, which thus interpretate this sentence of Augustine: that Adam lost free will, as touching grace and glory, wherewith he was adorned, but not as touching nature. Verily here I will not much strive, to deny that reason and will which pertain unto nature were left unto man after the fall. But that the same nature After sin nature remained but ●et maimed and wounded. is maimed & wounded, neither can they themselves undoubtedly deny. For this thing also affirmeth the Master of the Sentences in his. 2. book and xxv. distinction. For he saith, that man now after his fall is in that state that he may sin: and that he is in such condition that he can not, not sin. And although Augustine and others should not so affirm, yet may most firm reason teach it. For holy works depend of two grounds, namely, of knowledge and of appetite. Of knowledge Paul saith, The natural man understandeth not A reason why man can not, not sin. the things which are of the spirit of God: yea neither undoubtedly can he. For unto him they are foolishness. But now if we know not what is to be done, and what pleaseth God, by what means then can we perform it in act▪ And in what sort our appetite and cogitations are towards those holy works, it is manifest by the sixth chapter of Genesis. My spirit (saith God) shall not strive in man for ever, for he is flesh. And strait way: God saw that the malice of men was great: and all the imaginations of the thoughts of his heart were only unto evil continually. And in the 8. chapter: The imagination of man's heart is evilleven from his infancy And these things speaketh God himself. And we ought touching our strengths to believe none touching our strengths we must most of all believe him that made us. more than our maker, when he giveth testimony of his own work. In jeremy the 18. chapter, the people said, we will go after our own thoughts. Which place Jerome expounding thus writeth: Where then is the power of free will without the grace of God? and the judgement of a man's own will? When as it is a great offence to God for a man to follow his own thoughts, and to do the will of his wicked heart? That we are obnoxious unto servitude, Christ declareth in john saying, he which doth Without grace we are servants. sin, is the servant of sin. Wherefore seeing we sin in many things, and have from our mother's womb sin fast cleaving unto us, we must of necessity confess that we are servants. But then shall we be in very deed free, when the son hath delivered us. Otherwise we serve a most bitter servitude. Wherefore Paul said, that he was sold under sin, and so sold, that in his flesh he confessed to dwell nothing that is good: and that he did the things which he would not, and which he hated, and felt an other law in his members, resisting the law of his mind, and leading him away captive unto the law of sin. And unto the galatians he saith, that the flesh fighteth against the spirit, and the spirit against the flesh, so that we do not the things which we would. Which things if they be true of so great an Apostle, and of holy men regenerate by Christ, what is to be thought of the ungodly which pertain not unto Christ. For they can not come unto him unless they be drawn. For Christ saith, No man can come unto me, unless my father draw him. He which before would of his own accord go, is not drawn, as saith Augustine No man can come unto Christ unless he be drawn. Places proving that we are not free before regeneration but is led. Wherefore if we must be drawn unto Christ, before we would not: which is a most grievous sin. And therefore we will not, because the wisdom of the flesh is enmity towards God. For it is not subject unto the law of God, yea neither undoubtedly can it. And as many as are not by Christ set at liberty, live under the law, and as Paul aideth unto the galatians, under the curse: which should not be true, if they could fulfil the law of God. For none incur the curse, but they which transgress the law. Farther Paul expressedly saith, It is not of him that willeth, nor of him that runneth, but of God that hath mercy. For our salvation is his work, and not the work of our strengths. For it is he which worketh in us both to will and to perform. Before he bringeth that to pass, if he deal any thing with us either by the law, or by the doctrine of his word, he dealeth with stones: for our hearts are stony, unless Christ change them into fleshy. Which thing in ezechiel he promiseth that he will do, and will so work, that we shall walk in his commaundemenntes. And doubtless if we could without grace live justly and uprightly, we should be able also by our works to be justified: which sentence is utterly condemned both of Paul and of all the whole scripture. jeremy It is God's work and not ours to be converted unto him. saith, Convert me Lord, and I shallbe converted. And David saith, Create in me O God a clean heart. And that this cometh not to pass in all men, we plainly see by the 29. chapter of Deutromony, where it is thus written. The Lord hath not given unto you eyes to see, nor an ear to hear, nor an heart to understand. And in the 30. cha. God promised to circumcise their hearts, and the hearts of their seed, that they may walk in his precepts. For he both beginneth and maketh perfect our salvation. For so Paul saith unto the philippians, I hope that he which hath begun in you, will accomplish it even unto the day of Christ. This thing holy men right well understanding pray with David, Incline mine heart to thy testimonies: and with Solomon: The Lord incline our hearts, that we may walk in his ways: and with Paul to the Thessalonians, The Lord direct your hearts in patience, and in the waiting for of Christ. And Solomon in his proverbs saith, The heart of the king is in the hand of God, and to what end he will, he inclineth it. These testimonies sufficiently declare that it is the work of God, and not our work, to be converted unto him, and to live uprightly. Here some object unto us the commandments which are set forth unto us in the holy scriptures, for they seem to signify, that it lieth in ourselves to perform the things which are commanded. For Esay saith, If ye will, and will hearken unto me, ye shall eat the good things of the earth. And the Lord oftentimes commandeth us, to convert ourselves unto him: Be ye converted (saith he) unto me. I will not the death of a sinner. I had rather he should be converted and live. And when he had published abroad the law, he said, that the had set before them life, and death, blessing, and cursing. And infinite such other like testimonies mought be brought. But here we ought to consider, that these things in Commandments in deed are given. but we are not taught that is lieth in human strengths to perform them. By the law of God we must measure our infirmity and not our strengths. deed are commanded unto men, but we are no where taught that a man is able to perform them by his own proper strengths. Neither is it meet, that by the precepts of the law of God we should gather the power of our strengths: as though we of our own accord, are able to perform so much, as the law of God commandeth. Yea rather hereby is to be measured our infirmity: that when we see that the excellency and dignity of the commandments of God infinitely passeth our strenthes, we should remember, that the law hath a certain other end, then to be performed of us. That end Paul declareth to be sundry and divers. By the law (saith he) cometh the knowledge of sin, which law he saith, was therefore given, that the number of transgressions mought be increased. For by this means the law is made a schoolmaster, to lead men unto Christ, that when they see themselves oppressed with the weight of the commandments, and with the greatness of sins, they should understand that their salvation lieth only in the mercy of God, & in the redemption of Christ. For when we perceive our own imbecility and unworthiness, strait way we begin to pray unto God, that he would both forgive our sins through Christ, and also minister unto us the help of his spirit, that we may endeavour ourselves unto his will. give what thou commandest (saith Augustine) and command what thou wilt. Farther an other end of the law is, that we should see, whereunto we must apply ourselves. It is possible also, that if by the grace of God there be given an obedience began, men may frame themselves unto the law. Lastly, though in this life be not given unto us, to be able exactly to satisfy the law, yet in an other life, when we have cast of all this corruption, we shall fully obtain it. And yet ought not God therefore to be accused of injustice: for it cometh not through his fault that his commandments can not be observed. Neither can any of us be excused: for that we willingly Why God is not to be accused of injustice. & desirously violate the law given unto us. The law was given, as a thing most agreeable unto our nature, as it was first instituted. For the image of God could not otherwise more lively & plainly be expressed. And although by reason of sin we are not able to accomplish the law, yet this at the least way we see, what manner once we ought to be: And that sentence which is commonly objected, that nothing is to be counted for sin which dependeth not of election, aught to be understand, as Augustine interpreteth it, of that kind of sin which is not a punishment of sin. For otherwise original sin is neither voluntary, nor received by election. But thou wilt say. Seeing the matter goeth so, we shall seem of necessity to stick fast in sin. Which thing doubles I will not deny. Although such is this necessity, that it hath not compulsion joined with it. God is of necessity good, neither can he by any means sin: and yet is he not violently compelled to be good: which thing The necessity of sinning is without compulsion Augustine in his 22. book De civitate dei, and 30. chapter excellently well declareth. Shall we (saith he) for that God himself can not sin, therefore deny, that he hath free will? Ambrose in his. 2. book and third chapter de Fide, to Gratian the emperor testifieth, that God is free: when as (saith he) one and the self same spirit worketh all things, dividing unto all as pleaseth him, according to the choice of his free will, and not for the duty of necessity. In these sentences of these fathers, free will is so taken, that it is contrary unto violence and compulsion: not that it is equally prone to either part. Wherefore Jerome in his homely, of the prodigal son, which he wrote unto damasus, for that he took free will in an other sense, therefore wrote otherwise. For it is God only (saith he) on whom sin falleth not, neither can fall. But others, forasmuch as they have free will, may be bowed to either part. Unto blessed spirits also and angels, forasmuch as their felicity is now confirmed this belongeth, that they can not sin. Wherefore Augustine in his. 22. book de Civitate Dei, the. 30. chapter: Even as (saith he) the first immortality which Adam through sin lost, was, that he mought not die: so the first free will was, that he mought not sin: but the last free will shall be, that he can not sin. And yet notwithstanding there is granted a certain kind of liberty, not whereby, they can be bowed to either part, but whereby, although that which they do is of necessity, yet are they not compelled or violently driven. For even as there are certain true things so manifest, that the mind can not but assent unto them, so the presence of God A similitude. Why the blessed can not sin. now revealed and made manifest, is so great a good thing, that the saints can not fall away from it: So also, although we of necessity sin before we be regenerate in Christ, yet are not therefore the powers of the will violated: for whatsoever we do, we do it both willingly, and also being induced by some certain hope. And yet are we not therefore to be counted nothing to differ from brute beasts. For they although they be moved by some certain judgement, yet They that are not regenerate differ from brute beasts. is it not by a free judgement. But in men although not yet regenerate, there is still as we have said much liberty remaining, as touching civil and moral works. Farther even amongst the sins, in which they are of necessity conversant, they have yet a choice to choose one, and to reject an other: although unto those things which please God they can not aspire, which things brute beasts have not. For they are rather driven by the force of nature, then that they can do any thing with any liberty. Men may be said to be free either as touching Three kinds of liberty. compulsion, or as touching sin, or as touching misery. The first liberty from compulsion is given unto all men. But unto sin and misery all men doubtless are subject, which are not yet come unto Christ. But how men regenerate are subject either unto sin, or unto misery so long as they live here, we will afterward declare. In the mean time this we ought to be certain of, that by this necessity which we put, the will is not compelled to sin: But the more plainly to declare all this whole matter, we must first be thoroughly settled, what these words signify, Free, violent, and willing: That we call free, What is free, violent, and of his own accord They that are not regenerate have no liberty but such a one as is very much contracted. which having two or more things set before it, can as it lusteth choose what it will. And therefore we deny, that the will of man not regenerate is universally free. For it can not choose those things which pertain unto salvation. Violent is that, which is so moved of an outward beginning, that it of itself nothing helpeth unto that motion, but rather resisteth it. As when a stone is cast one high, That is said to work of his own accord or willingly, which hath an inward beginning inclining to that motion whereby it is impelled. By these things it is manifest that to do of his own accord, & to do of necessity, are not contrary the one to the other. For they may be joined together, as it is plain in our will, which of necessity embraceth felicity, and yet it embraceth it not against his will, or by compulsion, but of his own accord, and gladly Nether is it possible, The will cannot be compelled. that the will should ever be compelled, to will that which it will not. Yea Augustine thinketh it to be so absurd, that a man should will that which he will not, as if a man should say, that any thing can be hot without heat. Howbeit that The necessity of sinning is not absolute in the ungodly. Augustine saith that it is in nature to be able to have faith. The sentence of Augustine compared with the sentence of Pelagius. What is the power of nature towards faith. How the will hath a respect unto good & evil. Aristotle's definition of felicity. necessity whereby the ungodly are said to sin, is not absolute and perfect, that it can not be otherwise. For so soon as the spirit and grace of Christ cometh, that necessity is straight way loosed. Wherefore Augustine saith, that it is of nature to be able to have faith, hope, and charity: but to have them indeed is utterly of grace. For that power or ability bursteth not forth into act, unless grace be given us of God. Herein Augustine agreed with the Pelagians, y● to be able is of nature. But this thing Augustine added, which Pelagius could not abide, that to will well, and to live uprightly is to be attributed unto grace only. But I think that as touching this power of nature, is to be made a distinction. For if they mean this, that our nature is so made of God, that neither faith, nor hope, nor charity strive against it, if they be given of God, but rather accommplishe it, make it perfect, and adorn it, I confess that to be true which they say. But if they will have the power of nature to signify any force that it hath, whereby it can claim unto itself these things, I will by no means grant thereunto. For it is a wicked and damnable sentence. Wherefore we say, that the will of man hath a respect both unto good, and to evil, but yet in a diverse consideration. For it of his own accord may embrace evil: but it can not embrace good, unless it be restored by the grace of God. For, that we have need of a certain divine inspiration to perform those things which are in very deed good, even the Ethnic writers also being forced by the truth have sometimes declared. For Aristotle in his first book of ethics saith: If there be any gift of God, we must verily think that felicity is it. And felicity he defineth to be nothing else, but a most excellent action proceeding from the principallest power of our mind, by a most notable virtue. Plato also in a certain place confesseth, that virtues are ingenerated in men by the inspiration of God. The Schoolmen also (if there were any amongst them that were whom what sunder them the rest) confessed, that unto every good work the grace of God is necessary, to aid human strengths. Howbeit afterward, howsoever they forgot themselves, they affirm that a man not regenerate may do some good works, which may please God, and which may merit (as they use to speak) of congruity, the grace of Christ. congruity they call that which we may call meet & good: which is when the rigour & sharpness of the law is remitted. But condignity they call the which is of right, due. But these men which Congruum Condignum first devised these terms, considered not, that those goodly civil works, though in show they seem never so much unto men good, yet before God they are sins, as Augustine by most certain reasons proveth. And it hath been before declared, neither will we think it much again to repeat the same, namely, That before we be converted unto God, we are by nature the children of wrath. And john saith, He which believeth not in the son of God, hath not eternal life, but the wrath of God abideth upon him. But what can there be offered unto God of enemies and haters That before regeneration can not be done of us any good work which please God. of God, which may be acceptable unto him? Paul to the Ephesians saith, that before we came unto Christ we were dead in our offences, and sins. But dead men as they feel nothing, so can they work nothing, whereby to call themselves to life again. Paul unto the Phillipians counted all the things which he had done before he was converted unto Christ, for loss, and for dung: so far is it of that in them he did put any merit. God in Isaiah the first chapter testifieth, that he abhorred, detested, and counted for an abomination those oblations, which the jews offered without faith & piety. The same prophet compareth all our righteousness with a cloth stained with the natural disease of a woman. And our saviour saith, I am the vine and ye are the branches. As the branch can not bring forth fruit unless it abide in the vine: so ye can not bring forth fruit unless ye abide in me. And straightway he addeth: Without me ye can do nothing. And in an other place he saith, that an evil tree can not bring forth good fruit. For first it behoveth the root to be good, before there can be hoped any good fruit to come from it. But good trees we can not be, before we be grafted into Christ. This grafting is in the holy scriptures called regeneration. And even as no man can help any thing to the generation of himself: so can no man any thing help to the regeneration of himself. Paul also in this self same epistle saith, whatsoever is not of faith, is sin. Wherefore seeing the wicked want faith, whatsoever they do, aught to be counted for sin. If thine eye be single, thy whole body shallbe lightsome. But if thy light be darkness, how great shall that darkness be? Unless faith be present, we are conversant in darkness, and of necessity stick fast in sins. Farther if we follow the opinion of these men, we shall utterly overthrow the nature of grace. For grace if it should be of works (as Paul saith) should then cease to be grace. Paul also addeth, that the Israelits following after the law of righteousness, attained not unto righteousness, for that they sought it by works, and not by faith. Unto the Collossians also he plainly teacheth what manner once we be before we are justified, Estranged (saith he) from God, enemies in mind, conversant in evil works. And in this epistle unto the Romans, men not yet grafted into Christ, he calleth wild Olive trees. And we know that wild Olive trees are barren, neither can they bring forth fruit. Farther works can not be good, unless they either satisfy the law, or if they any thing stray from the law, the same be not imputed unto them through Christ. But men not regenerate can not satisfy the law, for even the regenerate can not do it. And forasmuch as they are not by faith joined unto Christ, they can not attain unto the benefit of Christ, whereby such defects or wants are made whole again. And he which teacheth that a man can without the grace of God do works which are acceptable unto God must of necessity also teach, that Christ is not the redeemer of the whole man. For he ascribeth unto our nature no small portion of salvation without Christ, which teacheth that we can without the grace of Christ work well, and live uprightly. Paul also in this place, when we were (saith he) the servants of sin, we were free unto righteousness. Which is nothing else, but that we had no consideration at all unto righteousness, or fellowship therewith. Moreover he exhorteth us, that even as we have served sin, so we should now serve righteousness. And he also teacheth, that we should now altogether without any sins serve righteousness. Wherefore it is certain that before we served sin, and were utterly without all righteousness. Lastly, he hath left no means at all between the servitude of sin and of righteousness. But these men contrariwise feign certain men (what they be I know not) which although they be not yet justified, do yet notwithstanding just and good works, which may be acceptable unto God. All these things sufficiently declare how absurd and found these men's opinion is. Howbeit in the mean time they cry out, that we are blasphemous, which avouch the whole nature of man to be evil. But as Augustine warily writeth, Under the praises of nature, lie hidden the enemies of grace. They ought to have considered unto what Under the praises of nature lie hidden the enemies of grace. ground we refer that evil, whereof we complain. For we ascribe it not either to nature as it was created, or unto God, but unto sin, which through the first man had an entrance made open unto it. For by all manner of means we disagree from the manichees. For they dreamt, both that our nature is evil, and that it was created of an evil God. But we confess and acknowledge that man was created free. But that he hath now lost that liberty, we make not God the author thereof, but his own fault. They were called of the Church heretics, Why they are called heretics which deny free will. Our adversaries some what drawnye unto the manichees. which denied free will. But this is to be understand of the first creation of our nature. For otherwise there is none of the fathers, which if the truth be diligently examined, bewaileth not the calamity of man whereinto he fell through sin. Our adversaries rather approach unto the manichees, which contend that our corrupt affects as they are now, were so created of God. For so they affirm that he created evil. But we, forasmuch as we see that these troublesome affections, want not sin, therefore deny, that they were so created of God: but through our own fault are become unbridled, and resisting the word of God. For it is certain, that man was at the beginning made unto the image of God. But nothing more beseemeth it, than liberty. But seeing that image is in a manner blotted out in us, so that it hath need now to be restored through Christ, what marvel is it if liberty also be for the most part taken away from it? when they reason that man is free, it is all one, as if they should say, that man is a two footed creature, and therefore must needs go upright. But if they should so conclude of a lame man, it should A similitude. easily appear, how much they are deceived. For the proprieties of man which belong unto his nature being perfect, agree not when they are applied unto his nature corrupted. Neither do the opinions of our adversaries much disagree from the pelagians, For they taught that nature being helped by the grace of creation, A comparison between our adversaries and the Pelag●ans. and by the doctrine of the law may live uprightly: and these men say, that nature being helped by grace preventing and knocking, may do good works which may please God. The catholic Church resisted the Pelagyans. neither contended it about the grace of creation, or of the law, nor also about grace preventing, but taught that without the grace of Christ, whereby we are justified, no man can do any good works. And with Augustine, who was a great fighter against these men, there is no difference To be with out grace & without the faith of Christ, are all one with Augustine. between, to do good works without grace, & to do good works without the faith of Christ. He upon the 31. Psalm to declare that there is no good work without faith, thus writeth: A good intent maketh the work good: but that intent doth faith direct. Wherefore consider not what a man doth, but what he hath a regard unto whilst he is in doing. And when as in all the whole holy scripture, there is not one sentence which is against our doctrine, yet they continually object unto us the example of Cornelius Of cornelius and his works. who being not yet (as they think) regenerate, neither believed in Christ, did notwithstanding works which pleased God. We indeed confess that both the alms and prayers of Cornelius pleased God, for the Angel affirmed the same but these men add of their own, that Cornelius when he did these things was not yet justified, neither believed in Christ. But they consider not that the scripture in Cornelius believed believed before bap 〈…〉 e. If he believed, what needed ●e to be instructed of. that place calleth him religious and one that feared God: Wherefore Cornelius believed, and believed in the Messiah, being instructed in the doctrine of the jews. But whether jesus of Nazareth were that Messiah or no, he knew not certainly. And therefore Peter was sent to instruct him more fully. But here to blear our eyes, they say, that Paul in the 17. of the Acts, attributeth unto them of Athens some piety, when yet they were idolaters. For thus he saith, ye men of Athens I show unto you that God whom ye ignorantly worship. But even as if a man can handsomely draw some one letter, is not therefore strait way called a good writer, neither he Whether Paul attributed any piety unto the Athenians being yet idolaters. True piety cannot be joined with ignorance. which can sing a song or two, is therefore strait way to be called a good singing man: for these names require consideration and art: but it may happen by chance, that a man may draw well, or sing well once or twice, and peradventure the third time: so none is to be counted in very deed and plainly godly, which doth a work or two, which hath some show of piety. And Paul called not the Athenians absolutely, godly, but added certain terms which diminish godliness: whom ye ignorantly (saith he) worship. But what piety can that be which is joined with the ignorance of the true God. Moreover a little before he had called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, very superstitious. By these two words he much diminished their piety. But Cornelius, Luke simply calleth religious, and addeth that he feared God: How great the dignity of the fear of God is. If he be blessed which feareth God, how is he not also justified. A testimony of Cornelius justi 〈…〉 ation. which addition is of so great force, that in the book of job, a man fearing God, is turned of the 70. interpreters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, a true and religious man. And David saith: Blessed is the man that feareth the Lord. And if he be blessed which feareth the Lord, how is not the same man also justified? But besides these things, which after a sort by the causes, prove the justification of Cornelius, we have an other testimony also of the effects: for that he gave alms, which were acceptable unto God. But we have already by many reasons proved, that no man can do works acceptable unto God, but he which is justified and regenerate. Farther he distributed these alms upon the nation of the jews, that as of them he had been instructed in the doctrine of piety, so on the other side he would impart unto them some of his temporal good things. For it is meet (as Paul saith unto the Galathians) That he which is instructed, should communicate unto him, which doth instruct him in all good things. Moreover that soldier which was sent unto Peter declared, that he had a good testimony of all the jews. All which things plainly declare, that although we read not that he was circumcised, yet he so approached unto the doctrine of the people of God, that all men commended his piety. It is written also that he prayed, and that diligently. And if a man diligently poise Cornelius prayed at the hour which was appointed for the prayers of the jews. the whole history, he shall find that he observed the same hour, which the jews had appointed them for their common prayers. For it saith, that at the ix. hour he saw an Angel standing by him, which signified unto him, that his prayer was heard. But we are taught by the first chapter of Esay, and by the xv chapter of the proverbs, and by a great many other places, that wicked men and sinners are not heard of God. Which yet is to be understand, so long as they will be sinners, and retain still a will to sin. Neither maketh that against this sentence which Augustine How God heareth no● sinners. Why the prayers of wicked ministers are heard. writeth against the Donatists. that the prayers of wicked priests are heard of God. For the same father addeth. That that cometh to pass because of the devotion of the people. But Cornelius when he prayed, was helped by his own faith, and not by the faith of others that stood by. And Augustine in his epistle to Sixtus saith: that God useth in justifying of a man to give unto him his spirit, whereby he may pray for those things which are profitable unto salvation. And seeing Cornelius prayed for those things, it can not be doubted, but that he was justified. Hereunto add, that no man can rightly pray unto God, except he have faith. And that we are justified by faith it is now already sufficiently testified and declared. Peter also before he began to preach unto him, said: that he now saw verily, that God is not an accepter of persons, but he is accepted of him (of what nation so ever he be) which worketh righteousness. Which words plainly declare, that Cornelius was then accepted of God, before Peter came unto him. And I marvel, that there are some which dare avouch, that he had not the faith of Christ, when as Christ himself in the viii. chapter of john saith: That he knoweth not God, which believeth not in the son of God. And in the 4. chapter he admonisheth his disciples. If ye believe in God, believe also in me. And if ye believed in Moses, ye would also believe me. These things assure us, that Cornelius believed verily in God: and therefore also believed in the Messiah to come, as he was instructed of the jews, although he knew not that he was already come, and that jesus of Nazareth whom the jews had crucified, was the same Messiah. He had Cornelius had the faith of the fathers of the old testament. An example of Nathaniel that faith, whereby the fathers believed in Christ to come. Wherefore, seeing they were justified by that faith, why should we take upon us to deny the same unto Cornelius? nathanael which believed in the Messiah to come, and thought not that he was yet come, is pronounced of Christ a true Israelite, in whom was no guile, which two things cannot be applied unto a man not yet justified. But Peter was therefore sent to Cornelius, that he might more plainly & more expressedly know the things which he had before intricately believed of Christ. Of this mind was Gregory in his 19 homely upon ezechiel. For he saith: That faith is the entry, whereby we come to good works, but not contrariwise that by good works we can come unto faith. And so he concludeth, that Cornelius first believed, before he could bring forth works praise worthy. And he citeth that place to the hebrews, without faith it is impossible to please God. Which sentence, as it is very plain by that self place, cannot be understand, but of that faith which justifieth. Bede declaring the x. chap. of the Acts, is of the same mind, and citeth the words of Gregory. Neither is the master of the sentences of any other judgement in his 2. book, and 25. distinction. But our adversaries object unto us Augustine in his 7. chap. De predestinatione sanctorum, where he reasoneth against those, which taught that faith Faith is not of ourselves. is of ourselves, when yet in the mean time they confessed, that the works which follow are of God, but yet are obtained by faith. Augustine in deed confesseth, that the works which follow faith are of God, but he denieth that faith is of ourselves. For he saith, that Paul writeth unto the Ephe. By grace ye are saved through faith, and that not of yourselves, for it is the gift of God. But that is a hard saying which he addeth, that the prayers and alms of Cornelius were accepted of God, before he believed in Christ. But we must here weigh the things which follow. For he addeth, And yet prayed he not, neither gave he alms without some faith. For how did Cornelius had faith in Christ, but not a distinct and plain faith. he call upon him, in whom he believed not? These words plainly declare, that Augustine took not away from Cornelius all manner of faith in Christ, but only an expressed and distinct faith. Which thing that place most of all argueth, which is cited out of the epistle to the Romans. How shall they call upon him, in whom they have not believed? For those words are written of the faith, and invocation of men regenerate, as the next sentence following, plainly declareth, Every one which calleth upon the name of the Lord shall be saved. For we cannot attribute salvation, but Peter came to Cornelius to edify him, & not to lay the foundation in him. unto them that are justified. But Peter was sent unto Cornelius to build up, & not to lay the foundation. For the foundations of faith were before laid in him. But those things which Augustine addeth, seem to bring greater difficulty. For he saith: But if he could without the faith, namely, of Christ be saved, that singular work man the Apostle should not have been sent to edify him. But seeing he already before attributed unto him faith and invocation, after which of necessity followeth salvation, whereof the Apostle speaketh in this epistle, how can he take away from him salvation? unless we peradventure understand, that faith and salvation is in men The salvation which we have in this life is not perfect. justified not perfect, so long as they live here. For our salvation cometh not in this life to that degree, nor to that greatness which Christ requireth in his elect. For no man doubteth, but that we shall not attain to perfect salvation before our resurrection and eternal salvation, although we now after a sort have the fruition thereof being begun. Paul to the Ephesians affirmeth, that we are now saved by faith, And yet Paul to the Philippians exhorteth us, With fear and with trembling to work our own salvation. Which places cannot be conciliated together, unless The salvation begun by justification is daily to be made perfect. we say that salvation begun in us thorough justification, is daily to be made perfect in us: For we are always more and more renewed: and faith is made more full, more expressed, and of more efficacy. These words of Augustine unless we thus interpret them, it must needs be, that either they are none of his words, or else that he is repugnant unto himself. But that that book is Augustine's, we can not deny. But that he is repugnant unto himself it is not very likely. But if thou say, that these things may well agree together, if we grant that Cornelius was not yet justified, when as notwithstanding he had done some works grateful and acceptable unto God: I answer, that this can by no means agree with Augustine's sentence. For he in his 80. treatise upon john, and in his 4. book and 3. chap. against julianus, and upon the 31. psalm, by most firm reasons proveth, that all the works which are done before we are justified, are sins. But that faith is more expressedly set forth and made more perfect in them that are justified, may easily be understand by the which Christ said unto his Apostles, Many kings and prophets desired to see the things that ye see, and saw them not. And yet notwithstanding were those kings and prophets men godly and justified: although they knew not all the mysteries of Christ so expressedly as did the Apostles. And Christ when he prayed, thus pronounced of his Apostles: The words which thou gavest me, have I given unto them: those have they received, and have known that I came forth from thee, and that thou hast sent me. These things declare that the Apostles believed in Christ, and therefore were justified. And yet the very history of the Gospel plainly declareth, that they were ignorant of many things. For oftentimes it is declared, that either they had their eyes closed, that they should not see: or Note the interpretation of the words of Augustine. else that they understood not the things which were spoken. Wherefore Augustine denieth salvation unto Cornelius, before Peter was sent unto him, not universally, but only denieth that he had a perfect and absolute salvation. But they object moreover the same Augustine in his questions to Simplicianus, in the 2▪ book and 2. Question where he plainly teacheth, that faith goeth before good works. After that he putteth a certain mean between grace and the celebration of the Sacraments. For he saith, that it is possible, that Catechumenus, that is, one newly Catechumen● were such which were rece●ued into the church to be instructed before baptism converted unto Christian Religion, and that he which is conversant among the Catechumeni, may believe and have grace: and yet the same man is not yet washed by Baptism. Moreover he saith, that after the Sacraments, is poured into us a more fuller grace: by which words he signifieth, that it is one & the self same grace, but is afterward made more plentiful. And that thou mayst know, that he entreateth of that faith which justifieth, he citeth a place out of the Epistle to the Ephesians: By grace ye are saved through faith, and that not of yourselves: for it is the gift of God. But our adversaries will say, that they also teach that the grace of God goeth before good works: and that of that grace is some faith given unto men. But this at the beginning is so weak, that it can not have the power to justify Whether a weak grac● an● faith have the power to justify. An hi●●ory of Pelagius. how be it it there may some works be done, which may be acceptable unto God. But let us remember what Augustine writeth of Pelagius in his 105. Epist to Innocentius the Bishop of Rome, he saith, that Pelagius in the Counsel of Palestine, to the end he would not be accursed, accursed all those which should say that they could live uprightly without grace. But he by grace understood nothing else, but the gifts given unto us in our creation, as free choice, reason, will, and the doctrine of the law. The Bishops of Palestine being beguiled by this blind shift, absolved and released him. Augustine excuseth them, for that they did it plainly and simply. For when they heard Pelagius confess the grace of God: they could understand no other grace, but the which the holy Scriptures set forth: namely that, whereby we are regenerate and grafted into Christ, wherefore it is plain that they which feign unto themselves any Augustine calls Catechumentes before baptism conceived. other grace, then that whereby we are justified, and grafted into Christ, obtrude unto us an invention of man, or rather Pelagius shift or starting hole, which the holy Scriptures acknowledge not. Farther Augustine in that place, which we now spoke of affirmeth, that the Catechumeni, and such as believe, although they be not baptized, are yet notwithstanding conceived. But they which are now conceived to be the sons of God, can not be strangers from him or enemies unto The grace which succeedeth is one & the same, bu● it differeth in degree and quantity. him. Wherefore it followeth that they are now justified, although not so perfectly. Which is hereby manifest, for that Augustine calleth the grace which succeedeth, a more full grace: as that which differeth not from the first, in kind and in nature, but only in degree and in quantity. And seeing it is of the self same kind that the other is, it must needs also justify. Which is hereby made plain, for that Cornelius is said to have done works which pleased God, neither is that of any great force, that Augustine addeth that that grace was not so great, that it could be sufficient unto Cornelius or unto the Catechumeni for the obtaining of the kingdom another place of Augustine declared. of heaven. For these words affirm not, that after this grace or faith of the Catechumeni is to be looked for an other faith which may justify, as though by that former faith they were not justified. This thing only he would declare, that the Catechumeni aught not to stay in this degree of faith & of grace, but aught to receive baptism, and to go forward, until the salvation and regeneration now begun should be made perfect. For if any man should contemn the sacrament of Baptism, he should be excluded from the kingdom of heaven. For they which have believed, ought chiefly to see unto, that they be by the sacrament grafted into the Church. They which will not do this, or neglect it, sufficiently declare, that they have not earnestly believed. Wherefore it is not absurd, that Cornelius and the Catechumeni, had that grace which justifieth, which yet if they had contemned baptism, had not been sufficient to the obtaynment of the kingdom of heaven. And The omission or baptism is then a let unto salvation when i● springeth of contempt. that Augustine had hereunto a respect, hereby it is manifest, in that he addeth, that we ought not only to be conceived, but also to be borne: which is so to be underderstand, so that there be no lawful impediment to let. For if a man believe, and desire baptism, and can not attain unto it, Augustine denieth not unto such a one, salvation. For he confesseth together with other of the fathers, that there is a baptism of the spirit, and that the power of the holy ghost worketh in our hearts without outward signs. And this he teacheth upon Leviticus in his 84. question. For he saith, that Moses without the outward ordination of the priesthood, and without visible signs received the priestly grace: and that john Baptist was without outward sacraments anointed with the holy ghost in his mother's womb: & that the thief upon the cross was without any sacraments saved only by the grace of God. Lastly, when as he saith, that we are by the first grace of God conceived, and by the latter borne, it is very plain that he which is conceived, & he which is borne, is of one and the same kind. For a living creature, when it is conceived, is not of any other nature, then of that that it is when it is brought forth into the world. This is the only difference, that the one is more perfect, the other Grace is increased in baptism. more unperfect. Wherefore he that is Catechumenus, when he is baptized, may by the grace which he receiveth in baptism seem more perfect than he was before, when he only believed: although then also he was justified through faith, whereby he embraced the promises of god touching Christ. Now resieth for us to examine a place of Chrisostome in his homely De spiritu, Natura, & lege. Although if I should therein speak my judgement, I think that that oration is not Chrisostomes'. For it is both repugnant unto itself, and also containeth things not hanging together, which can by no means be conciliated: But whosoever's it be, this is certain, that it maketh more on our side, then on our adversaries side. For first he saith, that men using mercy, have by their alms no fruit at all before they have faith: but so soon as a man is adorned with it, strait way follow good and fruitful After Chrisostomes' mind we are saved by faith only. works: but before they are not had. And he addeth, that we are by faith only saved: when as works without faith could never save them which work them. And he citeth the thief: whom he affirmeth was saved by faith only without works. And that we should not doubt of what faith he speaketh, he speaketh of that faith, whereby we are made the citizens of heaven, and household servants of God. But these things can be ascribed only to that faith, which justifieth. Farther He saith also that with out faith there is nothing good. The soul is dead without faith. he expressedly avoucheth, that without faith there is nothing that is good, and of his saying he bringeth this reason, for that that soul is dead which wanteth faith. And more plainly to declare himself, he saith that those which do excellent works without faith, are like unto dead carcases, and to the relics of dead men: which although they be adorned with goodly and precious garments, yet have they no feeling of them, neither by them do they gather any heat, or be defended from corruption. So (saith he) Infidels, although they seem sometimes to live uprightly, yet of their works they receive no commodity at all. He addeth moreover: even as it is necessary that a man first be, before he can receive meat to be nourished withal, so is it necessary that there be first faith: & then, that afterward it be nourished by good works. Touching the works of Cornelius, he saith A similitude. that they were wonderful, and pleased God, the chief rewarder of works. All these things are spoken both truly and also agreeably unto our doctrine. But afterward he addeth, that Cornelius when he wrought those works which are praised, believed not in Christ: which although it be hardly said, yet may it by an interpretation be lenefied: to understand him, as we did August. namely, that Cornelius believed not distinctly, & expressedly, when yet he believed in Christ after the self same manner as the elders did, of whom it is to be doubted, but that they were saved by the saviour, whom they looked should come. And this kind of faith was sufficient unto salvation, until the gospel was published abroad. But afterward he addeth, that Cornelius could not have obtained salvation, unless faith had been offered unto him: which yet may after a sort be admitted, so y● that saying be taken of the perfect salvation, whereunto Christians are called, and shall one day come. But that which he addeth, can by no means stand, for he saith, that these works of Cornelius were dead. Here now Chrisostome beginneth, not to be Chrisostome. For how was it possible, that the Chrisostome herein against himself. works of Cornelius should be wonderful and please God the chief rewarder if they were dead? But if we will know the true opinion of Chrisostome himself touching this matter, let us see what he writeth upon this history in the. 9 chapter of the Acts. For there he plainly testifieth, that Cornelius believed, and Chrisostome upon the Acts affirmeth that Cornelius believed before the coming of Peter. Of the excellent works of the Romans. was a godly man, and not being content with this, he addeth, that his life was honest, and that he had sound grounds of doctrine. Here he affirmeth, that he had both faith and also the fruits of faith. Finally he addeth, that he had both faith and righteousness, and all manner of virtue. And thus much touching Chrisostome. But they object unto this our sentence, the excellent works and notable enterprises of the Romans, which God recompensed with the reward of a most ample empery. And to that purpose they cite Augustine in his. 51. book de Civitate Dei the. 15. chapter. For there he saith, that God unto them unto whom he would not give eternal life, gave an earthly glory of a most excellent empire: which thing unless he had done, there should not have been rendered any reward to good arts, that is to virtues, whereby they endeavoured themselves to attain to so great glory. But that we may the better understand this compensation God governeth the world orderly without confusion. whereof Augustine speaketh, we must remember, that God in the government of the world, will have all things done by a certain order, and without confusion: that effects should follow their causes, and properties should be adjoined unto things whereunto they belong. Fruits are by the heat of the Son made ripe: witty men by industry and study, attain unto good arts. After winter, cometh the spring, again after the springe, cometh summer: and atter summer, cometh the autumn. Plants bring forth, first leaves, afterward flowers, and then fruits. After this manner doth God provide for the nature of things, and for rites and famelies. And for that, unless common wealths flourishing in Laws and virtues should attain unto dominion, all human Unto what virtues is naturally adjoined great dominion. things would soon come to nought, therefore by the commandment of God and by a natural institution, it followeth, that where flourisheth, discipline of war, obedience towards the magistrate, observation of Laws, severe iurisoiction, modesty of princes, abstinence, fortitude, and love of the coūr●ey, there also followeth a great empire. Which yet proveth not, that these things are not sins, so far forth as they proceed from men without faith. For they are Why the godly works of the ethnics were sins. not directed unto the glory of God, which ought to be the end of all men's doings: wherefore this glory and largeness of dominion, for that by the institution of God it followeth moral and civil virtues, is both taken of civil men as the end and fruit of their labours, and also is called a reward. And that these works Augustine teacheth that those works were sins. of the Romans were sins, Augustine himself affirmeth in the self same book de Civitate Dei the 12. chapter. For thus he writeth: Touching the Romans, for that for honour, praise, and glory sake, they studied to preserve their country, wherein they sought glory, and doubted not to prefer the safety thereof before their own safety, for this one vice sake, that is, for the love of praise, and keeping under the greedy desire of money, and many other vices. Here the ambition of the Romans he calleth vice. Who then can say, that God truly or properly rewardeth sins? wherefore it remaineth, God is not said properly to reward sins. that this rewarding be taken in that sense, that we before spoke of: namely, that it followeth by the order of things appointed of God: and that of them upon whom it is bestowed it is counted as a reward and fruit of their labours. For this kind of speech, the scripture also not seldom useth of the scribes and hypocrites: the Lord said: Verily I say unto you, they have received their reward. And Paul touching them, which when they knew God, worshipped him not as God: but being delivered up unto filthy desires, polluted their bodies with ignominy and shame. They received in themselves (saith he) their reward, as it was meet. And ezechiel in his. 29. chapter saith, That God would give a reward unto Nabucadnezar, for that he had served him in the overthrowing of Tire: and for a reward promised unto him the spoil and destruction of Egypt. And there is no doubt, but that the works of hypocrites, which coloured their faces, that they mought seem unto men to fast, and that the superstitious and detestable worshippings of idolaters, and those cruel facts, which Nabucadnezar did, to satisfy his ambition, were sins, and that grievous sins. And yet we read, that all these things had their reward. And, that God in appointing of kingdoms had a respect unto an other Why God by his providence so transferreth kingdoms from nation to nation. end, then to pay unto those men a reward, even Augustine plainly declareth in his. 5. hook de Civitate Dei, the. 12. chapter, which we before cited. For he saith, that when as the empire was first in the East, God would that at the length the kingdom of the Romans should be the chief to tame the wicked doings of other nations. But many suspect, that by this doctrine is opened a window unto many vices. For if the doings of civil men, whilst they seem to live virtuously be sins, they may easily be pulled away from those notable good works. Hereunto I answer, that we teach not that civil discipline is to be neglected: Civil discipline is not to be neglected of instde●s. for, it by the providence of God is as it were a certain bond, whereby is preserved all civil fellowship. God can suffer cities, and commonweals, so long as in them flourisheth integrity of manners, and virtue and honesty: but when those things be utterly vitiated and corrupted, then is GOD so provoked to wrath, that he will punish those things, which he before had long time winked at. Men, so long as they are without Christ, sin, yea when they do notable The ethics when they kept civil discipline sinned less than when they contemned it. All sins are not like. works, but far less, then if casting away all civil duties, they utterly abandon themselves to all manner of sins. For we are not stoics, to think that all sins are like. Farther, if these men omit to do those works, which by the very light of nature they know to be honest, they strive against their own conscience. And if we will more plainly see, whether sentence, namely, ours or our adversaries, open a greater window unto vices, let us compare them together. Our adversaries and not we, open a window unto sins. Verily, they when they preach that wicked men may do good works able to please God, and by them to merit grace (as they speak) of congruity, what thing else do they, than foster and nourish poor misers in their damnable estate? For they make those men to delight in themselves for such works I know not what, and to hope, that at the lest at the end of their life they shall for those works sake, obtain of God to be truly and earnestly converted. But in the mean time they live securely, neither do they with a just and true repentance turn away from their wicked facts. But we contrariwise when we daily admonish them to come unto Christ, and by true repentance to be reconciled (for otherwise good works will nothing profit them, when as though they be never so godly to the show, yet before God they are sins) do we not use very sharp spurs, that leving impiety, and their corrupt kind of life, they should convert themselves unto the righteousness of god. These things if thou diligently weigh thou shalt easily perceive, whether of us, more make open the way unto wicked lusts. This doubtless, may all they judge, which are touched with any affect of truth and piety. For besides that which we have now said, they shall easily see, that all the good works which are attributed unto men not regenerate, are a The adversaries put a way much from the grace of God. derogation and a robbery unto the grace of God. For if without the grace of God, we may perform many things which are acceptable and grateful unto him, it followeth that we are not wholly redeemed & renewed of him, which is so wicked, & so strange from the catholic truth, that nothing can be devised more impudent, or more wicked. For what piety is there remaining, where Christ is rob of his honour? Or what honour is left unto Christ, if we teach that he hath not brought unto us all ability to live uprightly? Some vaunt, that many things happen and are done before regeneration, which are as certain means to the obteinement thereof: and seeing oftentimes it cometh to pass, that by them we are justified, they cannot be counted sins. We grant in deed, that these are sometimes certain means, whereby God bringeth us to justification: but thereby is not proved Goodly works are sometimes occasions of destruction. that unto them that do them they are not sins. And doubtless, as touching the nature of the works themselves, unto some they are occasions of greater destruction. For there are many, which by reason of such their works, wonderfully puff up themselves, and have a pleasure in themselves, and prefer themselves before others, and being now full and satisfied with the opinion of themselves, although they be impelled and invited, yet they refuse to go any farther. In these men such works are preparations to eternal death. But as touching the elect, God governeth and temperateth their works, and maketh them to work together to salvation, although of their own nature they are sins, and aught to be counted vicious, as long as the light of justification shineth upon them. Wherefore we confess the works are certain preparations unto a healthful conversion, but yet to none, but The works which are done before regeneration are samtimes preparation unto it, but yet only in the predestinate. unto the predestinate, and unto the elect, whom God sometimes by these works leadeth to justification, not that they of their own nature have this strength to prepare unto justification: for unto the castaways & reprobate, they serve unto condemnation. But now let us see, what those works be, which our adversaries so highly praise in men not regenerate. There is in them (say they) a certain acknowledging of sin, thereof springeth a terror, whereby they are vehemently smitten: after that is stirred up a sorrow for the loss of the kingdom of heaven: and then they are moved with a less desire to wicked acts, and they take less pleasure in sins, and in the enticements of the world. They seem also with some zeal to hear the word of God. How can these things (say they) be counted sins? Although they are not (say they) of such efficacy, that a man can by them be converted, and forsake the old state of his corruption. Here I would demand of these men what manner knowledge of sin that is, which is so had, that in the mean time we prefer it before the righteousness of God. Verily, seeing that it wanteth his true and proper end, it cannot be but sin. For to this end is that knowledge That knowledge of sin which wanteth his proper end is sin. The end of the knowledge of sin appointed, that when we know sin, we should forsake it, and embrace the righteousness of God. Which end if it be away, the work is corrupted and made sin. All moral writers confess this, that that action is sin, which is deprived of his due end. Farther, what manner fear of hell fire is that, when as they daily throw themselves headlong into it? And what sorrow is that for the loss of the kingdom of heaven, when they continually refuse it, being offered unto them by the holy scriptures, and by the preachers? If they be moved with less desire to sin, and if they take less pleasure in their sins, yet take they so much in them, that they cannot be plucked away from them. If with any zeal they hear the word of God, yet when they have heard it, they have it in derision, when as they hope that those things which are in it promised, shall happen unto th●m leading their life in such sort. Wherefore we see that all these things stray from the mark and appointed end. And seeing that all these motions are of small efficacy, and leave men under the wrath of God, there can nothing that is sound be hoped for at their hands. But let us hear what Esay in his 58. chapter pronounceth of this kind of works. They seek me (saith he) daily, and will know my ways, as a nation that wrought righteousness, and had not forsaken the statutes of their God. They ask me of the ordinances of justice, and they will draw near unto God: Wherefore do we fast (say they) and thou seest it not, we have afflicted our souls, and thou regardest it not? Behold in the day wherein ye fast, ye seek that which ye desire, and ye all seek and require your debts. Behold ye fast to strife & to debate, & to smite with the fist. Is this the fast that I have choose? These words of the Prophet most plainly declare, that it is sin before God to inquire after his ways, to fast, & for a man to afflict himself, when as such works are done without the true worshipping of God, and without piety. It cannot be denied, but that these are in deed goodly works and plausible: howbeit God the just judge rejecteth them. Augustine in his books of confessions in himself setteth God rejecteth works though they be never so goodly to the show. forth unto us a plain example touching this matter. For he describeth the motions which he suffered in his mind before he was converted unto Christ. For thus he writeth in his 8. book and 11. chapter. I lived in my bond until the whole was broken in sunder, wherewith although being very little I was holden, yet I was holden. Thou in my eyes (O Lord) didst by thy severe mercy double the scourges of fear & of shame. I said with myself inwardly, Behold, now let it be done. Now in a manner I knew it and did it not. And within a very little I even now touched it, and held it, and touched it not, neither held it. And the worse, they being in custom, prevailed more in me, than the better thing unaccustomed. And that very moment of time, wherein I would become a new man, the nearer it approached, the greater horror it drove into me. I was held back by trifles of trifles, & by vanities of vanities, & by mine old wanton lovers, which privily whispered, dost thou now forsake us? And shall we never any more after this time be with thee? And from this time forward wilt thou never use this or that? And I began now to hearken unto them a great deal less than half. These things mentioneth Augustine accuseth the mean works that he did before his conversion as sins. Whatsoeer wanteth his perfection is sin. A similitude. Of the Publican. he, and accuseth them before God as sins: which yet are so highly commended of these men. These were in deed means whereby God brought Augustine unto salvation: howbeit they were still in him sins. For he obeyed them not, but corrupted them with many abuses, so that he could not be with efficacy changed by them. But whatsoever wanteth his due perfection, is sin. But these Sophisters are like serpents called Hydra: for one argument being as a head cut of, there ariseth to them an other. They object unto us the Publican, which thus prayed in the temple, God be merciful unto me a sinner. And he is said to have returned to his house justified. Wherefore say they, he was a sinner when he prayed. For we read, that he was afterward justified. But his prayer pleased God. Wherefore, we may (say they) do works acceptable unto God, even before we be regenerate. But these men should have remembered that this Publican prayed, which (as we have declared of Cornelius) he could not have done without faith. For how shall they call upon him in whom they have not believed? Wherefore he was justified, even then when he prayed. Nether mayst thou so understand these words, as though he should be then first justified When the publican prayed he was justified. when he had finished his prayers. For although it be said, to be afterward done, yet doth it not thereof follow, that it was by no means done before. He obtained a more perfecter justification, a more ampler spirit, a more nearer feeling of the mercy of God. He calleth himself a sinner, and that not unworthily: partly for that If he were justified why then calleth he himself a sinner. he still felt in himself that which he misliked. For always how just so ever we be yet are we commanded to pray, forgive us our trespasses. And partly for that in mind he called to mind how grievous sins he had committed before he was justified. And holy men ought in their prayers chief to weigh and to consider how great the burden of their sin is. For when with their prayers they come unto God, they are moved with a true repentance to say with David: My bones are consumed away in my crying out: continually day and night is thy hand made heavy upon me: my juice is dried up, as the moistness of the earth is dried up in the summer. Evils without number have compassed me about. Mine iniquities have closed me in on every side, that I could not see: they are increased more than the hears of my head. My heart hath forsaken me, I acknowledge my wicked acts, & my sin is always before me. Against thee, against thee have I sinned, & done evil before thee. And to that end holy men should afterward the better beware of sins, God stirreth up in them a most sharp feeling of his wrath, the they may acknowledge, what they had deserved, unless God had holpen them by his son. He openeth also their eyes, that they may see, what his fatherly chaistisement is towards them, and that the same may be the better felt, he oftentimes differreth from them the taste and feeling of his mercy. Therefore they cry, Make me to hear thy joy, and gladness, that my bones being humbled may rejoice: hide thy face from my sins, and blot out all mine iniquities: A clean heart create in me o God: and renew a right spirit in my bowels: cast me not away from thy face: and take not away thine holy spirit from me. Wherefore they also that are They that are justified do still pray for their sins. justified do pray, that that infirmity which is still remaining be not imputed unto them: They call to mind the things wherein they have before grievously sinned: and they implore some taste of the mercy of God, and of the righteousness which is bestowed upon them: And this is the very natural meaning of such godly prayers. Nether must we think, that the publican prayed any otherwise: He did not in that sense cal● himself a sinner, for that he was minded to abide still in sins. for he was not so minded, that he would still retain his old purpose to sin: but he was truly and from the heart converted unto God. But our adversaries feign that they which still persever in their sins, neither have in mind to change their life, do yet notwithstanding some good which pleaseth God. But we are taught by the holy scriptures, that he which believeth in God hath eternal life, and therefore is justified: but other things are neither good, nor yet please God. Wherefore seeing that the publican prayed, and with faith prayed, it is most certain that he had eternal life, neither wanted he justification. But to make What things are required to works which are acceptable unto God. all these things the more planly to be understand, it shall not be from the purpose to declare what things are required unto a good work, to make it acceptable unto God. First he which doth a good deed, must needs be moved by the spirit of God. for otherwise in us, that is, in our flesh, dwelleth nothing that is good, and they which are led by the spirit of God, are doubtless the sons of God. secondly it behoveth, that faith be present, whereby we may certainly understand, that that work which we take in hand is of those kinds of things which God willeth, and by his law commandeth to be done. For whatsoever is not of faith is sin. Nether aught we so to handle the matter, that our heart should accuse us in that thing which we do. Thirdly, whatsoever we do, must wholly be directed unto the glory of God: that hereunto we chief and above all things have a regard, that the praise and glory of God be illustrated by our works. Wither ye eat, or whither ye drink, or what soever other thing else ye do, do all things to the glory of God, saith Paul. Fourthly forasmuch as by reason of the infirmity which is grafted in us, there always wanteth somewhat in our works, yea even in those which seem to be most uprightly done, it is necessary that the grace and mercy of God through Christ be with us, whereby that defect or want may be compensed. Wherefore David saith, Blessed are they whose iniquities are forgiven. Blessed is the man unto whom the Lord imputeth not his sin. And Paul saith, There is now condemnation to those which are in Christ jesus. Again, That which was impossible unto the Law, in as much as it was made weak through the flesh, God sending his son etc. These testimonies plainly declare, that both our works want of perfection, and of their due end, and that also it cometh through Christ and the mercy of God, that that blame mingled with our works is not imputed unto us. Lastly this also is required, that no man glory of that which he uprightly doth, but in God only, and that he acknowledge that that which he doth, he hath of his goodness, and Wherehence the definition of a good work is gathered. The ungodly are far distant from the condition of good works. not of his own strengths. For who hath separated thee? saith Paul to the Cor. What hast thou, that thou hast not received? But if thou haste received it, why boastest thou as though than hadst not received it? When all these things, which I have reckoned, are obtained, than the works without all doubt shallbe good and acceptable unto God. The diligent reder may here out of these c●ditions of a good work, gather the definition thereof. Contrariwise if we consider the nature of a man not yet regenerate, we shall easily perceive that those conditions which we have said to be necessary unto a good work, can not be found in them For he is utterly void of the spirit of God and of faith: and is so infected with self love, so that whatsoever he doth, he referreth it not unto God, but unto his own commodity. Farther forasmuch as he is a stranger from Christ, it must needs be that he is left under the Law. Wherefore whatsoever defect or fault is in his works, which must needs be much, the same can not by any means be compensed. Finally if he have done peradventure any notable or goodly work, he glorieth not in God, but in himself, for he is ignorant both of Christ and of the grace of God. By these two descriptions of a good work, and acceptable unto God, and of a man that liveth without Christ, I think it is now manifest, that those works can not be good and acceptable unto God, which proceed from an infidel. But our adversaries contend to wrest from us two most strong places, which we use for the confirmation of this matter. The first is, that we say that A Metaphor of the good & ●●ell tree. an evil tree can not bring forth good fruit. The second is, That whatsoever is not of faith is sin. Of which sentences we will in this place somewhat speak. That metaphor of the evil tree which can not bring forth good fruit, Christ used not only in the. 7. chapter of Matthew, but also in the self same Matthew the 12. chapter. And thereof he inferred, Ye generation of vipers, how can ye speak good things, when as ye are evil? But before I make open this cavillation, I think it good to declare how Augustine against julianus the Pelagian in his 4. book and 3. chapter contended for this self same place. He setteth forth a godly work of a man being an infidle, namely, to clothe a naked man: and demandeth whether this work may be called sin. Verily unless this work be Without faith to clothe a naked man is sin. of that kind that pleaseth God, I see not what other works infidels can do, which can be acceptable unto him. And Augustine contendeth and plainly proveth that it is sin. And that lest he should seem to speak this without reason, he saith, that it is therefore sin, for that he which doth that so godly a work, glorieth of his work, for he doth not by faith acknowledge either God or Christ, nor thinketh that he hath received the same at his hands. Farther he saith, that to avoid the nature of sin, it is not enough, that a good thing be done, but also that it be well and uprightly done. Shall we then say, that an infidel hath done a good work, and wrought uprightly? If we grant not this, then must we confess that he sinned: but if we grant it, then must we confess the fruit to be good, notwithstanding an infidel without Christ is an evil tree: So shall we grant, that an evil tree can bring forth good fruit: which thing yet Christ expressedly denieth. Now than our adversaries are brought to the issue, that they now openly fight, not only against us, but also against Christ: unless peradventure they will say that an infidel, and an aleant from God, is a good tree. But if they confess this, how do they deny that he pleaseth God? when as unto the good God, that which is good, can not be but acceptable. But he which pleaseth God, must needs without all doubt have faith. For unto the hebrews it is written, without faith it is impossible to please God. But these men by this their heresy, will obtrude If we consider nature there is no ill tree at all. Nature's are not to be weighed as they were made of God but by that condition which we have added unto them. Mercy showed unto our neighbour without faith is unfaithful. Mercy is not of itself good. God disallowed many works of mercy. unto us that which in that epistle is pronounced to be impossible. But a man say they, in that he is a man, is not an evil tree. But Augustine saith, If thou consider only nature, then shall there be no where any evil tree. For both angel and man were created of God and received good natures. But these natures are not to be considered of us, as they were made of God, but according to that condition which came afterward unto them. A man having a good will, is called a good tree: and a man having an evil will, is called an ill tree. But after the fall of Adam, and the first ruin of our kind, we say that men are such that they are not moved by a good will, but by an evil. But to return to the alms of an infidel whereof we began to speak, we may demand, whither this mercy, which is showed, be done with faith or faithless. And forasmuch as it is done without faith, it must needs be faithless. Wherefore it can not be without vice and sin. It is not enough for a man to be merciful unto his neighbour, unless the same be also done faithfully and rightly. For mercy is not of itself good. For God hath disallowed many benefits bestowed up on our neighbours: as when the king of Israel spared the king of Syria, and Saul, Agag king of Amaleck. But faith which worketh thorough love is always good, neither can at any time be evil. But forasmuch as mercy is not of the nature, therefore is it necessary that there be added an uprightness whereby it may be done faithfully, that it may receive commendation. They cry out that this natural affection, to be merciful, is good. Which thing peradventure we will not deny. But they ought to have considered, that men not regenerate abuse The ungodly abuse natural affections. this good thing, when as they direct it not unto God, which is the only end of all our actions. Neither doubtless doth he commit a light sin, which perversely abuseth so great a gift of God. Farther the same Augustine affirmeth, that whatsoever good thing can be noted in the work of an infidel, the same is wholly of God. Wherefore, that our neighbour is helped, and some order of nature kept, and civil honesty retained, it is not had by any other means, but at God's hand only. But so far forth as it cometh from an infidel and a man corrupt, it is sin, and displeaseth God. By these and such like reasons was Pelagius Pelagius putteth certain good men, but yet barren brought to that point, that he confessed, that these men thus by nature living honestly, are in deed good men, but yet barrenly or unfruitfully. Augustine here again replieth against them, saying: Such is the nature of barren trees, that either they bring forth no fruit at all, or else ill fruit. But Pelagius still laboureth They appoint good works which conduce not to the obtainment of the kingdom. to wind himself out, and saith, that therefore these men are to be called barren: for that although those things which they do, be good, yet help they nothing to the attainment of the kingdom of heaven. But in so saying he saith nothing, yea, he rather hindereth himself. Doubtless the Schoolmen of our time have even the like sentence: against which yet Augustine all that he may resisteth. For he saith: By this means the Lord shall cut down and cast into the fire a good tree bringing forth (as ye say) good fruit. What manner of justice of God is this, which ye every where so severely defend? Of this your sentence do follow many things fond and absurd. Thus much hitherto out of Augustine. But our men boast, that they much differ A certain coloured opinion of our adversaries. from Pelagius. For we put (say they) a certain grace preventing and knocking, whereby may in the hearts of men be included some good treasure, whereout they are able to work some good thing. Wherefore they are not trees utterly A similitude. dead: for after a sort they bring forth fruit. And although that which they bring forth, can not bud forth into flowers, and into good fruits, yet are they bows and leaves which may come, and do come out of some sap of the grace of God, whereof no not even the aleantes from Christ are utterly destitute. But this self thing Pelagius also confessed. For he abhorred not from the name of grace, when yet notwithstanding by that name (as Augustine notably discovereth him) he understood what he listed, rather than, what he ought, and a far other thing, than that word signifieth with the catholic writers in the Church of Christ, or in the holy scriptures. But these men in their similitude Against the similitude brought. have very small consideration. For they remember not that the Lord in the Gospel cursed the tree, which had only leaves without fruit, and commanded it to be cut down and to be cast into the fire. But unto the curse and unto eternal fire nothing is obnoxious, but only sin. But they have yet another colour, whereby to avoid this place. For they say, that these trees in deed are evil: but not utterly dead: for in them is found some sap of grace. For they put in man a certain grace, knocking and preventing: whereby in the hearts of men not regenerate may be included some good treasure, whereout may spring some blossoms from a man not repentant. For although they can not bring to perfection that which they bring forth, or produce ripe fruit, or also flowers, yet at the least, they bring forth bows and leaves: which verily are a sign of some hidden grace and life. It is wonderful to see, how these men delight themselves in this knocking and preventing grace. Of which grace what is to be thought, we have before declared. But they which speak and hold these things, are to to much without consideration. For they consider not, that this their grace is nothing else, but a certain inviting unto Christ, but yet not of efficacy: for men are left together with it under the wrath of God, neither are their hearts changed. What good treasure than can there be in them, whereout may bud forth works acceptable unto God? But, because we will not go from their similitude, for as much as they say, that they are plants which bring forth bows and leaves, although they have no fruit, they should have remembered, that Christ (as we before said) accursed such trees: and when in the fig tree he had sought fruit, & found only leaves, he smote it with so a vehement curse, that it withered away. We do not deny, but that of men may be done some moral and civil good thing, which is brought forth by that power of God, whereby all things are preserved. For, as the ethnics also confess, In him we live, are moved, and have our being: But that power, whereby God governeth and moveth all things, nothing helpeth unto eternal life men not regenerate. But the issue of our cause is, whether they which be aleants from Christ, can do any thing which is allowed and accepted of God. Which thing we deny, and they affirm. And how much the place which we have brought of the evil tree which can bring forth no good fruit, maketh on our side, we have sufficiently declared. Now let us examine the other place, which our adversaries go about to wrest from us: namely, whatsoever is not of faith is sin. This place Augustine always in a manner objected unto Pelagius. Augustine objected unto ●●lagius, that whatsoever is not of faith is sin. Pelagius made answer, that that is only a particular reason, which was spoken only of meats: & for that cause ought not to be extended unto other works, and especially unto the works of infidels. We confess in deed, that that question sprang first by reason of meats. But after what manner that reason is alleged, let us consider by the words of Paul. He which judgeth (saith he) that is, which putteth doubt in each part, and eateth, is condemned. This was to be proved. The reason which he gave, was, for that it is not of faith. But because this saying is but particular, neither could that which he had spoken have been reduced to a Silogismus, unless there should be added an universal proposition, therefore he added, We must be assured that that which we do is acceptable unto God. whatsoever is not of faith is sin. By which sentence Paul's meaning is, that so often as we attempt any thing, we should be thoroughly assured, that the same is pleasing unto God, and is of him required by some commandment of the law. Which certainty if it want, whatsoever we do (saith he) is sin. And Paul's firm argument may thus be knit together. Whatsoever is not of faith is sin: to eat meats prohibited in the law, with a doubting, whether the same be lawful or no, is not of faith: wherefore it is sin. The Apostle although he proveth Paul by an universal proposition proveth a particular proposition. a particular proposition, yet he useth an universal reason. Which as it is applied unto meats, so may it also be applied unto all other actions: so that all those actions what so ever they be, which want this faith, are sins. Wherefore neither we nor Augustine abuse that sentence, when we apply it unto the works of infidels. But now a days many cry out, that faith in this place signifieth a persuasion of the conscience: and that Paul had not a respect unto that faith, which we say justifieth us. But these men take too large a scope, which bring in a new signification of faith without any testimony of the holy scriptures. Wherefore we mought well deny unto them this. But for that although we grant unto them that which they would have, yet are they still compelled to return to our sentence, therefore therein we will not much contend with them. Be it so, as they would have it. Suppose that faith be the conscience. But how ought the conscience to be persuaded of works, to understand which are good, and which are evil, Verily if we be godly, we can have no other rule, but the law of God. For, The law of God is the rule of the conscience. it is the rule, whereby good and evil ought to be judged. Therehence ought to come the persuasion of our conscience, that by faith it understand, that that work which it taketh in hand is good, and contrariwise, that it is evil, if it be against the law of God. And this is nothing else but that which we before spoke of faith. Wherefore let us leave these men, which when as they will be seen to speak things differing from us, do unwares fall into one and the same sentence with us. But we are here taught, that whatsoever we take in hand, we ought chiefly to see unto, that we be assured of the will of God. And the same thing taught Paul when he said, Let us try, what is the good will of God. And as the same Paul writeth unto the Ephesians, let us not walk as unskilful, which understand not what is the will of God. And the thou shouldest not think (gentle reader) that this interpretation is of our own devising, look upon Origen, Primasius the disciple of Augustine, & those commentaries which are ascribed unto Jerome. And thou shalt find that they are The commentaries ascribed unto Jerome. of the same judgement when they interpret that place which we have now alleged. For they acknowledge no other faith, than that faith which all men acknowledge. But when we shall come to that place, we will declare what the rest of the fathers have taught and held touching it. But now to come to the principal point of this controversy, we think that we have abundantly out of the holy scriptures confirmed, That all the works of infidels are sins. Of which sentence is not only Augustine against julianus, but also Ambrose in his book de vocatione Ambrose saith that the works of infidels are sins. Basilius of the same mind. gentium, the 3. chap. For he saith: That without the worshipping of the true God, the things that seem to be virtues are sins. Basilius in his 2. book de baptismo, the 7. chap. of purpose moveth this question, and maketh on our side. And he citeth places out of the scriptures. As out of Esay, A sinner when he sacrificeth, it is all one, as if he should offer up a dog: and when he offereth sweet cakes, it is all one, as if he should offer up swine's flesh. And moreover, He which doth commit sin, is the servant of sin, and serveth it only. Again, No man can serve two lords, God and Mammon. And again, What fellowship hath light with darkness? God with belial? Finally he citeth also that testimony, whereof we before largely entreated, An evil tree can not bring forth good fruits. Of all these testimonies he concludeth the same thing which we teach. By these things I think it is now plain, what is to be thought of the state of men not yet regenerate. First, they are free from the servitude of compulsion. Farther in moral and civil works they are able to do many thing by their free will: Finally, even amongst sins they have some choice, and sometimes embrace this sin, and sometimes that sin, as their will serveth them. But yet are they not so free, that they do those things which please God. They are also will they or nill they obnoxious unto the miseries and calamities of this life. Now resteth to Of the liberty of men regenerate. speak of the liberty of men regenerate. Which besides that it is not less, then that which we have said is in wicked men, yet in this point it goeth beyond it, that it can attain to good works which are acceptable unto God. For who knoweth The godly may reach unto those works which please God. not, but that that work of Abraham wherein he was ready to sacrifice his son was most acceptable unto God? For therefore was he highly commended even by God himself. Paul to the Phil. calleth their alms sacrifices having a good savour. And unto the hebrews we are taught that God wonderfully delighteth in such sacrifices. And hereof it cometh that Paul admonisheth the Phil. with fear and with trembling to work their own salvation. But what need we any other testimonies, when as the judge himself in the last day shall reckon up the good works The regenerate have liberty by the benefit of God and not by their own merits. We are in the first impulsion of the holy Ghost only suffrers. After regeneration we work together with the holy ghost. Definition of sin. which godly men have bestowed upon the members of Christ. Wherefore seeing men regenerate are good trees, it is agreeable, that they both can and do bring forth good fruits. Although they which are so regenerate, ought never to forget, that they have not obtained this liberty by their own merits, but by the benefit of God. For he hath made them a new, and in stead of a stony heart, hath given unto them a fleshy heart. Finally, it came not of themselves, but of the heavenly father, that they should be drawn unto Christ. For unless they had been by God the heavenly father with great efficacy persuaded inwardly in the mind, they would no less have fled from Christ, than other men. Wherefore, in that first change or impression of the holy ghost our mind only suffereth, as they v●e to speak. B 〈…〉 after that we are once persuaded & changed, we are so restored, the we are able to work together with the holy ghost & grace. And in what sort this restoring of free will is, is ●o be considered by two principal points out of which we at the beginning, when we described the nature of will, declared cometh whatsoever error, and whatsoever sin is in election or choice: namely, for that when we deliberate touching any matter, either we are utterly ignorant what is just and what is unjust: or else for that, though we see what is just or unjust, yet lust and perturbation entermingleth itself: which by their great force cause us to prefer the weaker reasons before sure and firm reasons. Wherefore, the knowledge of that which is upright cannot take place. For the violence of the affections, and the whole bent of the mind is fixed upon those reasons which serve for pleasures and lust. And the stronger and honester arguments are not considered: and therefore they burst not forth By the benefit of regeneration both the understanding and also the appetite is h●lp●n. into effect. But by the benefit of regeneration both these discommodities are helped. For, as touching the first, the light of faith is present, which by adding the rule of the law of God, manifestly in the practising of things understandeth, what things are just and unjust. Farther although all pravity or corruption of the affections be not utterly taken away, yet by the power of the holy ghost is it so broken & weakened, that it is not able to hinder the upright election or choice as it was before able. Howbeit for that this lust, so long as we live here, can not utterly be consumed, The liberty also of the godly is unperfect. thereof it cometh that this liberty to do such things which please God, which is given unto the godly, is not perfect or absolute, but weak & maimed, & is in that sort set forth in the holy scriptures. For holy men are by many ways exceedingly letted, that they can not as they would, and as the law requireth, exercise these works, which are acceptable unto God. For always they feel a law in their members, which resisteth the law of the mind, and will they, or nill they, they are led away captives into the law of sin. For as unto the Galathians it is written: The flesh so lusteth against the spirit, that they do not the things which they would And we have heard We are not by the imperfection of our liberty leten but that we work together with God. The regenerate are called the men of God, and not simple or ●aremen, Paul complain, that he did not that good which he earnestly desired, but rather that evil which he hated. Godly men in mind in deed serve the law of God, but in flesh the law of sin. In whom yet this is a notable gift of God, that they exceedingly bewail and lament these impediments: so that although they doubt not but that they have the first fruits of the spirit, yet they groan, and fervently desire a perfect restoring. There happen moreover unto them daily falls, which admonish us how weak this our liberty is. Wherefore john saith: If we say we have no sin, we deceive ourselves, and the truth is not in us. james also saith: We all offend in many things. And the Lord bathe taught us in our daily prayer to cry unto the Father, forgive unto us our trespasses. Howbeit we are not by this imperfection of liberty letted, but that we work together with God, and frame ourselves as apt instruments unto the holy ghost. Wherefore Paul admonished Timothy, to stir up the grace which he had in him. And in the first epistle to the Corrinthians, he admonisheth them to apply themselves to the free gifts of God, and that to the more excellenter: as though their diligence were required, to be able to use rather this gift of the spirit, than that. But those which are said to have these things, are not simple and bare men: but forasmuch as they have the grace and spirit of God, they are now called the men of God. And because they are the men of God, they are also called perfect, and instructed unto every good work. Wherefore we confess that men regenerate in Christ, have all that liberty which we grant unto the ungodly, and moreover they are also able to do works which are acceptable unto God: although they be not free neither from sin, nor from the calamities and miseries of this life. Now should I also speak of the fourth state of man. But touching it Of the liberty which we shall have in our country. we may in one word answer: That forasmuch as in heaven we shall have most chief felicity, no kind of liberty can there be wanting: unless a man will call that a liberty, to be able to sin and to fall away from God, that is from the chief good thing: but because that that liberty which there we shall have, is a most singular liberty, therefore our hope is that in our country we shall be most free. But now Lust and corrupt motions which r●maine in the regenerate whether they be sins resteth an other question to be entreated of: namely, whether this lust & those corrupt motions which remain in the regenerate, are sins, & aught so to be called? These things are called of Paul, the law of sin, & the law of the members. And that these remain in holy men after regeneration, he teacheth us by the example of himself. But whither they be sins or no, cannot rightly be defined, unless we first understand what sin is. Augustine saith: that sin is, whatsoever is spoken, done, or lusted against the law of God. But whither this definition belong unto all sins, or unto those only, which are commonly called actual, it is uncertain, by reason of the ambiguity This word lusted in the definition how it may be taken. of this word, lusted. For if it be referred unto the full assent of the will, whereby we assent unto corrupt desires, then is the definition contracted to actual sins. But if this word Lusted, be so largely & amply taken, as is that last precept, Thou shalt not lust, then may the definition be universal, and comprehend all manner of sins. The master of the Sentences in his .2. book and 35. distinction cited that definition, when he had now largely entreated of original sin, and had begun to search out the nature of other sins. Wherefore it seemeth, that he thought, that that definition pertaineth only to actual sins. But howsoever it be touching this matter we will not much contend. Ambrose in his book de Paradiso in the .8: chapter, setteth forth doubtless a most large definition of sin. Sin (saith h●) is nothing else, but the transgression of the Law of God, and disobedience of the heavenly commandments. But leaving the sentences of the fathers, the matter is to be called to the trial of the scripture, that out of them we may certainly know what sin is, john in his first epistle and 3. chapter. Sin (saith he) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Definition of si●ne out of the word of God. is iniquity. That Greek word is composed of the particle privative & that is, with out, and of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is a Law. Here the nature of sin is excellently well declared. For it is said to be a privation, whereby is taken away from it the good thing which it ought to have. If thou inquire, what that good thing is, which by sin is taken away, this Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresseth it. For, that He calleth sin the privation of that good thing which the law of God prescribeth. good thing is taken away, which is prescribed in the Law of God. Wherefore we may say that sin is, whatsoever is repugnant unto the Law of God. Now let us see, whither this definition taken out of the holy scriptures be agreeable unto that pravity which remaineth in the saints after regeneration. Which thing we affirm, but our adversaries deny: but the holy scripture is without all doubt one our side. For Paul expressedly saith, that the Law of the members warreth against the law of God, and of the mind: and that the wisdom of the flesh is enmity against God, so that it is not subject unto the law of God, yea neither can be subject. And it utterly striveth against the fi●st and the greatest commandment, Thou shalt love the Lord thy God with all thy soul, with all thine heart, & with all thy strength. For if all our strengths and powers, should as it is meet, give place unto God: this lust then should never have any abiding in us. Farther the self same lust partly also striveth against the last precept, Thou shalt not lust. And Augustine as we have before in more places than one cited him, affirmeth, that these two commandments can not so long as we live here, be fully observed of us. But why they were given, when as they can not be kept, he bringeth very firm reasons which here to repeat is not needful. We have declared by the definition of sin, that this lust whereof we speak, is sin. Now let us consider other arguments. One is taken of the institution of man. For man was made unto the image and similitude of God: And we are predestinate to be made like unto the image of the son of God. And we are commanded to put one a new man. Which as Paul saith to the Colossians in the .3. chapter, is renewed to the knowledge and image of him, which created him, & which new man (as it is written in the epistle unto the Ephesians) consisteth in righteousness and in holiness of truth. And the image of God Wherein consisteth the image of God. which we are commanded to put one, herein consisteth (as Tertullian saith) that we have one and the self same motions, and fealing with God. And Paul to the philippians exhorteth us, to be of one and the same mind with Christ. But these motions and lusts do most filthily corrupt and blot the image of God in us. Farther, that which we ought to crucify, to mortify, and to put of, must of necessity be sin. For if they were good, the holygost would rather have admonished us, to nourish and to maintain them. And Paul to the Colossians saith, Mortefye your members which are upon the earth. And to the Galathians, They which are of Christ, have crucified their flesh with the lusts thereof. And in an other place, Put of (saith he) the old man. And if these motions do so displease God, it can not be for any other cause, but for that they are sins. For God is so good, that nothing displeaseth him but only sin. Last of all, unto sin is death dew, as a reward. Wherefore death can have no place, where no sin is. For this pre-eminence had the Son of God only, to die an innocent. For he died for our sins. But we therefore die, because we are not without sin. And if it be so, then let us see what our adversaries can allege, why infants now regenerate in Christ do die. For they have no actual sins: and the guiltiness of original sin is taken away. Only there remaineth lust, and corruption of nature, not wholly amended, and corrupt motions, which Augustine in his 11. book of Confessions saith, are found in infants: and he both confesseth and accuseth them as sins. And therefore for them, for that they are sins, they are not unjustly subject unto death. Wherefore seeing it is by most firm reasons proved, that the wicked lusts which remain in us after baptism are sins, now remaineth to see, to what kind or part of sins they belong. Sin may thus be Lust grafted in us. & the first m●tions, to what kind of sin they belong. Distinction of sin. divided, that there is some kind of sin which may be forgiven, and other some, which can not. That transgression against the Law of God which is never forgiven, is sin against the holy ghost. But if the sin may be forgiven, that may be two manner of ways. For, either it is so forgiven, that we must of necessity utterly departed from it, which we see to come to pass in fore and grievous sins, which (Paul saith) separate us from the kingdom of God, and are commonly called deadly sins. Or else they are so forgiven, that we depart not from them, partly by reason of the ignorance that is grafted in us, and partly by reason of the infirmity wherewith we are infected. And these are called small, and venial sins: without which no man can here lead his life. Paul as we have before declared hath between these sins put a notable difference: when he exhorted us, not to suffer sin to reign in us. And of this third kind of sins the same Apostle complained, when he said, Unhappy man that I am, who shall deliver me from the body of this death? And of these sins do we mean when we teach, that the works of men though they be never so holy are not without deadly sin: for that we do nothing without this kind of defects. And those defects are called deadly, for that of their own nature they deserve death: For Lust & the first motions are of their own nature dead lie. the stipend of sin is death. Farther also, for that so long as we carry about with us these spots of corruption, we can not have the fruition of eternal life. For so long are we excluded from it, until by death we have put of all corruption. Moreover it is written, Cursed be every one which abideth not in all the things which are written in the words of this Law. And he which complaineth with Paul, that he doth not the good which he would, performeth not all the things which the Law requireth, neither is utterly free from the curse, although the same through the mercy of God be not imputed unto him, unto eternal destruction. And we do so speak of the good works of the saints, not that we either Thorough the mercy of God they are not imputed to damnation. deny good works, or that we think not that the good works which are done of the regenerate are pleasing unto God, but to make us to acknowledge our uncleanness, and unpureness, to the understanding whereof we are blockish, and more than blind. Wherefore putting apart sin against the holy ghost, other sins are divided into three degrees: First, is that lust which is grafted in us: secondly, out of it spring continually the first motions and impulsions unto sundry kind of wicked acts: Thirdly, cometh the consent of the will, and bursteth forth into act. Paul did before set forth these three degrees when he said, Let not sin reign in your mortal body, that we should obey the lusts thereof. The sin whereunto we ought not to permit the rule or dominion, is lust grafted in us, and pravity of nature. The first motions are the lusts which it bringeth forth, and we are admonished not to obey them. Then addeth he thereunto obedience which consummateth and maketh the sin perfect: which is commonly called actual sin. It is not to be doubted but that the pravity of nature pertaineth to original sin. Again that sin whereunto cometh the consent or the will they call actual. But there is a doubt touching those first motions (by means of Pravity of nature pertaineth to Original sin. Sin where it reigneth is called actual. which yet through Christ we are not obnoxious unto a new guiltiness and bond of the judgement of GOD) whither they be to be referred unto original sin, or to actual sin. Undoubtedly they are between both, and of each part take somewhat. For so far forth as we by them work, covet or desire any thing, they have some consideration of actual sin. And Paul useth these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which without all doubt signify some action. On the other side for that we against our will suffer this kind of motion, therefore therein they communicate with original sin. For, that sin is not taken by election and of our own accord. Jerome upon the 7. chapter of Matthew maketh a distinction between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he saith signifieth the first motions, after that the consent of the will is now come unto them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is, when they first move and stir up at the beginning. And he addeth, that although they be in faults, yet are they not counted for great faults, and yet is the passion to be counted for a sin. Here is to be noted, that Jerome confesseth that the first motions have the blame of sin, although they be not counted for crimes, that is, although by the benefit of Christ they are not imputed unto the death: or else, although in man's judgement they be not counted for a crime. And sin is again divided into that which is only sin, and also into that which is both sin, and also the pain of another distinction of sin. sin. Of which distinction Augustine maketh mention upon the 5●. Psalm. For he saith, that the first falling away from God is sin only: but those sins which follow All sins except the first sin are both sin and also punishments of sin. are both sins and also punishments of sins, until they draw us unto hell fire. Wherefore whatsoever evils are committed between the first falling away, & hell fire, the same are both sins, and also punishments taken for other sins. Which thing Paul to the Romans hath very well declared. For first he saith, that the ethnics in deed knew God, but they glorified him not as God. And therefore he addeth, that they were delivered up into wicked desires, being full of all malice, covetousness. etc. And at the last he maketh mention of the condemnation to hell fire, saying, but thou according to thine hardness and unrepentant heart heapest up unto thyself wrath in the day of wrath, and of the revelation of the just judgement of God, wherein he shall render unto every man according to his works. But there are many which think not that these sins are punishments, of sins: for that men do of them take no small pleasure. But they, unless they were blind, mought easily understand by the Apostle, that they are punishments and such in deed which are most grievous. For he saith that their heart was blinded, and that they were made fools, although they boasted that they were wise men: and that they were delivered up of God into a reprobate sense, to defile their bodies with ignominy. sins may be called punishments, although they be pleasant. What are all these but most grievous punishments? If when a man hath committed theft, straighway either his hands should fall away, or else his eyes should be plucked out, we would say that he is grievously punished of God. Paul saith that these men were deprived of their mind, that their heart was made foolish, and that they most ignominiously contaminated their own bodies: and shall not these seem to be punishments? How can we think that our mind can be safe, whole, and uncorrupt, if sin reign in it? Solomon saith, Can a man nourish fire in his bosom, and not burn his garments? Or can a man go upon hot Why sin is called a punishment. burning coals, and not burn his feet? And therefore sin is called a punishment, for that it hurteth and corrupteth nature. For, the pravity of original sin hath so corrupted nature, that now it can scarcely seem to be half on live. And the corrupt motions, and violent rages, which spring out of that pravity▪ do, unless they be kept under, and mortefled, make it more fierce. Finally if thou consent unto them, they are continually made of more & more force: so that nature always becometh worse and worse. All these things hereto tend to give us to understand, that lust grafted in us, and corrupt motions, which are still remaining in our minds, belong to this kind of sins: but yet in such sort, that they are punishments As touching the hurting of nature the first sin also may be called a punishment. of an other sin going before: namely, of original sin, if it be not also a punishment of an other more grievous sin. Howbeit this yet is to be noted, that the first fall also is in such sort, that it is also a punishment. For as we have said, there is no sin, which doth not most grievously hurt the nature of man: and so at the least it hath joined with it a punishment of itself. But not every sin is Not every sin is a punishment of a sin● going before. a punishment of an other sin going before. But those whereof we now entreat, we affirm to be punishments of sins going before: and we say also, that they are sins. But unto some it seemeth wonderful, that these things are of necessity, how they can be sins. But touching this matter, let us hear what Augustine Even those things which are done of necessity may be sins. saith in his 3. book de libero Arbitrio, the 18. chapter. Some things also (saith he) done of necessity, are not to be allowed: as when a man would do well and can not: For otherwise what should move these words: The good that I would, I do not, but the evil that I would not, that I do. And this, to will is present with me, but to perform the good, I find no ability. And this: The flesh lusteth against the spirit, and the spirit against the flesh. For these things are repugnant the one to the other, so that ye do not the things which ye would. But all these things are pertaining to men and come of that damnation of death. For if they be not a punishment of man, but nature in man, then are they no sins. For if men depart not from that state wherein man was naturally made, so that he could not be better, then when he doth these things he doth the things which he ought. But if man were good, it should be otherwise, but now for that it is so, he is not good, neither lieth it in his own power to be good: either for that he seeth not what manner Man hath not in his own power to be good. one he ought to be: or else for that, although he see, yet is he not able to be such a one, as he seeth he ought to be. And that this is a punishment, who can doubt? This much Augustine. In which words many things are worthy to be noted. First, he confesseth that many things which happen of necessity, are not to be allowed. Secondly, he The first motions are sins for that by them we depart from that state whe●●nto we are made. giveth a reason why they are called sins: for that we depart from that state wherein we were naturally made. thirdly, he saith, that man is not good, neither hath in his own power to be good. Fourthly, why he can not be good, he bringeth two reasons: either for that he seeth not, what is to be done: or for that though he see it, yet by reason of his infirmity he is not able to perform it. Lastly, this is to be noted, Why man hath not in his own power to be good. that he understandeth these things of men regenerate. For he citeth the words of Paul to the galatians, and those places, which we now have alleged, which we have proved can not be understand but of the regenerate. But unto this sentence of Augustine, that seemeth to be repugnant, which Jerome writeth in his interpretation These things are meant also of the regenerate. of faith: We say (saith he) that they err, which together with the Manichees say, that a man can not eschew evil. But these things may without any difficulty be conciliated. For Jerome speaketh of nature as it was instituted of God: for he writeth against the Manichees, which taught, that therefore we can not resist sin, Jerome against the manichees speaketh of a whole and perfect nature. for that we were by nature created evil of an evil, God. But there is none of us which doubteth, but that man, when he was at the beginning created, was most free. But, that Augustine speaketh of nature after the fall, hereby it is manifest, in that he saith: All these things pertain to men, and come from that damnation of death: moreover he confesseth, that this is a punishment of man now fallen away. Augustine speaketh of our nature after the fall. Farther if these things be referred unto the regenerate, we may say, that the sentence of Jerome hath a respect only to the grosser kinds of sins, which separate us from the kingdom of God, from which we doubt not but that men regenerate The regenerate may abstain from the gross●● kind of sins. in Christ may abstain. But Augustine speaketh most largely: and by sins understandeth these things also, whereof we presently speak, & without which we can not here lead our life. And this latter solution is noted of the master of the sentences in his 2. book & 36. distinction. But they object unto us, that we do injury unto baptism, if we say that in it is not taken away sin. But we can not justly be accused of this crime. For we affirm that by regeneration is taken away the guiltiness of sins. For although these vices remain, both as the scripture testifieth, and also as experience teacheth, yet their bond and guiltiness is taken away. Wherefore Augustine oftentimes saith, that lust in deed remaineth, but the guiltiness thereof is by Christ taken away. And he addeth, that sometimes it cometh to pass, that the act and work of sin passeth away, as we see it is in theft, and in adultery, but the guiltiness notwithstanding abideth: and sometimes it cometh to pass, that the guiltiness is taken away, but the fault remaineth. Which is plain to be seen touching this lust whereof we speak. It remaineth in deed, but yet we cannot by it be as guilty condemned to eternal death. If thou demand why it is called sin, when as the guiltiness is taken away? I answer, because in that it is not imputed unto us, it hath not that of his own nature: for, as touching his own nature, as we have before taught, it deserveth death and damnation: but this cometh by an other means: namely, of the mercy of God through Christ. But every thing ought to be considered by itself, and of his own nature. Wherefore, seeing the proper nature of sin Every thing ought to be considered by his own nature. is, to strive against the law of God, and this thing we see to come to pass in this lust, and in these first motions, therefore they ought to be called sins. Neither by this our sentence do we fall into that foolishness, which the Pelagians upbraided unto Augustine and to other of the catholics, as though they should say, that by regeneration The Pelagiā● b●●ided unto catholics foolishness. is not blotted out sin, but only razed. For when hears are shaven, there remain still under the skin the roots of the hears, by which they grow up again. For although we affirm, that in men regenerate remain still lust & A similitude. corrupt motions, yet do we not deny, but that God is perfectly reconciled unto us. Wherefore, although of their own nature they are sins, yet by the mercy of God they are so blotted out, that they now utterly cease to be imputed: wherefore, if we As touching imputation sins are utterly taken is regeneration. have a respect unto imputation, there remaineth nothing of them. Last of all they object unto us, that we do injury unto Augustine when we say that he affirmeth these to be sins, when as he interpreteth himself, that they are called sins improperly. For as a scripture or writing is called a hand, for that it is done with the hand, so that these called sins, for that they come from original sin: and as cold Why Augustine calleth these motions sins. is called slothful, for that it maketh us slothful, so are these called sins, for that they stir us up to sins: but yet properly they are not sins. So (say they) Augustine by this means doth not only interpretate himself, why he calleth these, sins, but also hath given unto us a way how we ought to understand Paul, when he calleth these, sins. Hereunto we answer: first, that if either Augustine or any other of the fathers do deny that these are sins, that is to be understand by When the fathers say that these motions are not sins, they understand that they are not actual sins way of comparison, if they be compared with actual sins: but not that the nature of sin can wholly be taken away from them. Which thing Augustine in another place most plainly declareth. For against julianus in his 6. book & 8. chap. For it is not (saith he) no iniquity when in one man, either the superior parts are after a vile manner servants unto the inferior parts, or the inferior parts after a vile manner resist the superior parts, although they be not suffered to get the mastery. Seeing that he calleth this sin iniquity, he plainly declareth, that unto it is agreeable the nature of sin, which we before described. And in his 5. book against the same julianus He expressedly calleth these motions sins and affirmeth th● to be iniquities. the third chapter, he thus writeth: The lust of the flesh, against which the good spirit lusteth, is sin: for that in it is a disobedience against the government of the mind: and it is a punishment of sin, for that it is rendered unto the merits of the disobedient person, and it is a cause of sin through the falling away of him that sinneth. Here we see that lust is of Augustine three manner of ways called sin. Neither Note these words of Augustine. can it be said, that he writeth these things of a man not regenerate: For he expressedly saith: Against which the good spirit lusteth. For in the wicked is not the spirit of God, which striveth against lusts. Wherefore we have out of Augustine three places (one which we before cited out of his 5. book de libero Arbitrio, and Lust remaining in us is truly and properly sin. two against julianus) wherein he expressedly confesseth that lust is sin, and bringeth a reason why he so thinketh. Neither ought our adversaries as touching the interpretation of Paul, to run unto a figure, to say that this is not properly to be called sin. For, both out of Paul and out of other places of the scripture, is brought good reason, why lust is truly and properly called sin. And it is to be wondered at, that these men otherwise are every where so prone to figures, when as in this one proposition, This is my body, they so much abhor from all kind of figures, when as yet notwithstanding a figure is there most convenient. And if thou desire other testimonies of the fathers, whereby to prove that lust is sin, we have before cited Jerome upon Matthew. And there are in Augustine against julianus found cited a great many other sentences of the ancient fathers. All which make wholly on our side. But now let us come to the exposition of the 8. chapter. The eight Chapter. FOrasmuch as now there is no condemnation to them that are in Christ jesus, which walk not after the flesh, but after the spirit. For the law of the spirit of life which is in Christ jesus, hath made me free from the law of sin and of death. For as much as in this chapter, are entreated many notable things, it shall The Method of this chapped. not be amiss to divide the sum of them into the parts thereof. first Paul removeth away condemnation, which he saith is taken away by the Law of the spirit of life: which spirit we have obtained by the benefit of the death of Christ. And this liberty promiseth he not indifferently unto all men, but only unto those which are in Christ, and walk not according unto the flesh, but according to the spirit. For they which separate themselves from Christ, can not be partakers of his benefit. Then he addeth, that we by this spirit are partakers, not only of the death of the Lord, but of his resurrection also: for forasmuch as Christ was by it raised up from the dead, as many as are endued with the same spirit, shall likewise be raised up from the dead. For that cause he exhorteth us, by the spirit to mortify the deeds of the flesh, that we may be made partakers of everlasting life. Thirdly, he amplifieth and adorneth this state and condition, which by the spirit of Christ we have obtained: namely, that now we are by adoption made the children of God, that we are moved by this spirit, and made strong against adversities, & to suffer all afflictions. Which praises serve not a little to quicken our desire, that we should desire to be daily more abundantly enriched with this spirit. Fourthly he confuteth those, which objected that state to seem miserable and unhappy, in which the faithful of Christ live. For they are continually exercised with adversities, so that even they also which have the first fruits of the spirit are compelled to mourn. And he writeth that by this means these things come to pass, for that as yet we have not obtained an absolute regeneration nor perfect salvation: for we have it now but only in hope, which when time shall serve, that is, in the end of the world, shallbe made perfect. Fiftly, he teacheth, that notwithstanding those evils, which do enclose us in on every side, yet our salvation is nevertheless sure: for the providence▪ of God, whereby we are predestinate to eternal felicity can neither be changed, nor yet in any point fail. And by this providence, saith he, it cometh to pass, that unto us which love God all things turn to good, and nothing can hurt us, forasmuch as God hath given unto us his son and together with him all things: wherefore seeing the father justifieth us, and the son maketh intercession for us, there is nothing, which can make us afraid. Lastly, he saith, that the love of God towards us is so great, that by no creature it can be plucked from us. Hereby it is manifest, of how great force the spirit of adoption is, wherewith we are sealed, so long as we wait for the perfection of our felicity. And these things serve wonderfully to prove, that our justification consisteth not of works, but of faith, and of the mere and free mercy of God. This is the sum of all that which is contained in the doctrine of this chap. As touching the first part, the Apostle allegeth that condemnation is now taken away: which he proveth, because we are endued with the spirit of Christ. But this delivery he promiseth unto those only, which are in Christ. Wherefore seeing it is manifest what his proposition or intent is, now let us see, how these things hang together with those, which are already spoken. Toward the end of the former chap: Paul cried out twice: first, when he said: Unhappy man that I am, who shall deliver me from the body of this death? And by the figure Aposiopesis he expressed not the deliverer: but here he saith, that that deliverer is, the Law The law of the spirit and life delivereth of the spirit and of life. Farther in that place with great affection he said: I give thanks unto God through jesus Christ our lord: neither declared he, wherefore he gave thanks. But now he plainly expresseth the cause. For he saith, that now there remaineth no condemnation, and that we are delivered from the Thanks are to be given for that there remaineth in us no commendation. Law of sin and of death. This is it for which he gave thanks. Lastly he added, how that in mind he served the law of God, but in flesh the law of sin. Now he more plainly expresseth what that is: namely, to be in Christ, and not to walk according to the flesh, but according to the spirit. Hereby it manifestly appeareth, how aptly these things are knit together with those which are already spoken. The Apostle seemeth thus to speak: Although sin and the corruption of nature, where with the godly are vexed, be (as it is already said) still remaining in them, yet is there no danger, that it should bring condemnation unto men regenerate: for they are helped by the spirit of Christ, wherewith they are now endued. And even as before he abundantly entreated of the violence and tyranny of sin, which it useth against us being unwitting What things avail to know ourselves. and unwilling thereunto: so now on the other side he teacheth, what the spirit of Christ worketh in the Saints. Wherefore seeing not only the holy scriptures, but also the Ethnic writers do expressedly command, that every man should know himself, peradventure there is scarce any other place, out of which the A godly man consisteth of two principles. same may better be gathered, then out of these two chapters. For a godly man consisteth of his own corrupt and vitiate nature, and also of the spirit of Christ: & because we have before learned, what the corruption of nature, that is, sin, worketh in us, and now is declared, what benefits of Christ we obtain by his spirit: by this may every man as touching either part know himself. Undoubtedly wonderful great is the wisdom of the Apostle: who when he wrote of the force of sin: expressed it chiefly in his own person: to give us to understand, that there is no Why Paul changeth the persons in these two descriptions. man so holy, which so long eas he liveth here, is clean rid from sin. But afterward when he entreateth of the help of the spirit of Christ, he bringeth in the person of other men, lest any man should think with himself, that not all manner of Christians enjoy this excellent help of God, but only certain principal and excellent men, such as were the Apostles. After these things which we have before heard out of the seventh chapter: a man mought have said, forasmuch as we are so led away captive of sin, and that by force and against our wills, what hope can there be of our salvation? Much, saith Paul. Forasmuch as now there is no condemnation to them which are in Christ.] For by the spirit of Christ we are delivered from the law of sin and of death. This reason is taken of the cause efficient, whereby is not only proved that which was proposed, but also even the very carnel and inward pith of our justification is touched. For although men being now justified are so restored unto the gifts of God, that they begin to live holily, and do accomplish some certain obedience begun of the law, yet, because in the judgement of God they can not stay upon them, forasmuch as they are unperfect, and are not without fault, of necessity it followeth, that our justification should herein consist, Wherein consisteth justification▪ namely, to have our sins forgiven us, that is, to be delivered from the guiltiness of them. And this is it which Paul here writeth: He hath delivered me from the right of sin and of death:] That is, from the guiltiness, or bond, whereby we were bound unto sin, and unto eternal death. And when this bond is taken away, there then remaineth nothing, why we should fear condemnation. But forasmuch as that is said to hap through the spirit of Christ, it manifestly appeareth, that men are not justified by works. For works follow the spirit, and are said to be the fruits thereof. And this delivery pertaineth only unto them which are in Christ: that we may understand that all they are excluded, which boast of faith and of the Gospel, & yet in the mean time do wallow in most gross sins, and are strangers from Christ: and whereas they commit many things against their conscience, yet are they not touched with any repentance. This which is added, which walk not according to the flesh, but according to the spirit, expoundeth the which was before said, To be in Christ. And that we may the better understand that it is all one, we must repeat that which the Apostle a little before wrote, Let not sin reign in your mortal body: that this, although ye be stirred up by these lusts, yet ye ought not to permit unto them the dominion of your mind. And that which the Apostle in this place declareth, bringeth with it a great consolation. They which are shut up fast in prison, and do know themselves to be A similitude. guilty, do look for nothing else but sentence of death, now if to them pardon and forgiveness should be offered they not looking for it, they can not but exceedingly be glade and rejoice. So we, when we see that damnation is dew unto us for our sins, can not but exceedingly rejoice at these tidings, when we hear out of the holy scriptures, that all things are freely forgiven us for Christ's sake. Wherefore if we desire to have the fruition of this so great a benefit, it is necessary, that we believe the pardon which is offered unto us. For this liberality of God will nothing profit us without faith. Although by that which we have now spoken, I doubt not, but that men may understand, what the meaning of Paul is, yet are there sour things, Four things put forth to be examined. which shall not be unprofitable more diligently to examine. first: what that is whereby we are delivered. Secondly from what kind of evil we are delivered. Thirdly, what manner of thing this delivery is. Lastly, unto whom it pertaineth. As touching the first, the Apostle saith, that condemnation is taken away by the law of the spirit of life: whereby we understand the holy ghost, which governeth our minds, and ruleth them by his inward motions. With which exposition agreeth Chrisostome. For even as (saith he) the law of sin is sin: so the law of the spirit, is the spirit. But in that this word, of life, is added, some do thus understand it, as though that word should be joined with the word law: so that the law should be called the law of the spirit, and the law of life. But the nature of the Greek tongue seemeth to urge, that that word should be an epitheton or propriety of the spirit. For thus it is written, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: That is, of the spirit of life. Here the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coupleth this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, of life, with the spirit, and not with the law. Wherefore the sense is, that we are delivered by the spirit, the author of life, and not by every spirit which is cold, and wanteth life. Ambrose by the law of the spirit understood faith: which law he putteth as a mean between the two other laws, between the law of Moses I say, and the law of the flesh. Faith driveth not, nor forceth unto vices, as before Paul taught that the law of the members and of the flesh doth. Neither is faith as the law of Moses, which only admonisheth what ought to be done, but giveth not strengths to do it, neither forgiveth, when any thing is committed against it. For faith both teacheth what is to be done. and also bringeth strengths to do the same, and when any fault is committed, it obtaineth pardon for the same. Hereby we see what is to be understand by the law of the spirit of life, namely the holy ghost, or else faith. For either is true: for in very deed the author of our delivery is the spirit of Christ. And the instrument which he useth The efficicient cause and 〈◊〉 of our salvation. to save us by, is faith. For it is the first gift, wherewith God adorneth and decketh men that are to be justified, by it to embrace the promises set forth unto them. Now to understand the second part: namely, fro what we are delivered, We are delivered from the law of sin and death. By these words is not signified the law of Moses, although by faith in Christ we are delivered from it also▪ But the Apostle entreateth not thereof at this present, neither is the law of Moses called in the The law of Moses is no● called the law of sin. holy scriptures the law of sin. For although through it sin be increased, yet doth it not command sin, neither was sin the author of it, yea rather the law of Moses is called spiritual, partly because the holy ghost was the author of it, who gave it in Mount Sina, and partly because all those things which it commandeth are spiritual, neither are they agreeable unto lust, nor unto our flesh. It may It is called the law of death, but yet per accidens, that is, by chance. in deed after a sort be called the law of death, for in the latter epistle to the Corrinthians, it is called the ministry of death, but these things are not to be applied unto it, but through our default. For otherwise of itself it setteth forth those things which should be profitable unto life. But it lighteth upon the perverseness of our nature, and thereof it cometh that death followeth it. Which reason if we should follow, the Gospel also might be called the instrument of death. For Paul The gospel is per accidens the instrument of death. in his latter epistle to the Cor. thus writeth: Unto some we are the savour of life unto life, but unto other some the savour of death unto death. Wherefore there is great consideration to be had, with what manner of savour, we savour the Gospel. For it is not to be marveled at, that of one and the self same thing do follow contrary effects For we see daily, that one and the self same son, both drieth up clay, and also melteth wax. But seeing it is so, a man may marvel, why the Gospel is not in the holy scriptures called the ministry of death, as the law of Moses is? Ambrose answereth, Because the Gospel of his own nature condemneth not? but those which believe not, it leaveth under the law. And that is it which condemneth and killeth. For it under the pain of damnation commandeth that we should believe in Christ. Wherefore, they which believe not, by the condemnation of the law do perish. But the propriety of the Gospel is only to make safe. It mought also be somewhat more plainly answered: The Gospel as it only outwardly maketh a sound▪ differreth little from the law. that the Gospel, so long as it doth but outwardly only make a sound, neither is the holy ghost inwardly in the hearts of the hearers, to move and bow them to believe, so long (I say) the Gospel hath the nature of the killing letter, neither differeth it any thing from the Law, as touching efficacy unto salvation. For although it contain other things than the Law doth, yet it can neither give Grace, nor remission of sins unto the hearers. But after that the holy ghost hath once moved the har●s of the hearers to believe, then at the length the Gospel obtaineth his power to make safe. Wherefore the law of sin▪ and of death, from which we are delivered, is it, whereof before it was said, that it leadeth us capti●●s, and rebelleth against the law of the mind. In this fight (saith Chrisostome) the holy ghost is present with us, and helpeth and delivereth us, that we run not into dammation. He cr●wneth us (saith he) and furnishing us on every side with stays and helps bringeth us into the battle. Which I thus understand, that we are counted crowned through the forgiveness of our sins: and helped with succours, when we are so helped with free and gracious gifts, and with the strength of the spirit, and instrument of heavenly gifts that we suffer not this law of natural corruption to reign in us. And let this suffice as touching that evil, from which we are by the spirit of Christ delivered. Now let us declare, what is the nature of this delivery. This delivery may indeed be compared with that delivery, whereby the children Our delivery is compared with that delivery whereby the Israelites escaped out of Egypt. of Israel were delivered out of Egypt. But they were not 〈…〉 at liberty but that they were with grievous perils & great temptations exercised in the desert: and when they were come to the land of Canaan, they had always remnants of the Amoritres, Chittits, Hevites, and Cetites, with whom they had continual strife. We also are so delivered from death and sin, that yet there still remaineth no small portion of these evils. But yet as Paul saith, they can not hurt us. For although it be sin, yet is it not imputed. But by death our body shall so be loosed, and the soul shall so be separated from it, that by means of the holy resurrection it shall nevertheless return again unto life. And for that cause Paul said not simply, that we are delivered from sin and from death, but from the law and power of them. Augustine also in his first book and 32. chapter: De Nuptijs & concupiscenntia, saith, that this delivery consisteth of the forgiveness of sins: which thing also we see happeneth in civil affairs. For if a man, being A similitude. cast into prison, & knowing himself to be guilty, doth wait for nothing but for the sentence of death, and yet through the liberality and mercy of the king he is not only delivered from punishment, but also the king giveth unto him great lands and abundance of riches and honours: if we should consider in him the principal ground and cause of his delivery, we shall find that it consisteth in the forgiveness of his crime and offence. For what had it profited him so to be enriched, if he should strait way have been put to death? So although by the benefit of the spirit we have our strengths renewed, and the power or faculty to begin an obedience, forasmuch as by all these things the law of God can not be satisfied, we could never be justified, unless we had first remission of our sins. For we should still be under condemnation, and should be under the power of sin and of death. And when Paul useth this word law, he speaketh metaphorically. For by the law he understandeth force, and efficacy. And he attributeth it unto sundry This word law is here taken Metaphoricallye. things, unto sin, unto death, and unto the spirit: and if there be any other thing which hath the authority of ruling and governing, the same may be called the law of him, whom it governeth and ruleth. But (as we have already sufficiently taught) when we hear of this word law, no man ought to think, that here is spoken of the law of Moses. And thus much as touching the manner of this delivery. But in this place therecommeth to my remembrance a sentence of Chrisostome in his homely de sancto & adorando spiritu: wherein he admonisheth, that this is an apt place to prove the divinity of the holy ghost. For if the holy ghost be the author of our liberty, than it behoveth him to be most free. And that A place to prove the divinity of the holy Ghost. he is the author of our liberty, not only this place declareth, but also that place wherein it is written, Where the spirit of the Lord is, there is liberty. But Arrius, Eunomius, and other such like pestiferous men, would have the holy ghost to be a servant. For they in the holy Trinity put a great difference of persons: for the son they said was a creature, and for that cause far inferior unto the father: but the holy Ghost they affirmed to be the minister and servant of the son. But if he be a servant, how then can he be unto others, the author of liberty? He hath indeed other arguments out of the holy scriptures, whereby he confuteth the Arryans: but it sufficeth me to have rehearsed this one argument only: because it serveth somewhat for this place: Now let us see who they be that are partakers of this delivery. For Paul doth not superfluously entreat thereof. For when he had taught, that this liberty cometh of the spirit of Christ, although it be the true and principal cause, yet because it is oftentimes hid, neither can it be seen of other men, therefore Paul turneth himself unto the effects, as unto things more evident. For there are many oftentimes which boast of the spirit and of faith, which yet are most far from them, and remain under damnation. This self same manner shall Christ observe in the last judgement. He shall first say, Come ye blessed of my Father, receive ye the kingdom prepared for you from the beginning of the world. By these words is expressed the chief and principal cause of our salvation, namely, that we are elected of God & predestinate. But because this cause is hidden from the eyes The prove by the effects declareth who are the elect of God of men, to the end they might seem true heirs of the kingdom of heaven, he straight way declareth that thing by the effects: I was hungry (saith he) and ye fed me: I was thirsty, and ye gave me drink: I was in prison, and ye visited me & c? So Paul in this place expresseth the true cause of our delivery, namely, the spirit of Christ Now to know who they are, that be partakers thereof, he setteth forth the effects of this delivery: sayings. Unto those which are in Christ jesus, which walk not according to the flesh but according to the spirit.] That which is added, namely, to walk according to the spirit, and not according to the flesh, because it is afterward repeated, shall in that place be expounded. Let us see therefore, what it is to be in Christ First cometh that which is common unto all men. For the son of God, because What is the conjunction which we have with Christ he took upon him the nature of man, is joined and made one with all men. For sithen they have fellowship with flesh and blood (as witnesseth the epistle unto the hebrews) he also was made partaker of flesh and blood. But this conjunction is general, and weak, and only (if I may so call it) according to the matter. For the nature of men is far divers from that nature which Christ took upon him. For the nature of man in Christ, is both immortal, and also exempted from sin, and adorned with all pureness: but our nature is unpure, corruptible, and miserably contaminated with sin. But if it be endued with the spirit of Christ, it is so repaired, that it differeth not much from the nature of Christ. Yea so great is that affinity, that Paul in his epistle to the Ephesians saith, That we are flesh of his flesh, and bones of his bones. Which form of speaking An Ebrue phrase, our bone, and our flesh. seemeth to be taken out of the writings of the old Testament. For there brethren and kinsfolks do thus speak of themselves one to an other: He is my bone and my flesh. For they seem to acknowledge unto them, one common matter by reason of one and the self same seed of the father, and one & the self same womb of the mother. Whereunto this also is a help, for that children do draw of their parents not only a carnal and corpulent substance, but also wit, affections and disposition. This self same thing cometh to pass in us, when we are endued with the spirit of Christ. For besides our nature which we have common with him, we have also his mind (as Paul admonisheth in the first to the Cor.) and the self same sense, as he requireth unto the philippians: saying: Let the self same sense be in you, which was also in Christ jesus. This our conjunction with Christ, Paul expressed in this self same epistle by grafting: wherein are very well perceived or seen those two things which we have now made mention of. For the graft, which is grafted, and the stock whereinto it is grafted, are A similitude. made one thing: neither only are the matters which were diverse, joined together, but also they are nourished together with one and the self same juice, spirit, and life. This self same thing the Apostle testifieth is done in us, when he saith that we are grafted into Christ. The same thing also Christ teacheth in the Gospel of john, when he calleth himself the vine, & us the branches, for the branches have the self same life common with the vine tree: they burgeon forth by the same spirit and bring forth one and the self same fruit. Paul also in his epistle to the Ephesians Our conjunction with Christ is compared with matrimony▪ compareth our conjunction with Christ, with matrimony. For he saith that it is a great sacrament between Christ and the Church For even as in matrimony not only bodies are made common, but also affections and wills are joined together, so cometh it to pass by a sure and firm ground between Christ and the Church. Wherefore the Apostle pronounceth them free from sin, which abide in Christ, and be in him after that manner which we have now expressed, to the end they should live his life, and have one and the self same sense with him, and bring forth fruits of works not disagreeing from his fruits, and they which are such, can not fear condemnation or judgement. For the Lord jesus is salvation itself, as his name sufficiently declareth. Wherefore they which are in him, are in no danger to be condemned. Hereunto Who are in Christ. we add, that they also are in Christ, which in all their things depend of him, and which whatsoever they take in hand, or do, are moved by his spirit. For to depend of him, is nothing else, then in all things that we go about, to have a regard unto him, and to seek only his glory: but they which are moved by his spirit▪ do not follow the affections and instigations of lusts. Hereby it is manifest, how faithful and godly men are in Christ, and that by all kinds of causes ●●or we have one & the self same matter, also the self same first grounds of form: for we are endued with the self same notes, proprieties, and conditions which he had. The efficient It is proved that we are in Christ by all kinds of causes. cause whereby we are moved to work, is the same spirit wherewith he was moved. Lastly, the end is all one, namely, the the glory of God should be advanced. But that which was unpossible unto the law, in as much as it was weak because of the flesh, God sending his own son in the similitude of the flesh of sin, and by sin condemned sin in the flesh. That the righteousness of the Law might be fulfilled in us, which walk not after the flesh, but after the spirit. For they which are according to the flesh, savour the things that are of the flesh, but they that are according to the spirit, savour the things that are of the spirit. For the wisdom of the flesh is death: but the wisdom of the spirit is life and peace. Because the wisdom of the flesh is enmity against God: for it is not subject unto the law of God, neither in deed can be. So then they that are in the flesh cannot please God. But that which was impossible unto the law, in as much as it was weakened by the flesh, God sending his son.] Here is brought a reason, whereby is showed that this spirit of God is given unto us for a deliverer, to the end we might be made the more certain thereof. For when we hear, that of necessity we must have the spirit of Christ, straight way we think with ourselves, that by reason of our unclean affections, and corrupt manners, we are unworthy of the receiving of it. This doubt Paul taketh away, & saith: that the benefit cometh unto us by the death of Christ. For this was the end, for which Christ would die: namely, that by his spirit the justification of the law might be fulfilled in the elect. Neither did he for any other cause take flesh upon him, but to help and succour the infirmity of our flesh. Of this purpose and council of God the Apostle here entreateth. By this place it manifestly appeareth, how one and the self same work One and the self same work is both sin, and virtue as it cometh either from us, or from God. as it cometh from men is sin, and as it cometh from God is good. The jews sought nothing else in the death of Christ, but to exatiate and fulfil their hatred, & to reject the word of God, and to repel and put away the chastisements and corrections of the Lord, and also to keep still their dignities and honours. These ends forasmuch as they are very wicked, the action also could not but be very wicked. But God forasmuch as he had a regard to the setting forth of his goodness, and procured the health of mankind, in that he delivered his son unto the death, accomplished a work of most singular charity. Wherefore, if we will speak properly, God if we speak properly ought not to be counted the cause of sin. God can not be called the cause of sin: although it cannot be denied, but that he is the cause of that thing which in us is sin: for that which in him is praise worthy, and proceedeth of virtue, is oftentimes by us defiled, for that we ourselves are unclean. In that he saith: That which was impossible unto the law, he teacheth both that the law is weak, and by the contrary that the spirit and faith are strong. But that infirmity of the law appeareth not, unless the weakness of our free will be thoroughly known. For thereof cometh it that the law is weak, because it lighteth upon a corrupt nature. For otherwise the law itself, so far forth as it is written, is neither weak nor strong. But man is judged weak, so long as he is left under the Law, and is not helped by the spirit of grace. This place most strongly An argument of justification, that it is not had by works. proveth, that justification is not of works, and that there are no works preparatory: for works which go before justification, either do agree with the law of God, or else they defect or want of it. If they agree with the law, them of necessity we must grant, that the law is not weak, as that which without the spirit and grace may be performed. Paul in this place affirmeth that thing to be unpossible. But if such works fail of the rule of the law▪ (which can not be denied) then must we needs grant, that they are sins. But by sins no man can be justified. Here also are reproved the Pelagians, which took upon them to say and teach, that a man by The Pelagians are in this place overthrown the strengths of nature is able to fulfil the commandments of the Law. For Paul teacheth contrariwise, that the law was so weakened by the flesh, that it behoved us to be delivered by an other help. But where as he saith, that the law was weakened by the flesh, no man ought therefore falsely to suppose y● here is condemned the substance of the flesh, or nature of the body: for these things God created good. But by flesh he understandeth the naughtiness & corruption, which by reason of the fall of Adam passed through all mankind. Which corruption forasmuch as it is still remaining even in men regenerate, they can not undoubtedly perfectly and fully accomplish the law of God, until they have utterly put of this flesh. And as Chrisostome noteth, the law of God is not by these words condemned, but rather commended, because it commandeth right and just things, but it can not bring them to the end. Wherefore the coming (saith he) of Christ was necessary, which might minister help and secure unto the law: for the law in deed taught uprightly There are two things which the law cannot perform. what ought to be done, and what ought to be avoided. But besides this there were two other things necessary which the law could not give: first that those things might be forgiven, which are committed against the commandments thereof: an other is, that the strengths of man might be corroborated, whereby to perform the commandments of the law. Without these two things, whatsoever the law teacheth touching the doing or eschewing of things, it can not profit, but rather serveth to condemnation. For he which knoweth the will of his Lord and doth it not, is gréevouslyer punished, than he which knoweth not the will of his Lord. Those commentaries which are ascribed unto Jerome, do upon this place expressedly affirm, that the Apostle here speaketh not of the law of ceremonies: for he speaketh here of that law, whereof is written in the 7. chapter of Matthew: The things which ye will that men should do unto you, the same do ye unto them: of which law it is strait way said, This is the law and the prophets. Wherefore there is no cause why any man should cavil that that which Paul saith, It was possible unto the law, is not to be referred unto the moral law, Three things are here inquired for. but unto ceremonies. But there are in this place three things to be observed: first what moved God to give his son: secondly, what Christ being given unto us did for us. Lastly, what fruit we obtain by his work. As touching the first, the Apostle saith, that this was the purpose of God, when he gave his son, that the infirmity of the law should not be a let to our salvation. For he saw that it was God gave his son that the infirmity of the law should not be a let to our salvation. so weak, by reason of the infirmity of our flesh, that by the ministry thereof we could not attain unto salvation which he had appointed for us. Which sentence if our adversaries would consider, they should see, that they can neither maintain works of preparation, nor yet justification by works, unless peradventure they think that this counsel or purpose of God was not necessary. And these men undoubtedly do as much as lieth in them, to diminish the benefit of Christ, neither acknowledge they the perfect and full love of the father towards us. Paul saith, that the law without Christ is weak: these men say, that before we are made partakers of Christ, we be able to work good works, and to obey the law of God. And although Paul here teacheth the impossibility of the law, yet the fathers have sometimes accursed such as dare say, that God hath commanded Whether God have commanded things unpossible. things unpossible. Although if a man rightly understand our doctrine, he shall easily see, that we teach not, that the commandments of God are utterly unpossible, but only as touching those which are strangers from Christ, For men now regenerate, have a beginning and an endeavour of obedience, and forgiveness of defects which they commit: the righteousness also of Christ whereby the law is fulfilled, is now made their righteousness, and is of God imputed unto them. For the strengths of the head do pass into the members. Lastly by hope we are made safe, and the accomplishment of the law, which wanteth in their works, so long as they live here, they shall attain perfectly & by all means full, when they shallbe joined together with Christ in an other life▪ And therefore would God provide a remedy for the weakness of the law which springeth of our weakness. Let us see therefore what God hath done. He hath sent his son in the similitude of the flesh of sin, and by sin hath condemned sin in the flesh.] By these words is manifest the number and distinction of the divine persons in the holy Trinity. For if the son be sent of the father, then must one of necessity be distinct from the other, which is The distinction of persons in the Trinity. contrary to the heresy of Photinus, Sabellias the Patripassianites, and other such pestiferous men, which taught that the son and the holy ghost are distincted both from the father, and also between themselves only as touching the names. But what order Paul hath put in the persons, we may easily see. first he saith, that the holy ghost is he which delivereth: secondly, that that spirit is given by Christ: lastly, that the son is sent of the father. And so he resolveth the last effect of our salvation into the first cause. In the similitude of the flesh of sin.] Augustine admonisheth, that these This word similitude taketh not away the verity of the flesh. things are to be red jointly together, so that this word similitude, is not referred unto the flesh, but unto sin. For the human nature which Christ took upon him had the show or form of sin: but yet in very deed it could not be polluted with sin. Paul also unto the philippians writeth, that Christ was in the similitude of men: not that he was not a man in very deed: but that because he so abased himself, that he nothing departed from the common custom of men, neither confounded he the nature of man with the nature of the word of God: but left it so perfect, that even the form and similitude of other men might be showed in Christ. And therefore the Apostle useth this word similitude, that we might understand that the Lord was not a pure man only, as other men were: although he seemed such a one. For in him was the divine nature hidden. Wherefore there is no cause, why the Marcionites, or other such like heretics, should by these places deny that Christ had true flesh. For he took upon him the nature of man (as the Greek Schiolies have noted) with the affections thereof: not undoubtedly with those affections, which spring of malice: but with those, which spring of nature instituted of God. In sum, to have taken the flesh of sin, is nothing else then that Christ was so made man, that he was subject unto heat, cold, hunger, thirst, contumelies and death: for these are the effects of sin. And therefore the the flesh of Christ mought well be called the flesh of sin. Augustine in his 14. book against Faustus, hath to do against an heretic, which refused Moses: as though he were contumelious against Christ, when he wrote, Cursed be every one that hangeth one a tree. Unto whom Augustine answereth, If by this means thou condemnest Moses, thou shalt also reject Paul. For he unto the Galathians writeth, that Christ was made accursed for us. And the same Paul in his latter epistle to the Corrinthians, saith, that he which knew not sin, was for our sakes made sin. Then he citeth this place whereof we now entreat, that God sent his son in the similitude of the flesh of sin, and by sin condemned sin. He bringeth also a reason Why the flesh of Christ is called sin. why the flesh of Christ is called sin: namely, because it was mortal, and tasted of death, which of necessity followeth sin. And he affirmeth this to be a figurative kind of speech, wherein by that which goeth before is expressed that which followeth. But besides this interpretation of Augustine, I remember an other also, which the same Augustine treating upon this place followeth, which also he seemeth to have learned of Origene. And that interpretation is taken out of Leviticus: where when as there are diverse kinds of sacrifices instituted mention is made of an oblation for sin: which self same oblation is every The oblation for sin is called sin Sacraments have the names of the things signified. where called sin. But unto that word is oftentimes added a preposition, and in the Hebrew it is written Lechatteoth and Leaschrah, that is, for sin, and for trespass: so that hereby we may see, that the sacraments (as we have often said) have the names of those things which they signify. And other tongues also both the Latin and the Greek, seem to have imitated this form of speaking. For the latins call that piaculum, or, piacularem hostiam, which is offered to turn away the wrath of God. The same thing the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of making clean? and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And this is it which Paul sometimes calleth sin and accursed. This therefore is the meaning: that Christ condemned sin which was in our flesh, by sin, that is, by that oblation, which was for sin, that is by his flesh which is here called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which is (after the Hebrew manner of speaking) the sacrifice for sin. But to condemn, signifieth in this place, to take away, and to discharge those things, which use to follow them that are condemned. And that we may the easilier understand, how Christ by his death How Christ by death hath condemned sin. condemned sin, we ought by faith to be assured, that he hath obtained for us the holy ghost, whereby our sins are forgiven, whereby also lust, which is the root of all sins, is repressed in us. But there are others, which interpretate this place otherwise, as though Christ condemned sin in his flesh, that is, he would have himself to be punished and offered up for sin, namely, for our sin. Which interpretation doth not so much differ from the first. But that interpretation which Chrisostome and Ambrose have, is far more strange: for they think that sin itself was condemned of Christ for sin, that is, for that cause, namely, because it had done unjustly and sinned grievously: For sin of his own right seemed to rage's against men, which were even from the beginning obno●ius unto it: but in that it was so bold to lay hands upon Christ being most innocent, it deserved condennation. But Ambrose seemeth to signify, that sin is here taken for the devil, who in that he killed Christ, tempted him more than it was lawful for him to do: wherefore he thinketh he lost his power, which before he had ●uer men. But this interpretation, although it contain nothing that is ungodly, yet in no wise agreeth with the meaning of the Apostle. For Paul giveth a reason how we are delivered by Christ from the lusts and motions, of which he complaineth towards the end of the seven. chapter. And forasmuch as the death of Christ is put for the cause of this delivery, that exposition which we brought of the sacrifice for sin, both is agreeable with reason, and also is proved by other testimonies of the Scriptures. For Esay in his 53. chapter writing of Christ, saith: If he shall put his soul (Ameth schaim asham nephesch) sin, that is to say, for sin: Paul also as we have before cited him, saith: That he which knew no sin, was for us made sin. And in the first epistle to the Corrinthians: Christ our paschal is offered up. And in the epistle unto the hebrews: Christ is set forth to be that sacrifice for sin, which was seen to be offered without the hosts. john also saith: Behold the lamb of God which taketh away the sins of the world, in which words he calleth him a lamb, for that What the killing of sacrifices signified in the old time he should be a sacrifice for sin. And that slaughter of sacrifices shadowed nothing else unto the elders, but damnation and death. For there they which offered them, acknowledged, that the sins for which they ought to have been punished, should be transferred and laid upon the Messiah, that even as the sacrifice was killed, so should Christ in time to come, die for the sin of the people. Which thing peradventure they declared by an outward symbol or sign: namely, by laying on of Why the Gentiles sometimes sacrificed men. their hands. And many think that this signification of the offering up of the Messiah for sin was of so great force, that for the figuration thereof, men were among certain nations offered up. For that which they had heard of the holy patriarchs should one day come to pass, the same they sought to express by a sacrifice most nighest (as they thought) unto the truth. Which yet forasmuch as it wanted the word of God, and was by them only invented, was nothing else then an ungodly cruelty. Of this thing Origene against Celsus maketh mention. Neither can it be but Why the killinges of sacrifices a● at this day ● out of use. wonderful, that at this day throughout the whole world, there are no immolations of sacrifices: which seem by the providence of god therefore to have vanished away, because that noble, and so long looked for sacrifice of the death of Christ, which was by all those sacrifices after a sort shadowed, is now performed. For God hath given one only oblation, whereby as we have said sin is condemned. By which so great liberality of God towards us, both fear and also faith ought to be stirred up in us. For if God to the end he would abolish sin, spared not his own proper son, what shall become of us, if we despise so great a sacrifice, and tread under foot the blood of the son of God? On the other side who will not put his confidence in God, whom he seeth for our sins to have given his son unto the death? Wherefore we ought with a most strong faith to embrace this sacrifice. Neither ought we here to regard the sacrificing priests, which boast that they can by their The sacrifice of Christ is not applied unto us by Masses. masses, and superstitions, and ungodly whisperings apply this sacrifice unto us. In deed the holy scriptures teach, that one ought to pray for an other. But that the communicating of one man is sufficient for an other, or that it applieth the death of Christ unto an other, that thing the holy ghost never taught. And sithen the sacraments are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That is, seals of promises, they can profit them only (if we speak of them which are of full age) which embrace them by faith. Wherefore, even as it is not convenient, that one should be baptized for an other, so doth it nothing profit, if one man receive the Eucharist or supper of the Lord for an other. For this were all one, as if a man should take seals, by which promises are confirmed and transfer them unto a blank paper, which hath neither promise, nor any thing written in it, we may in deed when we communicate give thanks unto God, for that he hath helped our neighbours and brethren, and we may pray for them, that they may be confirmed. But to eat the sacrifice or Eucharist, or to offer up Christ for other men, it is utterly a feigned invention. And although we should grant them this, yet should they not have the which they so much seek for. For this is not peculiar unto priests, but is common unto all them which celebrate the supper of the lord. Away therefore with these feigned lies, & let every man labour by his own proper faith, to take hold for himself of this benefit of Christ, & to apply it unto himself, Augustine in his exposition begun upon the epistle unto the Romans, saith, that every one of us applieth unto himself the sacrifice of the death of Christ: For he saith, Touching the sacrifice, of which the Apostle then spoke, that is, of the offering of the lords passion: that every man offereth for his own sins, then when he is dedicated unto the passion of Christ through faith, and when by baptism be is noted by the name of faithful Christians. Now let us speak of the third thing, namely to see what is the fruit of the death of Christ. That the righteousness of God might be fulfilled in us, which walk not according to the flesh, but according to the spirit.] That which we have turned, Righteousness, and others, justification, in Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word signifieth that honesty and uprightness which is commanded in the law: which although it be so called, yet are we not thereby justified: for the fulfilling thereof can be in no man, but only in him which is justified. It is true in deed that We shallbe judged according to our works, we shall not be justified by them. we shallbe judged according unto those works: for God will render unto every man according to his works. For according to the condition of the works, the form of the sentence shallbe pronounced. Yet are not good works the causes of that felicity which we look for. For if they were causes, than should they either be equal with the reward, or else they should be greater than it. For this is the nature of causes, either to excel the affects, or at the least ways to be The dignity of causes either excelleth or else is equal with the effects. How the precepts of the law are fulfilled in us by Christ. equal with them: which thing that it can not be ascribed unto works, Paul sufficiently declareth, when he saith, that the afflictions of this life are not worthy the glory to come, which shallbe revealed in us: But how the precepts of the law are fulfilled in us by the communion which we have with Christ, which died for us, thus may be declared: because unto them which believe in him is given the holy ghost, whereby their strengths are renewed, that they may be able to perform the obedience of the law, not in deed a perfect and absolute obedience: for that is not had so long as we live here. Wherefore the accomplisment of the law herein consisteth, that the sins which we have committed be forgiven us by Christ: and the righteousness which he hath performed be imputed unto us: for that he is our head, and we on the other side his members. Lastly this is to be looked for, that when we shall come unto the long desired end of chief felicity, there How Christ is called the end of the law. shall then be nothing in us, which shall be repugnant unto the law of God. After this manner Christ is called the end of the law: as one that hath not broken it, but fulfilled it: not only in that by his doctrine he delivered it from the corrupt interpretations of the Scribes and Phariseis, but also because he hath in such manner as we have now declared, accomplished both it in himself & in us. Wherefore as many as are without Christ, and are not partakers of his death, and have not forgiveness of their sins, and are void of the righteousness of Christ, and have no desire to fulfil the law, all these I says shall not attain that felicity, wherein they shall have nothing which is repugnant unto the law of God. Wherefore the justification of the law can in them by no means be fulfilled. But who they be, in whom the righteousness of the law shall begin to be accomplished, for that it hath already by the cause thereof been declared, namely for that the faithful are partakers of the death and spirit of Christ, now also the same declareth he by the fruit. Which walk not according to the flesh, but according to the spirit.] The regenerate walk according to the spirit This is a notable mark and condition, which followeth them. They walk according to the spirit, in whom the spirit governeth, reigneth and beareth dominion. And contrariwise, they walk according to the flesh, in whom the flesh beareth dominion. These things strive one against the other. But in this fight the godly only are exercised by striving. For they which are strangers from Christ do without any resistance or fight follow the flesh: Faith which justifieth doth after a sort put of our flesh. but they that are spiritual do give chief place unto the spirit. And hereby we see, that this is the nature of that faith which justifieth, to make a man in that plight, that his flesh being after a sort put of, he liveth according unto the spirit. But those which live not so, the apostle proveth, neither to be delivered from sin, nor to be partakers of the death of Christ, neither also to be observers of the laws of God. For he saith: For they which are according to the flesh do mind those things which are of the flesh, but they which are according to the spirit, do savour those things which are of the spirit.] They which live according to the affection of the flesh do follow things hurtful: and therefore they fall into death, and practise enmities against God. Whereby followeth, that they are neither partakers of the spirit of Christ, nor yet of his death. But if a man should say that by the sense of the flesh men desire meat, drink, apparel, matrimony, & other things which pertain unto this life, and these things are not damnable, nor hurtful: I would answer, that these things in deed of their own nature are not evil, but the means, whereby the ungodly desire them, is both hurtful and damnable. Why natural appetites are sins unto the ungodly For they seek them for their own sakes, and direct them not unto the glory of God, neither are they stirred up unto these desires by faith, or by the word of God or by the spirit. Wherefore unto them they are sins. And forasmuch as all men before they are justified, are endued by the affection of the flesh, it followeth, that whatsoever they do, is sin, and highly displeaseth God. Wherefore by those deeds, they can neither be justified, nor prepare themselves unto What the affection of the flesh is. justification. The words of the Apostle teach, that two kinds of affections are contrary and opposite▪ which that we may the better understand, let this be for certain▪ that the affection of the flesh is nothing else, than the use of human strengths setting a part the grace and spirit of Christ. And the nature of man is to be taken, not as it was first created of God, but, as it is now, vitiate The affection of the spirit. and corrupt. But the affection of the spirit is the impulsion of the inspiration of God, and use of the grace of Christ. Now let us see, what those things are whereunto the affection of the flesh carry us. They must of necessity be good things For we desire nothing but that which is good and that good is either honest, profitable Three kinds of good things The affection of the flesh is deceived two manner of ●●yes. or pleasant. In these things the affection of the flesh is two manner of ways deceived. For sometimes it is ca●led unto these things which seem honest and are not: and which seem profitable and pleasant, but in very deed are unprofitable & irksome. another error is, when it desireth those things, which in very deed: should behonest, profitable & pleasant, if they were desired with right reason as it was instituted of God: such as are these good works which commonly are called civil or moral. Evermore the affection of the flesh erreth in one of these two ways. Wherefore all the works thereof, seeing they fa●le from right reason, are sins. Wherefore hereby is concluded, that a Christian life herein A Christian life wherein it consisteth consisteth, to have a care unto those things which are of the spirit, and to forsake those things which belong unto the flesh: that both we may seek for perfect good things, and also that we fail not in the manner of desiring them. But what are the effects both of the flesh and also of the spirit, Paul hath in many places taught: and especially in his epistle unto the Galathians, where he thus writeth: The works of the flesh are, adulteries, fornications, uncleanness, wantonness, idolatry, witchcrafts, enmities, strifes, emulations, brawlings, contentions, envies, murders, drunkenness, bancketting, and such other like: of which the Apostle saith, They which do these things shall not possess the kingdom of God. But the fruits of the spirit (saith he) are, charity joy, peace, lenity, goodness, gentilenes, faith, meke●et, and temperance. And Paul more plainly to declare the fight between these two affections, hath signified it, not only by the name of flesh and spirit, but also hath added other epithets or proprieties: namely, that the affection of the flesh is death, and enmity against God: but the sense of the spirit is life and peace. Now there is none which knoweth What life is. not but that death is contrary unto life, and enmity, unto peace. By life he understandeth the motion of the will of man, and of the whole man towards God. What peace is. But peace is the tranquillity of conscience and reconciliation with God. Paul in that he so amplifieth these things, plainly declareth, how necessary a thing regeneration is for us. And thereby also he exhorteth us to follow the better affection, namely, the affection of the spirit and of grace: for that the affection of the flesh is called death. Which thing Ambrose saith cometh to pass by reason of sin: for where sin is, there death of necessity followeth. But he marveleth Why the affection of the flesh is called wisdom. why this affection is after the 〈…〉 in translation called wisdom. And he answereth, that it is so called, because unto such men it seemeth wisdom: for here unto they apply all their industry, craft, and subtlety, namely, to sin: and they are wise to do evil. Many also herein think themselves learned and wise, because they will not believe those things, which pass the capacity of reason: as for example, the creation of the world, the resurrection of the flesh, the conception of the virgin, and such like. These words declare that Ambrose▪ understood the affection of the flesh, as it extendeth itself unto infidelity or unto the mind. And undoubtedly Paul in this place under affection comprehendeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the power of understanding, & the power of desiring. With which sentence Augustine agreeth, when he saith, that wisdom chief consisteth in choosing and refusing. But it is manifest, that unto election are adjoined two powers, the power of knowledge, & the power of will. He addeth moreover, that this affection is enmity against God: for they which are so affected, do fight against him. An horrible sentence undoubtedly. But it is most truly said, that the fight of the flesh against the spirit, is a fight against God. Enmity, saith he, but The flesh fightings against the spirit fighteth against God. the latin text hath, enemy. But this seemeth to be but a small fault, forasmuch as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an acute accent in the first syllable, signifieth enmity▪ but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an accent in the last, signifieth, an enemy. And howsoever it be, it may be ascribed either unto the writers, or to the variety of books: for the accent is easily transfered from one place to an other. But we ought to consider, that if we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, enemy, it is a noun adie●tiue whose substantive can be none other but this woord●, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is english●● wisdom, which we see is of the ne●ter gender. And th●● should it not to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We ought therefore of This phrase of the Apostle maketh the thing more vehement. necessity to read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ which signifieth, enmity: and that agreeth best with the scope of the Apostle. For he exaggerateth how great a destruction or hurt the affection of the flesh is. And this is a vehementer kind of speech to call a wicked man wickedness, then to call him wicked. But how the sense of the flesh is enmity against God▪ the Apostle thus proveth: Because (saith he) it is not subject unto the law of God, yea neither indeed can it.] Whosoever resisteth the will of an other man, and so worketh continually that he can not disagree in any wise with him, is his enemy. Such is the affection What an enemy is. of our flesh. Wherefore it is an enemy unto God, or rather it is even very enmity itself against God. That book upon Matthew (which is ascribed unto Chrisostome and is called an unperfect work) upon these words of the Lord, He which seeth a woman to lust after her, hath already committed fornication in his heart, that book (I say) saith, That the Lord may seem to some to have taken occasion to condemn us: for such affections have we by nature, that even at the first brunt we are in such manner moved to lust. And forasmuch ●s we are not able to prohibit these affections from rising up, therefore straight way will we or nill we, we are made guilty of this An unapt distinction of affects. precept. But it maketh a distinction of lust: For there is one lust (saith it) of the mind and an other of the flesh: and there is also one anger of the mind, and an other of the flesh. Farther it addeth, that that sentence of Christ is to be understand of the lust of the mind, and not of the lust of the flesh: and that this place of Paul may have the self same sense, namely, to understand that the wisdom not of the mind, but of the flesh can not be subject unto the law of God. And so by this distinction taken out of the philosophers, they think that they have very well knit up the matter. But with Paul the affection of the flesh is not the inferior part of the mind, neither is the spirit the mind which possesseth the more nobler part of the soul: as we shall afterward more manifestly declare. But of how great credit that book is, Erasmus hath most plainly declared, who doubtless in judging the writings of the elders was a man of great diligence. And that that book is none of Chrysostom's, he proveth by many arguments. And Chrisostome himself, when he interpreteth this place, saith, that by the affection of the flesh is understand the interpretation of the mind, but yet the more grosser part, so that it taketh his name of the worse part. For so sometimes the whole man is called flesh, although he want not a soul. So he extendeth the name of the flesh even unto the mind. But he objecteth: If a man neither is, nor can be subject unto the law of God, what hope then shall there be of salvation? Much (faith he) for we see that, the thief, Paul, the sinful woman, Although our mind can not be subject unto the law of God, yet is there hope of salvation The changing of the mind is of the spirit, and grace, and not of our own strengths. Paul speaketh not of action or doing, but of the affects Christ by the good or evil tree, understood either good or evil men. Chrisostom thinketh tars may be made wheat, which is not red in the gospel. David, Manasses, and Peter repent. So long (saith he) as this affection shall so remain, it can not be subject unto the law of God: but forasmuch as it may be changed, all hope is not to be cast away. In writing thus, he teacheth nothing but that which is sound. But this is to be noted, that this change consisteth not in our strengths. For it is altogether of the spirit of Christ, and of grace. For as long as we be as we were before, we ourselves can never change ourselves. But afterward Chrisostome addeth, that peradventure this affection of the flesh signifieth a wicked action: and that Paul meant nothing else, but that an evil work can never be good: And in the same sense thinketh he is to be taken this sentence of the Gospel, where it is said, That an evil tree can not bring forth good fruits. This interpretation I can in no wise allow, for that I see that Paul here speaketh not of any action or work, but speaketh of the affect, feeling, and corruption of nature. Neither can I be persuaded, that the Romans were so blockish, that they needed to be taught that an evil action could not be good. But that Christ by the evil tree understood not works, but man, those things do manifestly declare, which are in that place by Matthew rehearsed: For he had warned them to beware of false prophets, which come in sheeps clothing, but within are ravening wolves. By their fruits (saith he) ye shall know them. Do men of thorns gather grapes, or of briars, figs? Either make the tree good, etc. And farther that we may be changed (which thing we deny not) he goeth about to prove by the parable ●● tars. tars (saith he) are made wheat, and changed into it. And therefore the goodman of the house would not have them weeded out. But we find not in the Gospel, that tars are changed into wheat. Only the lord would not have the tars plucked up, lest perhaps the wheat being mixed with them, because peradventure the roots of the wheat and of the tars being intricated together, should be together plucked up. But herein as we have said consists not the controversy. For we know that such affects may be changed and broken. But he afterward saith: that that is done by the spirit and grace of God: which thing is both most true, & we also have oftentimes affirmed the same. Howbeit (as Chrisostome is always to much prone to defend free will, & human strength) he addeth: That this lieth in our power, to receive the spirit and grace: so that every Chrisostom thinketh that every one of us can do what he will himself, and that it lieth in our power to have the spirit & grace. another hard place of Chrisostome. Motions contrary unto the law are in the regenerate daily made more remiss. man may do what he will. Which thing we utterly deny. For if a man can of himself receive the grace of God, when it is offered, undoubtedly such a work should b● both good and also could not but please God: which yet should be done of a man not yet regenerate, and so a tree being yet evil, should bring forth good fruits: which according to the sentence of the Lord is not possible. For unless our stony heart be taken from us, and in stead thereof a fleshy heart be given us, we shall continually abide the self same, that before we were. Farther he addeth, that the law of the members doth no more rebel against the law of the mind, neither doth it lead us captives unto the law of sin. And that this is not so, I doubt not, but that every man hath experience in himself. And we have before by most manifest reasons declared, that those things which Paul writeth in the 7. chap. of this epistle, do pertain unto men regenerate. Unless peradventure this be Chrisostomes' meaning, that these motions in the regenerate are daily made more remiss. But he undoubtedly hereunto had not a regard, as those things which follow do plainly declare. And it seemeth that he spoke generally of this our time, which is since Christ offered himself unto the father, and suffered death. Augustine hath of this place a sound interpretation. One and the self same soul (saith he) may be subject both unto the affect of the flesh, and also unto the affect of the spirit: as one and the self same water is both made warm▪ and is also by cold congealed, and made ise. So that then if thou wilt say, that ise is not hot, thou sayst truly: and if thou wilt say moreover, that ise can not be hot, this also is true: for i'll so long as it is ise can not be hot. But it is possible, that heat may be put to it, & the i'll may be resolved & made hot. But that ise, should both keep still his own nature, & yet in the mean time be hot, it is utterly unpossible. After this manner the affect of the flesh may either be taken away, or be broken, and a spiritual affect succeed in his place. But that a carnal affect should be made spiritual, it is by no means possible. If thou demand, whither spiritual observe of the commandments of God are unpossible or no? I answer, that in the oldness of the flesh they are unpossible: but if the spirit and regeneration be added, they are not utterly unpossible, although the law of God cannot in this life be performed, no not even of the most holiest. For it pertaineth to the spirit of Christ, to tame the frowardness of the flesh, and when we are once come to death, utterly to extinguish it. Now that these things are thus expounded, there remain two errors to confute: whereof one is of the Manichees, An error of the manichees. which therefore thought the flesh to be called enmity against God, because it was created of an evil God, which continually resisteth the true and good God. But the matter is far otherwise. For here is not entreated of the hypostasis or substance of the flesh, but of the fault or corruption, which by reason of the fall of the first man is always joined with it. another error is of the Pelagians, which were not ashamed An error of the Pelagians. to say, that man by the strengths of nature is able to keep the commandments of God. From whom the schoolmen at this day differ not much. For they affirm that a man without the grace of Christ is able to keep the Law of God, as touching the substance of works: although not according to the meaning of the Law: for they which are of that sort, whatsoever they work, it can not be done of charity. And so they are not afraid to say, that a man can love God above all things though he want the grace of God. Nether in the mean time mark they, that the Apostle here saith, that the wisdom of the flesh is enmity against God. If an Ethnic should at any time say that he loveth God above all things, when we have diligently considered the matter we shall plainly find, that under that dissembled love lieth hidden in his heart a most great hatred of God. And where as the Apostle saith, that the affect of the flesh is not subject unto the Law of God, he hath not a respect unto works moral or civil: but only (as I have said) to our corrupt and vitiate nature. And herein chiefly is the first table to be considered, The first table containeth the force and vigour of the latter table. which requireth a perfect faith, love, worshipping, and fear of God: in which things consists the force, vigour, and as it were the soul of the obedience of the rest of the commandments. Of those things which have hitherto been spoken, the Apostle inferreth this conclusion, that they which are in the flesh, cannot please God: and therefore they are neither delivered nor reconciled unto God: They which are in the flesh are evil trees. If the men themselves can not please God. their works can not be acceptable unto God. We must desire a more abundant spirit, that we may the more please God. So that this is a certain token whereby we may know by the effect, and aposteriori, as they call it, who they are that are delivered from sin, and made partakers of the benefit of the death of Christ. And if they which are in the flesh, can not please God, than it followeth that they are evil trees, which bring not forth good fruit. Where are then merits of congruity, and of works (as they call them) preparatory? For if the men themselves can not please God, undoubtedly their works can not be acceptable unto God. Wherefore miserable is the estate of the wicked, which in no wise can please God. But it is our parts continually to pray for a more abundant spirit of Christ, that we may more and more please him. But ye are not in the flesh, but in the spirit: because the spirit of God dwelleth in you. But if any man have not the spirit of Christ, the same is not his. And if Christ be in you, the body is dead because of sin, but the Spirit is life because of righteousness. And if the Spirit of him that raised up jesus from the dead, dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies, because that his spirit dwelleth in you. Ye are not in the flesh.] That which he before spoke generally, he now particularly applieth unto the Romans, and after his accustomed manner descendeth from a general theme to a particular. Here is again in this place a sentence which can not but figuratively be interpreted: for if we should understand Chrisostom saith that figures are necessary in the scriptures. Of these words of the Lord, this is my● body. simply, that we are not in the flesh, the truth would show the contrary. Wherefore Chrisostome upon this place saith, that it is a thing very dangerous always to understand the scriptures according to the proper significations of the words. I marvel therefore, what our adversaries mean so much to jangle and to make such an ado, when we say that these words of the Lord, This is my body, are spoken figuratively? and that we understand them not, as though the body of Christ were carnally, really, and substantially in the bread. But that which is showed forth, we teach to be the sacrament of the body of Christ, whereby is signified, that his body was fastened unto the Cross, and his blood shed for us. And this undoubtedly is done with great utility, if we both believe those things which are set forth, and also receive the sacrament with such a faith as behoveth. But they say that Christ did not so speak. I grant he did not. But if it be sufficient so to answer, why do they not here also say, that Paul spoke simply and apertly. Ye are not in the flesh, for other interpretations hath he added none? If they say that that may be gathered by those things, which he before spoke, so also will we say that this may be gathered, as well by the nature of the sacraments (whose nature is, to signify the things, whereof they are signs) and also by the which is there written, namely, that these things ought to be done in remembrance of the Lord, and that they should show forth his death: and also by many other things, which are written in the 6. chap of john. Farther Chrisostome upon this place saith, That Paul, when he thus writeth, doth in no wise deny the nature of the flesh, but exalteth it to a more higher dignity, namely, that it should rather obey the impulsion of the spirit, than lust. So we say that when the fathers seem to deny that the nature of the bread abideth in the encharist, they deny not the nature of the bread, but declare that it is exalted to a higher dignity: namely to be a sacrament Against transubstantiation. How foolish they are which by these words speak against matrimony of ministers. of the body of Christ, and now to serve to a spiritual purpose, and use. But they yet dote a gre●t deal more, which think that this place maketh against the matrimony of ministers of the Church. For if it were so, he should conclude universally, that all Christians ought to live without wives. For there is no Christian, after that he hath believed in Christ, is any more in the flesh. We have in deed a body, flesh, and members, meat, drink, and matrimonies: all which things seem to pertain unto the flesh: but we have them in God, to use them according to the spirit, & not according to the flesh. Neither doth Paul in this place mean any other thing, than did the Lord in the gospel, when he said unto his disciples: Ye are not of this world. Wherefore Ambrose saith, that we have such a nature framed unto us, as we fel● it to be: & he addeth moreover, That the wise men of the world are in the flesh, because they resist faith, and will believe those things only, which are agreeable to reason. This place again teacheth us, that Ambrose by the name of flesh understood reason, Ambrose by the name of flesh understandeth reason also. What it is to be in the flesh. and the higher parts of the soul. We say therefore, that to be in the flesh, according to the Apostles meaning, signifieth nothing else, then in all our actions to be ruled and governed by the sense and affect of nature, not yet regenerate in Christ. Now by this it appeareth, that it is proper unto a Christian to follow those things which are of the spirit, and to avoid those things which are of the flesh. And this propriety of a Christian life partly moveth us, not to forsake it: and is partly a note by which we may be made more certain of our justification By what note or ma●ke we are assured of justification. and delivery from sins. And as it is the part of a man to be governed by the mind and human reason, and the part of a philosopher to be ordered by the precepts of doctrine, and discipline of wisdom, and the part of a soldier to frame all his doings by the art of warfare, so is it the part of a Christian to be moved by the spirit and sense of Christ. And although every man hath his proper vocation, and aught to follow such offices and duties as are meet and convenient for him, yet as many of us as are of Christ, aught to measure ourselves by this A propriety common to a●l Christians. propriety and certain rule, continually to have a regard how much we have profited in the obedience of the spirit. Forasmuch as the spirit of Christ dwelleth in you. For he which hath not the spirit of God, the same is none of his.] That which he before spoke, he now proveth by a strong reason, & that they are not in the flesh, hereby he gathereth, because the spirit of Christ dwelleth in them: whereas he saith, Forasmuch as the spirit of God dwelleth in you, he maketh no doubt (saith Chrisostome) that the spirit of God dwelled in them: for this word, forasmuch as, in this place is all one, as if he had said, because, so that the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is a particle causal. Ambrose thinketh that Paul in this place speaketh somewhat staggeringly: for that the Romans seemed somewhat to have erred, and to attribute more unto the law, than was meet. Here are two things to be diligenly The spirit of God and the spirit of Christ is all one. By the spirit is not here understand any part of our soul. A metaphor of dwelling An argument taken of contraries The flesh & the spirit are not so repugnant the one against the other, but that they may be both together in one and the self same man. marked: first, that the spirit of God and the spirit of Christ is one and the self same spirit: whereby appeareth that Christ is God. Secondly, that Paul by the spirit understood not the excellenter part of our mind, as many dream he doth. For he saith, that that spirit whereof he speaketh, is the spirit of God and of Christ: which spirit (he saith) dwelleth in the faithful Romans, and in those which are of Christ. The metaphor of dwelling is hereof taken, for that they which dwell in a house, do not only possess it, but also do command in it, and at their pleasure govern all things. So the spirit filleth the hearts of the saints, & beareth rule in them. And the Apostle seemeth to take his argument of contraries: Therefore ye are not in the flesh, neither walk ye according to it, because the spirit of God dwelleth in you. Not that these two things are so repugnant one against the other, that they can not be both together in one and the self same man, but these being compared together, are as contrary qualities: which when they are in the uttermost degree, the one can not suffer the other. For it is not possible that with a most fervent cold, should any heat be mingled. But if the cold be somewhat remiss, then may some of the contrary quality succeed. Wherefore forasmuch as in this life we have not the spirit in the highest degree, thereof it cometh, that there remaineth in us somewhat (I will not say much) of the flesh, and of corruption, though the spirit in the mean time have the upper hand. For otherwise we should be in the flesh, neither should the spirit (as Paul saith) dwell in us. For by this metaphor (as we have said) is signified, that the spirit possesseth our minds, and beareth dominion in them. But if the nobler parts of the mind be given unto the flesh, the spirit departeth away: The sp 〈…〉 suffereth not th● ru●● of the flesh. for it can not abide the dominion of the flesh. Wherefore david, when he had fallen into grievous sins, was for that time destitute of the motion of the spirit of God, and therefore he crieth: Restore unto me the joy of thy salvation, and establish me with thy principal spirit▪ Although in very deed he never fell away from election or predestination. And when the Apostle saith: He which hath By the spirit we are coupled with Christ not the spirit of Christ, the same is none of his: He therefore by the spirit judgeth our conjunction with Christ, because by it we are coupled with him, and by it we are regenerate. Wherefore Christ in john saith: Unless a man be borne again of water and the spirit, etc. Whereby is signified, y● that by which we are chief regenerate, is the holy ghost: but the water doth in the sacrament of baptism represent the same as an outward sign. Water washeth, watereth, maketh fertile, and hath in it many Effects of the spirit. other qualities, by which the nature of the spirit is declared: which spirit, when it is come unto our mind, the disposition, propriety, towardness, sense, and motions of Christ are grafted into us: so that he which hath obtained it, may say with Paul: I live, but not I now, but Christ liveth in me. And they which have the spirit of Christ, are said to be his, not after the common manner, whereby all creatures are called the children of God: For Christ saith in the Gospel, All things are delivered We belong unto Christ after a certain peculiar manner unto me of my father: But they are made his peculiar possession, forasmuch as now they are both called, and also are in deed his members, and are grafted into him, & are most perfectly knit unto him, receiving nourishment of him. Here we see, how foolishly some answer, which when they are reproved & admonished of their duty, say, that they are not spiritual: for they consider not that by this answer they deny themselves They which are truly Christians, mu●● needs be spiritual. The words of the scripture are not to be prohibited to the lay men. Christian's ought not to doubt whethe● they have the spirit of Christ. The spirit departeth from us for two causes. to be Christians: for if they be of Christ, they both have his spirit, and also must of necessity be spiritual. They also are of an evil judgement which take away the books of the holy scriptures out of the hands of the lay men, because they think that they have not the spirit. For when they so say, they say they are no christians. For if they be christians, they have not only the spirit of Christ, but also the words of the holy scripture, which are the assured sayings of the spirit, and are most convenient for them. Lastly, who seeth not, that they exceedingly are deceived, which command us continually to doubt, whither we have the spirit of God, or no. For undoubtedly, if we ought not to doubt whither we be Christians, we ought not to be in doubt whither the spirit of Christ do dwell in us or no. Ambrose upon this place noteth, that the spirit of God departeth from us for two manner of causes: either because of the understanding of the flesh, or else because of the acts thereof: That is, either for false doctrine, or else for corrupt manners. But if Christ be in you, the body in deed is dead, because of sin.] Hitherto pertaineth the first part of this chapter, wherein hath been declared, that although in the saints there still remaineth sin, yet thereof followeth not condemnation: for it is taken away by the law of the spirit. But from whence this spirit is derived into us, hath been set forth: namely, from the death, which the son of God suffered for us. Farther, it hath 〈◊〉 declared, what they are unto whom so great a benefit is come: namely, 〈◊〉 which walk according to the spirit, and not according to the flesh. Now he entereth into the second part, wherein he teacheth, that we by the same spirit have obtained participation both of the death and of the resurrection of the Lord. And he exhorteth us, according as our duty is, to mortify the deeds of the flesh, and to addict ourselves wholly unto the spirit, by whom we have obtained so great benefits. And to knit together those things which are to be spoken, with those which are already spoken, the Apostle saith, But if Christ be in you. In that he thus saith, that Christ is in us, he showeth that it counteth it all one, for the spirit of God or of Christ to dwell in us, and Christ himself to be in us: not that he meaneth, that the holy ghost and Christ, that is the son of God are one & the self same hypostasis or person. But as Chrisostome hath taught, this is the nature of the three persons, that wheresoever the one is, there also the other are together present. Wherefore forasmuch as the holy ghost is in us, it followeth of necessity that the son of God which is Christ together with the father is in us. Which thing Paul hath expressedly pronounced unto the Ephesians when he said: That Christ Not where soever Christ is according to his divine nature, he is there also according to his human nature. by faith dwelleth in our hearts. And yet it followeth not, that wheresoever Christ is according to his divine nature, he is there also according to his humane nature. For his humane nature, whether we have a regard unto the soul or unto the body, is finite, neither can so be poured abroad infinitely, that it should possess and fill all things, as doth his divine nature. Wherefore we grant that the son and the father are wheresoever the holy ghost is: and wheresoever we confess the son of God to be, there also will we confess Christ to be, but yet not always according to his human nature. For that is not possible. Paul saith in his ●. epistle unto the Cor. that the elders drank of the spiritual rock which followed them, & that rock was Christ. Of the rock which was Christ. By which words are ●●. things to be understand: first that Christ was signified in that rock, secondly, that he was in very deed present with the people when they drank, as the holy history declareth. For it telleth, that God promised, that he would be preset with his people at the rock Oreb. And the same God was the son, which could not then be present according to flesh and human nature, when as he had not yet put it on. And yet is he of Paul called Christ. And in the self same epistle, the fathers are said to have tempted Christ in the desert: which can not be understand according to the human nature: for as much as it was not then extant The father's ●● the wilderness tempted Christ. How it is to be understand, Christ to dwell in us. So when Christ is said to dwell in us by faith or the spirit, it doth not thereof follow, that either his body or his soul dwelleth in our hearts really, as I may call it, and substantially. It is enough that Christ be said to be in us by his divine presence, and that he is by his spirit, grace, and gifts present with us. Nether is this (as some make exclamation) to go about to separate the divine nature from the human. For we hold that the natures in Christ are joined together, and insuperable. And yet that conjunction maketh not, that the human nature extendeth itself so far a● doth the divine nature. Which thing Augustine hath most manifestly testified unto Dardanus Although I know there are some which go about by certain words of his out his 96. treatise upon john to cavil, that he meant that Christ also according to his human nature is still with us, although he be not seen. For Augustine when he interpreteth these words A place of Augustine expounded. of the Lord, I go to prepare you a place, saith, that those places and mansions are nothing else, than we ourselves which believe: which are as certain dwelling places, unto which the father and the son come, and abide in. But we must by the holy ghost be prepared, to be made meet dwelling places. When he thus expoundeth these words he demandeth Why then saith Christ, that he goeth away, if we must be prepared? For he ought rather to be present. For if he depart away, we shall not ●e prepared. Afterward when he solueth the question, he thus writeth: If I do well understand thee, thou departest neither from whence thou camest, neither from the place whither thou goest. Thou departest in hiding thyself, th●u comest in manifesting thyself. But unless thou abide in governing us, and we go froward 〈…〉 ning well, how shall a place be prepared for us? Behold (say they) by these words it is most manifest, that Christ hath not departed from us, but is present, although he lie hidden. But these men consider not, that these things are spoken of the divine nature. For that is it which is said to have come from heaven, and out of the bosom of the Father. He came indeed, not that he departed thence from whence he came, but because he appeared unto us under human nature. Again he is said to have gone from hence, when he ascended according to his human nature: not that he hath utterly departed from us, but for that the human nature in which he appeared unto us being taken up unto heaven, the presence of his divine nature lieth hidden with us, neither can it be seen of us. And that this is the meaning of Augustine, may be proved by two arguments. First because he entreateth of our preparation, which belongeth unto Christ according to his divine nature: for it worketh and insinuateth itself in our hearts and minds. Farther that place which he citeth out of the epistle unto the Corrinthians, whereas he proveth, that we are the dwelling places of God, teacheth the self same thing. Paul saith, that we are the temple of God, and the temple of the holy ghost, and that God himself dwelleth in us: which undoubtedly can not be referred unto the human nature of Christ, but only unto the divine. But the better to understand Augustine's judgement as touching Augustine declareth how Christ is with us and how he is absent from us. this matter, let us hear what he saith in his 50. treatise upon the self same gospel of john, where he expoundeth these words, The poor ye shall have always with you, but me ye shall not have always. For he spoke (saith he) of the presence of his body: For according to his majesty, according to his providence, according to his unspeakable & invisible grace is fulfiled that which he spoke, Behold I am with you even unto the end of the world. But according to the nature which the world took, according to that that he was borne of the virgin, according to that that he was apprehended of the jews; that he was fastened unto the wood, that he was taken down from the cross, that he was wrapped in linen, that he was laid in the sepulchre, that he was made manifest in the resurrection, ye shall not have me always with you. Wherefore? Because, according to the presence of his body he was 40. days conversant with his disciples: and when he had brought them forth, they seeing him and not following him, he ascended up into heaven. He is not here, for he is there, and sitteth at the right hand of the Father. And he is here, for he hath not departed hence touching the presence of his majesty. According to the presence of his majesty, we have Christ always: according to the presence of the flesh, it was rightly ●ayd unto the disciples: Me ye shall not have always. For the Church had him a few days according to the presence of the flesh: now it holdeth him by faith, and seeth him not with the eyes. There are also very many other places in which Augustine most manifestly declareth, that he was of this self same judgement, Wherefore that this which Paul now saith, If Christ be in you, is not to be understand of his human nature or body, those things plainly declare which have been spoken of the spirit. How we receive Christ and are joined unto him in the eucharist. By this place of Paul we are plainly taught how we receive Christ in the eucharist, & in what manner we are in it joined with him. For we have hard, that by y● deat● of Christ we have obtained his spirit. But in the supper of the Lord is celebrated the commemoration of the death of Christ, and of his body done upon the cross, and of his blood shed for us: and this not only in words, but also in the simbols of the bread and wine, which represent the body and blood of Christ. Wherefore if by faith we embrace those things, which we are put in mind of, we then obtain the spirit of Christ, and Christ himself is in us, as Paul in this place testifieth. But there is no need to require the body and flesh of Christ according to his natural and real presence, which yet we have sufficiently spiritually present, when we apprehend them by faith. Chrisostome out of this place gathereth very many and grievous discommodities, which men, that are destitute of the spirit The discommodities which hap unto them which are ●estitute of the spirit of Christ. of Christ, fall into: for they are holden in death and in sin, they excercise enmities against God, they can not observe his law, and though they seem to be of Christ, yet are they not. For Paul will declare, that they are not partakers of the death and of the resurrection of the Lord. For he saith: And if Christ be in you, the body in deed is dead because of sin, but the spirit is life because of righteousness.] The Apostle in this place as we have before taught, declareth, that by the benefit of the spirit we are endued with the communion of the death and of the resurrection of Christ. And although all interpreters consent, that in the latter part of this sentence is entreated of the true resurrection of the bodies, yet touching the first part all men are not of one mind. For some thus understand, that the body is dead, as if it should have been said, that the lust and pravity which cleave unto us, are by the benefit of the spirit mortified, and become as it were dead. So that after these interpreters, this word Body, signifieth the natural life of men, not as it was instituted of God, but as it is now corrupted through sin: This life (say they) ought to be dead: because it is sin. But the spirit is life, because of righteousness.] By the spirit he here undoubtedly understandeth the spirit of God: and not any part of our mind: as it is manifest both by those things which shallbe spoken, and by those things which have already been spoken. Here Paul changeth the Antithesis: For he saith not, the spirit liveth, as he had before said of the body, that it is dead: but he The antithesis is changed. The spirit of God doth not only live but also communicateth life unto others saith, The spirit is life: Which thing is most agreeable unto the spirit of God. For, that spirit doth not only live itself, but also communicateth life unto others, and continually breatheth into the believers a new and holy life. Farther forasmuch as Paul meant in this place highly to commend the dignity of the spirit, this abstract noun, vita, that is, life, served better for his purpose, than the verb vivit, that is, liveth. Because of righteousness,] In Greek it is written, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and it fitteth very well. For righteousness is both an antithesis unto sin, and also is the life of God. For so long as a man worketh justly, and liveth holily, he leadeth the life of God. Although the Latin interpreter hath, Propter justificationem, that is, by reason of justification, as if he had red in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Which reading Chrisostome followed, and bringeth this reason thereof, for that we have an experience of life by reason of justification, for by it sin being taken away, succeeded life. For these two are so repugnant one to the other, that when the one giveth place, the other must needs succeed. The same father addeth, That the body is then at the last dead, when we are no more affected with the motions thereof, than we are moved by our carcases being now buried and hid under ground. And this he saith, is the communion with the death of Christ, because Christ died, to dissolve the body of sin. And if his spirit which raised up Christ from the dead dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies, because of his spirit that dwelleth in you.] This declareth how we are partakers of the resurrection: namely, when by mortification we are How we are partakers of the resurrection The spirit of God will do the self same thing in us that it hath done in Christ. made like unto his death. The reason of Paul, leaveth unto this foundation, that the spirit of God will work the self same effect in us, that it did in Christ. For of one & the self same cause, are to be looked for the self same effects. And God forasmuch as he is every where like unto himself, by the self same means bringeth forth the self same works. Wherefore the consequence followeth well. And seeing, when Christ was raised from the dead there was rendered unto him a pure, eternal, and divine life, such a life also shall one day be rendered unto us: which life we wait for in the blessed resurrection when our bodies shallbe raised up being perfectly renewed: and now also we begin the same, when as by new motions Our resurrection is now begun. of the spirit we are stirred up to good works. Wherefore by these words are we admonished to mortify the affects of the flesh: as Paul in an other place said, They which are of Christ, have crucified their flesh with all the lusts thereof. And unto the Colossians: Mortify, saith he, your members which are upon the earth and this is, the body to be dead. Neither is it to be marveled at, that by the name of the body, is understand sine: for sin is named of that part, whereby it had entrance into us. For the soul (saith Ambrose) is not traduced from the parents: but only the body. Now to die unto the body or unto sin, is nothing else, then to do nothing at the commandment of lusts. This is all one with that which we had What to die unto the body or unto sin signifieth. before in the 6. chapter, That we are now in baptism dead with Christ, and are buried together with him. And the Apostle commonly when he writeth of mortification and newness of life taketh arguments of the resurrection of the Lord: by which Christ laid away mortality, and did put on eternal life: Which self thing shall also come to pass in our resurrection. For in it shall we lay a side all oldness of error and of corruption. Which, although before that time we shall not perfectly have, yet now also in this life we begin to possess in some sort already Wherefore Paul saith in the 2. epistle to the Corrinthyans'. Even as our old man is daily destroyed, so on the other side is our new man daily renewed. And unto the Collossians, If ye have risen together Christ, seek the things that are above. And unto the philippians Paul saith, That he always endeavoureth himself to the things that are before, neglecting, and setting aside those things which are behind, that he mought by any means attain unto the resurrection of the Lord, being already made partaker of his sufferings. And thus much as touching the first interpretation, which Chrisostome followeth, which if we more narrowly consider we shall see that it containeth, that which we a little before spoke, namely, that it is the proper duty of Christians, not to live according to the flesh, but according to the spirit. For what other thing is this, but to mortify the body of sin, and to rise again unto a new life with Christ? as though even now beginneth to shine forth in us the resurrection which we hope shall in the last time be made perfect. The second interpretation which Augustine followeth, is to understand the body properly, that is, for this our outward substance. And this body (he saith) is through sin dead, for that upon it by reason of sin was sentence long since given. And he teacheth that by Christ By Christ we have recovered a better nature than we l●st hy by Adam. we have recovered a better nature, than we lost by Adam. For he had a body not obnoxious unto the necessity of death, howbeit mortal, for if he sinned, he should die. But we by the resurrection of Christ shall receive a body so free from the necessity of dying, that it can not any more die. So according to this interpretation Paul declareth, that we besides the benefit of the death of Christ, have an other benefit also of the spirit of Christ, so that we are now by him partakers of immortality. Wherefore as touching the resurrection of the bodies, each interpretation is agreeable. But about this particle The body is dead, they agree not: for Augustine taketh the body properly: but Chrisostome by it understandeth the vice and corruption of nature. Wherefore according to this second interpretation Paul seemeth to answer unto a privy objection. For against those things which have hitherto been spoken, mought some man make this objection. This spirit whom thou so highly commendest, as though it delivereth us from sin and from death, doth yet still leave us in death and obnoxious unto many adversities, diseases, and calamities. Paul answereth that this is true only as touching the body by reason of sin, which is still left in it. For there hence come those evils. Howbeit he willeth us to be of good cheer: for, that spirit of God which is in us, hath now taken away condemnation that sin which is remaining in us, should not be imputed unto us unto eternal death: and will also bring to pass, that even as Christ which was dead, was by him raised up again from the dead, so also our bodies which are yet mortal, shall be repaired unto true immortality. This sense is easy and plain, and very well agreeing with those things which have been spoken: & therefore I allow it, although in that other exposition I know there is no absurdity or discommodity. Here are two things to be noted: first, that the lust which is remaining in us, is of Paul called sin, and such a sin also, that after it followeth death. Which cannot be denied, The lust which remaineth in us is sin, after which followeth death. Why God sendeth adversities upon his elect. in infants that are baptized, and yet die: for if in them sin were utterly taken away, death could have no place. Although in the elect, which are now reconciled unto God, death and such other afflictions, are not inflicted as pains, but rather as a cross sanctified of God: and that by a fatherly chastisement we should understand how highly God is displeased with sin, and should be more and more called back unto repentance: and that death mought be in us a way, whereby should be extinguished whatsoever sin is remaining in us. Wherefore although by reason of sin death be said to have place in us, for unless it were, death could by no means be, yet followeth it not, that it is inflicted upon the godly and elect as a pain. And God retaineth not anger against those, whone he receiveth into favour. An example of David. It lieth not in the sacrifisinge priests to moderate the pains inflicted of God. although the body be said to be dead because of sin, yet ought we not therefore to think that God retaineth hatred or anger against his, whose sins he hath forgiven. For death and adversities which afflict the godly, ought not to be counted amongst pains or punishments. God is wont in deed to exercise the faithful with adversities, as we read of David, who although he heard, that his sin was forgiven him, yet he both lost his son, and also in his family suffered wonderful hard chances. Wherefore the sacrificing priests ought not hereof to conclude, that it is lawful for them at their pleasures to impose pains and satisfactions upon them, whom they have absolved from sins. For only Christ, when he died upon the cross, hath abundantly made satisfaction for us all. Neither did Christ impose any pains either unto the thief, or to the sinful woman, or unto the man sick of the palsy, unto whom he said, Son, thy sins are forgiven thee. Neither have these men one word in the holy scriptures of their satisfactions. Howbeit we both may and aught to exhort as many as return unto Christ, and do repent, by good works to approve themselves, to show worthy fruits of repentance, and whom they have before by their evil works offended, him now to reconcile and edify by their manners being changed. Although these men ought not The keys of the church can not moderate the scourges of God. under this pretence to claim or challenge unto themselves their keys, as though they could at their pleasure moderate the scourges of God: whether they are to be suffered in this life, or (as they feign) in an other. For it lieth in God's hand only either to send or to release wars, diseases, hunger, persecutions, and such other like kind of calamities. Neither hath God when he afflicteth the Saints, always a regard unto this, by a fatherly chastisement to correct their sins. For oftentimes another end of the scourges of God. it cometh to pass, that he will have his Saints give a testimony of his doctrine, and make manifest unto the world, how much his mighty and strong power is of efficacy in them. So was john Baptist beheaded: so were Esay, jeremy, and all the Martyrs slain. This matter is clearly entreated of in the book of Jobe. Howbeit it is profitable, that the godly be oftentimes admonished of repentance, The spirit of Christ is the ground of our resurrection. The flesh of Christ really eaten is not the cause of our resurrection. and of good works: that God may lenefye and mitigate those scourges and calamities, which he useth to inflict upon sinners. Wherefore this place seemeth nothing to confirm either purgatory or satisfactions. Howbeit, by these words we are manifestly taught, what is the ground or beginning of our resurrection: namely, the spirit of Christ which first dwelled in him, and afterward also dwelleth in us. Wherefore they are deceived which think that unto our resurrection is necessary, either transubstantiation, or the presence of Christ in the Eucharist, as though out of his flesh, which they will have to be eaten of us really, we shall draw eternal life, as out of a true fountain and a certain ground. For here they make a false argument from that which is not the cause, as the cause. Here Paul writeth, that the beginning of a new life is, that we have the self same spirit which was in Christ, which is the whole and perfect cause of our resurrection. But how the spirit of Christ can have place in the supper of the Lord, we may easily understand: In the holy supper we are endued with the spirit of Christ. How the flesh and blood of Christ, are a help unto the reresurrection. Wherefore the fathers sometimes attribute this thing unto the sacraments A place of john in the vi. chapped. for there we renew the memory of the death of Christ, of which, if by faith we take hold in the communion, we are more plentifully endued with the spirit of Christ, whereby not only the mind is quickened, but also the body is so renewed, that it is made partaker of the blessed resurrection. Hereby it is manifest how the flesh and blood of Christ conduce to the bringing forth of the resurrection in us. For by faith we take hold that they were delivered for us unto the death: & by this faith we obtain the spirit to be made both in mind and in body partakers of eternal life. And if the fathers at any time seem to attribute this unto the sacraments, that hereof cometh, for that they ascribe unto the signs the things which are proper unto the things signified. This may we perceive by the 6. chapter of john: for there Christ promiseth life unto them that eat his flesh and drink his blood. And it is not hard for any man to see, that in that place is spoken of the spiritual eating, which consisteth of faith and the spirit: For the signs were not as yet given of Christ. And whereas he saith, The bread which I will give is my flesh, which I will give for the life of the world, is to be understand of the flesh of Christ fastened upon the cross, which being by faith comprehended of us shall so strengthen and confirm us, as if it were our bread and our meat. And that Christ said in the future tempse: I will give, it is not to be marveled at: for he was not yet dead. But his death which afterward followed brought to pass, that the body of Christ was offered unto us, not only in words but also in outward signs in that last time, when he was at the point to be delivered. Augustine in his 26. treatise upon john defendeth this doctrine, For he saith, To believe, is, To eat. And he saith moreover, That the old Fathers under the law did eat the self same thing that we do: For their sacraments and ours were all one: and though their signs were divers, yet the things signified are one and the self same And in his epistle unto Marcellinus he saith, That the sacraments of the elders and ours were herein divers for that they▪ believed in Christ to come, and we believe in him being now already come. And Leo bishop of Rome in his epistle unto them of Constantinoble, saith, that we receiving the virtue or power of the heavenvly meat do pass into the flesh of Christ, which is made ours. Ireneus oftentimes saith, that our flesh and our bodies are nourished with the flesh and blood of Christ: which (so it be rightly understand) we deny not. For even as by natural meats is made blood, whereby we are naturally fed, so by the flesh and blood of Christ being taken hold of by faith, we draw unto us the spirit, whereby the soul is nourished, and the body made partakers of eternal life, which we shall have in the resurrection. Farther we doubt not but that our flesh and body do eat the signs of this sacrament, which signs are called by the name of the things signified. And when we hear the fathers speak of the true flesh and body and blood of Christ which we eat in the Eucharist, if we look upon their natural and proper sense we shall see that they had to do against those heretics, which denied that Christ verily took human flesh: and affirmed that he seemed to be a man only by a fantasy and certain outward appearance. And if it were so, then as those Father's very well said, our sacraments should be in vain. For the body and blood of Christ should be falsely signified unto us, if they had never being in Christ. Wherefore through our spirit, whereby our mind eateth, when we communicate, our body also is renewed, to be an apt instrument of the holy ghost, whereby unto it, by the promise of God is due eternal life. And even as the vine tree being planted into the earth, when his time cometh waxeth green, and buddeth forth, so our dead carcases being buried in the ground shall at the hour appointed A similitude. by Christ be raised up to glory. And if in case the absolute, whole, and necessary cause of our resurrection, should, as these men would have it, be that eating It is proved that the real eating of the flesh of Christ is not the cause of the resurrection. of the flesh of Christ, which they feign is in the Eucharist really and corporally received of us, what should then become of the Fathers of the old Testament, which could not eat it after that manner, when as Christ had not yet put on human nature. But peradventure they will say, that they speak not of them, but of us only: For we can not rise again unless we eat the flesh of the Lord: for Christ instituted this sacrament for us, and not for then. But do not these men perceive, that in this their so saying, they now alter the cause of the resurrection? But by what authority, or by whose permission or commandment they do y●, let them consider. For the which is unto one people the cause of resurrection, how What shall become of our infants? should not the same be so also unto an other. But to grant them this, what (in God's name) will they say touching infants, which die in their infancy, before they receive the sacrament of the Eucharist? they confess that they shall be raised up to glory, even hereby at the least way they may understand, that the corporal eating of the flesh of Christ is not so necessary unto the resurrection: but the spiritual eating is altogether necessary, as without which no man can arise again to salvation. For Christ expressedly saith, Unless ye eat the flesh of the son of man, and drink his blood ye shall not have life in you. Shall also quicken your mortal bodies.] This he therefore speaketh, for that through the spirit that dwelleth in us, we are now made the members of Christ. But it is not a thing seemly, that the head should live, and the members be dead. He saith, mortal bodies: because so long as we live here, we carry about death together with us: but then shall God change the nature of our bodies. But so often as we hear that our bodies are called mortal, let us call to mind, sin: for by it are we made obnoxious unto death. Chrisostome hath very warily admonished us, that we should not by reason of these words of Paul imagine, that the Here is not spoken of every resurrection from the dead but only of the wicked, for that they want the spirit of Christ, shall not be raised up from the dead. For here is not entreated of every resurrection, but only of the healthful and blessed resurrection. For the life of the damned shall be everlasting misery: wherefore it is rather to be called death then life. For their worm shall not die: and healthful resurrection. their fire shall not be quenched. Therefore brethren we are debtor not to the flesh, to live after the flesh: For if ye live after the flesh ye shall die: but if ye mortefye the deeds of the flesh by the Spirit, ye shall live. For as many as are led by the Spirit of God, are the sons of God. For ye have not received the spirit of bondage to fear again: But ye have received the spirit of adoption, whereby we cry Abba father. We are debtor, not unto the flesh, to live according to the flesh.] Here he setteth forth a most sweet exhortation to move us to live according to the spirit and not according to the flesh. And to declare, that we are utterly bound so to Whereof our bo●d to live uprightly springeth. do, he taketh a reason from that which is just and honest. we are debtor it behoveth that we faithfully pay our debts. And this debt springeth of those benefits which God hath bestowed upon us, which we have before made mention of: namely, for that Christ hath died for us, for that he hath given unto us his spirit, whereby we are delivered from condemnation, from the Law of sin and of death, and whereby the righteousness of the Law is fulfiled in us, and we are made partakers both of the death of Christ and of the blessed resurrection Herefore it is that we are bound not to live any more according to the flesh. To have made this sentence perfect, Paul should have added, but according to the spirit. But he suppressed this part of the Antithesis, for that it is by the other part sufficiently understand. For these are of the nature of those kinds of opposites or contraries, that the one giving place, the other straight way succeedeth Here Chrisostome noteth, that God freely and of his own accord giveth unto us all those good things, which he bestoweth upon us but we contrariwise, whatsoever we do unto God, we do the same of duty. For we are bound to do it. And if the case be so, as is in very deed, where are then become works of supererogation. For let the adversaries Against works of supererogation. We own much unto the nature or substance of the flesh. Here is not spoken of the substance of the flesh, but of the corruption of nature. The necessity of good works. answer me, whether those works be according to the flesh or according to the spirit: If according to the flesh then are they sins: but if according to the spirit we own them of duty. Neither doth Paul here mean, that we own nothing unto the flesh: for we ought undoubtedly to feed it, and to clothe it: and that not only as touching ourselves, but also as touching our neighbours, if they have need. But here is not entreated of the substance of the flesh, but only of the corruption, whereby we are drawn unto sin. For unto it we in such sort own nothing, but mortification, as Paul will strait way declare. And when he saith, that we are not debtor dnto the flesh, he plainly declareth, how necessary good works are. And he stoppeth their mouths which spoke ill of his doctrine, as which opened a window unto vices. For he threateneth death, and that eternal death unto them, which live according to the flesh. They which draw the words of the Apostle unto the liberty of the flesh, understand not, that he teacheth that men justified are absolved from the condemnation of the law, and not from the obedience thereof. For that obedience lasteth in the Saints for ever. For if ye live after the flesh ye shall die, but if by the spirit ye mortify the deeds of the flesh, ye shall live.] He here, by an other reason proveth, A reason from that which is profitable & unprofitable. that we aught to live holily, which reason is taken from that which is profitable, and unprofitable. Two things he setteth forth, namely, life, and death: neither entreateth he here of temporal things, but of eternal. It is true in deed, that it is not comely, that we should follow as captains of our life the pravity and corruption of nature, which is signified by the name of flesh: neither do the debts which we own unto God by reason of his benefits bestowed upon us, suffer us so to do. But yet few are moved with this comeliness: and the nature of man is by reason of sin to much blockish to heavenly things. Wherefore it must have the stronger spurs to prick it forward. And therefore Paul added this reason of life and death. If by the spirit ye mortify the deeds of the flesh ye shall live.] Hereof two things we gather: First, that there are still deeds of the flesh in the godly. And who doubteth but that they are sins, especially seeing they ought to be mortified? The second is, that these deeds are mortified by the spirit, for man's inventions will nothing help thereunto. For whatsoever is done by virtues described of the philosophers, is sin: which can not through Christ be forgiven them. Wherefore the true and perfect cause of mortification is to be sought for at the hands of the spirit. And to mortify is nothing else, but for a man to be violent against himself, and to withstand and resist wicked lusts. Here again also the Apostle seemeth to touch the difference between deadly sin, and venial What is to mortify. sin: not that all sins are not of their own nature deadly: but for that through the death and spirit of Christ they are forgiven, therefore they are called venial. Those are called deadly sins, which are not mortified in us, when we give ourselves to lusts and live without repentance, and sin against our conscience, neither resi●● lusts, but follow on our trade of living wickedly, neither in the mean time regard we the spirit or death of Christ. These are those sins which Paul writeth, They which do such things shall not obtain the kingdom of God and for which (as it is written unto the Ephesians) The wrath of God cometh upon the children of distrust. For as many as are led by the spirit of God, are the sons of God.] By two reasons it hath been proved that men godly & regenerate ought not to live after the flesh, either because they are now debtor so to do, or else because the same shall turn them to great commodity: namely, for that they shall live for ever. Here is added the third reason, for that they are now adopted into the children of God. In which place we are taught two things at once: the one is, that they ought We must live uprightly for that we are adopted into children. Three manner of ways it is showed that we are the sons of God. freely and of their own accord to work, as which are endued with the spirit, not of bondmen, but of children: the other is, that they which so lead their life, shall live for ever: namely, for that they are the sons of God. For he is eternal & immortal. And that they are the children of God, he proveth three manner of ways: First, for that they are led by the spirit of God: Secondly, for that they call upon him by the name of father: & lastly, for that the spirit so testifieth unto them. Wherefore the reason may thus be knit together. As many as are the sons of God, live not after the flesh, for they are led by the spirit of God, and they call God their father, and they have the holy ghost in their hearts a witness of the adoption which they have obtained. Such once are all we which believe in Christ, wherefore we ought not to live after the flesh. When they are said to be the sons of God, which The beginning of our adoption is th● spirit of God. are led by the spirit of God, thereby is signified, that the beginning of our adoption cometh only through the spirit of God: by which the faithful are so drawn, that they are said of Paul to be led, that is, without violence and any coaction bowed. They which want the spirit, are holden with ignorance, and are tossed by the impulsion of lusts. But the spirit of God so leadeth, that it both teacheth what is to be done, and also ministereth a will, mind, and strengths to perform the same. It is not enough to know what we ought to do, unless we have also strengths given us to do it: and strengths should be in vain given us, if there should want knowledge. These two things bringeth the spirit of God with it, and by that Two things the spirit of God bringeth with it. means leadeth the elect with pleasure. After we are once sealed with this spirit, we have obtained the earnest penny of eternal life, and the adoption of the sons of God. And forasmuch as we are not compelled to do any thing against our wills, we enjoy most excellent freedom. For we are stirred up unto those things which we exceedingly desire. For ye have not received the spirit of bondage unto fear: But ye have What is the spirit of fear, and what of adoption. received the spirit of adoption, whereby we cry Abba father.] The apostle by a certain distinction expresseth, what that spirit is, whereby the sons of God are led. For he maketh one the spirit of fear, & an other the spirit of adoption: which is no otherwise to be understand, but that one and the self same spirit of God, bringeth forth two effects, which are by a certain order knit together. For first by the law and by threatenings it maketh afeard those men, that are to be justified, and breaketh and vexeth them with scourges and stripes of the conscience, that utterly despairing of themselves they may fly unto Christ: unto whom when they are come, and that they embrace him by faith, they are not only justified, but also are freely & of their own accord stirred up to just, upright, and holy works. Wherefore Paul admonisheth the Romans, that they are now come unto this latter step or degree, as though he would thereof infer, that therefore they must needs cheerfully and readily endeavour themselves unto a righteous life. But because here seemeth to be signified a difference of the old and new Testament, it shall not be amiss to see with what spirit we are now led in the Gospel, and farther with what spirit the fathers were led in the law. Undoubtedly Chrisostome upon this place writeth of that matter divers things, whereunto I do not fully assent. For first he affirmeth that the jews in old time had not the holy ghost. But because he seeth that the Apostle in this place expressedly maketh mention of the spirit, this he saith he therefore doth, for that the law of the elders: forasmuch as it was given by the spirit of God, was therefore called spiritual: and because those men were instructed by that Law, therefore is here mention made of the spirit. And although in the 10 chapter of the first to the Corrinthians, those Fathers are said to have eaten one and the self same spiritual meat, and to have drunk one and the self same drink of the spiritual rock, yet will not Chrisostome grant, that they were partakers of the spirit, but he saith, that therefore those things were called spiritual, for that they were given not by human strengths, or the strengths of nature, but by the power of God. And it is to be wondered at, that this Father should think, that the people in the old time were excluded from the spirit of It is proved that the elders wanted not the spirit of God. God: when as in Exodus the 31. chapter we read, that Bezeleel, and Aholiam were replenished with the holy ghost, and also with wisdom and understanding, to make all such things that God had commanded to be made in the work of the tabernacle: and we read that the 70. elders which were given to be helpers unto Moses were in such sort made partakers of his spirit, that they also prophefied: and that josua was endued with the holy ghost: & that Gedeon had given unto him the same spirit: and that the same holy spirit departed from Saul: which could not be unless he had had it before. And what meaneth this, that David saith in the Psalm, Take not away thy spirit from me: Again, thy spirit shall lead me: Again, Confirm me with a principal spirit? Nether can we deny but that Elias, and Elizeus had the spirit of God, when as the one desired that he mought have double the spirit of the other given unto him. We read also that Daniel had the spirit of the saints. But unto these so many oracles, we will add also a firm reason. That the Fathers were justified we doubt not: But they could not be justified without faith in Christ: But faith can neither be had nor retained without the holy ghost. But whereas Chrisostome saith that the Apostle therefore maketh mention of the spirit, for that they were governed by the Law which was given of the spirit, it is frivolous: for the Law can not execute The law cannot do his office unless it be helped by the spirit. his office, to bring unto Christ men being now by it made afraid, unless the power thereof be helped by the spirit. For how many Epicures & godless men are there, which when they hear the Law, are neither brought to Christ, not yet once touched for the wicked crimes which they have committed? And that place in the x chapter of the first epistle unto the Corrinthians, is not so to be understand as he thinketh▪ For Paul saith that the sacraments of the elders were the A place to the Corrin. declared. self same with ours. For unless it were so, the reason of Paul mought easily have been answered unto. For the Corrinthians mought have thought that upon the jews were therefore so many punishments inflicted, for that their sacraments were not like unto ours: and contrariwise, that they although they sinned should not be chastifed, for that their sacraments were more perfect, which could pacefy God, though he were never so much angry, and could drive away all adversities, which hung over their heads. But when as Paul saith that their sacraments were one and the self same with ours, this place of refuge he utterly taketh away from them: And that Paul had hereunto a regard, it is therefore without all doubt to be thought, for that he maketh mention only of those sacraments of the old Testament, which answer unto our two sacraments, omitting all the rest, which were innumerable. For he affirmeth, that they were baptized as we are baptized: and saith moreover, that they received one and the self same spiritual meat and drink, which we at this day receive, signifying thereby our Eucharist, or supper of the Lord. If thou take away this cause, thou shalt find n●ne other cause, why he made mention of these two sacraments only. Farther what have we in our sacraments, which we receive as the chief and principal thing? Is it not Christ? But the Apostle testifieth, that the elders received him in their sacraments. For he saith, That they drank of the spiritual rock which followed them. And that rock was Christ. We can not drink Christ without his spirit. But we can by no means drink Christ, unless together therewithal also we draw in his spirit. Wherefore we ought not to think, that the elders had not the spirit of God: but thou wilt say peradventure, they had rewards and chastisements, as though we have not so also. For is it not so? Doth not Paul grievously threaten the Corrinthians, if they should follow those sins, which the elders had committed in the desert? doth he not say, that many are weak, and many fallen one sleep, for that they had after a filthy manner abused the Eucharist? And doth he not say: When we are judged, we are corrected of the Lord, lest we should be condemned with this world? Moreover in the New Testament also there want not rewards promised unto godly men? For if we give any thing in the name of a prophet, we shall receive the reward of a prophet. And he which forsaketh that which is his for Christ's sake, shall receive an hundredth fold even in this world also. But Chrisostome addeth, that unto them was promised a land flowing with milk and honey: but unto us is promised the kingdom of heaven. Unto the elders was promised not only temporal things, but also eternal life. I grant in deed that the elders had many temporal promises: but yet not in such sort, that unto them was no mention made of eternal life. For Christ bringeth a testimony of the resurrection out of the Law. I am the God of Abraham, the God of Isaak, & the God of jacob. And god saith unto Abraham, I am thy protector, and thy most ample reward. And Daniel saith, That they shall rise again, which have slept in the dust of the earth: some to eternal life, and some to everlasting damnation. And Esay saith of the damned: Their fire shall not be quenched, and their worm shall not die. And to omit all other testimonies which are infinite, Christ himself is promised in the Law. For he himself saith, that Moses wrote of him, & Paul saith that he was the end of the Law. Farther there are many such other testimonies both in the Gosples and in the Epistles of Paul: which are all taken out of the old testament. Chrisostom saith moreover, That the elders used outward purifications. Nether do we deny but that they were bound to a great many more and grievouser ceremonies, than we are: and yet are not we altogether The elders were boun● to more ceremonies than we are. Circumcision the sacrament of regeneration, as is baptism. Chrisostom herein erred for that he thought that the elders were forbidden only the outward work. As we are not utterly without fear. so were not the elders altogether without love. without outward signs. For we also have bread, wine, and water as elements of our sacraments: but one and the self same Christ was common both unto our sacraments and unto theirs. For no man can deny, but that circumcision was the sacrament of regeneration, even as is also our baptism. Yea also the very Schoolmen confess, that original sin was forgiven the elders in Circumcision. Wherefore sentence ought not so lightly to have been given, that they had only outward purifycations. But this is a great deal more sorer, that he addeth, That they restrained their hands from evil works, but we restrain both the mind and conscience. Chrisostome seemeth always to be of this mind, that the law prohibited only the outward work: and that the Gospel afterward prohibited anger, hatred, and lust of the mind: and considered not, that the elders had also this commandment, Thou shalt not lust: and that the Prophets every where required Circumcision of the heart: and that in the first commandment are comprehended faith, hope, charity, and whatsoever pertaineth to the spiritual motions of the mind. But whereas he saith, that they were impelled by fear, and we by love, it is true in deed after a sort: but yet not so, that they were utterly without love, and we utterly without fear. But of this matter we will speak more at large afterward. But that is most untrue of all, that he saith, that they performed the law, but we far pass those things which are commanded in the law. For, as we have else where proved, not even the regenerate can so frame their works, that they can in all points satisfy the law of God. He addeth moreover, that they could not be corrected and amended, but by stoning, mayning, burning, and other such like kind of punishments: but we are only excommunicated, when we deserve to suffer the extremest punishment that the Church can lay upon us. But he should have remembered, that those punishments which he maketh mention of, were civil punishments, which our Christian magistrates also inflict upon malefactors. But they, saith he, had only in name the honour of adoption and of children: but we have it in very deed. Undoubtedly it can not be denied, but that God was in the old Testament called the father of his people. For of them he saith, that he had called his first be gotten son out of Egypt. The elders also were the sons of God by adoption. And Moses saith in deuteronomy, Thou hast forsaken God which begat thee. And Malachi in his 2 chapter. There is one God and father of us all. And Esay, I have nourished and brought up children, and they have despised me. And doth not Paul say, Unto whom pertain the testaments and adoption? He spoke then of the fathers of the Israelites, of whom was Christ according to the flesh. And moreover. I said, ye were Gods, and all the children of the highest. They also called God their father when they said in Esay, Thou art our father: for Abraham was ignorant of us, and Israel hath not known us. And so great an affection did God the father bear towards them, that he saith, Can a mother forget her child? But although she can, yet will not I forget thee. And as Chrisostome hath thus written in this place, so hath he in other places also many things like unto the same, which as I said are warily and with judgement to be red. Augustine entreating upon this place saith, that here is put a difference of the old & new Testament: of which the one is set in fear, & the other in love. He addeth moreover, that it is without controversy, that the spirit of adoption it the holy ghost. But the spirit of bondage he thinketh to be that, which hath the power of death, that is, Satan. For, so many are held under the evil spirit, as are destitute of grace, and being not regenerate live under the law. For they are addicted unto temporal things, and obey their lusts: no● in deed through the default of the law, but for that they themselves are strangers from Christ, and from God. For they can not observe the law of God. And therefore they are both wrapped in sins, and also tossed with continual furies. He also signifieth that of this place there is an other interpretation, as though the spirit here should signify our mind, which is sometimes the servant of lusts, and sometimes liveth under the liberty of the sons of God. But this opinion (he saith) can not stand, for that the spirit of adoption is a little The spirit of adoption is not our mind. but a breathing from God. afterward plainly said to be extern and accidentary, namely being breathed in us by god. For so Paul writeth: It is the spirit, which beareth witness unto our spirit that we are the sons of God. Which words plainly declare, that there is to be put a difference between that spirit which persuadeth, and that spirit which is persuaded. And if this be true of the spirit of adoption, the same opinion also must we have of the spirit of bondage. Wherefore herein Augustine agreeth with Chrisostome, that they whom he thinketh to be under the spirit of bondage, are quite void of the spirit of God. For those kind of men he affirmeth not to be regenerate, and that they are also strangers from God, yea rather addicted unto the spirit of Satan: of whom we can not understand Chrisostome to speak. For out of the law and the sacraments bringeth he a reason, why the elders wanted the spirit. But Augustine denieth, that this came to pass through the default of the law. Wherefore his sentence is more probable than Chrisostomes'. Howbeit herein I agree not with Augustine, to think that by the spirit of bondage is to be understand Satan. For here (as I said) are to be understand two effects of the holy ghost. The first is, when we are touched with the The spirit of adoption and the spirit of fear is the spirit of God. knowledge of the law, and conscience of our sins, we strait way despairing of salvation, except we come unto Christ, perceive that we are utterly undone. Wherefore the self same spirit being our guide, we come unto Christ, and by faith embrace him, and the promise of the mercy of God: by which means our sins are forgiven us, and we are received into the adoption of the sons of God. Wherefore Paul's meaning was to declare unto the Romans, that they being now past that first step, & being regenerate in Christ have obtained adoption, and therefore it behoved them not only to live holily, but also freely and of their own accord to work uprightly. Unto this our interpretation Ambrose subscribeth: Two degrees of cenuersion. for he saith, That the Apostle here teacheth the Romans, that they are no more under the law, but do now live under faith. Wherefore I think with him, that in these words is set forth two steps of conversion. And if a man demand touching the people in the old time, how they had the spirit of Christ, I think that may thus be answered, by dividing the Jews into th●e parts. For some of them Three kinds of people amongst the jews. were utterly wicked & ungodly, which besides name, habitation, & outward Circumcision had nothing common with the people of God: & these men I grant were utterly void of the spirit of Christ, yea rather they lived under the spirit of Satan. On the other side, there were some excellent & holy men, as David, Ezechias, josias, Elias, Daniel, & many such other like, whom we can by no means deny, but the they had the spirit of the Gospel: although as the time required they were compelled to observe many ceremonies and rites pertaining unto the law. Again there were some others which were weak, which although they can not be compared with these whom we ha●e mentioned, yet forasmuch as they being godly believed in the Messiah to come, and were by that faith justified, we ought not to think that they were strangers from the spirit of Christ: although by reason of their imperfection, the law challenged great power over them, and they were with others, as those times required, compelled to be subject unto infinite ceremonies. And this is the reason why the elders are said to have lived under the law, and under the spirit of bondage. They had not the Sacraments o● their salvation so perspicuous and clear, as ours now are, neither had they the mysteries of Christ so commonly revealed, as we now have in the Gospel. Wherefore although amongs us are many wicked men, & a great number of weak ones, yet are we said to be delivered from the law, both because we are delivered from ceremonies, & for the we have the sacraments & mysteries of salvation obtained through Christ, made more clear, & more manifest than theirs commonly were. Paul also calleth the elders little ones, for the they The holy men of the elders we● servants. but yet profitable servants. lived under tutors and governors, and were instructed of the law, as of a schoolmaster. And when they are called servants, we ought to understand, the they were profitable servants. For such servants bear great good will & love unto their masters: and are persuaded that that which is to the honour of their master, shall also turn to their honour. But lewd servants never refrain from vices, neither do they any thing well, unless they be by stripes compelled. These their two titles which I have mentioned, Paul joineth together in the epistle unto the Galathians. For thus he saith: The heir so long as he is a little one, liveth under tutors and governors, and differeth nothing from a servant, when as yet he is Lord of all. By which words he declareth, that the elect of God amongst the elders, were in very deed heirs, although according to the consideration of the time they were as little ones under the form of servants kept under the schooling of the law, and elements of this world, This think I is to be thought of the elders. Now will I return unto Paul. He declareth that the Romans are now justified, so that they are no more under the law and condemnation, but are now thorough faith and the spirit adopted into children. Wherefore it is meet, that they which are come to this estate, should resemble the nature of their father, that the things which are allowed of him, they also should allow: and the things that he condemneth and escheweth, they also should abhor and detest. Although this spirit of adoption can not so long as we live here, The spirit of adoption is not yet perfect and absolute in us. be perfect and absolute in us. For there is remaining in us a perpetual strife of the flesh against the spirit. This also is to be observed, that Paul here changed the Antithesis: for when he had made mention of the spirit of bondage, the order of speech seemed to require, that he should have said, that they had received the spirit of liberty, but in stead of liberty he did put adoption, to make the thing which he had in hand the more notable: For it is a far greater matter, to be adopted of God to be It is a greater matter to be adopted, then to be set at liberty. Definition of adoption Arrogation what it differeth from adoption. his son, then to be set at liberty. But because here is mention made of the adoption of the children of God, this place seemeth to require to speak somewhat of it also. The Lawyers, as it is had in the institutions, define adoption to be a legitimate act, imitating nature, found out for their solace or comfort, which have no children. Farther they make a distinction between adoption, and arrogation. For arrogation they say is, when he which is his own man, & at liberty, is received in the stead of a son: but adoption is when he which is received, is under an other man's power. Howbeit the laws forbidden, that the elder should be adopted of the younger: for it seemeth a thing monstrous, that the son should exceed the father in years. And therefore Cicero oftentimes vehemently inveigheth against that adoption of Clodius. Now God adopteth unto himself his elect, not for that he had not an other son: (for he had his only begotten son Christ, in whom he was well pleased) but for God adopted us when as yet he had a son. that in all the nature of man he had as yet no children. For through Adam we were all made strangers from him. Wherefore God for this cause sent his natural and legitimate son into the world, that by him he might adopt unto himself many children out of our kind. And this is not wont commonly to be in ure. For they which have one only son, seek not to get any other sons: yea rather they rejoice, that that their son shall not be compelled to part the inheritance with his brethren. But so great was the love of God and of Christ towards us, that it would exalt us to so great dignity, although undeserved on our behalfs. Neither is that heavenly inheritance of that condition, that when it is communicated unto many, it is therefore diminished. Now let us see how we attain to his adoption. Paul seemeth to say, that it is communicated unto us by the spirit of Christ. By the spirit & faith are we adopted into children. For of it have we faith, whereby we embrace Christ which died for us, and the promises of God, and by that means are we adopted of God into children. This doth john excellently well declare unto us in the beginning of his Gospel, where he thus writeth, as many as received him, unto them he gave power to be made the sons of God. By these words we plainly see, that we then are made the sons of God, when we receive Christ. And this is not done either by Circumcision, or by any other ceremonies of the law, or by good moral works, but only by faith. And therefore john added, Unto those which have believed in his name. And when it is said A place of john declared. that power is given unto them, to be made the sons of God, we must not think, as many Sophisters would have us, that we first believe, and then afterward receive power, to be counted in the number of the sons of God. For power in that Against the Sophisters. place is nothing else, but a right and a prerogative: As if he should have said, the they which have received the Lord, and believed in his name, have a right and prerogative to come into the adoption of the sons of God. But john addeth, Which are borne, not of blood, nor of the will of the flesh, nor of the will of man, but of Gad. First when he saith, Not of blood, he signifieth, that this adoption cometh not by the order of nature, that in this generation should be mingled together the seeds of man and woman. Which sentence he more plainly expresseth in the next By this word flesh is sometimes signified the woman. words following. For he saith: Not of the will of the flesh, nor of the will of man. For, that by the flesh he meaneth the woman, may by two places be proved. For Adam said of his wife which was delivered unto him of God: This is now bone of my bones and flesh of my flesh. And Paul unto the Ephesians saith: He which loveth his wife, loveth himself. No man at any time hated his own flesh. And this interpretation followeth Augustine. Although I see that this place may otherwise be expounded, that when it is said: Not of blood, we understand, that this adoption cometh not by any force of stock or kindred. For the hebrews persuaded themselves it did. For they always undiscreetly cried, that they were the seed of Abraham. Neither attain we unto this adoption by the will of the flesh. For to the attainment of it, we are not helped by those good things which the flesh useth to covet, by riches (I say) power, strength of the body, beauty, and such other like things. Neither by the will of man: namely, by those good things which are counted more excellent, and are thought most comely for men, as are wisdom, prudence, and works pertaining unto moral virtues. For none of all these things can make us to be the sons of God. But are borne (saith he) of God. All this have we only of the goodness of God, and of his mere mercy. And therefore Paul saith to the Ephesians, who hath Our adoption dependeth of predestination. predestinate us into the adoption of the sons of God. Wherefore the whole consideration of our adoption dependeth of his election and predestination. But of his divine will can no reason be of us, either understanded or given. And thereof cometh it that Christ saith in john, that we aught to be borne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, by the inspiration of God, & from above. And Christ compareth this regeneration with the wind, thou hearest (saith he) the spirit, neither know'st thou from whence it cometh, nor whither it goeth, wherefore God by Christ freely giveth unto us his spirit. And he useth the word, as an instrument, and By what degrees we attain unto the adoption of sons. The adoption which we have now is not perfect. that is called the seed, whereby we are regenerate. He giveth also faith, whereby we receive the promise of the word set forth unto us. And by that means we are justified & obtain the adoption of the sons of god: which yet so long as we live here can not be perfect. Wherefore Paul a little afterward saith, that we wait for the adoption of the sons, and the redemption of the body, which we shall not attain unto, but in that blessed resurrection. Even the self same things writeth Paul to the Galathians. And when (saith he) the fullness of time came, God sent his son made of a woman, and made under lhe Law, to deliver those which are under the Law, that we might receive the adoption of sons. And because we are sons, God sent the spirit of his son into our hearts, in whom we cry Abba father. These words declare that there was before the fullness of time a certain bondage under the Law: afterward was given the son, by whom we, which are appointed and destinied to be made the sons of God, might more fully receive the spirit and adoption. This adoption Christ seemeth as it were by a certain sacrament to have confirmed in his genealogy. For when as in Luke, and in Matthew the names of his progenitors do vary, in them is mingled adoption, so that oftentimes one and the self same man had one father by nature, and an other by adoption. Also in In the old testament adoption much used. Even unto the dead 〈◊〉 children adopted. the old testament adoption was much used. For both jacob adopted unto himself his neviewes Ephraim and Manesses, to be unto him in stead of other sons and also that manner was of such force at that time, that unto dead men also were children adopted. For when one brother was dead, the brother that remained alive of his wife begat children, and raised up seed in Israel. This as a certain shadow, figured our adoption into the sons of God. The common translation hath, The adoption of the sons of God. When as in the Greek is not red this word, of God. For there is only this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is adoption. But this is diligently to be considered, both from whence we are by this adoption brought, and whither we are transferred. We were before the children In this adoption is to be considered from whence and whether we are transferred. of the devil, of wrath, of incredulity, of distrust, of this world, of perdition, of night, and of darkness. And we are transferred hitherto, that we both are called, and are in very deed the sons of God, partakers of the divine nature, brethren of Christ, and children of light, and that we also sin not (for he which is borne of God sinneth not) and that we love our neighbours and our enemies, that we may resemble our heavenly father, who maketh his son to shine upon the good & the evil, & sendeth rain upon the just & the unjust. And finally that we be peacemakers: for they shall be called the sons of God. But our adoption is not such that we should think that we are borne of the substance of God. For We are not the sons of God as begotten of his substance. that is proper to jesus Christ only. For the word of God is by nature borne of the father: which thing yet the Arrians denied. For, forasmuch as they made the son of God a creature, they must needs say, that he was not the son of God by nature, but by adoption. Great undoubtedly is our dignity: For we are so highly exalted, that we be not only called, and are the sons of Christ called his Apostles brethren. God, but also have Christ to our brother: Wherefore Christ when he was risen again, said unto the women, Go and tell my brethren. And although the elders were not quite void of this dignity, yet had they it not so publicly declared. But this was no let at all, that many amongst them were weak. For we also in the Gospel have many weak ones. For Paul saith unto the Corrinthians, that he could not speak unto them, as unto men spiritual, for that they were carnal, and therefore he was fain to feed them with milk. Which self thing is written unto the hebrews. And contrariwise they had men strong in faith, of whom we can not doubt, but that they were in this The fathers in the old time attained to the adoption of children. adoption most excellent. And that so it was at that time also, the Apostle testifieth in this epistle the 9 chapter, for he saith: Unto whom pertayveth the adoption, and the glory, and the testament, and the giving of the Law, and the worshipping, and the promises, and unto whom pertain the Fathers. Here we see, that adoption pertained unto them also. Ambrose upon this place teacheth, that of this adoption springeth unto godly men great security. And doubtless, forasmuch as this cometh We are more certain of this adoption than we are of our carnal fathers. Alexander the great. unto us through the spirit, whereby we are inwardly moved, we ought to be far more certain, that we are the sons of God, than the sons of this world are certain that they are the sons of them whom they call fathers. For oftentimes the mothers deceive both the husbands and the children. But the spirit of God deceiveth no man. Long since flatterers went about to persuade Alexander, that he was not the son of king Philip, but of jupiter. Afterward when he saw, that there came blood out of a wound, which he had given him, he lawghing said, that that seemed unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, common blood, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the blood Gods. But we, though we suffer many things, yea & lose our life for Christ's sake, yet notwithstanding aught to be fully persuaded that we are the sons of God. For to the end we should not any thing doubt of that matter, we have not only a testimony of the spirit, but also even the son Christ hath taught us to call God father. of God hath taught us to call God Father, and to invocate him by that name. And this form of prayers ought to call us back from all kind of wickedness, and from all manner of filthy works, and also to put us in mind, not to degenerate from the nobility of so great a father, and that we in no case dishonour him. For it is taken to be a great reproach unto fathers, to have wicked children. And forasmuch as we can not (as we have said) attain unto this adoption, but through Christ, and his spirit, neither the jews nor the Turks, nor men strangers from Christ, can call upon God, as upon their father. By whom we cry, Abba father.] This self same manner of speech the Apostle used unto the Galath. For thus he writeth: Because ye are sons, God hath sent the spirit of his son, in which we cry Abba father. After this self same manner Christ our first begotten brother prayed unto the father in the garden, saying: Abba father, let this cup pass away from me. Nether is it to be marveled at, that the Apostle joined a Greek word and a Syrian word together, which tongue What is meant by the joining together and repetition of two tongues was then commonly used of the jews. For first this repetition serveth to vehemency of speech. Farther, the Apostle seemeth by a certain mystery to teach, that as well the Gentiles as the jews should be indifferently partakers of this adoption: in both which tongues God should be called upon by the name of father. In the primitive Church were kept still of the interpreters some Sirian words, which were then in use: which we read sometimes in the holy scriptures as Messiah, Cephas, Talitha, Cumy, Maranatha, Rabbi, Osianna, Alleluia, and Amen. For those words were then most perfectly known, especially when as between the ethnics & the jews that were converted unto Christ was a most strait bond of love & in a manner a perpetual familiarity. But we must not thereof gather that in the We must not v●e● strange tongue in the church. The invocation of the godly is the work of the holy Ghost. How unto prayers to ascribed our salvation. service of God should be used a strange tongue. For, that the holy ghost hath manifestly forbidden us. Paul in this place when he maketh mention of invocation, declareth the work of the holy ghost, which it strait way showeth forth upon the children that are adopted and now regenerate. And of so great weight and force is this work, that the Apostle doubteth not by the testimony of the Prophet to attribute unto it salvation. For he saith, as afterward shallbe declared, Every one which calleth upon the name of the Lord shallbe saved. Not that our prayers can merit salution: for, that is apprehended by faith only. And therefore, that we should not be deceived, he strait way expresseth, in what manner he ascribeth salvation unto them. For he saith, How shall they call upon him, in whom they have not believed? Which words plainly teach us, that that which is written of prayers, is to be attributed unto faith, as unto their root. But because in this place is mention Whether the adopted be free from all fear of God. Definition of fear. made of fear (for the Apostle thus writeth: Ye have not received the spirit of bondage again unto fear) it shall not be from the purpose briefly to see, whether Paul meaneth that we are delivered from all kind of fear or no: First this is certain, that fear is nothing else, but a certain affect of the mind, whereby we are stricken by reason of some great and hurtful evil which is at hand. We are not commonly moved by such dangers which are far from us, but by those which seem to be even now at hand. Neither do things light and of small weight make us afeard. Wherefore fear, as a divine speaketh of fear, hath a respect unto sin, unto the wrath of God, unto chastismentes, and scourges, and finally unto hell fire. But there are noted two kinds of fear: of which the one is commonly called filial, that is, pertaining to a natural child, & the other servile, that is, pertaining Two kinds of fear. to a bondman. And that is called a servile fear, which only by the fear of pains, and of hell fire, either draweth us back from doing ill, or impelleth us to do well. Even so signified an Ethnic Poet, when he wrote, Oderunt peccare Horace. mali formidine paenae, that is, the wicked hate to sin, for fear of punishment. But the filial fear is, whereby men live uprightly, and fly wickedness, for that they desire to set forth the glory of God, and for that they allow righteousness even for his own sake Wherefore the same Poet saith, Oderunt peccare boni virtutis amore. that is, the good hate to sin for the love of virtue. Of these two kinds of fear are many things spoken oftentimes of Augustine in many places, and especially in his 9 treatise upon the epistle of john: and it is red in the master of the sentences in the 3. book, and in the 36. distinction, where Augustine allegeth two places out of the holy scriptures which seem to be repugnant one to the other. The one is out of john, Perfect love driveth forth fear. The other is taken out of the 19 Psalm, The fear of the Lord abideth for ever. To abide, and to be driven forth, agree not together. This contrariety he thus conciliateth: How fear is cast out and yet abideth for ever. A similitude. and saith that they in very deed disagree not. For even as two pipes being blown with one, and the self same breath discord not: so (saith he) two hearts, namely, the heart of David, and the heart of john being stirred with one and the self same spirit can not disagree the one from the other: but yet do require an indifferent and an attentive▪ hearer. For john speaketh of the servile fear and of perfect love. But David speaketh of the filial fear. And therefore he saith: The fear of the Lord is chaste or clean (for in Hebrew it is written, jireth jehovah jehoudah) and abideth for ever. In this manner thinketh, he may be helped the appearance of contradiction, which seemeth to be in these two places. And he useth for each fear this similitude. Let us suppose (saith he) that there are two women: the one chaste, the other unchaste, and an adulteress. Ether A similitude. of these women doubtless feareth her husband. The adulteress feareth him when he is absent, lest he should return again, and when he is present, lest he should understand of her naughty behaviour. But the chaste wife is afeard of her husband when he is present, lest he should departed from her, or should not love her so well, or should by some offence be alienated from her. By this similitude Augustine thinketh may be distinctly perceived each kind of these fears. Others say moreover, that Whether the servile fear be profitable. this servile fear is not utterly unprofitable: for it prepareth a way unto love. For first (say they) it striketh the mind, and feareth away men from sins, and stirreth them up to righteousness through fear of pains. And an upright life by little & little passeth into an use, and is by custom made pleasant. And so at the length men begin to refer their works unto God, and to esteem righteousness for his own sake. For even as a needle, when any thing is to be sowed, first entereth in, and draweth with it the thread that is annexed unto it, but itself abideth not in that which is sowed: So say they creepeth into us a servile fear, which is afterward excluded, when charity and a chaste fear do once take place. But, what is to be thought of those terrors, which in our minds go before faith, we have else where admonished: namely, that they are sins before the Lord, but if any utility or commodity follow them, the same is to be attributed not unto their nature, but unto the goodness of the holy ghost: for be unto our justification useth those as means. The master of the sentences, in stead of the two kinds of fear, which Augustine The master of the sentences maketh four kinds of fears. maketh mention of, putteth four. The first is a worldly fear, whereby men rather then they will lose riches, pleasures, and honours, fall away from Christ. And this is a fear most pernicious, & most far from all piety. The second is a servile fear, which we before have described. The third is an initial fear, that is a fear that serveth at beginning, whereby men are so moved with the fear of pains, that together therewithal also they have a regard unto God, and are taken with a certain love of his righteousness and will: This fear by his sentence is mingled both with a servile, and also a filial fear. Last of all, he joineth that pure filial The schoolmen have added the fift fear. fear with perfect charity. But the schoolmen which followed the master of the sentences, that they also mought somewhat add of their own, have brought forth an other fear, which they call natural, whereby even by the impulsion of nature itself we fly from those things which are against the constitution of nature. Now that I have briefly and faithfully declared these things out of Augustine, out of the master of the sentences, and out of the schoolmen, I will in few words set forth what is to be thought touching them. First I confess, that there is more than one kind of fear: for I know that Peter feared otherwise then did judas. Peter and judas feared diversly A true distinction of servile and filial fear. In godly men fear is never separated from faith. As the law is joined with the gospel, so is fear with faith. For judas in deed so feared, that he despaired: but Peter so feared that he got him again unto Christ, whom before by denying he had forsaken. Wherefore we say, that a servile fear is, whereby we so abhor God being angry and fly from him, that we are utterly void of faith. But a filial fear is, whereby in the midst of terrors, we are lifted up through faith▪ neither suffer we ourselves to be swallowed up with fear. Wherefore in godly men fear is never sejoined from faith. For these two things are so to be knit together, that faith always governeth fear: for if it should not, desperation would easily succeed. For even as the law ought always to be joined with the Gospel, so also ought fear to be ever joined with faith. We do not so embrace the Gospel but that we always think upon the obedience of the commandments of God. And when we see how often, and how grievously we fall, we call ourselves back again to repentance. And contrariwise the law is not to be received without the Gospel, for if it should, we could neither obey it without Christ, nor also obtain pardon for the offences which we have committed against Paul calleth us back from that fear which wanteth faith. The propriety of the gifts of the holy ghost. How many the gifts of the holy ghost are. it. Wherefore Paul calleth us not back utterly from all fear of God: but from that fear only which wanteth faith, and which flieth from God, as from an enemy, and from a cruel tyrant. But that fear which hath faith to moderate it, can not be reproved. For it is the gift of the holy ghost, as we read in the xi. chapter of Esay. And the property of the gifts of the holy ghost is, that by them we remit all our virtues and affects to the moderation of faith, and make them to serve God truly and sincerely. And these gifts are commonly counted to be seven. And if a man demand how they prove that, strait way they cite the 11. chapter of Esay. But if we examine that place by the Hebrew verity, we shall find there only six gifts: namely, the spirit of wisdom, of understanding, of counsel, of fortitude, of knowledge, and of the fear of the Lord. But these men were deceived by the latin translation: which followed not the Hebrew verity, but the 70. interpreters. For they between the spirit of knowledge and of fear, have put the spirit of piety, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, pertaining to the obedience of God. Whereby it seemeth that they meant to interpretate, what the fear of God should be, which should light upon the Messiah, of whom is in that place mention made. For, that fear was neither servile What manner of fear was in Christ. nor filial, but only an obedience, piety, and reverence towards God his father. Neither have the 70. only once so interpreted the fear of God. For in the book of job where we read, Fearing God, they have turned it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, Obeying God. Howbeit undoubtedly we ought not to contract into so narrow a number, the gifts of the holy ghost, to think them to be only six, or seven. The number of the gifts of the holy Ghost● is great. For besides all those which are reckoned in that chapter, the same, Esay in an other place reckoneth the spirit of judgement and of zeal: and Zachary maketh mention of the spirit of righteousness, and Paul here, of the spirit of sanctification: and john, of the spirit of truth: & Paul again in an other place, of the spirit of adoption: and to the Ephesians, of the spirit of promise, and a great many other like gifts. And this so being, let us now see, how both in this life and in the other life fear may have place. The Saints when they are in heaven, What manner of fear can be in those which are dead. (for that they shall then have perfect charity, properly to speak of fear, as it is a motion stirred up by reason of some grievous evil that hangeth over us) shall have no fear. This doth Augustine confess upon the 5. Psalm upon these words, I will worship towards thine holy temple in thy fear. But in them can only be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, obedience, reverence, worshipping, & piety towards God: as the 70. have expounded, the spirit of the fear of the Lord. And so such a gift mought be found in Christ, who otherwise, could neither fear sin, nor hell fire, nor fatherly chastismentes of God. And if a man would say that How Christ feared death. he feared death, that aught to be understand of natural fear, of which we entreat not at this present. And in this manner is Ambrose, to be taken, when in his book of the holy ghost he affirmeth, that the gifts of the holy ghost are in the Angels. Out of which words the Schoolmen gather that in them is the fear of God. For doubtless seeing they are in blessed state, that can no otherwise be understand, but after that manner that I have now spoken of. But touching The saints so long as they live here can not want the filial fear. the godly in this life, we must thus be persuaded, to think that they can not want the filial fear, so that that fear be as I have before taught in such sort understand, that they do not only fly from offending of God, and are afeard of falls against his will, but also are moved with the fear of hell fire, and of the wrath of God and of punishments: unto which fear yet a quiet faith and confidence threatenings in the law are not vain but profit the saints also. in the mercy of God are as a present comfort. For we ought not to think, that the threatenings in the holy scriptures are vain, for they are profitable also unto the godly: especially when they have not as yet obtained perfect charity, and absolute regeneration. Christ saith unto the Apostles: I will show you whom ye shall fear: namely, him which when he hath killed the body, can also send the soul into hell fire. And Paul to the Corrinthyans' bringeth forth examples of the Hebrews in the old time, whereby he declareth that they, for abusing the sacraments of God, were destroyed in the desert: by which examples he meant to admonish the Corrinthyans', to beware of the like vengeance. Many (saith he) are weak, and many sleep. And if we would judge ourselves, we should not undoubtedly be judged. But now forasmuch as we are judged, we are corrected of the Lord, that we should not be condemned with this world. And unto the philippians, With fear and with trembling work your salvation. And unto the Romans, Be not over wise, but fear. Hereby we see that godly men live not upon the earth without the fear of God. And here fear hath a respect unto many kinds of evils. For the godly are afeard of sin, of often fallings, of the wrath of God: of fatherly chastismentes, of scourges, which God inflicteth also upon his, when they sin, and finally of hell fire, which they see they have deserved, unless God by his mercy, and Christ by his sacrifice which he offered upon the Cross should help and secure us. But what meaneth it that john saith, Perfect charity casteth out fear▪ A place of john declared. I know there are some which interpretate those words in this sense: That they which love God truly, are not afeard for piety sake to put themselves in all manner of dangers, neither do they shun persecutions, but valiantly stand fast in all manner of dangers. Which self thing Paul in the latter to Timothe wrote in other words, saying, We have not received the spirit of fearfulness, but of might, and of love. Wherefore he exhorteth Timothe not to be ashamed of the testimony of the Lord, nor of him being in bonds for the lords sake, but courageously to endure labours for the gospel sake. Although these things are true, yet this is not it which this place of john teacheth. For it there maketh mention of the judgement of the Lord: of which he willeth the Godly which love God not to be afeard. And he rendereth a reason, for that fear hath vexation joined with it. Wherefore I gladly assent unto Augustine which saith, that john speaketh of perfect charity. Which forasmuch as it can not be had in this life, we may not look to have it without fear. Farther we mought in this place understand that fear which is sejoined from confidence: and therefore driveth men to desperation. For they which believe and love God truly, uphold their fear with a lively faith. The same spirit beareth witness with our spirit, that we are the children of God. And if we be children, we are also heirs, even the heirs of God, and fellow heirs of Christ, if so be that we suffer with him, that we may also be glorified with him. For I count that the afflictions of this present time are not worthy the glory which shall be revealed in us. The same spirit beareth witness with our spirit, that we are the children of God.] He showeth that by those prayers whereby we call upon God, we are made more certain of the adoption, whereof he before made mention. For forasmuch as in our prayers we are stirred up by the holy Ghost, to call God father, we ought fully to be persuaded that it is so: for that we know, that the spirit of God can not lie. Paul in the first to the Corrinthians: saith, That no man can say the Lord jesus, but in the holy ghost. Here he saith that no man can in such sort pray, to call It is the spirit which putteth us in mind to call upon God as upon a father. God his father, unless the same be given him of the spirit of God. Hereby we see that those things which are set forth unto us to be believed, and which the lord himself hath taught, can not be received of us, unless the holy ghost do first thoroughly move our hearts. Chrisostome to confirm this testimony of the spirit of God, saith, If either any man, or Angel, or Archangel or any creature should preach unto us this adoption, we mought peradventure be in doubt of it. But seeing the holy ghost who is lord of all, testifieth of the same, what place can there be lest of doubting? If a king A similitude. or a Monarch should out of his regal se●te approve and commend any man, what one of his subjects would presume by any means to speak against him, or to set himself against his judgement? Where the Apostle saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, beareth witness together, Two testimonies of adoption. he signifieth after a sort, that there are two testimonies of this adoption, the one is our spirit, and the other the spirit of God. For it is no small or light sign of this adoption, that we have a quiet conscience, and that we do believe, that we are now reconciled unto God, and do now feel that we are refreshed and recreated with many other good gifts. Although these things are not sufficient for our incredulity and infirmity. For there is none of us which hath our conscience so quiet, as we ought to have: and which putteth so much confidence in God, as he ought to do. Wherefore seeing the testimony of our spirit is weak and infirm, God would put to a confirmation of his spirit. For he it is which testifieth together with our spirit, that we are the sons of God. Hereby ought we to gather of how great force are prayers, as well public, as private, as Of great force are prayers aswell public as private. well with ceremonies, as without ceremonies. For in them is confirmed our faith, that we are by Christ adopted into the children of God. Howbeit let every man beware, that when he calleth God father, he also truly in the heart feel that which he pronounceth in words: that he do it not only of custom, or of hypocrisy: or call God father with the tongue, and in the heart do an other thing, or think otherwise. But here may be demanded how that fear, whereof we have Security and fear how they may agree together before so much spoken, is not repugnant unto this security and confidence of our adoption? I answer that these two things can not agree together, if they be taken in respect of one and the self same thing. But forasmuch as they happen by sundry means and of sundry causes, they are nothing repugnant one to the other. For therefore the saints fear, for that they see they oftentimes fall, and live contrary to the prescript of the Law of God. For they understand that sins of their own nature deserve the wrath of God, scourges, and hell fire. When they diligently consider these things, into them is smitten a fear. But on the other side, when with faith they look upon the promises and mercy of God, they are delivered from that fear, and made certain of their salvation. There is nothing to the contrary, but that divers causes may in our minds bring forth divers effects. Which thing may by a very apt similitude be declared. He which out of a high tower looketh down unto the ground, if he think A similitude. that he shall stagger and fall, straight way, will he or nill he, he is wonderfully afeard, and all his body shaketh for horror: But again, when he thinketh with himself, that he is so closed in with a wall, that he can not fall, he plucketh up his spirits, and beginneth to be secure of his safety. So godly men when they consider their sins, they fear punishment: but when by faith they look upon the mercy of God, they are secure of their salvation. And if we be children, we are also heirs, even the heyers of God, & fellow heirs of Christ.] Here the Apostle showeth, what we get by this adoption: namely this, to be the heirs of God. Which undoubtedly can not be a small matter. For not all they which are the children of any man are straightway also his heirs. For only All children are not hepres. the first begotten have that pre-eminence: as we see the manner is at this day in many realnes: and in the holy scriptures it is manifest, that Esau and Ishmael were not heirs. Wherefore we are heirs, and that not of any poor man, or of small matters: For we have obtained the inheritaune of God, and we are made the fellow heirs of Christ, we have the inheritance of the Father common with Christ: and we be so wholly grafted into him, and altogether knit with him, that by his spirit we live. But then shall we come unto this inheritance, when it shall be said unto us, Come ye blessed of my father, receive the kingdom prepared for you from the beginning of the world. And we are the fellow heirs of Christ, because (as john saith) when he shall appear, we shall be like unto him. And Paul saith to the Colloss. Ye are dead▪ your life is hidden with Christ in God. But when Christ What inheritance is. your life shall appear, then shall ye also appear together with him in glory. Inheritance (as it is defined of the Lawyers) is a succession into the whole right of the dead person. Can this seem a small matter to any man, to be made partaker of the whole right of God? Doubtless Peter saith, we are made partakers of the nature of God. Here Ambrose noteth, that it is not in this matter as we see it cometh to pass commonly in the world. For the testator must first die, before the successor can come unto the inheritance. But God dieth not. Yea rather we which are appointed his heirs do first die before that possession can be delivered unto us. Christ also first died, before he came unto the glory which was appointed for him. Farther, as touching civil Laws, the heir is counted one and the self same person with him that maketh him heir. So we are by Christ so straightly knit together with God, that we are now one with him, as Christ prayed, That they may be one, as thou and I are one. For all things are ours: and we are Christ's, and Christ is Gods. This inheritance obtain we freely by the spirit of Christ. Wherefore the bishops of Rome, and their champions the Cardinals, and false Bishops do wickedly which have enclosed this inheritance of This inheritance we obtain freely. remission of sins, and of coming unto the kingdom of God under their counterfeit keys, so that they can at their pleasure sell it, and either thrust down to hell, or send up to heaven whom they will. Hear again we have somewhat to say of Chrisostome, For he, as before he wrote, that the jews being under the Law were excluded from the adoptyon of the sons of God, so here denieth that they were the heirs of God. And he citeth to confirm this sentence that place of Matthew, He shall destroy to nought the wicked. Many shall come from the East and from the West, and shall rest with Abraham, Isaac, and jacob, but the children of the kingdom shall be cast forth a doors: Again, The kingdom of God shall be taken from you. By these places thinketh he it is manifest, that this inheritance pertained not unto the jews. But we herein also can not assent unto him. For God said unto Abraham. I am thy most ample reward. And in the The fathers also in the old testament were heirs parable, or rather the history of the Gospel, the poor man Lazarus was seen in the bosom of Abraham. Which what other thing was it, but that he had obtained the inheritance of God and of Christ? Paul to the Galathians saith: An heir so long as he is a child, nothing differeth from a servant, when as yet he is Lord of all, but is under tutors and governors, even unto the time appointed of his father. Which words plainly declare, that the elders, although by reason of the law and of ceremonies, they lived after a certain servile manner, yet were in deed heirs, although they were but children. And that estate endured until the coming of of Christ. But that which Chrisostome bringeth out of Matthew, is not spoken of the Many false Christians also which shall not possess the kingdom of God. good and godly jews, but of the wicked and naughty husbandmen, which slew the heir. Wherefore by such sentences we ought not to condemn all the jews in the old time, or to exclude them from the inheritance of God: yea rather we ought to think that the ungodly Christians shall not be dealt with one whit better than they were dealt with. For there are amongst us many hypocrites and ungodly persons, which as Paul saith: shall not possess the kingdom of God. And at this day if a man should look for the church of Smyrna, and the church of Philadelphus, and many other churches, which were in times passed of great fame in Asia and in Syria, he shall find them either utterly overthrown, or else miserably entreated under the tyranny of the Turk, and no less afflicted than the jews are at this day, which live captives under the Christians or under the Turks. If so be that we suffer with him, that we may also be glorified with him.] Even as before he taught, that we are made certain of our adoption by invocation or prayer, wherein the holy ghost beareth witness together with our spirit, that we are the sons of God: so here he showeth a testimony, whereby we may be made more certain of attaining unto this▪ inheritance which he hath spoken of. Ye shall Crosses & adversities are tokens that we shall obtain the inheritance. without all doubt (saith he) obtain it. For ye shall reign with Christ, forasmuch as ye have already attained to suffer with him. Wherefore tribulations & crosses are tokens and arguments, whereby we may gather that we shall be the heirs of God. Paul saith unto the Philippians. That unto them it is given, for Christ's sake not only to believe in him, but also to suffer for him. This first gift which we see we have now obtained, maketh us certain of the latter, that we shall at the length not be defranded of it. For, no small or light power of God is declared in them, which valiantly & for patiently piety sake suffer adversities & persecutions. I know there are some, The condition or estate b● which we must pass unto the eternal inheritance. which interpretate these words otherwise, that Paul should seem to ascribe a certain condition or estate, by which we shall pass unto the eternal inheritance: namely, if we have first suffered many things. And doubtless the Greek particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is turned, if so be, may be drawn to either sentence. This is certain, that Paul here maketh a certain digression, although it be soft and hidden, to comfort these men for the afflictions which they suffered. But yet departeth he not from that purpose which he had in hand: but with one and the self same labour both prosecuteth that which he began, and also comforteth them. And it is all one as if he should have said: ye shall in deed be heirs, but yet upon this condition, that ye must first suffer many things. Christ requireth nothing at your hands, which he himself hath not first performed: he leadeth you no other way than that whereby he We shall have the inheritance, but we must first in this sort suffer. hath gone himself: he will not offer you to drink of any other cup, but of that whereof he hath himself drunk. Howbeit this shall be a great comfort unto us, for that those things which we shall suffer, shall not be comparable with the glory which shall be revealed in us. Ambrose followeth this interpretation. Howbeit, I think that this place is so to be understand, as though it were a proof of that which followeth by that which goeth before: Ye shall have the eternal inheritance: because ye suffer together with Christ: which self sentence he useth in the latter to Tim. If we die together with him, we shall reign together with him. Chrisostome upon this place writeth, That this is an argument taken a maiori, that is, from the greater. God (saith he) hath freely given unto us many things. For when we had done nothing, he adopted us into children: he granted unto us to call him father: whereof followed an assured and constant faith, that we are the sons of God. And how now shall he not give the inheritance which is behind? especially seeing in the mean time we have suffered most grievous calamities? Undoubtedly he will not after such and so many travails deny it, which hath freely and without any our help bestowed upon the believers such most excellent gifts. And after this sort he declareth that God hath excellently well provided for men, which to the end they should not boast of their travail or industry, hath given unto them many things freely: and again, that they should not be ashamed, that they had obtained so many great gifts without travail, he would not have them to come unto this singular inheritance, without wonderful great fortitude, suffering, contention, vexation, and affliction. These things avoucheth he, and that not amiss, nor unprofitably, so that they be of us rightly understand in such sort, that we confound not the promises of the law with the promises of the Gospel. And that we should not so do, it shall not be out of the way, to make plain, what difference there is between each promises. They do not herein, differ What difference between the promises of the law & the promses ●f the Gospel. as some think, that the promises of the Gospel have no conditions joined unto them: but the promises of the law are never offered without conditions. For even as it is said: Honour thy father and thy mother, that thou mayst live long upon the earth, Again, If ye will, and shall hearken unto me, ye shall eat the good things of the earth. Even so in the Gospel also we read, forgive and it shall be forgiven you: give and it shall be given you. Again, He which forsaketh father or mother, or wife, or house, or lands for my sake, shall receive an hundredth fold, and possess eternal life: and in this place, If so be we suffer together with him, we shall be glorified together with him: And Each promises have conditions annexed unto them. unto Timon▪ If we die together with him, we shall also reign together with him. Wherefore seeing that this can be no sufficient difference, we must seek an other. The conditions which are annexed unto the promises of the law are commandments, which the law commandeth to be fulfilled even to the uttermost, neither will it otherwise render the things promised, unless the conditions be absolutely performed. Wherefore The conditions of the law are put as causes of the obteynement of the promises. it is manifest to him that diligently considereth the matter, that the conditions of the law may be causes of the obteynement of the rewards which were promised. For if they mought have been so fully performed and accomplished, as they were commanded in the law, they mought have been compared even with the rewards, and should have had the nature of merit. But for that they could not of men be performed, God of his mercy in their place substituded promises of the Gospel: which although they have conditions adjoined unto them, yet are they offered freely. For the things that are by them commanded unto us, are in deed necessary, if we have power, time, place, and occasion given us to do them. This I speak because of infants, and of those, which in the last time of their life being at the point of death, come unto Christ. For eternal life dependeth not of those conditions, as of causes. For, as we have now said, it may both of infants and of those which in the last moment of their life are converted unto Christ, be without The promise of the gospel may consist without conditions. those conditions obtained. And because the promise, if it should depend of those conditions as of lawful causes, could not be firm, when as there is no man which can fulfil those conditions as they are commanded, even for that cause also may the promise of the Gospel consist without those conditions. This also maketh herewith, that Paul saith, that they can not be compared with the thing which is promised: Three things here to be considered. which can not be true in just and lawful causes, if they be compared with their effects. Wherefore, if thou join these three things together, namely, that the rewards of the Gospel are promised freely, that the conditions can not be made equal with them, and that the promises ought to be most firm, thou shalt both take away the consideration of merit, and also shalt easily perceive wherein they differ from the promises of the law. If thou wilt then demand, whether the promises of the law were given in vain, seeing there was never any man found, which could perform those conditions: I will answer, that nothing was here done in vain or rashly. For therefore were such impossible conditions annexed The conditions of the Law not put in vain. unto it, that men should be put in mind of their infirmity, & that they thoroughly understanding it, should high them unto Christ, of whom being received into favour, and having now obtained justification, they may obtain the self same promises. For as touching towards them, the promises are now, of promises of the law made promises of the Gospel: for that they which believed in Christ to come were exercised in the obedience of the law: which obedience although it were but only begun, and not to the uttermost perfect, yet was it allowed of God. And therefore mought they have the fruition of the promises offered unto them. Chrisostome upon this place wondereth at the wisdom of the Apostle, for that he intending to set forth the goodness and mercy of God comprehended his severity and justice in one word only. For he before as briefly as might be said, If ye live according to the flesh, ye shall die. But here in reckoning up the benefits, he is so diligent, that he doth not only set forth all things, but also illustrateth them with most excellent amplifications. Which thing Paul doth not without great cause. The amplification of the gifts of God persuadeth us to fortitude For these ornaments whereby are set forth the gifts of God, are of much force to persuade us to fortitude, and to the bearing of calamities: which thing (saith he) the Apostle chiefly in this place intended. He had before exhorted to mortification: now in persecutions he exhorteth to constancy. For it is not enough for us to beat back wicked affects, unless also we permit ourselves to be crucified to the world, the flesh, the devil, and to wicked men. Now how aptly and warily Paul cometh to the handling of these things, the gradation, which he useth, plainly declareth. Because ye are adopted (saith he) ye call God Father: and seeing it is so, ye shallbe also heirs: and not that only, but also fellow heirs with Christ, with whom ye now suffer many and grievous things. What it is to suffer with What it is to suffer with Christ. Two c●uses why Christ offered himself unto the death. Christ, may thus easily be expressed, if we declare, what causes moved Christ to suffer so bitter a death upon the cross. And there were two causes: the first was, to be obedient (as he himself said) unto his good father: the second, to vanquish and to condemn our sin. They which when they suffer adversities embrace these two in their heart, do suffer with Christ. Whatsoever sorrows or adversities happen unto them, let them reckon with themselves, that they happen unto them by the providence of God: and let them bear whatsoever burden is laid upon them to this end, willingly to obey God the author of that affliction: let them consider moreover that by these calamities the old man is tamed, sin is broken, and that spot thoroughly grafted and by nature rooted in us, is dissolved. But why God Two causes also which persuade us to patience in adversities. Why God suffereth his to be so vexed. suffereth those whom he hath adopted unto himself to be so tossed, it is not hard to see. For first, as we have already said, his will is that sin should be diminished and weakened in us. Wherefore whatsoever adversity we suffer, the same wholly turneth us to good, so that we love God the father. Farther when we are in such sort afflicted, we are driven to call upon God: of whom otherwise it is uncredible how unmindful we are. Moreover by this means we are called back through our most loving father from the affection of the world, and from the enticements of the flesh: from which loving father oftentimes we fall away both to our own, & also to his great dishonour. I omit that which should chiefly have been said, that the might and power of God is most of all set forth in holy men, when with an invincible and cheerful mind they suffer afflictions & calamities. I could bring also a great many other causes: but these few shall for this time suffice. But why the world, wicked men, and the devil, after a man is converted unto Christ begin strait ways by all manner of most cruel means 〈…〉 rage against him, I think it is not so hard a matter to perceive. For men so soon as they truly and from the heart come unto Christ, strait way begin to make war with impiety. Hereby are hatreds inflamed against the godly, Unto men converted unto Christ straightway hap adversities. and persecutions stirred up against them. By two reasons the Apostle comforteth us touching the bearing of adversities. Of which the one is taken of the end, after this manner. These evils of godly men shall obtain a blessed end, and happy departure: wherefore they are to be suffered with a cheerful and valiant mind. The other is, for that those things which we suffer, although they seem troublesome and grievous, yet can they not in any wise be compared with the rewards which shallbe rendered unto us in an other life. By this unequal proportion it is manifest if we will speak properly, that this word merit is not to be attributed unto our good works. Chrisostome upon this place not unprofitably noteth, that Paul, before he came to the exhortation of patience in adversities, wonderfully amplified the honour and dignity of the sons of God: which he did not with so great a diligence before when he entreated of the restraining of the affects of the flesh. For as we have before said, there are two kinds of Two kinds of mortification. mortification: of which the one herein consisteth, to cepresse the deeds of the flesh: the other is valiantly for Christ's sake to suffer perils, crosses, and all manner of torments when need shall require: which two things if they be compared The suffering of adversities is harder th●n than the battle with evil affects. together, we shall perceive that the sustring of adversities is as far harder matter than is the battle with the wicked lusts of the mind. Aristotle in his ethics, as he with wisdom saw many other things, saith, that fortitude is to be preferred before the virtue of temperance, which otherwise is most worthy of praise. Of this thing doubtless was not the devil ignorant: for when he reasoned with God touching blessed Jobe, A man (said he) will for his soul give skin for skin, and all that he hath. Wherefore extend forth thy hand a little upon him, and then shalt thou see whether he will bless the to thy face or no. For by naturals sharpness of wit, wherein he much excelleth, he easily saw, that this of all temptations is the greatest, when the life itself is to be endangered, than which is nothing more sweet. The fruit which they shall receive, which valiantly shall labour is always, as Paul admonisheth us, to be set before our eyes. For so shall we see, that when we suffer for Christ's sake, we shall bring singular commodity not unto him, but unto ourselves. That which the Latin interpreters have turned, Exislimo, that is, I think, or count, is in Greek written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which word can not be referred unto an opinion which is doubtful and uncertain. For the word is chief used of such as make reckonings which bring their accounts into a some both known and sure. Wherefore the meaning is, as if he should have said: This I hold for certain, that those evils which we suffer are not to be compared with that glory which we wait for: The afflictions in deed of Afflictions otherwise grievous are by comparison extenuated. the godly are not of their own nature so light: but Paul extenuateth them only by a comparison. Wherefore this place containeth an amplification of that felicity which God promiseth unto us: which is hereby made the more notable, for that it far excelleth all the travails of this life. Of which thing godly men are so persuaded, that they rejoice even in the midst of their tribulations. This self same comparison Paul useth in the latter to the Corrinthians the 4. chap. For he saith, That our light affliction which is in us but for a time causeth unto us a far most excellent, and an eternal wright of glory. In these words is declared By what means eternal life far passeth all our afflictions. wherefore eternal life passeth all the travails of this life: namely, because of the weight, diuturnity and greatness. For whatsoever things we suffer here, are called of Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is momentary or during but for a time. He addeth also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by which words is showed their lightness. But contrariwise unto glory is attributed both eternity, and also a wonderful great weight which exceedeth all measure. Which shall be revealed towards us.] He saith that this glory shall be revealed, Even now we have the fruition of a great part of our glory although hidden. Glory signifieth here our whole felicity. that we should not think, that presently we are quite void of it: for we already possess a great part thereof: although it be not as yet perfect, nor manifest unto the world. So Paul speaketh to the Colossians: Ye are dead with Christ, and your life is hidden with Christ in God: But when Christ your life shall appear then also shall ye appear together with him in glory. And this is to be noted, that Paul in this only word glory, comprehendeth our whole felicity, which we wait for, And there in he followeth the judgement of men, which are wont to esteem glory as the chief good thing. Whereof also the philisophers thus affirm: y● as the shadow followeth the body, so doth glory follow true & perfect virtue. Wherefore glory comprehendeth Glory followeth virtue. Glory comprehendeth two things. Why blessedness is nor revealed in this life. Similitudes. Difference between the servants of Christ & the servants of the world. two things, which are exceedingly to be desired: first, that a man be adorned with virtues: secondly, that he get the good fame of the people. But why the blessedness which we wait for, is not revealed in this life, Chrisostome thinketh this to be the cause: for that it far passeth the state of this life. And Paul therefore the longer tarrieth in the amplification thereof, thereby the more to stir up the Romans to the suffering of afflictions. For a soldier is exceedingly strengthened to suffer perils; if he hope the victory shall be fruitful and profitable. And a merchant is not broken with any labours of sailing or traveling, if he hope he shall thereby have great gain. Farther we ought to consider, that the lot of the citesines of this world is far divers from the lot of holy men, which serve Christ. For they with the greatness of their labours go beyond those good things which they contend to attain: but we, though we behave ourselves stoutly, and valiantly, as Paul saith, yet are not our works to be compared with that end, which we set before us. The examples of the Romans will easily teach us to understand this difference. Brutus for the preservation of the liberty of his country, did not stick to slay his own children. In which thing hereunto also Examples of the ethnics. had he regard, to attain the praise of a good citizen. For thus writeth the Poet Virgil of him: Vicit amor patriae, laudumque immensa cupido, that is, He was overcome with the love of his country and unmeasurable desire of praise. Those were the ends of the ethnics, which were undoubtedly very small and The ends that the ethnics set before them were small and slender. Huma●ne praise unconstant & not true. s●lender. For the liberty which they had a regard unto, was not such as is ours, whereby we are delivered from sin, from Satan, from death, and from the wrath of God. They sought human praise, a thing doubties unconstant and of small force. But our end is to approve ourselves unto God, whose judgement can not be deceived. Torquatus also slew his own son, for that in fighting against the enemy he had violated the Law of war. Then we also, to keep the Law of God, ought not to doubt, when need shall require, to suffer all manner of most grievous torments. For the Laws of God are not to be compared with the Laws of war. Camillus being banished out of his country, valiantly afterward restored it being oppressed of the Galls: for that he thought he could not live with more glory in any other place. But a Christian counteth it not so wonderful a fact, which being hurt of any in the Church, laying aside desire to avenge, seeketh by his endeavour to help his brother of whom he was hurt, and to adorn the Church: for out of it no man can live holily, nor attain unto eternal felicity. Q▪ Mutius Scevola of his own accord thrust his right hand into the fire, for that it miss when it should have smitten Porsena. What marvel is it then, if a man to obtain the kingdom of heaven will offer unto the fire, not only one of his hands, but also his whole body to be burnt? Curtius' being armed at all points, and mounted upon a horse threw himself of his own accord into a gulf of the earth, that the city of Rome might be delivered from the pestilence: For so had the oracle given answer, that the wrath of the Gods would cease, if that that which the Romans esteemed best, were thrown into that gulf. We have an oracle far more certain, that they are not to be feared which kill the body, but can not kill the soul. The Decians vowed themselves to the death, that their legions of soldiers might be preserved, and get the victory. Our Martyrs also when they do shed their blood, rather than they will be plucked away from the religion of Christ, can not boast, that they take in hand an enterprise not hard of before. M. Puluillus, when he should consecrated a temple unto jupiter, and in the mean time word was brought him by envious persons of the death of his son, was not one white abashed in mind, neither ceased he of from that which he had begun, but commanded that his son being dead should be carried out and buried. What mind then ought a Christian to have, when as he heareth the Lord say, Suffer the dead to bury their dead? Regulus, when as he had sworn that he would return unto Carthage, although he knew he should be put to most grievous torments, yet would he not commit so foul a fact, as to violate his faith. Wherefore we also, seeing in Baptism we have publicly given our faith unto Christ, although for the keeping of it we should suffer all manner of evils, yet ought we not to violate it. Some will boast they have contemned riches, and have for Christ's sake taken upon them a voluntary poverty: but these men thus boasting should call to mind Cincinnatus, who after he had behaved himself honourably and done notable acts in his Dictatorship, of his own accord returned again to till and plough his four acres of ground. Let them remember that Valerius Publicola after he had excellently executed his consulship, died so poor, that he left not wherewithal to bury himself, but was buried at the common charge of the city. And Fabritius so little repent him of his poverty, that he despised the gold of Pyrrhus the king. These so great and notable acts did th●se men, only as I said, to get the praises of men, and to preserve that earthly public wealth. But we, if we thrust ourselves into any dangers, have God himself our inheritance, and our reward, and shall be fellow heirs with Christ. Before us as a price or reward, is set the kingdom of heaven, & eternal fellowship with the angels, Wherefore it is manifest, that their notable facts far passed the ends and rewards which were set before them: but the reward which is set before us infinitely excelleth our works. I grant in deed their facts are not to be numbered amongst true virtues: (for they were rather shadows and images of The ethnics were not endued with true vertu●s. Before God they were glorious sins. virtues) and their works although they were excellent, if we consider them after a civil manner, yet before God they were nothing else but glorious and shining sins: for they were not either by faith, or by the love of God moved to work, neither also directed they their works to a just end. Wherefore Augustine in his 5. book de civitate Dei, and 18. chapter, when he had made mention of these and of other such like things, wisely added, Either we perceive these things to be in us, or else we feel ourselves to be void of them. If at any time we do the self same things, there is no cause why we should be puffed up, for they for lesser rewards have done the like. But if we know ourselves to be so weak and infirm, that we dare not enterprise any such things, our minds ought exceedingly to be moved and touched, especially seeing we are God regardeth not the greatness & heap of works. What God chief regardeth. God hath made our lot far better than the ethnics. found weaker than were even the ethnics. Farther those comparisons declare, that God hath not a regard unto the greatness or heap of works: for otherwise he should render unto them the rewards which he promiseth unto us. But this thing God chief regardeth, whether we are by faith joined together with Christ, and whether whatsoever we do, we direct it to the praise and glory of his name. But the power and faculty to do excellent facts, he of his mercy when he judgeth it opportune, abundantly ministereth unto us. Let us in the mean time give him thanks, for that he hath made our lot far better than theirs. For the fervent desire of the creature waiteth for the revelation of the sons of God: because the creature is subject unto vanity, not of his own will, but by reason of him which hath subdued it under hope. For the fervent desire, etc.] The excellency of the blessedness to come he hereby confirmeth: for that it is waited for of every creature, and that not after any common sort, but with great anxiety & care. For so signifieth this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the etymology whereof hereof cometh, for that when we earnestly look for any thing we use to thrust forth the head, and to look about, to see and if we can espy it coming. Chrisostome saith: that that word signifieth a vehement waiting for. Ambrose interpretateth it a continual and often waiting for. This reason is grounded upon the definition of that which is called Summum bonum, that is, the chiefest goodness. For if that good thing be it (as Aristotle hath defined it) which all things Definition of the chief good thing. Every creature waiteth for the revelation of our glory. The creatures for our sake travail even to the time of our full redemption. desire, that undoubtedly which is of all creatures earnestly waited for, must of necessity be the chiefest goodness. And the cause why of all creatures our revelation is waited for, is for that so long as it is differred, every creature is subject unto vanity. This place in deed is some what hard, howbeit I think this sense to be plain enough. That every creature is in a grievous estate, and until the time of our full redemption, is with troublesome labours overwearied. For the earth is for our sake subject unto the curse▪ & bringeth forth briars & thorns, & to nourish us oftentimes bringeth forth fruits which still decay, and is compelled for our sins to suffer destructions and ruins▪ The a●●e is made pestilent, sometimes it is frozen with cold, sometimes inflamed with heat, sometimes covered over with clouds, and sometimes with rain. All kind of living creatures are brought forth and die, to our help and comfort: the celestial orbs are continually moved, they go down, they arise, they suffer Eclipses: the Moon waneth & increaseth, in the death of Christ the light of the sun was darkened: and when Christ shall come to judge, as the Evangelists declare, the powers of heaven shall travail. Farther, all creatures are compelled to serve the wicked, and to be subject unto their abuses: which thing Ose the prophet in his 2. chap. declareth. The Israelites ascribed the good things of this world in which they abounded, not unto the true God, as they should have done, but unto Baal, unto him gave they thanks, and upon him only did they call. Wherefore God being angry, said: I will take away my corn, my wine, and my oil: and will set at liberty my wool and my linen, that they should not cover thy shame. By which words the prophet declareth, that when creatures are taken away from the ungodly, they are set at liberty, that they should not be compelled any more to serve the wicked. Augustine in his 83. book of Questions, and 67. Question, interpretateth this place somewhat otherwise. For by every creature he understandeth men, even as it is also taken in the Gospel. For so Christ saith: Preach the Gospel to every creature. And this therefore seemeth most convenient unto man, for that in In man are comprehended all kinds of things. We must not think that the Moon, Sun, & Angels do properly sigh. The angels are neither subject unto vanity nor unto corruption. The Manichees ungodly and unaptly feigned many things touching the mourning of creatures. Two kinds of men. him, as in a certain little world are comprehended all kind of things. Although the same Augustine denieth not, but that these words may also be expounded otherwise. But here of this thing he warneth us to beware, that we foolishly think not, that the Sun, Moon, and Stars, and the angels that are on high, do sigh & groan, which thing some were not ashamed to affirm. We must confess (saith he) that the holy Angels do service unto us at the commandment of God. But forasmuch as they are now in blessed state, and do behold the face of the father, it can not be doubtless that they should for our sakes mourn and lament▪ unless peradventure they seem to be in worser estate, than was Lazarus in the bosom of Abraham. And moreover Paul saith, that every creature is subject unto vanity, & doth not only sigh & groan, but also shallbe delivered from the bondage of corruption: all which things can not fall upon the nature of Angels. But, saith Augustine nothing is rashly to be pronounced: it is enough, so that we beware of the absurd and fond opinions of heretics, which touching the groaning and mourning of creatures, have fond and undiscreatly set forth many things. In which words I think amongst others are noted the Manichees. But now to speak somewhat of the sentence of Augustine, whereby he thought that by every creature are to be understand men: This is certain that all mankind is to be divided into two parts: for some men are godly, and some ungodly. Then is it to be demanded, whether of these with so fervent a desire weight for the revelation of the sons of God. I think no man will say, that the ungodly do wait for it: for they have no care at all, what shall happen in an other world. Wherefore there remain only the godly: who forasmuch as they are such, they are The ungodly are not careful for the glory to come. Only the godly and the sons of God desire the glory to come. without all doubt to be called the sons of God. Wherefore it followeth that only the sons of God be they which wait for the revelation of the sons of God: and so they shallbe one and the self same, which both desire and also are desired. But it seemeth, that Augustine was not hereof ignorant. For he saith, that the sons of God, forasmuch as they are now oppressed with sundry cares and troubles, do desire a better estate which they hope shall one day be revealed. And this oftentimes happeneth, that they which are in a careful and hard estate, do earnestly desire that they may once at the length attain to a quieter condition. But if we consider those things which Paul strait way addeth, And not only it, but we also which have the first fruits of the spirit. etc. We shall see that godly men and such as are endued with the spirit of God are distinguished from the multitude of other creatures. For so meaneth this particle, Not only. Although I know that there are some, which by those which are said to have the first fruits of the spirit, understand not all Christians universally, but only those, which at that time had great plenty of the spirit, such as were the Apostles, and Paul himself, & a few certain others which were endued with the spirit of the Apostles, as if it should have been said: The revelation of the glory of the sons of God is waited for, not only of all the godly: but also of us likewise which are endued most abundantly with the spirit of Christ: so that the argument is taken An argument taken of the judgement of the excellentest men. of the judgement of the exellentest and wisest men, which is of great force other to confirm or to amplify a thing. But the Apostle seemeth not in this place to use that distinction. For before he pronounced universally, that we which are of Christ have his spirit dwelling in us. Neither in that he maketh mention of the first fruits of the spirit, meaneth he to put a difference between the common sort of Christians and the Apostles: but he calleth the first fruits The first fruits of the spirit. of the spirit, that spirit which we have now: for that in an other life we shall have the full fruits and plentiful profits thereof. And Ambrose when he interpreteth that place, Not only it, but also we which have the first fruits of the spirit, strait way addeth: when as he had already spoken of every creature, now he speaketh of men. The arguments also which moved Augustine to fly the common interpretation, are not so weighty and firm, that we should attribute much unto them. For in that Paul maketh things insensible to desire our salvation, and for that cause to groan and travail, he therein useth the figure * Prosopopaeia, or Anthropopatheia, They which are of this opinion are not Prosopopo●i● is a feigning of persons. far out of the way to be found with heretics, and to believe things absurd of the Sun, moon and the stars. Here we are in doubt between two figures: for Augustine followeth this figure, to think that every creature signifieth man. We think it rather to be the figure Prosopopaeia. The controversy That figure is rather to be used which maketh the argument of more wa●ghte, and most agre●th with the words of the Apostle. is which of these two figures is here to be used. In mine opinion that figure is to be admitted, which best agreeth with the words of the Apostle, and which maketh his reason of more weight, and of more vehemency. And forasmuch as our sense bringeth to pass either, I think it rather is to be admitted. First the Apostle, as we noted, saith, Not only it, but also we which have the first fruits of the spirit etc. Which words sufficiently declare, that he before entreated not of men but of other creatures. Farther this reason is of great force to the amplification of our redemption, which we wait for, when we see that it is waited for of all kind of creatures. Touching the Angels only this exposition seemeth not to be so plain, for that they mought seem partakers of misery, if they should for our sake either groan or fravaile: whom yet we must believe to be The angels although they be blessed are not to be spoiled of all manner of affects. holy and in blessed estate. But their felicity is no let, but that they may be touched with some kind of affections. Peter in his first epistle and 1. chapter saith, that they desire to look upon the promises of the Prophets, which pertain unto the Gospel. For that place is not so to be red as our interpreter hath turned it. In quem desiderant Angeli prospicere, that is, Upon whom the Angels desire to look, but in quae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, upon which the Angels desire to look. Wherefore they In quae, in the plural number. have in them a desire to see these promises performed. In Zachary we read, that they amongst the Myrtle trees like a troop of horsemen with fervent desire prayed for the holy city, that it might be built again. I will not speak how in the Gospel we read, that they have great joy, when they see sinners converted to repentance. Wherefore it followeth by an argument of the contrary, that of necessity, they are grieved at the stubbornness and obstinatenes of the wicked. Touching the souls of the godly, which are now departed this life, there is no man that doubteth, but that they are in most blessed estate. And yet we read in the Apocalypse The souls also of the saints although they be blessed desire many things. that they cry and pray unto God, to avenge the blood which hath beneshed: and with great ferventness, desire that the stole of their body being now corrupted may at the length be restored unto them. Wherefore both unto angels and unto blessed souls is such a felicity to be ascribed, which excludeth not these kinds of affections, which the scripture signifieth to appartaine unto them. Which ought so much the less to be marveled at, when as we read in the scriptures, that God himself the fountain and beginning of all felicity, is touched with repentance, changeth his sentence, and suffereth many other things, which seem not to be agreeable with his divine nature. But how those things are to be understand, neither intend we now to declare, neither doth this place here require any such thing at our hands. But it shallbe sufficient, briefly to say, that upon the Angels also may light such an effect, as Paul here mentioneth in this place. And although we as yet can not understand how this should be no let unto their felicity, yet is there no cause why we should deny, but that it may be so. But then at the length shall it be plain unto us, when we ourselves shall attain unto the self same felicity. In the mean time let us believe the holy Scriptures, which testify that the holy angels have in them such affections. But how shall we understand that How the Angels may be said to be subject unto vanity. they are subject unto vanity? Easily enough: not in deed according to the substance (as they say) of their own nature, but as touching those works which God hath appointed to be done by them. They are set over Cities, kingdoms, & provinces, as Daniel expressedly writeth: yea also they are set over every private man. For Christ saith, Their Angels always see the face of my father. And the Disciples in the Acts of the Apostles answered of Peter when he knocked at the door, It is his Angel, although some interpretate this place of the messenger of Peter. And in Genesis the 48. chapter, His angel hath delivered me from all evil. These things prove that Angels at the commandment of God do service What is the end which the angels set before them in their governments. also unto private men. But if we will inquire to what end the angels govern kingdoms, provinces, cities and every particular man, and what they mean by their so great care and diligence, we shall find, that their intent is nothing else, but that all men should obey their God and king, and acknowledge, worship and reverence him as their God. Which thing not taking place and many forsaking the true worshipping of God and giving themselves to superstition and idolatry, and contaminating themselves with sundry wicked facts, the labour and diligence of the Angels is deprived of his end at the least way the secondary The endeavour or labour of the Angels is trustrated of his secondary end. How the Angels are said to be delivered from corruption. The benefit of Christ after a sort pertaineth unto the angels. end: and so they are after a sort subject unto vanity. Which yet shall then have an end, when they shall be discharged of their governments. But now let us see how the Angels at that time shallbe delivered from the servitude of corruption. Although their nature, or (as they use to speak) their substance be incorruptible and immortal, yet have they continually to do in matters transitory and mortal: those things do they evermore renew and uphold, or by the commandment of God cause them to be taken away and to be destroyed. Farther that the benefit of Christ pertaineth also unto the Angels, Paul declareth unto the Ephesians and unto the Coloss. Unto the Ephesians the. 1. chapter he saith. According to the good pleasure, which he had purposed in himself even unto the dispensation of the fullness of times, through Christ to make new again all things both which are in heaven and which are in earth. And to the Colossians the. 1. chap. It hath well pleased the father, that in him should dwell all fullness, and by him to reconcile all things to himself. and to set at peace through the blood of his cross, both the things in heaven, and the things in earth. Chrisostome interpretating these words saith, That without Christ the Angels were offended with us: so that these two natures namely of Angels and of men were sejoined and alienated the one from the other. For the celestial spirits could not but hate the enemies of their God. But when Christ came as a mediator, men were now again gathered together, so that they had one, and the self same head with the Angels, and were made the members of one and the self same body with them. Wherefore Christ is rightly said to be he, by whom is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, our recapitulation, or renewing. Farther it is possible, that other commodities also have by the death of Christ come unto the Angels, which yet we easily perceive not by the Scriptures, neither intend we here to search them out. Wherefore we say that Paul with great weight and vehemency of speech applieth Paul with great vehemency of speech applieth seuce or feeling unto creatures. sense and feeling unto all creatures: as if they felt grief and sorrow, for that they are in such sort obnoxious unto the abuses of ungodly men. For the confusion of things in this estate is not so dark. For the godly are every where in evil case, and unworthily entreated: But the ungodly abound in all manner of prosperity, and all things frame unto them as they would themselves. In this great confusion godly men ought to be of a valiant courage, and patiently to wait for the end of these matters. The epicures and Atheists, when they see all things done The opinion of the Atheists touching God. so confusedly, strait way reason, that God hath no care at all of mortal affairs, as which is neither moved with favour nor with hatred, and doth to no man either good or evil. But contrariwise the godly thus reckon with themselves, that for as much as God by his providence governeth & moderateth all things, it will one day come to pass, that things shall come to a better stay: & the world as it was instituted to the honour of God, shall after a better manner be corrected, Contrary opinion of the godly. and brought to that form, whereby God shall be more and more illustrated. And hereof springeth an incredible consolation: that for as much as we see all the creatures of God subject to so many discommodities, we also after their example confirm In adversities the godly are comforted by the example of creatures. For four causes creatures are said to morn. ourselves unto patience. Sithen the whole world is vexed with so many calamities, it is meet also that we with a quiet mind bear afflictions, when they light upon us. And there may be four reasons given, why we think creatures to be vexed and to morn. The first is, for that they are wearied with continual labours, to serve our daily uses. Hereof it oftentimes cometh to pass, that when as we (which thing many times happeneth) grievously sin, they suffer punishments together with us: which is not hard to see in the flood, in Sodom, and in the plagues of Egypt. Farther there is a certain Sympathia, that is, a compassion or feeling together, between all creatures and man, by means whereof in adversity they sigh and morn together with him. Last of all there is great injury done unto them, in that they are compelled to serve unclean and wicked men: Unto which thing Ose the Prophet had a regard (as we before declared) when in the person of God he said: I will take away my wheat, my wine, and mine oil, & will set at liberty my wool, & my thread, that they may not cover thy filthiness. Ambrose in many places maketh on this side: In his Epistle to Horantianus, entreating of this place of Paul, by an induction he showeth, that every creature By a large induction ●● showed that creatures mourn fo● our sakes. mourneth, & waiteth for the revelation of the sons of God. And he beginneth at the soul. The soul (saith he) can not but be afflicted & mourn, when it seeth itself closed up in the body as in a certain vile cottage, and that not with his will, but by reason of him which hath made it subject. For the purpose of God was, that it should be joined together with the body, that by the use of it, it might one day attain some fruits worthy the travailing for. For Paul in the latter to the Corrinth. saith, That we shall all be set before the judgement seat of, Christ, that every man may carry away those things which he hath done through the body whither it be good or evil. He saith also in the self same Epistle. That we sigh so long as we are in this earthly habitacle, not for that we would be clean spoysed of it, but rather to have it over clothed. And Ambrose citeth out of the Psalms. That man is made like unto vanity: and that man is whole vanity. Whereunto I think is this added, that we might understand that this weight of the body, & these grieves, which David complaineth to come unto the soul by reason of the body, came not by the institution of God, but rather crept in by reason of sin. For otherwise the body was not given unto the soul as a grave or prison, (as some feign) but as an instrument most apt to the accomplishing of most excellent The body was not at the beginning given unto man as a prison. acts, & most notable enterprises. Ambrose goeth on, & in his induction saith that the Sun Moon and the rest of the stars are wearied with their continual course and the inferior creatures also for our sakes labour. But he saith, that this they do, not with an unwilling mind, for that they understand that the son of God for our sakes took upon him the form of a servant, and by his death procured their life and safeguard. Farther he saith that for this cause they comfort themselves, for that one day they shall be delivered, and their labours shall one day have an end. Wherefore if I may declare my judgement touching these matters, I somewhat doubt, first, whether the son and Moon and rest of the stars labour in their courses. Farther I think Ambrose Ambrose speaketh figuratively. spoke figuratively that all creatures with a quiet mind bear those their griefs, for that they know that Christ the son of God for our salvation hath suffered the ignominy of the cross and death. Nether suppose I this to be without a figure, in that he saith, that they by this means comfort themselves, for that they understand, that their labours shall one day be finished, and that they shall be repaired and renewed. Last of all he maketh mention of the Angels, and saith, that they are not glad in punishing of wicked men, for that they are touched with mercy, & had rather to adorn with benefits, then to afflict with punishments: especially seeing as Christ in Luke saith, that the Angels exceedingly rejoice over one sinner that repenteth. The same Ambrose expounding this place saith, that the anxiety of creatures shall so long last until the number of them be full, which shall be saved. And, to be subject unto vanity, he interpretateth, to be mortal and transitory. Wherefore How long this mourning of creatures shall last. vanity is in that place after his mind that mortality, whereby all creatures in such sort labour and therefore with it are compelled continually to wrestle, so Solomon not without just cause said, Vanity of vanities and all things are vanity. The commentaries which are ascribed unto Jerome seem not much to disagree from the sentence of Augustine: but that they by every creature understand the whole number of the just, even from Adam's time. Which number of saints together with our first parent they say do earnestly wait for the revelation of the sons of God, that they also (as the epistle to the hebrews declareth may be made perfect with us, Origen mentioneth certain things touching the mind, which is the chiefest part of our soul, which (he saith) sigheth, and with great pain sorroweth, for that it is compelled continually to abase itself, to serve the manifold and sundry necessities of the body. But Chrisostome plainly maketh on our side: and confesseth that Paul here useth the figure Prosopopaeia: which figure is very much used in the holy scriptures. For the prophets and The prophets and Psalms very oftentimes attribute sense unto things insensible. Psalms sometimes command the floods and woods to clap with their hands, sometimes they bring in the hills dancing and the mountains leaping for joy: not that in very deed they ascribe motion and sense unto things insensible: but to signify, that that good thing which they commend is so great, that it ought to pertain also to creatures utterly without sense and dealing. The prophets also are wont sometimes to bring in woods, vine trees, the earth itself, and other of the elements mourning and howling, also the roufes of houses and of temples crying, the more vehemently to aggravate that evil which they describe. Nether ought it to seem strange, if Paul follow these phrases of the Prophets, especially seeing that in both of them was one and the self same spirit of God. Nether is it hard to show, how our miseries redound also unto creatures. For when man was adjudged unto the curse, the earth also was condemned, to be accursed, and to be compelled to bring forth thorns and briars. And how it is by reason of sin made desert, and unfruitful, both the scriptures every where reach us, and experience (if we would consider it) would sufficiently declare unto us. Esay saith in his 24. chapter, The Sun shallbe confounded, & the Moon shallbe ashamed. And in the overthrow of Babylon the same prophet writeth, that the Moon and Stars shall not give light: and that the Sun shall be covered with darkness. Of the heavens David pronounceth, From the beginning the heavens are the works of thine hands: they shall perish, but thou abidest: As a garment shalt thou change them, and they shallbe changed. Moses saith in the Law: I will give an heaven of brass, and an earth of iron. Which thing we know came to pass in the time of Elias, wherein the heaven was so shut up, that for the space of three years and an half it gave no rain, Wherefore that is a goodly wise saying, which Ose the prophet hath on the contrary part when he saith, I will hear heaven, and heaven shall hear the earth, and the earth shalt hear the wheat, wine, and oil, and they shall hear Israel. finally how every creature serveth the godly, the scripture every where declareth. The sea gave place unto the Israelites: All creatures serve the godly the rock powered out water, the heaven gave a cloud and Manna: the Son stood still at josuas' commandment: at Ezechias commandment it went back. All which things are plain to see in Christ only, in whom all things are All creatures serve Christ. after a wonderful manner renewed: When he was borne the heaven made joy and shone by night: the Angels were present and sang: the star lead the wise men: when he died the Sun was obscured, & all things wrapped in darkness, the stones were knocked together: the veil was rend a sunder, the graves were opened: when he arose the earth trembled, the Angels were present at hand, when he ascended up into heaven, a cloud embraced him. And when he shall return again, the whole world shallbe shaken, & the powers of heaven shall be moved. And again after the resurrection, there shall be so great an innovation of things, that Esay in his 30. chapter saith: That the Moon shall shine like the Sun, and the light of the Sun After the judgement a great innovation of creatures. shall be seven fold greater, if it be compared unto this present light But is there any injury done unto creatures, when without any their fault they are so vexed by reason of the sins of men? Chrisostome answereth, that they have no injury done unto th● For if (saith he) they were made for my sake, there is no injustice committed, if for my Unto creatures is done no injury in that they are vexed for man's sake. sake they suffer. Farther he addeth, That the consideration of right & wrong is not to be transferred unto things insensible, and wanting reason. Last of all, if for our sake they be afflicted, when our felicity shall appear, they shall also together with us be renewed. The same Chrisostome in his 22. homely upon Genesis manifestly declareth, that it is neither unjust nor absurd, if the creature be for man's sake compelled to suffer some calamaties. For if a man (saith he) peradventure incur the displeasure of a king, not only he himself is punished, but also all his family is oppressed. Man by reason of A similitude. All creatures are after a sort the family of man. sin is become obnoxious unto the curse, and unto the wrath of God: wherefore it is no maruayl, if all creatures, which are the family of man, do groan and sorrow together with him. Farther he bringeth out of the scriptures, that every creature was drowned in the flood: that in Sodom together with those most detestable men all things were burnt and consumed: that in Egypt by reason of the obstinacy of Pharaoh all creatures were destroyed. And in his book de reparandis lapsis ad Theodorum he declareth, That after the day of judgement all things shall be renewed, for that the glory of the Lord shall be made manifest, as which shall fill and occupy all things. The Greek Scholies acknowledge here as we do the figure Prosopopoeia, & affirm, that therefore the creature shall be delivered from corruption, for that for our sake it was made obnoxious unto corruption. And they declare that the adoption of the sons of God shallbe revealed, for that now the sons of God are conversant together with the sons of the devil, neither can they easily be discerned from them. Hereunto may be added, that we are oppressed with afflictions, closed about with infirmity, and made unclean by reason of many falls. All these things, although they make not void the adoption, which we have through faith, yet they so obfuscate it, that it can not be known, but by the inward testimony of the spirit. But our glory shall be revealed when time cometh, and shall not only appear, but also be given us. For we have it now presently, but not as yet full and perfect. But then shall it be wholly made perfect, and shall obtain whatsoever is now wanting. Not of his own will, but by reason of him which hath subdued it under▪ hope.] These words as Chrisostome noteth, attribute not unto the creature either will or faculty of hoping, but only declare the might of God, which hath made the creatures subject unto us, to be broken and slain for our commodity. To be subdued against the will, is, against the prones and readiness, which is by nature planted in them. For we see, that every creature earnestly desireth to be preserved, & by Every creature desireth his own safeguard. Appetite grafted by nature is not perpetually void. all manner of means that it can, withstandeth his own corruption: howbeit it obeyeth of necessity, & to the hurt of itself, it serveth the necessity of men. In that it is subdued, consider the power of God: in that it resisteth, consider the appetite which is grafted into it by nature, which can not be perpetually frustrated. And hope signifieth here nothing else, but the disposition or order of God, which is such, that the creature shall one day be delivered, and this servitude, wherewith it is oppressed shall one day have an end. Here again Ambrose maketh mention of many things touching the labours of the Sun, of the Moon, and of the stars. And he addeth that even the drawing beasts also do undoubtedly for our sakes sigh and groan: and forasmuch as every day ariseth unto them new labour and afflictions, they earnestly desire, to be one day at the length at rest. But this can they not attain, before Opinion of the Philosophers. our estate shall be renewed. I know the philosopher's deride these things, which both dream that the world hath been from without beginning, and think that the orbs of heaven are moved with an equal and perpetual course. And when they hear us preach out of the holy scriptures the eversion of all things, they compare us with rude & unlearned men, which are afraid lest heaven should at the length fall. But these men give not unto God his due honour. For Plato saw much more wittily than these men, for in the person of God speaking unto the stars thus he writeth. By nature in deed ye are dissoluble: although by my will ye abide eternal. For the will of God is the Atlas' which with his shoulders beareth up the weight of the whole heaven: which shoulders if he should at any time never so little withdraw, straight way all things would fall, and be dissolved. And sithen the continuance of things dependeth of the mere will of God, and the holy scriptures which are his tiding bringers unto us, do manifestly teach, that the creature shall one day be at rest, we give honour unto God, which believe that this thing shall so at the length come to pass. And for that we are uncertain of the moment of the time, we always wait for this end of things: howbeit in the mean time we consider, that the creatures are by reason of our sins sometimes well, and sometimes ill entreated. For even as the East north eastwind draweth clouds, so we with the condition of our doings, draw the estate of all creatures: so that they are so long time in good or ill case, how long we ourselves are either good or evil. Because the creature also shall be delivered from the bondage of corruption, into the liberty of the glory of the sons of God. For we know that every creature groaneth with us also, and travaileth in pain together unto this present. And not only it, but we also, which have the first fruits of the spirit, even we do sigh in ourselves, waiting for the adoption, even the redemption of our body. Because the creature also, etc.] These two sentences certainly declare, that these words are not to be understand of men, but of the creature. For if it shallbe delivered from the servitude of corruption into the liberty of the glory of the sons Here is declared what Paul meaneth by this word creature. of God, it must of necessity be divers from the sons of God. Augustine by creature understandeth the nature of men, which are yet conversant in sins & in infidelity, when as yet notwithstanding they are predestinate, & shall at the length be saved. As if Paul should thus say: Although they as yet seem strangers, yet shall they also be delivered into the liberty of the glory of the sons of God. But we ought to mark, that Paul of those self same addeth, They groan, they sorrow, they travail in pain: which things can not be applied unto the wicked. For they have no desire at all of our felicity. And in Greek it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is congemiscere. Which word signifieth that the creature groaneth together: But together with whom? Undoubtedly with us: with whom it mourneth together, & after a sort travaileth. But if by this word creature we understand substances insencible and without life, how can it be said not to be subject of his own will, but by reason of him which hath subdued it under hope? Undoubtedly we see that all things are so created of God, that they have a wonderful desire to preserve themselves. Wherefore plants, living creatures, stones, and metals, withstand and resist every one for itself, that they be not destroyed and cease to be: howbeit they give place unto the use of men, not of their own will, that is, of a natural power and prones (for they tend to the contrary, namely, to preserve and defend themselves) but give place rather unto the providence and commandment of God. In that they are subdued contrary to the order of their nature, let us acknowledge the power of God, which compelleth them to serve our uses. And when we see that they strougle and strive to the end they would not be destroyed and perish, let us call to mind, what manner of appetite is grafted in them: for that is their natural appetite, and therefore can not wholly be frustrated. And upon this consideration was this name of hope put in, not that those things properly hope: but because this subjection shall at the length have this end. Augustine understandeth this of men: which application is easy. For men have not of their own will and accord called unto themselves the troubles of this life, but were by God cast into them by reason of sin, who yet hath given hope, that they shall one day be delivered out of them. But because (as we have said) this exposition agreeth not, therefore may the words of Paul be more aptly expounded after that manner which we have before declared. Chrisostome saith, that not only we shallbe repaired, but also that creature which lieth under us: for it also shallbe exalted unto glory meet for our glorified body. It was for our sakes (saith he) made corruptible: and for our sakes also shall it be A similitude. endued with immortality. And he addeth a very apt similitude. A nurse (saith he) laboureth long in nursing of an infant: but when he shall come to age and shall obtain a kingdom or dominion, she also shallbe exalted to great honour. The creature (saith he) suffereth for thy sake: but thou for thine own sake. It is under hope subdued unto present evils: take thou heed that thou cast not away hope: otherwise thou shalt be in worse estate than the insensible creature. In this doctrine of Paul we ought to wonder at the incredible goodness and wisdom of God, which hath knit creatures together with a most strait bond, and hath joined them unto man with a wonderful The connexion and sympathia or suffering together of creatures. sympathia or suffering together, so that if he be in evil case, they also are in evil case, and groan: and when he shallbe restored, they also shallbe restored. This word, we know, is in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: by which word the Apostle declareth that he speaketh not of things uncertain and doubtful: but thoroughly understanded and known. For unless these things had been commonly and publicly received amongst the godly, he could not have used this form of speaking. And he thought it not enough to have said, that the creature groaneth, but addeth also, that it sorroweth together, & y● with that kind of sorrow, which is of all sorrows the most vehementest: he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which is, to be pained after the manner of women in travail. And not only it.] This pronoun, It, is not had in the Greek. For there it is written, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but this word, It, is to be understand. But what is meant when it is said, Not only, we have before at large declared: namely, that thereby is meant no common or simple men, but this whole workmanship of things created. Which have the first fruits of the spirit.] By this phrase of speech he signifieth either abundance, or else only a certain smack or taste before. For so may those good things be called, which we now have fruition of, if they be compared unto those good things, which we wait for. Wherefore from creatures, Paul passeth unto men, which are endued with, faith and with the spirit of Christ. Those also he saith do groan, and with earnest desire wait for, that our adoption, and the redemption of our body may at length be made perfect. Wherefore it is manifest, that they go foolishly to work (as Chrisostome noted) which being led by enticements of pleasures, desire to abide here perpetually: and think not upon their departing hence without great grief. For what a great infelicity is this, that we should rejoice even of our misery? Ambrose commendeth the excellently approved old man Simeon, which with great cheerfulness prayed after this manner: Lord now lettest thou thy servant departed in peace. Waiting for the adoption.] What meaneth this (saith Chrisostome) that thou so often to and froo tossest this adoption, as though we had now already gotten it, seeing that thou called'st us believers, the sons and heirs of God, and fellow heirs of Christ? But now thou seemest to make us frustrate of it, for that thou writest, that we, although we have the first fruits of the spirit, do yet still wait for that adoption. He answereth unto this and saith, that the Apostle in this place is to be understand of the perfect and absolute adoption. For even so that seemeth he to signify when he addeth. The redemption of our body.] These words I take not in that sense, as though we are now redeemed in spirit, but the body remaineth, which shall afterward be renewed. For there is some what still in the soul which hath need of instauration. For we feel that we have in us man ●e corrupt motions, yea even against our wills: there are also still remaining sins not As touching the soul also we are not perfectly ren 〈…〉. Our body and flesh is in some part renewed Why Paul maketh men 〈◊〉 rather of the body: th●● o● the soul when he entreateth of the redemption which we wait or. Of the change of things in the end of the world. in all points healed: the body also that we have now, is not without some inchoation or beginning of redemption: for it is now made the temple of God, and the holy ghost dwelleth therein. Paul to the Ephesians calleth us flesh of his flesh, and ●o●e of his bones. Which could not undoubtedly ●e said, unless both our flesh and the body itself were in some part already renewed. But sithen we wait that somewhat should be restored both in spirit and in body, why doth Paul make mention rather of the body then of the soul? I will tell you: Because he had a respect unto the fountain of evils, which are traduced from Adam through seed from the body. For here-hence began our contamination, neither can it ever be wedded up by the roots, unless the body be first extinguished by death, or do put on glory by the last changing which is to come. Hereto tendeth the course of the Apostle, when he so often maketh mention of our body, which shall in the last time be redeemed. For unto the Corrinthians he saith, When this corruptible shall put on uncorruption. And unto the philippians, He shall conform the body of our humi●ity, to the body of his glory. These things being thus declared, the place itself seemeth to require, to speak somewhat of the change of things which shallbe in the end of the world. First, I think it good to declare those things which the Master of the sentences writeth of this matter in his 4. book of sentences, the. 48. distinction. When the lord shall come to judge, the Sun and Moon shall be darkened, not (saith he) that their light shallbe taken from them, but by the presence of a more plentifuller light: For Christ shallbe present the most bright Sun: therefore the slarres of heaven shallbe darkened as candles are at the rising of the Sun. The virtues of the heavens shallbe moved: which may be understand of the powers or (as some speak) of the influences, whereby the celestial bodies govern things inferior. Which shall then forsake their right and accustomed order. Or by those virtues we may understand the Angels, which by their continual turning about move the orbed of the heavens. Peradventure than they sh●ll either cease from their accustomed work, or else they sh●l execute it after some new manner. After he had gathered these things out of Matthew and Luke, he addeth out of joel, that there shallbe eclipses ●f the Sun and of the Moon. The Sun (saith he) shallbe darkened, and the Moon shallbe turned into blood, before that great and horrible day of the Lord come. And out of the 65. chapter of Esay, Behold ● create a new heaven and a new earth. And straight way, The moon shall shine as the Sun: and the light of the Sun shall be sevenfold, that is, enduring seven days. And out of the Apoca●ps, There shallbe a new heaven, and a new earth. Although there be no mention made of the amplifying either of the light of the Sun or of the Moon. Jerome interpretateth that place, that the light of the Sun shallbe as it was in those first seven days wherein the world was created. For by reason of the sin of the first parents, the light (saith he) both of the Sun & of the Moon was diminished. Which saying some of the Schoolmen understand not of the very substance of the light, but because both the world and men have received less fruits of these lights after the fall, than they had before. But all these things are obscure and uncertain. Whereunto I add, that some of the Rabbins think, that these are figurative speeches. For there shall be no change in the stars: but they say, that unto men being in heaviness and bewailing the unlucky state of their cases, shall come so small fruit of the light of the Sun and Moon, that unto them those stars may seem to be darkened, and utterly out of sight. But contrariwise, when they begin to be in more felicity, and to live according to their desire, then at the last the light of the Sun and of the Moon shall seem unto them to be doubled, and a great deal more brighter than it seemed before. Which exposition as I deny not, so also I confess, that at the end of the world shallbe a great change of those things. Wherefore I grant either to be true, both that in this life oftentimes happen things so doleful, that days being otherwise most bright, seem unto us most dark, and also that when all things shall have an end, the state of the world shall be troubled. Yea also whilst we live here sometimes it happeneth, that those lights of heaven are removed from their natural order: as we read it came to pass when josua fought, and when Christ died. Jerome in his interpretation of that place addeth, that the Sun shall receive the reward of his labour, namely, great augmentations of his light. Zachary also testifieth, that there shall then be one perpetual day: For the light shallbe so great, that there shall be no difference between day and night. If these things be true, then may we plainly see in what state the glorious bodies of the saints shallbe after the resurrection: of whom Christ saith: The just shall shine like the Sun. They shall then have A similitude. a light sevenfold greater, than the light of the Sun which we have now fruition of. Neither is it any marvel (saith Chrisostome) if the creatures shall at that time be illustrated with so great brightness. For kings, that day that they will have their sons to be settled in their kingdom, are accustomed to have a care, not only that their sons be set out with worthy apparel, and glorious show, but also that their servants may be decked and apparelled with gorgeous and sumptuous array. Wherefore when as christ shall then sit with glory in his throne, and the just which are the son of God, shall come unto the kingdom and inheritance of their father, God shall so work, that all creatures shall be illustrated and decked with wonderful ornaments, and excellent glory. Although Isaiah saith, that it shall come to pass, that the Moon and Sun shall shine no more, but the Lord himself shallbe an everlasting light. By which words he signifieth not that those slarres shall perish, but only that their light shall not be necessary unto the saints: For peradventure they shall then no more rise and go down as they do now. But if thou ask of him what use they shall have after the judgement, he plainly confesseth that he is ignorant: for that he in this matter is destitute of scrtipures. Four things to be considered in this question. All these things in a manner have we out of the Master of the Sentences. Now there are as I suppose four things to be considered. first, what use we shall have of the creatures, when we shall be adorned with that glory: secondly whither their works shall continue: afterward, whither the nature and substance of creatures shall be preserved, and in what sort it shall be. Last of all whether all the parts of the world, or whether some only shallbe repaired and made new. As touching the first, such as have been diligent to search out what commodity shall come unto the saints in the other life, of the creatures renewed, have taught us, that whilst we are here, we are by them helped two manner of ways: For first the nature of the body, & the life which we presently live, is by them Two manner of ways are we helped by creatures. nourished and sustained. Secondly also the mind is helped, by these visible creatures to arise unto the contemplation of God, as Paul teacheth in the first chapter of the epistle unto the Romans. But when we shall be once in blessed estate, we shall no more have any need of such helps of creatures. For we shall then enjoy immortality, neither shall we be any more vexed with hunger, or thirst, or cold, or any such discommodities. And as touching the knowledge of God, we shall see The bodily eye pierceth not to the sight of the divine essence. him face to face. But (say they) because the bodily eye can not pierce unto the divine essence (as Augustine excellently well teacheth in holyoke de Videndo Deo) therefore that the eye should not want a convenient delectation, unto it shall then be offered a wonderful adorning of the heavens, and beauty of things now renewed: that it may have not only wherewith to delight itself and to rejoice, but also occasion to wonder at the power and infinite wisdom of God. These things in deed I confess are probable, but they are not confirmed by the holy scriptures. Neither is it very plain, that sithen the body of Christ, and infinite bodies of the just shall to the eyes of the blessed appear more bright than the Sun, what more delectation can the beholding of creatures renewed bring. Wherefore the plains & simplicity of the master of the sentences liketh me very well, when he confesseth his ignorance in that which he remembreth not to have red in the scriptures. I would to God in defining of other matters he would have used like modesty and faith. Now touching the actions of creatures, whether they shallbe perpetual, or no, we can define nothing for certainty. The Angel in the Apocalypse sweareth by him that liveth world without end, that there shallbe no more time. Whereupon some gather, that the motion of the celestial orbs shall then cease, for that, time is the number of motion. But this reason is not firm. For it may If time cease, motion also ceaseth. be, that the heavens may move, and yet by reason of the great brightness of the body of Christ, and of the bodies of all the blessed, and of the Sun, and of the Moon, it can not well be observed. Wherefore motion may endure although there be no time. For time is not but by observing and numbering of motion. But they add also an other reason, that therefore heaven shall cease from his motion, for that his continual courses conduce to the continuance of generation and corruption of things inferior: wherefore seeing there shallbe no more generation or corruption, there shall then be no more need of the motion of heaven. This reason in deed is probable, but not of necessity. For, that celestial motion although it serve not unto generation and corruption, yet may it serve unto some other purpose which we are ignorant of. Howbeit this seemeth to me most certain, and which ought of all men to be granted: that those natures of The creatures shall not abide after the judgement unless they shall serve to some use. things shall not abide in the last day, unless they shall serve to some use. For it is both against nature, and against common reason, to appoint any thing which is utterly idle. But what works God will appoint unto these things, we willingly grant ourselves to be ignorant. Now let us see touching the substance and nature of things, whether it shallbe preserved after the day of judgement or no. This thing Peter in his latter epistle seemeth to deny. For he saith that the heavens shall suddenly and like a shower perish, and that the elements shallbe with a great heat melted away. But Augustine in his 20. book de Civitate Dei the 16. and 24. chapter, saith, that Peter maketh a comparison with those heavens which perished in the time of the flood. Which can not be understand but of the regions of the air, wherein are commonly engendered rains and tempests. These heavens were after the flood put in their place again, and restored by the word of God, and now are reserved for fire. Yea Peter afterward addeth, that we according to the promise shall have a new heaven, & a new earth. That promise was made in the 65. chapter of Esay, and repeated in the 21. chapter of the Apocalypse. Although it there be written of the sea, that it shall have no more being But Augustine in the 16. chapter which we have now cited, doubteth whether those words are so to be understand, as though the sea should utterly cease to be, as being now with the burnings sucked and dried up: or whether it shall remain still, but yet renewed and changed. Augustine in the same place saith, that no man, that he can tell of, knoweth touching that burning fire, Of the burning fire which shallbe in the last day. what manner of thing it shallbe, or from whence it shall come: when as yet our schoolmen at this day are not touching that matter ashamed to feign and imagine infinite things. For some say, that that fire shall be elemental fire, which shall at the commandment of God, descend down and burn all things: some feign that the beams of the Sun shall by reverberation be multiplied, that by them all things may be kindled, as we see it cometh to pass, that when the Sun beams do strike▪ upon a glass of steel, if there be put unto it a little flax, it will kindle and be set on fire. Augustine addeth, that the elements shall then put of those qualities, which were before agreeable unto our corruptible bodies: & shall put on other qualities which may be agreeable unto our immortal and glorified bodies: that the world being made new, may be aptly applied unto men made new by immortalyty. But here I would gladly demand of Augustine, whether he thought that the bodies of the saints shall after the judgement live in this world, or no? Which thing if he affirm, he shall seem to make with the sect called Millenarij. But if he deny and hold that which we believe, that our bodies shall be rapt up into heaven, what shall need this application of the qualities of elements unto our immortal bodies? Unless peradventure he will say, that although these things shall nothing conduce unto our immortality, yet there shallbe a certain analogy and proportion between them being now made immortal, and our bodies glorified. For if they (as Chrisostome saith) were for our sins made obnoxious unto corruption, it is A place of Genesis declared. meet, that we being delivered from death, they also be delivered from the burden of corruption. Neither undoubtedly is that which is written in the book of Genesis any let unto this innovation, where God said unto Nohe, That all the days of the earth shall be sowing and harvest, cold and heat: summer and winter: day and night. For these things he saith shall come to pass in the days of the earth. But those days shallbe the days of heaven, and as Esay saith, a Sabaoth of Sabbaths, jeremy also in his 33. chapter saith: Can I make frustrate the covenant which I have made with day and night? As though he would say, it can not be made frustrate. So saith he, shall the covenant which I have made with the house of juda and with the house of david be ratefyed. The covenant whereof the Prophet now speaketh, of the sending of the Messiah in his appointed time, is not to be drawn beyond the time of the present estate. But Christ when in the Gospel he saith: Heaven and earth shall pass away, but my words shall not pass away, How heaven and earth shall pass away. taketh not, passing away, for destruction: but foretelleth that there shall one day come a certain change which yet can never happen unto his words. For they shall always abide unmovable, and the truth of them shall never be perverted. Of this interpretation David is the author in his 102. Psalm. The works (saith he) of thine hands are the heavens. They shall perish, but thou abidest: as a garment shalt thou change them, and they shall be changed. Hereunto also agreeth Peter: for when he had said, that the heavens shall perish and the elements shall melt away with heat, strait way he added, that we according to the promise, shall have a new heaven, and a new earth. And Jerome expounding the 65. chap. of Esay allegeth in this sense a sentence of Paul, out of the latter epistle to the Cor. the 7. chapter. For he saith: That the figure of this world passeth away: as though he would not say, that the nature of things, or the world itself shall perish, but only the figure, that is, the state and form of this tyme. And he proveth that the innovation which we put, signifieth not corruption of nature, by a similitude taken of the degrees of our age. For when of children A similitude. we are made young men, & of young men, men, & of men, old men, we are not as touching the nature of man destroyed: but by those changes we are transferred from a lower estate to that which is more excellent. Wherefore when that last burning shall come, which the scriptures plainly teach shall come, the whole world shall be set on fire: and as gold and silver, when they are melted in the fire, perish not, but are made more pure: so the world shall not by that fire be destroyed, but be renewed. Of this mind also were some of the Ethnic writers, as Heraclitus Ephesius, and Empedocles Siculus, and others: which peradventure had received these things of their elders, but had corrupted them with wicked opinions. There have been also many of the Christians in the old time, which thought that the creatures shall remain after the coming of the Lord, and that they shall serve the elect in some stead. For they thought that when Christ shall return, there shall then be only The opinion of the sec●e called Millenaru. The first & second resurrection. the resurrection of the godly: which also they called the first resurrection, Between which and the last resurrection wherein the wicked also shall be raised up, shall be a thousand years: and all this time Christ shall in this world reign together with the saints, and all this space the devil shall be bound, as it is described in the book of the Apoc. And they seem to have taken an occasion of their opinion not only out of the revelation of john, but also out of the prophets. For they when they prophesy of the kingdom of Christ, make mention of many things which seem to pertain to the kingdoms of this world and unto pleasures and delights. And those which were in this error were of the Grecians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and of the latins Some men of notable learning were Millenar●●. Millenarij. Neither undoubtedly were there only common or vulgar men, patrons of this sentence, but also men famous and notable in the church, & of great antiquity, as Papias, Ireneus, justinus Martyr, Victorinus, Lactantius, Tertullian, and a great many other famous ecclesiastical writers, whom I join not with Cherinthus: for he sowed abroad many other errors touching our saviour. For unto this opinion which these fathers were of, he added a double impiety. First, that the saints shall so reign together with Christ in this life, that they shall abundantly have the fruition of all the pleasures of the body: which is nothing else, but again with lusts drunkenness, gluttony, & such other filthiness to contaminate nature renewed by the resurrection. His other error was, that in that kingdom of Christ the ceremonies of the law, and sacrifices of Moses shall be put in ure again: which errors none of the fathers whom we have now mentioned followed. Neither should it be any hard matter to confute that pestilent opinion by the Scriptures. But because we have in an other place at large done y●, we will cease at this time to speak any more thereof. Only this thing I will add which August. in his 20. book De civitate Dei. the 7. cha. writeth, If these men had said, that Christ in that space of a thousand years will bestow upon his saints some celestial good gifts, their sentence should have been the more tolerable. In which place he signifieth, that he also was once of A place of the Apocalypse. the same opinion: howbeit afterward weighing things better, he judged that that place of the apocalypse wherehence all that suspicion seemed to spring is otherwise to be expounded: namely, by those thousand years, to understand all the time which passeth from the ascension of Christ unto his last judgement: neither ought the number of a thousand years any thing to offend us. For it is common in the holy scriptures, By a number certain is signified a number uncertain. by a number certain and definite to signify an other number uncertain and indefinite. Which thing although it may by many other places be proved: yet here it shall be sufficient to note only two. Christ saith unto the Apostles, he which forsaketh his house, or father, or mother, or children, or wife, or brethren, etc. shall receive an hundredth fold. Where by an hundredth fold we understand a certain great and in a manner infinite recompense. So God promiseth in the law, That he would do good unto them that serve him unto a thousand generations, Which signifieth nothing else but unto their posterity for a very long tyme. Wherefore Christ (as Augustine thinketh) reigneth with his saints all this whole time, which is signified by the number of a thousand years. But how Satan may be said to be in this time bound it is not so easy to declare: for even now also the church of Christ is by him grievously vexed. But Augustine thinketh, that he is therefore bound, for that his strenghths are Satan is said to be bound because his strengths are broken. broken, & Christ hath overcome the strong armed man, so that he can not now in such sort rage as he would, & especially for that he cannot prohibit the elect & predestinate unto eternal life from their appointed salvation. Although as touching this, also before Christ ascended up into heaven, Satan was no less letted than he is now, so that he could not disturb the elect from eternal life. But here may be answered, that they which Why Satan is said to be more bound now, than he was before the death of Christ. were in the state were before Christ's time few in number: For the devil ranged & spoiled in a manner every where throughout the whole world, except it were certain of the Israelites & a few others. But now since the Gospel was spread abroad throughout the whole world, the power and strength of Satan is much more restrained: which may sufficiently appear by the ceasing of the oracles, and by the overthrow of idolatry in a manner every where. Wherefore I think with Augustine that this innovation of creatures, shall not serve to that use, that the saints should use them living with Christ in any temporal kingdom in the world. And as for the prophecies of the Prophets, which are every where set forth touching The Prophecies of the Prophets touching the kingdom of Christ are metaphorical. The Prophets themselves declared that they spoke metaphorically. the kingdom of Christ, and make mention of certain carnal things and belong to an earthly kingdom, they are so to be taken, that we understand that by such metaphors (as the honour and majesty of our kingdoms is thought to consist) is described the kingdom of Christ, which he now exerciseth in the Church, and which in the day of judgement he shall with great power show forth. Which thing the prophets themselves have sufficiently signified, when they interlaced many things, which far pass all credit, and exceed the course of things human. For there they plainly declare, that they speak metaphorically. But to return to our purpose, we suppose that the world, as touching his nature and substance, shall not utterly pearish, but rather, as writeth Esay, Peter, and the book of the Apocalypse, and Paul in this place, shallbe renewed. And of this renovation there are set forth two principal conditions, the The conditions of the renovation of the world one is immortality, and the other light. The Schoolmen have noted, that that light shall not be such which shall cause heat: for if it should so do, all things should soon be dried up and burnt. And oftentimes there is found light, which engendereth not heat: for there are many precious stones most bright, which Not every light maketh warm. give no heat at all. These things being thus declared, let us consider of the other parts of the world, whether they also shallbe preserved, as plants, precious stones, metals, brute beasts, and such other like things, The Schoolmen think, that man which is the principallest part of the world, being renewed, other creatures also shallbe restored. Which saying is most true: for it is gathered out of the sayings of Paul. But as touching the parts, they think that only the heaven, and the elements, & the bodies of men shall remain. But the reason which they allege for themselves is in my judgement very weak: for they affirm, that those things only shall have immortality, which were A reason of the Schoolmen. after a sort made apt thereunto: as is a celestial body: which is altogether simple, neither is changed by contrary qualities. The elements also, although as touching parts they are engendered and corrupted, yet as touching the whole they always abide. So say they also of man: who although he have a transitory body, yet he hath an immortal soul: yea rather even the body itself was so composed at the beginning, that it had possibility not to die. Wherefore it shall not be absurd to ascribe unto it also immortality. But this reason is for two causes weak: first, because without any authority of the word of God it taketh away renovation from many parts of the world: secondly, for that that which it taketh as granted, is even as doubtful as is that which is concluded, namely, that those things only shall be renewed with immortality, which by their constitution seem apt thereunto. For sithen this immortality is the liberal Immortality is the mere gift of God, neither dependeth of nature. and mere gift of God, it can not depend of any mean or force of nature. For, that power of God, whereby both the heavens and the elements shallbe restored unto immortality, can preserve also the other parts of the world. And as the elements remain whole, although their parts be engendered and corrupted: so also do the species or kinds of brute beasts and plants perpetually endure, although their individua or peculiar parts are renewed, & do perish. If thou demand what commodity these things shall have if they remain: I answer, that they shall have the self same commodity, that thou canst ascribe unto the elements. For even as then we shall have no need of the elements, so also shall we have no need of brute beasts, or plants or other parts of the world. This had been a better reason for them, in my judgement, if they had said that therefore they think, that other things shall not endure, for that the scripture maketh no mention of their continuance & preservation. Although I see that neither this reason also is of necessity. For although the scripture hath not made mention of these creatures apart by themselves, and expressedly, yet it is Reason's probable on each side. sufficient, that it hath generally signified, that creatures shallbe renewed, neither ever excepted any thing. Farther, if by reasons we should contend, that the Sun (as they say) shall therefore be illustrated with greater abundance of light, for that it is requisite that it should after a sort receive a reward of his labours: So mought the rest of the creatures also say, that they have with no les labour and fidelity done service unto men, then hath the Sun. And moreover, there is in other creatures no less proneness and natural desire to preserve themselves, than there is in the Sun, Moon, heaven and earth: Wherefore if the one ought not to be frustrated of their desire, neither undoubtedly ought the other to be frustrated. These things may be said on each side probably. And Paul to the Ephesians, and unto the Colossians saith, that all things shallbe renewed by Christ, both the things that are in heaven, and the things that are in earth. But neither Things pronounced universally in the holy scriptures admit exception. that also maketh an argument of necessity. For things universally pronounced in the holy scriptures, admit always an exception or contraction. All (saith Christ) as many as have come before me, were thieves and robbers. All things are lawful unto me, but all things are not expedient. Here may be understand the figure Synecdoche, namely, to understand some parts comprehended in that whole. And when Paul saith, that the Creature shallbe delivered from the servitude of corruption, it may be generally understand of the whole world, for that it shallbe no more compelled, to renew creatures by a new generation: yet thereof it followeth not, that all the creatures, as touching every particular kind, shallbe preserved. Wherefore I think it the part of a godly mind to affirm neither part obstinately. For we have nothing on neither side, that is thoroughly and Neither part of this question is obstinately to be affirmed. certainly defined. Howbeit this I dare affirm, that of those creatures which have perished, only men shallbe raised up from the dead. But as touching the preservation of other creatures, after the day of judgement, except the heaven and earth, whereof the scripture hath made mention, I suppose there is nothing to be said. For when we want scriptures, it is not our part to search out things to curiously. It is enough if we understand this, that for our sakes was brought in the corruption of things: and again, that when we shall be renewed, all things We must take heed that we let not escape us the things that are necessary unto salvation. The use of the Sacraments cannot be pure, where their nature is not known. About what principal points the scriptures are occupied. Those things which are not set forth in the holy scriptures, are not necessary unto salvation. that remain shall be in better estate, than they were before. But we must so strain the strengths of our knowledge, that we let not those things escape us which are necessary unto salvation: such as is the doctrine of God, of justification, of worshipping, of good works, of the use of the sacraments: which use shall never be sincere, nor pure, unless we thoroughly understand and know the nature of them. For if we attribute unto them either more or less, then behoveth, we shall perpetually err. The Scriptures are chief occupied in these principal points, that the man of God may be made perfect and instructed to every good work. But let us think, that those things which the Scriptures speak not of, are not necessary unto our salvation. For so good is the holy ghost, that if they had been necessary, he would undoubtedly have set them forth in the Scriptures. For we are saved by hope. But hope which is seen, is not hope. For how can a man hope for that which he seeth? But if we hope for that we see not, we do with patience wait for it. Likewise also the spirit helpeth our infirmities, for we know not what to pray as we ought: but the spirit itself maketh request for us with sighs which cannot be expressed. But he that searcheth the hearts knoweth what is the meaning of the spirit: for he maketh request for the saints according to the will of God. For we are saved by hope.] Paul before said, that we wait for the adoption & redemption of our body, neither do we only wait for it, but also fervently desire it with sighings that cannot be expressed. And that this thing should not seem to be agreeable with the condition of the sons of God, which have already through Christ gotten peace and reconciliation with God, now he aptly addeth, that that salvation is not yet obtained of us in very deed, but only in hope. Which yet is not so to be understand, as though we now have no part thereof: but because the perfection and accomplishment of those things which we have, is still waited for of us. Hereby we How faith and hope are distinguished. see how hope and faith are distinguished as touching those good things whereunto we are by them directed. For faith hath already apprehended remission of sins, & imputation of righteousness through Christ. But hope still waiteth for a perfect restitution, and full delivery from all evils. These things we now hold by hope: ●nto which hope are not repugnant groanings, and sighings, yea rather they very Two things included in hope. much agree with it. For hope includeth two things: namely, the absence of the thing which is desired, and the assured waiting for the same. Wherefore, for that the good thing which we desire is differred & is not present, we are vexed in mind, Sorrow & joy follow hope. neither can we be but grieved. But forasmuch as this waiting for, that God will perform his promises, is sure and certain, we rejoice and are glad. And therefore the scriptures every where set forth the rejoicings and joys of the saints. The absence of the thing waited for, Paul declareth by the nature of hope. For he saith, that the hope which is seen, is not hope. Which words are to be expounded by the figure Metonymia. For hope is put for the thing hoped for. And Paul's meaning is Hope is put for the thing hoped for. nothing else, but y● hope is not touching those things which are seen. Those things he saith are seen, which are present: which we may both have fruition of, and also delight ourselves in. That which is seen (saith he) is not hope. For that hope is of that thing which is not seen. Neither bringeth he any other reason then the common sense of all men. For how can a man (saith he) hope for that which he hath? Afterward he declareth the waiting for, which we said is contained in hope. But if we hope for that we see not, we do with patience wait for it.] By these words Paul declareth y● unto hope pertaineth, that we with a valiant and quiet mind wait for the promises of God, although they be absent and long differred. And therefore is required hope, lest we should fall into despair, by reason the The good thing which we hope for is hard and difficult. Hope is not touching that thing which is unpossible. good thing which we hope for, is difficult and hard. Hope erecteth the mind, that it should not give place, either to adversities, or to differing of the thing hoped for. It behoveth also that the thing which we hope for, be not so hard or difficile, to think that we can by no means obtain it: otherwise we should cease from hoping. For there is no wise man will labour for things impossible. Wherefore when we behold that eternal felicity is promised unto us, these two things strait way come in to our mind: that it is a thing infinitely distant from our strengths, and yet may be obtained of such as believe. But the power of attaining unto it dependeth, neither of our merits, nor of our works, but only of the mercy of God, and merit of Christ. Here hence is the certainty of our hope to be sought for: which could be none The certainty of hope should be nothing at all i● felicity should depend of merits. at all, if eternal felicity should be attained unto by our merits or works. By this certain and assured expectation, our minds are in adversities and temptations confirmed. For unto soldiers is set forth the victory: which being a goodly thing, and very much delightinge their minds, causeth them to have a regard unto two things. First, that it is a thing hard, and to be attained unto by great labours and dangers: Secondly, that it is not only possible for them to attain unto it, but also that they are certain thereof, and so being full of good hope, they courageously fight and obtain the victory. Out of these proprieties which Paul in this place attributeth unto hope, we may gather the definition thereof. Hope therefore Definition of hope. is a faculty or power breathed into us by the holy ghost, whereby we with a valiant and patiented mind wait for, that the salvation which is now begun in us, and is received by faith, may one day be made perfect in us. And that hope is given by the holy ghost, hereby it plainly appeareth, for that it can not be gotten by any human reason. For we wait for those good things which far pass our nature. That it engendereth in us a patiented waiting for, Paul declareth in these words: But if we hope for that we see not, we do with patience wait for it.] That we have even now received some part of the salvation which we hope for, hath been before declared. For Paul saith, that we are now adopted to be the sons of God, & are made his heirs, and the fellow heirs of Christ. And the epistle unto the hebrews teacheth, that now are begun in us those good things, which by faith we wait for: for their faith is described to be the substance of things, that are hoped Hope and charity follow faith. for. For hope hath no other foundation to lean unto, but faith, whereof it springeth. For such is the nature of these three principal virtues, faith, hope, and charity, that the one ever followeth the other. For first, by faith we know the eternal good thing which is promised of God. Unto this promise faith giveth a firm assent, and thereof in our minds springeth hope. For, for that we believe that God is true, and will perform that which he hath promised, we patiently wait until the promise be rendered, although we know that in the mean time we must suffer The order of the production of the three virtues. These virtues have their being together & at one and the self same time. One of these virtues produceth not an other as the cause but the holy ghost is the author of them. things most hard & long enduring. But for that we see that at the length shall be rendered unto us so great good things, we are kindled with a great desire of them: which thing pertaineth unto charity: this is the order of the production of these virtues, & in this sort the one goeth before the other, although in very deed, they have their being all at one time, and together. But we ought not to think, that faith is the efficient cause of hope, or that of those two springeth charity. For the spirit of Christ is the only author of all these virtues: he stirreth them up in our minds, in such sort as we have now declared. But how the propriety of hope is not to make ashamed, and how it hath certainty inseparably joined with it, we have before taught in the 5. chapter, when we expounded this place: Hope maketh not ashamed, because the love of God is powered abroad into our hearts. Now let us see, why Paul unto hope addeth the help of the holy ghost. In my judgement he doth it therefore, for that faith and hope embrace that good thing, which is as yet far absent, neither can be attained by the senses, nor comprehended by reason. But evils, and calamities, and corrupt affects, wherewith we are vexed, are always present, and light under some one sense. Wherefore that their rage should not overwhelm the power of faith and of hope, the holy ghost is present with us: when the godly groan, and cry, and that they are in danger that nature should overcome hope and faith, he is ready at hand, and refresheth their minds, and bringeth so much consolation, as the weight of the affliction was, as Paul in his first chapter of the latter epistle unto the Corrinthians saith, Even as the afflictions of Christ abound in us, so also through Christ aboundeth our consolation. By these our infirmities, which the holy ghost helpeth, Paul understandeth the weakness of our natural strengths, which of themselves are not equal unto the grieves and adversities wherewith the faithful are continually What the help of the spirit is. vexed. But the help of the spirit is nothing else, but a certain inward and hidden strength, whereby our minds are confirmed, not to give over in temptations. Augustine in his 19 book De Civitate Dei, the 4. chapter, excellently The end of good & ●ue● after the christians. declareth, how Christian hope is carried unto those good things which can not be seen. For if thou demand (saith he) of a man endued with faith, what end he appointeth of his good or evil deeds, he will answer, eternal life, and eternal death. These things can not be seen, neither be understand of humane reason: and therefore the wise men of the ethnics being puffed up with pride, would not put their hope in them. Wherefore some held, that the ends of good things, are the The ends which the ethnics appointed. good things of the mind, some, the good things of the body, some, virtue, some, pleasure, some, both joined together. But God derided them, and saw how vain their thoughts were. For they chose rather to count those things for the chief good things, which are interlaced with many miseries and calamities, then to receive those sincere, found, and most firm things which are by the word of God set forth. For who can exactly declare, unto how miserable and horrible calamities The ●●els whereunto we are in this life obnoxious can not be told. our body is obnoxious? It is sick, it is wounded, it is dissolved, it is made crooked, it is torn, it is maimed: men oftentimes become blind, oftentimes deaf: and as touching the mind, men are oftentimes mad, and in a frenzy, neither attain they to the truth without mixture of many errors, which are even most diligent searchers out thereof. How could the ethnics boast of virtues as the The moral virtues are witnesses of our calamities. chief good things, when as they are unto us witnesses of our calamities? To what thing serveth temperance, which is therefore given, that drunkenness, gluttony, lusts, and filthy and corrupt motions of the mind should be bridled? For these things declare, that it hath no place but in minds still obnoxious unto such corruption: which corruption how much the more it is inward, so much the more miserable maketh it us: and as a domestical enemy rangeth abroad in the entrails of our hearts. These affects (saith Augustine) are vices, for as Paul saith, they hinder us from doing those things which we would. Farther what is the office of prudence, but to provide, that we should not through error be deceived in choosing of good things and avoiding of evil things? Undoubtedly if we were not wrapped with errors and darkness, this remedy should not have needed: but forasmuch as we need it, it declareth, that men are not yet in happy estate, but are wrapped with great and grievous errors, unless prudence some way help. justice also, whereby is rendered unto every man that which is his, is for no other cause necessary, but to restrain thefts, extortions, and violences. Neither can it so thoroughly exercise his office amongst men, but that good and godly men oftentimes suffer many things filthyly and unjustly. Now what shall we say of fortitude? It armeth men patiently to suffer sorrows, dangers, torments, and finally death itself, if need require. Amongst these so great evils those wise appointed the chief goodness: which evils yet they said mought sometimes be in such sort increased, Some thought that a man mought kill himself by reason of the too great burden of calamities. that a man mought therefore kill himself. O blessed life (crieth Augustine) which to come to an end seeketh the help of death. For if it be blessed, why do they break it in sunder and fly it? But if it be miserable, why do they put in it the chief goodness? So were they derided of God, for that they contemned hope which is neither seen, nor by human reason understand. And because, when they heard it preached out of the word of God, they derided it, therefore God by his heavenvly doctrine condemned them as fools and men worthy to be made a laughing stock. The reason of Paul (to return to it again) is this: hope is of things absent, and of those things which are not seen: but by hope we are made safe. Wherefore our salvation is not yet seen, nor by human reason understanded: yea rather unto us are offered The things which are offered in this life seem to b● contrary unto our salvation. The precept touching hope is not a thing indifferent. all things contrary unto our salvation, and plainly repugnant unto it. For we are infected with corrupt affects: we are assaulted with temptations: we are exercised with sorrows, and vexations: so that if we should lean unto natural reason, we should be much rather counted unhappy, then blessed: And yet notwithstanding if we will give credit unto the commandments of God, we must valiantly hope in the midst of these evils: For it is not free for a man to hope or not to hope: for the commandment of hope bindeth all men universally. For even as we are commanded to worship God as true and constant in his promises, so also are we commanded to hope in him. For David saith: Sacrifice the sacrifice of righteousness, and hope in the Lord. And Ose saith: Hope in God at all times. And Peter: Hope in that grace which is offered. And let no man make an excuse, that his ill life sins ought not to be a let unto hope. past and sins committed, let him that he can not hope: for the precept of God hath not this condition annexed unto it. And although it had, yet should it be taken as a condition pertaining unto the law, which bindeth not us that are under the Gospel: we must rather have a respect unto the promise of the Gospel, which showeth that we shall have felicity given us for Christ's sake, and that freely. For the Apostle when he had said, The stipend of sin is death, strait way added: But grace is eternal life. Such a promise doth faith apprehended, & so delivereth it over unto hope to wait for it. Wherefore hope ought not to add any conditions unto it, when as it received none of faith, whatsoever the master of the sentences writeth touching The master of the Sentences confuted. this matter. For I know that he in his 3. book teacheth, that our hope leaneth not only unto the mercy of God, but also unto our merits. And therefore saith he, to hope without merits is no hope, but a presumption. This sentence is not to be received. For it addeth unto hope a condition: when as faith without any condition apprehendeth that which is to be hoped for, out of the word of God. Farther when a these or any other wicked man is suddenly converted unto God, hath he not hope? Undoubtedly he hath, for if he despaired of salvation, he would not fly unto Christ. And how can any man say, that such a hope leaneth to any merits, when as he hath always before lived wickedly? But as we have before said, these men think they have here a trim place of refuge, if they answer, that this hope of a man namely converted unto Christ dependeth of merits, not in deed past, but to come: newly, that he hopeth he shall obtain the rewards of felicity when he hath done works, which he trusteth to do. But here they commit a double fault: first, because if he which is converted unto Christ do hope that by merits he shall have eternal life: he hath no true hope: for he resisteth the true faith. For, it apprehendeth the chief felicity offered freely. Secondly, unawares they avouch, that y● which hath not as yet his being, is the cause of the virtue, which in act and very deed they confess to be in the mind of the repentant. And if they mean, that he hopeth for felicity when he hath lived well, but yet in such sort, that he hath no confidence, that he can by committing of sin attain Works are not the cause of hope. unto it, then speak they no other thing, than we do. But so are not works the cause of hope, but light between it and the last end as certain means, and first beginnings of felicity: that men, forasmuch as they hope that eternal blessedness shallbe given unto them freely should also hope that God, if they live, will freely also give unto them good works. For the holy scripture teacheth far otherwise, then do these men. For David, when he said, If thou Lord shalt look straightly unto iniquities who shall be able to abide it? And when he saw, that the sins, wherewith our works are contaminated, avocate us from hope, added The cause of our hope. My soul hath hoped in his word. And by the word he understandeth the promise: of which promise he rendereth a cause: Because with the Lord is mercy, and with him is plentiful redemption. These are the true and proper causes of our hope: The promise of God, and his abundant mercy. The same David in an other place saith, Why art thou sad o my soul, and why dost thou trouble me: Hope in God: for I will still confess unto him. Here some object, that we are not justified by faith only: for Paul saith that we are saved by hope. But these men ought to have considered, that the Apostle in this place entreateth not of justification. For touching We are saved by hope but we are not justified by it. it, he before wrote, that by faith & the spirit, we are delivered from the law of sin and of death, and adopted into sons and heirs, and made the fellow heirs of Christ. But here he speaketh of the perfect redemption, which is still to be waited for. This we also confess to be held by hope, when yet notwithstanding we have already by faith obtained justification and remission of sins. Farther I have oftentimes admonished, that when the scripture seemeth to attribute justification either unto hope, or unto charity or unto our works, those places are so to be understanded, that justification is there taught, not by the causes, but by the effects. And we ought to understand, that whatsoever is The consideration of justification is sometimes declared by the causes, and sometimes by the effects. attributed unto works, the same is wholly done by reason of faith which is annexed unto them. Wherefore as in a wall we have a consideration unto the foundation, and in the fruits of trees to the root: so whatsoever seemeth at the first sight to be ascribed unto works, is to be assigned unto faith, as unto the mother of all good works. Which thing Augustine hath in many places excellently taught. Others to prove that hope dependeth of our works, cite that which Paul before said, Tribulation worketh patience, patience worketh experience, and experience hope. Here (say they) it is plain that of patience springeth hope. I hear in deed the words of Paul, but I do not by them acknowledge, that patience is the cause of hope. For first it is plain enough to him that will consider it, that Paul in this connexion compareth not causes with effects. For who will say, that tribulation is the cause of patience? For it bringeth many to desperation, and to horrible blasphemies. But those things which Paul knitteth together in this chain, are instruments, by which the holy ghost useth to stir up in us these virtues. But grant that there be some consideration of cause between these things: yet should it not thereof follow, that patience is the cause of hope, but contrariwise Patience springeth of hope. that hope is the cause of patience. For no man with a quiet mind patiently suffereth any thing, unless by that patience he hope to attain unto some thing. Undoubtedly Martyrs are by hope confirmed in their torments, patiently to bear them. And the merchant, if he had not a hope to gain, would keep himself at home, neither would he wander about the world. And the shipmaster unless he hoped, that he could arrive at the port, would not lose out into the deep, neither strive against the winds and waves. I confess in deed that here is somewhat increased by patience. For when we see, that unto us is given of Christ for his Hope is somewhat increased by patience. sake with a quiet mind to suffer many things, we more and more have confidence, that those things also which are remaining and which we wait for, shall one day be given us. But to believe that hope wholly dependeth of patience I can not be persuaded. For, as we have before said, by hope rather we come unto patience. And in very deed the holy ghost is the author and cause of these virtues: And he goeth orderly to work, of one to produce an other. Against this certainty which we said dependeth of the promise of God, Pighius useth trifling reasons, that the promises are general, neither is in them mention made either of me or of thee, and therefore there is still remaining a doubt, when we must descend to the application of these promises. This man seemeth to me to make the promises of God to hang in the air, when as he will have them to be so Every faithful man knoweth that the promises are properly & privately applied unto himself. general, that no man can privately be assured of himself. Doubtless he which calleth upon God, and calleth him his God, applieth that general God severally unto himself. Nathan said unto David, The Lord hath taken away thy sin: which thing is likewise said unto every one that asketh. The gospel is to that end preached to every creature, that every one should singularly embrace the promise, and have remission of sins. The Minister saith, I baptize thee in the name of the father, and of the sun, and of the holy ghost: and that is to be understand into the remission of sins: And every one privately to himself receiveth the Eucharist. And these things are certain seals, and sealings of the promises of God: but they should seal nothing, unless the promises should now be applied particularly unto this man, or to that man. But let us consider the scriptures. Abraham believed God, and it was imputed unto him unto righteousness: and he received circumcision the seal of the righteousness of faith. Did Circumcision seal the general promise? No undoubtedly: but rather the singular promise, and which was now applied unto Abraham. Wherefore let these men cease thus to blear men's eyes: and let them confess, that hope hath that certainty of salvation which it hath received of faith by reason of the firmness of the promises. And that thou mayst understand, that hope is repugnant unto doubt, count Hope is repugnant unto doubting To what end hope was given unto men. with thyself to what end, it was given of God unto men. Undoubtedly to no other end, but that they should have wherewith to strive against doubting. For when we doubt of our salvation, we have no other weapons whereby to overcome that doubting, but hope only which springeth of a lively faith. Wherefore seeing it always striveth against doubting, there is no cause that any man should ascribe unto it doubting, as a perpetual companion. Let us look upon and consider the other commandments of God, so shall that which we avouch be yet more plain. God hath commanded us to worship him only: and because he Why God gave the commandments. saw us of our own accord earnestly bend unto idolatry, and unto superstition: therefore would he have us with the word of his law fight against this evil. He hath commanded also that we should not steal, nor kill, nor commit adulteries: for that he saw that we by reason of our corrupt nature are prone to these evils. So also Why God hath commanded us to hope. God hath commanded us to hope, for that he saw our unbelieving heart to be infected with continual doubting. And as in believing we ought not to have a regard unto those things which seem to be against the promises of God (which thing Abraham excellently well performed, when he considered not his body past children getting, nor his wife being old and barren, but gave the glory unto God) so in hoping we ought not to have a regard unto our works: for they by reason of their deformednes and filthiness would rather fear us away from hoping. We ought In hoping we ought not to have a respects unto our works. The security of the flesh, and the security of faith differ. to fix our eyes in the only promise and mercy of God. Neither also when we urge this certainty of hope, do we open a window unto loose life, as many falsely lay to our charge. For the security of the flesh far differeth from the commendable certainty of faith and of hope. For neither doth it, as our adversaries think, expel the fear of God out of the minds of the godly: We have before at large taught, that the certainty of salvation, and the holy fear of God very well agree together in the hearts of the faithful. Likewise also the spirit helpeth our infirmities, for we know not what to pray as we ought. But the spirit itself maketh request for us with sighs, which cannot be expressed.] Besides that stay of hope, wherewith our patience is upholden, Paul saith that there is an other help also of the holy ghost given unto us. This is the which Christ, when he should departed out of the world, promised to his Apostles: I will not leave you orphans, but will send you an other comforter. If the power of the holy ghost be compared with the weakness of our strengths, it will The holy ghost is mightier than our in firmity. Against the Pelagians. far pass our infirmity. Therefore Paul useth this comparison, that thereby might be increased in us, cheerfulness and confidence. Here the Pelagians are put to a great foil. For so far is it of, that by the strengths of our nature, we can help ourselves, that without the help of the holy ghost, we can not of ourselves so much as know what things shall be profitable unto us, and what things, hurtful. But in what manner we know not what to ask, and how the spirit maketh request for us with unspeakable▪ sighs, because it is very obscure to understand, first How we know not what we ought to ask. I think it good to declare the expositions of the fathers, and secondly to declare, what in them is the best. Chrisostome, forasmuch as at that time were grievous persecutions against the Christians, thinketh that they with prayers fervently desired of God, that they might at the length be delivered from so great evils: and this thing not coming to pass, they conceived a great sorrow in their mind. And therefore Paul after this manner comforteth them, for that we ourselves know not what to pray, or what to ask. Wherefore God, who knoweth all this right well, oftentimes giveth not unto us, those things which we ask, but those things which he himself knoweth shall be most profitable for us. And that he should not seem to deject their minds unto whom he writeth, as though he judged them rude and unapt unto things spiritual, he numbereth himself also together with those which are troubled with this ignorance: neither did he that falsely, or only for consolation sake. For he himself in deed oftentimes prayed that he might go to Rome, and yet Paul was not always heard in his prayers. God heard him not. He prayed also that the prick of the flesh mought be taken from him: that is, that his tribulations might be slaked, as Chrisostome in this place interpretateth it. And he received an answer of the Lord, that his grace ought to be sufficient unto him. Moses prayed, that he might enter into the promised land: Examples of other saints which prayed & were not heard. The manner of the primitive church. jeremy prayed for the health of the people: Abraham prayed for pardon for the Sodomites: Samuel prayed that Saul mought be forgiven: The two Apostles prayed that the one of them mought sit on the right hand of Christ, and the other on the left, in the kingdom of God. But these men could not obtain their requests, for they knew not what they asked. And to the declaration of this matter he saith, it is wonderful necessary not to be ignorant of the manner of the primitive church. For at the beginning there was in Christian men an incredible force of the spirit: For some excelled in the word of understanding, some in the word of knowledge, some in the gift of tongues, some in the gift of healing. Which gifts Paul in the first to the Corrinthians & in many other places reckoneth up. And amongst those gifts The gift of praying a right. also, was the gift of true praying, whereby certain were assured of such things which were to be asked of God, so that they were fully certained, what should be profitable unto salvation. Of these men some one, when the Church was gathered together, stepped forth, and in the name of them all, prayed for those things which might be profitable, not after any common or cold manner, but being earnestly pricked forward, and with many tears. Of this thing there remaineth at this day A sign or track of the old man●r after a sort remaineth in the church. The holy ghost is here taken for the gift. some sign or trace. For when prayers are to be made publicly in the Church, the Deacon with a loud voice exhorteth the people to pray, sometimes for the church, sometimes for this necessity, & sometimes for y●. Wherefore Paul in this place taketh not the holy spirit for the third person in the Trinity, but for the gift, whereby any of the faithful was stirred up to pray, or for the mind of a godly man so stirred up of the spirit of God. Wherefore Chrisostome thinketh, that the spirit in this place signifieth a spiritual man. Neither thinketh he that he so prayed, as though God were to be taught, but only that they which were present might know what to ask. The things which Chrisostome hath hitherto noted, are not very unlikely. But here arise two doubts: the first is, for that Paul amongst the gifts of the spirit, which he in many places maketh mention of, reckoneth not this kind of gift. But this is ●asely Whether Paul make any mention of the gift of prayers. answered unto. For the gift of prayers may be comprehended in that gift which Paul calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, mutual charity. For we do not only help our brethren by alms, by assistance, by guardonship, and by good council, but also by daily and fervent prayers. Neither do I think that Paul hath made mention of all the gifts of the holy ghost. For he hath omitted the spirit of fear & of fortitude, of which Esay maketh mention▪ It was enough for him to reckon some, by which the form and manner of the rest might the better be understand. Although in Zachary is mention also made of the spirit of prayers▪ For thus it is written in the 12. chap. I will pour upon the house of David, and upon the inhabiters of Ierusal●, the spirit of grace & of prayers: which place yet the Chaldey interpreter turneth, compassion. For in Hebrew it is, Tehannonim, & in the Chaldey, Vehachamin. The other doubt is, for that this exposition of Chrisostome seemeth to draw into to narrow a compass, the help of the holy ghost, namely, to those only, which had this peculiar gift: as though those things which are here spoken, are to be understand only of public prayers: when as the words of Paul seem rather to pertain universally unto all men. For the faithful can not in any place lift up pure hands without the help of the spirit of God. Ambrose expoundeth these things more generally. But it is wonderful how he red thus: It is the spirit which helpeth the infirmity of our prayers: neither doth he only so read it, but also so interpretateth it. And our prayers (saith he) are by the spirit two manner of ways corrected: the one way is, if peradventure we ask things hurtful: the other is, if we ask things right and profitable, but before the tyme. The spirit (saith he) cometh, and poureth himself upon our prayers, to cover our unskilfulness, and unwarefulnes, and by his motion causeth us to ask those things which are profitable. Augustine in his 121. epistle unto Proba De orando Deo, at large handleth this place, and demandeth, whether we think that these were so unskilful of Christian religion, that they were ignorant of the lords prayer? They were not undoubtedly. How then were they ignorant what they should ask In the lords prayer are contained all things profitable and to be desired for. Here is entreated of ask of things indifferent. when as in it are contained, all things that are profitable and to be desired for? He maketh answer, that these men were in great persecutions, and it is very likely, that they oftentimes prayed to be delivered, which thing might be unto them sometimes profitable, and sometimes hurtful. Wherefore here is entreated not of all manner of things, but only of things indifferent: which if we obtain not, yet is there no cause why any man should be discouraged: for peradventure the things should be hurtful unto us, which we believe should be profitable unto us: and if we obtain them, yet ought we not insolently to puff up our minds. For although these things be given us, yet do they not always conduce to salvation. Those things which are contained in the lords prayer are necessary, The things that are contained in the Lord's prayer can not be ill wished for. neither can be amiss wished for. But such things are oftentimes given of God in his anger, as unto the Israelites in the desert was given flesh with so great wrath, that a great multitude of them perished. So at their request they had a king given them, not yet of good will, but in the fury of the Lord. Unto the devil when he made request was job given to be vexed of him. Christ also permitted the devils to enter into the heard of swine. Howbeit Paul could not at his request have the prick of the flesh taken from him. Yea neither could Christ also obtain, that the cup which was now at hand, mought pass away from him. And yet no man dare say, that either the devil, or the ●ngodly Israelites were more acceptable unto God, than Christ or Paul. But what it is, the spirit to pray for us with unspeakable sighs, Augustine in the same epistle which we have spoken of, declareth: for he saith, that we in this thing are deceased of a certain learned ignorance. For we know not what is profitable for us. But on the other side the spirit insinuateth itself, and causeth us to sigh for good things. And they are called unspeakable sighs, because it is not we ourselves that speak or utter that which we ask, but it is the spirit, The third person abaseth not it sel●e as though he were lesser than the father. He prayeth because he maketh us to pray. which stirreth us up to ask those things. Neither doth the holy ghost, that is, the divine person, abase itself, as though it were lesser than the father, and prayeth: but only it causeth us to pray. So God is said to tempt the hebrews, that he might know: that is, to make other themselves, or others to know. Touching this matter Augustine in his sermon against Maximinus the Arrian at large entreateth. It was said unto Abraham, now I know that thou fearest the Lord: which is nothing else, but, I have showed, I have made open, and have declared that thou fearest the Lord. And Paul to the galatians: But now forasmuch as ye know God (and he addeth a correction) or rather are known of God, that is, taught and illustrated so that he may know. All these places declare, that those things which are done of godly men by the heavenly inspiration, are attributed unto God and unto the holy ghost. But there are two most manifest places the one to the galatians, the other to the Romans, which if they be compared together, make that most manifest which we affirm. For unto the Romans, Paul writeth: we have not received the spirit of bondage again unto fear, but the spirit of the adoption of children, whereby we cry Abba, father. These words plainly declare, that we are they which cry. And unto the galatians: God sent The spirit ●rieth because it maketh us to cry. Against the Ar●ians. forth the spirit of his son into our hearts crying Abba, father. Here the spirit is said to cry, not undoubtedly for any other ca●●e, but for that it maneth us to cry. Neither did the Arrians truly affirm, that Paul saith, that the holy ghost maketh intercession to the son. For thereof went they about wickedly to infer that as they held that the son is less than the father, so is the holy ghost less than the son. These are the dreams of heretics. The son prayeth & maketh intercession for us: because he is less than the father as touching his humanity. The spirit maketh intercession: because it maketh us to pray and to cry. And unto the galatians it is expressedly said, that this crying Abba father, is of the holy ghost. Wherefore the Arrians of their own head and not of the words of Paul feigned unto themselves, that the holy ghost calleth upon the son: not that the holy ghost stirreth us not up to call upon Christ the son of God. But this thing only Augustine teacheth, that they by the words of the Apostle had no cause why they should so greatly b●ast that they had proved that which they intended, namely, that the son is less than the father, and the holy ghost less than the son. Origene so interpretateth these words, as though the holy ghost is to us in our prayers after a sort a Schoolmaster. A Schoolmaster formeth himself to the capacity of his children, and nameth the letter first unto them, that they may imitate him in the pronunciation of the sound of the letters: which thing otherwise they could not do of themselves: so the holy ghost instilleth into us as into children, what we ought to ask. Out of all these interpretations two things we may gather. First that here are confuted the Pelagians which taught, that we are of our own strengths able to fulfil the law of God. For if we can not so much as know, what things are profitable for us, how can we perform them? And when we hear that the holy ghost maketh intercession for us, we reject the Arrians, which went about by these words to prove, that the holy ghost is a creature, and less than the son. For it is always of necessity that he which prayeth, is less than he to whom he cometh to pray. The son indeed is said to be less than the father, because of his humanity: ●ut the holy ghost never took upon him any creature in one and the self same hypostasis, to be made one person with it, wherefore he is therefore said to The holy Ghost never took upon him any creature in one and the self same hypostasis. The sighs of the godly in afflictions are heard. pray, because he maketh us to pray. Unto all these things may be added one thing more. It cometh to pass sometimes, that godly men, when they are grievously afflicted, do only sigh, neither to their knowledge do they pray unto God. And yet the holy ghost inwardly both stirreth up & moderateth these sighs in these men, although they ●e not ware nor know what is done: which sighs, the father as moved and stirred up by the holy ghost, hearkeneth unto, and understandeth: and granteth the requests of the spirit. And therefore is the spirit said to search the hearts, because it considereth that which they themselves when they groan and sigh consider not. For we are sometimes so oppressed with the greatness of temptations & weakness of the flesh, that we can not pray, but the spirit privily stirreth up and kindleth these groanings. And these are his prayers. This thing we feal not, because we ourselves are not they which pray: for we are only stirred up by the spirit of God. For although the flesh be oppressed with tribulations, yet the spirit is inwardly strong▪ jeremy, David, Examples of the Saints. and job, were sometimes occupied in lamentations and complaints, so that they after a sort complained of the judgements of God, as though they were either not just, or else to much severe: and yet notwithstanding was not the spirit extinguished in them. And therefore God imputed not unto them the sigh●nges of the flesh, but heard the intent of the spirit. They are called unspeakable Why they are called unspeakable sighs. sighs, for that we speak not expressedly what the spirit asketh. But as touching this sense, the words must thus to be put in order: we are ignorant what we should pray, which yet we ought not to be ignorant of. We pray indeed, but what we ask, we know not: but God searcheth the hearts. He needeth no inquisition. Why God is said to search hearts. Howbeit he is said to search, for that, that which men desire perfectly and exactly to know, they diligently search for it: so God because he beholdeth our most hidden thoughts, is said to search the hearts: otherwise he (before we begin to ask) knoweth what we have need of. Also we know that all things work together to the best to them that love God, even unto them that are called of purpose. For those whom he knew before, he also hath predestinate to be made like to the image of his son, that he might be the first born amongst many brethren. Moreover whom he hath predestinated, them also hath he called, and whom he hath called, them also hath he justified, and whom he hath justified, them also hath he glorified. Also we know that all things, etc.] Forasmuch as the Apostle had begun to speak of the patiented suffering of adversities, he thought he would more at large prosecute the same, and chiefly by this reason, for that adversities help forward our salvation. And when he had severally declared, that we are helped by hope and by the intercession of the spirit, and had before taught, that all creatures groan with us, now he pronounceth universally, that all things work unto us unto good. He saith not, that God provideth that we should not be vexed with adversities: but teacheth that the nature of them is after a sort inverted: as which of themselves are able to engender nothing else but our destruction, but now contrariwise they bring unto us commodity & salvation. But this thing do they not of their own force, but by the election and predestination of God. Nether is it to be marveled at, if we attribute unto God so great a force. For we see that physicians sometimes do the like. For they oftentimes expel out of the A similitude. bodies of men venom or poison, by venomous medicines & hemlock, although otherwise it be present poison, yet being tempered by that art, it is so far of from hurting, that it also expelleth poison. So afflictions in godly men fight not against them: but rather fight against the remnants of sin. And by these words of the Apostle we may infer of the contrary: that unto those which An argument taken from the contrary. Examples. either love not, or hate God, all things turn to their destruction: which thing we know came to pass in judas & in others. For when he began to hate Christ, no good occasions, or quickening words of the gospel, or power to work miracles, could any thing profit him. The jews also, when they were led about through the wilderness, and were adorned of God with excellent and manifold gifts, yet oftentimes became worse and worse. Ambrose thus knitteth together this sentence with that which went before: Although we be enfected with great ignorance, so that either we ask those things which are not to be asked, or else we out of time ask those things which are to be asked: yet ought not that therefore to be a let unto us, when as by the benefit of the spirit through the mercy of God all things work unto us unto good. Howbeit this is to be noted, that the verb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, worketh together, may be taken in the singular number, and be referred unto the spirit, namely, that the spirit worketh and converteth all things to good to those which love God. And so this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, All, shallbe the accusative case. But the received sense is more plain, & it is a phrase of speech much used of the Attic writers, to join unto nouns neuter being in the plural number, a verb of the third person singular. Augustine Unto the elect sins also are profitable. De correptione & gratia so largely taketh this sentence, the he doubted not to write that unto holy men sins also are profitable. Which saying indeed although I will not deny but to be true, yet will I not easily grant that it agreeth with the sentence of Paul. For both those things which are already spoken and which shall afterward be spoken, pertain to calamities and afflictions. But the same Augustine else where more diligently weighing this place, understandeth by The sentence of Paul is to be referred unto calamities and afflictions. Why the burdens of Christians are said to be light. Paul entr●ateth not here of of pleasantness but of commodity. How adversities profit the godly. The contrary endeavour of the Devil. it the whole burden of grieves and tribulations, which he saith is by this means made the lighter, for that we love God, For he which loveth any man from the heart, so for his sake beareth calamities, that he is nothing grieved at them. jacob for Rachel served 14. years: and that so long space, by reason of his love, seemed but short. And this is it, that Christ saith, that his burden is light, and his yoke pleasant: not that those things which the Christians both do and suffer, are not hard and difficile, but because, by reason of the love which they bear unto God, all things be they never so hard shallbe pleasant unto them. But Paul here entreateth not of that kind of good thing, which is light and pleasant, but which is profitable unto the godly unto salvation. And if thou demand how adversities are profitable unto the godly, I answer because God by them avocateth his from the delights and pleasures of this world, and from themselves. For such are we through the fault of nature and natural corruption, that we can not with out some hurt of ours be driven unto those things which are in very deed good. On the contrary part, the devil laboureth as much as lieth in him by tribulations and adversities to draw us from God, which thing he oftentimes bringeth to pass in the ungodly: but in the elect the providence of God overcometh his malicious purpose: Farther by these afflictions & calamities, sin which perpetually from our birth cleaveth fast unto us is daily more & more diminished. The Apostle saith, that this cometh to pass unto them that love God, for that they are first loved of God. For john testifieth that we prevent not the love of God: God in loving preventeth us. for no man can love him, unless he be first loved of him. It may peradventure seem wonderful why Paul said, Unto them that love, and not rather unto than that believe, especially when as at other times he attributeth justification unto faith. But this is to be known, that in this place is not entreated of justification. For he writeth of the suffering of adversities. The cause whereof if thou wilt search from the bottom than must thou go unto grace and unto the holy ghost. Of grace and the holy ghost straight way springeth faith: by which after we have embraced the goodness and promises of God, without any delay springe hope and charity. Wherefore Paul took that thing which is in adversities next joined unto fortitude For straight way so soon as we love God, for his Love is not the chiefest cause that maketh us patiently to fu●●er adversities, but the ●iest cause. Charity distinguisheth the true faith from the false. The connexion of faith and charity. The most holiest men have but a slender love towards God. Why unto love can not be ascribed justification Difference between the godly & the ungodly sake we patiently bear all adversities. Wherefore he declared not the chief and principal cause, but the niest. And to the end we should not stay there he straight way adjoined the root and fountain of that good thing. For he saith Unto those which are called according to purpose.] Farther he therefore maketh mention of love, to put a difference between true faith, and a feigned, counterfeit, and dead faith, which is no faith at all. For some boast of faith, which bear no love at all unto God: who do not only deceive others, but also chief themselves. That is, the true faith (which Paul describeth to the Galath.) which worketh through love. For always of true faith springeth charity. For it is not possible, the the true and chief good thing being certainly known, should not be beloved and earnestly desired. He that seeth not the connexion and order of these virtues, seeth nothing: for so straightly are they knit together, that even as of true faith of necessity followeth charity, so again on the other side he which wanteth faith, must of necessity abhor God and hate him: so far is it of that he can love him. But this is not to be passed over, the even the most holiest men, so long as they live here, have a very slender love towards God. For oftentimes they be drawn backward by lusts of the flesh, and that is the cause why justification can not be ascribed unto it. For if we should lean unto our love, forasmuch as it is very weak, we should continually stagger. But God will have his promise to be firm and sure. But thou wilt object, that our faith also is weak. I grant it is so, and therefore we lean not unto faith as it is a work: but we have an eye unto the mercy of God & his promise which by faith we embrace, and so our justification hangeth not of the work of faith, but of his object. Howbeit in this infirmity of our love towards God, this thing have the godly which the ungodly have not, that as soon as they have fallen they straightway run unto God. They are sorry, they repent, & by the means prefer Christ only before all things, so that for his sake they offer themselves to suffer all manner of things. But the ungodly always stick in the mire: they return not earnestly unto God: but become every day worse & worse. When Paul writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, we know, he meaneth not a slight or slender knowledge, but a firm, certain, and sound knowledge. For none that is a Christian ought to be in doubt of the last end of his state. The state of the godly is to the better, but the state of the ungodly is to destruction. We after a sort are as players in a comedy: where in although the beginning & middle part be troublesome: yet it is with a joyful & pleasant end concluded. But the ungodly are as players in a Tragedy, which although at the beginning it seem godly and gorgeous, yet hath it an horrible and lamentable end. This diversity noted Abraham in the Gospel: for unto the A testimony of Abraham. rich man burning in the flames of fire, he said: Remember that thou in thy life time rceivedst good things, but Lazarus evil. Wherefore it is no marvel, if things do now go otherwise. Which are called according to purpose.] These words declare who they be which love God. And he bringeth a reason why unto them all things turn unto good: for that it is meet and convenient that all things do service unto the counsel, predestination, and election of God: that whomsoever he hath decreed to save, All things ought to be serviceable unto the counsel of predestination. him must all creatures, whatsoever they be, of necessity help. He useth this word purpose, which at other times also in this matter he often useth. For in the next chapter he saith: That the election mought abide according to the purpose of God. And unto the Ephe. the 1. chap. Which hath predestinated us according to purpose, and grace: by the force whereof he worketh all things according to the council of his will And in the latter to Tim. the first chap. Which hath called us with his holy calling, not according to our works but according to purpose and grace. And by these words he seemeth to note Two manner of callings. Here is understand a mighty and constant calling. a certain distinction of callings. For the one is outward, which is by the holy scriptures & sermons: the other inward, whereby the mind is moved by the instinct of God: which in wardcalling also is not of one sort. For there is one during but for a time, an other of efficacy and abiding. The Apostle when he saith: according to purpose, defineth calling, and contracteth it to that strong and constant impulsion: Chrisostome in this place thinketh, that this word purpose, is not to be referred unto God, but unto the will and counsel of them which are called: that the Apostle should not seem to attribute so much unto the election of God. The jews (saith he) and ethnics when they An error of Chrisostom heard these things, made a stir and demanded, what should let but that they also might be saved. Chrisostome seemeth as often as he entreated of the election or predestination of God, to have been somewhat afeard, lest some occasion should be given unto Whereof Chrisostom was afeard men to live idly and wickedly, or to lay the fault of their wicked acts upon God: although he sometimes goeth plainly enough to work, & ascribeth all our good things whatsoever they be unto the grace of God. And this place he thus goeth about to extenuate, as though God in deed calleth and electeth men, but yet those only, which either already have, or hereafter shall have a purpose and will to obey: but herein he exceedingly erreth, in that he denieth that this is the purpose of God. For the words which follow plainly teach, that this is wholly to be referred unto Purpose in this place ought to be referred unto God. predestination. For it followeth, Whom he foreknew, those also hath he predestinated.] And in the next chapter it is written: According to election, that the purpose of God should abide. By which words we see, the predestination dependeth not of our will, but of the purpose Predestination dependeth not of our will, but of the purpose of God of God. Which self thing is declared unto the Ephe. where it is written, That we are predestinate according to purpose, by the force whereof God worketh all things according to his counsel and will. In which place it cannot be denied, but that he understandeth the purpose of God: and much less can that be denied in the first chap. unto Tim. where it is thus written, God hath called us with his holy calling, not by our works, but by his purpose, and by grace. Which self thing Paul teacheth in the first chap. unto the Ephe. For he saith: That we are predestinate into the adoption of the sons of God according to his good pleasure. And Christ saith: I give thanks unto thee O holy father, for that thou hast hidden these things from the wise, and hast revealed them to infants, because it hath so pleased thee. And Paul useth this word purpose, to declare a certainty: for that the things which God by his providence hath decreed, are stable and firm. But his mind is to prove that men ought not to afflict The purpose of God noteth firmness. themselves, or to take it in ill part, if they have tribulations laid upon them, for that it shall turn unto them unto good, especially to them that be predestinate unto everlasting salvation. Wherefore it is very plain both by the words which follow, & by the intent of Paul, that purpose, is in this place to be referred unto God, & not unto those which are called. Ambrose in deed denieth not, but that it is the purpose Ambrose flieth unto works ●oresent. of God. Howbeit (being moved, as I think, with the same reason that Chrisostom was) he saith, that God calleth & predestinateth, whom he knoweth shall believe, & shallbe apt for him, and devout. But we ought not to think, that the election and predestination of God depend of works foreseen. It is in deed certain, neither can we deny it, that those whom God hath predestinate, shall one day if age permit, believe, and be devout and apt. For God shall give it unto them: for he predestinateth God predestinateth not only the end but also the means. A similitude. Four things to be no●ed. also the means whereby we shall at the length come unto the end. So we also after that we have determined to use any piece of timber to some use of an house, do fashion and hue it to that form, which may best serve for the accomplishing of the work which we have to do. But here are four things diligently to be noted of us: first, that the will of believing, and the purpose and counsel of living holily, which shall at the length be in those which are elected, neither springeth of themselves, nor also naturally is cleaving unto them. For they are the gifts of God, and not the endowmentes of nature. Neither can any man of his own accord attain unto them. For what hast thou (saith Paul) that thou hast not received? But if thou have received it, why boastest thou as though thou hadst not received it? But if they be given of God (as undoubtedly they are) then followeth The good means are not given of God by 〈…〉 ce but b● predestination. it of necessity, that they are not done by chance, or rashly, but by the counsel and predestination of God. Wherefore these things also are pertaining unto predestination. For even as God predestinateth his to eternal life, so also predestinateth he them to good counsels, unto holy works, and unto the right use of the gifts of God. And hereof followeth that which is secondly to be noted, that our good purpose, or faith, or good works foreseen can not be the causes of predestination: for so should we never come to an end. For sithen those things (as we have said) are of predestination, and not of ourselves, it may again be demanded, why God would give them unto this man rather than to that man. Where if thou answer (as many do) because God foreseeth that this man will use those good gifts well, and the other not: again will arise as weighty a question touching the self same Good works foreseen are not causes of predestination. good use. For, seeing that also is a gift of God, why should it by the predestination of God more be given to this man, then to that? And by this means there shallbe no end of inquiring, unless we will at the last feign, that there is some good thing found in us, which we have not of God: which thing to affirm is not only absurd, but also impious. Thirdly of this thing we ought to be fully persuaded, that even as good works foreseen can not be the causes of predestination, so also are they by Good works are not causes of eternal felicity. predestination not given unto men, to be causes of the chief good thing, that is, of the felicity whereunto we are predestinate: they are in deed means whereby God bringeth us unto eternal life, but therefore are they not causes, for that blessedness is given freely, and we are by the mere mercy of God predestinate unto it. Lastly, we ought to hold, that these works are not always foreseen in the predestination Good works cannot always be foreseen of God in them that shallbe saved. The foreknowledge of good works cannot be the cause of predestination. of God. For many infants being taken away before they come to ripe age, by the predestination of God attain unto eternal life, who yet should never have had any good works. For God foresaw that they should die being infants. Which thing very evidently proveth, that the foreknowledge of good works is not to be put as the cause of predestination: for a just and sure effect can never want his true cause. Augustine entreating of this place, expressedly saith, that purpose, in this place is not to be referred unto the elect, but unto God. And which is more diligently to be noted, writing against the two epistles of the Pelagians, in his 2. book to Bonifacius towards the end, he saith, That the Pelagians at the length confessed, that the grace of God is necessary, whereby may be helped our good purpose: but they denied The Pelagians at the length confessed that our purpose is helped by grace. Whether grace be given unto them that resist it. The Pelagians took this word, purpose, as Chrisostome did. Chrisostome defended from suspicion of the heres●e of the Pelagians. Good endeavours and purposes are sent unto us of God. that the help of that grace is given unto them that resist: which is far wide from the truth: For at the beginning every one of us resist the pleasure & will of God: neither should we ever assent to him when he calleth us, unless he should come and help us with his grace. And he addeth, that the Pelagians in this place which we have now in hand referred not Purpose, unto God, but unto those which are called. Howbeit I dare not therefore accuse Chrisostome to be a Pelagian: for he at other times (as john said) ascribed whatsoever good thing we have, unto the grace of God, and plainly confesseth original sin, both which things the Pelagians denied. Howbeit it is manifest by the words of Augustine, that the Pelagians and Chrisostome agreed in the exposition of this place. Augustine in the self same book confesseth, that our purpose is helped by the grace of God. But yet not in such sort, as though it were of ourselves and not given of God, And for confirmation of this sentence, he citeth that which is written in the latter to the Corrinthyans', the 8. chapter: I give thanks unto God, which hath given the same endeavour for you in the heart of Titus. These words sufficiently declare, that the good endeavours and purposes which we feel in our minds are sent of God. He citeth also the 77. Psalm, I said, I have now begun, and this changing cometh of the right hand of the highest. But I do not much trust unto this testimony: for out of the Hebrew verity is had a far other sense. By all these things it is manifest how this word, purpose, aught to be taken. And this our saying, do those words which follow evidently prove. Whom he hath foreknown, those also hath he predestinate.] Paul A gradation, by this gradation teacheth, that the purpose of God is firm. For he holdeth it as certain, that as many as are predestinate, shall also come unto eternal glory: Glory the end of predestination. Violence is excluded. Certainty abideth▪ which is the end of predestination. I like that very well which Chrisostome saith that here-hence is excluded all violence. For the election of God bringeth no violence either unto the predestinate, or unto the reprobate, but that in no case taketh away the certainty of predestination. For none that is truly a Christian and in deed, godly aught to doubt whether he pertain unto the election of God or not None that is godly aught to be in doubt whether he be predestinate or no. The argument of Paul touching the certainty of predestination. For if we be in doubt touching the matter, how can we call God, our father? or with what confidence can we pray? And as touching this place, Paul's argument should be weak and persuade nothing, if we ought to be in doubt of our salvation. Paul admonisheth the Romans quietly to suffer tribulations, for that they should turn unto them unto good. Neither was he content with an argument taken of the love which we bear towards God: for that was weak, for no man can put confidence in his own work. And therefore he goeth to predestination, for that it is firm, and can not be deceived. And it is all one as if he had said: they which are predestinate of God, do not only believe in him, and love him, but also unto them all things, yea though they be adversities turn to good. Ye are predestinate of God, wherefore be of good comfort: these calamities will bring unto you some commodity, and will help forward your salvation. In this argument if a man should doubt of the minor, or second part, and should suspect it not to be true, what profit then shall the persuasion of Paul bring? It should be a They which command us perpetually to doubt, do not with efficacy exhort to patience. We must not for every manner of pretence be spoiled of a necessary good thing. children's play. weak argument and conclude nothing. This thing undoubtedly do they which command us perpetually to doubt whether we be of the number of the elect or no. But they pretend the endeavour of an holy life: namely, that men should not begin to live dissolutely and securely, ● loosely. But they ought not for the retaining still of some particular good thing, to spoil us of this most present and most necessary good thing. This is children's play, which when they will by stealth snatch away any thing from their fellow, bid him look aside to behold some other thing. But we, if we will deal wisely, and not suffer ourselves to be deceived, shall still retain either commodity. For first let us not doubt of the goodness of God towards us, neither let us be uncertain whether we be elected and predestinate. Farther being now certain of our salvation, let us be more & more stirred up and kindled by so great a benefit of God, lest living wickedly, we be found ingrate towards him, we must not so remedy the one part, that we forego the other which is most of all necessary. We must not to the end the security of the flesh should not lead us away to vices, be in doubt of the predestination of God: for it is certain, & of Paul set forth as certain, unless we will say, that he when he persuadeth these things, doth but trifle and lose his labour. Augustine in his book De Correp. & gratia, saith: If the predestination of God be deceived, they which are predestinate shall perish: but they perish not, therefore predestination is not deceived. Again, If it (saith he) be deceived, God is overcome of the sin of man, so that that which he hath predestinate can not come to pass. But the power of God is not overcome of our sin. Wherefore predestination is not deceived. It is the point of ungodly men and of scorners to say, that God is deceived in his counsels. For so dallieth Lucianus in Timone, that when the The predestination of God cannot err from his end. Of what thing consisteth the confidence of salvation It is not our part to prescribe unto God the means whereby to be led unto salvation. Here is entreated of the foreknowledge which is joined with approbation. temple of Castor and Pollux was smitten with lightning, it erred much, for that otherwise it was sent of jupiter upon Anaxagoras. Wherefore a godly mind ought to be persuaded of two things: First, that the predestination of God cannot err from his end appointed: Secondly, that we assure ourselves, that we pertain unto the number of the predestinate. Which thing although it cannot be comprehended by natural knowledge, yet may it be holden by the certainty of hope and of faith. And forasmuch as we hear out of Paul, that God himself worketh our salvation, we ought to permit unto his wisdom, to use in bringing us to salvation what instruments please him. For it is not our part to prescribe unto him, whether he ought to lead us by adversities, or by prosperities, so that he bring us to salvation. Farther seeing Paul hath showed unto us so large and certain a fountain of our salvation, we ought not only to give thanks for that so great goodness, but also with all our endeavour to labour that we be not found ingrate towards him. Whom he for knew, those also hath he predestinate.] The forknowledge whereof the Apostle here speaketh, although it betoken knowledge, yet it signifieth not a common and general knowledge, but such a knowledge which is joined with favour and approbation, whereby God doth elect certain, and count them for his. This kind of knowledge is denied unto the wicked: for the Lord will say unto those foolish virgins, I know you not. Which self thing shall also be said unto the wicked, which have prophesied & wrought miracles in the name of Christ: not doubtless that God knoweth not either them, or their works: but for that he approveth them not, neither acknowledgeth them for his. Of this knowledge Christ saith in john: I know my sheep. Christ in deed knew other men which were not his sheep, but he embraced them not with a singular knowledge, neither fed he them. And Paul to Timothy saith: The Lord knoweth who are his. And David in the Psalm: The Lord knoweth the way of the just. For so great is the perspicuity of the mind of God, that it needeth not for the knowledge of things, to wait until they be extant God se●th things to come as if they were present. Here to foreknow, extendeth no farther than to predestinate. in nature. For God no less seeth those things also which are not, then if they were now extant. Therefore Chrisostome very well saith: That men in things present take council, but unto God those things towards us were long since approved and despised. It seemeth the foreknowledge is here no amplier nor largelier than taken predestination. For Paul in descending from the general word, to the special, should not have said: Whom he foreknew, those also hath he predestinate: neither, whom he predestinated, those also hath he called: neither, whom he called, those also hath he justified. For by this means some may be foreknown which are not predestinate, and some predestinate which are not called: and some also called which are not justified, and last of all some justified which shall not be glorified, which thing yet is not so. For the Apostles intent is to persuade, that all things shall turn unto us to Here to call, extendeth no farther than to justify and to glorify. A feigned devise of the School men. good, and that we shall without all doubt be glorified. This he proveth by y● that we are called. But if, to be called, should extend farther than to be glorified, his argument should conclude nothing. And if we may of calling rightly infer justification and glorification, we may also of foreknowledge infer predestination. Wherefore by this place can not be proved that fond devise of the schoolmen, which say that only the damned and reprobate are foreknown. For (say they) forasmuch as they are not predestinate, neither have any title proper unto them, they must needs be left under the common name of foreknowledge: and God only foreknoweth their evil works and damnation, and doth not predestinate them unto those things: but of this matter we will more at large speak in an other place. But as Origene in this place hath noted, the Scripture in no place maketh mention, the wicked men are foreknown of God. Wherefore sithen the scripture so speaketh not, & foreknowledge in this place is not taken more largely than predestination, let us leave unto them their fond devise, especially seeing Peter in his first chap. of his first epistle, This word foreknown, agreeth with Christ and therefore it pertaineth not only to the reprobate A similitude. saith of Christ, that he was foreknown. Hereby it is manifest: that that word, forasmuch as it is attributed unto Christ, pertaineth not only unto the reprobate. For Christ is the head of all the elect. Now the Apostle seemeth to speak after the manner of men. For they first choose unto themselves those things which please them, and then do they appoint them to some certain and assured ends, and being so determined, they prepare and adorn them, and make them meet unto the end appointed. As if a man light upon fair goodly stones, first he chooseth them out, & appointeth them for some building, when he hath so done, he causeth them to be polished and hewed of some workman, and to be brought to some beautiful form. But how the holy scriptures use these words predestination and foreknowledge How the scripture useth these words. it is not hard to gather out of other places. In the Acts of the Apostles the 7 chap it is written. Him when ye had received by the hands of the wicked, ye crucified and slew, being delivered by the determinate counsel and foreknowledge of God. Here the scripture joineth together determinate counsel and foreknowledge. And in the 4. chap. Herode and Pilate gathered themselves together to do, whatsoever thine hand and thy counsel had predestinate before to be done. Here also predestination is joined together with the counsel of God. And Peter in his first epistle and first chapter, Unto the dispersed through Pontus, Galatia, Asia, and Bithynia, being elect according to foreknowledge. Here also foreknowledge is joined with election. And in the same chapter it is written that of Christ, which I before alleged, namely, That we are redeemed with the most precious blood of Christ, as of a lamb immaculate, which was foreknown before the foundations of the world were laid. Nether is this to be omitted, that foreknowledge and foredetermination pertaineth not only unto men, but also unto things, and unto works. Paul in his first to the Corinthians, Foreknowledge and foredetermination comprehend not only men, but also things & works. Predestination consisteth not in time but from eternity. The end of predestination is, that we should be unto like Christ. By what means we are made firmable unto Christ. We speak (saith he) wisdom amongst the perfect, which wisdom God hath predestinated to our glory. And unto the Ephesians, We are created in Christ to good works, which God hath prepared, that we should walk in them. And such good works hath God prepared, by his foreknowledge and predestination. But there can be no time assigned of his predestination: for, it (as we have said) was before the foundations of the world were laid, and before all eternity of time. But to what end we are predestinate the Apostle expresseth in these words. To be made conformable to the image of his son,] To be conformable unto his image, is to be like unto it. Wherefore sithen Christ is the perfect image of the father, when we are made conformable unto him, we approach unto the similitude of God. But in what thing consisteth this conformity unto Christ, I think is thus to be understand. Christ is now in glory, and sitteth at the right hand of the father, and is happy, blessed, and immortal: unto the self same felicity are we also predestinate. Farther God hath so ordained, that that thing is now in this life after a sort begun in us, which shall afterward in an other life be accomplished. Wherefore we are also made conformable unto Christ by good works, holy manners, & innocency of life. Farther even as he whilst he lived in this world, was always conversant in the cross and in tribulations: so also must we for his sake suffer crosses and torments. And as these things wrought in Christ to felicity and glory, so also shall they work in us. For so Paul writeth of him unto the philippians. For which cause also God hath exalted him, & given unto him a name, which is above all names, that in the name of jesus every knee should bow. And of us Paul saith in this place, Unto them that love God, that is, to them that are predestinate and called according to purpose, all things turn to good. Of this conformity unto Christ by pureness of life it is spoken in an other place. Be not ye made like unto this world, but be renewed in newness of your mind. And to the end we should be made like unto Christ, he would by incarnation be made like unto us. Wherefore we must endeavour ourselves (as Paul saith to the Ephesians) That in unity of faith, and in knowledge of the truth of God, we may meet him into a perfect man, and into the measure of the age of the fullness of Christ, that we always waver not like children. Farther this place teacheth, that we are not only predestinate unto eternal life, but also unto good works in this life, namely, that we should be like unto Christ. For Paul plainly writeth to the Ephesians, that we are created in Christ in good works, which God hath prepared, that we should walk Words of the ungodly abusing predestination. We are not only predestinate to blessedness but also to an holy life. Predestination to good works pertaineth not to all which shallbe saved. in them. Wherefore they are foully deceived, & out of their wits, which are not ashamed to utter these blasphemous words, If I be predestinate, I shall be saved howsoever I live: for these miserable men see not, that we are predestinate not only unto eternal felicity, but also to behave ourselves purely and holily in this life. For predestination pertaineth both to the end, and also to those things by which we come unto the end. Which thing yet I would not have so to be understand, as though without these means no man is predestinate unto eternal life. For the infants of the godly which die in that age, and are saved, are doubtless predestinate unto eternal life, when as yet notwithstanding by reason of age they could not attain to good works But this we ought to hold, that the gifts of God are not given by chance, but upon good & sure consideration. Wherefore sithen good works are certain gifts of the goodness of God, they happen not without predestination. Wherefore predestination pertaineth as well to the good things of this life, as also to eternal life. This saith Paul is done of God to the honour of Christ. That he might be the first borne amongst many brethren.] So good is the almighty and most loving God, that having a son, and such a son in whom was well pleased, yet he would adopt unto himself many other sons out of The goodness of God in adopting us. our kind, amongst whom Christ should be the first borne. Always the prerogative of the first borne was great, both before the Law, as it is manifest in the patriarchs, and also afterward under the law. The first borne had two parts of the inheritance, and succeeded the father in the administration of the family. The prerogative of the first borne. God above all things loveth order: wherefore forasmuch as his will was, that the famelyes of men should be governed orderly, he appointed a father, to be as it were a Lawful Lord of all things pertaining to the household: Who if peradventure he should die, or fall sick, or through age be weak, his will was that the government of the family should come unto the eldest son. Nether aught that to move us, that Aristotle in his ethics teacheth, that brethren exercise amongst themselves a political government, and that amongst them is a certain form of a common wealth. For he understandeth these things, whilst the father yet liveth, and governeth his family himself. For so long brethren are amongst themselves all of like power. Or peradventure the Grecians attributed not so much unto their first borne, as did the hebrews, which at this day also we see is not done in many places, howbeit it is sufficient in one word to note, that the first borne ought to be preferred before the rest of the brethren, not to exercise tyranny against them, but to govern, to admonish, to help, to sustain and to succour them. All which things Christ hath so performed for his brethren Christ hath performed towards us the part of a first begotten brother. Christ according to his divine nature is the only begotten. that for their sakes he suffered death, and therefore, as Paul saith unto the Colossians, He is the chief amongst all his brethren. But in that he is said to be our first begotten brother, that cometh by the dispensation of the nature which he took upon him: for otherwise as touching his divine nature, he is the only begotten. We are therefore called his brethren, because we are coapted by grace. And this birthright of Christ shall then at the length be notable and honourable, when we being wholly renewed shall be made partakers of his glory. Wherefore it is our duty both to give thanks unto God, and also exceedingly to rejoice with ourselves, that we have gotten such and so great a brother and as touching that which is remaining, to deliver ourselves wholly unto him to be ordered and instructed. And sithen we know, that he is set forth unto us as an image, whereunto we ought to conform ourselves, we ought always to have him before our eyes, as the rule, and example of our life. Whom he predestinateth, those also hath he called: whom he called, those also hath he justified: whom he justified, those also hath he glorified.] In this In this chain is nuer a link of works or merits. The principles of the church. chain is never a link of works or of merits. For here we see that all things are done freely, and of the mere mercy of God. For who hath given unto him first, and it shallbe rendered unto him again? All things are of him, by him, and in him: as Paul saith. Here are we taught what are the principles of the Church, & the grounds of the people of God. The Church is a fellowship not gathered together by human reason, but assembled by the foreknowledge, predestination & calling of God. So they have a respect not to any successions of nature, or prerogations, or conditions of places: for they are distributed only by the judgement and good will of God. After calling, strait way followeth justification. Between which, forasmuch as nothing can be set, but only faith, therefore by it we are worthily said to be justified: not that it is the cause of our justification: but for that it is an instrument, whereby we apprehend the calling exhibited Causes of justification unto us by the promises. But the proper causes of justification are these which Paul here assigneth, namely, foreknowledge, predestination, and vocation. And herein consisteth our justification to have our sins forgiven us, and to be reconciled unto God. But good works, holy life, the renewing of strengths, Holy life & good works pertain to glorification. and the gifts of the holy ghost do afterward follow and pertain to glorification, whereunto also pertain those things, which we wait for to be given us in an other life. Augustine noteth, not all those which by any way are called, but only those which are called according to the purpose of God and according to predestination: with a calling (I say) mighty and strong, whereby they are utterly changed. Otherwise many are called, but few are chosen. Hath glorified.] He speaketh in the time past: both for that a great part of that glory is already given us: and also for that we by hope hold that which is remaining: which before God is all one as if we had already received it. The Greek Scholies unto every part add this particle, Of purpose: after this mamaner. Whom he foreknew of purpose, he hath predestinate of purpose, he hath called of purpose: that no absurdity should follow. These men suspect, that God mought easily seem to be an accepter of persons, unless he predestinate and call men by the foreknowledge of works. But there was no need to be afeard of any such thing. For here is no debt spoken of. But there can be no acception of There can be no acception of persons where no debt is. God putteth persons into us, other wise we are equal in the mass or lump. persons, where no debt is. Farther God findeth in men no persons, but giveth to every one such as he will. For we are all of one & the self same lump, & in all parts in one and the self same manner corrupted and vitiated: here is no difference of persons. For that thing only is in every man, which God himself predestinateth to every man. Moreover we have before sufficiently declared, that this word, of Purpose, ought not to be referred unto those which are called, but unto God which calleth. Ambrose saith, That to call is nothing else, then to help one which already thinketh upon faith. Which sentence can not as touching those which are called be universally true. For what thought Paul of the faith of Christ, when he persecuted the Christians? And Paul himself in his 2. epistle to the Cor. saith, that we are not apt to think any thing of ourselves, as of ourselves. Wherefore we ought not to hold, that the beginnings of faith are of ourselves: as though The beginnings of faith are not of ourselves as though God helpeth us when we are thinking of faith. God op●ned the heart of the woman that sold silk to give heed to tha● which Paul said. we first begin, and then God afterward followeth with his help. Ambrose in this place addeth, That God pricketh forward them, whom he knoweth shall hear him. In which place we must beware, that we hold not, that the hearing of faith hath his beginning of ourselves. Wherefore in the Acts of the Apostles it is written of the woman that sold silks, that God opened her heart, to hearken unto those things which were spoken of Paul. And that this is the gift of God, David saw, when he thus prayed, Incline mine heart to thy testimonies. And Solomon in his proverbs saith: The heart of the king is in the hand of God, and he shall move it which way so ever pleaseth him. Which thing as it is there said of kings, so ought it to be universally understand of all men. For jeremy saith in his 24. chapter. I will give unto them a heart to know me: and I will be unto them a God. And in his 31. chapter, I will give (saith the Lord) my laws into their hearts, and will engrave them in their bowels. And ezechiel in his 36. chap, I will take away from them their stony heart, and will give unto them a fleshy heart. And Esay saith, They shallbe all taught of God. Which thing john also mentioneth. Ambrose addeth moreover: As touching the rest whom God hath not foreknown, he hath no care: for that he hath not foreknown them to this grace. But if they believe, they are chosen for a time, for that they seem to be good: lest righteousness should seem to be without reward, but they never abide till the time of glory come, as judas Iskarioth, or those 72. which when they were elected, yet taking occasion of offence, departed from our saviour. By these things we may know Predestination is not common unto all. Many seem to be elected which yet are called but for a time. A golden chain where with we are drawn into heaven. that predestination is not common unto all: and that there are many which seem to be elected, for that they are called for a time, when as yet in very deed they pertain not unto the elect▪ This gradation of the Apostle is doubtless a golden chain, wherewith men the shallbe made blessed are drawn up into heaven, a much more excellenter chain, then is that of Homer, wherewith jupiter is feigned to govern the whole world. This chain shall make us invincible against all adversities. For how can we but be well contented, when we see that our salvation is of God by so many most excellent means procured? How can we but rejoice for so great felicity? What shall we then say of these things? If God be on our side who can be against us? who spared not his own son but delivered him for us all, how shall he not with him give us all things also? If God be on our side, who can be against us?] God is on our side, not with a wavering will, but with a constant and firm will, as a father for his children: to defend us from all manner of evils. Wherefore no creature can put us beside the felicity, which God by his predestination hath appointed for us. Augustine in his 16. sermon of the words of the Apostle, saith, that God is on our side, whom he hath foreknown, whom he hath predestinated, whom he hath called, whom he hath justified, & whom he hath glorified. When we yet were not, he predestnated us: when we turned backward, he called us: when we were wicked, he justified us: when we were unpure, he glorified us. Wherefore he which will fight against us, taketh in hand to war against God, and kicketh against He which fighteth against us warreth against God. the prick. Augustine moreover there admonisheth, That of these five degrees here set forth we should consider, how many we have already obtained of God, and how many are behind to be obtained: and that we should give thanks for them which we already have obtained, and as touching those which we yet want, to count God our debtor: not in deed in such sort a debtor, as though they are due unto us by our merits: but for that he hath bound himself unto us by his promises. Chrisostome in this place saith: Why askest thou O Paul, who can be against us? The whole world riseth up against us: the Devil, tyrants, they of our own household, our kinsfolks, our citizens, and the flesh It is true (saith he) that all those things fight against us, but they shall not prevail: yea rather they shall advance our salvation. job was by temptations, by his wife, & friends, by the Chaldeans, winds, and fire from heaven made of more fame than he was before. Who spared not his own son, but delivered him for us all.] Hitherto it hath been proved, that all things shall turn unto us to good, for that we are elected, An argument taken of the cause and of a sign. predestinated, and called of God. This kind of argument is taken of the cause. And the same is here proved by an argument taken of the sign, not undoubtedly of every slight sign, or only of a probable sign, but of a necessary sign, which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He hath given (saith he) his son for us. What things then shall he spare for our sake, which hath not spared his own son? Father's will not God hath done contrary to the accustomed manner of men. An argument taken of an example. stick to spend all that ever they have, to redeem their children. But God contrariwise to redeem us, hath delivered his own son. When Abraham had led forth his son unto the altar, and would at the commandment of God have offered him up, God himself testified, that he then at the length saw how much he esteemed him. If this by the testimony of God himself was an argument of great love and of sincere charity, what ought we to judge of God, which for our sakes hath given his own son? So God loved the world, that he gave his only begotten son for it. This is that sign which Paul continually entreateth of and adorneth. For before he said: God setteth forth his love towards us, in that, when we were yet enemies Christ died for us. And unto the Gal. Who hath loved me, and hath delivered himself for me. And unto the Corrinthians, I think myself to know nothing, but only jesus Christ and him crucified. Augustine in his 2. book and 33. chap. de nuptijs & concupiscentia▪ diligently poiseth this which Paul saith: That Christ was delivered The original sin of infants is here proved. for all. Infants (saith he) are not here exempted, wherefore Christ died for them also. Wherefore they are obnoxious unto original sin also. For otherwise what should they have needed any such sacrifice? The Pelagians said that they are innocents, and especially after that Christ had suffered death for them. Yea rather contrariwise (saith Augustine) forasmuch as Christ died for them, that aught to be a sufficient argument that they are not innocentes. How shall he not with him give us all things also?] All things are given All things are given to work unto our salvation & not to hurt us. unto us, not to hurt us, but to work to our salvation. For we have Christ a defender of us from evil and a Saviour. For even as God by his cross and death hath healed the world, so shall he bring to pass, that whatsoever afflictions we suffer, shall be made healthful unto us. These things doubtless in man's judgement, and at the first sight seem terrible: but as wasps when their sting is taken away, can only A similitude. make a bussing, & can not sting: so although adversities sometimes assail godly men, yet they deject them not. But forasmuch as all things that we have, are given unto us through Christ, undoubtedly they conduce unto us for the obteynement of felicity. To this purpose saith Paul in the first to the Cor. All things are yours: and ye are Christ's, and Christ is Gods. And what are the principal things which Christ hath brought unto us, are in the same epistle thus declared. He is made unto us of God, wisdom, righteousness, holiness, and redemption. And in Esay the ●0. chap. are described his miracles, truth of doctrine, innocency of life, and most grievous pains, and these are exceeding great & singular good things. But when Paul in this place saith universally, that all things are given unto us, we may not thereby understand these things only, but also all other things whatsoever they be. And seeing we have Christ the Lord of all good things, we ought not to doubt, but that all things that are his, are ours: for he is the heir of all things, and we are declared to be his fellow heirs. And as he is given unto us of the father, so again we are of the The father hath given unto us all things through Christ, and he hath given us also unto Christ same father given unto him. Therefore he saith, no man can take away from him those, which are given unto him of the father. And David under the person of the father saith: Ask of me, and I will give unto thee the Gentles for thine inheritance. And yet is there some difference between those two gifts. For Christ is given unto us freely, without any our merits. But Christ hath gotten us unto himself not freely, but by his blood and cross. Neither skilleth it much, whether a man read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, shall give, or in the preter tempse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, hath given. For either is true. For those things which we shall have in our country, that is, in heaven, we have now by hope: and before God it is all one, as if we now had them in very deed. Farther the greatest part of those things which Christ hath gotten for us, are already bestowed upon us. Who shall accuse against the elect of God? It is God which justifieth. Who shall condemn? It is Christ which died, and which rose again, and sitteth at the right hand of the father, and maketh intercession for us. Who shall accuse against the elect of God?] This may be red two manner of ways: First, that there be two interrogations joined together in this manner: Who shall accuse against the elect of God? Shall God which justifieth? And then add thereunto this word. No: as though it is not very likely, that one and the self same which justifieth, will also accuse. And then followeth, who shall condemn? shall Christ which hath died for us, and rose again, and sitteth at the right hand of God, and prayeth for us? As though again should be answered, No. For it is not credible, that Christ which hath done so many and so great things for us, can be brought to condemn us. Otherwise it may be thus red: Who shall accuse? and so to understand, No body. And a reason why, is given: because God justifieth. Also, Who shall condemn? and again understand, No body. And so is added an other reason. For that Christ hath died for us: as though it were a figure in Rhetoric called, subiectio. We can neither be accused nor condemned for that we are elect. We have in us by nature many things which might justly be accused. If we should be accused our satisfaction is at hand. This second interpretation is easier and plainer than the first. And this is to be noted, that these things are not spoken of them which work, neither are referred unto merits, nor ascribed unto our worthiness. For here is mention made only of the elect: & unto them belong these things, in as much as they are elected of God, & for that they are justified freely. For otherwise we all have in ourselves many things, which may by very good right be both accused & condemned. But if any would presume to accuse us, yet is our satisfaction at hand: Wherefore the accusation should be in vain. For Christ maketh intercession: by his merit maketh he intercession: for children now adopted maketh he intercession. Wherefore his prayers cannot be rejected: The Apostle in few words comprehendeth many arguemmts, the Christ died, that he rose again, that he sitteth at the right hand of God, and that he maketh intercession for us: all which things are of wondered force to overthrow the enterprises Many arguments whereby is proved that we can neither be accused nor condemned. of our accusers. Ambrose saith, That no mā●an, or dare revoke that foreknowledge or judgement of God. For who can disallow those things which God alloweth? The judgement seat of God is the highest, he which is there defended, or acquitted, can no where be condemned: unless we will feign that there is some other greater than God. This alludeth to those things which are written in Esay the 50. chapter, For there Christ speaketh of himself: Who shall accuse me? he is at hand which shall justify. Christ was accused of the Scribes and pharisees, to be a seditious person and a blasphemer. But he is at hand (saith he) which shall justify. He was also of the elders of the Israelites accused of to much severity, how that he had repudiated the synagogue, and delivered his people unto their enemies. Howbeit he made answer, that he had one which should justify him: namely God. And in the place is added The things that are spoken of Christ are sometimes transferred unto his elect. We cannot be accused nor condemned in as much as we are the members of Christ. Hereby it is manifest that to justify is a word of pleading in judgement which is contrary to accusation & condemnanation. What is to sit at the right hand of God. A metaphor. It signifieth a singular honour & a singular dignity. Who shall condemn me? God is mine helper. These things although they be properly spoken of Christ, yet are they also transferred unto his elect: For his righteousness is our righteousness. Otherwise as touching ourselves we can neither be accused nor condemned. For we are the members of Christ, we have the fruition of his innocency. It is God which justifieth.] This righteousness (as we have oftentimes said) consisteth in the forgiveness and remission of sins. By this means are we acquitted at the judgement seat of God. In this place are confuted their slanders which commonly cry, that we falsely say, that this word of justification is taken by translation of the judgement seat, and signifieth absolution or acquitting. For what will they answer unto Paul, who with most manifest words affirmeth the self same thing that we do? For he setteth justification against accusation and condemnation, which undoubtedly properly pertain unto the judgement seat. The hebrews say Hi●sqdich, and again to condemn Harschia, which words are derived of justice and of impiety. All these things which Paul here bringeth tend to this end, to make us fully assured of the singular good will of God towards us. That which he speaketh of the death and resurrection of Christ is most manifest: but what, to sit at the right of God, signifieth, is not altogether so plain. It is a metaphorical kind of speech taken of kings and princes, which place on their right hand those whom they have in great honour and estimation. In the 110. Psalm it is written, Sat on my right hand, until I make thine enemies the footstool of thy feet. Solomon minding highly to honour his mother Bersaba commanded a throne to be put for her on his right hand. The sons of Zebed also required of Christ, that the one mought sit on his right hand, and the other on his left. Of this most singular honour given unto him of the father, Christ himself thus saith: All things are delivered unto me of my father: and unto me is given all power in heaven and in earth. And john the Evangelist saith: jesus knowing that all things were delivered unto him. And Paul to the Ephesians saith, He is put above all principality, power, virtue, domination, and above every name that is named, either in this world or in the world to come. And unto the philippians: He hath given unto him a name, which is above all names, that in the name of jesus, every knee should bow, both of things celestial, terrestrial, and infernal. And unto the Colossians: Which is the beginning, the first born amongst the dead, that he might have dominion over all. For that it hath pleased the father that in him should The body of Christ is not so far powered abroad as is the diuin● nature. dwell all fullness. And although the right hand of God signifieth (as we have said a singular honour and a most high dignity yet must we not think, that the body of Christ is powered so far abroad, as is his divinity, and the right hand of the father. For his body, as the condition of human nature requireth, is contained in a certain and definite place, which is heaven, as Peter testifieth in the Acts of the Apostles: as the article of his ascension certefieth us: and as Augustine & many other fathers have taught us. He is said to make intercession for us, that we might be the more encouraged. For they, which are in great favour with any man, their prayers are not easily rejected of him. Wherefore Paul maketh mention, in what great dignity Christ is with the father. In this place Ambrose thus writeth: He maketh us certain▪ and sure both of the father, and of the Son. For before he said: That God justifieth us: now he saith of the Son, All the persons of the Trinity take our parts. that he maketh intercession for us: and a little before ●e wrote of the holy Ghost, that he with unspeakable groanings prayeth for us. The Greek Scholies add, that Christ, when he was upon the earth, oftentimes prayed for the safety of men. For he said unto Peter: I have prayed for thee, that thy faith should not faint. And as john saith, He prayed unto the father, not only for them that believed, but also for all those which should believe, that he would sanctify them. And being nailed upon the cross, he commended unto his father even those which had reviled him, and put him to death, And here also we hear, that he by no means hath cast away that ear, which he had in ●imes past to preserve us. For now although he reign in heaven, yet he maketh intercession unto the father for us. He thought it not enough Christ is still the minister ō● our salvation in praying for us. The Arrians went about hereby to prove that ●the son is less than the father. Hereby is manifest the distinction of the persons. The father is the fountain of all the divine persons and gifts. To pray is not here taken properly. to die for us, but that also he would by his ministry advance our salvation. The Arrians wrested this place to this purpose, to prove, that the son is less than the father, for that he maketh intercession unto him: for to pray & to make supplication, pertaineth to inferiors, & not unto equals. Ambrose maketh answer unto them, & saith, that the Apostle maketh him equal with the father: For he saith, that he sitteth at the right hand of the father. Wherefore by these words can not be gathered that he is les than the father. But here are offered unto us two things to be noted: first that the persons in the blessed trinity, are distinct: for if the son pray unto the father, it must needs be that the person of the father and his person, are not one & the same: for no man prayeth unto himself. Farther this is to be noted, that the father is the fountain and first beginning of all things, and even of the divine persons. Therefore the son from him deriveth into us whatsoever heavenly gifts and graces we have. Chrisostome disagreeth not from this sentence. For he saith, That Paul before had made the son of God equal with the father, when he said, that ●e sitteth at his right hand. But in that he is said to pray, that is not to be taken properly, as though he maketh supplication unto the father but the scripture (saith he) so speaketh to show the good will of the son towards us. Otherwise he hath all things in his hand, and as the father giveth life, so also doth the son give life, and as the father raiseth up the dead, so doth also the son raise up the dead. Wherefore he needeth no prayers towards him. And s●yng he could by himself quicken the dead, redeem the damned, and justify the wicked, which works are most excellent and most great, why can he not also by himself without prayers bring to pass those things which are remaining? Moreover he citeth out of the latter to the Cor. the 5. chapter. We are ambassadors for God is said to beseeth us. Christ, as though God did beseech you through us: we pray you in Christ's stead to be reconciled unto God. Behold (saith he) God is here said to beseech men, when as yet we ought not once to think that he is inferior unto them. But saving the authority of these fathers, I would judge that the Arrians may be answered an other way. For I would say, that the son prayeth unto God, not in that he is God, but in that The son prayeth unto the father not in respect as ●e is God but as he is man. he is man, and a creature. But the place alleged out of the epistle unto the Cor. is not of so great force. For Paul expressedly putteth this note of similitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, as though: neither meant he any thing else, then that the Apostles with great affection procured, and as it were beseeched men to return unto God. Of which words can not be gathered, that God maketh supplication unto men. The Apostles in the new testament dealt towards men with a great deal more lenity, than did the law, or the Prophets in the old testament: where all things in The Apostles in preaching dea●● with more le●itieth in the law and the Prophets. manner are stuffed with threatenings, and punishments. And that those words of Paul are to be referred unto the humanity of Christ, those things which were before spoken sufficiently declare. Paul had before written, that Christ died, rose again; and was carried up into heaven to the right hand of God: All which things agree not with the divine nature of Christ. Wherefore it is meet and convenient, that that particle also which followeth, aught to be referred unto the human nature of Christ: as touching which, Christ himself confesseth himself to be less than the father. For he saith. The Father is greater than I am. And so long as he was upon the earth, because he was a man, he obeyed the magistrates and his parents: for (as Luke declareth) he was subject unto them. And in Esay he confesseth, that he was anointed of the holy ghost: ●o give us to understand, that his human nature was not only less than the father, but also less than the holy ghost. Farther it can not be denied, but that he is our bishop and priest. But the Two ministries of Christ as he is our high priest. office of a bishop is both to offer sacrifice, and to pray for the people. Christ hath offered himself upon the cross: and when he had finished that ministry, there remained an other ministry, which he should continually exercise, namely, to make intercession for us: unless we will peradventure affirm, that he is no more the bishop of the Church. But God himself hath promised to the contrary, saying: Thou art a priest for ever, according to the order of Melchisedech. And continually by the priesthood of Christ our sins are forgiven us, and we are reconciled unto God. We have an high priest (as it is written unto the hebrews) which hath entered into the most holy place, not made with hands, but hath pierced into heaven itself. And which can suffer together with our infirmities, being tempted in all things like unto us. Wherefore we ought with confidence to come unto the throne of grace: for there is offered for us a most acceptable sacrifice. By the resurrection of Christ are overcome death and hell. In the kingdom of Christ which he most mightily exerciseth at the right hand of the father, are governed all things: and the prayers which he continually poureth out for us, are unto the father most grateful and most acceptable. We read before, that the holy ghost maketh intercession for us: which self thing is here affirmed of the son. If these two intercessions be compared together, we shall find that the intercession of the son is the cause of the The intercession of the son is the cause of the intercession of the holy Ghost. intercession of the holy ghost. For he promised to go unto the father, and to send unto us the holy ghost. He stirreth up our minds to pray fervently with sighings and groanings. Christ maketh intercession unto the father, because he is always at hand with him. Therefore the father is perpetually put in mind of the sacrifice by him once offered, and he smelleth the same as a sweet smell, and thereby is made merciful unto us. And therefore Christ is called our mediator and advocate. Christ our 〈◊〉 & advocate. The prayers of Christ are both grateful and also ●●ste. And his prayers are not only acceptable unto God, but also have joined with them satisfaction. Wherefore seeing they are both grateful unto God, and also just, they can not have any repulse. We in deed so long as we live here, do mutually pray one for an other, and that by the prescript of the word of God. Howbeit between our prayers and the prayers of Christ there is great difference. For his have (as we have said) satisfaction joined with them, but so have not ours. For there is none of us, which can make satisfaction unto God, either for himself, or for an other man. But that the Saints departed We are not taught by any part of th●●anonicall scripture ●h●t the ●●●●tes departed do pray for us. Although the saints do pray for us. yet are not they to be invocated. do make intercession for us, we can not prove by any part of the canonical scripture. Wherefore we ought to have Christ only for our mediator & advocate, neither are things uncertain to be admitted for certain. Although I can easily grant, that the saints in our country with most fervent desires wish the salvation of the elect. Yet dare I not say, that they pray for them, especially seeing the scripture no where teacheth any such thing. And although I should confess this, yet should it not thereof follow, that we ought to call upon saints departed. For we are not certain out of the word of God, that they can hear our prayers. Wherefore they grievously offend both against religion, and against Christ himself, which appoint unto themselves saints for new mediators and advocates: when as there is but one only mediator between God and men: namely, the man Christ jesus, who now (as Paul saith) maketh intercession for us. The same thing doth john testify saying: I writ unto you that ye sin not. And if we sin, we have an advocate with the father, even jesus Christ the just. Augustine against the epistle of Parmenianus in the 8. chap. in these words noteth, that the Apostle excluded not himself None so holy but that he hath need of the intercession of Christ. from the rest. For he said not, ye have an advocate, but, we have. For there is none so holy but that he hath need of Christ to be his advocate and mediator. Farther he saith not: ye have an intercessor, but we have an advocate jesus Christ, Augustine in that place reproveth Permenianus, for that he had in some places written, that Bishops are mediators between God and the people: which thing he saith is not It is a thing intolerable that bishops should be mediators between God and the people. We must not pray unto Angels. to be suffered of the faithful. The same Augustine in his 10. book of confessions the 42. chapter thus writeth. Whom should I have found which mought reconcile me unto thee? Should I have gone unto Angels? But with what prayers? With what Sacraments? And he addeth, That there were many which would have been reconciled by Angels, and were miserably deceived, for that an evil Angel oftentimes transformeth himself into an Angel of light. And if it be not lawful for us to pray unto Angels, much les is the same lawful for us to do unto dead saints. For here is no les peril to be deceived, then there. These things writeth Augustine in that place, both godly and sound: who yet in other places was not so circumspect in eschewing the error of his tyme. Who shall separate us from the love of God? shall affliction? shall anguish? shall persecution? shall hunger▪ shall nakedness▪ shall danger? shall the sword? As it is written: For thy sake are we delivered to the death all the day long: we are counted as sheep for the slaughter. Nevertheless in all these things we are more than conquerors, through him that loved us. For I am persuaded, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ jesus our Lord. Who shall separate us from the love of God?] After that Paul had by so many reasons confirmed the exceeding great love of God towards us, now by way of interrogation he crieth out, that there is nothing which can interrupt that love wherewith God loveth us. Let accuse us, whosoever will: let come adversities, be they never so great: yet all things shall work unto us to good. For this is the property of one that loveth, continually to do good unto him whom he loveth. Wherefore seeing God so loveth us, what soever he doth, or whatsoever he sendeth upon us, we must believe that it shall be healthful unto us: neither ought any adversities to persuade us, but that we are continually loved of God. Wherefore this is a conclusion of all those things which have been before entreated of. And that which the Apostle ●aith, he is most fully persuaded of, I would to God we were also persuaded of the same. He reckoneth up those things which seem commonly to be most hard, and whereby men are oftentimes broken: and even these things he avoucheth, hinder not the love of God towards us: so far is it of, that they can pluck it away from us. The Apostle the longer abideth in this place, for that our flesh & human reason can hardly be persuaded of this thing. For oftentimes when we are afflicted, we cry, My God, my God, why hast thou forsaken me. And that with a far other manner of affect, than Christ pronounced those words. We cry, How long Men think adversities to be token's of God's anger. Ambrose understandeth these things of our love. wilt thou be angry O Lord? With many such other like. For whatsoever adversity happeneth, we think the same to be a token of God's wrath towards us, when as yet he of a singular love suffereth us so to be afflicted. I know that Ambrose, Augustine, and very many other take love in this place for that love wherewith we love God: as though the meaning of Paul should be. God hath so loved us, ought not we again on the other side most constantly to love him? And this sentence is neither unapt nor impious. Howbeit I rather prefer the other, for that it seemeth to serve better to the scope of the Apostle: for he in this place goeth about to persuade us, that we should not be in doubt of the love of God towards us. And therefore he saith, that he foreknew us, predestinated, called, justified, and glorified us, gave his son unto us, & together with him all things: and that Christ himself maketh intercession unto the father for us. All these things pertain unto the love, which God beareth towards us. And a little afterward the Apostle addeth: But in all these things we are conquerors through him which hath loved us. These words most plainly serve to my sentence, whereunto also subscribeth Chrisostom. I confess in deed, that of this good will of God towards us is stirred up our love towards him: howbeit Paul seemeth to entreat of that first love, and not of this our love. But they which will have these words to be understand of our love towards God, somewhat do doubt, whether the elect, & they that be in very deed justified, may at any time lose faith, charity, and other virtues or no. But, that seemeth Paul to deny: for he saith that there is nothing can pluck us away from the love of God. For this sense is gathered out of the interrogation, which he here putteth. But whatsoever other men imagine, of this thing ought we to be most certain, that holy men cannot only sin, but also sometimes most greavouslye fall: which we see to have happened in the history of David & Peter But this is nothing prejudicial unto the election of God. For such falls of the predestinate cannot The falls of the predestinate are not perpetual. be perpetual, for they are restored, and by repentance renewed. And although God at that time according to their desert do take away from them the effects of his spirit & of spiritual virtues, yet forasmuch as he is constant and immutable, he ceaseth not to love them: although they so long as they lie wrapped in sins, have neither any feeling of this hidden good will, nor any confidence there in. And as touching the meaning of Paul they must have said, that he denieth not but that the elect may sometimes both fall and decline from love: but that he would only show that such is the love of God towards his, that it ought to persuade them, never to suffer themselves to be pulled away from his love. Chrisostome noteth that Paul here reckoneth not things light, and of small force. For he left untouched, covetousness of money, ambition of honours, desire of avengement, and pleasures forbidden: which things are wont oftentimes to draw even constant men backward: but he reckoneth up things horrible and most grievous and which are accustomed easily to overcome nature. For in these words he comprehendeth those things which commonly happen in a life most hard and most bitter: as emprisomentes, burnings, bonds, tearing in sunder, and such other like things. And he useth an interrogation, thereby to signify a constant certainty. And the words which he useth, are not placed by chance, or at all a ventures, but with exceeding great cunning of the holy ghost. The first word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, affliction, derived of this verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth A cunning placing of words. to break, or vehemently to press. For first, things being well ordered are accustomed to be bruised or broken: and afterward he increaseth the evil and addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, anguish, where things are brought to so narrow a straight, that a man cannot tell what counsel to take, or which way to turn himself. Then cometh outward persecution, which spoileth a man of his friends. Afterward follow hunger and nakedness: for men when they are compelled to fly out of their country have then great want of things necessary. And then he addeth peril, so that they come also into danger of their life. And, that nothing should want, at the last he addeth the sword. All those things saith the Apostle have not that force, that they are able to persuade the elect, that they are not loved of God. These discomodities of the godly Paul setteth forth in his first epistle to the Corrinthians the forth chapter. For thus he writeth: I think that God hath set forth us the last Apostles▪ as men appointed to death. For we are made a gazing stock unto the world, and to the Angels, and to men. We are fools for Christ's sake: but ye are wise through Christ we are weak: and ye strong: we are despised, and ye are honourable. Unto this hour we both hunger, and thirst, and are naked, and are bu●●eted, and have no certayned welling places: and labour working with our hands: we are reviled, and yet we bless: we are persecuted, and suffer, we are evil spoken of, and we pray. And in the latter to the Corrinthians: In prisons above measure, in labours more abundantly. & c? And unto Timothe: They which will live godly in Christ jesus, shall suffer persecution. And many such other like sentences are every where to be found in the holy scriptures. Augustine de Doctrina Christiana, & Erasmus in his annotations declare, that this place which we are in hand with, excelleth in weight of matter, and ornaments of Rhetoric: namely, in Gradation, in Antitheses, in contraries and in Repetitions. The Apostle urgeth also with interrogations, and speaketh nothing in this place that is base and mean. For all things are great and high, whither a man consider the things themselves, or the persons. He speaketh of life, death height, depth, God, Christ, the right hand of the father, Angels, principalities, powers. And last of all addeth, In all these things we are more than conquerors. This oration of Paul they think to be so notable and excellent, that they suppose, that neither Cicero nor Demostenes could ever have spoken more eloquently: not in deed that the holy ghost hath need of these ornaments, but for that he sometimes disdaineth not, to abase himself unto these things, when they may serve to our commodity. Which I therefore thought good to admonish you of that young men might understand, that these arts of speech pertain unto the The arts of speaking are not to be contemned of youngmen. gifts of God, and that they ought to seek to get them in time, that the holy ghost may afterward use them, when it shall serve for the commodity of the Church. As it is written: For thy sake are we delivered to the death all the day long: we are counted as sheep for the slaughter.] Because reason and our flesh are hardly persuaded that we are loved of God, when we are exercised with afflictions, therefore Paul brought a proof out of the scriptures, to confirm this paradox. For here have we need of faith, which cleaveth unto the word of God. This testimony is taken out of the 44. Psalm, wherein are those men set forth complaining of their tribulations of whom we can not doubt, but that they were most dear unto God. We are (say they) counted as sheep for the slaughter, that is, unto whom nothing is more certain then to be slain. For there are certain sheep, which are kept and fed for their wool sake, or for store sake: and those have life spared them for a time. Some are appointed for the kitchen, and they are every day as occasion serveth drawn unto death. And therefore the saints in the same Psalm complain, that they are like unto the sheep appointed to be eaten. They complain, that they are otherwise dealt with, than the fathers in the old time were dealt with, unto whom God seemed to be are great favour, when as he enriched them, fought for them, gave unto them the victory, & with excellent names and titles made them famous & honourable. We (say they) are otherwise dealt with. For we are delivered unto the enemies as sheep to be slain, as unto whom they may do what pleaseth them. It is true in deed, that God would sometimes declare his love towards the saints, and confirm the verity of his doctirne, when he adorned God useth to his glory the adversi 〈…〉 s and prosperities of his elect. them with such goods and riches, that even the idolaters also mought understand, that that God whom the patriarchs worshipped, was both the creator of the world, and also the distributer of all good things: and that all things, which men commonly desire, are in his pleasure: which thing when he had sufficiently declared, by adversities also he made them so valiant, that with a stout courage, and an invincible constancy, they testified the doctrine of God to be true. In which thing God likewise declared that he is the distributer of all the good things of the mind, and of heroical virtues, and that his power is so great, that of things God of things contrary worketh the self same effects. contrary also he can bring forth the self same effect. And that which the latin interpreter turneth, We are mortified, should have been turned, we are slain. For the Hebrew word is Hodignu: although the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify sometimes to mortify. For in that sense Paul used it in this self same chapter, when he said: And if by the spirit ye mortify the deeds of the flesh, ye shall live. But here (as we said) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to be slain, and to be delivered unto the death. But that which followeth, All the day long.] signifieth, that death continually hangeth over them, and that they are never sure, but that they think to be even by and by drawn unto death. Although Chrisostome amplifieth it an other way. It is of necessity (saith he) that men die at the lest once: but sithen they are ready in mind, every day to die if need require, they have every day the fruit of martyrdom, as if they should every day be killed. And their cause much relieveth and comforteth them. For they are not slain as wicked men and malefactors, but only for religion and piety sake. And therefore they say, For thy sake. And for that cause some ●●inke, that that Psalm ought not to be understand of the first captivity. For, then the jews were not punished for God's cause, or for religion sake, but because they were idolaters, and so wicked, that God would no longer suffer them. For they had now utterly fallen away from God: the book of the law was now in a manner clean blotted out: the temple was shut up, the city of jerusalem overflowed with the blood of the Prophets. Wherefore this is a prophecy of the latter calamity, which happened in the time of the Macchabees under Antiochus and the Macedonians. For then the Under Antiochus and the Mace donians the jews suffered many things for the law. jews suffered most grievous torments, for that they endeavoured themselves to defend the laws of God. And therefore they say, For thy sake are we slain. And in an other verse is added: And yet by reason of these things have not we forgotten thee, or done unfaithfully against thy covenant. This is not so spoken, as though men do at any time suffer more grievous things than they have deserved. For none of all the martyrs lived so purely and innocently, but that he was obnoxious unto some sins. And those sins deserved not only the death of the body, but also (if the death of Christ had not helped) eternal pains. But these pains and vexations God sendeth not upon them, as being angry: but to set forth his truth and glory. Howbeit in the mean time according to his promise, he repayeth unto them not God unto them which for h●● name sake are vexed rendereth in this life an hundredth fold. only eternal life, but also in this life rendereth unto them an hundredth fold. For oftentimes are most abundantly repaid those things which were for his sake lost. Sometimes also in the midst of tribulations, and even in the very cross and death, he giveth unto them so much strength and consolation, that in very deed it is more than an hundredth fold, if it be compared with those things which they have lost. And because the mysteries of our faith are secret and hidden, God will have them to be testified, not only by oracles of the scriptures, but also by the torments and slaughters of the elect. And therefore Christ said unto the Apostles when he sent them into the whole world to preach: Ye shallbe witnesses unto me in jewry, and in Samaria, and unto the ends of the earth. But it is no hard matter by words to testify the truth. But those testimonies are most weighty, which are sealed with blood and with death. Howbeit this is to be known (as Augustine putteth us in mind) that the pains, and punishments, and death make not Those testimonies are most weighty which are sealed with blood. Not the punishments but the cause maketh Martyrs. Three ●thinges required to martyrdom. martyrs, but the cause: for otherwise many suffer many grievous things, which yet are not martyrs. For the same Augustine to Bonefacius, of the correction of the Donatists, and in many other places testifieth, that there were in his time Circumcelliones, a furious kind of men, which if they could find none that would kill them, oftentimes threw themselves down headlong, and killed themselves. These men (saith he) are not to be counted for Martyrs. Wherefore there seem to be three things required to cause a man to be indeed a Martyr. First, that the doctrine which he defendeth be true, and agreeable with the holy scriptures. The second is, that there be adjoined integrity and innocency of life: that he not only by his death, but also by his life and manners do edify the church. The third is, that they seek not to die for boasting sake, or for desire of name & fame, Paul saith to the Corrinthyans', If I deliver my body to The anabaptists & Libertines are not Martyrs. be burnt, and have not charity, it nothing profiteth me. Wherefore no man ought to count the Anabaptists, Libertines, and other like kind of pestilences, for martyrs. For these men in stubbornly defending their errors unto the death, are not moved with charity, neither towards God, nor men. And forasmuch as they are haters Two kinds of testimonies profitable but yet not firm. of all them that be good, they are the martyrs rather of Satan & of their errors, them of Christ. Two kinds of testimonies we have, which very much conduce unto the knowledge of the truth: but yet are not altogether so firm, that we ought straight way to give place unto them: Miracles, and the torments which are suffered for the defence sake of any opinion. In either of them is to be had great wariness, that the doctrine which is set forth, be examined by the holy scriptures. Paul out What things are to be considered in this similitude of flesh. of David compareth the godly with sheep appointed unto the slaughter. In thy similitude are two things to be considered. First, that they are called sheep, for that they are simple, as it is meet that the flock of Christ should be● secondly, for that in their punishments they make no resistance, following the example of Christ: of whom it is written, That when be was like a sheep led to the death, yet he opened not his mouth. But in all these things we are conquerors.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, we are notably overcome. This particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place nothing pertaineth unto works of supererogation. For Paul meant nothing else, but that so much strength are given us of God, that in this battle we a great way overcome all our enemies. The devils practice is this, by these adversities to wrest from us our confidence and love towards God. But that is by this means rather increased. For tribulation worketh patience: patience worketh experience: experience hope▪ And hope confoundeth not. But by what strengths we attain unto this victory, Paul straight way declareth, saying. Through him which loved us.] Before we loved him. And he hath given unto us his spirit.] thorough whom we obtain this excellent victory, otherwise of ourselves we are far unequal for so great a battle. It is God, as Chrisostome wisely noteth, whom we have to our fellow soldier in this battle We have God to our fellow soldier in our torments. and by that means obtain we so notable a victory. Nether do we only overcome troubles whatsoever they be, but also those which persecute us, though they seem never so great and mighty, which thing how it happened in the Apostles, Luke plainly describeth in the Acts. When Peter and john had wrought a miracle so manifest, that it could not be denied, the high priests and Scribes being overcome with the greatness of the thing, knew not what counsel to take What (said they) shall we do with these men? As if they should have said: Here are plainly overcome all our practices: here our power is able to do nothing: here the more we strive, the more and the manifestlier are we overcome. The same thing happened unto julianus the Apostata, as it is written in the Ecclesiastical history. He had begun by all manner of means to torment and vex the Christians, but his cruelty and outrageousnes was overcome with their patience. Which thing one of his rulers perceiving, privily admonished him to cease: lest he should both nothing at all profit, and also make himself a laughing stock to all men. This power of God bringeth to pass, that by those self same things which are against the victory, we, to the great admiration of all men, obtain the notabler victory. For who can believe, that he which is overcome can overcome? That one slain, , torn in pieces can in the battle get the victory? These things nature, reason, and the world understand not, wherefore they are to be ascribed unto God only: in whose hands forasmuch as the events of things are set, they depend not of certain and appointed instruments, but of the purpose and counsel of God: whereunto those things which seem to resist are most of all serviceable. Some seem thus to understand this place: as though therefore we obtain so notable a victory: for that we are by the greatness of the benefits of God pricked forward to suffer all things be they never so hard. And the greatness of of the gifts of God is by this means chiefly known, if it be compared How the greatness of benefits is best known. with those things, which again on the other side we repay. He which died for us (saith Ambrose) gave his life for evil servants, why should we then make it so great a matter, when we being unprofitable servants suffer death for a good Lord? And moreover, his death was wonderful profitable unto us all: when as contrariwise our death nothing at all profiteth him. And so after this interpretation we must not read, That we by him, which hath loved us are more than conquerors: but, for him. Which reading the Latin translation followeth. But in Greek is red 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which preposition joined with a genitive case doth not, or very rarely signify, For. Wherefore it is more apt to say, by him, or through him, as we expounded it at the beginning. And so doth Basilius to Amphilochia. De spiritu sancto, the 8. chap. read it. In which place he at large declareth, what this preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth, when it is attributed unto Christ. It maketh him not (saith he) less than the father: but maketh him, to be a mediator between us and the father: as by whom is derived into us from the father whatsoever gifts or graces we have: and by whom▪ hath access unto the father whosoever cometh unto him. For the elects and saints are taken of Christ, and being now reconciled are offered unto God the father. And in the declaration of these things he allegeth those words which we are now in hand with, and interpreta●eth them so as we have said. For I am persuaded, that neither death, nor life.] Chrisostome thinketh that Paul hitherto hath entereated of that love wherewith God loveth us: but here turneth his speech to our love and obeisance towards God: as though he would say, that the love of God is so kindled in the hearts of the godly, that no creature Why Paul most constantly loved Christ can pluck him away from God And he rendereth a reason, why Paul so cleaved unto Christ, that be could not be pulled away from him. Because (saith he) he loved Christ himself, and not those gifts which Christ giveth. So long as the foundation of amity abideth, so long it also constantly endureth. And therefore are those amities commended What manner of amities are to be commended. which are gounded not upon a vain and mutable consideration, but upon a firm and sure consideration: wherefore forasmuch as Paul sought Christ himself, which always abideth the same and immutable, therefore his love towards him abode firm and constant: wherefore it had been unto him to fall away from Christ more grief, than hell fire: and on the other side to cleave fast unto him, more pleasanter than any kingdom. Howbeit I think this to be most true, that Paul still continueth in the which he had begun, namely, to commend the singular love of God towards us, that we might assuredly know that all things though they be never so much against us, shall turn unto us to good, seeing we are so entirely loved of God. But whether of these interpretations we follow, I think it skilleth not much: for either of them is both godly, and also not unaptly fitteth with the words and intent of Paul. Howbeit I thought it good to declare, what I think to be most agreeable. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith the Apostle) that is, I am fully persuaded. If thou seek a reason thereof, he giveth a reason demonstrative, which is: For that God hath foreknown us, and predestinate us. And these are causes of the love of God towards us. This declareth he by the effect, for that the Reasons of causes and effects that we are loved of God. most loving father hath given his son for our sakes, and together with him hath given unto us all things. Farther many logicial & probable reasons taken of those excellent benefits, which we feel are daily bestowed upon us, persuade us of the same things. For those benefits although oftentimes they are common also unto wicked men, yet have they the force both to cheer our hearts, and also to comfort us, after that we are once persuaded by other more firmer reasons. For arguments probable, although of themselves they are not able throughly to persuade, yet being joined unto reasons firm and demonstrative, they make the Whereunto arguments probable serve. thing more evident. Farther if we will follow examples of other most excellent men, we shall perceive with how singular a love God loved them. Let us also every one of us look upon our own private doings: & in them we shall see, how we have been oftentimes helped and preserved of God. And although our sense be utterly rude in these things (for it is strange from things celestial) yet it also in the godly The senses are made after a sort spiritual in godly men. is made after a sort spiritual: even as contrariwise in the ungodly, even the very mind also is made carnal, wherefore all things which the godly understand also by their senses, testify unto them the good will of God towards them. By this means David by contemplation considering all things which were offered unto Why David inviteth things insensible to praise God. his senses, as pledges of the love of God, inviteth and provoketh them to praise God. Not that he thought that they could either hear or speak, but to declare that they are of that nature, that they can stir up every attentive and godly man, which hath the use of them by his senses, to praise God and to give thanks unto him. There are also certain things which of the mind itself are most certainly & perfectly known, for that they are the first principles whereunto we only at the sight of them without any farther trial give our assent. And in this knowledge of The first principles of the knowledge of the love of God▪ the love of God towards us, we have for the first principle the holy ghost. He beareth witness unto us inwardly, and in the mind, that we are the sons of God. Wherefore seeing the love of God towards us is so many ways proved, Paul rightly This place serveth to the certainty o● salvation. saith: that he is fully persuaded. But all these reasons are such that they clean fast unto faith. Which faith being taken away, we shall herein have nothing that we can understand, nothing that we can know. This place serveth wonderfully to establish the certainty of our salvation. Neither must we hearken unto them, which to the end they would wrest this place from us, use to answer, that these things pertain only to Paul: as though he alone, and a few other which by This place is to be taken universally and not particularly as though it pertaineth to Paul only. revelation were made certain of their salvation could say, that they were fully persuaded that they should never be plucked away from the love of God. Here doubtless is not set forth an history, neither is it declared how Paul was called in the way: neither is it written, how he was let down from the wall in a basket: only is brought in a conclusion of those reasons, whereby he would prove, that God most fervently loveth us. Wherefore this place pertaineth not only to Paul, but also to all the faithful. For it maketh nothing against us, that Paul pronounced his sentence under the first person. For otherwise we should say, that that which is written The things that are spoken under the person of Paul oftentimes pertain to all men. to the Gal. I live, but now not I, b●t Christ liveth in me, is to be understand of Paul only, and pertaineth nothing to us: and that which he saith to the Phil. Unto me to live is Christ, and to die is gain. And that which he writeth unto the Corrinthians, I do not think that I know any thing but Christ jesus, and him crucified, and a great many such like sentences should be understand of no other body but of Paul: all which things yet every christian ought to apply unto himself, that that sentence of the Poet may hereunto be very aptly framed, Hogh thou sirrah, the name is changed, but the tale is told of thee. And if sometimes we waver as touching this Whereof springeth our doubting touching salvation. A similitude. certainty, that is not to be attributed unto the default of faith, but for that we have not a perfect and an absolute faith. As if a man professing the Mathematicals, should doubt of the principals of his art, that ought not to be attributed unto his art (for it is of all other arts most certain) but rather unto his unskilfulness, which hath not yet perfectly learned his art. Wherefore if we at any time (as it happeneth in deed) be in doubt of our salvation, there is no other presenter remedy then to pray with the Apostles, Increase our faith. So did Peter when he saw himself at the point Remedy against doubting. Two principal points of things against us. to be overwhelmed of the waves of the sea. All those things which are against us, Paul in his epistle unto the Ephe. reduceth to two principal points. For some consist in nature, and other some are brought unto us of adversary spirits. We wrestle not against flesh and blood, but against spiritual wickednesses which are in celestial places. These two things the Apostle mingleth together, to the end he would leave out nothing. And these things which he speaketh of, are of so great force, that they may seem able to alienate a man from God. By life and death he understandeth all manner of dangers, whereby we are endangered touching life & death. All these things are not of so great force, that they can break in sunder the love of God towards us. But when we are in these dangers we must say as Paul admonisheth us in this What we must say when we are oppressed with adversities. epistle, Whether we live, or whether we die, we are the Lords. For to this end Christ died and rose again, to be Lord of the quick and of the dead. And unto the Phillippiaus: Now, even as before, Christ shallbe glorified in my body, whether it be by life, or by death. Nor Angels.] Angels, as it is written in the epistle unto the Hebrews, are ministering spirits, which are sent forth to be ministers for their sakes, which shallbe heirs of salvation, which can not be understand, but of good angels. For evil angels are oftentimes sent forth to punish the ungodly, and to tempt men: although their temptation is not unprofitable unto the predestinate. And it is certain, that evil angels seek by all manner of means to lead us away from God: which thing yet they shall not bring to pass: so great is the love of God towards us. But we can not suspect any such matter of good angels: for they as much as lieth in them call home again to God those that go astray, and wonderfully rejoice of the repentance of sinners: although they also sometimes are sent forth to punish. Howbeit Chrisostome declareth that this place may by the figure Hyperbole, or by supposition be understand also of good angels. For although good angels do not so in deed, yet if they should, their endeavour should be void. For after the same manner Paul writeth unto the galatians, If an angel from heaven teach you any other Gospel than this which ye have learned, be he accursed unto you, And unto the Corrinthyans', If I have all faith, so that I can remove mountains, and have not charity, I am nothing. Those words are not so to be taken, as though true faith can in deed be without charity: but if it were possible so to be, yet it should nothing profit. Nor principalities.] Peradventure he understandeth the higher spirits, who have no other charge committed unto them, but over provinces, empires and kingdoms. This meant Daniel when he wrote of the Prince of the Grecians, and of the Persians, and brought in Michael the Prince of the people of God. Nor powers.] Power called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Paul taketh for that power which is given of God to work miracles, whereby are restrained the ungodly: whereunto is opposite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the gift of healing. For even as by that power Power and the gift of healing are opposite. wicked men were chastised, so by this they that were vexed, were healed. By this power Peter slew Ananias and Saphira: Paul made blind Elimas the sorcerer, and delivered unto Satan many which had grievously sinned. But here by angels he meaneth those which are sent of God to punish the wicked: as were those which destroyed Sodoma and Gomorrha: And such was that Angel, which went between Angels have sometimes inflicted punishments. the host of the Egyptians and the people of God, and which drowned Pharaoh with all his in the sea: and whom David saw standing on the threshold destroying the people of God, and which destroyed with fire the host of Senacharib. Although God sometimes do the self same things by evil angels. For so David writeth in the Psalm, that God inflicted plagues upon the Egyptians by evil angels. Wherefore Paul in this place nameth the orders of the angels, by their ministries and offices. And that the self same titles are assigned both unto good angels The titles of orders are assigned as well to evil Angels as to good. The ministries of Angels shall not be perpetual. and unto evil, it is manifest by the epistle unto the Ephesians in two places: For thus it is there written. Against the principalities and powers that are governors of the world: And in the 2. chapter, he saith, That we once lived according to the course of this world, and after the prince that hath power in the air. And these ministries of Angels shall not be perpetual. For Paul writeth in the first unto the Corrinthyans', That all principality and power shallbe blotted out, when Christ shall deliver up the kingdom unto God, and unto the father: but yet not that the very natures and substances of angels shallbe abolished: but for that these offices shall serve to no more use, after we shall be once transferred unto eternal felicity. And this is worthy We have but few things in the holy scriptures touching Angels. of noting, that in the holy scriptures are very few things mentioned of angels. For exactly and subtelye to inquire touching them, serveth rather to pertain to our curiosity, then to our salvation But those things which serve to edification, are most diligently set forth in the scriptures. Which thing I would to God the Shoolemen had observed. For than had they left many intricate and unprofitable things, which at this day are in vain, and with great offence disputed of. It is profitable for us to understand that there are some angels appointed to our ministries: for thereby we understand the goodness of God towards us. On the other side it is profitable for us to understand, that there are some evil spirits, of whom we are continually assaulted: both that we may beware of them, and also that we may implore the help of God against them. And these things undoubtedly, forasmuch as they are profitable to be known, the holy scripture hath not kept in silence. Ambrose expounding this place, showeth, that we are in vain assaulted of evil spirits. For he saith, that Simeon the forcerer being lifted up into the air flew all about: & that this was openly seen, and yet did the truth of God give place to these deceits. Nor things present, nor things to come.] These words may be understand of this world, and of the world to come: or of good things and evil, which are offered unto us presently: or of those things which are promised shall happen unto us well or ill: as it happened in the temptation of the first parents. For then the fruit forbidden offered itself beautiful to see unto, and sweet to taste of. There was promised a likeness to God, and a new wisdom, as though then they were blind, and had their eyes shut. The latin interpreter addeth, Fortitude: which word yet is not found in the Greek books. Wherefore I think it best to omit it, and especially seeing it hath not his Antithesis, which we see is diligently added unto the other words. Nor height nor depth.] Height signifieth whatsoever new and unaccustomed thing happeneth from heaven: depth, signifieth whatsoever bursteth forth out of the lower parts & regions of the earth. And height may be taken otherwise, for the heigh & goodly show of humane reasons, which are commonly taken out of philosophy. For Paul in the latter to the Cor. saith: The weapons of our warfare are not carnal, but mighty through God to the overthrowing of all munitions, whereby we overthrow counsels, and every height, that exalteth itself against the knowledge of God. And after this sentence, by depth we may understand humbleness of mind, and hurting of the body after the precepts and doctrines of men, which in words have a show of wisdom, as it is written unto the Col. in the 2 chapter. Nor any creature can separate us from the love of God, which is in Christ jesus our lord] This part Paul addeth (as Ambrose thinketh) to declare, that we can not be plucked away from God by any other creature, which is brought forth of new. As though before he had reckoned up those creatures which are extant, and then afterward addeth, that neither any other creature, if it could be brought forth, shall have so much strength to break that love of God wherewith he loveth us. And he citeth jannes' and Mambres, which when before Pharaoh they resisted Moses, seemed by their sorceries, to raise up new creatures. But I think that this exposition jannes' and Mambres. is more simple, to say, that Paul in this clause would finish the induction which he had begun. For when we use an induction, and have gathered together many particular things, we add at the last, that all other things are in the same sort: to finish up the reason, which otherwise should be unperfect. So Paul when by an Antithesis he had in a manner reckoned up all things, added to shut up the reason: And if there be any other creature besides these, yet can not it separate us from the love of God. Which is in Christ jesus our lord] This is added, that we should not think that we are for our own sakes loved of God. For of ourselves we are odious unto him, seeing that we are contaminated with original sin, which we have contracted from Adam, and also by many other sins which we moreover commit. And that there was nothing which could pluck away Paul from the love of God, Chrisostome hereby conjectureth, for that for God's honour sake he refused not to be cast into hell fire. And this he addeth, That it is the property of a wise man, never to seek to departed from his father, although he be some what sharply chastised of him. For he which cleaveth A similitude. unto God, & is covered with his love & benevolence, is like a square stone, which which way so ever it fall, falleth right. By this reasoning of Paul we may easily gather, that The church shall never fall away from God. the Church shall never utterly fall away from God, neither shall there ever come any evils of so great might, that they can utterly overthrow it. Which thing Christ in other words promised unto Peter saying: The gates of hell shall not prevail against it. For it is as it were a certain most strong rock, which although it be stricken with waves and floods, yet can not be moved out of this place. For the church pertaineth to predestination, and hath to his protection the love of God. Wherefore no creature is able to prevail against it. The ninth Chapter. I Speak the truth in Christ, I lie not, my conscience bearing me witness in the holy Ghost, that I have great heaviness and continual sorrow in my heart. For I would wish with myself to be separate from Christ for my brethren, that are my kinsmen according to the flesh which are the Israelites, to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the worshipping, and the promises. Of whom are the fathers, and of whom concerning the flesh Christ came, who is God over all, blessed for ever. Amen. The beginning of this chapter is after divers manners annexed to those things which have been before spoken. For Chrisostome (as we have declared) thinketh that Paul's meaning is, earnestly to show, how firmly he was knit unto the love of God: namely, that for God's sake he was ready with gladness to suffer, even to perish. But others think, that this new speech of the Apostle doth hereof arise, because before he said, that those whom God had chosen, could by no violence be separated from his love. Wherefore it might seem wonderful, how the nation of the hebrews could be rejected from God, which only nation, God before all other nations had chosen. Wherefore say they, the Apostle strait way added, that not all the jews did pertain unto the election of God: and that their fall was not against the decrees of God. But in my judgement the Apostle seemeth in a manner to begin a new matter to entreat of. For hitherto he hath proved, that justification cometh not of humane wisdom, nor philosophy, nor also of our works, nor by the observation of the law: but only by the faith of Christ. But there remained two other things of great weight, which it behoved him to discuss & to make plain. For by these two things men were exceedingly moved: so that if the Apostle had not thoroughly answered unto them, he might seem to have spent his labour in vain. The one of them was, that the promise of salvation was made unto the posterity of Abraham, and unto the seed of Israel. But now for as much as that kind of men receive not the faith in Christ, of necessity it followeth, either that the promise of God is vain, or if the jews be saved, then may justification be without faith in Christ. The second was, there was never at any time in any nation so great righteousness, so great an endeavour of piety, so diligent an observation of the law, as was amongst the jews. And it were absurd, if we should say, that God would not embrace such kind of righteousness, which excelled the uprightness of all nations. These are two such things, that of them no man can doubt: namely, that the promises of God are firm, and that an upright justice is acceptable unto God. Unto these things Paul answereth in these three chapters following. First he saith, that the promises were made unto the elect of God: and he addeth, that the external people of Israel were not in very deed that people unto whom were A distinction of the people of Israel. made the promises, as pertaining to the whole number: which thing he proveth by testimonies of the scriptures. Wherefore though the jews were blinded (saith he) it followeth not thereof, that the promises of God are vain. Afterward he maketh a distinction of righteousness, so that one is outward, which A distinction of righteousness. consisteth in rites and works: and an other inward, which consisteth in spirit and in faith. The first righteousness (saith he) God nothing regardeth, but the latter is it, wherein only he is delighted, and which he continually embraceth: and of that were the jews void. And therefore God nothing esteemed their outward righteousness. These things are entreated of in the ix and ten chapters. But in the xi lest the jews should think themselves utterly rejected, Paul addeth, that of that people there remained some remnants, which in success of time should be brought unto Christ. But as touching the ix chapter, the Apostle keepeth this order. First, forasmuch as it should be very bitter unto the The Method of the 9 chapter. jews to hear, that the promises of God should not pertain to their stock, and that they themselves should not be counted of the number of the elect, Paul showeth, that he could not consider these things with himself, but with great grief, and that he was ready to redeem this calamity even with his own eternal destruction: by which words he plainly declareth, that he speaketh not these things against his own nation of hatred towards them. Then draweth he near to the very matter, and confesseth that the promises of God are firm: but they pertain not to the carnal propagation. Which thing he proveth by a most manifest example of jacob and Esau. For they being borne of one and the self same parents, yet was the one elected of God, & the other rejected. In this place Paul bringeth in humane reason, complaining for that God dealeth not a like with all men. But the Apostle answereth, that we ought not to seek a cause of the election of God: which answer for as much as it satisficeth not man's reason, there ariseth an other complaint: why should the blame then be laid on us, that we are obstinate, and come not unto God, when as the fault seemeth not to be ours, if God have not chosen us? Here Paul saith, that the potter's vessel ought not to complain of his maker: and that God made some vessels to honour, and some to contumely. Which comparison when we call to remembrance, we ought to consider, how great a benefit we have obtained, in that we are partakers of the election of God. And though God have chosen some of the jews, and many more of the ethnics, yet is not that repugnant unto the Oracles of the scripture: but rather by the testimony of Ose the Prophet it is confirmed. Neither is there any cause why the jews should boast of their righteousness, forasmuch as it is not given to them to believe. Wherefore (according to the saying of Esay) They have stumbled against the stone. And that thing which unto others was a strength and foundation, was made unto them a fall and offence. These things being diligently weighed, bring great utility, and do very well agree This treatise is profitable for our times. with our tyme. It seemed at that time a thing absurd, that among the people of Israel so few believed: and to us at this day it is objected, that there are very few which truly profess the Gospel, and live thereafter. At that time men suspected, that Christ was not that Messiah which was promised in the law, because he should save the jews: but this man chose very few of them. Farther, they boasted of the name of the people of God. So unto us also at this day is objected the title of the church. And men think it a thing absurd, that the most part of the world should dissent from the Gospel, and those in especial, which seem to pass all others in honours and wisdom of the world. Moreover, Paul showeth What are the grounds of the church. what are the principles o● grounds of the church, namely, the election of God, and the word. Hereby (saith he) ought the matter to be measured, and not by the authority or agreement of the multitude, or gorgeousness of this world. Wherefore, this place hath a notable consolation that we should not repent us in that we are few. Although we doubt not but that God for his mercy sake will daily increase the number, that the fellowship of the elect may be full: howbeit in the mean time In what things other congregations sometimes excel the church. The jews boasted much of their kindred and works of ceremonies we confess, that the church is not to be weighed either by the propagation of the flesh, or by the greatness of the multitude, or by dignities and honours, or else by excellencies of wits, for as touching these notes, other nations oftentimes excel it. These two things which Paul in this place entreateth of: namely, the confidence of their stock and blood, and the affiance in rites and ceremonies the wicked jews boasted of, even in the times of the Prophets. For they had persuaded themselves, that it should never come to pass, that either they should be led into captivity, or that the public wealth of the Israelites, should ever cease to be, and to flourish. They made their vaunts, that they were the stock of Abraham, and of the patriarchs: but as touching ceremonies and the outward worshipping of God they so much swelled with pride, that jeremy the prophet in this manner derided them with an elegant irony: They say (saith he) the temple of the Lord, the temple of the Lord, the temple of the Lord. They leaned also unto the multitude: when as yet in very deed, neither fewnes nor multitude are a sufficient firm and sure argument The church is not to be measured by the multitude. of the church. For it is a false argument taken of the Accidens. For these things are only accidences to the Church. But the multitude and the number, thou wilt say, will make an argument probable. I grant that: But the judgement of wise and better men is much more probable: But they are oftentimes in number most few. Farther grant that the opinion of the multitude make a probable argument, yet doth it not make a true and necessary argument. Neither can we thus gather: This reason is probable or very likely, therefore it is true. For Things probable are not always true but oftentimes false. there are many things which are goodly in show, and probable, which yet afterward if they be examined, are found most false. And contrariwise many things at the first sight seem absurd, which yet if a man afterward diligently pease & weigh, he shall find to be true. Experience teacheth us, that the number of them that truly believe is very small if it be compared with the jews, Turks, heretics, & Epicures. The number of them that truly believe is small. And Christ calleth his flock, a little flock, & affirmeth, That many in deed are called, but few are chosen. furthermore Paul in this place, and the Prophets every where testify, that not all the jews shallbe saved: but only that a few remnants shall be made safe. Wherefore the cause is neither confirmed nor confuted by reason Fewnes nor multitude confirm not the cause. of fewnes or multitude. Howbeit Augustine seemeth sometimes to object unto the Donatists, that they being a few in number, would yet nevertheless ascribe unto themselves only the Church, condemning the whole world beside. But if a man diligently read over those disputations of Augustine he shall perceive, that the Donatists erred in three things in especial. First, because they believed that the Three errors of the Donatists. whole Church was in Africa only, and in their multitude: but other churches dispersed throughout the whole world, they said were corrupt, because many had been partakers with them, which had betrayed the holy scripture, as though in this life there can be found any church, which utterly should want all spot and wrinkle. Farther they judged that the sacraments were contaminated by the ill life of the ministers: and for that cause they rebaptized those which fled unto their Church. But we believe that Christ hath his churches every where. For there is nothing more proper unto the Church, then to be catholic, that is, universal, neither so to It is proper unto the church to be Catholic. The cause is proved by the word of God and not by fewnes nor multitude▪ be bound either unto certain places or persons, that it can be no other where. Wherefore the cause must be proved by the word of God & not by the judgement of multitude or fewnes. Wherefore there is no cause why the Anabaptists or Papists should so much glory, the one of their fewnes; and the other of their multitude. For the truth of the doctrine must be proved by true and necessary arguments taken out of the word of God, and not by probable arguments. I speak the truth in Christ, I lie not, my conscience also bearing me witness.] By these words are not only overthrown those things, which are repugnant unto that doctrine which we have now set forth, but also there is declared the very Election the fountain of all good things fountain of our salvation: the fountain (I say) of justification and grace. For it is the election of God from which do flow all good things. Wherefore the Apostle minding to speak of those things, which the hearers would not take in very good part, thought it good by some preface to prepare their minds to give ear unto him. For he which goeth about to persuade any thing unto an other man, ought first of all to labour to win the hearer unto him. For we do not easily hearken unto those, whom we suspect to hate us. But this oration of the Apostle is so conterpeysed and tempered, that it mought neither to much displease What pre●chers ought to observe. the minds of the hebrews, neither yet in the mean time mought hide any thing from them, which was needful for them to know: which thing the preachers of our times ought to observe. For oftentimes we see that men ēd in either part. For certain do so flatter their adversaries, that they remit unto them many things which are not to be remitted, & they keep in silence many things, which yet to salvation are very necessary to be known. On the other side, some seem to be moved with so great a zeal of piety, that they think it not enough to teach those things which are true & necessary, unless also they do all manner of wa●es exagitate & stir up their adversaries, & by that means it cometh to pass, that those men, whom they would bring unto Christ, being with such reproaches and clamours so made weary do not only, not embrace the truth so offered them, but also do daily more and more go back from it. The chief sentence of the Apostle in this place is this: I have conceived What grief is. an exceeding grief in mind, by reason of the rejection of the jews. Grief (as saith Cicero in his Tusculane questions) is a disease which vexeth the mind, and it is taken by reason of the evil which seemeth to be already at hand, and to be present. For that disease which is taken for an evil, which is come, is not called grief, but fear. If a man demand, from whence this grief springeth. I Love the cause of grief. answer, from love. For when it goeth ill with them, unto whom we would good, we begin to be grieved. But if unto them, whom we care not for, or who are not dear unto us, there happen any misfortune, that is not customable grievosome unto us. The Apostle wonderfully amplyfyeth his sentence. For he saith not only, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, grief, but also he addeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The grief or sorrow of women in travail. which word signifieth not a common grief, but y● wherewith women are pained when they are in travel: than which grief there is in a manner none counted more grievous, or more bitter. And when he had said Great, he added also, Continual. For there are many grieves which continuance of time mitigateth. But Paul saith, that his grief is perpetual. In my heart.] This is not a quality during but for a time, as is that which springeth indeed of a vehement passion, but yet such a passion, as is short, and during but for a while. But this grief had taken most deep roots in the heart of Paul. He calleth the hebrews his brethren, although he was oftentimes very ill handled of them. He himself was an Hebrew of the tribe of Benjamin, as he writeth in his epistle to the philippians. And he calleth them brethren according to the flesh, to signify, that in religion he dissented from them: as such which had not obtained either justification or adoption by the faith of Christ. I would wish to be Anathema.] He mought have said, I would or could be content to be Anathema. But by a more vehement word, he would signifi● the force of his will. To be Anathema, is a much more greater thing, then to be plucked away or to be separated. For these things may have some end, but It is never lawful to put Anathema to any use. that which is made Anathema, it is never afterward lawful to use. And to add a greater emphasis unto his words: I myself (saith he) would wish.] By which doubling of the pronoun, he would most expressedly signify himself. And when he addeth, From Christ, he yet also heapeth up a greater weight: for he speaketh of that Christ, whom, he affirmeth to be unto him, life, knowledge, wisdom, justification, and redemption, and from whom a little before he said, he could by no manner of What Anathema is. means be plucked away. What thing Anathema properly is, Chrisostome upon this place at large declareth. Anathemata (saith he) are those things which being consecrated unto God, are laid apart from other things, and which also no man dare once either touch or use. Wherefore by translation those men are called Anathemata, which are as persons contagious and execrable removed from the Church, and with whom no man dare afterward use familiarity. Unto either of these Anathemata, this thing is common, to be separated and removed from men: but the consideration is far divers. For the first are separated for honour sake, but these men for horror and hatred sake, because they are detestable. Wherefore sometimes they are called piaculares, that is, polluted. Sacer, that is, holy, taken in good and ●uell part. The latins also do after the same manner use this word Sacer, that is, holy, both in good and also in evil part. For Horace saith Sacer intestabilis esto, that is, let not the wicked man be received for witness. Also Virgil, Auri sacra fames, that is, the wicked hunger of gold. The hebrews also use in the same manner this word Cadosh, in the either part: so that that word signifieth sometimes to sanctify, and sometimes to pollute: as it is written in the 2. chapter of the Prophet Haggeus, and in the 22. chapter of Deut. And among the same hebrews by one and the self same word is signified both this word holy, and also an harlot, as well male as female: as it is written in the 23. chapter of Deut. But Anathema in Hebrew is called Haram. But to return to the Greek word Anathemata are by an other name called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, dedicated unto God. Because that they are either separated, or else suspended, by this declaration it sufficiently appeareth, what it was that Paul wished unto himself. The proves of his principal sentence, wherein he said, that he had conceived so great a grief, that he would gladly be made Anathema for his brethren, are of two sorts. The one is taken of witnesses, and the other of the cause. And the cause is, for that they were Israelites, unto whom pertaineth the adoption, the law, the glory, the testaments, the promises, and for that Christ as touching the flesh came of their fathers. And as touching the first point concerning witnesses, he affirmeth, that he saith the truth in Christ, as though he should have to do before him, and should cite him for a witness of his saying. Farther he bringeth his own conscience as a witness: and that rightly, especially seeing he entreateth of that thing, which no man could know but Paul himself. For none knoweth our affections, but we ourselves only: and therefore Paul calleth his conscience for a witness as before the judgement seat of God. And because the conscience may sometimes be deceived, forasmuch as every man flattereth himself more than is meet, and maketh his affections greater than they are in very deed, therefore addeth he. In the holy ghost.] For the conscience being by it directed and tempered, is never deceived. Wherefore this oath of the Apostle consisteth of three notable witnesses. And he sweareth with great weight not in a light or trifling cause, but Of what great weight the oath of the Apostle is. in such a cause, as bringeth a great help to salvation: and also unto them unto whom he writeth, is very profitable. And seeing he so earnestly affirmeth with an oath, that he had conceived so great a sorrow, as he hath now expressed, it most manifestly appeareth, that that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is, lack or want of affections) of the stoics, agreeth not with Christians. For certain things are so framed of nature, that strength way so soon as they are offered unto us, we by a certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Sto●ke not agreeable with Christians. natural motion abhor from them: as is death: and as also are bitter chances when they happen unto them, which are joined unto us either by kindred, or by country. Christ undoubtedly wept for the dissension of jerusalem: and was heavy, when his time was come, that he should soon after die. And Paul in the latter to the Corrinthians saith, that when he shall come, he shall hewayle them which have not repent. Samuel powered out tears for Saul, because God had rejected him: For whom also when he was slain, David wept with a public sorrow. jeremy also with many tears & ditties, bewailed the captivity and overthrow of his people. But these things (thou wilt say) happen unto our friends by the providence and commandment of God, wherefore when they so happen, Whether it be lawful to be grieved for the adversities of our neighbours. holy men ought not to lament for them. For we must cheerfully obey the will of God, otherwise why do we daily pray, Thy will be done? But thou must understand, that we may do both, as our mind hath a respect unto diverse things. For when a man beholdeth the adversities and calamities of men, and especially of those men unto whom he is by any familiar aquaintance joined: then is he both grieved and also would gladly with a great price redeem those evils. And contrariwise when we behold the decree, providence, and will of God, we do not only take them in good part, whatsoever things they be, but The Prophets differ in their kinds of speech according to the diversity of the respect. also we receive them gladly and with a cheerful mind. Wherefore in the Prophets, there are red sundry kinds of speech, according as they had a respect to diverse things. Sometimes they seem to desire God to turn away the calamities of sinners and seem to beweep and lament them: and sometimes they seem to wish that they which hate God, may be punished, and perish. For our mind like a Kameleon, which way soever it bendeth itself, putteth an affect according to the nature of the thing which it beholdeth. Crassus when he saw his son slain and his legions go to the worse, Ye soldiers (saith he) fight cheer An example of Crassus. fully, & manfully defend your Pub. wealth. For this mourning is my private mourning. When he looked upon his own mischance, he could not but lament: but when he set before his eyes the health of the public wealth he called back his mind to cheerfulness. So did Brutus, & so did Torquatus slay their own children, that the discipline Whether it were lawful for Paul to wish to be made Anathema from Christ of war, & public liberty might be preserved. But here ariseth an other question more difficul▪ how it was lawful for Paul to wish to be separated from Christ, when as we ought to love God above all things: and when as we read in the Gospel, He which loveth his father or mother, or brethren more than me, is not worthy of me. This thing, saith Chrisostome, is so obscure, that Paul seemeth to speak riddles. For forasmuch as before he had said, that he was persuaded, that he could by no creature be plucked away from the love of Christ, by what means can he now wish to be made Anathema for his brethren? There have been some, which thought that Anathema in this place is Kimelion, that is, a dear treasure, and of great price: such as noble men use to have great store of, made of gold and silver, and fashioned with wonderful great cunning: but this is a trifling and childish interpretation. For if Paul had meant so, he should not have said, from Christ, but, before Christ. Farther what a great act were this I pray you: For there is none which desireth not to be acceptable unto God, and to pertain unto his flock: especially seeing he knoweth, that he is the chief goodness. Farther if Paul ha● been in stead of a treasure before Christ, what should that have profited his brethren according to the flesh? But a man peradventure will say that he might then the better make intercession for them before God. But forasmuch as the prayers of the faithful lean not unto the merits or dignity of them that pray, but only to a true and lively faith, the Apostle ought not so diligently to put in these words in this place. For he prayed without intermission for other men, although according to those men's opinion he should not be Anathema. In The commentaries ascribed unto Jerome. deed Chrisostome rehearseth this exposition, but yet he confesseth it to be ridiculous and foolish. The commentaries which are ascribed unto Jerome, say, that these are to be referred unto that time, wherein Paul persecuted the Church of Christ: as though he would say, that he could not only not be by any means removed from the love of Christ, but also that he was chiefly for that cause exceedingly vexed, because in time passed he had wished to be a stranger from Christ. Which interpretation when I more diligently consider, I see, that it agreeth neither with the words, nor with the intent of the Apostle. For this is his scope, that by reason of those things whereof he will afterward speak, he might persuade the jews of his love towards them: lest he should seem of hatred to say, that they are not now the people of God, but are utterly strange from the promise. Which thing he could not have obtained by rehearsing his sin, wherein he had persecuted the Church of God. For the jews mought have said: Although hitherto thou hast loved us, when thou heldest on our side, yet afterward when thou goest unto Christ, thou didst change thy mind: and because thou hast begun to hate us, therefore dost thou now speak these evil things against us. But if these things be understand of the present state, wherein he wrote this epistle unto them, and that by these words is signified, that he would even then also be Anathema from Christ for them, then can there be no doubt put of his good will towards them. Wherefore these things serve nothing to the purpose of Paul if they be wrested unto that time, wherein he was as yet an unbeliever. And that he was grieved for their destruction, and not for his sin, this plainly declareth Paul was sorry for the destruction of the Hebrued and not for his sin. which is afterward added: Not as though the word of God hath fallen away. For therefore he was grieved when he saw them perish, because the promises of God seemed to be infringed and violated. And as he denieth, that the promises of God are infringed: so also desireth he to redeem even with his own destruction, that it should not be thought so to come to pass, and thereby the name of God should be evil spoken of. here-hence come those tears and disires, and not because he had persecuted the Church of God: which yet I doubt not but it was a great and continual grief unto him. But why he should make mention of that grief at this presence, there is no reason doubtless as far as I can see. Farther, what needed he to contend about this thing with an oath? For it was fresh in every man's memory, what an enemy he had been in tim●s past unto Christ. For his persecution was not done in corners, but publicly and in the sight of all. But thou wilt say, he therefore sweareth, to make men believe that he was excedyngelye sorry for that matter. For, that was secret, neither could it be known of all men: but such suspicions as are obscure are confirmed by an oath. But I think no man doubted, but that Paul was sorry for the hatred which he had borne against Christ, when as all men saw with how great a ferventness he preached his Gospel throughout the whole world. Wherefore these things were not so doubtful, that they should need to be confirmed by an oath. Moreover what great things should he thereby speak of himself? or how should he by this means commend himself unto his brethren by swearing? But now let us hear what the true Jerome judged, as touching this matter. For, that is a counterfeated Jerome which is ascribed unto those commentaries. But that is Jerome ad Algasiā● the true Jerome which writeth unto Algasia, in the 9 question. For he asked his counsel touching this place of Paul. And he answereth, that it is a question of great weight, and not rashly to be passed over, especially for as much as the Apostle with an oath confirmeth those things which he speaketh. And with great admiration he addeth, that it is a prudence unheard of, that a man should for Christ's sake wish to be separated from Christ. Strait way he compareth Paul with Moses and contendeth, that either of them were endued with one and the self same spirit. For they were both pastors of the people of God. And as Christ saith, It is the part of a good shepherd to give his life for his sheep. For to fly when the wolf assaileth, is the parts of a hired servant and not of a shepherd. Wherefore his judgement is, that Paul desired to die for the salvation of his brethren. For he knew that he which would save his soul, should lose it, and he which would lose it, should find it. And to this end tendeth that which is before spoken, For thy sake are we put to death all the day long, and are appointed as sheep to be slain. Paul (saith he) desired to give his body and life, that their spirit might be saved. Farther he addeth, that it may be proved by more places th●n one, that Haram, that is, Anathema in the old testament, is taken for slaughter or killing. We confess that in deed, the Apostle would and wished to give his life for the sheep committed to his charge, and for all those which might be brought unto Christ, that in him might be fulfilled those things which wanted of the passion of Christ. But many things declare unto us, that there can be no mention made of that thing in this place. For first, they which so die testifiing the faith of Christ for the health of their neighbours, are not Anathemata, that is, men separated from Christ, but are most nighly joined unto him. They are rather Anathemata, that is, separated from Christ, which persecute and kill them. furthermore, Haram, which he saith, sometimes in the old testament signifieth killing, could never be redeemed nor be applied unto other uses. For beasts which after that manner were bound unto God, were destroyed by slaughter: and things without life could never be put to public use, or use of common life. But Martyrs which die for the name of Christ are not made Anathemata. What Moses desired of God. Sepharadi. The opinion of an other Rabbins. martyrs which by preaching the truth died for the salvation of their brethren, were not for that cause separated from Christ, but rather passed from this life, as men which should evermore abide with him. Moreover what will ●e answer of Moses? For he desired to be slain, unless God would spare the people; but put me out (saith he) of the book which thou hast written: that is (if we follow the common opinion) blot me out of the book of the elect. For I allow not the cold feigned devices of the Rabbins: among whom Sepharadi saith: If thou sparest not the people put my name out of the book of the law, that it be not red there. What more fond exposition can there be devised then this. An other of the Rabbins thinketh that to be blotted out of the book which God had written, is nothing else, then to be removed from the office of a magistrate, that he should not be the head of the people, as God had commanded in the book of the law. This exposition in deed seemeth to be somewhat more witty and more likely. Howbeit by the words of the holy history it is confuted. For when Moses fervently prayed, the Lord answered, Let me alone, I will kill all this people at once, for their contumacy towards me, and will make thee a prince of an other people, both much greater, and also more noble. Wherefore there is no reason, why Moses should desire to be put out of authority, that he should not be the head of that people, when as God of his own accord and willingly offered that thing unto him. Wherefore we must needs confess, that Moses desired none other thing, then that which Paul now wisheth for. Chrisostome is so much against this opinion, which Jerome defendeth to Algasia, that he saith: That such as so think, are so far from the truth, as a blindman is from the light of the sun. And of this his confutation this reason he bringeth. Paul (saith he) had before spoken many things of that straight conjunction which he had with God, when he said: that neither tribulation, nor anguish, nor persecution, nor hunger, nor nakedness, nor danger, nor sword is able to separate him from the love of God. After that, as though he had not yet satisfied himself, he addeth, neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature. Now after the rehearsal of so many and so great things, what more weighty or more noble thing could he bring, which could excel these things? Can this, that he would gladly suffer death, to bring his brethren unto Christ? But this (saith he) is a very small matter, if it be compared with those things before spoken. For before he had twice mentioned death: but he which refuseth to give his life for the truth, and for the health of his neighbour, separateth himself from God by fear of death. And therefore he should have added no new thing to that which he before had spoken. Wherefore we ought to think that Paul had a regard to far greater things, than these men suppose he had. There is an other opinion of those, which think that Paul referred not these things unto the time wherein he wrote them, but unto that time wherein he lived a stranger from Christ. For the better declaration whereof, we ought to understand, that there are certain men, which after that they have cast themselves headlong into any thing, endeavour themselves by all means to draw others to the same, not that the place and estate wherinto they have transferred themselves, liketh them, but that having many companions joined unto them, they might either be the less reproved, or else the thing which they have ill begun, might have a more tolerable end. And thus these men expound the words of Paul. The jews mought have suspected, that Paul for that cause desired to bring all other men unto Christ, for that he himself had already given himself unto him, & not for that from the heart he counted the thing good. But not so, saith the Apostle: yea rather so dear is your salvation unto me, that so from the heart I desire to communicate this good thing unto you, that I would wish myself to be accursed from Christ, and not to be yet called unto him, so that ye might come unto him: that is, I would earnestly desire, that ye might have come to Christ before me. And this think they, is, to be made accursed for his brethren. And to have some show to prove this: Thou seest (say they) that he saith not, that he desireth now to be made accursed (for that could he not do, after he was once converted), but only, he wisheth himself to be made accursed, that is, when he was not yet converted unto Christ. But every man may easily see, that this interpretation is wrested and troublesome, and yet if we should receive it, Paul should not avoid it, which he seemeth most of all to eschew: For what? do they not consider, that he which of love desireth to have been once in times past accursed from Christ, the self man desireth this also, now to be made accursed? For if he should have done that to the honour of God, how should he not do this also to the honour of God? Howbeit this interpretation among others have the Greek Scholies. I will not now stand any longer about Graeca Scholia. the confutation thereof, for that I doubt not, but there are not many which will defend it. There are others which go about to prove this desire of Paul by the law of God. Men (say they) are so framed, that every man when he is in trouble & adversity, desireth gladly to be redeemed by some other man, yea even with the hurt of him which should redeem him. They add moreover, that the law of God is, that we should love our neighbours as ourselves. Wherefore, forasmuch as we ourselves would gladly desire, that an other man should be damned for us, therefore we ought also to wish the same to others, that we ourselves should be damned for them, lest we would otherwise to be done unto our neighbours, than we would to be done unto ourselves, if we were in the like case. And farther they say, that every one of us ought so to love his neighbour, as Christ hath loved us, but Christ for our sakes did not only give his life upon the ●rosse, but also was made a curse and was after a sort forsaken of the father. For he cried, My God, my God, why hast thou forsaken me? Wherefore they conclude, that that thing which Paul and Moses did, was dew hy the Law. Here if thou demand, who can perform this Law. They will answer, no man: but yet are not godly men for that cause condemned. For (say they) we all daily want much of the just observation of the Law: but our daily falls are forgiven us for Christ's sake, and that which wanteth of our righteousness, is made good by the righteousness of the Lord, which is ascribed unto us through ●ayth. And yet ought not any man therefore to slake his endeavour to perform this kind of commandment We must labour as much as lieth in us: if it succeed not we ought to lament: and so shall it come to pass, that ●inne shall not be imputed unto us, so that we do not utterly shake of our endeavour: which thing some men do, which so far fall, that they hate their enemies and persecute them: but we ought not so to flatter ourselves. For there are certain kinds of sins so grievous, that they can not stand with faith and charity. Howbeit we must confess, that this virtue, which we see was in Moses & in Paul is a very rare virtue. Wherefore this virtue may be called heroical or noble. This in deed is a good interpretation, and commended of those men, unto whom in very deed for piety and learning sake I attribute very much. But in considering it, I find two great doubts. As touching the first, Augustine in his book the Sermone domini in monte, saith, How this is to be understand, that we should do unto others that which we would should be done unto us. That that sentence of Christ, that we should do unto others, that which we would should be done unto ourselves, is to be understand of an upright and just will. For when we desire to have any thing done unto us, which is upright and just, it is meet, that we perform the same thing unto an other man. But if we ourselves should desire any thing, that is filthy or unjust then is it not meet, that we should do the same thing unto our neighbour. For suppose there were an unchaste and wicked man, which through filthy counsel would be content his wife should play the harlot: shall he therefore with out sin defile an other man's wife? And if a man being in desperation in adversities would desire, that one should kill him: shall it for that cause be Lawful for him to kill his neighbour. Wherefore It is not just that a man should desire to have an other man▪ punished for himself. for as much as I do not think that the will of the man is just, which to be delivered from the punishment of death, would desire to have an other to suffer in his place, neither also can I think that a man is bound to desire unto himself dammantion, to the end an other man should be delivered, because he desireth to have such things unto himself. For (as I have said) he desireth y● against reason, and justice. Wherefore if damnation be sometimes wished for the brethren sake, it is for some other cause to be wished for. The second doubt is concerning Christ: For although he for our sakes suffered death, yet was he not in very deed separated from God, but that his humanity was helped, when upon Christ was not for our sakes separated from God. the Cross he suffered all extreme pains. He was also made a curse as touching the punishment of the law, which punishment he suffered for our salvation sake and he was counted as a blasphemer, and an ungodly person, and being as it were convinced of these crimes, he was condemned, but yet was he not by eternal damnation separated from God. Erasmus saith, Optarim, by the potential mode, which signifieth, I would have wished, namely, if it were possible. But this exposition disolueth not the doubt. For herein is the doubt: whether it be lawful for the salvation of our neighbour to wish or to desire to be made accursed from Christ. And it might seem, that although it were possible, yet a good man ought never to have any such thought to enter into his heart, to desire this thing, especially seeing there can nothing be found better than God. There are others which think, that Paul when he wished these things, had his cogitation fixed only upon the destruction & perdition of the jews and ●or the cause he was so much grieved, that strait way by a certain force of charity he would redeem them, even with his own condemnation. Which force forasmuch as it came from the holy ghost and from charity, could not but please God. These are not (say they) the words of a man conterpesing himself between God and the salvation of his neighbour, as one which as it were after a deep deliberation would prefer the Holy men are liberal of their own things. salvation of his neighbours, before Christ: but as holy men are liberal of their own things, so he considering the damnation of the jews, for as much as he was desirous by some means whatsoever it were to put it away, was willing to offer for them, if it were possible, even his own damnation, that as it were by an exchange made, they might be delivered. Neither offered he himself in such manner, as though he would be a sacrifice for them, or that he thought himself worthy so great honour, that if he himself were condemned, they should be delivered: but because he had no greater thing to offer. But this opinion is hereby weakened, because it is not very likely, that Paul wrote not those things which he wrote with great deliberation and advisement. Wherefore he was not by violence or rashly impelled to speak these things, but by great and weighty deliberation: that by what means so ever it were, he might redeem the salvation of his brethren. Neither know I whether such a will, which afterward needs to be corrected by the just rule of the love of God, whom we ought to love above all things, may be ascribed unto the holy ghost or no. And forasmuch as Paul speaketh as it appeareth of a matter of vehement charity, it seemeth not probable that only a certain first motion stirred him, whereof we may doubt whether it proceed from the holy ghost, and whether it agree with the perfect love of God, if it be not amended. Now resteth to rehearse the opinion of Chrisostome, which for as much is my judgement is of all other most plain, easy, and true, aught to be taken as agreeable unto the words of the Apostle. First, saith he, the cause of this desire in Paul is to be sought for: which if we be ignorant of, then may we easily err. As when he circumcised Timothe, when he polled his head, when he took upon him the vow, unless a man know to what end he did these thinnges, he might easily suspect that he was become an open jewe. But if a man will more narrowly consider the thing, he shall easily discharge him of all manner of jewishness. Neither is this consideration to be had in Paul only, but also in Abraham, in Phinees, and in Elias: which men unless thou diligently examine their causes, thou mayst What cause brave Paul to this desire. count for homicides. Wherefore let us demand of Paul: Who moved thee O Paul unto this thing, to be made accursed from Christ? He will answer undoubtedly, No man persuaded me so to do, but Christ himself I would wish in deed that my brethren according to the flesh, should be saved: Howbeit I have not fixed the end of my desire in them. For this have I wished, not only for their sakes, but chiefly for Christ's sake: that in this thing his grace and truth might most of all shine abroad. And it ought not to seem absurd unto any man, if I have preferred It is not absurd for a man to prefer the dignity of Christ before his own salvation. the dignity and honour of Christ, before mine own salvation. But this seemeth much to be against this sentence, for that Paul made no mention of this principal end, and of this his chief intent. But neither did he that without a cause. For he intended warily to set forth his matter, which if he should have openly spoken, should not so well have served his turn. For while he went about to persuade his brethren according to the flesh, how much he loved them, in that he said that he wished for their sakes to be accursed from Christ, if he had added, that he had done it for the honour of Christ whom he worshipped, I cannot tell what might seem to be dimished of that love, which he said that he bore towards his brethren. Wherefore he cunningly kept that in silence, wherein yet was the chief and principal cause of his desire. Howbeit lest the prudent reader should in any wise Why he made no mention of the principal cause of his desire. err, he hath so tempered his words which follow, that by them he may very easily gather what his meaning was. For thus he writeth: To whom pertaineth the adoption, the covenants, the glory, the giving of the law, the worshipping, the promises, of whom are the fathers, of whom is Christ according to the flesh: who is God over all, blessed for ever, Amen. These words being well and diligently examined do declare, what Paul had a regard unto in this his so fervent desire. Let us call to memory, that the Israelites were called of God: that they abode long in the profession of God: that they kept the laws of God a long time: that they by innumerable Prophets received promises of Christ to come, and of other good things. Forasmuch therefore as they had been such men, and yet seemed now to be excluded, and other nations which were ignorant of God, and given to most filthy idolatry were placed in their stead, many began to be offended at the providence, faith, and government of God. Wherefore either they blasphemed him, or else they made exclamation openly, that this was not the Christ promised in the Law. These things troubled Paul exceedingly much: For he would not that in the affairs of the Gospel should be brought in a stage matter, or a matter of pastime, as though that which god had promised to one people, he would give to an other: and as though Christ was borne for the jews, but profited none but the Gentiles. And that Paul was by this reason chiefly moved, that manifestly declareth, which is a little afterward added, Not as though the word of God The end of Moses request. hath fallen away. By which words he declareth, that he admonished us of these things, lest any man should think that the promises of God were not sure. And none other intent had Moses, when he desired to be blotted out of the book which God had written, them that God should spare the people. For he giveth this reason, Lest peradventure it be said, that God hath brought a people out of Egypt: but was not able to bring to pass that they should obtain the Land, which he had promised them: and therefore would he kill them in the desert. Nether doth Paul in this place say, that he Paul desired not to cease of from loving of God. Every man ought to prefer the honour of God before his own felicity. Why Paul wished not this thing for the Gentiles. wisheth to be separated from the love of God (for he would by no means cease of from loving of him:) only he wisheth to be excluded from the blessed conjunction with God, to be divided from the fellowship of the Angels, and of the saints, to be deprived of the fruition of eternal felicity. And this thing ought every one of us to desire, namely, to prefer the honour of God before his own felicity. And Paul speaketh not these things of the Gentiles as he doth of the jews: not that he would not do as much for them also, when the like danger of the honour of God should happen: but because then he entreated not of the Gentiles. For they on every side of their own accord came unto Christ, when as the jews most vehemently resisted him. The same Chrisostome upon Matthew (expounding this place, It is better that one member be cut of, and cast away, then that the whole body should perish) saith: That Paul considered this thing, that rather he being cut of and made accursed, God might have glory of the great body being saved, them that he himself should be saved, and a great multitude of jews, which were like unto a certain great body should be cast into hell fire. This so great love of Paul ●arre passeth the affect of all parents toward their Children. And so great was it that Chrisostome writing touching priesthood, saith, that he was for a just cause feared a way from that office, because he saw himself to be far distant from such kind of love. The same Chrisostome de providentita dei writeth, That Paul desired rather to live in hell, then to see his brethren condemned. And he addeth, that it was a greater vexation unto Paul to see the destruction of his brethren the jews, then if he himself should have been tormented in hell. For he desired that torment rather, then to see his brethren perish miserably. Nether was he deceived in this judgement. For it came not from reason or understanding, but from the impulsion of the spirit of God. The Schoolmen differ not much from this interpretation of Chrisostome. For Thomas saith, That Paul never wished for the separation from God which cometh through sin, neither could he wish for it keeping charity: but for the advancement of the glory of God it was Lawful for him to wish for the separation from felicity. Yea the same Thomas addeth, That Paul sometimes desired for his brethren's sake to be separated from that felicity, and to have it differred for a time. For unto the Phillipians he writeth, That to die should be unto him gain, howbeit it was profitable for them, that he should abide in the flesh, & he showeth that he both desired and also hoped that God would grant, that he might be conversant with them for a time. So (saith Thomas) mought he also in this place for the health of his brethren wish to be separated from God, either for ever, or else for a time. But that these These words cannot be understand of a separation for a time. words can not be understand of a separation for a time, this word Anathema sufficiently declareth. For Anathema signifieth the separation from common use, which can never by any means be revoked, or restored again. But this Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may signify not only, I did wish, but also I did pray. Neither Paul wished for that thing which could not be done. The will is sometimes ravished to things impossible. ought we to marvel, that Paul wished for this thing, although it could not come to pass (for there is no doubt, but that he was one of the predestinate) for our will is oftentimes ravished unto those things which are not possible to be done. For so prayed David: Who shall give me power to die for thee my son Absalon. When yet it could not be, that he should die for Absalon. That are my kinsmen according to the flesh.] Affinity of the flesh is oftentimes an occasion that maketh us to love our neighbour and that of charity. Paul Affinity of the flesh is an honest occasion to make us to love our neighbour. saith to Tim. He which hath not a care of his own, and especially of his household, hath denied the faith, and is worse than an infidel: for the under the pretence of religion, he leadeth a worse life than infidels, who being led only by the instinct of nature, are loving towards their kinsfolks, & provide things necessary for them. Wherefore, we ought to think that the conjunction of the flesh & of kindred is given unto us of God, as a prick to charity, not that we aught to have a regard to such things as be our own, but as adjoined unto us of God. For otherwise there is none which doth chose unto himself parents, brethren, or country. Wherefore we ought to have a care of those which are given to us of God: and not to bestow our endeavour as we list ourselves without choice: not that we ought not to love, and to do good to all men whatsoever they be. Now only he entreateth of degrees, and showeth an ordinary and an accustomed way, wherehence we must begin: unless peradventure some occasion more necessary draw us an other way. How then doth the Apostle say in the latter to the Cor. that he knew none as touching the flesh, yea neither Christ himself? There, to know, is, to put confidence: for he saith, that he did no more put confidence in any outward thing, but in Christ only. For the false Apostles continually boasted of their jewish religion, of the stock of Christ according to the flesh, of the law, of ceremonies, and other such like, as though of these things should depend the salvation of men. These things in deed are benefits of God, and those not to be contemned, but yet without Christ no man ought to put confidence in them. This meaneth Paul in that place by these words, to know according to the The flesh of Christ without faith profiteth not. flesh, yea even the flesh of Christ without a true and sound faith nothing profiteth. For so Christ himself saith in john. The flesh profiteth not any thing, it is the spirit which quickeneth. Wherefore we have not now known Christ by the judgement of the flesh, neither do we consider him according to the base conditions which he had whilst he was here on earth. Paul before when he was of the jewish religion attributed much unto these things: namely, that he was a jew of the tribe of Benjamin, a Pharisey, and that of his people should Christ be borne. Yea he then in these things did put the whole ground and stay of his salvation. But being afterward converted unto Christ, he placed all his confidence in faith in him. Wherefore he saith: that he now knew nothing according to the flesh: namely, in that manner that he had before known. Which are Israelites.] From a private condition, whereby they according to the flesh were knit unto him, he ascendeth to a public condition: namely, that they were Israelites, that is, the people of God, Tevolah the chosen people of God dear Places made noble by the Gods unto whom they were consecrated. unto them the flock, the sheep, the lot, and the inheritance of the Lord. Many nations and cities had a wonderful great delight in themselves, for that they were consecrated unto certain Gods. Athenes was commended of Minerva. Dolos the ●land, of Apollo and Diana. Cicero against Verres, praiseth all Sicilia, but especially the mountain Aetna, for that it was consecrated unto Ceres, as though it were wholly nothing else, but an house and temple of Ceres. How much more honourable The Israelites were, consecrated unto God. was it to the Israelits, for that their whole nation was consecrated unto the true God the creator of heaven and of earth? Hereby ought we to learn, that the gifts of God can not be so contaminated of men, but that they are perpetually to be commended. And that we should not here err, Paul maketh an excellent distinction We must make a distinction between the gifts of God and between the m● that are adorned with them. between the gifts of God, and between the men that are adorned with them. The gifts of God are always to be highly commended, but the men as they behave themselves, are either to be dispraised or to be commended. Before in the 3. chap. Paul spoke of the self same matter when he said: What is then the preferment of the jewe. He answereth, having a respect unto the gifts of God, Much every manner of way: First because unto them are committed the words of God. For what if some of them have not believed? Hath their incredulity made void the faith of God? God forbidden: Howbeit afterward, when he entreateth of salvation, where he hath a respect unto the common vices of nature, & unto infidelity and other sins, he speaketh otherwise. Wherein then do we excel them? No manner of way. And to declare how much he esteemed those gifts, be they never so excellent, if we want faith, and be against Christ, in his epistle to the Phil. when he had reckoned up all the things which he had when he was of the jewish religion, he saith: That he counted all these things as losses and dung. For that being sejoined from faith, they do nothing but puff us up, and more and more lead us from Christ. Israelites.] This is a name derived of their father Iacob● & it is a much more To be called Israelites is more excellenter than to been called jacobites. excellenter name, than if they had been called jacobites, for they received that name, not of the name which was given unto the Patriarch at his birth, but which he got by a victory, & by such a victory, wherein he overcame God himself. There is set forth unto us no small nobility of that man of whom they took their name, when as he is Why jacob was called Israel. said in wrestling to have overcome even God himself. For therefore was he by God called Israel, as it were a prince with God, and who had prevailed against God. And together with the name he received a sign or a token, or mark in his body. For after that time he began to halt. The godly overcome God, when they overcome the temptations sent of him. Abraham was tempted of God, to stay his own How the godly 〈◊〉 to overcome God. son, that temptation he overcame, and was made thereby most famous. They also overcome God, when they overcome all adversities, which undoubtedly happen not unto them, without the providence and government of God. So read we in the holy scriptures, that job and many other holy men did. And they so overcome that unto them all things work to good. Finally they overcome, when with a lively and perfect faith they embrace the promises offered of God, though they be never so hard and difficile. So Abraham when God promised unto him seed, overcame sense, which resisted: reason, which dissuaded: and the feebleness of his unfruitful body, and the age of his wife, and her perpetual barrenness unto that tyme. He believed God, and wonderfully gave unto him his due glory. These are those most notable victories, by which God delighteth to be overcome, and giveth a blessing unto those which have so overcome him. Their names are changed, so that they An allegory of the halting of jacob. are called princes with God, to the end they should not ascribe such victories unto themselves, but unto God. They ought rather to count, that they have received them at his hands, through whose grace only they have obtained them. They ha●t and have a weak thigh, for that the flesh, sin, and the remnants of original corruption, the more we overcome in this kind of wrestling, the more weaker are they made. To whom pertaineth the adoption.] That they were the kinsmen of Paul as touching the flesh, if came unto them by natural propagation. Now he turneth his speech to things which far pass all nature, namely, that men should by adoption be made the sons of God. This they can not be by nature, but by the singular mercy of God they obtains by adoption to ●●●ade his children. H●reby is very manifest, that which I before did put you in mind of, that from the The Hebr●●● also were ●● opened of God in to children▪ people of the jews is not to be taken away adoption, but that they also were the ●●●nce of God. But we speak not of the whole multitude confusedly, but of holy ●en a●d of the faithful w●ich were amongst that people▪ But thou wilt say, that they ●ad the spi●●te of ●ondage. I grant they had in consideration of the time, wherein they were holden under the multitude of ceremonies. But this nothing These are not contrarry, ●o ●a●●●he spirit of ●● are, a●d to ●● the 〈◊〉 children of God. letted their adoption, as Paul declareth to the galatians. So long time (saith: her) as the 〈◊〉 is a child, be nothing differeth from a servant. For he liveth under tutors▪ go●er●e●●, and schoolmasters▪ until the time appointed of his father, when as yet notwithstanding he is inde●d● the heir and Lord of all. And if they pertained to adoption, then must it needs follow, that they were endued both with faith and with the spirit. Yea if thou wilt have a consideration to the ancientness of time, The children adopted have both the spirit and faith. they attained unto this ad●ption before us. God not only granteth unto holy men to be by adoption called the sons of God, but also communicateth unto them of his nature, and giveth unto them the holy ghost: which thing men can not do, when they adopt any man for their child. Moreover, as Paul hath before admonished, God unto his adopted children communicateth of his nature we ought to remember, that after adoption followeth the inheritance, that is, that they should be the heirs of God, and fellow heirs of Christ. Glory.] They which writ of glory do say, that it consisteth in two things▪ the one is, to have an honourable opinion of a man, the other is, that that estimation Wherein consisteth the nature of glory. be set forth by some outward signs. These two things did God most abundantly perform unto the people of the jews. For he did not only bear good will towards them, but also continually many manner of ways declared this his good will towards them. He placed amongst them the Ark of the covenant, as his God adorned the Israelites with glor●e. habitacle: there he heard their prayers and requests, and gave oracles unto them that sought them. In Deut▪ it is written, That there was no nation so notable, which had God so nigh unto them as had the Israelites, when as they called upon his name. That glorious Thraso in Enucho, boasted that the king delighted to have him in his sight, and that when being overwearied with affairs he would ease his mind of that burden and care, he would send for him, and make him sit with him at his table apart and alone: and hereof he so boasted, for that he counted the entire familiarity of the king as a great glory unto him. The hebrews also had glory, not only in respect of God, but also by comparison unto other nations. For David saith in the Psalm, God hath not done so to every nation, neither hath ●e manifested his judgements unto them. The giving of the Law.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. When God had now chosen the jews to be his people, he would also instruct them with good laws: with laws▪ (I say) far passing all the laws either of Solon, or of Liturgus or of N●ma, or of Minos. The covenants.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, covenants. This word although sometimes it do signify promises, yet because afterward is mention made of them, in this place it signifieth (as we have said) covenants, which God oftimes made with the people. And therefore the Apostle useth the plural number. God oftentimes renewed the covenant made with the hebrews. For God made a covenant with Abraham, with Isaac and with jacob: and renewed the same afterward under Moses, I●sua, and Io●ias, and last of all hath sealed it through Christ. In these covenants were the jews long time comprehended, before that we were adopted of God. Touching the old covenant In the new covenant the jews were ●efore the Gentiles. there can be no doubt: and as for the new, it is play●e by the history both of the Apostles and of the Gospel. For the Apostles came first to Christ: and by them afterward were called the Gentles. And of so great weight were these covenants, that they were sealed not only with words, but also with outward signs: theirs▪ by circumcision: and ours, by baptism. Worshipping.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in this place signifieth the manner of worshipping of God: which unto the jews was so prescribed of God, that it was not lawful for them to add any thing thereunto. But not in that case were the Gentiles. The rites & ceremonies of t●e Gentiles were not constant. For they in their idolatry continually devised new rites and ceremonies. Promises.] Of these dependeth salvation. For they which believe the promises of God, have both remission of sins, and eternal felicity. Amongst the jews were extant promises not only of their salvation, but also of the calling of the Gentles. But the Gentles themselves had no such promises given them Amongst the jews were extant promises of the calling of the Gentiles. of God. Yea rather if a man consider the oracles and answers of idols, he shall see that they had a greater care to foretell things to come, than they had to promise to do any thing. But the promises of God are of two sorts, some are of things temporal: and some of Messiah, and of eternal salvation. Here let The Idols fore●olde things to come, but promised not that they would do any thing. Two kinds of promises. The promise touching Christ was comprehended in the other promises. It is no small matter to be borne of holy fathers. us note that the promise made touching Christ, was comprehended in all the other promises: & in those temporal good things, this one good thing was always promised. There is yet also an other distinction of promises: for some are pertaining to the law, and some are pertaining to the Gospel. Touching which forasmuch as we have before abundantly spoken, now to repeat the same again it is not needful. Of whom are the fathers.] This prerogative is of no small weight: for it is a great matter to be borne of godly and holy parents. For God promiseth in the law that he would do good unto godly and just men, even unto a thousand generations. But this is not to be attributed to the dignity of the carnal seed or natural generation. For by it men are borne the children of wrath, and obnoxious unto original sin. But whatsoever good thing happeneth unto th● children of the saints, the same is wholly to be ascribed unto the mercy of God. The sanctification of the children is not traduced of the s●●de of the patent●s. Whatsoever good thing happeneth unto the children of the Saints, it cometh of the mercy of God. The grace of God is not bound to the generation of the flesh Evil children borne of holy patents obtainy many good things And that we mought understand that these things come not of nature, we see that it oftentimes happeneth otherwise, that the children of virtuous men ar● wicked, and that of good parents are borne most wicked children And sometimes also it happeneth that of most wicked and most ungracious men are borne notable and excellent children. For God hath not bound his grace to the elements of the world: howbeit he hath given a promise which can not fail. For the children of the Saints are either saved at the length, or doubtless by the society of their parents, and by their education they obtain many excellent gifts of God, and occasions and pricks to lead a good and holy life, even as they which commonly are borne of other men. For Ishmael and Esau although at the last they became ill and wicked, yet had they of their godly parents much commodity touching the imitation of piety. They had at home examples of holiness: they continually heard the word of God: they were initiated with circumcision: they were under the tuition of their parents occupied in sacrifices, giving of thanks, and infinite such godly exercises. Wherefore we can not deny, but that God after Christ came offered himself unto them, as well as to the Gentles. For the Lord himself vouchsafed to be the minister of their Church: and the Apostles began first to preach the Gospel unto them. For as we read in the Acts of the Apostles, they turned not to the Gentles, before they were repulsed of the jews. Wherefore to be borne of holy parents and godly predecessors, is a gift of God not to be contemned. And the same, so that faith and piety be adjoined, exceedingly conduceth to salvation: but without them it heapeth up To be bor● of godly parents without faith and piety increaseth damnation▪ grievouser judgement, and greater condemnation: so far is it of that it bringeth any holiness or eternal life. Of whom is Christ as touching the flesh.] When he had mentioned that dignity which came unto them of the fathers, now he addeth that also which came of the posterity. The elders begat many children which were most dear unto God, & at the last Christ himself vouchsafed to take flesh of the nation, & that this was no small gift may hereby be understanded, for that this our Sun which shineth in the world, never cometh to any place, but it maketh the same place lightsome, & warmeth A similitude. it, & bringeth some fruit unto men. How much more shall we think was this brought to pass amongst the jews by the coming of Christ? For he in the Scriptures is set forth to be the son of righteousness. Farther, even as Christ by his nativity in the flesh, adorned with most high honour, human nature, so must it needs be y● unto the nation of the jews, of whom he vouchsafed to be borne, redounded by that means most high glory, and most ample dignity. All these things which Paul hitherto hath reckoned, are of so great weight, that no Orator could No nation can more abundantly be praised then the jews are now praised. Wherein consisteth nobility. more truly or more briefly have praised any nation. For he hath omitted nothing which might seem to nobility or civil felicity: but hath wonderfully and in an excellent order placed every thing. Aristotle in his 2. book of rhetorics writeth of nobility, that it herein consisteth, that a man have excellent and notable elders. For although oftentimes are found men even in our times also, which achieve notable enterprises, of no less excellency, then are these which are mentioned of the elders, yet are these ancient acts of greater admiration by reason of their antiquity. For there is a difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For those are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are borne of noble parents: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are those which retain still the virtue of their elders, and degenerate not from them. We see that in the families A similitude. of noble men, happeneth in a manner the self same thing that happeneth in corn: which is accustomed to bring forth fruit some years more plentifully, & some years more barrenly. And sometimes it chanceth, that after a few barren years, follow other very fertile years: so the families of noble men sometimes bring forth many excellent men, as it were a plentiful harvest, sometimes as it were an unfruitful soil they lie barren and idle: and again afterward they after a sort revive to the virtue of their elders. And how this degenerating cometh, the same Aristotle after this manner declareth. It cometh to pass oftentimes (saith he) that the children or posterity of wise and witty men become fierce and cruel: as it is written of the posterity of Alcibiades: contrariwise of meek, loving, and gentle parents, are borne children cowardish, sluggish, and blockish, which thing happened in the families of Cymon and Socrates. These self things may we behold in the children of Israel. They had patriarchs, as grounds of their stock, being men endued with great virtues and notable excellency. Of their posterity sprang forth oftentimes excellent men: which posterity although sometimes it seemed to lie still without any notable issue, yet God now & then always raised up in them some, either judges, or kings, or Prophets, or priests, which excelled in life, wisdom, and piety. Moreover the same Aristotle in his first of his rhetorics, writeth True nobility requireth to have joined virtue together with prosperity of fortune. that the true nobility or felicity of any nation herein chiefly consisteth, that together with prosperous success it have virtue joined with it: which two things God abundantly gave unto the hebrews. He addeth moreover, that that people is called noble, which is not mingled with the heap and confusion of other nations: for which consideration the Athenians boasted that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, of themselves not mingled with others. But there was never yet nation found which had their stock so pure and unmixst as had the hebrews. For Abraham The hebrews had their stock pure and unmixed. was the head of their stock: whose nephew jacob had 12. children, of whom came the twelve tribes. Farther every tribe had their certain families, lands, cities, and regions which they inhabited. To be short, as writeth Eusebius, de preparatione evangelica, there was no common wealth, neither of the Lacedæmonians, nor of the Athenians, (which two seemed to be of all other the most excellentest) which had their stock so certain, or their tribes so certainly derived from one head, prince, and progenitor. Farther to nobility is required, that the people live by their own laws. But no nation at any time had their laws so proper, as had the nation of the hebrews. For they had laws given proper of God, which infinitely excelled The hebrews had truly their proper laws. the laws of all other nations. And they lived under their own laws, so long as they obeyed the Lord. For he so long defended them from all misfortunes. But by reason of their sins they were sometimes led away captive of outward nations: but these captivities were not perpetual. For after that they had been punished for their wickedness, they were restored to their old places again. Moreover antiquity commendeth and setteth forth the nobility of a people. But there can nothing be found of antiquity in the histories of the ethnics, but that it a long time followed after that the common wealth of the jews was established. The nation of the hebrews of greatest antiquity. Before the war of Troy whatsoever is set forth of Ethnic writers is fabulous. And that war was then made, when jepthe was now judge over the common wealth of the jews. It also not a little helpeth to nobility, to have had many excellent men of that stock. But there were never either more, or more excellenter men The war of Tray about the time of jepthe. than there was amongst the jews. I will not speak of the great increase of children, and of the increase of good children which wonderfully flourished amongst the Jews. I know there are some which contemn this nobility derived of Elders. For they say that oftentimes of horses are borne mules. And they cite Iphicrates, which being Arguments against nobility. a notable Emperor, and hearing one contumeliously and insolently objecting unto him, that he was the son of a showmaker, thus made answer: My stock beginneth in me: but thine endeth in thee. And he which upbraideth unto a man either An answer of Iphicrates. A similitude. fortune, or want of nobility, doth even as he doth, which beateth the garments, but toucheth not the body. For even as garments are without the body, so nobility, and fortune are without us, and are counted amongst outward good things. Cicero although he was a man new come up, yet despised he nobility. They which give themselves to hunting, prepare the best dogs they can get to hunt, and not A similitude. whelps, though they come of never so good a kind. And for battle strong & war like horses are sought for, and not the colts of good horses. What profit is in pedigrees: or wherso is it good, Friend Ponticus, to be derived from long descent of blood? Juvenal. Or what shall it avail to thee, to reckon in a row Great numbers of thine ancestors, that lived long a go? It is a thing ridiculous for a man to boast that he can give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that that is, seven, or a great many coats. These reasons some use, to extenuate What use these arguments have the nobility of blood. Neither are these things spoken amiss, or without profit especially against those, which only by the virtue of their elders willbe counted noble, when as they themselves otherwise live filthily, vilely, and without any The nobility of kindred is profitable. nobility. But if any man have together with virtue obtained nobility of blood, doubtless of it he hath great commodity. For nobility is not, as it was objected a thing utterly outward. For the proprieties, and marks, and motions of the elders are I know not how, transferred to the posterity, which although that in the next children or children's children, they oftentimes show not forth, nor appear, yet by a certain force they are kept still and revive again in other of the posterity, so that in them the spirit and motions of the elders is renewed unto virtue. Wherefore seeing such sparks are still reserved in us, they are not utterly to be counted amongst outward good things. Neither agreeth that comparison of the mule, which they say is procreated of the horse. For that in the mule ceaseth the generation: neither can the mule, if we consider the common course of nature live long. But they which are begotten of noble parents, although they themselves degenerate, yet may they afterward bring forth others. And to stay even in that similitude, it not a little adorneth the mule, that he is begotten of the horse. For, for that cause are they more commendable than asses. But Juvenal Cicero, and Iphicrates spoke of those noble men, which when as they themselves had no part at all of their fathers or predecessors virtue, and good disposition, would yet notwithstanding be had in estimation for this cause only, for that they came of a noble blood. He which being but obscure in birth, hath illustrated himself with virtues, is of far more excellency than are they which coming of great nobility do with vices, and with wicked acts, and with sluggishness and cowardishnes dishonour both themselves, and their stock. And how much God gave unto the posterity of the godly, it is manifest not only by this place, God gave many things unto the posterity of the Saints. but also by that of Exobus, where he promiseth to do good to the just even to a thousand generations▪ and also by this, that he appointed that the kings and priests should be chosen out of a certain stock. This prerogative the ethnics contemned not. For he which praiseth Alcibiades which some think was Euripides when he was crowned in the games of Olympus, saith, that he which willbe happy, must come of a noble city. To which purpose I could cite a great many other testimonies, if need so required. But what shall we say of our estate▪ Are we more abject than the jews? Or may we being compared with them Whether the Gentiles be more abject than the jews. seem to be with out nobility? For Paul thus writeth: Consider your calling, brethren: Not many noble men, not many wise men are called. I answer that there is no cause why we should therefore be sorry for our estate. For although, if we consider the stock itself▪ from whence we were cut of (which we can not deny but to have been a wild olive tree) we be obscure, and without nobility, yet after that we are once Unto them that are grafted into Christ is communicated all the nobility of Christ. grafted into Christ, all his nobility is most truly communicated unto us. For we are now not only his members, but also flesh of his flesh, and bone of his bones, so that all his fathers are now made our fathers, which things although they have not happened unto us by natural generation, yet unto a godly man it ought to be sufficient, that they were afterward given unto us. But our adversaries with this kind of nobility extol the antiquity of their Churches. For they say, that they have a long succession of bishops: and therefore they could The antiquity of the churches of the papists. not fall away from the true piety and worshipping of God. As though in the. 11. chapter of Zacharie is not red a prophesey against a foolish pastor. And doubtless if that good and godly successors should ever follow good and godly Bishops, they mought then peradventure seem to speak somewhat: but seeing that that order was so oftentimes interrupted, that, as the Ecclesiastical histories mention, sometimes after sound and Catholic Bishops succeeded Arrians, it is manifest, that they vainly & falsely boast of these things. Verily the jews had from Aaron unto Christ the course of priests without any interruption at any time. And yet Christ vehemently reproved their traditions, and the idolatry by them brought in. All the prophets which were continually raised up, to correct & reprove the vices, which were grown in ure, what elders of theirs could they cite, whom they by an ordinary course had succeeded? And if this reason should be of force, neither Christ nor the Apostles could have departed from the Scribes, and Pharisees, and Priests of the jews, whose succession had been continual, and without interruption. Wherefore even as these arguments nothing then furthered the cause of these priests: so can they not in these our days defend the errors of the Papists. Christ was a priest according to the order of Melchisedech: & yet had he not before his time a continual order of priests of that kind. The Apostles first planted the Churches, and fell away from the Many wolves succeeded the Apostles in the church. high priests of the jews. And Paul in the. 20. of the Acts saith, That even of the Christians should come wolves, which should invade the Church. When therefore such wolves succeeded the room of the Bishops and pastors▪ and contaminated and corrupted the pure doctrine, were they to be obeyed, or no? Tertullian, Ireneus, and The father's feme to attribute somewhat unto continual succession. Succession is somewhat of 〈◊〉 so long as they keep still their old piety. The Successors of the Apostles are to be hearkened unto, so long as they teach uprightly. We in no case take away the succession of bishops. Augustine seem sometimes to attribute somewhat unto this succession. For they cite it to confirm the antiquity of the holy scriptures against those, which utterly denied them: and they teach that by long succession they have been always preserved in the Church And the succession of Bishops is somewhat of force, so long as they keep still their old piety, virtue, and religion▪ But if they depart from that, those things are in vain objected. So long time are they to be hearkened unto, as they deliver sound doctrine. For Christ admonisheth, that even the Scribes and Pharisees are to be hearkened unto, so long as they sit in the chair of Moses: but yet not when they obtrude plants which the heavenly father hath not planted. Neither ought any of us to be accused, as though we went about to interrupt the successions of Bishops. We wish to have them continued, but yet in such sort that things corrupted be amended: and that the bishops themselves once at the length would give themselves to execute the office of Bishops, that is, that by godly doctrine, and by upright life they would edify the Church. Those excellent gifts of the jews, which the Apostle hath hitherto reckoned make the question of their rejection & of the calling of the Gentiles more difficile. For how were they excluded, which had received so many and so great benefits? And how were the Gentiles brought in, which were utterly strangers from the common wealth of Israel, aliases from God, void of his glory, without Laws, covenant, worshipping and promises? Which also as touching the flesh pertained neither to the Fathers, nor to Christ. But Chrisostome noteth, that Paul The things that Paul here reckoneth, are only the gifts of God and not the virtues of the hebrews. Both the natures of Christ here avouched. only reckoneth up the gifts of God: so that the jews had nothing, that they should therefore wax proud, when as they got not those gifts by their own industry. Paul saith not, that they stood to the covenants, that they observed the Laws, or worshipped God purely: only he setteth for testimonies of the good will of God towards them. Of whom is Christ as touching the flesh, who is God over all, blessed for ever.] Here he addeth an excellent commendation of Christ, wherein he expressedly confesseth the two natures in him joined together in one and the self same person, so that of both natures is made Christ, His human nature is declared by these words, Of the jews as touching the flesh: for by the flesh, in the Hebrew phrase is understanded the whole man. His divine nature is most manifestly described in these words: Who is God over all, blessed for ever.] Which nature also is not obscurely signified in that which is added, As touching the flesh. For that particle should not have been put unless he had had something more than the flesh. This sentence the Arrians, Mahumetists, and whosoever they be that hold that Christ is only a pure man impugn: in which rabblement also are The Rabbins, Mahumetistes, and Arrians are confuted. the Rabbins of the Hebrews. For even as by a corrupt interpretation they had corrupted the law, as touching manners and life, which is manifest by that that Christ interpretated the Law, and reproved their fond devices: so also had they depraved the sincere saith of the Messiah to come, so that they thought he should be only a pure and simple man. For when Christ demanded of them, what they thought of the Messiah? they made answer that he should be the son of David, neither had they any deeper or higher consideration touching him: wherefore Christ objected unto them the 110. Psalm, where David calleth the Messiah his lord, which could not have been agreeable to a pure & simple man borne of his stock: as they foolishly imagined. Ambrose expounding this place, contendeth that these words must needs be applied unto Christ, for that there is here mention made of no other person, unto whom they may aptly be applied. If they will (saith he) have these things to be understanded of Christ, let them show some other person mentioned of Paul unto whom they may be referred. And if besides Christ they can find none other, then let them leave unto Christ the glory, which Paul attributeth unto him. Ambrose indeed confesseth, that when the father and the son are joined together in The father is called God and the son Lord when in the scriptures they are joined together. That rule seemeth not to be perpetual. the holy scriptures, the father is called God, and the son Lord: and this he saith is done for this consideration, for that we affirm, that we worship one God only. And if we should repeat the name of God, we mought peradventure seem to depart somewhat from that unity, and therefore are those names so altered. But I see that that rule is not in the scriptures perpetually observed. For we read in the Psalm, as it is cited to the hebrews, Therefore O God, hath thy God anointed thee with the oil of gladness. Here for that he entreateth, of the father and of the son, he repeateth the name of God twice. He saith ●dreouer, that this particle, Christ to be over all, is had also in the epistle to the philippians. For there it is written, That in the name of ●esu every knee should bow, both of things celestial, terrestial, and infernal. Out of which place no less than out of The worshipping exhibited unto Christ is a testimony of his divinity. this wherewith we are now in hand, he gathereth the divine nature in Christ. For he should not be worshipped of all, if he were not God. For in the Apocalypse, john was prohibited of the Angel to worship him. I am thy fellow servant (said he) take heed thou do it not. But Christ when as he oftentimes permitted himself to be worshipped, manifestly testified, that he was true God. For forasmuch as he was a most sharp defender of the sincere and pure worshipping of God, he would never have suffered himself to be worshipped in stead of God, unless he had been in very deed God. Yea (saith he) Paul would so vehemently affirm that Christ is God, that unto his words he addeth, Amen Which particle without all This word Amen, maketh a strong asseveration. controversy maketh a great affirmation. Chrisostome also seemeth to ascribe these things unto the son. For he saith, That Paul when he had reckoned up the wonderful great benefits, which God hath bestowed upon the hebrews which were so great that our saviour took flesh of that nation, by this exclamation, both gave thanks, and also referred the praise to the son of God: and that not without just consideration, especially seeing that he knew, that Christ was every where of the jews blasphemed, and reproached, and that most of all when they rejected and cast of his Gospel and preaching. We have else where taught by testimonies brought out of the scriptures, In his commentaries upon the first epistle to the Corrinthians. and those most certain, that Christ is God: wherefore in this place to repeat them again it is not needful. john in his 5. chapter of his first epistle expressedly pronounceth, that Christ is the true God, & eternal life. At this time it shall be sufficient to have noted, that by this sentence of the Apostle which we are now in hand with, are overthrown & confuted many heresies. The manichees taught that Christ had not a true body, but that whatsoever seemed to be in him as touching an human body was only a fantasy and an illusion of the eyes. But Paul saith, that Christ had flesh, and that he took it of the nation of the hebrews. Which words of Paul make also against those which confess, that Christ had indeed a true body: but yet say that he brought it from heaven, and took it not of the virgin Mary. For they trifle, that Christ traduced his body through her, no otherwise then water is derived through a conduit or pipe. But Paul manifestly saith, that the flesh of Christ was made, not through the hebrews, but of the hebrews. Arrius also is by these words confuted: who impudently durst affirm, that Christ was only a creature, and with his blasphemous mouth durst deny the son of God to be God. In this rout also is Nesterius, who confesseth both natures in Christ, but he sejoined the one from the other, that he held, that that conjunction between them is only by grace, and that of those two natures is not made one person. Wherefore he denied that the blessed virgin could be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the mother of God, but should only be called the mother of man: for which the divine nature it can not stand, to be borne again. But he considered not that Paul here saith, that Christ is of the jews as touching the flesh. We grant indeed that the things which were universally spoken of Christ, are sometimes to be understanded of the one nature, and sometimes of the other: when yet notwithstanding Christ himself is only one person and hypostasis. So we say, that the immortal God was borne, crucified, and died. For there is a certain communicating of the Idiomata or proprieties, by the wonderful connexion A communicating of the proprieties. of the two natures: which Nestorius went about to sejoine, and pluck in sunder. Howbeit I am not ignorant that Erasmus in this place imagineth two other readings, besides this received reading which we follow. One of them is, that we should thus read, Of whom is Christ as touching the flesh: so that there should be put a stay: and then followeth that which remaineth as an exclamation separated, wherein Paul saith, that God which over all is to be praised for ever: so that God signifieth either the father, or else the whole Trinity. The other is to be read after this manner, Of whom is Christ as touching the flesh, which is over all, and thereto make a point: and then add this as a member by itself, God is blessed for ever. These readings I see no cause why we should admit. For seeing that the common and received reading is prospicuous and plain, I think it most meet rather to follow it. For these readings put a new apostrophe or turning of speech either to God the father, or to the holy Trinity, when as there is no such need. Farther Paul seemeth to follow the same manner that is oftentimes used of A manner of the Prophets and of the Psalms. the Hebrew prophets, and also in the Psames, that the latter▪ part of the period, should repeat that which was spoken in the first. Which thing he doth here most plainly and with much efficacy. For first he touched the divinity of Christ, when The divinity of Christ three times proved by this place. he said, as touching the flesh: for that particle should not have been necessary, if there had been in Christ nothing else but his human nature. And he addeth. Who is over all.] Which thing belongeth to God only. Wherefore that which was in those clauses spoken somewhat obscurely, in the other part of the Period he speaketh more expressedly. For he saith. Who is over all. God blessed for ever, Amen.] Neither is the reason of Ambrose lightly to be considered, that we ought not in this place to seek any other thing or any other person, when as here is purposedly entreaty made only of the Son. Erasmus excuseth this his devise, that he nothing hindereth the divine nature, which we affirm to be in Christ: especially seeing the same may be abundantly proved by other places of the scriptures. We answer, that we also know right well, that the divine nature in Christ is by many other places of the scriptures sufficiently testified: but yet we think that this is also together with the rest to be retained: for so we see all the fathers have done. Neither is it meet, that we should without cause decay the armoury of the Church: which we ought rather daily to fill and to renew. But peradventure he will say. They trust but a little to other places, which so earnestly contend for this one: Verily we do not a little put confidence in other places, but seeing that this place is very firm and clear, we will not lose it. The commentaries of Orygen testify that these things are spoken of Christ: as though Paul in these words would refel those, which at that time durst not openly call Christ, God: which is marvel to hear Origen affirm, when as he otherwise did not rightly think of the son of God. But Erasmus thinketh, that that part in those commentaries to the Romans, is none of his. For he saith, that Ruffinus or whosoever he were that turned Origen, amended certain things of purpose, that the readers should not be to much offended, And Jerome against Ruffinus testifieth, that Origen in his other books, never wrote well of these things, touching which he had erred in his books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which if it be true, then, forasmuch as in those books he had a most wicked judgement of the son of God, it may easily be proved, that those things could not be written of him in his commentaries to the Romans. But howsoever it be, touching Origen (for his commentaries to the Romans are not extant in the Greek, whereby we might any thing judge of them) this is certain, that Cyprian a most ancient writer in his 2. book against the jews the 5. chapter, useth this testimony to prove the divinity of Christ. Although when he citeth the words of Paul he leaveth out this word, God. Which same thing Hilary did upon the 122. Psalm. But that may seem to come through the negligence of the writers, as Erasmus himself confesseth. Neither is this to be omitted, that that particle, Over all, may be adjoined unto that particle which followeth, Blessed: so that the sense is: God which is to be praised above all. But not as though the word of God hath fallen away. For not all they which are of Israel are Israelits: neither are they all children which are the seed of Abraham: but in Isaake shall thy seed be called. That is: Not they which are the children of the flesh are the children of God: but they which are the children of the promise are counted for the seed. For this is a word of promise. In this same time will I come, and Sara shall have a son. And not only this, but also Rebecka, when she had conceived by one, even by our father Isaake. For the children being not yet borne and when they had done neither good nor evil (that the purpose of God might remain according to election not by works, but by him that calleth) It was said unto her, The elder shall serve the younger, As it is written, jacob have I loved▪ and Esau have I hated. But not as though the word of God hath fallen away.] Those things which Paul had spoken in the commendation of the jews, seemed (as Chrisostome saith) to have aggravated the question. For the jews were offended, for that they being adopted into the people of God, and having the Law given un-them, and endued with promises should be rejected, and in their places should be put the Gentiles, which had been always aleants from God, without adoption, without the Law, and without any promise at all of Christ. And this offence had now so much increased amongst them, that they said, that that Christ whom Paul preached was not the true Messiah promised of God. Paul considering these things with himself, earnestly lamented that the jews were rejected. But lest any man should think, that he so lamented, as though he thought that the promises of God were made void, therefore he now both defendeth himself, and the promises. I do not (saith he) therefore speak these things, or am therefore so earnestly sorry, for that I think that the word of God is fallen away, for I know that his promises are constant and firm, although these men perish. I bewa●●e indeed their case: but yet not so, that I think that the league and covenant The cause of the grief of Paul. with God made with the children of Abraham is violated. For although the jews being blinded refuse the gospel, yet the promises of God abide constant. But that which moveth me thus to bewail my nation, is this, for that when as I know that unto that nation were made the promises, and do see that so many of them do perish, now I perceive that that salvation promised pertaineth only to a few: for which thing doubtless I am exceedingly sorry. For not all they which are of Israel, are Israelites: neither are they all children, which are the seed of Abraham: but in Isaake shall thy seed be called.] That these things may the playnlier be understanded, this we ought to know, that the Apostle took this as a thing most manifestly known by the holy scriptures, that the promise touching Christ and everlasting salvation, was made unto the Jews: unto the jews (I say) that is, unto the posterity of Abraham which should be The cause of salvation cometh not of carnal procreation. borne of his flesh: but yet that natural procreation from Abraham was not the cause of salvation, and of receiving Christ. For if that had been the cause, than could none issuing from him have been frustrated of the promise of God. But that some were frustrated, the Apostle declareth in Ishmael and Esau: which although as touching carnal propagation they came of Abraham, yet they fell away from the promise. Wherefore the promise (as we said) was given unto the carnal posterity of Abraham: although that earthly generation was not the Works and carnal propagation are not causes of salvation cause that the promise should ●e of efficacy, and take place in all. Paul removeth away two things which he will in no wise to be the causes of the promises: namely, carnal propagation, & works. What shall then be the cause of the promise? Verily nothing else, but the election and purpose of God. To remove away Election is the cause of salvation. these two things, Paul useth the oracles of God, and mentioneth the examples of Ishmael and Esau. And as touching Isaak whom God preferred before Ishmael, it is written in the book of Genesis. But there are two places touching jacob, the one is in Genesis, and the other in the prophet Malachi. There are also moreover promises of the calling of the Gentiles: but thereof is not at this present entreated. That shall afterward be handled in his due place, where it shallbe declared, that the jews being repulsed, the Gentiles are substituted in their places: and The promise was made to the stock of Abraham indefinitely. the same shallbe confirmed by many testimonies of the scriptures. Now is entreated only of the promise made to the stock of Abraham. And the Apostle saith, that the promise indeed was made indefinitlye: but yet not to every one that should come of that blood. Wherefore the promise must needs pertain to the seed elected: whereunto many are annexed by the propagation of the flesh, in whom the promise taketh no effect. It is indeed offered unto all: but it is not fulfilled in all. For even as the common wealth of the Israelites was by the mercy of God sejoined from other nations: so that by the self same mercy of God some of the Israelites were elected to be partakers of the promise of God, which pertained not to all men universally. Hereby we may know, that many of the jews by reason of that promise should receive Christ, and attain unto salvation. For the promise of God can by no means fail. And for that cause the Apostle before so much extolled his nation, for that he saw that the promise of God should yet have place in it. Neither is that any let, that the greater part was at the time blinded: for the oracles of the prophets foretold, that that thing should come to pass: who declared that the indefinite promise of God is by the hidden purpose of God contracted to a few. They which think, that these things pertain to the Gentiles, refer the promise unto them: as though they were truly made Israelites, and the seed of Abraham: especially seeing that Paul saith in the. 3. chapter to the Galathians: Those which are of faith, are the sons of Abraham: and when as also john Baptist saith in the gospel, God is able of these stones to raise up children to A●raham. We indeed deny not but that the Gentiles are transferred to the nobility of the hebrews: but forasmuch as that cometh not unto them by natural propagation, as it did to the Israelites, they belong not to Abraham as touching the flesh, but only by spirit and faith pertain unto him. Wherefore we are grafted, adopted, and planted into that stock. All these things are true but Paul entreateth not of them in this place. This thing only his intent is to declare, that in Israel issueng from Abraham as touching the flesh▪ lieth still hidden some seed of the election, and that some remnants thereof shall at the last be saved. But of the Gentiles he will afterward in due place inteate. In the mean time he defendeth the promises of God, that they should not seem unconstant and unstable, when as so few of the jews were saved by Christ. For not all they which are of Israel, are Israel: neither all they which are of the seed of Abraham, are children. But in Isaac shall thy seed be called. That is, not they which are the children of the flesh are the children of God, but they which are the children of the promise are counted for the seed.] Chrisostome in this place demandeth, what this Israel is, & what thing this seed is. And this he noteth: that the children of the flesh are not the children of God. Howbeit he denieth not but that they are the children of Abraham. And he thinketh that the Apostle in this place calleth them the children of God, which are borne after the self same manner that Isaac Isaac borne of the promise. was borne. But he was procreated of the promise and word of God. For the word & promise of God framed and form him in the womb of his mother. And although the mother's womb was used to procreation, yet forasmuch as that was now dried up and barren, it could not be the cause of his procreation. So (saith he) the faithful, when they are regenerated in Baptism, are by the word and promise of God borne again. And if thou wilt say, that the water also is thereunto adjoined, we grant it is so in deed: yet of it Regeneration is not to be attributed unto the water. self it is a thing cold and barren like the womb of Sara. Wherefore whatsoever is done in Baptism, cometh wholly of the holy ghost and of the promise of God. It is well to be liked that Chrisostome attributeth not regeneration unto the water, but referreth it rather to the holy ghost, and to the word of God. But there are two things which he avoucheth, which may not so easily be granted. First, that the scope of Paul is to contract the promises of God to the Gentles. For here as we have said, first is entreated of the jews: Secondly seeing that the children of the Hebrews were long time regenerate before Christ came, and had the promise of their salvation sealed with circumcision, no otherwise then we now have by Baptism, what need was there to contract regeneration only to baptism? Let us rather understand that the promise was set forth indefinitely unto the people of Israel which as touching the flesh came of Abraham. Which promise was in the children of the hebrews sealed by circumcision: wherefore that people was here before said to have had the covenants and promises. And Peter in the Acts of the Apostles calleth the hebrews, The children of the covenants, for that the promises of God were (as we have said) set forth unto them generally, although they took not effect in them all. After this manner are to be understanded many places in the Prophets, where In what manner many oracles in the Prophets concerning the people of Israel are to be understanded. the people of Israel is indefinitely called the people of God, although in very deed many of them were aliens from God. Esay hath: I have nourished and exalted children: but they have despised me. And in ezechiel God saith: That the children of Israel are his children: namely, by reason of this promise generally published amongst them, and confirmed by circumcision and many other ceremonies and rites. Howbeit forasmuch as many of them fell away from piety and from salvation, it was very plain, that not all they were the children of God, or the seed of Abraham, unto whom the promises were by election due. Wherefore when Paul saith: That not all they which are of Israel, are Israel, by Israel in the second place, he understandeth that seed whereunto is adjoined election, and by children, and by the children of God, and by the children of the promise he understandeth those, unto whom the perfection of the promise was by the purpose of God contracteth. He bringeth the first example of Isaac and Ishmael, out of the 21. chapter of Genesis: where Abraham is commanded to cast forth the handmaiden and her son: as Sara had requested▪ For in Isaac (saith he) shall thy seed be called▪ That is, that promise The general promise is by electiō●ontracted to some particular men which I have made to thy seed, shall by election be performed in Isaac, neither shall pertain to thine other son Ishmael. This place declareth, that that which was before promised generally, is by the hidden election of God contracted to certain particular men. The other oracle touching this self same matter is extant in the 18. chap. of Genesis: In that time will I come, and Sara shall have a son. This thing God promised, when he was entertained of Abraham under the oak of Mambra. Ishmael was now borne, yet God promised unto Abraham particularly that A similitude. he should have a son of Sara, in whom should be certainly performed the promise which before seemed to hang uncertain. As if a father having many children, should be promised, that it should come to pass, that in his stock he should have a kingdom, he should not straight way perceive, which of those children should be exalted Election or purpose directeth the promises. Election is not repugnant unto the promise. to that dignity: but that appointing should consist only in election. Paul here by showeth that the hidden purpose of God moderateth and contracteth that which was promised generally. Not as though the election of God is repugnant unto the promise, yea rather it performeth & accomplishethit, but yet in these in whom it is decreed to be performed. Neither ought we to think, that the election of God is bound to natural procreation. And when the Apostle maketh mention of the children of the flesh, and of the children of the promise, by children of the flesh he understandeth those, which have in them nothing singular or excellent, besides the generation of the flesh, which came unto them from the holy patriarchs. And the children of promise he calleth those, unto whom the promise is now by election appointed. From a particular proposition he ascendeth to a general proposition. And in this example of Esau and Ishmael, this is to be noted, that the Apostle from a particular proposition ascendeth to a general proposition, that by such singular facts he mought gather the order and manner of the election of God. Here are we admonished never to step back from the faith of the word of God, although these things which are in it entreated, seem to overreach human reason and judgement, or to be made void. Doubtless there should at that time most of all have been great doubt, when as the promises made unto the nation of the jews were now publicly extant: but on the other side there were none in the whole world which more resisted Christ, or with more cruel furiousness repelled his Gospel, than did that nation. And yet notwithstanding the Apostle with an invincible faith persisteth: and (as we have now declared) comforteth himself touching the promise of God. After the same manner cometh it to pass, touching the children of the faithful. We have a promise, that God is not only our God, but also the God of our We baptize infants under the faith of the indefinite promise. Against the anabaptists. seed: which promise being indefinite, is by the hidden election of GOD applied unto infants: not in deed always to all, but to some certain, as it shall seem good unto the purpose of God. Which purpose being hidden from us, and we being bound to follow the outward word which is commended unto the Church, under that promise we baptize our infants, even as the Elders circumcised theirs. This fact the anabaptists reprove, for that we are not any thing assured either of the spirit, or of the faith, or of the election of these infants. But we nothing pass upon that, only we have a respect unto the word of God, which is offered unto us in the general and indefinite promise. But the execution thereof we commit unto God, when as we cannot judge of his election. But let them on the other side answer us, by what reason they baptize those that are of full age, when as it is uncertain whether they pertain to election or no, and whether the things which they say they believe and profess, be truly said, and whether with a sincere mind they come unto Christ or no. Here they can answer nothing, but that they follow the confession of that faith, which they that are of full age make before the church, when they come to be baptized. But forasmuch as by the confession they may easily be deceived, neither do they certainly know any thing either of their mind or of the election of God, there is no cause why they should accuse us. For it is even so with us in infants, which are offered unto the church to be baptized, as it is with them in those that are of full age. And not only this, but also Rebecka, when she had conceived by one, even by our father Isaac, For the children being not yet borne, and when they had done neither good nor evil.] Unto the example which he before brought of Isaac and Ishmael, he now addeth an other of jacob and Esau: and that not without great cause: for men mought have suspected, that there had been a diversity in Isaac and Ishmael: for that one was the son of an handmaiden, and the other of a free woman, when as no such thing could be pretended in jacob and Esau. For they had one and the self same father, and one and the self same mother, they were brethren which came both out of one belly, and also twines conceived in one and the same hour. Wherefore as touching nature or procreation of the flesh, there could be put no difference at all between them. Wherefore seeing that the one of them was rejected of God, and the other elected, it is of necessity, that the same be attributed wholly unto the will and election of God, as to a higher ground and principle, whereby are severed those which have one and the same nature of carnal generation. And by this second example also Paul ascendeth Works & propagation of the flesh are removed away in the latter example. higher, neither removeth he away only carnal generation from the cause of the efficacy of the promise of God, but also works. For he saith, that those infants were not yet brought forth to light, neither had done either good or evil: neither were they therefore separated the one from the other, that the one should be rejected, the other elected, that the one should be loved of God, and the other hated. Of these two things the hebrews were accustomed continually to boast, as of things most excellent, namely, nobility of blood, & holiness of works. The one of them Paul had now before removed away: now also he removeth away works. When they were not yet borne, neither had done any good or evil.] The Apostle intendeth in this place to set forth certain things, from which human reason exceedingly abhorreth: for first he saith, that the mere goodness and clemency of God is the ground of election. Which thing men, for that they to much Two things here entreated of▪ from which human reason exceedingly abhorreth. delight in themselves & to much love themselves, do not easily grant. For they would rather appoint the grounds of their salvation in themselves, and not gladly commit the same wholly unto God. Farther he saith, that this liberality and mercy of God is utterly free from all laws, so that it is bound to no man, but that it freely either rejecteth or electeth whom it will. Here also is our reason exceedingly offended for unto men it seemeth equity, that seeing all men are of a like estate and condition, God should also have towards all men a like and equal inclination, for, that (they say) longeth to justice. Wherefore they seem covertly to accuse Our souls lived not before they were joined to the bodies. God as an accepter of persons. Farther by these words of the Apostle is condemned their error, which thought that our souls, either sinned, or lived justly, before they were thrust into the bodies: for if it were so, then had not the Apostle said rightly, before they had done either good or evil. Of that opinion was Origen through to much following the doctrine of Plato, Wherefore we must hold, that our souls had no being before they were joined unto the bodies. For they could not have lived idly: and if they had done any thing, the same doubtless should have been either just or unjust: and so they had done either some good or some evil. But they which think, that God in his election followeth works foresene, deny, that they are by these sentences of the Apostle confuted. For in that Paul saith, that God elected the one of these, and rejected the other before they were borne: that they say is to be referred to the singular sharpness of the sight of God, which seeth those things which shall come to pass long time before they have their being. But the Apostle when as he strait way addeth, that the election should abide according to purpose, seemeth not to have had a respect unto works foreseen, but only to the singular will of God. But neither by this do they confess themselves to be confuted. They affirm that the election of God is governed by foreknowledge, whereby Against them which think that election consisteth of works foreseen. when as he foreseeth, what manner one every man shall be, so he either rejecteth or electeth every one. The self same thing also affirm they of the purpose of God that it ought to be just: and therefore aught to be moderated by the foreknowledge of works: and that for that cause it is called purpose, because that that shall undoubtly and immutably come to pass, which God foreseeth. But if it were so as these men imagine, Paul ought then to have said, that unto works and merits should abide their dew honour, which yet he saith not, but opposeth unto them the election and purpose of God. And he expressedly addeth, Not of works, and as it were even of purpose denieth that which these men so earnestly endeavour themselves to obtrude, wherefore thus to think seemeth to be nothing else then to swim against the stream, and manifestly to fight against the purpose of the Apostle. For Paul, to the end that nothing should want to confirm that which we say, namely that the election of God is the chief cause of our salvation, addeth. But of him that calleth.] Whereby we understand, that our salvation There ought not to be put in man any thing that is good which should move the will of God to elect him wholly dependeth of him, which electeth and calleth us. And it is very absurd to set in man any thing so good, that can move the will of God to elect us: for whatsoever good thing is in man, the same wholly proceedeth from God, unless we will say, that there may be some thing that is good, which is not of God, which were to make of a creature a God. And if they grant, that all good things which men either shall do, or can do, do proceed from God, then also doubtless must they needs confess and grant, that God distributeth not these things rashly, or by chance, or unadvisedly. But now if these things be distributed God in no wise d●stributeth his gifte● rashly. The things which God giveth unto us are not the causes of election. by the election and predestination of God, then can they not be the causes of election, or of predestination. Farther the Apostle a little afterward so referreth all things to the will of God, that he utterly excludeth our will, for he saith, I will have mercy, on whom I will have mercy, and will show compassion, on whom I will show compassion. Wherefore it is not either of him that willeth, nor of him that runneth, but of God that hath mercy. And that we should not take it ill, for that God after this manner dealeth with us, he useth a similitude of the potter, which of one and the self same mass maketh one vessel to honour, and an other to contumely: and he addeth, That the clay yet can not complain of his maker. Moreover it is a thing dangerous and not agreeable with a godly man, to assign that Our will also is excluded from being the cause of the election of God. If this should be put to be the cause of salvation▪ neither so doubtless should human reason be satisfie●. to be the cause of the election of God, which is neither put of Paul, when yet he of purpose entreateth of that matter, neither is any where extant in all the whole scriptures. For, that is to imagine unto ourselves that which seemeth to be agreeable unto our reason: and besides that, neither doubtless can this imagination in all points satisfy human reason. For Augustine against the two epistles of the Pelagians in his 2. book and 7. chapter, feigneth two children to be borne of ungodly parents and strangers from Christ: both of them are cast forth and set to danger of death. And the one of them in deed dieth: but the other being of somewhat more stronger nature is by a Christian by chance coming by, preserved, and brought to the Church, and baptized, and is with other of the faithful made a partaker of Christ. Verily touching the salvation of the one child, we have nothing that we can certainly affirm: but of the other if the child die, we can scarcely put any doubt. And if the matter be so, we affirm that one of them was elected, and the other rejected. Whereunto then had the election of God a regard? Thou canst not say unto works foreseen, when as those things which shall never come to pass, can not be foreseen. For the providence of God provideth those things which shall come to pass, and not those things which shall not be: yea rather he foreseeth that those things shall not come to pass. Wherefore we see that that devise touching works foreseen can not in all cases satisfy human reason. Wherefore we must rather believe Paul, who leadeth us to the highest cause, namely, to the will of God: whereunto doubtless we do injury, if we think that there is any cause above it. What should we fly unto the works of men, when as All men are by nature of one and the self same disposition and prones to evil. This opinion maketh Paul very blockish & du●●itted▪ we all are of one & the self same nature, of one & the self same propriety, and of one and the same disposition? For, that lump of Adam, wherehence we are derived is vitiated and corrupted, whereunto if peradventure there be added any thing that is good, the same it hath of the mere and only goodness of God. Farther they which so teach, seem to make Paul very blockish and dull witted, which could not see that which these men so easily understand. For he of the election of God bringeth no other cause, but the purpose and will of God. And at the last also he crieth out, O the depth of the riches. etc. But these sharp● witted men do even easily rid themselves of this greated difficulty, even (I say) by one poor word. Augustine being yet a priest, and newly baptized, expounding this place, although he saw that God could not have a respect unto our works to come as causes of predestination, whereby he embraceth us, yet he thought faith foreseen to be the cause of his love towards us. And of this his sentence as touching either part he bringeth this reason: It is certain that good works are derived into us from the holy ghost (for through him God worketh all in all, and the same God giveth unto us the holy ghost) Wherefore▪ good works (saith he) forasmuch as they proceed from God, can not any thing move to his election or predestination. But he thought that God had a respect unto our faith, and electeth them, whom he foreseeth should believe, for that he thought that faith is of ourselves. For although we read (saith he) that God worketh all in all, yet we read not, that God believeth all in all. Wherefore Augustine erred whilst he was yet a pries●. he thought it is of ourselves to believe: but to work well, he thought to come of God. These things wrote he being yet rude following as it should appear to me, the doctrine of his father Ambrose. For he upon this self same place teacheth, the self same thing: namely, that God electeth them whom he knoweth shall afterward believe. But Augustine when his judgement was now through Augustine revoked his error. age & excercise more ripe and of deeper consideration, revoked this sentence, as it is evident by his first book of Retractations the. 33. chapter, in which place he thus writeth of himself. These things had I not written, if that I had understood that Faith is no less the gift of God then good works. faith is no les the gift of God, then good works. And that faith is given of God, he gathereth by that which is written to the Ephesians in the 6. chapter: charity and faith from God the father, and from our Lord jesus Christ. And in the same epistle the 2. chapter: By grace ye are made safe through faith, & that not of yourselves: For it is the gift of God, not of works, lest any man should boast. And unto Timothe I obtained (saith he) mercy that I might be faithful: but he saith not, for that I was faith full. To this purpose mought be brought a great many other sentences: but for this present I thought these should suffice. And as touching the words of Paul, Purpose & election, why they are attributed unto God. no man ought to wonder, that the Apostle, when he speaketh of these things, at tributeth unto God, purpose and election. For the holy scriptures every where frame themselves to our infirmity, and speak unto men after the manner of men. By those words we understand the constancy and immutability of the will of God. For even as men are wont as touching things which they have rashly appointed, afterward, when they have better considered the matter, to alter them, but those things which they have decreed with good consideration and deliberation they will have to be firm and to continue, so also think they of God. For that cause Paul calleth his will, purpose and election. An oracle was given to Rebecka, That the elder of these two brethren should serve the younger: for she had asked counsel of God, what the brethren striving together in her womb signified. By this oracle we see, that it is God which putteth a difference God putteth a difference between those that are borne between those which are borne, when as otherwise by nature they are equal. And promises made to this or that stock, and to this or that posterity signify nothing else, but, that of that stock or posterity shall some be elected: but who they be, it lieth not in us to judge. We ought rather to have a respect unto the effects, and whom we see to be called, to believe, to give themselves to good works, those Forasmuch as prebestination is a thing h●dden, unto what things we ought to have a respect. A similitude. to count for elect, and always in this matter to have a regard unto the commandments and unto the promises, that is, unto the outward word of God. But concerning the hidden counsel of God as touching every particular man, we have nothing revealed unto us. But Chrisostome seemeth to be against this. First ●e saith, That there arose great offence touching the rejection of the jews, and the election of the Gentiles: especially seeing that the Gentiles had always been unclean: but the jews had most plain promises. For it is all one (saith he) as if the son of a king, unto whom the kingdom seemeth to be by inheritance due, should be rejected, and in his place should be put some vile man taken out of the common people, and but newly delivered out of prison Which kind of fact doubtless would cause great offence to rise. For if any man would find fault that the kings son is therefore rejected, for that he had behaved himself ill, he would say, that there aught in his place to have been put one better than he, and not one as wicked, and as ill as he. Wherefore seeing the Gentiles were no better than the jews▪ they ought both of them to have been in like sort either punished or advanced. And that the Gentiles were as great sinners as the jews, & therefore were unworthy of the kingdom of God, it is by that evident, which was before spoken in the first chapter, and moreover in the third, All have sinned and want the glory of God: and it is wonderfully to be marveled at, that God would promise that thing unto the jews, which he would not perform. For, man indeed, forasmuch as he i● ignorant of things to come, if sometimes he change his mind, may after a sort be excused: but it is not so of God: when as be most plainly foreseeth all things that shall come to pass, whatsoever they be. How Note the method & interpretation of Chrisostome. (saith he) doth Paul dissolve these things? Th●● he now addeth, to declare, who is the true Israel, unto whom are made the promises. And his mind is utterly, that those things which are here spoken of Paul, pertain to the calling of the Gentiles: for that they are the true Israel. Farther he saith, that the dissolution of the question herein consisteth, that the Gentiles came unto Christ through faith: but the jews resisted faith, & rejected the gospel, being bend only to the works of the law. And this he saith we must not think to come through God's default, when as his will is that all men should be saved. Howbeit he plainly confesseth, that Paul saith not so. For he thinketh that he dissolveth not the question, but only increaseth the difficulty: as he had done in the 5 chapter, when he intended to prove, that the righteousness of Christ saveth us: and that (he saith) seemeth far from the truth, that the righteousness of Christ should redound unto us. Wherefore he should have proved this, which yet he did not: but rather thus wrote, If we be contaminated through the sin of one man Adam, how shall we not be made clean through the righteousness of one man Christ? Here (saith he) is brought an other doubt, how the sin of Adam could hurt us: which doubt yet is not dissolved of Paul. But, that he thus left these questions undiscussed, he thinketh is for this cause done, for that Paul would even at the first brunt stop the mouth of the jews against whom be then had to do. These examples (saith he) which he bringeth, he of purpose discusseth not: but only seeketh this, to make his own matter more perspicuous unto them. As if he should have said: doth this (O ye hebrews) offend you, for that ye see yourselves rejected, & the Gentiles brought to the kingdom of God? do ye not see, that the self same thing happened in your patriarchs also, for they were rejected, unto whom pertained the inheritance. For God waiteth not for the success, but straight way seeth this man to be good, & that man to be evil. And touching the self same matter, when as in the time of Moses, they were all obnoxious unto death by reason of the idolatry which they had committed in the golden calf, yet notwithstanding some of them were punished, and other some were by the mercy of God preserved. I have mercy (saith God) one whom I have mercy: and I show compassion, on whom I show compassion. Pharaoh was stirred up, that in him the power of God mought be declared, but why was ●e more than other stirred up? What, for disobedience and obstinacy? As though others also were not as disobedient and as obstinate as he. And seeing that the promises seem to be made unto the Israelites, and they had now so increased, that they were in number as the sand of the sea, why only shall the remnantes be saved? All these questions (saith he) Paul moveth: but yet he disolueth them not. For neither is it expedient that thou shouldest to quickly dissolve thy question, when as thine adversary sticketh in the same mire. For it is labour lost, that thou shouldest take all the pains, when as thine adversary should take as much pains as thyself. Which thing if thou shouldest attempt, thine adversary would triumph, as though he had in his question put thee to the foil. Dissolve first (saith he) O thou Hebrew, these self same questions which I have put forth unto thee out of the law. Which if thou canst not do, why then triumphest thou over me, as though thou hadst gotten the victory? Wherefore Chrisostomes' mind is, that these things are of Paul put forth in that manner as we have said: but he afterward dissolveth them, when he saith, that the Gentiles were therefore grafted in, for that they came through faith: and the Jews were rejected, for that they casting away faith, did put their confidence only in works. He addeth moreover, That God knoweth all things before they are done, and foreseeth who shall be good, and who evil, and therefore we must stand to his judgement▪ neither must we inquire of him reasons of his election. But the judgements of men are oftentimes deceived: and therefore we see, that those oftentimes are grievously punished of God, whom otherwise we think to be of the best kind of men, and those whom we abhor as the worst kind of men, are oftentimes crowned of him: He knoweth and seeth the hearts of all men, we consider only outward signs, and follow the judgement of other men. Of this thing God hath no need: for he seeth the causes of things: wherefore we must content ourselves with his judgement. These words of Chrisostome may not be universally allowed, for they contain many things which are strange from The words of Chrisostome before alleged, are examined. The things that are here spoken pertaineth not to the calling of the Gentiles. We must not feign unto Paul that which he never spoke. Paul in this self same ●hap. dissolveth the question which he did put forth. Paul proved that we are defiled by the sin of Adam. the scope of Paul. First, this dissenteth, that he draweth those things, which are here spoken of Paul, to the calling of the Gentiles: secondly, that he affirmeth, that God electeth those whom he knoweth shall believe: which sentence we have before at large confuted. Farther why presumeth he himself to assign a cause of the election of God, which he plainly confesseth is no where put of Paul? But how it is true that God willeth that all men should be saved, we have in other places declared, neither is it needful now to repeat the same again. This only now I lay, that that proposition is not altogether so simply to be understanded. Farther, this also is not true, which he taketh as a ground, when he saith, that Paul in this place dissolveth not the question which he did put forth▪ For Paul most plainly saith, that the election of God is the cause of our salvation. And of the election of God he putteth none other cause, but the purpose of God, and his mere love, and good will towards us. Neither is he any thing helped by that similitude which he bringeth out of the fifth chapter of this Epistle. For there Paul saith, that it is not absurd to say, that we in such sort have the fruition of the righteousness of Christ, that by it we are justified, forasmuch as by the offence and dissobedience of one man many are condemned. This (saith he) he ought to have proved, that we are infected by the sin that we have drawn from Adam, which yet he did not, but left it undissolved. Yea rather Paul proved, that we are partakers of that corruption, even by this, that we die. And they die also which have not sinned after the likeness of the transgression of Adam. Wherefore by death, as by the effect he sufficiently proved original sin. For in that Paul afterward saith (when he entreateth of the calling of That the Gentiles by faith ca●● unto Christ, is not the cause of predestination, but the effect. God g●ue●h not faith unto his rashly, but of purpose. the Gentiles, and of the rejecting of the jews) that the Gentiles came by faith, but the jews sought salvation by the works of the law, he putteth not that as a cause but only as an effect of predestination. For it may straightway be demanded, wherhence the Gentiles had their faith. And if they had it of God, as doubtless they had, why did God give it unto them? surely for no other cause, but because he would. Wherefore let us leave those things as not agreeable with the words of the Apostle, and this rather let us consider, how the Apostle in this place confuteth iij. The Manichees confuted of Paul. errors. First, he stoppeth the mouth of the manichees, which attributed much unto the hour of the nativity: as though we should by the power of the stars judge of the life, death and other chances that happen unto men. For Paul saith: that jacob and Esau were borne both at one time, in whom yet we see that in their The Pelagi●●s confuted. whole life was great diversity. He confuteth also the Pelagians, which taught that the will is so free, that every one is according to his merits foreseen of God: which error is also in other places confuted of Paul by most strong reasons. For to the Ephesians he saith: Which hath elected us in him before the constitution of the world, that we should be holy. He saith not, that he elected us, for that we were holy, but that we should be holy. And unto Titus: He hath saved us, not by the works of righteousness which we have done, but according to his mercy. And to Timothe: Which hath called us by his holy calling, not according to our works, but according to his purpose and grace, which is given unto us in Christ jesus before the times of the world. By which words we see, that the election of God consisteth of Grace, which we have had from eternally. Farther, by these words of Paul is also confuted Origen as we have said. Origene confuted. For Paul saith that these two had done neither good, nor evil. The elder shall serve the younger.] This seemeth to be a temporal promise. What is the ground●ele of earthly promises But we have before oftentimes admonished, that the foundation and groundsel of these earthly promises is the promise touching Christ, and touching the obteynement of salvation through him. And this may hereby be gathered: for if we have a respect unto the principality of the first birth, we shall not find that jacob attained to it. For he never bore dominion over his brother Esau so long as he lived: yea rather when he returned out of Mesopotamia he came humbly unto him, and desired that he mought obtain mercy at his hands, and it undoubtedly jacob had the possession of the first birth, not in himself, but in his posterity. seemeth, that Esau was far mightier than he. Although touching the posterity of each it is not to be doubted, but that the promise took place. For in the time of David and of Solomon, the jews obtained the dominion over the Edumites. If these things be well applied to the purpose of the Apostle, then must it needs be that that they be understanded of the promise of Christ, and of eternal felicity. For this is it that Paul endeavoureth, that it should not seem to be against the promise of God▪ that few of the jews are received unto the Gospel, seeing that the greatest part of them were excluded. And when he had brought this testimony of jacob and Esau, that the elder should serve the younger, of that oracle he bringeth this reason, that the election mought abide according to purpose. Which thing for that it seemed hard unto human reason, he confirmeth by an oracle of Malachy. As it is written: jacob have I loved, but Esau have I hated.] This sentence of Scripture which is here cited is the reason and cause of the other sentence The latter oracle is cause of the first. A place of Malachi declared. which he before alleged: namely, That the elder should serve the younger: Which is hereby confirmed for that it is written: jacob have I loved, but Esau have I hated. These words are written in Malachy about the beginning of the first chapter in which place God thus upbraideth unto the people their ingratitude: I have loved you. And they are said thus to have answered: Wherein hast thou loved us? Then saith the Lord, jacob and Esau were they not brethren? And yet have I loved jacob, & hated Esau. And this he hereby proveth, for that they being brethren, yet he preferred jacob before Esau. And unto Esau he gave a waste and solitary land, & suffered not the Edumites to be delivered from their captivity: yea rather he threateneth, that if they should enterprise to re-edify their country being overthrown, he would then destroy it. But unto the Israelites he gave a good & fertile land: who if peradventure they should for their sins be led away into captivity, yet he promised From the love of God cometh eternal life: and from h●s hatred eternal destruction. that he would bring them home again, & fully restore again unto them their old kingdom. But these things forasmuch as they are earthly, we do not at this present meddle with. This thing only I think is diligently to be weighed, that of the love of God cometh eternal life, and from his hatred eternal destruction. Some in this place with great curiosity inquire touching Ishmael and Esau, whether they be faved, or whether they be condemned. And the like some do, touching Solomon, Origen and others such like. But I omit these things, and think of Esau and Ishmael, so much only as the holy scripture hath set forth unto us. And I think that there are What is to be thought of Esau. no places extant, by which we may define any thing touching their salvation? The scripture thus speaketh of Esau, that he so vehemently hated his brother, that he sought to kill him, that he sold his birth right, that he provoked h 〈…〉 ●arentes to anger, when he had take strange women for wives: that he was a violent man, and despised the land of Chanaan promised unto the fathers: and in the epistle to the hebrews it is written, that he although he poured out many tears, yet found he no place of repentance. Of Ishmael also we read, that he was rejected not only What is to be thought of their stock. by the will of Sara, but also by the will of God. But touching both their posterities, I deny not, but that some of them mought be saved, no less than some of the stock of jacob might become runagates and obstinate. For it is sufficient to the election and rejection of God, that some part of each stock be either elected or rejected. And touching this sentence I have Ambrose on my side: who affirmeth that the most holy man job was of the family of Esau. Which saying yet how much it is to be regarded I know not. This thing only I dare affirm, y● as many as were saved that came of Israel, those were saved by the grace of God: and had a promise of their salvation: and on the other side, as many as were saved of the stock of Esau, those also were saved by the mere grace of God, but there was no peculiar promise touching their salvation. But as many as were of that stock condemned, Indefinite promises at not to be understanded of every one particularly they were condemned for their sins. And the sentence of the rejection of the posterity of Esau is indefinite, neither is to be understanded of every one particularly. But it may seem more than wonderful, that God in his election worketh not only contrary to our judgement, but also contrary to his own laws. For not only after the maver of men the first borne are preferred before the rest of the brethren, but also by the prescript of the law of God they were holy, and obtained a double portion of the inheritance. But God therefore so doth, that we should God doth things contrary to his laws. understand that we are saved only by grace, and not through any privileges or conditions of this life: and moreover to give us to understand that he is utterly free from all laws. For his will is even justice itself, and the rule of all things that are upright and just. But because men can not attain to the knowledge of of this hidden election, therefore we ought to frame ourselves to the laws of of God, which are published abroad and set forth to all men. For Isaac circumcised his son Esau as God had commanded him: neither was he greatly careful whether he were elected of God, or rejected: for he was then utterly ignorant of the counsel of God. But the mother, for that she had hard the oracle gave faith unto it, as it became her, and had a care that the blessing mought be distributed according to the will of God: And so by her industry it came to pass, that jacob prevented his brother of the blessing. Touching which will, when the father also was by the spirit of God made more certain, he would by no means make void that which had now passed between him and jacob. Paul mought now seem to have thoroughly defended the truth of the promises of God, when as after the example of Ishmael and Isaac, which were borne of divers parents and at divers times, he with so great diligence bringeth in also an other couple of brethren, jacob and Esau, in whom all things in a manner were equal. For they were borne both of one and the self same parents, and in one and the self same day, and as Augustine saith in his epistle to Sixtus, both conceived at one and the self same time: lest any man mought cavil, that the father was better when he begat the one, than he was when he begat the other. And the mother which bore them both was one and the self same woman. And although she might in that space of time whilst she was with child, altar her manners and disposition, yet that could not in such sort profit the one, to be a let unto the other. Although by the Greek it appeareth not, that they were both conceived at one and the self same tyme. Howbeit this is red, That Rebecka had fellowship by one, even by our father Isaac. But Augustine followed the latin translation. Farther it is not unlikely to be true, that they which were borne in one and the self same time, were also begotten atone & the self same time: especially seeing that the Apostle in this place endeavoureth The industry of the holy ghost in Paul. in this couple of twines utterly to take away all manner of differences. In Paul also is to be considered the industry of the holy ghost: who when he had affirmed out of the holy scriptures, that of these two brethren the one was elected, the other rejected, bringeth no other reason or cause of the counsel of God, but that election should abide according to purpose. But because he saw, that this would in no case satisfy human reason, therefore he confirmed his sentence by an oracle of Malach. who strait way at the the beginning of his first chapter, thus writeth: The Lord hath loved you: And ye have said, wherein hath the Lord loved us? And the Prophet maketh answer, jacob and Esau were they not brethren? But I have loved jacob and have hated Esau. Wherefore with Malachy, to love, is all one with that which Paul hath, That the Election of God should abide according to purpose. Neither is this to be passed over, that the Apostle in thus joining together these Paul most diligently red the scriptures. two testimonies declareth, that he had not negligently red the scriptures. Wherefore we also must endeavour ourselves to do the like, when as we shall see places of the scriptures alleged either of the Apostles, or of other writers. Paul, when he read the Prophet Malachy and saw that God proveth his love towards the jews, by that, that he had loved jacob and hated Esau, when yet notwithstanding they were brethren and twines, strait way turned himself to the history of Genesis, and there considered many things, which mought conduce to adorn and amplify this matter: namely, that they were borne both at one and the same time, and of one and the self same parents: and that the oracle was given when they were yet in the womb, neither had yet done either any good or any evil. And peysing these things he considered that that which the Prophet had spoken more briefly, mought be of him not without great profit and edification dilated: so also is it profitable for us to do, namely, diligently to weigh the places of the scriptures which are sometimes cited of the Apostles The Prophets were (as we have oftentimes said) interpreters of the books of The Prophet's interpreters of Moses. Moses. They preached repentance, not only agravating sins, but also setting forth the promises of the Gospel concerning grace. Which things Malachy in this place did excellently well comprehend. Farther Paul most thoroughly saw, that of the love of God, and of that oracle which was given unto the mother touching the infants, was assigned no cause through works or merits. These things I say mought suffice as touching this place, but that there is yet one doubt remaining to be dissolved. For Erasmus in his book which he wrote de Libero Arbitrio, for that he saw that these places which we have now made mention of, make against him, thus dissolveth them: First he saith that answer was made unto Rebecka touching things temporal, that the elder should serve the younger, and God may at his free will & pleasure cause, that a man whether he will or no shall lead a poor life, and be a bond man, whom yet he will not reject from eternal salvation. Farther he addeth, that these testimonies, as Paul bringeth them, are repugnant the one to the other, when yet in their places they are not so repugnant. Here doubtless is to be required in this man not only prudence but Paul faithfully allegeth the holy scriptures & dalied no● in them. also plety. For it is not meet for a man to think, that Paul when he laid the first foundations of Christian religion, did unfaithfully cite the scriptures, or brought those places for testimonies, which served little to the purpose. Paul dallied not in the holy scriptures, to make in his writings those testimonies repugnant, which in their own places are not repugnant: for this were, as the blasphemous caviller, and ungodly Prophirius did, to abuse the simplicity of the unlearned. But if at any time we can not understand, how the testimonies which are cited of Paul and of other of the Apostles make to their purpose, why do we not rather confess our own infirmity of understanding and negligence, whereby it cometh to pass, that we can not attain to the exact contemplation of things divine? But whereas he saith that the oracle was given to Rebecka touching Whether the question be understanded touching things spiritual or temporal it is all one as touching the scope of Paul. things temporal, it nothing helpeth him, for yet still the reason of Paul remaineth strong. For forasmuch as he concludeth that a man is made either a Lord or a bondman, a rich man, or a poor man, by these testimonies he invinciblye proveth that that cometh not through any merits or works of men. For thereto only had Paul a respect. Put the case, that the question were moved, why by the election of God one is made a prince, an other a subject, one is afflicted, an other fortunate: here doubtless, this is the thing that is in controversy, whether these things are so ordered through the virtues and merits of men, or through the mere goodness of God. Paul leaveth no place at all to merits: yea rather he saith, that God had decreed that these things should come to pass, before that they which should do them, were borne: and had appointed that the one should be a Lord, and the other a servant, before that they could either do or think any thing. Wherefore the question is generally and universally put forth, and not only touching the manner of principality or servitude. Wherefore whether those be spiritual or temporal things, the scope which the Apostle intendeth is utterly one and the same: namely, that they come without any our works or merits. If a man should allege sentences nothing pertaining to the purpose, even amongst the philosophers he should be laughed to scorn: how much les than ought we to impute any such thing to Paul? But to make thee to understand that those testimonies are most agreeing to the matter proposed The oracle before cited, applied to the spiritual promise. I will declare that in them are contained not only things temporal, but also and that chiefly, things spiritual. For forasmuch as God promised that the greater people should serve the lesser, the same, unless we will to far stray out of the way, we ought to think should therefore come to pass, for that the lesser nation should be received of God into favour, and should become his people. For otherwise neither the less people could overcome the greater, nor the weaker the stronger. It is God only, which is the doer thereof, and upholdeth that people whom he hath decreed to be his. And where the people of God are, there follow infinite spiritual benefits: namely, the word of God, the heavenly blessing, the breathing of the holy ghost, remission of sins through Christ, and last of all eternal life. Let us consider the history itself as did Paul, and we shall perceive that in the blessing of jacob the things which his father Isaake blesseth him withal, are chiefly spiritual: namely, that unto him should be subject not only his brethren, but also the Gentiles: which there is no man but seeth that it was accomplished in his seed and yet not in all his seed, but in it only, which The blessings of the fathers are to be referred to Christ and to his members. was so long time, and so carefully waited for: which doubtless was Christ, whom at this day both the jews and the Gentiles worship. Those that bless thee (saith he) let them be blessed: and those that curse thee, let them be cursed. And these things are agreeing unto Christ only and unto the elect. For whosoever shall worship him, shallbe rewarded with eternal felicity: and whosoever is contumelious either against him, or against his members, shallbe obnoxious unto the eternal curse and destruction. The self same things also are to be understanded in the oracle of Malachy. For if the posterity of jacob should be in good case, and the posterity of Esau in ill, it is not inquired, whether God promiseth things spiritual or temporal: but whether he would give those things unto them in consideration of their works and merits, or no. But that I am sure thou shalt not find in that whole prophet: Which thing Paul also diligently poised: although these things are also to be referred unto spiritual matters. For how came it to pass that the pub. wealth of the Israelites was preserved, that they had a commodious land ●o dwell in, and that they were restored from the captivity of Babylon? Doubtless by no other means, but for that they had God favourable unto them. And God, as touching those, whose God he will peculiarly be, provideth for them not only commodities in this life, for he is the God of the whole man, and hath no less care over the soul than he hath over the body, & that not only in this life, but also in this life to come: but let us poise the intent of Malachy. He reproveth God provideth for his not only things earthly but also eternal. the people of ingratitude towards God: God (saith he) is your father, and Lord: Howbeit ye neither love him, nor reverence him, when yet he hath loved you. And that love he proveth by a double benefit of God towards them: first, for that he loved jacob, and preferred him before Esau, when yet notwithstanding they were brethren and twines: secondly for that he gave unto the one a sertile and plentiful land to inhabit, but unto the other he gave an unfruitful and barren land: and for that he delivered the one from their captivity: but would have the captivity of the other to be perpetual. So the love of God is proved by the effects: but of that love is alleged no cause. I grant indeed, that the posterity of Esau were always wicked men, and enemies unto the people of Israel, & although by affinity they were joined unto them, yet they were always adversaries and enemies unto them. Some say also, that Mahumet came of that nation: although there are others which refer his stock to the Ismalites. Farther the earth also The earth is by reason of sins made barren. is by reason of sins made barren. Therefore David saith. That for the sins of the people the earth is turned into a wilderness, and is made of God unfruit full. But neither Paul, nor the prophet describe these things as causes of the love of God. Yea rather if we should feign any such exposition unto Malachi, his reprehension should somewhat be extenuated. For when he upbraideth unto the people ingratitude, for that God had loved them, they mought in one word have made answer. Therefore hath he loved us, because we deserved it: for he foresaw that our works should be good: and for that cause he loved us. Wherefore much weight is taken away from this reprehension, if we admit this opinion. Many trouble their heads about the hatred and love of God: and say that he neither loveth nor hateth, as we use to do. Which thing in deed I grant: for God loveth with out all manner of troubled affection: and loveth perpetually, for he is not changed: he hateth also without perturbation: and for that he is not mutable, he perpetually hateth those whom he hateth. They say moreover, that these things are to be considered by the effects, so that God is said to love him to whom he doth good: and to hate him whom he overpasseth, and leaveth in sins: and for his sins which he hath committed afterward grievously punisheth. Herein I will not contend with them: although in granting this God in deed loveth, and in deed hateth. I also affirm with the holy scripture, that God truly and in deed loveth and hateth: and that thereof follow those effects, which we have now mentioned. And because we can not by itself understand the force and might of the love & hatred of God, therefore we consider them by the effects: namely, either by his gifts, or by his punishments. But the ground of the question is, whither y● love come of our merits, or freely. The Apostle excludeth merits: other some fain works Whether God love or hate in respect of works foreseen. foreseen. Wherefore it shall not be amiss to recite their opinions, that we may see how this is to be understanded, that God either hateth or loveth. Chrisostome thinketh, that God therefore loved jacob, because he was good: and rejected Esau, because he was evil. And if thou say, that they, forasmuch as they were not yet horn, had done neither good nor evil, he maketh answer, that unto God if is not needful to wait for the event of things. For he by the most sharp sight of his foreknowledge seeth before all eternity, what things shall afterward come to pass: and he alone knoweth truly, who shall be worthy of his election, & who unworthy. But here Chrisostome somewhat strayeth from the truth, when he saith, God findeth not in men an● worthiness for which they should be elected. that God findeth in men any worthiness for which they ought to be elected. For what thing else is that: but, not only to diminish, but also utterly to take away even the ground of grace? For if of ourselves we be worthy to be elected, verily the grace of GOD is not given unto us freely. Howbeit he confesseth, that the Apostle speaketh not this: for if he had made answer, that jacob was therefore elected, for that he was good, and Esau rejected for that he was evil, he saith that the jews mought straightway have replied, if we be rejected for our wickedness, what were the Gentiles which are now received any better than we? This thing also would they utterly have denied. For the Gentiles were infected with most grievous sins: howbeit he saith, it mought be granted, that the Gentiles which were now called were good, for that they had received the saith of Christ: which the jews by all manner of means withstood. But Paul would not in such sort make answer, but referred the whole matter to the foreknowledge of God: against which doubtless (saith he) none that hath his right wits will stand. For Paul resolveth not the question into the foreknowledge of God, but into his will by it God foreseeth, who shallbe good, and who evil. But here again he is far out of the way. For Paul resolveth not the question into the foreknowledge of God, but into his will, mercy, and power. For he saith: that it is not of him that willeth, nor of him that runneth, but of God that hath mercy: & that he hath mercy on whom he will: and hardeneth whom he will: and lastly, that the potter may of one and the self same mass or lump make one vessel to honour, and an other to contumely. And to the Ephesians (he saith) that we are elected according to the good pleasure of his will. Chrisostome addeth, that when it is said, that the elder shall serve the younger, thereby is showed that the right and dignity of the first birth should nothing profit him, which came first out of the womb, but the virtue which God foresaw before works. Here it is a hard matter to understand what manner a thing that virtue is, which should go before works. For what doth he peradventure think, that these men are borne endued with virtue? But there can no such thing be found in the scriptures: for they testify that men are borne the children of wrath, & obnoxious unto sin. But as far as we can conjecture A mind prone to good things is not in us by nature, but dependeth of god. by those things which follow, he taketh virtue for a mind apt and prone to good things. But God cannot in election have a regard unto any such mind. For there is none that hath such a mind by nature or proper unto himself, but it utterly dependeth of the grace and favour of God. For, as it is written in the book of Genesis, All the imagination of man's heart is ●uill. But because he seeth that in the words of the Apostle is no mention at all made of foreknowledge, it is a world to see, where hence in God's name he picketh it out. That which Paul saith, That the election Chrisostom by purpose understandeth foreknowledge. What is the purpose of God. There is no difference whether a man take works done or works to be done. Against works and merits. should abide according to purpose, he thus interpretateth, That in that birth of twines God mought declare his election according to purpose, that is, according to the foreknowledge of works to come, which foreknowledge election followeth. But he should have proved, that purpose signifieth only foreknowledge. Which doubtless he can not do: for it signifieth rather a deliberate sentence and decree of the mind. Neither doth this any thing help him, which is of some objected, that Paul when he saith, Not of works, excludeth works already done, and not works that shallbe done. As though forsooth there were any difference, whether they be done, or whether they be to be done. For when the Apostle had said, that we are saved by grace, he added. If of grace, than not of works, and if of works, than not of grace. For these have such an Antithesis or contrariety, the one to the other, as touching our election and salvation, that the one excludeth the other. Farther, when Paul had said, Not of works, he added, But of him that calleth, which word even alone ought to have feared away men, from attributing so much to merits. But Chrisostom, and such like as he is, always say, that God electeth and calleth those whom he knoweth shall believe. Wherefore Chrisostome saith, Let no man object unto us the sentence of the scripture, or continual servitude, when as God beholdeth, I say, not the outward parts, but also the inward worthiness of the mind. Wherefore he saith, We must believe the secrecy of the election of God, for that it is incomprehensible. But although we also confess that How the secrecy of God is said to be incomprehensible. these secrecies are incomprehensible, yet taketh he it, one way, and we an other way: for he thinketh that that secrecy is to us incomprehensible, for that we can not attain to the knowledge of the worthiness or unworthiness of those which are rejected, or elected. But we refer that obscurity to the order of the counsels of God, which counsels, as we believe they are just, and right, so also see we not the reasons & causes of that justice: and those causes we affirm ought not in this matter of election to be considered by things here, but by the high and unspeakable wisdom of God. But Chrisostome, for that he leaneth to the worthiness of the men, which A similitude of Chrisostome. worthiness he saith we cannot consider, but God understandeth right well, setteth forth an example of Matthew: who being a publican, and excercising a most vile & unhonest office, was yet not withstanding a precious stone drowned in dirt or mire. Which God did not only esteem, but also gathered up, and polished it with grace, and a great many gifts. Here he seemeth plainly to say, that Matthew had that worthiness of himself: for he saith that grace was afterward given unto him, and because he would the plainelier expound himself, he addeth two similitudes. The first is, of cunning lapidaries, which choose not out those precious stones, which they see allowed of men ignorant and of the common people, but for that they Two similitudes. have a most skilful sight, they sometimes take those, which others reject. The second is of such as tame & break horses: which do not strait way choose out those colts which the rustical people judge to be best, but they have certain assured marks, which the common sort of men see not, whereby they know, that those horses will be courageous and good, when they are better grown. So God elected the harlot, the thief, and the publican, rejecting the high priests, Scribes, & pharisees, in whom the common people thought consisted all doctrine and holiness. Oftentimes also in the church, those which were highly esteemed, and seemed to excel, when persecution came, fell away: when in the mean time men abject and vile triumphed with the glory of martyrdom. Wherefore take not upon thee (saith he) of so great a workman to inquire the causes, why this man is beloved, and that man rejected, why this man is crowned, and that man punished. For if he loved jacob, & hated Esau, doubtless he did not that unjustly. But he requireth a noble heart, and a grateful mind. For they which are such, although they sometimes fall into vices, yet they straight way step up again. And although they some long while abide in sins, yet God at the length delivereth them. But they which are of a vitiate and corrupt mind, although they seem sometimes to shine with good works, yet whatsoever they do, they wholly vitiate it with the pravity of their mind: and to declare this, he bringeth also examples. For David was not of purpose or malice, but by the violence of the flesh, and vehemency of lust led to sin: and therefore was he forgiven of God, and returned again into the right way. But the pharisee Examples of Chrisostome. for that he seemed unto himself to abound in good works, by his boasting & hypocrisy lost al. This is the sum of the which Chrisostom hath when he expoundeth how God loved jacob, & hated Esau. But how little these things agree with the words of the Confutation of the sentence of Chrisostom Apostle, although it may be understanded by those things which are red in this cha. yet is it most of all manifest by the which is had in the 11. chap. of this epistle, where is described the answer which was made by God to Elias, That God had left unto himself ten M. men, which had not bowed their knees before Baal: where Paul thus saith, The remnantes' according to the election of grace shallbe made safe, not of works: otherwise grace should not be grace. In which words is to be marked the Hebrew What is the election of grace. If election hang of works. grace is not grace. phrase, According to the election of grace. For it is all one as if it had been said, According to the gracious or free election. For in that tongue the son of perdition, is nothing else but the lost son. But that we should understand that our election consisteth freely, Paul so excludeth works, that if they should be received, he saith, Grace can no more be grace. And thus much touching Chrisostome. Now let us see what jeromes' mind is touching this matter. He in his 10. question to Hedibia, The opinion of Jerome. beginneth doubtless in my judgement not very sound. For he saith, that this is a most obscure place, when as otherwise in the words of the Apostle as touching the question there is no ambiguity at all. But he and other such like make the thing obscure, whilst they labour to eschew more than is needful the offence of human We must not pretend any obscureness in this chapter. reason. For Paul, if a man have a regard to the grammatical sense, if in any other place then most of all in this place observed both in his interrogation and answer, and prospicuous placing of his words, whatsoever mought seem requisite. And should be not a little contumelious against the holy ghost, if he would of purpose have so obscured the doctrine concerning the principal ground of our salvation, so that we should not be able to understand it. For in this place is entreated Here is entreated of the chief promise of our salvation of a matter which is of all other of most weight, namely, to what thing we ought to attribute our salvation and election: whether to our works foresens or to the free mercy of God. Jerome using this for his preface, turneth himself afterward to reprove Origen, howbeit he leaveth his name unexpressed. For Origen labouring to justify God, as touching the love of jacob, and hatred of Esau, which as yet had done neither good nor evil, saith, y● that came to pass by reason of those Plato & Pythagoras. things which their souls had done, before they came into their bodies. For of those merits it cometh, that men in this life are of divers estates. These things Jerome worthily reproveth. For they pertain not to Christian piety, but to the doctrine of Plato and of Pythagoras. For they feigned sundry courses, departures & returns of the souls. Why do we not rather (saith Jerome) confess our own ignorance. This sentence as I commend, so also see I that it is not always kept of him which spoke it. For if he would have been content with a godly ignorance, he had not feigned & imagined those questions and suppositions of Paul, which in very deed are none at all. But he would not, that the Apostle should seem to have taught these things contrary to common sense. For when Paul had said, jacob have I loved, but Esau have I hated, and afterward had added, What is there iniquity with God? and had made answer, jeromes' discourse upon this place. God forbidden & proved by testimonies of the scriptures, that God tempereth and moderateth his election according to his will, mercy, and power, Jerome sought to bow and to wrest those things which Paul had most simply spoken, as if they were importunately objected unto Paul by way of interrogation: as though when Paul had answered, God forbidden, the importunate caveler should go on, and say, If God said unto Moses, I will have mercy on whom I will have mercy, and will show compassion on whom I will show compassion, then shall it not now be neither of him that willeth, nor of him that runneth, but of God that hath mercy. And if he to this end raised up Pharaoh to declare in him his power, what could he then do withal? And if we be as clay in the hand of the potter, why do we yet complain? Who can resist his will? Shall there be nothing remaining of free will? Let Paul make answer to these impudent objections: what art thou o man, which thus reasonest with God? Even by thine own malapertness thou mayst sufficiently understand, that thou art not as clay in the hand of the potter. For the clay complaineth not of his maker: but thou (I will not say grievously) complainest, but also pourest out blasphemy against the creator, and callest him unjust: and even in this thou declarest that thou hast free will, when as thou speakest what thou list, yea even against God himself. And if God would by his great patience long suffer Pharaoh, and declare his mercy towards others, he is not therefore to be accused of thee: the fault is rather to be laid upon the sins of men. For even as by one and the self same heat of the sun clay is made hard, and wax made soft, so by one and the self same goodness of God, some are made more obstinate, and other some return to health. And therefore were the Gentles admitted into salvation, for that they received the faith of Christ, and the jews were for saken and rejected, for that they resisted that faith. Wherefore not the men themselves, but their wills are elected. Wherefore by these things it is evident, that Jerome also was of that mind, that the election of God dependeth of the will and works of men. And toward the An interpretation of an author not named. end of this tenth question, he saith, that he had red in a certain author, whose name yet he keepeth in silence, that the Apostle doth not only not dissolve the question, but also maketh it more intricate by testimonies of the scriptures, and reproveth the curious inquisitor after this manner. O man, what art thou? forsooth clay in the hand of the potter. Wherefore keep down this thy malapertness with eternal silence, and be mindful of the infirmity which is in man. As touching This question can not so be dissolved to satisfy human reason. Jerome upon Malachy. the dissolution of the question, if Jerome mean of that, wherein human wisdom may be satisfied, we also do grant, that the question is not dissolved: but if he speak of that kind of solution, which ought to be sufficient unto Christian piety, and which may be had in this life, there is nothing wanting to this dissolution. Of the self same matter Jerome upon Malachy, expounding the place which we are now in hand with writeth after this manner, The love and hatred of God is either of foreknowledge, or of works. For, those God loveth, whom he seeth to be haters of sin: and those he hateth, whom he seeth will build up those things, which he will have to be overthrown. Finally he saith, that God is said to love or to hate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ that is, after the manner of men, even as he is said to be angry, to be sorry, to rejoice: and therefore is he said to hate the wicked, that we should eschew those things which we know he hateth, I know also that the Rabines of the hebrews, and especially Chimhi, when they expound this place of Malachy, do run unto works. But although in properties & phrases of words, I judge those men worthy some what to be esteemed, yet as touching the sense of scripture and doctrine, I do not give much credit unto them. For they are utterly blinded: neither will they see Christ, Jerome against the Pelagians. Jerome praiseth Augustine. which is the only scope of all the scriptures. But as touching Jerome, from those things which he wrote in those places, which we have now alleged, I appeal unto those which he learnedly & godly wrote against the Pelagians. For they thought that our salvation dependeth of our works & merits. He in the end of his third dialogue highly commendeth Augustine, neither any where else, that I can remember of, speaketh he more worthily of him. For he calleth him a man holy, and eloquent, and excellently commendeth his books against this heresy: and especially his book of the baptism of infants to Marcellienus, and to Hilarius, And he saith, that he would not in that disputation proceed any farther: for that either he should speak the self same things, that Augustine had before spoken, or else if he should seek to bring other things, seeing Augustine had before brought better, he should but lose his labour. But in those books, how much Augustine is against this sentence, namely, that election dependeth of works, every one that readeth them, may easily judge. Farther he allegeth many things out of the scriptures, whereby is most evident and plain, that the strength of our free will is so broken, and weakened, Testimonies which Jerome bringeth against free will. that our salvation can by no means depend of it. joseph (saith he) was led away into Egypt, and when being now captive he was shut up in prison, the jailer committed all things to his power and fidelity. And thereof is rendered a cause, namely, for that the Lord was with him. He interpretateth unto Pharaoh his dreams: he is exalted unto the dignity next unto the king: he feedeth his father & brethren. jacob goeth down into Egypt: increaseth into a populous nation: his posterity is afterward brought forth out of Egypt: and all these things is God said to have brought to pass. Where then (saith Jerome) is the power of free will? And Solomon saith, with all thy heart put thy confidence in God the Lord, but be not thou puffed up in thine own wisdom. In all thy ways acknowledge him, that he may make thy ways right. By him are directed the ways of man. And Paul saith, not that we are sufficient to think any thing of ourselves, as of ourselves, but our sufficiency is of God. And moreover (saith he) darest thou still glory in free will, and abuse the benefits of God to the contumely of him that giveth thee them? and especially seeing that the self same vessel of election again writeth, We have this treasure in vessels made of clay, that the abundance of our strength should be of God, and not of ourselves. And again, he which glorieth, let him glory in the Lord. And when then Lord saith in the Gospel, I am the vine, and ye are the branches: he which abideth in me, and I in him, bringeth forth much fruit, for without me ye can do nothing: Again, No man can come unto me unless my father shall draw him: by these words he breaketh the liberty of our will outrageous in pride. He addeth also, that this is to be marked, that he which is drawn is signified to have been before slow, yea rather resisting and unwilling. And seeing that the matter●k so, how can the power of our will be so great, whereby The strength of our free will is not so great, that it could move God to elect us. God could be moved to elect us? Undoubtedly we cannot so much as imagine any such power: when as how great so ever it be, we must always count to have received it of the grace of God. Now let us see what Origens' mind is touching this matter. He beginneth in deed well, if he could have continued still in the same mind. For at the beginning he saith, That election is not of works, but of the purpose of God, and of the good pleasure of him that calleth. And upon the chapter next going before, when he expoundeth this place of Paul, whom he foreknew, those he predestinated, to be made like unto the image of his son, he saith that foreknowledge can not be taken for a bare and simple knowledge: For God in his foreknowledge comprehendeth also the wicked, whom yet he predestinateth not, to be made like unto the image of his son. Wherefore he saith, that that knowledge signifieth an effect and love, whereby God embraceth some, as Paul saith to Timothe: The Lord knoweth who are his: when yet notwithstanding he knoweth also those that be aleantes from him. So it is written that Christ knew not sin: when yet undoubtedly he knew the nature of sin. But he is said not to have known it, because he allowed it not, neither at any time committed any sin. The levites also which together with Moses slew the Israelites that had played the Idolaters, are said to have known neither father nor mother, nor kinsfolks, nor friends, for that they were not drawn by any private affection, to spare them, or to abstain from killing of them. Wherefore when Paul saith, whom he foreknew, those also he predestinated he thus interpretateth it, that God predestinated those whom be loved. These things being thus well set, afterward he addeth unto them things clean contrary, making some kind of protestation, as Jerome did, of the obscureness of the place. He also imagineth that the purpose of Paul was much like to this: namely, that A similitude of Orig●n●. he in this epistle to the Romans, doth as a man which will lead about a stranger through a goodly large Palace of a king. For whilst the stranger is led through divers rooms, and parlours, and chambers, it oftentimes cometh to pass, that he knoweth not neither which way he came in, nor which way to get out. This similitude in deed some like very well, but in my judgement it is not to be liked. For, this he seemeth plainly to signify, that God hath commended unto us his holy scriptures, as a Labyrinth or maze, wherein we should wander. For neither The holy scriptures are not like a Labyrinth or maze. is therein this place any obscureness, but such as is of these men's own devising. Wherefore he saith, that when Paul had said out of Malachi, jacob have I loved, but Esau have I hatred, he straight way objected unto himself: What then shall we say, is there iniquity with God? And made answer unto himself, God forbidden: which answer he thinketh is to be repeated, as often as the Apostle is asked the question of the importunate and froward demander. For he imagineth, that one should thus continue in questioning with Paul, If it was said unto Moses: I will have mercy, on whom I will have mercy: and will show compassion, on whom I will show compassion, therefore it is not of him that willeth, nor of him that runneth, but of God that hath compassion. Here he saith must be added, God forbidden. Farther if it seemed good to God to raise up Pharaoh, to declare in him his power, therefore he hath mercy on whom he will, & hardeneth whom he wil Why then do we still complain? For who can resist his will? Here again he addeth, God forbidden. He for no other cause, as I suppose, thus wresteth the text, but Why this place is made so troublesome of these fathers. Origene wrote a book of free will. for that he would not have man's understanding to much offended, or free will impaired. But that this wrested exposition yet satisfied him not, it is manifest by the which he allegeth out of a book of free will, which he saith he wrote, although the book be not at this day extant. And in it he endeavoureth to interpretate these words as if they were the words of Paul himself, and not of any other man ask a question: They hurt no more free will, saith he, then that which we read in David, Unless the Lord build the house, they labour in vain which build it. The builder in deed doth somewhat, for he is careful, and laboureth: but God removeth away the lets, and permitteth the work to be accomplished. So will he have that to be understanded, which is written unto the Corrinth. Neither he which watereth, nor he which planteth is any thing, but God which giveth the increase. Wherefore although we labour, yet it is God, which giveth perfection & accomplishment to our labours. After this manner thinketh he, may aptly be expounded this sentence: It is not of him that willeth, nor of him that runneth, but of God that hath mercy. But this cavillation Augustine (of whose judgement as touching this matter I am) in a great many places excellently well confuteth. For so (saith he) we may invert the sentence the other way, and thus say: It is not of God that hath mercy, but of man that willeth and runneth. But touching this matter we will speak more at large in due place. Thus much we thought good at this present to rehearse, that thou moughtst see that Origen himself putteth no great affiance in this his first interpretation: howbeit he goeth on in it, and thus repelleth that troublesome and importunate inquisitor: O man what art thou that answerest unto God, and goest to Law with him? when as thou art as clay in the hand of the potter? Neither vouchsafeth he to make any other answer to the troublesome inquisitor. For so he saith, Christ when he was demanded, by what power he did those things, would not make answer unto the Scribes. Whom doubtless he would have answered, if they had asked the question with a godly mind, and with a mind desirous to learn. For so also a master, that hath a malapert servant, which neglecteth to do the things which he is commanded, and troublesomely inquireth the causes of those things which are commanded him, would say unto him: What hast thou to do to inquire touching these things? I will have it so, because it is my pleasure so: When as otherwise he would make answer, if he were asked the question of a faithful and an obedient servant. Therefore God although he hide from many what he would do, yet revealed he his secrets unto Daniel a man desirous of knowledge. So we also, if we be not rash and importunate inquisitors, may in the scriptures know the causes of the love and hatred of God towards jacob and Esau: although to the malapert and importunate inquisitors that answer which is here given of Paul ought to be sufficient. And in the first epistle to Timothe it is written, That, In a great house are vessels, some of gold, some of silver, some of clay: in this place that distinction of vessels is not described. This thing only Paul saith, That the potter may of one and the self same mass make one vessel to honour, and an other to contumely. But unto Timothe is given a cause of the diversity. For thus it is written: He which shall purge himself from these things shallbe a vessel to honour sanctified to God, and prepared to every good work. Of which words we may infer to the contrary. He which purgeth not himself, nor cleanseth himself shall be a vessel Origene giveth a cause of the love of God towards jacob▪ and ●● his hatred towards Esau. The opinion of Origene is confuted. to contumely. Lo (saith he) the cause which was not given unto the Romans, is given unto Timothe. Wherefore jacob was therefore beloved, because he had cleansed himself from sins (for the scripture giveth testimony of him, that he was a man simple, gentle, and obedient to his parents.) And Esau was therefore hated, for that he had not purged himself, but persevered in malice & in impiety. This exposition of Origen containeth many things which are not to be allowed. First for that he persisteth not in those things, which he had spoken at the beginning: namely, that election consisteth not of works, but of the purpose of God, and good pleasure of him that calleth: secondly, for that he maketh dark those things which in the Apostle are plain and perspicuous. Thirdly, for that in his book of free will he declareth that he followeth not the exposition which he presently bringeth, moreover, for that he thinketh, that the Apostle in this place dissolveth not the question, where he of purpose putteth it forth, and entreateth of it: but dissolveth it in the Epistle to Timothy, where he only by the way toucheth that matter. Lastly, for that out of those words of the Apostle, he gathereth not a good solution. For of that sentence of Paul, He which purgeth himself, shallbe a clean vessel, ought not to be inferred, that a man can by his own strengths purge himself, for that thing doth God only and not we ourselves: Neither is that argument of force to prove our strengths and the liberty of our will, which is taken of a commandment or of an exhortation. For God oftentimes commandeth, and oftentimes exhorteth after this manner: If thou shalt do this or that, these, or those things shall happen unto thee, to the end we might understand our infirmity, and acknowledge, from whence those things which are commanded are to be sought for. But to be cleansed and purged in such sort as God giveth grace, cannot be the cause of election. Now will I come to Ambrose, who in a manner nothing disagreeth from these things: for he also will have the purpose of God, to signify foreknowledge. And when the Apostle saith, That the election should abide according to purpose, he poiseth that word, should abide, and thereof gathereth, that the foreknowledge of God cannot be deceived: neither is it possible, but that every thing shall so come to pass, as God foreseeth every thing shall come to pass: but he saith, What acception of persons ●●. that God loveth, and hateth, as he that foreknoweth things to come, and not as an accepter of persons: but doubtless God cannot be said to accept persons, for that we believe he freely loveth and hateth whom he will, not by the foreknowledge of merits. For acception of persons is, when contrary to justice distributive we have a A similitude. respect unto the conditions which make not a man worthy either of the gift which is distributed, or of the office which is committed to his charge: as if a bishopric should be given unto a man, because he is beautiful, and of a tall stature, or for that he is a stout warrior, neglecting in the mean time other men more worthy and meet. But of this fault God cannot justly be accused. For he findeth in us no persons, or qualities, or conditions. For we come all equally of the corrupt Mass of Adam. Wherefore whatsoever afterward cometh either as touching gifts or worthiness, the same we have not of ourselves, but of the goodness of God. But to return to Ambrose, who thinketh that some are elected, for that God knoweth that they shall believe, and others are rejected, for that he knoweth that they will be enemies unto the truth. It appeareth also, that Augustine being yet rude, nor as a then a Bishop, followed this sentence of his father: Howbeit afterward when he had better examined the matter, he revoked it. And Ambrose mind is, that the love and hatred of God springeth of faith or infidelity foreseen. Therefore he addeth, Wherefore God foreknowing, that they should be endued with an evil will, counted them not in the number of the good: although Christ said unto the. 72. disciples which afterward fell away from him, as it is written in the 6. chapter of john, Rejoice and be glad for your names are written in heaven. For they are said to be written according to a certain present justice, and not according to foreknowledge: And God forasmuch as he is a just judge, judgeth according to present justice, and not according to foreknowledge. Wherefore that which the Lord saith to Moses in Exodus the 23. chapter, If any man sin against me, I will blot him out of my book, is so to be understanded, that according to the righteousness of the judge he seemeth then to be blotted out when he sinneth: but according to the foreknowledge of God he was never written in the book of life. For john saith, they went out from us, for that they were not of us, for if they had been of us, they had doubtless abiden with us. Afterward Ambrose defineth the foreknowledge Definition of the foreknowledge of God after Ambrose. of God, and saith, that it is that, whereby God hath certainly appointed what manner of will every man's will shallbe, wherein he shall abide, and whereby he shall either be condemned or crowned, wherefore there is no acceptation of persons in the foreknowledge of God. And he saith, that it is possible, that they which shall be good to the end, become sometimes evil: as it came to pass in David: & contrariwise that they which shall at the last become evil: and shallbe condemned, yet notwithstanding sometimes seem good: as Saul, judas, Solomon, and joas, as long as joiada the priest lived. We see that Ambrose in this his sentence was brought to that point, that to avoid the acceptation of persons, he referred the election of God to the foreknowledge of works, lest God should seem unjust. But we have already declared, that the equity and The justice and equity of God is not here put in any danger. justice of God is nothing put in danger, if we rightly understand, wherein consisteth the fault of the acception of persons. But amongst the new writers, Phocius, whose sentence is rehearsed amongst the Greek Scholies, by purpose, understandeth (as other do) foreknowledge of works: and thereof he affirmeth springeth election: when as by it is put a difference between men. But election cannot be unless there be put some difference in those things which ought to be elected. But we Election can not be but when there is difference of things. The difference of things to be lected, is not taken of the nature of the things themselves, but of the purpose of God say, that this difference is not to be considered by the things themselves which are elected, but by the sundry purpose of God towards them. For whatsoever good thing is found in men, the same cometh from the mere mercy and goodness of God. Neither can God foreknow that any thing shall come to pass, but that which he willeth to be. For, forasmuch as all things that are have by his will that that they be, whatsoever he foreknoweth shallbe, it is of necessity that he willeth the same to be. Wherefore God found no difference in men, but he himself putteth difference in them. The same Phocius addeth, Although there were no other reason of the election of God, but his will, yet ought we therewithal to be content: But there is an other, namely, his foreknowledge of works. But we have already declared what deceived this man: namely, for that he thinketh, that the difference, which must of necessity be in election, is always taken of the things that are to be elected: when oftentimes they come of the mere will of him that electeth. But now will I come to Augustine, who in his questions to Simplicianus in his first book and 2. question at large entreateth of this matter. He demandeth in that place, why the mercy of God, which was present with jacob, was wanting in Esau. And he maketh answer, that it cannot be said, because that the one should believe, & the other should not believe: for that faith itself is the gift of God: which thing others also (saith he) do confess: but therefore they say, the one believed, for that he would receive that when it was offered, and that other believed not, for that he would not receive it. But this answer is not sufficient. For than mought every man ascribe his faith Our faith is not an effect of our will. to his own will, and thus say: Therefore have I believed, for that I would. And by that means he should have, whereof he might glory, and the grace of God and our faith should be of works. Farther unto the Phillippians Paul writeth, that it is God which worketh in us both to will and to perform according to his good will. Wherefore no man can have a will to believe, unless God give unto him that will. Moreover A good will is the gift of God. it should then not be of God that hath mercy, but of man that willeth & runneth. And it is marvel (saith Augustine) if these men were demanded, whether a good will be the gift of God, if they durst deny it: but peradventure they will say, God in vain hath mercy, if man will not: Which is imprudently spoken. For every man hath a will, upon whom God hath mercy. But if thou demand what maketh in us this good will, we answer, the calling of God. But that seemeth to be The calling of God of two sorts. against this which we read in the Gospel, That many are called, but few are elected. That should not be true, if calling should have that force to change the will. Here we say that the calling of God is of two sorts: the one is common, whereby men in deed are after a sort stirred up, but they are not bowed. For that those things which are offered please them not: but the other is a convenient, apt, and mighty calling, whereby the minds are touched, and truly changed. After this manner was jacob called, and not Esau: therefore the one was beloved, the other hated: the one drawn, the other forsaken. Neither doth this any thing further thee to say, God wanteth not a mean, whereby to bow the w●●s of men. It is repugnant to the will to be compelled. God poured not malice in to Esau, but he gave not unto him grace whereby he might be made good. What two things are h●●e to be h●ld fast, although human reason cannot make the● to agree that the wills of men are sometimes hardened: for it is not to be thought that God wanteth a mean, whereby to bow and change them if he will. Wherefore if we make God omnipotent, then can there be no obstinacy of men so great, but that he can overcome it, not by compulsion, which is utterly repugnant unto the nature of will, but by persuasion. Neither was it needful that God when he hated Esau, should pour into him any new malice, whereby he mought be made evil: for he had that abundantly of himself, and by the corruption of nature. It was sufficient, that he gave not unto him grace, whereby he mought be made good. Wherefore there are two things which we ought constantly to hold fast: first that there is no iniquity with God: secondly, that he hath mercy on whom he will, and whom he will at his pleasure he hardeneth. Which two things although human reason can not easily make to agree the one with the other, yet Augustine to the end the justice of God mought after a sort the easilier be understanded, addeth a similitude of a creditoure, who hath two debtoures: whom, if unto one he remit his debt, and require his debt of the other, no no man can justly accuse. Wherefore if human justice had his original of the justice of God, it is wonderful, that men can take this upon them, to reprove that in God, which they confess to be just in men. And jacob and Esau were obnoxious unto the condemnation of original sin. Wherefore God did nothing unjustly, if he pardoned the one, and vouchsafed to bestow on him his favour and grace: and by his just judgement punished the other. debtor should not have a proud and rash judgement of the mind of their creditor, especially when he requireth of them no more than his dew. But how importunately men seek to hinder God, that he should not at his pleasure give the things that are his to whom he will, Christ God cannot be letted, but that he giveth his things as seemeth good unto him. How this is to be understanded, thou hast hated none of the things which thou ha● made. declareth in the Gospel under the person of the good man of the house: Is it not lawful (saith he) for me to do with mine own what I will? Is thine eye evil? I am good. Take that which is thine own, and go thy ways. But it is written in the book of wisdom the 2. chapter, Thou hast hated none of the things which thou hast made. Wherefore seeing Esau was made of God, it seemeth that he could not ●e hated of him. Augustine answereth, that we must make a distinction between nature and sin: and so he maketh answer, that God loved Esau, as touching nature: but hated him by reason of sin. But with this answer the mind can not be quieted, for even by this self same reason, God may seem to have hated jacob: for he also was no les obnoxious unto original sin, than was Esau. Unto this jacob was n● less obnoxious to original sin than Esau. God hateth the sins of all men, but after a deuers' manner, the sins of the elect he which 〈…〉 pardon, but will punish the sins of the reprobate How jacob was loved & Esau hated when as they both were in sin. Three things to be considered: The nature o● man, sin▪ and the punishment. God ●●eth sin, as it is a punishment. objection Augustine maketh answer, that God hated the sin of each: but yet not after one and the self same manner. For he would have sin to be in jacob extinguished by forgiveness. And for that he had cleared him of that debt, he is said to love him. But he hated sin in Esau, and would have it punished. And so, for that he left Esau obnoxious unto sins which he would not forgive, he was said to hate him. Finally he thus interpretateth this sentence, jacob have I loved, but Esau have I hated, namely that the one was delivered from sin: but the other was left in sin. But how man and sin do either please or displease God, he thus declareth. First he saith, we must set before our eyes nature, secondly, sin, and thirdly, the punishment wherewith God chastiseth the crime. First of all he saith, God loveth nature, neither at any time hateth he it of himself. But sin of his own nature he hateth: although sometimes when it is inflicted of him in respect of a punishment, forasmuch as it is an instrument of the justice of God, it utterly displeaseth him not: for then by that sin others of the elect are kept under, that they should not in like sort commit sin. And this he declareth by an excellent similitude: A judge (saith he) when a thief is brought before him, hateth not the thief in respect that he is a man: but the theft he condemneth. Neither doubtless hateth he the punishment, whereby he commandeth him to be banished, and to be put to the works of the mines: yea rather he inflicteth it unto him, as good. By which sentence of Augustine by the way we note, that at that The Roman laws made not the●● death. time the Roman laws condemned not a thief to be hanged, but only condemned him to the mines. Wherefore seeing sins have oftentimes the nature of a punishment, as we gather by the first chapter of this epistle, it is evident that God in this respect hateth them not. But in what sort he willeth sins, all Whether god willeth sin. men are not of one and the same mind. For some think that God only permitteth sin, and not properly willeth it: lest they should seem to make God the author of sin, and for that cause unjust, if he would punish that in man, which he himself would have to be done. But if a man diligently weigh this permission, he shall at the length find, that it is a certain will of God. For if he permit sin, he doth it either willingly or against his will: but against Nothing can be done against gods will. The opinion of those that say that the will of God in willing or not willing▪ is either of efficacy, or remiss. his will doubtless he permitteth it not (for nothing can be done against gods will) wherefore he willingly permitteth it. And therefore his will is that sin should not be letted. Some to avoid this, appoint in God a double will: the one of efficacy, the other remiss. And the sign of his will of efficacy they say are commandments, precepts, and laws: but of his remiss will, they put counsels and exhortations to be the sign. They add also, that God will not sometimes with efficacy, & sometimes remissedly. And the sign of his not willing with efficacy they say is prohibition: but of his not willing remissedly they put permission to be the sign. And after this manner they say that God willeth not sin. But because they see, that if God with efficacy willed not sin, it could by no means be committed, they say, that he in deed willeth not sin, but yet remissedly. This is in deed a witty distinction: but I am somewhat in doubt, whether We can not put in the will of God either increase or diminishing. it can in such sort take place in God. But, that we should not in vain contend, grant that it were so, yet for all that they avoid not, but that God may be said after a sort to will sin. For how cometh it, that he in deed willeth not sin, but yet remissedly? Here they have nothing to answer, but that he after a sort willeth it. For rejection is not remiss, unless something of the contrary be mixed with it, namely, of the will: as water from hot water is not made lukewarm, unless some cold be mingled with it. Wherefore in that they say, that God willeth not sin, but yet remissedly, that can be by no other means, but that he after a sort willeth it: wherefore this permission which they imagine is at the length reduced to the will. But it is a thing ridiculous, that they should be afeard, lest God by this means should seem to be unjust: for th● will of God is the first and chief justice, so that whatsoever he willeth, the same Permission is reduced to the will. The will of God is the first justice. God when he will punish sins by sins, withdraweth his grace. strait way is of necessity just. And one and the self same action, as it is in us, and cometh from us, forasmuch as it proceedeth from a corrupt ground, is sin: but as it cometh from God it is just. These men seek some way to satisfy human reason: which yet they can not by this means attain unto. For they are compelled to grant, that God when he will punish sins by sins, withdraweth his grace, by which stay only our will may be upholden that it sin not. Wherefore if of purpose he remove away that by which only sin is prohibited, although he do not unjustly, how can he be said utterly not to will sin, which of necessity followeth the withdrawing of grace? Wherefore we say that God in deed willeth the action, which is by nature produced, for unless God would, it could by no means be produced: but the deformity, and privation of justice, whereby that action faileth, and strayeth from his rule, he in consideration of itself willeth not▪ but so farforth only as it is a punishment of sin, and as we have said, an instrument to declare the justice of God. Yea also Augustine saith, That God will not only remove away his grace, but also hiddenly worketh in the minds of sinners, no less than he useth to work in the bodies: and inclineth their wills either to good, according to his mercy, or to evil according to his judgement being in deed just, but yet hidden. And this sentence he hath against julianus in his 5. book, and 3. chapter. And in his book de Gracia & libero arbitrio the 21. chapter, and he proveth it by sundry and many testimonies of the scriptures. But in that God is said not to will and to hate sin, that is to be understand as touching the law and the Scriptures, and the rule of life revealed unto us He is said also to hate sin because he punisheth it, and because he willeth it not for his own sake, but as we have said, in consideration of an other thing. Wherefore in that he worketh sin, he hateth it not, and in that he hateth it, he worketh it not. ●n sum if we will speak properly Election & rejection depend of the will of God. We are not won but by those things which please us and simply, we cannot say that God either willeth sin, or is the author thereof. Thus much by the way: but now to return to August. He goeth on to declare, that both election & rejection depend of the will of God. He saith in deed that we have free will, but what availeth that to these things? For who can believe unless his will be moved? But it is not in our power, that we should be moved by those things which are offered: for we are not alured & taken, but by those things which please us. But that preaching reading & contemplation upon things divine do please us, it cometh by the breathing of the holy ghost. And August. addeth, that as touching the mass, or lomp of all human nature, By the spirit of God ●● cometh to pass▪ that things in very deed good do please us. whereof all we are brought forth, there is no difference, whereby God mought be moved to elect this man rather than that: yea rather if setting aside the grace of Christ, we consider only the nature of men, there can come no difference at all, but that one is more witty than an other, or contaminated with fewer wicked facts, or endued with better arts. But if any man would say that God in election or rejection hath a respect to these things, he shall plainly speak against the holy scripture: For Paul to the Corrinthians thus writeth: Be hold your calling brethren: for not many wise men, not many noble men, not many mighty men are called: but the foolish things of the world hath God elected. etc. There have been moreover a great many philosophers endued with most excellent wits, and other men of singular gravity, as Socrates, Cato, and Scipio: who, if they be compared with others, may seem to have been enfected, but with a very few vices. There have been others endued with most excellent arts and sciences: whom God yet hath overpassed, and hath called unto him men unlearned, sinners and wicked men: wherefore this only remaineth, that if God have not a respect unto these things, they must say, that he hath notwithstanding a consideration to the will. But neither doubtless can that be affirmed. For, as we have said, it lieth not in the power of our will, to be moved with good and holy persuasions. For, An example of Paul. what manner of will had Paul at that self time, when he was called? Verily he thought upon nothing else, but how to murder the christians, and utterly to destroy and to overthrow Christian religion, and yet notwithstanding he was straight way converted unto God, and the truth was so set forth unto him, that straight way he embraced it, & utterly and wholly changed his mind. Wherefore there is no cause, why any man should accuse God of iniquity for when he forgiveth and pardoneth, he giveth freely of that which is his own: but Why God is not to be accused of iniquity. when he punisheth and putteth to pains, he by most good right requireth that which is his own. These things writeth August. (as we have said) in his book of questions to Simplicianus, the second question. But in his epistle to Sixtus, which is the 105. in number, he saith, that God findeth not men meet to be elected, but maketh them. God in jocob loved only his mercy. He hated Esau for that he would not have mercy on him. Paul wanted not sharpness of wit. Neither loved he any thing else in jacob (saith he) but his own free mercy. And Esau he hated, for that he would not have mercy on him. Which things these men, saith he, (speaking of the P●lagians) seeking to avoid, say, that God had a regard to the works foreseen as though forsooth Paul wanted so great sharpness of wit, that he would not see that, which these witty men saw. For then doubtless was the time for Paul so to answer, when he had objected unto himself, What shall we then say? Is there iniquity with God? God forbid. He mought straight way even with one word after these men have solved the question: yea rather he had had no question at all to solve. We must consider, what Paul there went about, what he did, and what was his intent. His intent was to inculcate the grace of God: but they which have this scope before their eyes can not imagine any such things. And in his Enchiridion to Laurentius the 98. chapter he writeth, that if this had been the intent of Paul, he would in no case have said, Not of works: yea he would rather have said, Of works foreseen, he loved jacob by his free mercy, and hated Esau by his just judgement. Wherefore they which are planted in an holy calling, let them acknowledge, that unto them is given grace not dew unto them: and in others, that eternally perish, let them consider what was dew unto them. Now that I have thus briefly recited the sentences of the fathers, I think it good to declare my judgement What is to love. What is to hate. as touching this whole matter. First I understand that, To love, is nothing else, but to will well to a man. And, to hate, is nothing else, but to wish ill to a man, or not to will well unto him. Wherefore God is said to love them, unto whom he willeth eternal salvation, that is, the chief felicity: and those he hateth, unto whom he willeth it not. Now this so being, the controversy is, whether God willeth felicity to the elect by works foreseen, or no: and how he willeth it not to the reprobate. First we will speak of love. Now love can not be of works foreseen: for Paul saith: Not of works, but of him that calleth. And seeing The election or predestination of God canno● be of works foreseen. that God findeth not good works in men, but of his mercy deriveth them into them: how can they be the causes of his love? And in the 11. chapter. of this epistle Paul saith: That the remnants shall be saved according to the election of grace. And if of grace, than not of works. And in this place the same Apostle referreth the effects also of the promises of God only to the will, and power, & mercy of God. Therefore ought we to presume to go no farther. And in the 1. chapter to the Ephesians he saith: That we are predestinated into the adoption of children according to the good We should be justified by works fores●ne▪ i● we should by them be elected. pleasure of the will of God. And, if we should grant, that men attain to salvation by works foreseen, we could not avoid, but that men should be said to be justified by works. For then of our works should follow the foreknowledge of God: of foreknowledge, predestination: and of predestination, calling: and of calling, last of all justification: we should consent also with the Pelagians, that justification and merits take their beginning of ourselves: and that God afterward addeth grace, mercy, and variety of gifts. Neither ought we to think that the work of God which is eternal, hath his beginning of any thing temporal. The eternal work of God hath not his beginning of a thing temporal. The hatred of God is not of works foreseen. After the self same manner we say, that the hatred of God dependeth not of works foreknown. For Paul a like pronounced of each brother, Not of works, but of him that calleth. And if we should grant, that the hatred of God springeth of ill works foreseen, it mought be on the contrary part inferred, (as saith Augustine) that the love of God also springeth of good works foreseen. And moreover this reason can not take place in all those that are elected, or rejected. For many amongst the jews and Turks perish even in their in fancy, and are condemned, and therefore are numbered amongst those whom God hateth in whom yet he could foresee no evil works, forasmuch as they should never have any: yea rather he foreknew that they should work nothing. Neither availeth that any thing which some say, that God saw what they would have A cavillation confuted. done if they should have lived. For by this means should not the justice of God as touching human reason be defended: for the defence whereof yet these men take so great pains. For straight way should come into the mind, why these men were rejected for those works, which they never did, nor ever should have done? But they should have done them (thou wilt say) if they had lived. Grant it were so. But a conditional proposition affirmeth nothing. And, that God followeth not this consideration in his love or hatred, Christ plainly declareth, when he saith Woe unto the Corozaim: woe unto the Bethsaida: for if in tire and Sidon had been done the things which have been done in thee, they bade long since repent in sackcloth and ashes. Again, Woe unto the Capernaum, which art exalted up to heaven, for thou shalt be cast down even into hell. For if in Sodom had been done the things which have been done in thee, those cities had yet been remaining. These words plainly declare that God hath not a respect unto that, what a man shall do. For he gave miracles unto God gave miracles to them that used them ill, but gave none to them that would have used them well. them that used them ill: and gave not any to such as would have used them well. Further remember that in these words it is not said, that they which had not miracles, should, if peradventure they had ha● any, have believed of themselves, as though y● that lay in their own nature or fire wil For, that thing would God have given unto them. And forasmuch as it is a sentence conditional there ought not of it to be inferred a proposition categorical or affirmative. As when it is said, If a horse should fly, he should have wings, it followeth not thereof, that a horse hath wings, or that to fly is of the nature of the horse, or that the horse Neither election nor reprobation depend of works foreseen. The difference between election and reprobation. could fly if he had wings: when as unto flying are required more things than wings. Wherefore herein election and reprobation agree together, that neither of them dependeth of works foreseen. Howbeit they differ two manner of ways. first, for that although sins are not causes of reprobation, yet are they causes of eternal damnation, whereunto the reprobate are ordained. For they are not condemned but by just judgement: neither have they any thing that they can justly complain of the injustice of God. But good works are neither the beginning of the election of God, nor true causes of eternal felicity. Neither must we here hearken to the schoolmen, which put in them merit, (as they use to speak) of condignity. For Paul contrariwise teacheth, that the sufferings Merit is not to be admitted. of this time are not condignae, that is, worthy the glory to come which shallbe revealed in us. The other difference is, for that the good works where unto we are predestinate to be by them led to felicity, are not of ourselves, but of the predestination of God. But sin is grafted in us even from our birth. Good works we have of God but not sins. For in iniquities are we conceived, and in sins hath our mother conceived us. Howbeit some have gone about to prove, that the love of God dependeth of works, by the 8. chap. of the book of proverbs. For there God thus speaketh, Those that love me, I love. But of those words can not be inferred that which they seek. I grant indeed that they are loved of God, which love God: but yet it followeth not, that therefore God beginneth to love them, because they love him. Yea rather it followeth contrarily, that they therefore love God, because God beginneth not therefore to love us, for that we love him. God loveth them. For so john teacheth us: Not that we have loved God: for he hath loved us first. But that we may the plainlier understand both that which I have already spoken, and also that which shall afterward be spoken, I will declare the signification of four words, which are of Paul used in this treatise: namely, the love of God, election, predestination, and purpose. The love of God is it as we have said, whereby he willeth unto any man felicity. Election is, whereby he preferreth one before an other. Predestination is, whereby he directeth those whom he hath so loved and preferred before others, to the end which he hath appointed unto them, namely, unto eternal life, by apt means. And The order between love, election and predestination, these are in such order joined together, that predestination followeth love and election. For (as we have said) whom God hath loved & hath preferred before others, those he directeth to their end. But touching love and election, we must otherwise consider of them in God, than we see commonly cometh to pass in men. For men when they see a man adorned with excellent gifts, him they elect Love and election are after an other manner of sort in God, than they are in men. above others: and then they wish well unto him, and to their power seek to do him good: but God forasmuch as in men he findeth nothing that is good, yet of his mere mercy and singular goodness, he loveth some, and decreeth unto them many good things, and thereof followeth election. For, for this cause only are they preferred before others, for that they are loved of God, and not for any their own worthiness. And as love is to election, so is hatred to reprobation. Wherefore I mislike not that which the master of the sentences citeth out of Augustine, that predestination is a preparation to glory: and reprobation, a preparation to eternal punishments, so that those differences which we have a little before mentioned be added. Now resteth to declare the fourth word, namely, purpose. And that we say is nothing else, but his good pleasure, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, What the purpose of God is. which signification we gather out of the epistle to the Ephesians the 1. chap. where it is thus written: which hath predestinated us, to adopt us into children unto himself through jesus Christ, according to the good pleasure of his will: And strait way he addeth, Predestinate according to his purpose. This declareth that Purpose is the general word of predestination. What is predestination after Augustine. purpose and good pleasure are taken for one and the self same thing, and do pertain unto wil Wherefore the purpose of God is the pleasure of his will, and is taken as the general word, to define predestination and reprobation. For Augustine saith, that predestination is the purpose to have mercy: and reprobation the purpose not to have mercy. And according to this sentence Paul saith in this chapter: That election mought abide according to purpose. But touching all these matters we will hereafter more at large entreat. What shall we say then? Is there unrighteousness with God? God forbidden. For he saith to Moses, I will have mercy, on whom I will have mercy: and will have compassion on whom I will have compassion. Wherefore it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. For the scripture saith unto Pharaoh. For this same purpose have I stirred thee up, that I might show my power in thee, and that my name mought be declared throughout all the earth. Therefore he hath mercy on whom he will, and whom he will, he hardeneth. Thou wilt say then unto me, why doth he yet complain▪ for who can resist his will? But O man who art thou which pleadest against God? shall the thing formed say to him that formed it, why hast thou made me thus? Hath not the potter power to make of one and the same lump one vessel to honour, and an other to dishonour? What shall we say then? Is there iniquity with God? God forbidden.] When flesh and human wisdom heareth that all things are to be referred unto the will of God, it beginneth to stir. For it can not abide that: and pretendeth reverence to the name of God, when as in very deed it abhorreth mortification, neither can abide, to subdue all whatsoever it hath to the power of God. Wherefore some are so against all talk of predestination, that strait way as soon as any mention is made of it they are gone. But this they can not do without great injury unto the holy ghost: as though he would teach any thing, which should either be unprofitable, or hurtful: But we ought to give ear unto Paul They do ●● which abhor from the talk of of predestination▪ who with much profit reasoneth of it. And that we may do this without danger, we ought to beware of fond imaginations, neither ought we to add any thing to that, which the holy scripture hath delivered unto us. If we keep ourselves within these bonds, we shall run into no danger at al. Paul did generally put forth, that the hatred and love of God depend only of his will, and not of the works of men. Which sentence he now proveth as touching each part, and that by a double testimony of the scripture. But before he bringeth forth those testimonies, he objecteth unto himself that which unto human wisdom mought seem unjust. What (saith he) shall we say. Is there iniquity with God, if he do thus as pleaseth him? He maketh answer, and curseth such a suspicion, saying, God forbidden. But the cause why human reason is so offended, if Wherehence springeth the offence of human reason. both predestination, and reprobation should depend of the mere will of God, cometh of this, because that men think that thereby justice distributive, which requireth, that unto like be rendered things like, should thereby be impaired. And forasmuch as all men are in the stock of Adam of like condition, they think it not just, that one should be predestinated to eternal salvation, and an other rejected to eternal destruction. Origen to defend this justice in God taught that the souls of men have before they come to this life works either good or evil: for which they are predestinated either to destruction or to felicity. Pelagius thought, that the justice of God is to be defended by works foreseen: A perverse carefulness of men. which opinion not only he, but also many others of the fathers embraced. Neither can I enough marvel, that men were so careful for the justice of God: when as it can come into no danger at all. For the will of God is the first rule of justice. But these self same men have a remiss and negligent care over their own justice, which is not only endangered, but also oftentimes violated and broken. Paul to answer to this error of man's imagination, proveth that the election of God is not (as these men imagine) derived of justice distributive, for that God is by no law bound to give unto any man those things▪ which he hath decreed to give, but God of his mere mercy & liberality taketh some and adorneth them. In the parable which the Lord put forth, Unto every one of the workmen was given a penny for their days work: unto those in deed which had laboured all the whole day it was given of covenant: but unto others which had been but an hour in the work it was given of mercy. And when those that came first were displeased, the good man of the house answered: Is it not lawful for me to do with mine own what I will? Verily it was lawful, and especially seeing the same pertained to mere mercy. But as touching justice distributive, Distribution coming of justice is one thing▪ & giving coming of mercy is an other thing. Election pertaineth not to justice, but unto mercy. Take up (saith he) that which is thine, and go thy ways. Wherefore he did put a distinction between that distribution, which is done of justice, and that giving, which proceedeth of mercy. So Paul in this place teacheth, that the election of God pertaineth not (as these men imagine) unto justice, but unto mercy. And this he confirmeth by an oracle of the scripture, saying: For he saith to Moses. I will have mercy on whom I will have mercy, & will show compassion, on whom I will have compassion.] By these words God teacheth, that there is no other cause of his mercy, which he showeth towards some, but even his very mercy. Wherefore I somewhat marvel how Pigghius, a man otherwise (as he himself thinketh) full of wit, amongst his principal reasons, whereby he contendeth that God predestinateth by works foreseen, putteth this also for one: as though if it were not so, the justice of God, whereby he distributeth his gifts, could by no means consist. For how seeth he not, that the Apostle objecteth unto himself the self same thing, and dissolveth the same by no other reason, but for that God herein dealeth not with us, by law, or by duty, but by mercy? For this doth the oracle which is here cited most plainly declare. But it is worthy to be laughed at, to ascribe unto Paul that which he by all means avoided to speak. To go about God is not to be brought into an order. to deal with God by law, is to seek, to bring God to an order: which thing as no man can do, so is it not meet, that any endued with reason should attempt to do it. And Paul when he saith: What shall we say then? Is there iniquity with God? by these words declareth, that he knew right well, what commonly cometh into the minds of men, when they hear this matter reasoned of. This also is to be noted that although Paul could have excused his doctrine, that these absurd things followed not of that which he had taught, yet was he moved with a fervent desire of piety to repel this blasphemy, and to answer, God forbidden▪ As though he would have said, it is no upright dealing to think any such thing of God. And he addeth a reason, for that that can not be unjust, which God testifieth of himself, and acknowledgeth to be his▪ Now God himself said unto Moses. I will have mercy, on whom I will have mercy: and will show compassion on whom I will show compassion. In this sentence are two things to be noted, first, that those good things which God The cause of the gifts of God which he giveth us, is not to be sought for without his goodness. hath decreed unto us, depend only of his mercy: secondly, that the cause of them is not to be sought for without the benevolence of God: For he saith unto Moses, that he will show mercy to whom he will show mercy. Now if God do prescribe these limits unto our knowledge, they ought to be counted to much presumptuous, which will seek to go further. I before noted that Origen, and Jerome to Hedibia thought, that these words, unto this place, O man what art thou which answerest unto God? are put under the person of the adversary: which is far strange from the due order of the text. For Paul did put his own answer when he answered his adversaries, God forbidden. Wherefore it is meet, that those things which follow be alleged of Paul, the more vehemently to repel the objection. For he repelleth it after a sort with this execration, God forbidden. Which thing is plainly declared by this particle For, whereby is given a reason of the sentence going before. And hereunto helpeth, that this sentence is cited out of the scriptures. Which thing Paul is not wont to attribute unto the person of the adversary. For he objecteth unto himself those things, which are affirmed of human wisdom against the sentence of the holy Ghost: but this he retaineth unto himself, by testimony of the scriptures to confute these human reasons, which seem to be against it: I will not speak how Origen when he saw the absurdity of his exposition, had no great affiance in it, but placed an other in steed thereof. But Chrisostome and Ambrose, attribute these words unto Paul himself: although they somewhat stray from the right interpretation. For Chrisostome saith that Paul, in this place maketh the matter more obscure, to the end to drive the jews to that point, that touching the question, for which they kept so great stir, neither they themselves should be able to make any answer. For they demanded, why their nation being rejected, the Gentiles should be taken? Paul to stop their mouths, And ye (saith he) tell me, why Ishmael being rejected, Isaac was received? Why jacob being beloved, Esau was hated. But because to these things mought answer after a sort be made, that these men were evil, and the other good, therefore he bringeth this place out of the. 33. chapter of Exodus where when God, by reason of the idolatry, which the people had committed in the calf, had commanded many of them to be slain, would yet notwithstanding pardon the rest of the multitude. Here is left no such refuge at all: for the crime of them all was a like. Wherefore God said unto Moses, I will have mercy on whom I will have mercy: That is, I alone can discern, why I will have mercy on this man, and will not have mercy on that man. This canst not thou see: Wherefore in this matter give place to me. Neither wanteth it an Emphasis, that the Apostle in this place, by name putteth Moses. For seeing that he saw not the cause of this thing, when yet notwithstanding he was of all men that ever were the most familiarest with God, verily much les could others see it. Wherefore Paul by these words repelleth & putteth to shame the rash The interpretation of Chrisostom confuted. It is not the part of the holy ghost to make dark that question which is necessary unto salvation. inquisition of men: for that God only foreseeth the merits and worthiness of those whom he electeth, and whom he pardoneth. This interpretation containeth three things, which in my judgement are not very sound. First, for that it saith that the Apostle maketh obscure the question: when as in deed he most of all maketh it plain: neither is it the part of the holy Ghost to hide the truth, which is so necessary to salvation. Moreover it affirmeth that God spoke these words to Moses touching those men, which were slain for idolatry: which thing as we shall declare agreeth not with the History: last of all it referreth the matter to the righteousness and foreknowledge of merits: when as Paul reduceth these things to the mercy of God only. Ambrose will have these things to be alleged of the Apostle in this sense: as though God should say, I will have mercy on him, whom I foreknow shall be converted, and abide by me. And I will show compassion, on him on whom I will show compassion: that is, I will give mercy unto him, whom I have foreknown shall after his error with an upright heart return unto me. And this (saith he) is to give unto him, unto whom ought to be given: and not to give unto him, unto whom ought not to be given: to call him, whom he knoweth will hear him: and not to call him, whom he knoweth will not hear him. And to call What to call is with Ambrose. To have mercy is no● to foreknow. (saith he) is to prick forward to receive faith. In this interpretation also first this is to be disallowed, that to have mercy should be all one with, to foreknow: for these words are of far divers significations. Wherefore to interpretate the one by the other, is to add of his own head, and not to give the meaning of the Apostle. And when he saith, that God giveth unto whom is to be given: and giveth not, to whom is not to be given, he hath a respect unto the justice of God: when as God himself (as Paul testifieth) referreth all things to his mercy. Neither is it true that God calleth those only, whom he knoweth shall hear him, for he daily called the jews, whom he knew should be rebellious: unless peradventure he understand no other calling but that which is of efficacy: but that calling cometh not hereof, for that men are prone to hear, but that it maketh them to be able to hear. But Augustine writing upon this place thought that GOD hath not a respect unto works to come, but unto faith. But the same sentence he himself afterward by most firm reasons revoketh, in his second book of Retractations the 1. chapter, and in the first book and 23. chapter Now resteth, that (as the words of Paul plainly declare) the election and good will of God depend only of his mercy. But that these words, I will have mercy one whom I will have mercy, should be understand as Chrisostome would have them, of the slaughter of some, & of the pardoning of other some, it seemeth An history in Exodus rehearsed. not to be agreeing with the history. For that slaughter is set forth in the 32. chapter. But before ye come to the other place which is in the 33. chapter there are many things set. For after that slaughter the Lord commanded Moses, to go up from that place: and said that he would not go with them, for that it was a stiff-necked people. And the people hearing this, were exceedingly sorry and wept. Again Moses prayed unto the Lord, that he would go with him, and added, that he would not go, unless the Lord would so promise him. At the length the lord being as it were overcome with these prayers maketh answer, that he would so do, for that Moses had found favour in his sight. And Moses hearing this, added Now then show me thy glory, Unto whom the Lord answered, I will make all my good go before thee, and I will proclaim my name jehovah before thee: and I will have mercy one whom I will have mercy: and I will show compassion one whom I will show This place is not to be understanded of the idolaters, but of Moses. compassion. Wherefore I like their judgement better, which thought that this place is to be understanded, not of the idolaters slain or preserved, but of Moses only: as if God should have said, that he would permit him, to see at the least his back parts, & that not for his merits, but only of his mercy. But whither of these ways so ever a man take those words, so that he refer all things to the mercy of God, then right well followeth of them that which the Apostle seeketh: Namely, that it is not of him that willeth, nor of him that runneth, but of God that hath mercy. But to speak my judgement herein, first this is to be noted, that the Apostle followed the translation of the Seventy. For they thus have that which is here written, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But in Hebrew it is written, jechannathy atta Scherachan, jerechamthyatha, Schereracham▪ the first word is Chanan which signifieth to love, or to bear favour. The other word signifieth to have mercy: but chiefly such a mercy as mothers show unto their children. For this word hath an affinity with Rechem, which signifieth a womb, or belly, wherein mothers bear their children. Moreover when he had said that he would make, that all his good should go before Moses, he added, that as he went he would proclaim his name jehova: which thing, as it is had in the next chapter, he performed. And when he had proclaimed jehova, he added divers of his names, whereby are expressed the properties of the nature of God. The sum of those names he here after a sort comprehendeth, when he saith: I will have mercy on whom I will have mercy. Neither is there any difference between the interpretation of the Seventy, and the Hebrew verity, but that they in the second part of each member put the verb in the present tempse: when as in the Hebrew one tempse is in each place put. But the sense which we bring agreeth very well with Paul. For if the proprieties of God, which he useth toward us, be comprehended in his mercy, thereby also is very aptly proved, that our election also dependeth of no other thing: which thing is unto us most profitable. For if our salvation lay in our own hands, we should continually hinder How the will of God touching predestination is revealed unto us. Against those which hold tha● the mercy of God is equally offered unto ● men. it. But how we may judge of this divine will, whereby we are elected of God, Christ taught us, when he revealed unto us the decrees of his father, saying, This is the will of the father, that he which seeth the son, and believeth in him, should have eternal life. This sentence of God, which Paul citeth out of the book of Exodus, maketh against those, which hold, that the mercy of God is equally offered unto all men, For God saith, that he will not have mercy upon all men, but on those only, on whom he will have mercy: by which words he declareth, that he bestoweth his mercy upon some certain men, and not upon all. Of this oracle the Apostle inferreth, Wherefore it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. Whereby we understand that all whole is to be attributed unto God: which doctrine human wisdom can not abide. For straight way it thus reasoneth with itself: Then do we nothing: we are nothing but stocks and stones. But we teach no such doctrine we affirm in deed, that we work, but yet not unless we be impelled by the spirit of God, as Paul teacheth in his epistle in the 8. chapter. They which are led by the spirit of God, those (saith he) are the children of God. And therefore the prophet ezechiel saith, I will make that ye shall walk in my ways. But the manner how we do any thing being impelled and moved by God, we may very well understand, if we compare the 8. chapter of this epistle with the 4. chapter to the Galathians. For in the 8. chapter Paul thus writeth▪ Ye have not received the spirit of bondage again unto fear, but ye have received the spirit of the adoption of children, by whom we cry Abba father And to the Galathians he saith: For that ye are children, God hath sent forth the spirit of his son into your hearts, crying Abba father. Seeing then that unto the Galathians he teacheth, that the holy ghost prayeth in us, and unto the Romans he saith, that we ourselves pray, we ought thereby to understand, that we ourselves indeed pray, but yet being driven and impelled by the spirit of We are not stocks nor stones. God. For we are not stocks nor stones. For they are not impelled but by violence, but we are not against our wills compelled of the spirit of God, but are persuaded, and whatsoever we do, we do it willingly. Stocks and stones when they are moved, neither understand they, nor have they any will: but we when we are impelled of God, do both understand, and will, and also give assent. Although that we have even these things also of the spirit of God. Moreover we confess, that many civil and natural words when they pass not our strengths are subject unto our choice and will: although we believe and preach that How we work being impelled of God. A difference between things civil, and between those things which pertain to eternal salvation. those things also God ruleth and governeth, as seemeth bes● to his most wise providence. But touching those things which are acceptable unto God, and which pertain to our salvation we can not be moved, unless we be impelled by the spirit of God. Augustine in his Encheridion to Laurentius the 32. chapter, writeth many things, which serve to the declaration of this conclusion of Paul. For he saith, that these things make very much against them, which hold that the beginning of our salvation cometh of ourselves: Which thing v●rely they teach, which will have predestination to proceed of good works foreseen. For if it were so, them contrary to the sentence of Paul it should be of him that willeth, and of him that runneth. Augustine in deed confesseth, that no man can believe, hope, or love, unless he will: but even this self same will to believe, to hope, and to love, he saith cometh not but from God. For that is vain which some say, that the will of man is not by itself sufficient, and therefore needeth the mercy of God: as though a good work ought to come and to proceed both from our will, and also from grace. For if it were so, Paul mought have said, that it is not of God that hath Good works are not to be dei●ded, to make one part ours, & an other God's part. mercy, but of man that willeth and runneth. For according to this sentence, neither doubtless should the grace of God be sufficient, unless unto it the will of man should join itself. Which thing forasmuch as no Christian either aught or can (reserving piety) speak, it resteth, that Paul therefore said, That it is neither of him that willeth, nor of him that runneth, but of God that showeth mercy, to give us to understand, that all whole is to be attributed unto his grace, indeed (saith he) our will goeth before many gifts of God: for that, when we are justified daily is increased grace Our will goeth not before all the gifts of God. We pray for the obstinate for that we know, that their conversion ●●eth in the hands of God. and sundry gifts of God are given unto us: yet doth it not go before all the gifts, forasmuch as, that the will should be good, it dependeth of God. And thereof it cometh, that we pray unto God for those men which are yet obstinate & wicked: which doubtless should be in vain done, unless we knew, that it lieth in the bands of God, to change their perverse will. The same August. to Simplicianus in this 1. book, & 2. question expounding this place saith: The Apostle spoke not this, that by the help of God we come to that which we will, but to that purpose whereto in an other place he saith, It is God, which worketh in us both to will and perform according to his good will: where he plainly declareth that even the good will also is by the working of God made in us. For if he had spoken this in that sense, it mought be said, It is not of God that hath mercy, but of man that willeth and runneth. Wherefore hereunto had Paul a respect, to teach that we can in no case will, but by the mighty calling of God▪ forasmuch as that calling is the worker of our good will. And although God do call many, yet is he said to have mercy on those whom he with efficacy calleth. Wherefore out of the words of the Apostle, and according to the right interpretation of Augustine we gather, that all whole is to be ascribed unto God, whatsoever is done of us uprightly. Chrisostome here wonderfully troubleth himself: and although he grant that the words going before, are the words of Paul, yet here he contendeth that there is an Antithesis, or contrary position. Which thing how far it is from the sense of Paul, the very order of the words declare. For, that which is now here inferred, is not put by way of interrogation. But this particle, Wherefore, plainly declareth, that this is concluded of that oracle which was cited out of the book of Exodus. Farther we shall a little afterward see, that the Apostle of those things which he had spoken, beginneth to common with the adversary touching the matters which he had put forth. For thus he afterward saith: Thou wilt say then unto me, why do we st●ll complain? For who can resist his will? This is objected against those things which he had before alleged. For this is the thing. Wherefore the adversary complaineth, namely, for that it is neither of him that willeth, nor of him that runneth, but of God that hath mercy. But they which see, that it is not possible, but that these words are spoken under the person of Paul, say, that he solueth not Here is dissolved the question. the question put forth, but only maketh a kind of reasoning, and rebuketh men. But we say that these reasonings, and rebukings are even the very solution of the question. For if he be reproved whatsoever he be, that seeketh for any other cause of the election of God besides his mercy and will, then doubtless it manifestly followeth that there can be no other cause given of his election: especially seeing that Some say that i● us is somewhat, but yet a very little. the holy scriptures acknowledge none other besides this. Others to lenify these words of the Apostle, It is not of him that willeth nor of him that runneth, contend, that that is not to be taken plainly, but by way of comparison: for forasmuch as that which is ours, and is brought of us, is but little, and (as they use to speak) modiculum, if it be compared with the most plentiful grace of God, therefore by very good right it may be said to be nothing, when yet in very deed it is somewhat. And by this figure they seek to elude this sentence of the Apostle. But we again demand, whither they have that little modicum (as they term it) of themselves, or of God. That it is of God they cannot deny. For Paul saith to the Corrinthians: What hast thou, that thou hast not received? And if thou hast received, why boastest thou, as though thou hadst not received? But they say that they after a sort received This modicum they say they have received of God in their creation. it of God, for man even from his creation had this, at his free pleasure to use his will: so that when grace is offered, he may receive it if he will: & when the door of the heart is knocked at, he may let in the Lord if he will: and when he is invited to believe, he may give his assent if he will. This is that pretty modicum & little, which they affirm was put in us even strait way from our creation. This thing they say, God hath left free unto us: as though when he had created man, and left him unto his own power, he would go banquet with the Ethiopians, as Homer fableth. God departeth not from the things which he hath created, but perpetually ruleth & governeth them. This fond opinion that we have a certain modicum in us touching these things is confuted. But the case is far otherwise: for God perpetually governeth and moveth the things which he hath created: neither at any time committeth he them to their own choice. But let us somewhat more strongly go to work with them. That self same modicum, whereby they say, that they assent, let in, and receive, let them declare, what manner of thing it is. Verily, forasmuch as men are endued with reason, they can show nothing, but that it is a work either of the understanding, or of the will. And as touching the understanding Paul saith, that the natural man understandeth not the things which are of the spirit of God: yea neither doubtless can he: forasmuch as unto him they are foolishness. Wherefore we can think nothing touching those things of ourselves as of ourselves: wherefore the modicum is as touching the understanding taken from them: neither is it left in the power of man: But if thou wilt say that it lieth in thy will, to assent and to stay, Paul is against thee. For unto the philippians he saith, It is God which worketh in us both to will and to perform: And ezechiel the Prophet saith, That it is God which taketh away our stony heart, and giveth us a fleshy heart. And Christ our saviour saith, without me ye can do nothing. Wherefore that modicum, whether it consist in the understanding, or in If this modicum be granted, our boasting is not excluded. the will, is by these reasons proved to be none of ours. For if we should grant that that is of us, which these men so often inculcate, then should not boasting be excluded, for every righteous man mought say of himself, I have obtained grace, because when it was offered I received it: & I have believed God making promise unto me, for that I gave mine assent: & I have obtained Christ, because when he came I received him. But Paul crieth out that our boasting is excluded, not in deed by the law of works, but by the law of faith and of grace. Neither can the adversaries That modicum is some kind of of work. Works at universally excluded from the cause of justification. The sentence of Paul is to be taken simply, and not by way of comparison. deny but that that modicum, which they labour so earnestly to establish, is some kind of work. But Paul so excluded not works from justification, that he left unto them the second place unto faith, but he utterly and universally excluded them as touching the power to justify. For he said not only, that we are justified freely but added without works. Wherefore whereas they say, that the sentence of Paul is not to be understanded simply, but by way of comparison, it is untrue and vain. But the scriptures (say they) in other places speak so. For it is written in the Psalm. Unless the Lord build the house, they labour in vain which build it. And Paul to the Corrinthians saith, Neither he which planteth is any thing, nor he which watereth, but God which giveth the increase. It is certain (say they) that these things are to be expounded by way of comparison. For in very deed both he which buildeth, and which planteth, and which watereth, doth somewhat. But that, whatsoever it be, forasmuch as it is but little, if it be compared unto the work of God, therefore it is said to be nothing, and they are said to labour in vain. As touching the first place we say, that David speaketh of civil works, touching which we grant, that men in them take great pains, and work somewhat. Howbeit they labour in What is to be thought of civil enterprises. vain, unless God vouchsafe to favour their enterprises. Let Cesar, Alexander, or Cato, take what pains they will either in the kingdom or in the Public wealth, and yet shall all things come to no purpose, unless God give the success. In the other place Paul entreateth of the holy ministry of the church. Neither will I grant this unto the adversaries, that the Ecclesiastical ministry is either a thing small, or such as may be called nothing. For it is a thing honourable, and The holy ministry is both a thing great, & also nothing. with most weighty words commended of the holy scriptures. Wherefore as touching the office, it is not nothing: but touching the giving of spiritual life, it is, (as Paul saith) utterly nothing. For of itself it can not give that spiritual life neither perfect nor unperfect. The minister of the church in deed setteth forth the word of God, and the sacraments: but cannot reach to the communicating of that heavenly life. Wherefore Paul spoke truly and properly, neither needed he that figure A figure used in one place, is not always used in an other place. of comparison, which these men imagine. Moreover grant that the scripture in other places useth these kinds of speeches, should it strait way follow, that therefore this sentence is so to be taken? especially seeing it hath been by most firm arguments proved, that it is in very deed neither of him that willeth, nor of him that runneth, but of God that showeth mercy. And therefore our election or predestination consisteth not of our works, but freely and of the mercy of God. But still, notwithstanding they are overcome by reasons, they cavil and say that they deny not, but that we are elected of God freely: but yet that causeth not, but that some respect may be had to works foreseen. For so they say, that we say with Paul, That eternal life is grace: when yet notwithstanding we confess, that God rendereth unto every man according to his works. And if God can have a respect unto works, when yet he giveth eternal life freely, what should let him, that he can not freely predestinate a man although he have a respect also unto works foreseen? Hereunto we answer, that eternal life is indeed given Good works oftentimes go before eternal life, but can not prevent predestination. Predestination is the efficient cause of good works and not eternal life. Predestination and reprobation are oftentimes with ou● works. freely: which yet followeth good works, not as merits, but as necessary degrees, by which they which are of full age come unto it. And this order the scripture itself putteth. But, that any our works go before predestination, the scriptures in no place have taught us: yea rather contrariwise Paul saith to the Ephesians, Hereunto are we predestinated, that we should be holy and immaculate: And unto Timothe he saith, that he had obtained mercy, that he mought be faithful. Why then seek these men to prevent order, and especially seeing that their own similitude serveth not? For eternal life followeth good works, and is not the efficient cause of them, but predestination is the cause of good works. Farther this respect to good works in predestination can not (as we have said) take place in all men. For many are predestinated unto eternal life, and many are appointed to eternal destruction, which never should have any works at all, as it is manifest in infants. Wherefore this is firm and unmovable, that as touching election and infusion of the spirit, there is nothing at all in us whereby God should be moved to bestow these things upon us. For in predestination, vocation, and justification there goeth before in us nothing that is good, but good works go before glorification. The reason thereof is, for that we strait way die not, so soon as we are justified: wherefore it behoveth that that space Why good works in them that are of age, ●o before eternal life. of time, which is between, have works whereby may be declared our faith, and righteousness which we have by the election of God obtained. By will, Paul understandeth the endeavour of the mind: and by, course or running, all holy works universally: which metaphor is much used in the holy scriptures. For Paul in an other place writeth of himself: I have fought a good fight: I have finished my course. And unto the Corrinthyans': So ran ye, that ye may win the price. And unto the galatians: Ye run well, who letted you? Out of this sentence two things we ought to gather, first that our salvation or election is not of him that willeth, nor of him that runneth, that is, not of our merits: but of the mercy of God only: as God saith in the 9 chapter of deuteronomy. Say not for my righteousness hath the Lord brought me into this land. Secondly, that it is not of the willer to will, nor of the runner to run: but these things he hath of God. So Paul to the Corrinthians when he had said that he had laboured more than all others, added, But not I, but the grace of God which is in me. The axe is not said to make the ark, but the carpenter which useth the axe: so we also are the instruments of God both to will & to work: but it is God which worketh those things in We are the instruments of God. us. Here they object: then are not we lords of our own actions, if it be God which worketh our works in us. These men understand not, that God the creator with so great wisdom worketh in all things, that he moveth them not, but in such manner as they ought to be moved. Wherefore seeing our will is so made of God, that it can not be compelled, God driveth it not by force to do any thing unwillingly: The will of man cannot be compelled. but of himself giveth unto it, to work freely and of his own accord. And therefore are we lords of our own actions, in as much as we do nothing by compulsion. Wherefore the Apostle hath now excluded both our endeavours, and also our works: but yet not to that intent we should live idly. But because here is entreated of predestination, and of the eternal election of God, therefore these things We must not by reason of the doctrine of predestination, give ourselves to live ●●elly. are not to be farther dilated, than the place itself will suffer. After that we are once regenerate, and that we have the spirit of God, all occasions of sluggishness and slothfulness is utterly taken away. In the interpretation of Ambrose this is to be noted, that first he confesseth, that that which is asked, ought not to be in the will of the asker, but in the choice of the giver. Which sentence if it might be taken plainly, maketh very much on our side: but he spoke it in a far other sense. For strait way he addeth: For whether it be meet to be given or no, it ought to be weighed by the judgement of the giver. David and Saul required pardon: but God justly judged, which of them asked with a good mind, and which with an evil: and his justice may be declared in the event. For when each of them fell into great narrow straits touching their kingdom, David declared his worthiness: which being driven out of his house by his son, with a patiented mind bore that chance, neither suffered he Semey to be killed, when he cursed him. But Saul being broken with adversities, despaired of the Lord, and sought help at the hands of a witch and wicked spirit. These things declare that the judgement of God was not deceived. So he thus understandeth these words, It is not of him that willeth, nor of him that runneth, that it is not enough to will, unless the judgement of God confirm that will to be good. But this interpretation is manifestly repugnant with that particle, But of God that hath mercy. For, that which Paul referreth unto the mercy of God, this man referreth to judgement. Chrisostome although he thinketh that this clause, It is not of him that willeth, nor of him that runneth, but of God that showeth mercy, to be an antithesis pronounced under the person of the adversary, yet because (as I suppose) he seeth, that that agreeth not, he so laboureth to interpretate this place otherwise, that, although they are counted to be the words of the Apostle, yet thereof (he saith) followeth no absurdity: for the Apostle meant to teach nothing else, but that all is not of him that willeth, nor of him that runneth: for we have need also of the grace of God: and therefore we must not put any confidence in our works and virtues. But we have already before sufficiently taught, that this is an interpretation not according to the place. For they which retain unto themselves any thing, and remit not all whole to God, although that seem to be but a little and a modicum, yet is it repugnant to the holy scriptures. For, they most plainly teach, that as touching this matter, there lieth nothing in our power. And when Paul saith, that boasting is excluded not by the law of works, forasmuch as even this modicum which these men seek to retain, can be nothing else but a work, they say in words only, and to no purpose, that there is nothing whereof we can glory: for in very deed they leave matter to glory of. Of these things Chrisostome afterward speaketh, when he interpretateth these words, And if God minding to declare his wrath. etc. Wherefore it appeareth that both he and also others took occasion of their interpretation of Origen. For the scripture saith unto Pharaoh, For this same purpose have I raised thee up: to declare in thee my power, and that my name mought be showed forth throughout all the earth. Wherefore he hath mercy on whom he will, and whom he will he hardeneth.] Augustine to Simplicianus. thus knitteth together these words with that which hath been already spoken: It behoved the Apostle to prove, that it is not of man that willeth, but of God that hath mercy. Therefore he bringeth scripture, which testifieth this thing of Pharaoh, namely, that he was to this end stirred up of God, that he mought in him show forth his power. This conclusion is divers from the former conclusion. Farther he noteth, that the conclusion here is divers from the conclusion going before. For he here saith not, it is not of him that willeth, nor of him that contemneth, but of God rejecting, as he before said: It is not of him that willeth, nor of him that runneth, but of God that hath mercy. Of this diversity this I see to be It cometh of him that doth ill, to be condemned, but not of him that doth well to be saved. Why God rejecteth not in consideration of works foreseen. Here men are more offended. the reason, for that evil works deserve calamity and destruction, but good works deserve not felicity. Wherefore it may come of the evil man to be condemned, but it can not come of him that worketh well to be saved. And yet ought we not therefore to think, that God is by evil works foreseen led, that he will not have mercy on any man: for, that dependeth only of his mere will. For as touching some those whom he hath decreed to elect are no less corrupt in his sight then those whom he rejecteth. But this is worthy the noting, that there is greater controversy touching this part than there was about the part which went before. For it is les displeasant unto men i● they be said to be predestinated, and elected, then if they be said to be hated and rejected of the mere will of God, without all consideration of merits, when as yet the consideration in each is a like. Of Pharaoh it is written in the 9▪ chapter of Exodus: To this end have I raised thee up, to show forth in thee my power. This was therefore spoken, for that Pharaoh the more he resisted the will of God, the more victorious was the power of God, and the hand of God made more notable. For he was evermore punished with grievouser plagues, until he at the last was with all his host drowned in the sea. In these words which Paul citeth, we ought first to note the purpose or appointment of God. For by this kind of speech, To this purpose have I raised thee up, is declared, that that reprobation came not of the will of Pharaoh, but of the eternal The end of reprobation. purpose of God. Moreover therein is expressed the end, why he was made reprobate: namely, that in him the power of God mought be declared. And this end we ought always to keep still in our minds: for thereunto chiefly hath Paul a regard, not only in this place, but also afterward, when he declareth, why God suffereth the vessels of wrath. For he saith, that that is therefore done, to declare the The end of the works of God is, that his most noble properties may be declared. The works of creatures declare their nature. riches of his power. And to speak briefly, whatsoever God doth, hereto he hath a regard, that his most excellent & most noble proprieties may be declared. Which properties, being infinite, yet are they drawn to ij▪ principal points: namely, to his goodness, & to his justice. This self thing also we acknowledge in all creatures for their works are nothing else but explications of their nature & disposition. Wherefore the greatest part of the knowledge of things natural is had of the effects. Wherefore forasmuch as God is a perpetual working, or (as the philosophers speak) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a continual motion, therefore, for that he worketh continually, he never ceaseth to declare himself. And forasmuch as his works proceed not rashly, but of his appointed purpose, therefore Paul admonished us, To what things Pharaoh is said to be raised up. what are the ends, which the counsel of God hath in working. Pharaoh is said to have been raised up of God to this purpose. This may be referred to his first creation, that God therefore created him, and would have him to have his being, that he might be an example of his most just power. This stirring up also may be understanded of his kingdom, for that God exalted him to so great an empire. We may also not unaptly interpretate it, that God, whereas others fell and died amongst so many plagues, would have him to remain even unto the end which he had appointed. And that word seemeth to have a relation to the disobedience and rebellion, whereby Pharaoh always resisted the commandment of God? as if it should have been said, To this end have I raised thee up, that thou shouldest afflict my people, and shouldest resist me, whereby in thee might be declared my power▪ But how God raised up Pharaoh or hardened him to resist him, all men are not of one judgement. For some understand it of permission, for that they will not that God should by any means seem to be the cause of this hardening: but I have before declared, that this permission, if the nature thereof be well considered, pertaineth unto the will. Neither do the holy scriptures mention that distinction, which these men imagine: that good works are done, God willing them: but evil works are done, God only permitting them. For in the sixth chapter to the Hebrews, where is entreated of going forward, and of good works, it is written, These things shall we do, If God shall permit. And also in the first to the Corrinthians the last chapter, the same word is red in the self same sense. Of which words and kinds of speech we gather that permission is the will of God, and that it also pertaineth to good works. Further Augustine seemeth not fully to assent unto that distinction: For against julianus in his fifth book and third chapter, and in his book de Gratia & libero Arbitrio the 21. chapter, as we before have cited it, he saith, That God inclineth the wills of men either to good things, according to his mercy, or else to evil things by his judgement, being indeed secret, but yet just: neither worketh he any les in the minds of ill men, than he doth in their bodies. And this sentence the holy scriptures confirm. For Esay in the 13. chapter in the person of God, Behold (saith he) I will raise up against you the Medes, which shall not care for silver, nor desire gold: with their bows shall they shoot through your children: and they shall have no compassion of the fruit of the womb: neither shall their eyes spare your children. Here God saith not that he will only permit these men to rage against his people, but also threateneth that he will raise them up. And in the beginning of the chap. he saith, I have commanded my sanctified: In which place by, sanctified, he meaneth nothing else but appointed. And he addeth in the same place: And I will call my strong men. And jeremy writing of the self same matter in his 51. chapter▪ Behold (saith he) I will raise up against Babel a destroying spirit. And straight way after he saith, I will say unto him that bendeth his bow, and which lifteth himself up in his brigandine: ye shall not spare her young men. Utterly destroy all her host. And again afterward, The Lord hath stirred up the spirit of the kings of the Medes: for his thought is against Babel. And in the self same chapter he saith, that God had at other times used the help of the kings of Babel to destroy other nations. For thus he saith, My hammer hast thou been, and my instruments of war. For by thee have I overthrown nations, and by thee have I destroyed kingdoms. But that they in these works sinned, whereunto otherwise they were stirred up of God, hereby it is manifest, for that although they which tyrants sinned with 〈…〉 they afflic 〈…〉 br●es by the 〈◊〉 of God. were afflicted of them, were worthily punished of God, yet these men wrought not that, to the end to please God, but only to satisfy their hatreds, and to exercise their cruelty, and to fulfil their lust and ambition. Which thing Esay in his 10. chapter diligently hath expressed, Assur (saith he) The rod of my fury, and the staff of my wrath in the place of these men. Unto a dissembling nation will I send him, and unto a people of my wrath: I will command him, to take away the spoils, and to carry away the pray, and to tread that people under foot, as the dirt of the streets. But he shall not think so: neither shall his heart so imagine. But in his heart is, to weed out, and to cut down not a few nations. For he saith, Are not my princes likewise kings? These things plainly declare, that God not only suffereth, or (as these men say) permitteth sins, but also giveth occasions, whereby are stirred up the minds of the wicked. He sendeth also inwardly vehement thoughts: which although of a good mind they may be drawn to good, yet of a corrupt mind, they are corrupted and drawn to evil: neither is it hidden from God, who sendeth those thoughts either by himself, or by the Angels, or by the devil, that it shall so come to pass. God mought peradventure raise up a vehement cogitation in A note touching the raising up of Pharaoh. Pharaoh touching the defending of his kingdom: which cogitation if his mind had been good, mought have been turned to good: but because his mind was evil, neither was it changed of God, therefore that cogitation stirred him up unjustly to rage's against the Hebrews. Wherefore he being afeard, lest they should to much increase and in strengths and number pass the Egyptians, first commanded the infants of the Hebrews, cruelly to be slain: after that being afeard lest his dominion, which he usurped over the Hebrews, should be taken away from him, and lest they should be by Moses set at liberty, he apertly resisted the word of God. And the more and more the commandments of God were set before him, the more was bend that cogitation for the keeping still of his dominion: and so he was after a sort by Antiperistasin, that is, by contrary circumstances hardened. So is it understanded, that Pharaoh was raised up to persist God. That my name might be declared throughout the whole earth.] When he saith the whole earth, he comprehendeth together with the jews strange nations. Of the jews it is said in the 14 chapter of Exodus: The children of Israel had seen the great hand which the Lord hath exercised against the Egyptians. Moreover that victory was celebrated of Moses and Maria with a notable song. As touching strange nations, it is written in the book of josua the second chapter, that Rahab the harlot being an ethnic, said unto the espies of the hebrews, We have hard here of the mighty acts and plagues, which have been done in Egypt of your God: and we have been wonderfully afraid. Ambrose writeth in this place, that the name of Pharaoh was not a proper name, but rather a surname of all The name of Pharaoh. the kings of Egypt: for at that time they were all called Pharaos', as afterward they were called Ptolemy, when the Macedonians were the chief Lords over all: as the Roman Emperors were called Cesares, or Augusti. And in very deed this is certain, that that Pharaoh which was king of Egypt, when joseph went down thither, was not this Pharaoh of whom we now entreat, whose hatred and cruelty towards the Hebrews is described in Exodus. But wherehence that word was derived at the beginning, thus we may by conjecture gather. This Hebrew word Pharaa amongst other things signifieth, to avenge, and especially in the conjugation Hiphil. Wherefore I think that the wise men of the Egyptians in those ancient times meant by that surname to signify, what manner a thing the function and power of a king is, namely, that the Prince is the minister of God: who, as Paul saith to the Romans, beareth the sword, and is an avenger against those, which do evil. Wherefore the king of Egypt, so often as he hard that his name, mought call to memory that the avenging of sins and of wicked facts pertained unto his office: and the subjects being terrified by that name, mought be kept in due obedience: if yet it may be admitted out of the Hebrew tongue to derive the etymology of an Egyptian word. And when the Apostle addeth: For the scripture saith,] He seemeth to admonish us, that these things ought not to be kept secret in Churches. For seeing that God would have these Against those which will not have any thing taught touching predestination. things so diligently put in writing, he would also doubtless have them taught in Churches: which maketh very much against those, which think that nothing ought to be taught touching predestination. Augustine was of this mind, that predestination ought to be preached, but yet in such sort, that the minds of the hearers should not be alienated from piety. And verily if we speak of it so much as is written in the holy scriptures, men shall thereby be stirred up to have a moderate opinion of themselves, and a noble opinion of God: and perpetually to give him thanks for the singular benefit of his election: and in others which are rejected and perish, to understand what they had deserved, if God would have dealt with them according to his justice. Neither had Paul to any thing else a regard, when he used this example of Pharaoh, but to teach, that God hath the same right over all men, which he here testifieth, that he had over Pharaoh. And hereby ought we to gather, that although predestination and reprobation do compel no man, Predestination and reprobation are certain, although they compel none. yet can no man decline from the ends, which God hath appointed. For touching Pharaoh it is manifest, that he could not be plucked away from his stiff and hardened opinion neither by plagues, nor by wonders. We may hereby also see, that it is not of him, that willeth. For so long as men are hardened, and do abhor from piety, unless they be changed by God, doubtless they of themselves and by their own strengths are never able to rise again. The Hebrew word which is here put, is Aamad heiech cometh of the verb, Amad, and signifieth to stand: but in the conjugation Hiphil, it signifieth, to make to stand, or to erect, or to appoint: although many intepretate it, to save: as though whereas others fell and died, Pharaoh was preserved and abode. And this interpretation the Chaldey paraphrast followeth, and likewise the seventy interpreters. For thus they have translated it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But that which we follow serveth better to the purpose of Paul: namely, that God to this purpose made Pharaoh to stand against himself. But which way so ever it be taken, it must be referred unto the predestination God doth all thing by his appointed counsel, and doth nothing rashly. and purpose of God. For God doth nothing rashly or by chance but doth all things by his certain and appointed counsel. And even as it is written, that he hath predestinated some certain singular men, before they were borne (for so Esay saith in his 49. chapter) The Lord hath called me from the womb: and from the belly of my mother hath he been mindful of my name: And the lord in jere. the first chapter saith, Before I formed thee in the womb, I knew thee, and before thou camest out of her belly I sanctified thee. And Paul to the Galath. which hath put me As God hath from the beginning predestinated some so also hath he rejected some. a part from my mother's womb) So also must we think of the wicked: namely, that God appointeth them also unto their end, neither dealeth he with them rashly. Of this example here alleged the Apostle concludeth. Wherefore he hath mercy on whom he will, and whom he will he hardeneth.] Some contend that this is an objection under the person of the adversary: but the order and course of the words if it be diligently considered will not suffer this interpretation. For strait way after these words the Apostle himself addeth an objection, when he thus writeth: Thou wilt say then unto me, why do we yet complain? For who can resist his will?] Seeing therefore that the Apostle himself distinctly and plainly showeth the objection, why should we prevent, and of purpose confound the order of his words▪ Any man, that is not willingly blind, and will not see, may perceive, that this last objection is brought against those things which were now concluded. But in these words being taken in that order that they ought to be, this is worthy of noting: that the holy scripture when it entreateth of the judgements of God useth harrible and sharp words: as are these Hebrew words there touching Pharaoh, Caschah, hokib, bad, And in other places, to make to err, to The sharp words which God useth against the reprobate. seduce, to blind, to make fat the heart, to deliver into a reprobate sense, and into shameful affects, and other such like: by which words, forasmuch as the holy ghosts will is, to cause men with great terror, and daunting of the mind to be afeard of the justice and vengeance of God, they which seek by feigned interpretations to extenuate and to lenify them, as though God doth nothing touching these things but only (as they say) suffereth and permitteth, do seem of purpose to be enemies to the counsel and decree of God. God's will is to show forth how horrible and God inflicteth most grievous punishments not only upon the bodies of the wicked, but also upon their minds miserable punishments▪ he useth to inflict not only upon the bodies, but also upon the minds of the wicked: but these men as much as lieth in them wonderfully darken these things. It is true in deed, that we read in the book of Exodus, that not only God hardened and aggravated the heart of Pharaoh, but also that Pharaoh himself hardened his heart: but this maketh very much to the explication of the matter, so far is it of that these things are repugnant the one to the other. For each part is true, both that God hardened the heart of Pharaoh, and also that Pharaoh himself hardened his heart. For Pharaoh had, as all other men also have, Both God hardened Pharaoh, & also Pharaoh hardened himself. Note diligently this explication. God instilleth no new malice into men. a perverse and corrupt nature: whereout, as out of a spring, when occasion is offered burst forth all kinds of sins. Wherefore when God maketh men destitute of his help, and leaveth them in so corrupt an estate, if afterward he lay before them occasions, whereby the mind is provoked, it can not be denied, but that he after a sort, but yet not properly, is the cause of the actions that burst forth. Wherefore when God is said to harden, or to deliver up into lusts, we do not thereby mean, that he of his own, instilleth into men any new malice, or sin. Some when they hear such words, imagine, that God doth that, which men are wont sometimes to do, when they fill empty vessels: as though man hath no sin, but God poureth it from without into him, but the case is far otherwise. For man is borne and conceived in iniquities: who then can be without sin. This foundation, Man is borne in iniquity and sin. as firm, and founded by the holy scriptures, we ought by all manner of means to defend. Now forasmuch as man is in this estate, namely the child of wrath, and set under the curse, unless he be by a peculiar grace and help of the spirit through Christ made whole, he hath in himself abundance of sins & wickedness. We have also an other argument, which even the philosophers saw: namely, that God, forasmuch God suffereth nothing in the world to be idle. as he is a simple & pure act, perpetually moveth all things neither suffereth he any thing to be idle. But forasmuch as he governeth all things most wisely, he moveth not things but according to the condition of the nature, which every thing hath, if we speak of the common and usual government of the world. He maketh the heavens to move circle wise: for that, that motion is most aptest for them: and after the self same manner he moveth and impelleth other creatures, Man is moved of God according to his nature. So must we confess that man is moved of God, according to his nature: namely, to work by reason and will, and that in such sort, that his choice or will is not compelled: but whatsoever he doth, he doth it willingly, and of his own accord, whether the same be good, or whether it be evil. Wherefore forasmuch as in mankind some are delivered, and by grace and by the spirit read ●med from the corruption of that mass, which is contaminated in Adam, and forasmuch also as other some are left in sins, and obnoxious unto vice, therefore GOD, seeing that by his perpetual moving he moveth all things, impelleth either of these kinds of men to work, neither suffereth he either of them to be idle. Wherefore men justified and endued with the spirit of God, are moved rightly, and do things acceptable unto God (so much as the condition of this life suffereth) by their nature, being amended by the power of grace, and of faith. But they also which are not regenerate are perpetually aliens from God in all their doings sin. moved: and although sometimes they morally and civilly do some good things, yet can they do nothing which may be acceptable unto God, yea rather whatsoever they do, they always sin. But how that sin proceedeth both of God and of them I think I have sufficiently declared. Wherefore it is true, both that God hardened the heart of Pharaoh, and also that he himself hardened his own heart. And to make this more plain, we will declare it by this similitude, which D. A similitude. Luther also used. Suppose that there were a carter having many horses, which he continually whippeth forward, neither suffereth he them to stand still: they being driven forward must needs move: and as many as are whole and sound of legs and feet, do go uprightly: but if there be any amongst them, that hath lame and diseased feet or legs, they also go, when they are whipped forward but yet slowly and evil favouredly: for they halt. But that halting should not be, unless they were driven forward. For when the horses stand still the halting is not perceived, but the beginning of halting, that is, the disease or lameness of the legs, the horses have in themselves, and received it not at the carters hand. So God forasmuch as he by his mighty working perpetually moveth, and stirreth us up, maketh us to light upon divers occasions, which we (for that we are evil) can not use well. But in this similitude this difference ought be noted, that it lieth in the hand of God by his liberal grace and spirit to deliver us from sin grafted in us by nature, when as it lieth not in the power of the carter, to heal the deceased feet of the horses. The wisdom of God directeth sins to a good end. This moreover is attributed unto the divine wisdom, to direct sins so brought forth to an good end, and to use those evil things both to the salvation of the elect, and also to the illustration of his power. For the declaration whereof Ambrose useth a similitude taken of physicians, which use the punishment of condemned men to the help of men. For they cut their bodies, they consider and search the in ward parts, and leave nothing unsearched, that thereby they may understand the beginnings and grounds of diseases, and be able afterward to heal others. And there are three things chiefly to be weighed in these words of the Apostle. first he saith, That it is not of him that willeth, nor of him that runneth: but of God that hath mercy. Secondly he addeth, To this purpose have I raised the up: last of all, he hath mercy on whom he will, and whom he will he hardeneth. All these kinds of speech, are of great weight, to call us back from the consideration of our merits, to the simple and mere pleasure of God. And when we hear that God hardeneth, thereby we ought to understand nothing else, but the effect of the vengeance and wrath God to harden, what is signifieth. of God, whether the same be done, either by God himself immediately (as they use to speak) or by the devil, or by evil men. For all these can do nothing, but so far forth as they are permitted of God. Wherefore it is as true, that God hardeneth whom he will, to show forth his power, as that is true, which Solomon saith in the Proverbs, that he maketh the wicked man for the evil day. Chrisostome saith, that this example of Pharaoh, may very well be compared with the first. For even as Moses could no see, why some of the people of Israel should be slain, when as others having sinned in the self same case, were pardoned, so now men could not see, why only Pharaoh was chosen out in whom God would show the severity of his judgements. For there were There were others which no less resisted God then Pharaoh. many others which no les resisted God then did he. Afterward he addeth, that the Apostle mought by an example of the jews have confirmed that which he intended: but he would with great prudency declare in a king barbarous and a stranger from the people of God, that which they afterward should perceive and see in themselves. Farther he saith: that whereas it is said, that God hardeneth, it signifieth nothing else, but that God by his great goodness, patience, and lenity suffered Pharaoh. As touchng the first, I deny not, but that this example of Pharaoh is very well knit together with that former example concerning Moses: although I have otherwise interpretated those words spoken unto Moses. But, that God had in them a regard either to worthiness, or unworthiness, I utterly deny. And forasmuch as we have before sufficiently confuted this, we shall not need in this place to repeat the same again. But whether, to harden, be to use mercy and goodness towards any man, we will straight way consider. But first I think it not amiss to declare Origens' mind touching this matter. For it may seem, that out of him, as out of a fountain others have drawn the principles of their error. He bringeth a similitude of a good man of the house which hath many servants. Who considering their dispositions to be divers, first of all studieth to know how he may commit unto every one an apt charged, according to the condition of every one of them. And therefore those whom he seeth to be meet for husbandry, he sendeth to serve in the country: those whom he seeth apt to merchandise, he sendeth to fairs and to the market: those which can feed cattle, he maketh feeders of cat-tail: and those whom he seeth more apt for the table, and the chamber, he keepeth still at home. In the mean time because that he seeth, that by reason of the servile condition which is in them, they shall have need sometimes of beatings to accomplish this matter, he seeketh such natures, which of their own accord are inclined to cruelty, that when chastisement shall be needful, he may have one at hand which is much more sharper than they which need to be corrected: and which for his wicked facts is worthy not so much to be amended, as to be put to death: whose destruction yet he will have at the last to be profitable to the amendment of the rest. And therefore when he sendeth him to take vengeance, he thus saith, To this purpose have I raised thee up: and therefore he saith that Paul writeth not, to this purpose have I made thee: lest the fault should seem to be laid upon the creator: but God would have that malice, which Pharaoh had gotten He stirred up Pharaoh (saith Origene) for that he would not straightway punish him. unto himself to be fruitful unto others. And he saith, that he hardened the heart of Pharaoh, for that he would not take sudden and full vengeance upon him, but would rather use grievous plagues continually increasing by little and little. For by this patience and goodness of God, was Pharaoh hardened. Thus much Origen upon these words: with whom I cannot agree in two places especially. First, because that he universally removeth away from God this hardening, and transferreth it wholly unto Pharaoh: Secondly for that he saith, that he was ●ardened by the patience and goodness of God. Moreover also for that he seemeth ton affirm, that God chose Pharaoh to show forth such examples upon him, for that he was a man most hard, and past all amendment. For, that is far wide from the free reprobation of God, which, as Paul saith, cometh from God without any respect of works. The commentaries also which are ascribed unto Jerome, affirm the self same things: and give a reason, why God would choose Pharaoh above all others, in whom he would Pharaoh is now said to have filled the measure of his sins. God in the destruction of Pharaoh provided for the Israelites. so severely make manifest his judgements: namely, for that he had now filled the measure of his sins: which thing we read of the Sodomites and of the Ammorites. But this is to affirm, that reprobation cometh of evil works. They add moreover that GOD would by the destruction of Pharaoh provide for his people of Israel, that they should not be afeard of the tyrants of this world, when they saw so mighty a king for their sake overthrown of God: & that having always the justice of God before their eyes, they mought beware of all wicked acts. Now resteth to hear what Pighius saith: who took upon him stoutly to defend the opinion of Origen and of others, whom we have now rehearsed. And unto Origen he hath in a manner added nothing but a conterfeat and sophistical show: so that the error being painted and set out with colours mought be the more saleable. First he saith, that no man ought to think, that God hardened Pharaoh, for by that means it mought seem, that liberty was taken from him, and that he was not the cause of his sin: and that which is affirmed of him, must also be said touching others. In sum he can not abide that men should be left void of free will: for he thinketh if that should be granted, God should be unjust, which punisheth men without any their desert. These forsooth are the reasons, Pighius maketh God unjust if free will be taken away. He denieth that God hardened Pharaoh. by whose strength, when he laboureth to satisfy this place, he denieth, that God hardened the heart of Pharaoh. But as touching the first, either he dissembleth the matter, or else he understandeth it not. For it was no hard matter to see, how that hardening mought come both from God, and also from Pharaoh: for it dependeth of either of them, as we have before at large declared. Wherefore neither Pharaoh nor any other wicked man, when he is so dealt with, can be excused. But whereas he saith, that from Pharaoh was taken away his liberty, neither could he have done otherwise, what need was there that Pighius should so much urge that, when as even Paul objected unto himself, the very same thing. For thus he saith: But thou wilt say unto me, why do we still complain? For who can resist his will? Wherefore that which seemeth absurd unto Pighius, is both sound Free will unless it be healed can do nothing in things divine and celestial. and catholic: namely, although a free will be able to do somewhat in moral matters, yet unless it he healed, it is able to do nothing at all in things holy and celestial, and which may please God For Paul saith: That which was impossible unto the Law, in as much as it was weakened through the flesh. And unto the hebrews it is written of sin against the holy ghost, That it is impossible for those which have once been illuminated and have tasted the gift of God, if they once fall, to be afterward reform by repentance? What will Pighius say here? Doth he not hear that free will is taken away? But it is to be wondered at, how he can say, that God should be unjust, if he punish such an hardening, which he could not avoid. For if that reason should be of force, then could not God, without great nothing Original sin which cannot be avoided, is punished. of cruelty, and of injustice punish original sin: which doubtless none of us all when we are borne can avoid. Wherefore these reasons, seeing that they are so weak, can not prove, that God hardened not the heart of Pharaoh Now, forasmuch as Paul and the holy scripture useth this word, To harden, let us see how Pighius extenuateth it. First he saith that God exhibiteth himself unto all men an equal father: that is, gentile, loving, patiented, full of lenity in suffering of sins: and by that lovingness many are drawn to be converted, and to repent, but others abuse the self same lenity, and are hardened. For so he saith that by one and the self same heat of the Sun, clay is made hard, and wax A similitude. made fast. And that this diversity dependeth of ourselves, he laboureth to prove by the epistle to the Hebrews the sixth chapter. For thus it is there written: For the earth which drinketh in the rain which cometh oft upon it, and bringeth forth herbs meet for them▪ by whose labour it is dressed, receiveth a blessing of God: but that which bringeth forth thorns and briers is rejected, and obnoxious unto the curse, whose end is to be burned. Behold, saith he, it is one & the self same shower which bringeth fertility: but according to the diversity of the earth, the success is far divers. For one earth bringeth forth good fruits: and an other bringeth forth thorns and briers. So, saith he, the goodness, patience, and lenity of God being one, is exhibited unto all men: but by it some are converted, other some are thorough their own default hardened: wherefore the difference (saith he) is in them, and not in the will of God. Afterward he goeth about to expound the manner of the phrase of speech, and to show, how God is said to harden. It oftentimes (saith he) cometh to pass, that a loving and gentle master, when he seeth, that by his gentleness and lenity, his servants are made worse and worse: at the last in a great anger he crieth out: It is even I which have marred you: for I have spilled you: But by these words he meaneth to signify nothing else, but that he had not chastised them, and so they by that lenity were made worse & worse: and he thinketh that the like phrase of speech is had in this epistle to the Romans: for thus Paul writeth, Dost thou contemn the riches of his goodness, and patience, and long suffering? Dost thou not know, that the bountefullnes of God moveth thee to repentance? But thou according to thine hardness and vacant heart, heapest up unto thyself wrath in the day of wrath. Here (saith he) thou seest, that the work of God is distinct from our work. The work of God is, by his patience, goodness, and long suffering to bring us to repentance. But the work of the wicked is, to abuse that lenity, and to heap up unto himself, that is, to gather together and to lay up for himself, the wrath of God. And after this manner he judgeth that the sentences of the Prophets are to be understanded, such as are these: Why hast thou deceived us Lord? thou hast hardened our heart, that we should not fear thee. Again Why in deceiving hast thou deceived thy people? As though the Prophets should complain, that God had been to gentle, and had not punished, nor chastised the people and so by that means they became vicious and corrupt. For so we say, that a horse is marred, unless he be broken and tamed with the bridle: so a father is said to mar his children, unless when need requireth he do chastise and punish them. And we are accustomed to say unto them, which do so, why mar you the horse? Why mar you your children? And after this manner he thinketh that the prophets complained to God. But this is absurd, and far wide from the truth, which he taketh as a thing granted, that the goodness of God is a like exhibited unto all men so that the difference is only in the men, and not in God. The goodness of God is equally given unto all men. In the nature of men is equality. All men are not by one▪ and the self same force drawn. Against the similitude of the clay, and of the w●xe. A place to the hebrews declared. For some embrace his goodness when it is offered, but others reject it, and are hardened. For rather contrariwise in men we must put equality, and likeness as which coming of one and the self same mass have like condition of free will, and they by themselves can do nothing that is upright. Wherefore seeing that this infirmity, or rather unableness is a like in all men, the difference must needs be put in grace, as in the moving and efficient cause: for that all men are not after one & the self same manner drawn. For vocation is of two sorts, the one is of efficacy, the other common. And that similitude of the clay and of the wax is vain and trifling. For after the fall of Adam this distinction hath no place in free will. For in mankind now, are not some like wax and other some like clay. For god, as Paul saith, maketh his vessels of one & the self same clay: & according to his cunning giveth to one & the self same clay sundry forms. Neither doth the place to the hebrews make any thing to this purpose. For there the scripture exhorteth men, which oftentimes hear the word of God, to endeavour themselves by holy life to be fruitful: which if they do, they shall obtain the blessing of God: but if they live wickedly, and suffer the seed of God to be corrupted and made unprofitable in them, they shallbe obnoxious unto the curse. For the declaration whereof he used an excellent similitude taken of the earth. Wherefore in that place is nothing spoken of fire will and grace, but of the word of God, & of men, which profess Christ in the church: whom God exhorteth, that they should not be such as dure but for a time, and are only in name Christians. Whereunto also The parable of Christ of the seed. Christ had a respect in the parable of the seed cast, partly upon good earth, and partly upon stony ground, and partly amongst thorns, and partly in the high way. Wherefore the condition of the shower of the word of God is described, that it always lighteth not upon good men, and upon such as are reform by the grace The good earth are those which are elected. & spirit of God. Wherefore we may say y● the good earth are those which are elected and the barren earth are the reprobate. And the earth, as it hath showers from heaven, so therehence also hath it fertility & barrenness, So it is god which ministereth unto us both his word & also the grace of faith, whereby we with profit receive the same word. But whereas Pigghius saith, that it is a phrase of speech much used, that a good and gentle master will say unto his servants abusing his lenity, I myself have marred you: I myself have spilled you: that doubtless I deny not. But he should have proved, that Paul in this place spoke in this sort. For seeing that God is otherwise This figure of Pighius agreeth not with the words of Paul. understanded to harden the hearts of men, this figure will not agree with the words of Paul. For first it is an hard inversion of speech, if whereas Paul saith God hardeneth the heart of Pharaoh, we should say, utterly excluding God, Pharaoh hardeneth his heart, for that he abuseth the goodness of God. Moreover if (as Pigghius thinketh) to harden, should be all one with, to do good, to have mercy, to show clemency, it should not then be the part of a father which governeth well and with clemency, to forgive sins, to adopt into children, and to give sundry gifts, but to chasten, and to punish. And by that means shall follow many absurdities. For when God delivered the children of Israel into captivity, we must say, that he had mercy on them, because he punished them. And when he brought them home again from captivity, for that he did good unto them, we must say that he hardened them. By this means to send his son into the world, which was a token of incredible clemency, was to harden the world: and by Titus, and Vespasian, to destroy and overthrow jerusalem, was to have mercy on the I●wes. So shall the glorification of the saints pertain to hardening, and the punishment of hell fire, to mercy. And forasmuch as God doth good unto all men, raineth upon the just and upon the unjust, and maketh his Sun to arise upon the good, and upon the evil, if we follow Pigghius, opinion, we must say that God hardeneth them all. Further who can deny but that Pharaoh, was smitten of the Lord and chastised? especially when as, there are reckoned up so many plagues, wherewith God smote him? But even than most of all (as Pigghius dreameth) God should have mercy upon him, & not have ●ad hardened him: yea rather although God be said sometimes to have hardened the heart of Pharaoh, when he took away those plagues, yet if a man diligently read of the history of Exodus, he shall find that the self same was spoken when Pharaoh was smitten, and when the plagues were laid upon him. For when the louse were sent, and the sorcerers could not do the like: when the cattle were slain with the pestilence, and when every where men were so troubled with botches, that neither the sorcerers themselves could escape them, it is by express words written, that the heart of Pharaoh was hardened. Lastly Paul saith, that unto them that love God, all things turn to good. Wherefore whether he send upon them prosperity, or adversity, he always hath mercy upon Pighius in vain excuseth God. them, neither can he by any manner of means be said to harden them. Neither doth it any thing profit Pigghius, when, as though he would excuse God, he saith, that he hardeneth, when he will not punish those which deserve punishments. For neither by this means doubtless, if a man look upon human reason, can God eschew the suspicion of cruelty, and of injustice. For if that He may be call●d an unjust father which punisheth not his children in tyme. lenity be hurtful, and God is not ignorant thereof, why then useth he it. Should not he be counted an unjust father, which chastiseth not his children in time? God indeed tolerateth many things, and that not against his will, but with his will. And if he tolerateth, and willeth that which is against our salvation, how shall he not seem to be against our salvation? But he hath given us (th●u wilt say) free will. But reason will say, O God, whatsoever thou dost either A false imagination of Pighius & of certain others. in chastising, or in favouring me, it is nothing, unless thou shalt first change me, and in stead of a stony heart shalt give me a fleshy heart. These men to no purpose imagine, that God setteth forth a certain common grace unto all men so that whosoever will may receive it, as though it were in our power either to embrace it or to reject it. For if it were so, the beginning of our salvation should be of ourselves: and so whilst we go about to defend the liberty of our own will, we spoil God of his election and liberty. For if he equally offer his grace unto all men, as these men imagine, then shall he predestinate nor elect none: for it shall rather lie in men, either to reject God, or to elect him. But the scripture every where attributeth unto God the election of those, whom he will to Our will is not the rule of the election of God. be saved. And Christ saith: Ye have not chosen me, but I have chosen you. It is a point of great arrogancy, to seek to bring God into an order, that our will should be the rule of the election of God. This thing (me thinketh) is very unwarely spoken of these men, to affirm, that they are received of God, which will admit his grace, and they are rejected, which will not admit it. Notwithstanding yet these men by such wiles and subtleties satisfy not human reason, which is the thing they chief go about. For if we should graun● that which these men imagine, namely, that that little, or (as they call it) that modicum, whereby we can either admit or reject grace when it is offered, is in us coming of ourselves, yet forasmuch as it is of all men confessed, that God can by his spirit so help that little whatsoever it be, that it shall not decline from vocation, nor be overcome of lusts, human reason will still inquire, why he performeth not that, especially seeing that he may do it without any his discommodity, even only by his beck. Verily if a father should see his son in danger to be stricken or to fall, is it not his duty to help him, and to It is the father's part when he may▪ to deliver his son from danger. remedy the danger? yea rather it is not only the duty of a father so to be, but also of every good man: and chief if it may be done without any loss, or damage. But this may be without all doubt affirmed of God: for nothing can hinder him, when he defendeth any by his grace and spirit. Neither availeth this any thing which some say, that it is not meet that men should be compelled to good things: for we say that men desire not to be compelled, but to have their will made good, and so changed, that it be not overcome of sin. And that may be obtained without compulsion: for the Saints which are The saints which are in their country are not compelled to will that which is good. already in their country, namely, in heaven of their own free and voluntary accord cleave fast unto God, and that perpetually, without any compulsion had at all. But they object, that if it were so, then should men have no merits at all. For those merits they say consist in that modicum, which they say is remaining in us, so that we use it rightly. But here also human reason will answer, What do these things help with so great a danger and destruction of infinite men? Farther it very much pertaineth unto the glory of God, not to ascribe any thing unto our merits, but to refer all whole unto him. Thou seest now into how sundry and blind mazes these men throw themselves, wh●n they seek to excuse God, who hath no need at all of any such patron. For all the godly aught to be no les assured, that the will of God is just, than they are These men acquit not God by their excuses. that God is. But what (I beseech you) get these men by these their excuses? Forsooth even this, in stead of one blasphemy which they pretend to avoid (which yet in very deed is no blasphemy at all)▪ they unwares fall into many absurdities Yea at the length they are brought to that point, that will they or nil they, they hold that some good thing cometh from men, which dependeth not of God. They cry out that it is absurd, to say that God is the cause of induration. God to harden-taken in that sense that was before declared is not absurd. But I would gladly know of them upon which article of the faith this absurdity lighteth. Doubtless upon none, if they so understand the matter, as we have before declared it: namely, that we must not think, that God of himself poureth any malice into men. But if they shall say (as doubtless they do say) that they so teach, that men should not be offended, I would know of them, what part in man is offended by this doctrine. They will answer, I know human reason. But if they so much weigh the offending thereof, why do they not disannul in a manner all the articles of the faith. For doth not it think that the creation of all things is absurd? Doth not it think the death of Christ, If we should satisfy human reason, we must disannul the articles of the faith. and the resurrection of the dead is absurd? Paul to the Corrinthyans' saith, that the natural man understandeth not those things which are of the spirit of God: for unto him they are foolishness. And what in God's name shall we say, that may satisfy human reason? Shall we say, that God as touching particular things hath not a regard to human affairs, but that he only universally provideth for the world? Or shall we say, that he permitteth men unto themselves, and condemneth no man unto eternal pains? For these and such like things, as they are not disagreeable from human reason, so are they most of all repugnant unto the holy scriptures. Wherefore we see that this devise, though it seem goodly to the show and witty, This witty devise nothing availeth. yet doth it nothing profit these men. Now will we examine the sentences of the Prophets, wherein God seemeth sometimes to be said to be the cause of deceiving and of error. Shall we say that they prayed against the overmuch lenity of God? and said after this manner, O God, why dost thou so long forgive this people? why dost thou not chastise them, that they be not so deceived and err? Here doubtless I cannot enough marvel at the so great negligence of these men, in weighing the sayings of the prophets? Verily, if a man diligently read the 60. chapter of Esay, Where it is thus read, Why hast thou made us to err▪ O God, and hast turned away our heart from thy fear? He shall see, that this complaint is rather of the deceits and The Prophets prayed not against the lenity of God. beguilinges of the false Prophets, then of the lenity of God. For Esay prayed not that the people should be chastised: but rather he lamented and bewailed their captivity. In the. 4. chapter also of jeremy is in a manner the self same meaning. In deceiving (saith he) O Lord thou hast deceived thy people. They said peace, peace▪ and behold the sword In these words jeremy complaineth, that the jews were deceived by false prophets, for that he saw their calamity at hand: & yet doth not the prophet pray, that that calamity might come unto the people, but rather with great grief threateneth it unto them. The self same thing again showeth ezechiel, and that more plainly in his. 14. chapter. If a man, saith he, (meaning a wicked man) How God deceiveth. shall ask counsel of a Prophet, and he in his answer shall deceive him, I, saith the Lord have deceived that Prophet, and will destroy him. But how God maketh to err, deceiveth, and seduceth, it is declared in the books of the kings▪ For thus the Lord said unto the spirits which stood before him: who shall deceive Achab? An evil spirit answered, I will deceive him. Then said God, How? I will be (saith he) a lying spirit in the mouth of all the prophets of Achab. Then answered God, Go thy ways and thou shalt prevail. This history declareth, that God stirreth up the devil to lie, and that he will have him to be of efficacy, and to prevail. The self same thing also teacheth Paul to the Thessalonians: Forasmuch as they have not (saith he) received ●he love of the truth, God will send upon them the spirit of error, to believe lies. By this it is manifest that the Prophets prayed not unto God to punish the people, as Pigghius dreameth. But whereas he saith, that Paul in his second chapter to the Romans declareth, that God by his lenity and clemency hardeneth men, he is exceedingly deceived. For when Paul saith, Dost thou contemn the riches of his goodness, A place of the 2. chap. to the Romans. long suffering, and lenity, not knowing, that the goodness of God leadeth thee to repentance. But thou according to thine hardness & unrepentant heart, heapest up unto thyself wrath in the day of wrath & c? To understand the sense of these words, thou oughtest to consider, what he before spoke. He inveighed against those, which when they see and judge what is upright, yet do contrary to their own knowledge and judgement. Therefore the Apostle saith: We know that the judgement of God is according to the truth, against those which do such things. Dost thou think, O man, which judgest those which do such things, and dost the self same things thyself, that thou shalt escape the judgement of God? Wherefore unto such men Paul threateneth most The differing of the punishment 〈◊〉 to repentance, and hardeneth not. grievous punishments: which many contemned, for that they felt them not, but saw them differred until the end. Wherefore Paul demandeth, whether by reason of that differing they contemn the goodness of God: which he saith is given unto them, to lead them to repentance. By these words we are admonished, not to neglect the space which is given unto us before we be condemned. Wherefore Paul admonisheth them of their duty. And Augustine against julianus in his 5. This invitation is not of efficacy, but in the elect only. book and 3. chapter, saith, that by this bountifulness of God, whereby punishments are so differred, men are invited to repentance: but this invitation is not of efficacy but in the elect only. For, that men should be brought to repentance: is more required, then only differing of punishments. For it behoveth that God inwardly move the hearts. Wherefore Paul to Timothe, where he admonisheth the bishop, perpetually to teach the adversaries, addeth, If peradventure God give unto them repentance. This is nothing which Pighius It is the gift of God to use his goodness well. imagineth, that this goodness of God, being set forth, men may use it of themselves. For it cometh of God, for a man to use it well. Wherefore it is manifest, that that differing is in a manner an invitation to repentance, & not an induration, whichin duration had his being in men before that differing: and is not poured in of God, but is after a sort brought forth to light. Wherefore this maketh nothing at all against us, that Paul addeth, that men according to their hardness heap up unto themselves wrath. For we deny not, but that the hardness is called ours. For that we have the grounds thereof in ourselves: although it do not utter itself, and burst forth into act, unless we be stirred up by the motion of God. For that in God we live, are moved, and have our being. Wherefore Paul in that place entreated not of hardening, as it cometh from the motion of God, but as it is of us. And when he calleth it ours, he nothing disagreeth from us. They use to bring certain places of the scriptures, which seem to be against this sentence, that we say, that God hardeneth men. A place of james. Temptation by afflictions is of God. For james in his first chap. saith, Let no man when he is tempted say, that he is tempted of God. For God, as he is not tempted with evils, so also tempteth he no man. But every one when he is tempted, is enticed and drawn of his own lust. First here we ought to understand, that james entreateth not of every kind of temptation: for we can not deny but that that which is done by affliction, is of God. For we know that he Why God tempted the fathers. tempted Abraham, and the fathers in the desert, not that he mought know what they were, but that they mought understand, and have experience of themselves. But james speaketh of that temptation whose grounds are in ourselves: namely, pravity of nature, and unbridled lusts: which although they can not be put in practice, unless through God being the chief and principal mover and impeller (as we have before declared in the similitude of the carter: and so they depend of either Mime cha●●●e w●● unto sin●e yet exc 〈…〉 them s●●ord ● for part, both of God and of us, yet cannot men therefore excuse their wickedness, and lay the cause thereof upon God. For the nature of the wicked is of his own accord prone enough thereunto. And this is it which james reproveth. For he will not, that men when they sin should think upon the perpetual moving of God, but rather of the maliciousness and pravity which is grafted in them, by the enticement whereof they take pleasure in their wicked facts. And forasmuch as God by sins punisheth sins, doubtless he would not punish them unless he detested them. 〈◊〉 would 〈◊〉 punish sins, unless he detested them. Neither are those sins whereby he punisheth other sins otherwise wrought of God, then so far forth as they are punishments, and do pertain to justice. But in what sense james meant that God tempteth not, he very well declared in these words For (saith he) God is not tempted with evils: that is, he hath not a mind corrupted with pravity and evil affects. But the devil and wicked men entice not any God tempteth not any man by reason of corruption, wherewith he is infected: when as he is utterly with out any such corruption. man unto evil but in that they themselves are first corrupt. Wherefore james dischargeth God from this kind of tempting: which thing we also do. For we affirm not, that by unjustice and a corrupt mind he hardeneth any man to sin. They cite also Paul thus writing unto the Thessalonians, This is the will of God, your sanctification. But both this place and such other like aught to be understanded of the will of God revealed in the scriptures, & in the law: & not of the hidden & mighty will of God, which will doubtless being one, is not in him manifold, but he doth not so set forth all things, but that he yet retaineth somewhat unto himself secret, to be revealed in due tyme. They object also that which Paul writeth unto Timothe: God will have all men to be saved. But that place is to be understanded touching all states of men, and not of all men particularly. And that sense agreeth right well with the words of Paul. For Paul in that place had commanded prayers to be made for magistrates. But because the magistrates abhorred from religion, and persecuted the doctrine of Christ, lest any man should therefore think, that that state is so far of from salvation, that whosoever are in it can not be received in to grace, he added, that God will have all men to be saved, yea even kings and magistrates. But if a man will expound that place of all particular men, then must he understand it of the will revealed, which others call, the will of the sign. For the revealed will setteth forth the promises of God generally, and excepteth no man. But if thou wilt contract those words to the will of efficacy only, then must they be understanded of the universality of the elect. Neither is that strange from the phrase of the holy scriptures. For so we read, That all shall see the salvation of God, Again, All shallbe taught of God. And hereunto had Augustine a respect when he thus expounded such places: All as many as are saved, are saved by the will of God. He hath mercy on whom he will, and whom he will he hardeneth.] Either of these effects proceedeth of the will of God. But whether God willeth Whether God will rather have mercy then harden. this more than that, I can not simply make answer. For on the one side this is certain, that unto God it is a thing most proper to have mercy, and his nature is of such a goodness that it communicateth itself to a great many. And on the other side we see, that the greatest part is forsaken, For Christ saith, Many are called, but few are elected. Wherefore we must leave the defining of this matter only to the hidden judgement of God. The question before put forth should now sufficiently be satisfied, if man's reason could so be content. For when it had objected unto Paul (who affirmed that the love and hatred of God consisteth not of works, but only of him that calleth) that that mought seem to be unjust and against equity, the Apostle made answer, that God is not bounden or holden by any law or duty of justice. For here is not entreated of justice, but of mercy. To which purpose he cited that sentence, I will have mercy, on whom I will have mercy. And so he concluded, that it is not of him that willeth, nor of him that runneth. And that it is not of him that willeth, nor of him that runneth, he declared by the example of Pharaoh. For of him God said. To this end have I raised thee up. Last of all for a farther confirmation he added that God hath mercy on whom he will, and whom he will he hardeneth. These things (I say) mought seem to be sufficient. But Paul saw, that man's heart yet swelleth. And therefore he still objecteth unto himself. Thou wilt say then unto me: why doth he yet complain? For who can resist his will?] This word, complain, is in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Wherefore they are somewhat wide, which think that it signifieth, to search out, or to require. If that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken impersonally, the sense than is: what complaint is this which I hear every where, and of every man, that some are just, and other some unjust? Seeing that God hath mercy on whom he will, and whom he will he hardeneth? As if he should have said, men ought not to complain thereof, when as it wholly lieth in the hands of God. But it is much better, that that verb be understanded personally and have for his nominative case this word God. For Paul ●traight way answereth, That it is not man's part to reason with his maker. And yet the Apostle himself hath rendered a reason, why God made some vessels to honour, and some to contumely: namely, to declare his goodness and his power. Seeing then that here is entreated of God, the adversary objected: And why doth God complain? For who resisteth his will? And that God complaineth of men for their ill God oftentimes complaineth of men. life, the scriptures every where testify. Christ in the Gospel with tears complaineth, that the jews knew not their visitation. And, how often saith he would I have gathered together thy children, as a hen gathereth together her chickens under her wings, and thou wouldst not? And in the first chapter of Esay God thus speaketh, I have brought up and exalted children, and they have despised me. And it were an infinite matter to gather together all such places. In these few words the Apostle declareth, what those things are, wherewith human reason is most of all troubled. And those are, first, for that God will have men to be hardened, and made blind: secondly, for that his will is so mighty, that it can not be overcome. For by these What things most of all trouble human reason. What is necessity. Necessity of three kinds. Not every necessity is of compulsion things it seeth, that it is constrained to necessity, from which it most of all abhorreth. Those things Paul in this place toucheth and first saith: Who resisteth his will? In which words he declareth that God will that, which is done in us. And where he saith, who resisteth, he declareth the force and power of the will of God. Necessity is commonly thus defined: namely, to be that which cannot be otherwise. But necessity is not simple, or of one kind. For there is a certain necessity of compulsion: which cannot have place in the will of man. For it is not possible, that the will should will any thing unwilling. There is an other necessity coming of a certain inward propriety of nature: and such a necessity to sin we affirm to be in men after the fall, if grace and the spirit be away. For of themselves they cannot do otherwise, although it be not against their nature, but that they may By what necessity we are urged to sin be helped and changed of God. The third necessity is that, which they call of infallibleness, or of consequence, or (as the Logicians speak) of a composed sense: Which is, when our actions, are not considered as they come from our own nature, reason, or will: but are considered together with the predestination and foreknowledge of God. And although the disquieting of human reason as touching this necessity, is by those distinctions after a sort assuaged, yet is there an other maze wherein it exceedingly wandereth. For it seeth, that God commanded Pharaoh to let the people go: and thereby it gathereth that he willed that thing. On the other Whether God at one & the self same time both willeth and ●illeth one and the self same thing. A place of Esay. side it heareth that God saith, I will harden the heart of Pharaoh, by which words it gathereth that he would not have the people let go▪ Wherefore human sense judgeth it a thing very absurd, that God should at one, and the same time both will and not will one and the same thing. But a godly mind, to unfold itself out of this perplexity, will call to memory the sentence of Esay spoken under the person of God: which sentence our saviour Christ also used in the Gospel: and likewise Paul in the acts of the Apostles, when he had preached at Rome to the unbelieving jews: Hear (saith he) the word, and understand it not: see a sight, and discern it not. Make gross the heart of the people that they understand not: stop their ears, that they hear not: blind their eyes that they see not, lest peradventure they be converted, & I heal them. And Christ in the Gospel saith, that he came to judgement that they God will have some to be made blind▪ unto whom yet he will ha' them his word b● se● for which see should not see. These sayings declare, that God will have some to be made blind, and yet in the mean time he will have his word to be set forth unto them. For Christ sent his Apostles to preach throughout the whole world. And although he excepted none unto whom he would not have his Gospel preached, yet opened he not the ha●ts of all men to assent unto the truth, when they heard it. Wherefore it followeth, that the elect only do believe: but the wicked are hardened, and their sin is made more grievous: when as now is taken away the excuse of ignorance. For Paul saith in the first chapter of this Epistle, that the invisible things of God ●● seen by the creation of this world, being understanded by those things which are made, his eternal power also and divinity: so that they are without excuse. Christ also saith: If I had not come and spoken unto them, they had had no sin. not that otherwise they should have been without sin, but for that they should not have had so grievous sin. For after that they had heard Christ, all excuse of ignorance was now taken away from them. Wherefore when human reason beareth us in hand, that to call a man and yet in the mean time will not have him to come, is nothing else, but to seek to mock, and to deceive: let us put it to silence, and say with the Apostle, O man what art thou that contendest with God? And let us declare that it is mere madness A remedy against humane reason. to seek by Dilemmas and Silogismes to carp God, and to object unto him, that he dealeth no les absurdly, then if a man should call his friend to a banquet, & should see many things to be thereunto a let: which lets although he when he may, removeth not, yet is he angry unless he come: or if a man should send his servant any whether, whom he knoweth shallbe letted in his journey, and although he take not away those hindrances when as he may, yet will he punish his servant for tarrying: or if a magistrate should command a man fast bound in prison to come forth, when yet notwithstanding he looseth not his bonds, These things seem unto them absurd for two causes. First, for that they understand not to what end the law, and Vocation & the law have more ends than one. vocation, and the commandments were given. For they think, that they were given to no other use but to be performed. But Paul saith, that by the law is the knowledge of sin. Men are so proud and so blockish, that they think they can strait way perform all things, so that it be only declared unto them what they should do. Wherefore that they mought understand their impotency & imbecility, it was necessary that they should receive the law, & should be called, being not yet delivered: for by the means they must needs feel & perceive, the knowledge alone of itself is not sufficient. another cause why these men are troubled is, for that they see not the other commodity, which the elect gee hereby. For when they feel in themselves, how weak they are they are stirred up, to think lowly of themselves and to implore the By the vocation of the reprobate, although without efficacy the elect are helped. aid of God, and more and more in the reprobate which are forsaken to acknowledge their own natural imbecility, and to confess that they should have been in the same estate, unless besides the knowledge of the truth they had been helped by the spirit and grace of God. Wherefore hereby it is manifest, how profitably and wisely those things were instituted, which seemed absurd. And forasmuch as not all which hear the Gospel, are inwardly with efficacy moved of God, thereof it cometh, that Paul saith to the Corrinthians, that it is to some the savour of life to life, a●● to other some the savour of death to death. This is a plain & There is no contrariety in the will of God. simple conciliation of that contrariety which appeareth to be in the will of God. And because that in these vocations and promises seemeth to be expressed some will of God, which yet taketh not effect, certain divines have not unskilfully said, that there is one will of the sign, or of the antecedent: an other will of efficacy, The will of the antecedent, and of the consequent. God when he pronounceth things which succeed not, doth not therefore lie. Examples. or of the consequent. For it oftentimes happeneth, that God either threateneth or promiseth a thing, which yet shall not come to pass. And yet doth not God therefore lie, or deceive. For he pronounceth those things, either as nature was then ordered, or as through ill deserts it mought come to pass, unless some change were had in the mean time. So was Ezechias told that he should die: because that disease whereof he was sick was by nature deadly. Wherefore the prophet in those threats pronounced, Gods will of the sign: that is, so much as could be known by the force of nature. But the changing came of the will of God which is of efficacy, which they call the consequent. Ninive also for the grievous sins thereof was worthy to be destroyed. Wherefore jonas showed unto them the antecedent will of God, which they call the will of the sign: Wherefore when God calleth Pharaoh or any other reprobate, by that vocation or outward promise we understand the antecedent will, or the will of the sign but that other hidden will, which they call the will of efficacy, or the consequent, we understand not. Wherefore God can not deny himself, neither doth he in these wills strive against himself. But by his doctrine and promises being in differently and generally set forth, he stirreth up the minds of the ministers of the Church, cheerfully to preach the word and that unto all men: which thing doubtless they would not do, if he had made them assured of his hidden wil For if they knew that they had to deal with men reprobate, they would utterly be discouraged, and give over. And on the other side, when as we see, that no fruit succeedeth of our doctrine and preaching, herein we comfort ourselves, for that we were before admonished of this, that there are many which by the purpose of God are made blind. Augustine in his book de Spiritu & litera, the 34. chapter in which place he entreateth touching this matter, saith, That if he were asked the question touching every particular man, why God will have some to hear the Gospel, but not to receive it, and other some both to have it and to embrace it, he hath nothing to answer but only these two things, O the depth of the riches, etc. And also, Is there iniquity with God? God forbidden. And if there be any (saith he) that are not content with these answers, let them inquire of men better learned than I am, but in the mean time let them beware of presumptuous persons. Presumptuous persons he calleth those which fly either unto works foreseen, or unto such like fond imaginations. For these things, forasmuch as they are not taught in the holy scriptures, may well be called human presumptions. Ambrose upon this place saith, that the will of God can not be resisted, for that he is of all, the most mightiest. And forasmuch as he is the father of all, therefore unto no man he willeth ill, but will have those things preserved which he hath made. Wherefore it is by no means agreeable unto him, to be unjust. In these words Ambroses' meaning is, to show that this power of the will of God is tempered with such a justice, that it hath a respect unto the worthiness and merits of men. Of which mind also is Origene. For he saith, that the will of God is in deed most mighty, but yet the self same will is most upright. Wherefore he writeth that it is in our will, to be either good or evil. And on which side so ever we incline, we can not resist the will of God, but that it will either reward us, or punish us, as justice shall require. For it lieth not in our hands unto what manner of pains, or unto what manner of rewards we should be destin●ed or appointed. Whereas Origen saith, that it lieth in our hands either to be good or to be evil, it is not true. For our salvation The nature of generation consisteth wholly in regeneration, which dependeth altogether of the grace and spirit of Christ. For this is the nature of generation, that he which is begotten, nothing at all worketh to the begetting of himself: yea neither doubtless can he. But he which saith, that it lieth in us, to be good, doth without doubt either utterly take away the benefit of Christ, or else wonderfully diminish it. But we say and teach that the will of God is upright, although we deny that it dependeth either of creatures or of merits. This objection, Why doth he complain? and who resisteth his will?] The Apostle bringeth against the conclusion before inferred: he hath mercy on whom he will and hardeneth whom he will: and chief as touching the latter part of the conclusion. For it may seem very absurd, that God should according to his will harden any man. Yea oftentimes in the Fathers, and even in Augustine also, who yet in this matter is on our side, we read that induration cometh by the just judgement of God: as if they should say, that God hardeneth those only, which by their wicked acts deserve the same. Wherefore induration seemeth not to depend of the will of God, as Paul in this place teacheth: for he simply pronounceth, Whom he will, he hardeneth. But to the understanding here of we must call to memory the things which we before sad, concur to induration. For first there is What things are to be considered in induration. grafted in us a vice or corruption whereby doubtless we are aleantes from God. And induration is nothing else (if we give credit unto Augustine, in his 4. chapter the Predestinatione & Gratia) then to resist the commandments of God Then followeth it, that we are left of God in this evil. Wherefore the same Augustine To harden is not to make soft. saith in the self same place, that God hardeneth, whom he will not make soft: maketh blind, whom he will not illuminate: repelleth, whom he will not call. And as touching this, the sense of the Apostle is, He hath mercy on whom he will: and whom he will he hardeneth, that is, he hath not mercy. And in this work of God to have mercy, or not to have mercy, we do nothing at all. For he freely God freely distributeth his mercy unto whom he will. It is not in our power not to be moved & impelled. distributeth his mercy unto whom he wil And when we are thus without mercy left in our natural corruption, unto us is added the perpetual motion, and impelling of God, which suffereth no creature to be idle. Although neither even this, to be moved and impelled, is left in our power. Thirdly forasmuch as occasions are offered, and cogitations sent into the mind either of God himself, or at his commandment and will, by Angels or the devil, by means whereof that induration the more uttereth itself, and is made greater: here we may consider the justice of God. For Achab being a most wicked man deserved to be An example of Achab. deceived of the devil by the ministry of false prophets. And Pharaoh for that he was cruel against strangers and infants, deserved so to be stirred up, and to utter his induration. Wherefore when God is said to harden, thereby we ought to understand, that he will not have mercy. But wicked men being forsaken of him, forasmuch as being stirred up by his perpetual motion they can not be quiet, do exercise works repugnant to his will & commandments. Wherefore seeing that God hath mercy on whom he will, & giveth to whom he will, & requireth again of whom he will, he cannot be accused of imustice: for he worketh not of duty. And if in case (saith Augustine in the 6. chap of the self same book) any man will importunately accuse him, as though he ought by right to bestow his mercy, let him consider what is spoken of the Apostle afttrward. O man what art thou which makest answer unto God? Hath not the potter power of one and the self same ●umpe of clay to make one vessel to honour, and an other to contumely? In this place Paul first beateth down the stubborn resister, for that he will not be content with this definite sentence by him brought. Moreover he bringeth that similitude of the clay and of the potter: whereby he stoppeth the murmurings of men, for that the clay contendeth not with his maker: and confirmeth the sentence whereof we now entreat: namely that both election and reprobation depend of the will of God. afterward he addeth the last reason why God would have some vessels appointed to honour, and some to contumely: namely, in the one to declare his glory and goodness: and in the other his justice and power. But this is worthy to be noted, that Paul in these objections, rebukes and answers, neither changeth nor calleth back any of those things which he had before spoken. For he leaveth all things in their own force. And when he had referred hatred & love, election and reprobation unto the will of God, though he were somewhat urged by these objections, yet teacheth he and delivereth he no other things, than he had before taught, and delivered: yea rather he most strongly confirmeth the self same. Augustine in his Encheridion to Laurentius the 9 chapter, and in his book of 83. questions, the 68 question saith, that there were certain which thought that Paul in this place wanted in rendering a reason, and therefore turned himself to chidings. But this is to do injury unto the holy ghost, who spoke in Paul. Who they be that have maimed the holy scriptures. He saith also, that there were certain heretics which took upon them at their pleasure, to raze out many things out of the holy scriptures, as though they had been afterward put in by men, and had not been so written at the beginning: and of that company was Martion, Manicheus, and such like pestilences: against whom they could not, by the authority of the scriptures, dispute for that they admitted them not but as pleased them. They rejected a great number of places, which they called by a name used of them, Interpolata, that is, interlaced. Amongst other places they took away this place which we are now in hand with. For they devising many things touching the will of God, and inquiring the causes touching the constitution of creatures, when they saw themselves repulsed and confuted by this obiurgation of the Apostle, rejected it as conterfeate and strange. But we with a sound piety receive all the Canonical books, and embrace and reverence these words of Paul. In which words yet this seemeth to be wonderful, that he so putteth down the adversary, as though no reason could farther be given: when yet notwithstanding afterward he declareth by the end, why God would make some vessels to honour, and other some to contumely: namely, thereby to make The question put forth may be taken two manner of ways. A cause of the election of God may be given & may not be given. open his goodness and glory, and his power and justice. But this hereof cometh, for that the question may be taken two manner of ways. And if it be demanded generally why amongst all the number of men some are rejected of God, and some elected, that cause taken of the end may be assigned which now we spoke of. But if we inquire of every particular man, why this man is a vessel of mercy to declare the goodness of God, and that man a vessel of wrath to make open his justice, we have no other cause but the mere will of God, which electeth and rejecteth: wherewith unless the demander be content, he shall worthily hear of Paul: What ar● thou, O man, which contendest with God? This thing peradventure may be made plain by some similitude. If a carpenter should have before him a great many A similitude. pieces of timber, being all utterly of one form and quantity, and should be demanded, why he putteth some below, and in the foundation, and other some on high: he would make answer, because that building must have both a roof and a foundation. But if thou yet farther demand, why he maketh these pieces to serve for the foundations rather than the other, when as the form and quantity of them all is alike, he will answer nothing else, but because it so pleased him. With which answer unless thou be content, he will contemn thee as a foolish and importunate inquisitor. These words of Paul are in deed few, but yet of great weight. For it is an argument taken of the comparison of the nature of man unto the nature of God which are far wide distant the one from the other. Abraham when he questioned with God touching the destruction of the Sodomites, An example of Abraham and was afraid, least in questioning he should proceed farther then was lawful for a man to know, very well and religiously submitted himself: Being (saith he) but dust and ashes, I will speak unto my Lord. But human reason unless it be regenerate can not keep this mean. And therefore though Paul now decided the question, yet is it not content. Augustine in his 68 question upon Genesis saith, that by these words men are not feared away from a modest and godly inquisition of spiritual things, but only in them is reproved an importunate curiousity. The godly are not ●eared away from a modest inquisition but from an importunate curiosity. An example of job. Which how deeply it sticketh in the children of Adam not yet regenerate, no man can justly esteem. Yea also they that are justified can here scarce bridle themselves. Wherefore job in that dialogue which he had with his friends, oftentimes saith, that he had a wonderful desire, to reason and to contend with God, if he mought, as touching the adversities which he thought to himself he suffered unworthily. For which corrupt desire being towards the end of the book reproved of God, he professeth that he would do repentance in dust and ashes, for that he had so spoken. The latin translation hath, Qui respondeas deo, that is, which maketh answer unto God. But that doth not fully express the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For that word signifieth not only to answer, but also in answering to gainsay or by answers to contend. Of these objections which hitherto have been brought, Is there iniquity with God? Why doth he yet complain? Who can resist his will? is gathered a most firm argument, that Paul's mind was, that both election and also rejection depend of the mere will of God. For otherwise there was no occasion to object these things. For if only the worthy should be elected, and the unworthy rejected, what cause should there be of murmuring? For than should be confirmed that kind of justice, which human reason most of all alloweth, neither should there be any place left to these offences. Wherefore I do not a little marvel, that Pigghius and other such like should use these things, which Paul in this place objecteth unto himself & confuteth, to confirm their opinion, as most sure arguments For Pigghius saith if God should harden men, Pharaoh should not be the cause of his sin, when as he could not resist the will of God. And if God (saith he) should not deal according to works foreseen, he should in his election be unjust, and sin against justice distributive. But these self same things Paul objecteth unto himself, not to the intent to satisfy them, thought he it needful to fly unto the fond devices of these Mortification of faith. men. Herein doubles is most of all declared the mortification of faith, to give all the glory unto God, and to believe that the things which otherwise should seem unjust, are of him most justly done. By that comparison of the clay and of the potter, Paul declareth, that it is lawful for God by most good right to do unto men whatsoever he will: and that men ought patiently and humbly to obey his will. And that God can according to his right and at his pleasure, either make men to honour or else leave them in contumely, hereby he proveth, God hath more right over men, than the potter hath over the clay. for that a potter hath the self same power over the vessels which he maketh. Yea rather God hath much more right over men, than hath the potter over the clay. For man is infinitely more distant from God, then is the vessel from the potter: For the potter, forasmuch as he is a man, is taken out of the earth: and the clay, whether the potter will or no, must needs be clay. But God if he will can turn man into any thing, yea if it please him he can also reduce him to nothing Wherefore that which is granted unto the potter, by what right can it be denied unto GOD? And if men be clay, being compared unto the will of God, why are they not content therewith? why do they so importunately murmur against it? And forasmuch as Paul saith, that the potter hath power to make By this comparison is proved that God hath not a regard to works. vessels as he will, thereby he sufficiently declareth, that God hath not a regard to works. For if it were so: that power should be no power, and the potter should be able to do more then God. For the potter may at his pleasure make what vessels he will: but God must follow the merits of men, and our deeds should be unto him a rule of his election. But we manifestly see, that the Apostle laboureth chiefly to prove, that it lieth not in our power, in what sort God ought to make us. But against these things writeth Erasmus in his book called Hyperaspistes, that it is not to be marveled that the power is taken away from God, which he hath taken away from himself. For he would not that it should be lawful for him to do the which should be repugnant to his justice. To this objection we answer, that Paul plainly saith, that the potter hath this power: which power doubtless we see is not taken away from him. Wherefore it is meet that the self same power be given also unto God. But whereas he saith, that God hath taken away from himself this power, that is not true. I grant in deed that God will not have the thing to be lawful unto him which is repugnant unto his justice. But here is nothing which is repugnant unto justice. Yea rather this we add, that here is not spoken of justice, but of mercy freely to be bestowed, or not to be bestowed. For God oweth unto no man his first mercy: & therefore it followeth that he may have mercy on whom he will, & not have mercy on whom he will not. Erasmus also thinketh it absurd, that we affirm, that the respect of merits is repugnant unto the liberty & power of God, as touching election or reprobation. For it were wicked (saith he) if a man should be condemned with out evil deserts of sin. That indeed do we confess: but we add, that in this place is not entreated of damnation, but only of reprobation, as it is opposite to election, or to predestination. And with the Apostle we say, that God Here is not entreated of damnation, but of reprobation. hath mercy on whom he will: and hath not mercy on whom he will not. And although God condemn not, or deliver not to eternal destruction, but only those which have been contaminated with sin, yet he doth not by reason of any evil desert overhip those, one whom he hath decreed not to have mercy. Note the difference between damnation and reprobation. And yet doth he not therefore deal unjustly: for he oweth nothing to any man. But when we say, that if God should have mercy, or not have mercy according to the merits of men, his power should be nothing at all, which Paul here in this place so much commendeth, Erasmus maketh answer, that if he have not a respect unto works, his constant and unmovable justice should be nothing at all. But we have oftentimes declared, that here is not entreated of justice distributive, whereby God in predestination and reprobation is bound to render like unto like. For forasmuch as all are borne being drowned in the corruption of sin, he may as pleaseth him, have mercy on some, and others again he may by the self same pleasure overhip and leave them as he found them, which is, not to have mercy upon them. Erasmus also laboureth moreover, to prove that the power of God is after a sort contracted and made definite by his promises. For when God had sworn either unto Abraham, or unto David, unless he would break his faith, he was bound utterly to perform his promises. Wherefore (saith he) it is not altogether so absurd, if the power of God whereof is now entreated, be not put utterly free from the respect of works. But Erasmus should have considered that this similitude touching the promises is not hereunto rightly applied. For we never read that there was any promise made to any man touching predestination. Yea rather the promises always follow predestination. For it is the Predestination is the original of all promises original of all promises. Further Paul plainly maketh this power free from all respect of works, when he compareth it with the power of the potter. For he in making of his vessels considereth no merit at all of the clay. Moreover he before in most express words said, Not of works, but of him that calleth. Doth the thing formed say to him that formed it, why hast thou made me thus?] These words are red in Esay and in jeremy. For jeremy in his 18. chap. thus writeth: Arise and go down into the house of the potter, and there shall I make thee to hear my words. Wherefore I went down to the potter's house, and behold he wrough a work one the wheel: and the vessel that he made of clay was broken in the hand of the potter. So he returned, and made it an other vessel, as seemed good to the potter to make it. Then the word of the Lord came unto me, saying. O house of Israel can not I do with you as this potter, saith the lord? Behold as the clay is in the potter's hand, so are you in mine hand, o house of Israel. In these words of the Prophet, Paul to this thing chiefly had a regard, that men are so in the hand of God, as clay is in the hand of the potter: and that the potter may of the clay make vessels, as unto him seemeth good. These things I say the Apostle transferred to his purpose. Jerome upon Why the Prophet● was sent unto the potter. this place saith, that the prophet was therefore first sent unto the potter, for that we use more steadfastly to keep in mind those things which we see with our eyes. But whereas that first vessel which was made of the potter was broken, that he saith happened by the working of the providence of God, that the unwitting hand of the artificer should by his error figure a parable: which the Lord himself interpretation saith: If the potter have this power, that he can of one & the self same clay make new again that which was broken can not I bring to pass the self same thing in you, which as much as is in you seem to have perished? And to signify that in men is free will, he saith, that he speaketh unto this or that kingdom both evil things, and also good things: to the intent men should be brought to repentance, and that those evils might not come to pass which were foretold: And straight way lest we should attribute to much unto free will, he saith, neither by and by followeth it that all whole which cometh to pass is of man, but of his grace which freely giveth all things. And a little afterward. Where then (saith he) is the power of free will without the grace of God? and the judgement of a man's own will? When as it is a great offence against God for a man to follow his own imaginations, and to do the will of his wicked heart. These things writeth Jerome in that place excellently well touching Free will, the pravity of man's heart, and the grace of God. And as may be gathered out of the epistle which he made before that chapter, he had at that time finished that notable work against the Pelagians. Further no man ought to be offended, for that jeremy seemeth to entreat of the affliction and prosperity of things temporal, when as Paul hear entreateth of things spiritual. For as I have in other places taught, the benefits of things temporal: and the promises which pertain unto them, are to be called back unto Christ. Wherefore In the prophets we must ioyn● things spiritual with things temporal. in them, as often as we read them in the prophets, we ought first to consider our reconciliation with God through Christ, for whose sake he giveth unto his all kind of good things. We ought always to set before our eyes sin, both that sin which we commit, and also that wherein we are borne. Wherefore it is no marvel, if Paul who had the perfect understanding of the Law and of the Prophets, so joined together these things. But I wonder that Erasmus should say, that the words of jeremy therefore serve to Paul's purpose, for that neither Paul also in this place entreateth of eternal salvation. And this he thinketh is hereby manifest, for that the jews were not in very deed excluded from it. For the Apostle himself was a jew: and many remnants also of that people are even at this day continually converted. Wherefore he thinketh that mention is made of the rejection of the jews, as touching things outward, for that their common wealth was destroyed, and likewise their temple, and priesthood, & whatsoever things served to the glory of the nation being now dispersed into sundry places, & being in servitude underother nations, & the Romans and other nations which were before idolaters succeeded in their places. These things are neither likely to be true, neither agree they with the sense and order Paul here entreateth not of things temporal, but of eternal salvation. of the words of Paul. For if here be entreated only of things extern and temporal, what needed Paul to have desired to redeem them with his salvation? Why wished he to be Anathema from Christ for his brethren according to the flesh? Why in the beginning of the 10. chapter writeth he thus, brethren the ready will of my heart, and the prayer which I make unto God for Israel is unto salvation? For in these words he declareth, that he reasoneth not touching things temporal, but touching eternal salvation. For the question was asked how the truth of the promises of God could consist, when as so many jews repelled the Gospel, and abode in their incredulity. And in the 11. chapter it is added, that God gave unto them the spite of pricking: eyes that they should not see, and ears that they should not understand even unto this present day. Wherefore those things which are here spoken aught by no means to be wrested unto the outward show and pomp of the public wealth of the jews. But there is an other doubt which Pigghius laboureth to pick out of this chapter of jeremy: namely, that the power of God, which is shadowed in the power of the potter, dependeth of the respect of works. For the prophet (saith he) addeth in the person of God, If I shall speak of a nation or kingdom to pluck it up, and to root it out, and to destroy it, and they shall repent them, I also will repent me of the affliction, which I spoke to bring upon them. And if I shall speak to build and plant, and they shall turn away from my righteousness, I also will repent me of that good which I thought to do for them. Behold saith Pighius, God saith y● the works of the potter shallbe such according as men shall make themselves, wherefore although Paul here dissolve not the question, ●et is the solution gathered out of this place of the Prophet. Thus far Pigghius: but the order of the words of the Prophet is far otherwise to be considered. For when God had first declared that men are in his hand, as clay is in the hand of the potter, and therefore it lay in him to do with them what he would, forasmuch as this sentence mought diminish the preaching of the Prophets (for straightway so soon as they should promise any good, or threaten any evil, the hearers mought say. If we be in the hands of God, as clay is in the hand of the potter, what can we do? or what remedy can we get against the will of God? For God will undoubtedly do that which he hath decreed) the holy Ghost thought it good to remedy this inconvenience. Wherefore he teacheth God doth not always make open his whole will. that God in these threatenings and promises doth not always reveal his hidden and unchangeable will, whereby he hath most firmly decreed what he will do: but only his will, which they call the antecedent will, or the will of the sign, that is of admonition: for that their present estate requireth that. But Paul in this place and the Prophet in the beginning of the chapter entreat of that will and power of God, whereby he by most good right both maketh, and maketh n●w all things as pleaseth him. Farther Pighius thinketh that the solution of this question is had in the 27. chapter of Ecclesiasticus: where it is thus written. The furnace trieth the vessels of the potter: and so doth temptation the just men. Hereof he gathereth, A place of Ecclesiasticus. that they which constantly and valiantly abide in temptations, thereby get, to be vessels to honour: but they which abide not, but are broken, are made vessels to dishonour. But this man in his reasoning considereth not, that if he will needs prosecute this metaphor, he shallbe compelled to confess that as well vessels to honour which serve for the table, as also pots, and urinals, which we use to vile ministries, must needs abide the assay of the fire. For even the most vilest vessels, if they be broken, should now be no vessels, yea neither doubtless not apt for any vile ministry. Wherefore his arguing is here in vain, and he gathereth more of the Metaphor, than he ought. For this was only the meaning of the wise man, that by temptation men are tried what manner of ones they are: and not that they by that trial attain to their condition or estate: but that condition which they before had then at the length they make manifest, and bring to light. touching the place to By patience in te●ptations we are not prede 〈…〉 ated. Timothe, where it is written, that in a great house are many kinds of vessels, we have entreated, and have declared Origens' mind therein, from whom this man hath borrowed whatsoever he hath said? The Prophet Esay also hath certain words which ser●e somewhat to the declaration of these words of Paul. For in his. 4●. chapter he thus writeth, Woe be unto him that striveth with his maker, the potsherd with the potsheardes of the earth. Doth the clay say unto him that fashioned it, what d●st thou? Thy work hath no hands? that is, thou hast so unskilfully and rudely made thy work, as if thou hadst no hands. The meaning of this place is very large, for it reproveth all those which accuse the works of God, of what kind so ever they be: and therefore Paul aptly transferred that sentence to his purpose: thereby to beat down those which complain of the power of God, and take it in ill part, that God hath mercy on whom he will, and hath not mercy on whom he will not. Although there are many which think, that Paul cited not these testimonies of the Prophets, but rather alluded unto them. And so think they that he in an other place, when he writeth, do ye not know that a little leaven soureth the whole dow, alluded unto those words of Christ, wherein he commanded the Apostles to beware of the leaven of the Scribes and Pharifies. But hereabout I will not contend, for whether he alluded to the sentences of these Prophets, or whether he cited them, as touching the matter it is all one. Neither ought it to seem strange, if Paul when When Paul useth scripture he doth not always c●te it. he useth the testimony of the scriptures, do not express the same: for although he be wont sometimes to add, As it is written, yet observeth he not that manner always. For towards the end of the. 11, chapter he simply and without any citation thus writeth: Who hath known the mind of the Lord? or who was his counsellor? And that clause we read with the self same number of words in Esay. But it is certain that Paul in this whole discourse retaineth the meaning of each place: both Paul followeth the meaning both o● jeremy & of Esay. of jeremy, that we are as clay in the hand of the potter, which maketh, and maketh again whatsoever he will: and also of Esay, that it is not lawful for the clay to contend with his maker, or to reprove him for his work. And to this place serveth very well that which is read in Ecclesiasticus the. 33. chapter (if that book be received) And men come out of the earth, whereout Adam was created. But the Lord by his manifold knowledge hath divided them, & hath altered their conditions. Some of them hath he blessed and exalted: and some of them hath he sanctified, and appropriated unto himself: and some of them hath he cursed and brought low, and hath put them out of their estate as clay is in the hand of the potter to form and order it. Wherefore Paul when he thus writeth, delivereth not things new, and unheard of, but already received, and set forth in the scriptures: whom if teachers would follow, they should not need to fly to the respect of merits: especially seeing that the scriptures, when they entreat of election or reprobation, acknowledge not that doctrine. Ambrose expounding these words, first saith, that the Apostle did put forth this out of Esay as his own. And he confesseth that it is in the power of the maker to make what creature he will. But he addeth: Forasmuch as we are all of one and the self same Mass in substance, and are all sinners, God hath mercy upon one, & not without justice despiseth an other. For in the potter is only a will: but in God is a will with justice, for God knoweth upon whom he ought to have mercy. Thus much Ambrose. In which words, where The will of God is always joined with justice. The consideration of justice ●n elec●●on is not to be sought for in our works. as he saith, that justice is joined with the will of God, when he hath mercy or rejecteth, we will not deny that, so that it be rightly understanded. For we know that in God is utterly no injustice: for he doth injury unto no man. But herein we agree not, for that these men think, that the consideration of the justice of God is to be sought for of the works and merits of men: for we judge that it is to be sought for only of the wisdom of God himself: Wherefore we must define nothing but so much as is revealed unto us by God in the holy scriptures. Those commentaries which are ascribed unto Jerome have noted two things: first that this answer of Paul is after a sort spoken by way of supposition, as if he should thus say unto the adversary. Although it were so, as thou imaginest, that God hath mercy upon whom he will, and whom he will he hardeneth, yet oughtest thou not doubtless to take that in such ill part, that thou shouldest seek to strive with God, and as it were in judgement to call him to a trial. This interpretation taketh as granted, that those words, He hath mercy upon whom he will, and whom he will he hardeneth, are spoken under the person of the adversaries. But the very course of the words will not suffer that, for the Apostle strait way unto those words addeth an objection, saying, Thou wilt say then unto me: why doth he yet complain? And who can resist his will? Nether aught we at our pleasure to alter the order of the words. Moreover when as Paul saith, that the potter hath power of one and the self same lump to make one vessel to honour, and an other to dishonour, they think that this similitude is to be applied to the Israelites and to the Egyptians. And therefore they affirm, that those two nations seemed to come both out of one and the self same lump, for that they were both polluted with one and the self same kind of sin, The jews worshipped the idols of Egypt. namely, with idolatry. For as ezechiel testifieth, the jews also worshipped the idols of Egypt: howbeit though each had a like sinned, yet notwithstanding God honourably delivered the jews, but threw the Egyptians into destruction. But there The things that are spoken of the Apostle universally, are to be understanded generally. Here is entreated of that election which was before the foundations of the world were laid. In election the will of God is not tyrannical. is no need to understand those things which are spoken of the Apostle generally, of certain particular kind of men. Neither in this place is entreated of afflictions or punishments sent of God, wherein a man may easily find out the consideration of merits: but of that first election, which God had before the foundations of the world were laid. Neither is that very currant, which Methodius Martyr writeth in his book de resurrectione as it is cited in the Greek Scholies. For he expoundeth these things of God, who hath power in the last day to raise up the bodies of the dead being of one & the self same lump of the elements, one part to the honour of blessedness, & an other part to the dishonour of damnation. For, that last condemnation & adjudging to glory are much distant from election & predestination, whereof Paul now entreateth. Howbeit this in the mean time is worthy to be noted, that we, when we attribute unto God such a power in the election of men, as hath the potter in making of vessels, do in no case teach, that such a power and will of God is tyrannical, or strange from justice. For forasmuch as unto no man is done injury, and this kind of authority by most good right belongeth unto God, it must needs be that both election and reprobation are just, although the reason of that justice depend not of the works either of them that are to be elected, or of them God taketh away nothing from those, upon whom he hath not mercy. The reprobate are oftentimes adorned with great gifts. that are to be rejected. And to make this thing more plain, we ought to know, that God when he overhippeth any man and hath not mercy upon him, taketh yet nothing away from him. For so the potter taketh away nothing from the honour or dignity of the clay, when of it he maketh vessels to a contumelious use. Yea rather oftentimes we see, that the reprobate are adorned of God with excellent gifts: although he bestow not upon them that mercy which bringeth salvation. Wherefore seeing that God taketh away nothing from them, they have no cause why they should accuse God of injustice, if they be of him overhipped. Thus much touching the interpretation of the words of Paul. Now it shall not be from the purpose, as I suppose to see, what Chrisostome bringeth upon this place. For he perceiving, that by this similitude he was exceedingly urged, and seeing that of it followeth, that neither election, nor rejection depend of the merits of works, with great counning went about to extenuate the strength of this similitude. Similitudes (saith he) are not so to be received, that they should be of force as touching all parts: for otherwise should follow God is called a Lion. many absurdities. For God is sometimes in the scriptures compared with a Lion: out of which similitude yet this thing only thou oughtest to gather, that in God is unmeasurable strength, and invincible fortitude: which things by most good right are agreeable with God. But if thou wilt go farther, and transfer upon God the cruelty and fierceness of God is called a bear. Lions: no man will suffer that. God is said also to be like unto a bear: which is to be referred unto the strengths of avenging, and yet oughtest thou not therefore to attribute unto God the deformednes of that beast, and his unreasonable wrath. God is also called God is called a fire. a fire: for that he can consume and purge all things: and yet must thou not therefore say, that he without understanding, and sense, and will consumeth all things. But Chrisostome needed not to have taken so great pains in setting forth that rule of similitudes. For it is of all men confessed, that similitudes are not in all parts of force: neither do we transfer unto God all things which are agreeable unto the potter, and unto the clay. For we do not imagine unto God either hands or a wheel to work withal: neither do we spoil men of sense, understanding and will, that they should be utterly like clay. Wherefore we confess that which Chrisostome saith, that similitudes oftentimes halt, and that in weighing of them is to be added in a deep consideration. But Chrisostome thinketh, that this is only the scope of Paul, to repress man, that he should not repine against God: for so the clay resisteth not the potter. And this scope in deed we also admit: but in the mean time we add an other, namely, that God may by his own right have mercy upon whom he will, and not have mercy on whom he will not: which liberty is also attributed unto the potter in using of the clay: A double error of those which in this question oppose themselves against God. We must neither repine against God, nor falsely accuse him of injustice. which thing if thou take away from the scope of Paul, then shall not that complaint be remedied, which was objected unto him. For, he which made the objections erred two manner of ways: first for that he repined against God: secondly for that he seemed to go about falsely to accuse God of injustice. Each part Paul answereth unto in this similitude: for as touching the repining, he thus saith: Shall the thing formed say unto him that formed it, why hast thou made me after this sort? But as touching injustice, he sufficiently dischargeth God of that crime, when he saith, that God doth nothing against his own right, for the potter hath power to make vessels as pleaseth him. And if this similitude touch not each part, then is not their mouth stopped which thus contend with God. For if they once hear, that God is not in very deed like the potter, and that he can not by right do what he will, they will cry out, that that similitude nothing pertaineth unto them: for we must think otherwise touching God, than we do touching the potter. But Chrisostome not a whit dissembled, what it was that he so much feared in this matter: namely, this, least free will should perish. Do not think (saith he) that here is any thing spoken against free will. For the Apostle rather meant in this similitude to commend obedience towards God: that we should with the self same facility obey him, as the clay followeth the hand of the potter. But Paul in this place Paul in this place spoke not one word of obedience. Free will perisheth not by reason of the free election of God. It is not in our power to be borne without original sin. spoke not so much as one word touching this obedience. Farther it followeth not, that free will should perish although God in election have not a respect unto the works and merits of men. For although it be not in our power, to be either elected or rejected, yet may there be many other things free unto us. Wherefore it is a false kind of reasoning called a secundum quid ad simpliciter, to say thus, Men in this thing are not free, Ergo, in other things they have no liberty. It must needs be without all controversy, that both Chrisostome and all the godly do confess, that it lieth not in any man's power, to be conceived without original sin: but shall we take upon us thereof to conclude, that there is no other liberty beside left in us? Farther, who hath this in his own power, to be regenerated and grafted into Christ? For we must count to have received that of the grace and favour of God. And yet notwithstanding after that we have once obtained regeneration, there follow infinite things which are left free unto us. Wherefore this sense of Paul which we follow, taketh not away free will: unless peradventure we will imagine such a liberty of the will, that it can claim all things unto it We must not grant such a free will as may claim unto itself all thing. self, yea even those things also which are given of God freely. But that is far wide from the true sense of faith. For no man cometh unto Christ, unless he be drawn of the father. And Christ saith unto the Apostles: Ye have not chosen me, but I have chosen you. Chrisostome addeth moreover, that the Apostle in this place entreateth not of the manner whereby God governeth creatures, but of that submission, which we ought to exhibit him. I grant in deed y● here is not entreated of the administration either of all creatures, or of all human events: but yet I doubt not, but that Paul speaketh of that kind of administration, whereby, before the foundations of the world were laid, unto some he gave mercy, and unto other some he gave it not. I confess moreover, that a man ought to think lowly and humbly of himself: but yet not in such sort that he ought to add thereunto a lie. Under the pretence of submission, we must no● add a lie. Wherefore if we think, that we are not in very deed as clay in the hand of the potter, that God may at his pleasure either make us or remake us, but is compelled to follow and to have a regard unto our works, it is no just dealing, that we should otherwise either teach others, or persuade ourselves. For we must not by reason of humility or dejection of mind think otherwise of ourselves then we are. Hereunto addeth Chrisostome that these things pertain neither to the condition of man, nor to the necessity of the mind, but only to the dispensation of variety. Neither doubtless do we here speak of the necessity of the mind, or of the condition of man: but of the election, or reprobation of God, which I see not, why it can not be called a dispensation, when as God bestoweth and dispenseth Election may be called a dispensation o● mercy. his mercy unto whom he wil But Chrisostome understandeth that dispensation, whereby God recompenseth the works of men according to their nature. Of which thing it is certain that Paul in this place entreateth not. Moreover he saith, that he affirmeth these things, lest man should seem to be without blame and yet be without deserts condemned: and lest Paul should seem to be against himself: for he every where crowneth the will: but these absurdities follow not of Man cannot be free from sin, when as he is borne in it. What will of ours, is crowned of of God. our sentence. For how can man be free from blame, when as he is both borne in sin, and also conceeaved in iniquity? Neither doth Paul crown that will, which is grafted in us, and which we have of our own nature, but that will which is made & changed of God, not by chance or at all adventures, but by his appointed counsel & purpose. Farther to the end he mought after a sort extenuate & weaken the force of the comparison, wherewith he is vehemenly urged, he saith, that the nature of similitudes is hiperbolical, which ought far to exceed those things which are entreated of: for otherwise they can not thoroughly move the minds of men. Neither do we In similitudes & metaphors the scope is continually to be kept whole. doubtless deny this: howbeit this we add, that in metaphors & figures, though they be never so notable and vehement, we must always (as we have before admonished) keep still the scope whole. Lastly, he thinketh that we are deceived, for that being led by the similitude of the clay, we think, that in all men, forasmuch as they have one and the self same nature of substance are one & the self same wills: which opinion he supposeth to be conceived of a blockish and dull understanding. But we are not so blockish, to think that the wills of men are in all points the self same. But we consider the disposition or nature of man as it was even from the beginning, at what time there could be in it no use of will. And being taught by the holy scriptures, we acknowledge it to be utterly How the wills of men are the self same, & how they are not the self same. corrupted and vitiated. And as touching this, we do not without just cause affirm, that the wills of all men are a like, for all are brought forth out of one and the self same lump. Afterward when men come to more years, wherein is had the use of the will, we say that endevores and desires of all men are the self same: not indeed simply, for there are divers endeavours, and sundry enterprises, but all to evil, in as much as they are governed by the law of sin. For being left destitute of the grace of God, they can bring forth nothing of themselves but sins. Howbeit herein we acknowledged diversity of wills, for y● unto all men are not offered the self same occasions. For every one hath his impulsions, according to the consideration either of education, or of the body, or of the works, or of the place, or of the time. By means whereof it cometh to pass Original sin bursteth forth into sundry forms of sins. that original sin bursteth forth into sundry forms of vices. But whereas he saith that the vessels of the potter have not their difference of the lump whereof they are made, but only of the appointment of them which use them, and that men in like sort have their differences of the diversity of elections and of wills, that doubtless is not true. For the vessels of the potter are not first made different by their use, but by the workmanship of the potter. For men therefore use them not a like, because they are made having divers forms. So men before What is the first sundering of men. that they are sundered by their desires and wills, are first sundered by the predestination or reprobation of God. If a man diligently weigh the similitude which Paul bringeth (to come to him again at the length leving Chrisostome) he shall see, that there could not have been found a similitude more apt and more meet for the question put forth. For the matter which the potter useth is so vile How apt the similitude of the potter is. and abject, that if peradventure there be of it made any fair or trim vessel appointed for the table, or for some other honourable use, the same is wholly to be ascribed unto the industry and cunning of the potter. But when contrariwise of the clay are made pots for the kitchen, the matter cannot complain, that it hath injury done unto it. For it was of his own nature most abject. Yea rather when as it is appointed to be made so vile vessels, it can not deny, but that his so deformed nature hath received great ornaments. But if a goldsmith or a lapidary should of gold or precious stones make any vessel to serve for a vile use, he mought worthily be blamed for that he had dealt so vilely and unworthily with so precious a matter. For so the Ethnic Poet, reproved Bassus, for that he by reason of to much sumpteousnes, eased nature in a pot of gold. Wherefore Paul considered that man after sin was made, both as touching the body, and also as touching the soul, so abject and vile, that if he be by the election of God exalted to the dignity of eternal glory, the same he ought wholly to assign, not to the excellency of his nature, which now by reason of sin is brought into a most miserable estate, but unto the most excellent cunning workman. But if any man be in the election of God overhipped and be made a vessel of wrath, yet can not therefore the predestination of GOD be blamed, as though he rejected a worthy creature under his deserts. Wherefore not with out just cause do we find this metaphor so oftentimes repeated in the holy Scriptures. For being well considered, it ministereth excellent doctrine. For, that is in my judgement a notable place which is in the 56. chapter of Esay, where the A place of Esay. Prophet humbly prayeth unto GOD under the person of the people afflicted with the captivity of Babylon. Thou (saith he) art our father, but we are clay: thou art the potter, and we the work of thine hands. The people could not more aptly confess their vileness and unworthiness: or more express the mercy which they implored at God's hand, then by that similitude taken of the potter, and of the father. For when God is called a potter, thereby is signified that he both is able, and knoweth how of vile men to make them glorious: and when he is called a father, thereby is declared, that he beareth such good will towards his, that he will also perform that thing. Wherefore, it is not lawful for the pot (as the Apostle concludeth) to contend with his maker, that is, to chide with The things which Paul hath spoken, may be extended farther. God, for that it is not appointed to serve a kings table. And although these things which Paul here writeth pertain chief to election and predestination, yet way they extend farther to our edification: so that of these words we may gather, that it is not lawful for us to complain of our estate, and as it were to contend with God. If the flesh suggest unto us, that it were better for us to be richer, to be endued with greater honour, and to have more strength of body, let us straight way suppress it by this similitude, that we are as clay in the hand of the potter. Being warned or admonished by this consideration, we shall not dare to complain of our estate, or to grudge against the untemperatenes of the heaven or of the air, or against the administration of any other things. For what thing else is this, but for the clay to go about to prescribe laws unto the potter? Wherefore let man remember his estate: and seeing that he is even vanity itself, it is not meet, that he should take upon him to contend with God, What meditation may make men very moderate. Wherehence consolation is to be sought for in adversities. who is most good and most mighty. David in the 38. Psalm saith, I was dumb and I opened not my mouth: because thou madest me. This is a most firm reason whereunto we must in all chances of man's life, perpetually cleave: namely that whatsoever happeneth, is done by the commandment and will of God. Such a meditation maketh men in prosperity moderate, neither suffereth it them to wax insolent. For when they remember, that they are as clay in the hand of the potter, straight way they understand, that all those things may even at one instant be turned upside down, and that that felicity may be turned into extreme misery. Again being in adversities upholden by this consolation, they are not discouraged. And so much the rather, when they understand, that that most cunning potter can suddenly change clay being in extreme infelicity, into a vessel of glory. If God willing to show his wrath, and to make his power known, suffereth with long patience of mind the vessels of wrath prepared to destruction: that he might declare the riches of his glory upon the vessels of mercy, which he hath prepared to glory. If God willing to show his wrath▪] When the Apostle had before declared After the reason taken of the efficient cause, followeth that reason which is taken of the end. Of ends some are me. & some far of. Here is entreated of the extreme and uttermost end. by the efficient cause, that is lawful for God, being as it were a potter, to elect some men, and to reject other some, and that utterly in such sort at his pleasure, that no cause can be given, why this man is elected, and that man rejected, now in this place he thought to prove the same by the end. And that end is, that the goodness and power of god might be declared, howbeit his justice remaining in the mean time sound. But there is no man, I suppose, which is ignorant, that there are some ends which are farther of and more distant, and other some more near. Hear is touched the utter most end: which is the declaration of the proprieties of God. Unto the Ephesians is touched an end more nigh: for there we are said to be to this end elected, to be holy and blameless, which self thing is signified in the epistle to Timothe. For thus Paul writeth of himself: I have obtained mercy, that I might be faithful. And beyond these nigh ends there is an other extreme end, namely, that the glory or power of God might be declared. And this reason is not taken out of the secrecy of the counsel of God, or out of the deep pit of the wisdom of God: but out of those things, which easily offer themselves unto the minds of the godly. But this reading is somewhat obscure, which thing also Origen hath noted, and after him Erasmus. Origen saw that there was nothing which answered unto this conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, If, and that here is used the figure Anantopadoton: & therefore he thought y● the sense mought be plain and ready enough without that conjunction: but so durst not I do. For I judge it a thing wicked, to alter one jot or title in the holy scriptures. Erasmus thinketh y● We must not alter one io●e or title in the scriptures. that which is wanting may be had of those things, which were a little before spoken, so that this should be the sense, If God willing to show his power, suffereth the vessels of wrath to make known theriches of his glory. etc., And again, O man what art thou which makest answer unto God? Again: Hath not the potter power over the clay? Or that which wanteth may thus be supplied. Men have not, whereof to accuse God. Caluine to make the sense more plain, readeth these words by way of interrogation. What if God would show forth, etc. As though it were a kind of figure called Reticentia. He saith that God would show forth his wrath, and make known his power, and that by the vessels of wrath, which he suffereth with much lenity. The wicked are called vessels of wrath, because they are prepared, appointed, and destinied to ven geance. Which God suffereth.] This place may be two manner of ways interpretated: of which the first is, that God brought forth and created those vessels: and in that sense Augustine many times citeth this place: The second is, that God doth not strait way overthrow or destroy the wicked being now produced and created, as they deserve, but a long time suffereth and tolerateth them. This latter sense I judge better than the first: not indeed by reason of the signification of the word (for in very deed this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath either of both these significations) but because Paul addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, with much patience. Unless peradventure Why God so long suffereth vessels of perdition. some will say, that God showeth great lenity, when he bringeth forth those, whom he knoweth shallbe enemies, and rebels unto him: which yet cannot so properly be said, if the natural signification of that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be well considered. Wherefore God tellerateth such vessels a long time: for that by that means they are made more manifest. For if he should strait way break them, the power of God could not so easily be considered, nor shine forth, neither could men so ●asely take example by them. But when God long time tolerateth the wicked, & at the length by his most mighty power punisheth and destroyeth them, he thereby not only declareth his power, but also by one and the self same work declareth, how plentiful his mercy is towards the elect. For those elect, when they compare themselves with them so forsaken, dejected, and broken, thereby understand, how great a benefit, and how great mercy is bestowed upon them. And here have we the end. But the cause why some are appointed to wrath, and other some to mercy ought to be sought for of those things which have been already spoken: namely, of Vessels signify instruments. the will and power of God. By vessels, Paul in this place meaneth, instruments. Wherefore Augustine very well noteth, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not with the Grecians that which containeth liquor, for, that (saith he) is called by an other name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he thinketh signifieth, impediments or instruments: the like word also do the hebrews use. For jacob called Simeon and Levi Cele hammas, that is, vessels of deceit or guile: for that they were instruments of these vices. After the manner of which Hebrew phrase, Paul was called a vessel of election, that is, an organ A vessel of election. and instrument elected of God. And Paul in the second to Timothe: He (saith he) which shall purge himself from those things, shall be a vessel sanctified to honour, and prepared to every good work. Such kinds of speech declare, that men of themselves can do nothing. For God is said to use them, not only because hemoveth them, but also because he directeth and applieth them to whatsoever things he will: which is In what sort God useth men. God useth als● wicked men. to be understanded not only of the godly, but also of the ungodly. For although of themselves they have pravity and corruption, yet God useth them as an instrument of his counsel. Therefore the scriptures use to call wicked men and cruel tyrants, the rod of the Lord, his axe, his sword, his hammer: for that they are moved by his providence and government. For although they perpetually sin and work wickedly, yet can they not deceive nor frustrate the counsel of God. For so judas, being so sore infected with covetousness, that he would do any thing for An example of judas. gain sake, by the preparation of God was the instrument to accomplish that action before appointed, whereby Christ was delivered unto the jews for our salvation: and therefore he mought be called a vessel of wrath prepared to destruction. That preparation although it be of God in that manner which we have now declared: (for he rejecteth even from eternally, and afterward, the merits of men so requiring, he maketh blind and hardeneth) yet because that men rejected of God have in themselves corruption and vice, therefore Paul simply saith, that those vessels are prepared to destruction, making no mention at all of him that prepareth them: for they may also be counted no les to be prepared of themselves then of God. Howbeit afterward when he entreated of election, for that we have in ourselves no There is mention made of god in the vessels of mercy, and not in the vessels of destruction. Why they are called vessels of wrath and of mercy. grounds of piety, therefore Paul expressedly named God: Which vessels God (saith he) hath prepared. Wherefore as far as we can gather by this kind of speech, all men are the vessels of God: but they are so distinguished, that some are vessels of wrath, and some of mercy, as God showeth forth and declareth his proprieties in them: for otherwise of their own nature they are not distinguished the one from the other. For some for this cause only excel other some, for that they are elected, and have obtained mercy, when as others are overhipped, and rejected. And God would have this diversity of vessels to be, for that he could not in one only kind declare his excellency, and that cometh to pass chief by reason of the imbecility of our understanding: which self thing we see to happen in the knowledge of God for our sakes would have this difference of vessels to be things natural. We all wonder at the light of the Son: but doubtless his brightness should not seem so notable, if all other things should shine as bright as it. For by comparing it with other stars which shine more obscurely, the greatness of the light thereof is the better known: which yet is made much more manifest by the darkness of the night. So the mercy and goodness of God towards the elect is manifestly known, when it is considered as it is communicated by unlike degrees: but then at the length shineth it forth most brightly, when we refer our eyes to the condemnation of the ungodly. For thereby we see how gentle and loving God hath been towards us, which hath not suffered us to be perpetually in the like calamity. And God would have this knowledge of his goodness to be amongst us, not that thereby any felicity should redound unto him, but that we being stirred up by the mediation of this so great mercy of God towards us, & giving thanks unto him for the same, mought the easilier be brought unto him. Farther this is to be noted, that Augustine in his book de nuptiis & concupiscentia to Valerius, by this sentence of Paul (wherein he affirmeth, that all men are the vessels of God, & whether they be of the elect or of the reprobate, they do service unto his will) maketh Note an argument of the Pelagians. answer to the Pelagians. For amongst other reasons whereby they denied original sin, this reason also was one, that God when he createth men (as the Catholics say) obnoxious unto this crime, may seem to create them for the devil. For all as many as are infected with any spot of sin, are without all doubt the bondslaves of Satan. But Augustine answereth them after this manner. That God Augustine's answer. at the beginning made the first parents, innocents, and obnoxious unto no sin. But afterward when they had fallen, his will was that other men should issue out of their stock, and would not create a new mass or lump whereout to produce them. Wherefore he createth men which according to their nature are good: but the sin wherewith they are born, he made not, but found it being before in the mass or lump: and yet can it not therefore be said, that he created men for the devil. For the wicked and reprobate, although they give themselves to pravity and wickedness, yet will they or nill they, do service unto The wicked also will they or nil, do service unto the will of God. The argument of the Pelagians is made against Paul the counsel of God. Yea neither can the Devil himself eschew, but that he also ministereth unto God: which thing Paul most plainly declareth, when he ascribeth unto God the vessels not only of mercy, but also of wrath. Wherefore let them move this question (saith Augustine) not unto us, but unto Paul. For he saith, that God, as doth the potter, maketh some vessels to honour, and other some to contumely. Neither doth he for any other cause call the reprobate, vessels of wrath, but for that they are the instruments of God. Wherefore seeing that God useth at his pleasure the wickedness both of these men and also of the devil, whose servants they are, he ought not therefore to be said to create wicked men rather for an other, then for himself. And even this self same may be answered unto those which use to inquire, why Why God createth men whom he knoweth shallbe damned. God will create men whom he knoweth shallbe damned: namely, for that he hath decreed to use their malice, which malice yet he himself made not. And God is said to show forth his power upon the vessels of wrath, when he plagueth them and punisheth them, for that then he doth not seem to wink at sins. For the wicked become at the length so wanton and so unbridled, that they seem after asort How God showeth his power in punishing the wicked. What moved the holy prophet's to pray unto God to destroy the wicked. The vehemency of the words of Paul. to deride God: and God might easily seem unto the weaker sort, to give place unto the furiousness of the wicked, if he should not punish their sins. The Prophets having hereunto a respect, oftentimes in the scriptures pray unto God to destroy the wicked, and not to suffer their wicked facts to be any longer unpunished, lest the weaker sort should be offended, and the wicked should be made more insolent. For holy men saw, that by the declaration of the judgements of God many sometimes repent, and the weaker sort standing in a doubt were strengthened, and by that revenging power and vengeance the name of God was made more illustrate. This place of Paul is handled with words so notable and of such great signification, that nothing could with so great briefness be spoken more vehemently, or with more efficacy. For here thou hast the power and wrath of God declared, and that by his long suffering and patience. Thou hast also vessels of wrath prepared to destruction: and thou hast vessels of mercy which are prepared to glory, that in them might be showed forth the riches of the glory of God. And all these things are so warily taught of the holy ghost, that of the consideration of them we may gather great edification. But when we hear that mention is made of the wrath of God, we must not think that that wrath is such an affect whereby The wrath of God. God is troubled: for God is always pacified and quiet. But by this word are declared the effects of wrath: for God when he punisheth doth that which angry men are wont to do, namely, to avenge injury and despite done unto them. And by such vengeance he showeth forth and declareth his power: for that he subdueth Children of wrath, and vessels of wrath. men rebellious and ostinate, yea even against their wills. This is also to be noted, that the wicked are in the scriptures called not only vessels of wrath, but also children of wrath: in which kinds of speech one and the self same thing in a manner is signified. Howbeit sometimes it happeneth, that of certain vessels of wrath are made vessels of mercy, although Paul at this present spoke not of those. For here he entreateth of them only, which by eternal destruction shallbe instruments of the wrath of God. For in this place is entreated of predestination and reprobation, Not all the vessels of wrath, and children of wrath are to be considered alike. Against merits. which are fixed and unchangeable. And God is said, to prepare vessels of mercy: by which word is signified, that those whom God electeth, are of their own nature not one whit better than others: for the things that are prepared, are not of themselves apt: And therefore they have need of a certain aptation. Hereout may be gathered a reason against merits: for if of ourselves we be not apt, but must needs have God to prepare us, no man can by right ascribe unto himself that which he doth uprightly. This kind of speech moreover serveth not a little to express the free goodness of God towards the elect. For he doth not only give unto The goodness of God expressed. The avenging power of God is to be weighed in the f●ll of the wicked. them eternal life, but also prepareth them unto it. We are admonished also, that as often as we see the wicked which presently flourish in riches, and favour, to be deprived and spoiled of their riches and dignities, we attribute not that to chance, or to men, or to unwarenes, but rather to the power and avenging justice of God. Farther this is to be noted, that the Apostle saith, that God with great lenity suffereth the vessels of wrath, and therefore let us apply ourselves to imitate him. For if he being so mighty, do not strait way avenge, it is unseemly, that we being inferior to him should seek to avenge every trifling injury, and that even as soon as we can. This doubtless is not to imitate our heavenly father, who maketh his Sun to shine upon the good and upon the evil: & raineth upon the just, & upon the unjust. It is the duty of Christians to follow the doctrine of Christ. But Christ saith: Be ye perfect, as your heavenly father is perfect. Of this goodness of God neither were the ethnics doubtless ignorant: but have set it forth unto us to imitate. For Cleanthes the philosopher, being upon a stage, and wonderfully skoffed at by a certain Poet, took it so patiently, that he not so much as once changed his countenance. Afterward when the Poet acknowledged his fault, & desired pardon, Cleanthes answered, that a man that is a philosopher ought not to be moved, when as the Gods themselves being mocked & had in derision of the Poets, do yet notwithstanding so gently & patiently suffer it. But whereas Paul saith, that God would not only A metaphor taken of riches. declare his glory, but also his riches, thereby he signifieth the unmeasurable abundance, & incredible might of the goodness of God towards the elect. Upon which self same consideration in an other place he calleth God, rich in mercy, & before in this self same epistle he said, Dost thou despise the riches of his goodness, and patience, and long suffering? And a little afterward he crieth out, O the depth of the riches of the wisdom and knowledge of God. For so great is the abundance of the mercy and goodness which God useth towards his, that he seemeth unto himself never to have done enough in adorning them: from which persecution we are so far distant, that when we bestow even but a light duty upon our brethren, we begin strait way to wax weary. And here under the name of glory me thinketh we may by the figure Metonymia, understand goodness. For of the declaration of goodness springeth glory. Origen saith, that God showeth forth his lenity or patience: when he differreth to take vengeance of the sins of the wicked: but showeth forth his power when at the length he punisheth them. By vessels of mercy he understandeth those The glory of God is taken for goodness. which have made themselves clean from filthiness. But as we have taught, no man can make himself clean, but he unto whom God giveth that grace. Wherefore seeing that this making clean dependeth of the mercy of God, it can not be the cause, why we should be vessels of mercy. Origen addeth, that these vessels can not be prepared to glory by a grace without reason, or coming by chance: but when they Our cleansing is not the cause of grace, or of election. The grace of God is not without reason, though it depend not of our merits. have cleansed themselves from filthiness. But as we have said, this cleansing can not be said to be the cause of grace: for it is given freely: neither can it be the cause of mercy: for it is bestowed upon us, before any thing be done of us, namely, before the foundations of the world were laid. Neither also though we attain not unto grace by our merits, aught that grace therefore seem to be without reason. For it issueth from the most high wisdom of God: which hath in it reasons sufficient: neither ought those reasons to be altered by things created: yea neither can it be said to come by chance. For, as the philosophers teach, those things come by chance, which happen besides purpose and deliberation: but forasmuch as God bringeth The grace of God cometh not by chance. As touching God, nothing is done by chance or fortune. to pass all things according to his counsel and will, we ought not to think that he doth any thing rashly, or by chance. And unto whomsoever he giveth grace he giveth it by his eternal purpose, and decree. But if Origen in thus writing, have respect unto us, to whom grace is given, and will have grace to come by chance, for that grace is not given unto all men, but is bestowed upon them which deserve it not, and think not of it, therein I will not not much contend with him. For few are elected, as the Lord saith, neither was any of us the cause of his own election. And therefore in the scriptures the just are called the lot of God. And when I consider of this matter, I call to mind a sentence of Plutarch, which he bringeth out of Plato, namely, that the life of men is like to those A similitude. which play at dise. For first it is required, that they have good hap or luck in their casting: & then whatsoever shall chance to use it warily. So unto us for the obtainment of eternal life, is first necessary felicity, that we be in the roll and number of the elect, and that we be called and justified by grace, and by the spirit of Christ. And after that we have obtained these things, we must with great industry, care fullness, and wariness excercise ourselves, and wisely work together with God. Origene addeth, that he wondereth at, in what manner God will declare his wrath: when as wrath is far strange from him, & goodness is most nigh unto his nature. For David saith, how great is the multitude of thy sweetness, O Lord? Which thou hast hidden in them that fear thee? Howbeit touching this matter he bringeth this reason, for that it is expedient for us to be under the fear of wrath, least through our frailness we should decline to sin: and through hope of the bountifulness of God we should be made In what sense wrath is not strange from God. lose and become negligent. But if by the wrath of God we understand his power whereby he ministereth justice, & avengeth sins, I do not think y● that wrath, is strange from God, but the which he citeth out of David: I do not so take, as though he meant that God hideth all his goodness, for we feel a great part thereof yea also even whilst we live here. But I think that David speaketh of that goodness, which abideth us in an other life. And after this manner as the goodness of God is hidden, so are also the last punishments of the damned hidden: so that in this thing there is no Faith profiteth more than fear. An answer of a philosopher. difference at all. I confess indeed, that in the elect is the fear of God: but I deny that that fear is more profitable than faith, which herein consisteth, that we embrace the goodness of God offered in the promises of God. A certain philosopher when it was laid unto him as a fault, that he was fearful. For that cause (said he) sin I the less. Which saying we may invert, and say, the more faith and hope we have, so much the less we sin. Origen also thinketh, that the riches of the glory of God are made known, when those which are contemned of men are taken of God. For so in the old time the nation of the jews was abject and vile, so that it was oppressed with a most grievous kind of servitude. So the ethnics, although they were over whelmed with idolatry and infinite other vices, yet were they called unto Christ. But we ought to consider, that here is not entreated only of some universal people, but those things which are here spoken may be applied unto every particular man. Moreover Paul meaneth, that by the vengeance which is taken upon the vessels of wrath, are declared the riches of his glory upon the vessels of mercy. Neither seemeth he at this present to entreat of that assumption or taking, which is made by election, but of the execution of predestination. The Greek Scholies say, that of God are made vessels of wrath, through faith which he foreseeth, and virtues which shall follow. But we have at large declared, that none of those things are the causes of the mercy of God, but rather the effects thereof. Ambrose in this place first weigheth, what this signifieth, to be vessels prepared to destruction. And this he saith God doth, When with lenity and long suffering he differreth The patience of God which profiteth not the wicked, profiteth the elect. punishments: for by that means men are made the les excusable. And God in this waiting is said to use patience, for that he foreseeth that they shall not be converted. And it seemeth a great patience, if thou wait for that a long time, which thou knowest shall not come to pass. And yet doth not God this in vain. For, that space which is given, although it profit not the wicked, yet it profiteth the elect. For they by their example come to amendment. Hereby it is manifest, that those words, Prepared to destruction, Ambrose referreth unto God: when as yet in very deed they may be applied unto men which through their vitiate nature, & corrupt inclination are of their own accord apt enough to destruction. Although as I have before taught the self same thing may be attributed unto God. Farther Ambrose interpretateth the riches of glory, to be that dignity, which we shall have in eternal felicity. Which dignity although I know right well shallbe a most full declaration of the mercy of God, yet I do not think that this sentence of Paul is to be contracted unto it. For the mercy of God towards the elect is abundantly declared, both when they are called, and when they are justified, and when they lead an holy life. Moreover, to prepare, he thinketh, is to foreknow what manner one every man shallbe. But if he pluck away this foreknowledge from the good pleasure and purpose of God, & from that mercy which God in electing followeth, I can by no means assent unto him. For, preparation, signifieth, the gifts which are bestowed upon the elect. Chrisostom also at large entreateth of this place: & by the example of Pharaoh declareth who are the vessels of wrath. For he thinketh, that Pharaoh was through his own default called a vessel of wrath, for that through his hardness of heart and obstinacy he always more and more kindled the wrath of God against himself. If by the wrath of God we understand the last effect thereof: namely, the punishment of eternal damnation, that is true which Chrisostome saith. For every wicked man kindleth against himself continually by committing of sin. But if we thus interpretate the wrath of God, that God even from the beginning would not on some have mercy, and that he preserving some he would overhip Pharaoh with many others: that doubtless came not of themselves. For this is done by the mere purpose and free will of God: namely, not of works, but of him that calleth to the end election might abide according to purpose. Therefore was it said, jacob have I loved, but Esau have I hated. Again. He hath mercy on whom he will, & whom he will he hardeneth, as Paul before taught. Chrisostome addeth, Even as Pharaoh omitted nothing which might serve to his own destruction: so God left nothing undone which might serve to his correction. The first part I confess, namely, that all things which Pharaoh did, forasmuch as they were sins, helped forward his damnation. But that God omitted nothing which mought serve to his salvation I admit not. For he moved him not in such sort as was necessary to salvation: although all those things which God did towards Pharaoh were such, that unless they had lighted upon a mind hardened, they might have much furthered him to salvation. But forasmuch as God softened not his heart, neither took away his hardness (which unless he do, no man can be saved) he cannot be said, to have done all things which mought conduce God made not soft the heart of Pharaoh, neither took he away his hardness. to his salvation. He addeth, God suffered him with much lenity to the end to bring him to repentance: which thing unless he so intended, he would not so long time have suffered him. I grant indeed, that those things which the Lord did, mought be tokens of his will tending to salvation: and therefore they are to be referred to the will of the sign: but not unto the will of efficacy, whereof we at this present speak. For if God by this kind of will, would have brought him to repentance, he had without If God had utterly willed that Pharaoh should repent, it had undoubtedly been done. all doubt repent. For he made all things which he would, both in heaven, and in earth, and no man resisteth his wil Yea rather God to this end raised him up, to declare in him his power. The things which follow in Chrisostome are diligently to be noted. For he saith, When Paul saith, Which he hath prepared to glory, he doth not to this end so say, that he will have all things to be of God. For if it were so, there should nothing let, but that all men should be saved. Whereas Chrisostome denieth that all things are of God, that is not to be granted. For if there be nothing which All things are of God which serve to salvation is ours, and we have nothing which we have not received of God, it followeth of necessity that all things are of God. And the argument which he useth is weak: for they which attribute all whole to God, do not yet for all that grant, that all men shallbe saved. For that whole which is attributed unto God, they deny is distributed Although all whole be of God, yet do we not all obtain salvation. unto all severally. But therefore Chrisostome thought his consequence to be good, for that he believed that the grace of God is equally given unto all men, & that it lieth in our power, either to reject it, or to admit it. But we have before at large confuted that sentence. Wherefore we affirm that all whole is of God: & yet doth it not thereof follow, that all men shall obtain salvation. But afterward he more plainly uttereth himself, for he saith: Even as Pharaoh was through his own proper iniquity made a vessel of wrath, so are these through their own proper goodness made vessels of mercy. These things are not altogether consonant unto the truth. For although iniquity be proper unto men (for forasmuch as they are conceived & borne therein, there is no need that it should be from any else where infused into Our goodness is not proper unto us. them) yet our goodness cannot be said to be proper unto us. For unto the Corrinth. it is written, that Christ is made unto us redemption, righteousness, wisdom, and sanctification. If we have righteousness of ourselves & proper unto us, hath not Christ then died in vain? Doubtless I am wont sometimes to wonder, how these fathers, when as sometimes they wrote excellently well touching the grace of God and his mercy, yet notwithstanding afterward somewhere they burst forth into these sayings, whereby sound doctrine is wonderfully corrupted. But for that this father, being otherwise excellently well learned, saw that this text of Paul maketh against this sentence, for Paul calleth the elect the vessels of mercy, he saith: Although the better part be of God, yet they themselves have brought with them a certain modicum. And therefore the Apostle calleth them not either vessels of faith, or vessels of virtues, but Chrisostom putteth that which is in us to be very little. vessels of mercy. And in this manner he confesseth, that it may be said to be all whole of God, for y● that which we bring is a very small thing if it be compared with the which we have at God's hand. But of this matter we have before spoken at large, when we declared these words: It is not of him that willeth, nor of him that runneth, but of God that hath mercy. This thing only will we now add, that unto us, for teaching this doctrine, is unjustly objected of some, that thereof followeth that men ought to Men are not to be counted as stocks and idle people. Men can do nothing to obtain the election of God. do nothing, but only ought to be stocks and stones: which things doubtless are very wide from our doctrine. For we say that men when they repent, do give assent unto the words of God, do love, wish and desire salvation. But these things we say are effects of his mercy, whose vessels they are already made: neither were they able to do any thing whereby we obtain the first election of God. But these things which follow in Chrisostome are yet far more harder. For he saith, That God, as much as lay in him, had mercy also on Pharaoh: and that he was not saved, the same came wholly through his own will: so that that God did no less unto him, than he did unto others which were saved. But it is one thing that God adorned Pharaoh with some gifts: and an other thing to have mercy upon him, as Paul in this place speaketh of mercy. For here is entreated of the sum and ground of election, when it is written, He hath mercy on whom he will, and whom he will he hardeneth. But we doubt not, but that it is the gift of God, that a man should be admonished by words, and should be any while tolerated in his wickedness. And yet are not they which are so admonished and tolerated always to be numbered amongst the elect, amongst those in especial, which by predestination obtain mercy. Farther how can it be true, that Pharaoh had nothing les at God's hand then the vessels of mercy have? When as God softened Pharaoh had much less at god's hand, than the vessels of mercy have. not his heart, neither broke that hardnening, neither changed him to a better estate? For, that all these things are given unto the elect, and unto those whom he will have to be saved, no man can deny. These things I thought good therefore the more at large to rehearse, to give you to understand, what the father's thought touching this question, chief by their own writings: and that by the very words of of the Apostle it might appear plain, how far they strayed from the scope and native sense of the words. Even us whom he hath called, not only of the jews, but also of the Gentiles. As he saith also in Osea: I will call them my people, which were not my people: and her, beloved, which was not beloved. And it shall be in the place where it was said unto them: Ye are not my people, that there they shallbe called the children of the living God. Even us whom he hath called.] Now is dissolved the principal point of The method of the question, & also of the solution. the question which the Apostle hath hitherto entreated of. And that the method of this question may yet the better be perceived, it shall be good somewhat more deeply to consider of it. The Apostle had now concluded, that righteousness cometh not of works, but of faith. Of this sentence seemed to follow two absurdities, the one was, that the promises of God wherein he bond himself unto the posterity of Abraham seemed, for that the jews rejected Christ and his doctrine, to be made void: the other was that those works touching ceremonies and sacrifices, which seemed so goodly to show, are nothing worth before God. But this latter question shall afterward be entreated of in the 10. chapter. Touching the first, the Apostle hath here at large entreated, and hath declared that the promises are not made of none effect, although there were many of the jews which were not saved. For although the promises are set forth indefinitely and universally, yet are they not of efficacy but only in the elect. God promised salvation unto the posterity of Abraham. But that was to be understanded of that posterity which should have election joined with it. And that election he declareth to be free, and not bound unto carnal propagation. For Ishmael and Esau were rejected, who yet as touching flesh pertained to the posterity of Abraham. And that the Apostle might the more confirm this liberty of the election of God, he dischargeth it also from all respect of works. And therefore he thus writeth of those twines: Which being not yet born, & when they had done neither good nor evil, it was said of them, jacob have I loved, but Esau have I hated: not of works, but of him that calleth: That election mought abide according to purpose. And this discourse the Apostle hath hitherto used. Now that he hath thus proved and established this liberty of election, he declareth how it contained not itself amongst the jews only, but also spread abroad unto the Gentiles: yea it took greater fruit amongst the Gentiles than it did amongst the jews. Which thing forasmuch as it was odious to be spoken, and mought easily offend the jews, the Apostle would not pronounce it under his own person, but thought it good rather to to use the oracles of the prophets, which most manifestly foretold that this thing should so come to pass. By this method being, as I suppose, plain and perspicuous, it manifestly The Apostle in the beginning of this chapter began not to entreat of the calling of the Gentles. appeareth, that the Apostle at the beginning of this chapter began not to entreat of the calling of the Gentiles, as many think. For this thing only he taught, that the promises of God are not made void, although many of the jews be condemned: for that the execution of the promises dependeth of the free election of God. Now from this liberty of the election of God, which is bound neither to blood nor to works, the Apostle notably descendeth to the calling of the Gentiles. Wherefore he saith, Whom he hath called, not only of the jews, but also of the Gentiles.] In some Greek books is red 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, us: so that the relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, whom must be referred to the pronoun, for if this pronoun should want, it mought seem, that the Apostle kept not the gender of the antecedent. For otherwise it seemeth that he should rather have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, vessels, is in the neuter gender. But in that he useth a relative of the masculine gender he passeth from the metaphor unto the thing itself which was entreated of: namely, unto men that are called, as well Gentiles, as jews. When he saith whom he hath called, by the effects he declareth, that predestination pertaineth not only to the jews, but also to the Gentiles. By vocation in this place I understand that calling which is of efficacy, which Augustine after Paul's phrase calleth, According to purpose: namely, that vocation whereby the elect are drawn unto salvation. And that is an effect of the predestination of God. Vocation of efficacy is an effect of predestination. We must pronounce nothing touching predestination, but so far forth as ●t uttereth itself by the effects. For otherwise the common vocation is set forth also unto the reprobate: and therefore it can not be an assured sign of election. Wherefore we are admonished not to take upon us to pronounce any thing of the predestination of God, but so far forth as it uttereth itself by the effects. For so Paul hear proveth that the Gentiles pertain to election, for that they are called together with the jews unto Christ. But this we ought to note, that Paul at the beginning to put forth the matter more gently, spoke not altogether so much as he would afterward prove. For he proveth that few of the jews were called, and that by a testimony of Esay. But first he dispatcheth the which he first pronounced: namely, that the Gentiles should be called unto Christ. And of that thing he reciteth a testimony of Osea, saying: As he saith in Osea. By these words he declareth that God gave this oracle, and that by Osea the prophet. And he alludeth to the beginning of the prophecy of Osea: where it is thus written, The beginning where in the Lord spoke in Osea. I will call them my people, which were not my people, and her my beloved, which was not my beloved. And it shall be in the place, where it was said unto them▪ Ye are not my people, that there they shallbe called the children of the living God.] How these words may be applied to the Gentiles, the interpreters take great pains. But this seemeth to be the opinion of the soundest sort of expositors, as well of the old writers, as also of the new. For as much as the jews, being by reason of their idolatry and other their wicked acts put from the dignity of being the people of God, are yet notwithstanding said that they shallbe again restored into the self same estate, and shall be made partakers of the mercy of God, it seemeth not strange, that the Gentiles also which before were, not the people of God, should be admitted to the self same dignity. For the Israelites being by reason of their impiety rejected of God, were now nothing else but Gentiles. And forasmuch as they which are called, are both by the Prophet and also by the Apostle said, not to be the people of God, and to be strangers from They which are called, were before strangers from God. Strangers from God can have no good works Against merit of congruity. A place of Ose. mercy, it plainly appeareth, what our life, and what our works were, before we were called to God. Wherefore they are worthily to be reproved, which affirm that men even before justification are after a sort just, and do by their works deserve of congruity (as they use to speak) to be justified. But as touching the prophecy of the Prophet, that it may the better be understanded, I will as briefly as I can comprehend the whole sum thereof. God would have the Israelites admonished by Osea both of the great wickedness of their idolatry, which they committed, and also of the punishments which GOD would send upon them: and to the end they might the more thoroughly be pierced, he would not use unto them a simple kind of speech, but a weighty and figurative kind of speech. For God commanded the Prophet to take to wife an harlot, and to beget of her children of whoredom. By that fact would God teach, that he had joined unto himself as a wife that nation of the jews: when yet notwithstanding she was even from the beginning an harlot. For both the parents of Abraham were idolaters in Chaldea, and also the elders of the Israelits had with most filthy superstition served in Egypt: and yet did the Lord ●ouchsafe to take them, and to count them for his. Farther out of that synagogue also were borne children given to fornication, who beyond all measure worshipped idols. Wherefore God decreed to avenge so great injury, which they had recompensed him with for so many, and so great benefits. And therefore God commanded the first son of Osea, to be named Izrehel, which word signifieth the seed of God: but with a far other etymology or derivation, then that whereby the Jews so greatly boasted, that they were the seed of God. For God in that place by the name of that son would signify, that the jews should like seed sown be dispersed, and sowed abroad throughout the whole world. For he had appointed to overthrow the kingdom of the ten tribes: over whom jehu was king. And to the end God would the more declare the greatness of his wrath, he commanded the daughter which was afterward borne to be named Lorachamah, for that she had not obtained mercy. And the son that was last borne he willed to be called Loam, that is, not my people. These names were signs that that people should be Names w●r signs of the event to come. rejected, & that so that they should no more be the people of God, neither should they have the fruition of the benefit of his mercy: by which punishment the jews were utterly made equal with the Gentiles. Wherefore when as the Prophet afterward promiseth, that they shallbe called the people of God, and shallbe partakers of his mercy, there is nothing to let, but that also the self same benefit mought be bestowed also upon the Gentiles: for they also at that time were not the people of God. Neither left the Prophet unspoken of, whence this reconciliation should come: namely, hereof, for that all they which should be called home again should take upon them one name, namely Christ jesus, the Messiah and saviour. And this instauration began then to take place, when the people were brought home again from captivity, in which thing is to be considered not only the civil benefit of the bodies: but much more that they were brought again to restore the Church, and to renew the worshipping of God, whereby true piety might be nourished and increase: all which things are herein most of all performed, in that many are daily called unto Christ. Paul in this place joineth together two testimonies: the one out of the first chapter of Osea: the other out of the second: and that A place of Ose. which is put first, is taken out of the second chapter. The words in Hebrew are thus, Verachamahthi eth lorachamah veamarti loimmah jemaa atha, that is I will have mercy on her, which obtained not mercy, and I will say to it which was not my people, thou art my people. The other testimony out of the first chap. where it is thus written, Vehaiah bimcom aschar iaamarlahem lohimmi athem vehamar laheni Bene el chai, that is, And it shallbe in the place, where it was said unto them, ye are not my people, there they shallbe called the sons of the living God. When as God calleth the people of Israel, not his people, he declareth, what might be upbraided unto them, when they waxed insolent against the Gentles, which were called unto Christ (for they said that they were strangers from God) for the self same thing mought be replied against them. For God himself by the Prophet so How these things may be applied to the Gentles pronoun●eth of them. Of this oracle the Apostle concludeth, that it ought not to seem a thing new or unseemly, that the Gentiles should pertain to election, and should be made partakers of the mercy and vocation of God. For, that which seemed to be a let that it should so come to pass, was, as the Prophet testifieth common to the jews and to the Gentles. And if a man diligently weigh the sense of these two places, he shall see▪ (which thing oftentimes happeneth in the Prophets) that God setteth before their eyes the sin, wherewith the Israelites were infected, namely, idolatry: after that he declareth the punishment which he would inflict upon them, but lest they should begin to despair, he addeth one only remedy, namely, our Saviour and Messiah so long before waited for. And this being thus declared and ordered, strait way followeth that which the Apostle here teacheth that forasmuch as both the jews and the Gentles are in perdition and destruction, out of each people should rise up the Church, which is the body of the members of Christ. For each of them were like a far of from salvation. But it may seem wonderful, how the Apostle calleth them, not beloved, which by conversion are The scripture speaketh two manner of ways of the predestinate. drawn unto Christ: For if before they were called they pertained unto election, how could they be called, not beloved? But this we ought to know, that although the scripture speak sometimes according to the determination of predestination, and calleth them the sons of God, which are not yet converted to God, (for so john writeth, that the sons which were dispersed might be gathered together: in which place the Gentiles not yet regenerate are called the sons of God) yet oftentimes it speaketh contrariwise of men according to their present estate: as here we see the Apostle doth: and as he doth to the Ephesians the second chapter, where he saith that they were once aleants from God, strangers for the testaments: and a little before, children of wrath. Neither is it a small dignity to be numbered What are the duties of them that are made the people of God. amongst the people of God: for it herein consisteth, that we believe in God: and have our faith sealed with the sacraments: and that we publicly profess that which we believe: and publicly and privately invocate and worship our God: and so live as his word prescribeth us, and as his spirit suggesteth us. The latin interpreter hath, Et non misericordiam consecutam, misericordiam consecutam: that is, And here which had not obtained mercy, to have obtained mercy. But in Greek it is read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Beloved and not beloved. Although Jerome expounding this place saith, that in some books it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, not having obtained mercy and he alloweth this reading better than the other, as more agreeable unto the meaning of the Prophet. And peradventure it happened, that some writer, considering this diversity of readings thought he would keep still each reading in the Latin translation: When as Paul used only one. And how great a dignity it is, whereunto the Prophet and Paul say, that the elect are exalted, to be made the people of God, john declareth in the beginning of his Gospel. He gave (saith he) unto them power to be made the sons of God, namely unto them which are borne of God, and have received Christ. Peter also in his epistle had a respect unto this oracle of Osea. For he saith, that we of such which were not his people are made his people: and have now obtained mercy, which were clean void of mercy. But Origen objecteth, that the jews peradventure in this place will say, that these things pertain unto them only: for in the holy scriptures it can not easily be showed, that the ethnics were called, not his people: and that they should one day be made the people of God. Unto this objection he thus maketh answer, God speaketh not unto rocke● or stones, but unto the hearts and consciences of men. Therefore they which work wickedly, and live naughtily, will they or nill they, hear of their conscience and spirit, that they are strangers from God, and have departed from him: as contrariwise, when they begin to amend themselves, and to live holily, they hear in their heart, that they are the people of God, and that they are come to him, and do pertain unto him. But if The scriptures plainly testify the calling the Gentles. the jews would object these things unto us, we ought not therefore to go from this ankerhold, as though the vocation of the Gentiles were not plainly enough testified by the scriptures: for they in many places abundantly teach both, namely, that the Gentiles of their own nature are strangers from God, & also that by the grace of Christ they should succeed in the place of the jews: of which matter we will speak more at large afterward. It is true indeed which Origen saith, that those testimonies of the scriptures little profit us, unless the spirit speak inwardly within our mind, and testify that we are the sons of God. Chrisostome agreeth with this interpretation which we have cited: and saith that the jews, for that by reason of their sins they were rejected, were made not the people of God, and so became equal with the Gentiles. But he saith it maketh no matter that the jews were newly rejected, when as the Gentiles never at any time were the people of God: for the jews at the length fell into the self same estate. All these things are exceedingly well to be liked, although when That place of Ose why it can not be understanded of the jews. I diligently weigh that place of Ose, I see that he speaketh only of the kingdom of the ten tribes, yea he excepteth the kingdom of juda by name. Wherefore seeing that the prophet prophesieth, that that people of the ten tribes should be brought to that point, that it should be, not the people of God, and forasmuch as he again addeth that the self same people should again be called, the people of God, it is manifest, that these things can not altogether be understanded of the Israelites. For those ten tribes were never restored from that captivity of the Assyrians. For they which in the time of Nehemias and Esdras returned, pertained unto the tribes of juda & of Benjamin, and partly also to the tribe of Leu●, which dwelled scatredly in the lots of these tribes. Wherefore it seemeth that Paul took the Prophet in this sense, that he understood y● not only the jews should be converted unto Christ, but also the Gentiles. Although it may be, that they which are blind amongst the jews, shall in the last time be called home to the Church of Christ: as we shall strait way hear in the 11. chapter. Now followeth, forasmuch as the conversion of the Gentiles is now proved by a testimony of Ose, to declare that which was the second part of the Apostles discourse, namely, that the number of the jews which should be saved should be small. And this he proveth by an other Prophet. Esay also crieth concerning Israel: Though the number of the children of Israel were as the sand of the sea, yet shall but a remnant be saved. For he will consummate and make short his word in righteousness: for the lord will make short his word in the earth. And as Esay said before, Except the lord of Sabaoth had left us a seed, we had been made as Sodom, & had been like to Gomorrha. Esay also crieth concerning Israel: Though the number of the children of Israel were as the sand of the sea, yet shall but a remnant be saved.] He saith that Why Esay is said to cry. Esay crieth, for that he speaketh plainly and distinctly: and when he bringeth him in thus crying, he moveth the jews to attentiveness, more diligently to hearken unto their crier: but in the mean time he seemeth to have had a respect unto that which is written in Esay the 46. chapter, Cry out, cease not, as a trumpet lift up thy voice. The sum of this oracle is: Although by carnal propagation the people of the jews hath increased into such a multitude, that it may now be compared with the sand of the sea, yet shall few of them be delivered. And this is understanded partly of the time of Ezechias, wherein the whole kingdom of juda also (jerusalem only excepted) was invaded, and partly of the time of the captivity of Babylon, wherein many died, before power was given them to return. Many of them also would not return when they might, for that they now dwelled freely amongst the babylonians: neither would they return into jewry to labours and poverty: and forsake the goods which they had gotten There were few of the jews converted unto Christ, but those few were fruitful. in Babylon. So also happened it in Christ's time: for very few were saved, which few yet brought forth great and most plentiful fruits: for as we red● in this prophecy, they made righteousness to overflow. For the Apostles although they were few, yet they preached Christ throughout the whole world, and that with such celerity, that Paul toward the end of this epistle, and unto the Colossians saith, that in his time the Gospel was in a manner every where preached. Therefore the Prophet saith, that God had consummated, that is, had exceedingly diminished the number, and out of that multitude which was like the sand of the sea, had elected only a few. And this is to be noted, that in this place Paul reasoneth of election by the effects, and by that, the few of the jews were saved, proveth, that predestination pertaineth only to a few of them. These words are taken out of the 10. chapter of Esay: Ci in ijhich ammecha israel, cechol haiom schear i●schus bo. Cillaion sharuts schoteph tsedaka. Ci calah venechratsa, adonai jehovah tsebaoth oseh bekereb col haarets. Whereas Esay saith, in the midst of the whole earth, it is not to be understanded generally, but only of the land of the jews. For the prophet speaketh of that land only: and Paul writeth of Israel. And this phrase is very much used amongst the prophets. Which I therefore put you in mind of, for that I know there are some, which sometimes refer these words to the whole number of the faithful: being indeed moved thereto by that sentence of Christ, Many are called, but few are elected. Which sentence, as it is most true, so is it not of necessity that it should pertain to this place. Paul saw, that these words of Esay are of great force to pluck away the minds of men from the confidence in the flesh, and in human procreation. For by them is taught that of so great a multitude of the children of Israel, which were like the sand of the sea, very few attained unto salvation. And things which were then done were not only shadows and types of the Church of Christ, but also a certain beginning and progress thereof. And as those things at that time were not obscure, so in the coming of Christ were they most evident. Paul followed the translation of the seventy interpreters, that the Church of the Romans, unto whom he wrote, might understand those things which he cited out of the Prophets: but that the Seventy added this greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, word, and yet observe the Hebrew phrase. For with the hebrews, Dabar, which they turn word, signifieth also a thing, or a matter. So we read of the adultery of David that the word of Urias displeased God. And Moses saith, Man liveth not by bread only, but also by every word which cometh out of the mouth of God: in which words he signifieth that the power of God is not bound to things, but that he can feed his, if he will, with any other thing, as well as with bread: and therefore it was not wonderful though the Israelites were fed in the desert with Manna which fell from heaven. Wherefore the sense is, that God would make his word, that is, the matter of that people cut of, short, and extenuated, so that that so great multitude should be brought unto a small number. And this is it which jeremy complaineth of, in his 8. chapter, and also ezechiel in his 11. chapter. And Amos the prophet compareth the remnants of the people of the jews with a young sheep devoured of a lion: which when the shepherd seeketh to deliver can recover nothing but only a leg or an ear of it: so saith he, when the jews shall be led away into captivity, a very small part of them shall return home again. In Hebrew it is written, A consumption made. Venehadtsah, which signifieth not only a thing lessened and cut of, but also a thing definitely appointed and determined, as though the sentence were already given: which signification serveth very well to the purpose of the Apostle. For his meaning is to declare that this diminishing and rejection of the people, which God would bring to pass, depended of the appointed purpose, and of predestination: not that the jews had not through their sins deserved to be rejected: but because all these things were appointed by the sentence of election and reprobation. For by these things Paul here reasoneth of the effects. as it were by the effects Paul declareth, that few of the jews are elected, but many are rejected. Unto this lessening & cutting of of the Israelites, john Baptist seemeth to have had a respect, when he said, That the axe is put unto the root and that Christ hath his fan in his hand, to purge his wheat. And to this purpose Paul afterward saith, That the remnants shall be saved according to election through grace. Micheas also the prophet, feigneth God to be like one that gathereth grapes, who when he hath gathered his grapes leaveth oftentimes certain few clusters in the vineyard. And Esay saith, that the daughter of jerusalem should be left, as a cottage in a vineyard. And in the time of the 'slud only eight souls were left on live, howbeit those few which were left brought forth incredible fruit. For even as sedes, when they are few, do yet notwithstanding draw unto A similitude. them great quantity of juice and moistness of the earth, and convert it into their own nature, and for every grain render sometimes thirty, sometimes threescore, and sometimes an hundredth: so that little flock of Christ by their preaching converted unto the Gospel great Churches of the Gentiles. And this is it which Osea the Prophet when he had entreated of the rejection of the people, said yet notwithstanding, that the number of it should be like the sand of the sea. Which self thing jeremy prophesied in his 33. chapter, when he spoke of The Gentles converted unto Christ, are Israelites. the covenant which should be renewed through Christ. For they which of ethnics were converted by the disciples of Christ, were made Israelites, for that they h●d Christ for their head, and became his members, and lived by his spirit, and were made flesh of his flesh, and bone of his bones. And of this thing Christ admonished us, when he said, that God could even of stones raise up sons unto Abraham. Neither meant Esay any thing else, when in this place he added, that righteousness should overflow. Origen saith, that the Prophet prophesied these things, for that he foresaw the infidelity of the jews, for which they should be rejected & therefore he thinketh that the prophet said, If thy people were a● the sand of the sea, for that they by their sins had made themselves barren, and were unfruitful, as the sand is, out of which can nothing spring. But the multitude (he saith) of the godly, which should come out of the s●de of Abraham is compared with the stars, and not with the sand. It is true indeed that the jews were rejected by reason of their infidelity and wickedness. But if we will attain to the meaning of Paul, we ought to understand, that by these things as by the effects is declared, that the election of God pertained unto a few of them only: and so may these things be knit together with that which went before. Further Origen not considering the manner of the Hebrew phrase, as touching that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, word or speech, thought that that sentence is to be understanded of the doctrine of the now testament: for that the works of the law, and of the old ceremonies should be taken away from it, and for that all the things The things which we believe are contracted into a most brief symbol or creed. which we now believe are now contracted into a most brief symbol or creed. And seeing that Origen was not only of more antiquity than all the rest of the Fathers, but also was as a certain fountain out of whom the greatest part of them drew their interpretations, it is no marvel though Chrisostome writeth in a manner the self same things: For he saith, that those few, whom the Prophet mentioneth of, for that cause abode, for that they had showed themselves worthy. God (saith he) passeth not upon kindred or number: but only hath a regard to worthiness. But we ought to know, that whatsoever worthiness or good is in man, the same cometh wholly of the good pleasure of God, neither is there any thing in us which we have not received of God: Wherefore Paul saith, that our sufficiency is of God, neither can we so much as think any thing, as of ourselves. Chrisostome addeth moreover, that the Prophet meant to teach, not only that but a few of the jews should be saved, but also how those self same should be saved: namely, not by works of the law, or by great preparation of ceremonies: but by faith which is very brief: & he putteth faith for the object of faith: namely, for those things which are believed. And to this sentence touching the briefness of doctrine have our new writers subscribed, which had not a respect to the manner of the Hebrew phrase. It is true, I confess, that from the Gospel are cut of the old ceremonies: howbeit as touching the principal point & some of doctrine, we have not one whit les now than they had then. And because the Seventy interpreters used the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some have turned it in latin consummationem, or perfectionem afferre: that is, to bring consummation or perfection: as though the Gospel is not only new, but also perfect and absolute: namely, for that Christ, when he entreated of mutual love, said, I give unto you a new commandment: and for that he hath contracted all the commandments into two principal points: namely, into the love of God, and the love of our neighbour. And yet hath not Christ therefore altered the doctrine. For although the things which we have be more clear, yet are they the self same, which the elders had. Neither did Christ therefore say that he Our doctrine and the doctrine of the hebrews is one and the self same. How Christ gave a new commandment. gave a new commandment, as though that had never been heard of of the elders: but herein consisted that renovation, for that by the working of grace, and by the power of the spirit, which Christ most abundantly powered into the Apostles, he renewed that commandment being now in a manner blotted out in the minds of men. The word also abbreviated some think in this place to signify Christ: for that he being the Son of God abased himself, and took upon him the form of a servant. But whatsoever these men say, it is plain enough even by the words both of Osea and also of Esay, that these expositions are wide from the text. For both of them entreat of the multitude of those which should be rejected, and of the fewnes of the remnant. Which thing the text itself being diligently weighed doth teach. For when it was said, If the number of the children of Israel were as the sand of the sea, yet shall but a remnant be saved, strait way is added: For God will consummate and make short in righteousness: By which words is declared (forasmuch as this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, for, is a particle causal) that a reason of the sentence going before is given: and therefore a remnant only should be saved: for that God would in such sort cut of and shorten the rest. And as Esay said before, Except the Lord of Sabbath had left us a seed, we had been made as Sodoma, and had been like to Gomorrha.] When he saith that Esay spoke this before, he meaneth, that this is written in the first chapter: for, that oracle which was before mentioned, is written in the ten chap. And forasmuch as the Prophet so complained, for that it so happened amongst the fathers in the old time, that the number of those which were saved was exceedingly diminished in comparison of those which perished, Paul doth thereof conclude, that these men unjustly complain, when as they see, that no other thing happeneth unto them, then happened unto the fathers: than whom they could not doubtless say that they were better. Unless there had been a few left (saith he) like unto seed, we had been as Sodoma: For the inhabitants of that city were all destroyed. For although Lot escaped, yet was not he of that country, but a stranger. Origen again descanteth in this place upon the seed remaining: and thinketh that the Prophet meaneth Christ, for that he was that only seed promised unto Abraham, of whom Paul writeth to the Galathians. As if the Prophet should have said, unless Christ should be borne of us, we should be in worse case than Sodoma. But this interpretation is not necessary. For although Christ be the head of all those which are saved: yet is here expressedly entreated of the small number of the remnant. But as touching the rest which were rejected, I nothing doubt but that they were in worse case than the Sodomites. For ezechiel writeth that so great was the iniquity of Israel, that it justified Sodoma. And Christ (as saith Matthew) said that it should be more tolerable unto Sodoma, then unto those cities of Galilee, wherein he had The jews that were rejected, were in worse case than the Sodomites. preached, and wrought miracles. Yea he saith: That if these things had been done amongst the Sodomites, those cities had still remained. And the reason is: for that they were overwhelmed with all manner of lusts, and showed themselves cruel and barbarous towards strangers. But the jews beside that they were contaminated with these heinous sins, or also with many more and more grievous, contemned moreover the doctrine and miracles of Christ, and crucified him, and most despitefully drove his Apostles out of their borders. And in that the Prophet saith, that the Lord had left remnants, thereby we understand that our preservation dependeth of him, and not of ourselves. He electeth us: he provideth that we The preservation of the godly dependeth wholly of God. What the God of Sabaoth signifieth. fall not: he stirreth us up to live holily: he governeth us: he giveth unto us perseverance: Wherefore seeing that those are his gifts, let us count to have received them at his hands. But why God is called the Lord of Sabaoth, sundry reasons are given. Some say that by hosts, over whom God is the chief, are understanded the stars: which being worshipped of the ethnics for Gods, by this title it is very plain how far the God which the jews worshipped surmounted them. For by that word is declared, that he is the moderator and governor of all the celestial orbs, and ornaments. Some think, that God was so called by reason of the hosts of the Israelites, in the midst of which hosts was carried the Ark of the covenant, as often as they should pitch going thorough the desert. Others again will have All creatures are the hosts of God. this word to pertain unto the angels, who are the hosts of God. But as I judge he was so called because all creatures are as it were his hosts. For they are instruments of his power & will, & do no les obey him then soldiers do their captain: yea also wicked men and the Devils, unawares, and unwitting do service unto his counsel. And although those things which Esay the Prophet prophesied of the fewnes of those which should be saved happened in the time of king Ezechias, at what time the city of jerusalem was delivered from the siege of Sennacherib, and also in the restitution of the captivity of Babylon from whence very few returned, yet came they more truly to pass in the time of Christ, when by Titus and Vespasian, jerusalem with the whole common wealth of the jews was utterly overthrown. Chrisostome weighing this which is written, that it is God which left seed, confesseth that these few, were not of themselves preserved, but of God: which I suppose he understandeth, as he hath oftentimes declared, in comparison of that which we bring. For, that if it be compared unto that which is given us of God, he saith is very small and to be counted for nothing. But we say with jeremy, It cometh of the mercy of the Lord, that we are not consumed. What shall we say then? That the Gentiles which followed not righteousness, have attained unto righteousness, even the righteousness which is of faith. But Israel which followed the law of righteousness, attained not to the law of righteousness. Wherefore, because they sought it not by faith, but as it were by the works of the law: for they have stumbled at the stumbling stone. As it is written: Behold I lay in Zion a stumbling stone, and a rock to make men fall and every one that believeth in him shall not be ashamed. What shall we say then? That the Gentiles which followed not righteousness have attained unto righteousness, even the righteousness which is of faith. But Israel which followed the law of righteousness, attained not to the law of righteousness.] The Apostle in the beginning of this chapter began to entreat of the grounds of our salvation: that is, of election, and of reprobation. After that he declared the ends: namely, that the elect are predestinated to salvation, and do attain unto it: but the reprobate are left in damnation, and are rejected of God. Now he entreateth of the means whereby the elect are brought to salvation, and the reprobate to destruction, and those means, he saith, are faith, and unbelief. Unto the elect is given faith, whereby they apprehend righteousness, that is, salvation, the other are left void of faith and therefore obtain not righteousness to salvation. Those things which the Apostle in the beginning of the chapter entreated of, had place in us without any our assent namely, before the foundations of the world were laid. But faith and incredulity whereof is now entreated, are brought forth in us, but yet not after one and the same manner. For faith is not of ourselves, but is breathed into us of Incredulity bursteth forth out of original sin. We feel faith and in credulity in ourselves. God: for it is the gift of God. But incredulity of itself bursteth forth out of original sin. These two things may easily be perceived of us: for every one hath experience in himself, whether he doth believe or not believe. But those two first, namely, election and reprobation, forasmuch as they pertain unto the hidden will of God, we can not attain unto the knowledge of them, either by sense or by reason. Touching them we are certified only by the spirit, and by the scriptures. And by the method of the Apostle we plainly see how utterly they pervert this order, which will have predestination and reprobation to depend of our works. They should have considered, that Paul at this present maketh mention of these things as the effects of these grounds: although they depend not of them after one and the self same manner, as it is evident by these things which we have oftentimes before spoken. For he will have these to be means, whereby some are brought to salvation, and other some to condemnation▪ Those things also which the Apostle now teacheth conduce to the solution of the other question. For of that, that justification cometh only by faith, seemed to follow two absurdities. First, that the promises of God are made Two doubts which ari●● against iufication by faith. void: for that the Israelites, unto whom those promises seemed to be made, were strangers from salvation. The Apostle hereunto answereth that the promises are firm: for they are by election contracted▪ and as for election he saith is free, and not only extendeth unto the jews and unto Gentiles, but also comprehendeth many more of the ethnics then of the jews. The other doubt was, for that amongst the jews were many goodly and shining works, which seemed to pertain unto righteousness▪ And that mought seem absurd, if they should be disallowed of God: which yet must needs be said, if justification should consist of faith. This doubt the Apostle dissolveth, and saith that it is no marvel, if this kind of works be rejected of God, forasmuch as it wanteth faith without which can not consist the righteousness, which we have before Goodly works why they are sometimes rejected of God. How great the might of predestination is. God. And although this matter be much more entreated of in the next chapter, yet here he beginneth to make an entrance unto it. And forasmuch as the Apostle saith, that the Gentiles which followed not after righteousness, attained unto righteousness, but the jews attained not unto the law of righteousness which they followed, thereby may be understand, how mighty the predestination of God is, which bringeth to their ends the predestinate although unto them unwares, and their thinking nothing else. Thereby also is declared how great the imbecility of human strengthts is, when as the reprobate, though they take never so great labour and pains, yet attain not unto righteousness, but are left in their damnation. This seemeth to be a * A Paradox is a strong sentence not easily conceived of the common sort. Paul's sentence seemeth in deed to be a Paradox Paradox which Paul here in this place teacheth: namely, that they which sought not, found: and they which earnestly sought, were frustrated: but yet is this sentence of great force to refel that which the jews always objected against the ethnics: namely, that the Gentiles had been perpetually strangers from the law, but they had always been studious therein. For Paul here declareth, that that was no let to the salvation of the Gentles. And therefore I much marvel, that Chrisostome should say, that Paul in this place hath most plainly dissolved the question: namely, that the ethnics were therefore elected of God, for that they were worthy: and the jews were rejected, for that they were unworthy and wicked. This place teacheth, that they which are converted unto God, did not before follow after righteousness: yea rather they were utterly strangers from it: and that they which applied themselves unto works and unto the law of righteousness were rejected. And forasmuch as this (as I have said) is a Paradox, therefore Paul setteth it not forth simply, but rather gathereth it out of the testimonies of the Prophet, which he had before alleged: and saith: What shall we say then? As if he should have said, This followeth of those things Wherein Christ exceedingly offended the jews. which have been spoken, that the greatest part of the jews are rejected together with that their outward zeal or endeavour in the law: but the Gentiles were adopted, which yet regarded nothing less than piety. But how much human reason is here offended, thereby it may be perceived, in that the Pharisyes and Sribes therefore spoke ill of Christ, for that he admitted Publicans & sinners. And when that sinful woman came to anoint and wash the feet of the Lord, the Pharisey whose guest he was said, If this man were a Prophet, he would doubtless know who and what manner of woman this is. Howbeit we ought to know, that that approved and received sentence. He which seeketh findeth, is not by these Of that sentence, he which seeketh, findeth. What it is to seek well, and to seek ill. The righteousness which we have by Christ, is the mere gift of God. Against works of preparation. words refelled: for it is to be understanded of those which seek rightly and orderly. But that can not be done but only of those which are already regenerate. Of such Christ saith, He which seeketh findeth, and unto him which knocketh it shall be opened. But what is the difference between them that seek well, and between them that seek ill, here is declared. For the difference consisteth in faith, and in infidelity. Paul, for that he was a preacher of the Gospel, every where commendeth unto us faith, as the instrument, whereby salvation is taken hold of. Further this place most evidently teacheth, that the righteousness which we obtain by Christ, is the mere and pure gift of God: forasmuch as it is given to them that seek it not: and is not apprehended of those which greedily follow after it. By this reason also are overthrown those, which obtrude unto us works of preparation. For what proparation can there be in those which follow not after righteousness? If our works should merit (as these men say) of congruity the true righteousness, they could not have been justified, who as Paul saith, sought not after righteousness. Further certain ethnics attained unto such works, as doubtless in a civil consideration were good. For Socrates, Aristides, Scipio, Cato, and such other like exercised most excellent virtues. But of this confidence in the mercy of God, which is through Christ breathed into us by the heavenvly spirit, they were utterly ignorant. Wherefore they followed after that moral righteousness, and not without praise attained unto it. But Paul at this present Moral actions nothing conduce to the obteinement of the righteousness of God. speaketh not of that righteousness: for it in very deed is sin, and nothing conduceth unto righteousness. Moreover the Apostle, when he saith, that the Gentiles followed not after righteousness, expresseth in word les than he would to be understanded. For they did not only not follow after righteousness, but also they openly withstood it, both in living wickedly, and also a long while and earnestly resisting the preachers of the Gospel. Origen in this place noteth, that the Apostle is against himself: for in an other place he writeth, that they are made the vessels of mercy, which have purged themselves from filthiness: and at the beginning of this epistle he wrote, that the Gentiles were therefore justified, because they had by the light of nature fulfilled the law: but here he contrariwise saith, that the Gentiles attained unto righteousness when as they followed not after righteousness. Now Origen in this place when he saw, that he was by the very words of the Apostle manifestly taken in a snare, seeketh a subtle wile to wind himself out, but such yet as is very frivolous and weak. For Origene maketh a distinction between sectari justitiam, and insectari justitiam. he saith, that it is one thing, sectari legem, and an other thing, insectari legem. For those he saith do sectari legem, which having it described unto them, seek to imitate it: which thing the jews did, unto whom was set forth the law given and written by Moses, & therefore forasmuch as they did sectari legem, they attained not unto righteousness. But insectari legem, he thinketh to be, by our works to express the law being by the light of nature grafted in our minds. And therefore the Gentiles, although they followed no● the law written, for that they had it not, yet notwithstanding attained unto righteousness, for that they had performed the law of nature grafted in their minds. But this fond devise is sufficiently Paul here maketh not mention of the law, but of righteousness. of itself uttered and confuted. For the Apostle when he speaketh of the Gentiles maketh no mention at all of any law, but only saith, that they, when as they followed not after righteousness, yet notwithstanding obtained righteousness: wherefore the argument is sure and firm. For which way so ever thou takest righteousness, whether for that righteousness which cometh of the law of nature, or for that which cometh of the law of Moses, the Gentiles are said to have obtained righteousness without it. Wherefore that is vain How the Gentles did by nature those things which are of the law. which Origen so often objecteth, that men therefore are made vessels of mercy, for that they have purged themselves from filthiness. But what the very meaning of that place is, we have before declared. And that the Gentiles performed by nature those things which are of the law, we thus expounded, that they did many things in outward discipline, which were commanded in the law of Moses as in that they eschewed thefts, whoredoms, adulteries, & other such like sins. Wherefore Paul concluded, that they wanted not the knowledge of vice & virtue, of right and wrong, so that when in many things they fell & sinned, they could not be excused by reason of ignorance. There are others which understand those words of the Gentiles now converted unto Christ, which being endued with the holy ghost executed the commandments of God, and declared both in life and in manners the righteousness consisteth not of the law of Moses, of which thing the Jews continually boasted of. But the first interpretation more agreeth with the words of the Apostle. But whether soever interpretation be admitted, Origen hath thereby no defence to prove, that men attain unto righteousness by the worthiness True righteousness dependeth not of the endeavour of men, but of the goodness of God. The jews did not rightly follow righteousness. of works. Yea rather the very words of the Apostle most plainly declare, that true righteousness dependeth not of the endeavour or worthiness of men, but of the goodness and mercy of God. For he saith, that the Israelites following the law of righteousness, attained not unto righteousness. But this seemeth unto human reason very absurd, namely, that those which followed not, should obtain, and those which followed, should be frustrated. Howbeit this we ought to consider, that the Israelites did not uprightly and lawfully seek it. For if they had sought it according to the meaning of the law, for as much as Christ is the end of the law, they had doubtless believed in him, and so should have been justified. But by cause Paul in this place twice repeateth the righteousness of the law, some think that those words are not in either place to be a like understanded. For in the first place, by the law of righteousness, they think is to be understanded, the outward law: and in the second place, the true righteousness, as though Paul should say, that the jews applied themselves unto the outward observation of the law, but could not attain unto the true righteousness in Christ. Which interpretation I indeed dislike not: howbeit I think that these words may in either place be taken in one and the same sense: so that the meaning is: although that Wherefore the law of God is called the law of righteousness. the jews had purposed in their mind to keep the law given them of God, which law is called the law of righteousness, for that in it is contained most perfect righteousness, yet being void of faith and of the spirit of Christ, they could not keep the law, and therefore they were frustrated of their purpose and of that which they had determined in their mind: so that they neither had the true righteousness, which the Gentiles had obtained, and also were frustrated of that righteousness which they sought for. And the ground of that error was The ground of the error of the jews in following of righteousness. Faith the soul of the commandments of God. for that they, being destitute of faith, and in the mean time supposing that they mought be justified by works, applied themselves unto works only. But without faith these things are in vain enterprised. For faith is the soul and life of all those things which are commanded in the law. Seeing therefore that they failed of the prescript of the law, they had not Christ, by whom their transgression of the law mought be forgiven, and by whom, that which wanted mought be supplied. And these works whereof Paul speaketh, the Fathers refer unto the rites and ceremonies of the law of Moses, but that as we have declared is strange from the very method and doctrine which Paul useth in this epistle. The contention indeed at the first began (as we have oftentimes said) about ceremonies. But Paul to prove that they can not justify, added a general What Paul in this place understandeth by works. In the obtaining of righteousness works are as contrary opposed unto faith. They which ascribe righteousness unto works, are not justified. proposition, namely, that no works of what kind soever they be, in as much as they are works, have power to justify, wherefore Paul in this place by works understandeth not only ceremonies, but also all duties of life. This moreover is worthy to be noted, that Paul in this place in such sort affirmeth that righteousness is taken hold of by faith, that unto it he opposeth works as contrary. For when he had said, that the Gentiles attained unto righteousness by faith, straight way he addeth that the jews fell away from the law of righteousness: although they endeavoured themselves thereunto namely: for that they sought it not by faith: But why they sought it not by faith he giveth a reason: for that they sought it by works. Whereof it followeth, that they are not justified, which abscribe righteousness unto works. For, to put con●idence in them, and to attribute righteousness unto them, is an assured and evident let, that thou canst not attain unto the true righteousness. Chrisostome noteth, that these words of Paul which either pertain unto the Gentiles, or which pertain unto the jews, may be reduced to three wonderful principal points. For first of the Gentiles he saith, that they attained unto righteousness, which Three things here out gathered against the meaning of the jews. How the righteousness of faith is greater, than the righteousness of works. thing the jews could in no case abide to hear: for they would have had none but themselves counted to pertain to the kingdom of Christ. Secondly, which is also more wonderful, he saith, that they attained unto righteousness, when as they gave not themselves unto righteousness. And which is most wonderful of all, he saith that the righteousness of faith? which the Gentiles took hold of, is far greater than the righteousness of works. And therefore Paul before in this self same epistle thus wrote, If Abraham were justified by works, he hath glory: but he hath not whereof to glory before God. But how the righteousness of faith is greater, and ercellenter than the righteousness of works, is thus to be understanded, that although the works of men not regenerate seem to be honest and notable, and bring with them a certain civil righteousness, yet notwithstanding is that righteousness of so small value, that before God it is none at all, yea rather it is counted for sin. Farther the holiness and uprightness of works which are done of men regenerate, although it please God, yet can it not abide to be examined & tried by his exact judgement. For our righteousnesses are like a cloth stained with the natural course of a woman. And we all pray unto God, not to enter into judgement with his servants. Wherefore it is evident, that the righteousness of works, whether they go before or follow after regeneration, is less than the righteousness of faith. And as touching the jews, Paul thus saith: first that they attained not unto the law of righteousness, when yet they were most studious in the law of Moses, which law undoubtedly contained in it all manner of righteousness. Finally which also is most of all wonderful, he saith, that they attained not so much as unto the less righteousness. For they lived not uprightly as the law prescribed them to live. This place reproveth defenders of works: for hereby they may easily see, that if they put confidence in works they can be justified. Moreover Paul here teacheth, for what cause the jews believed not. For he saith, They have stumbled on the stumbling stone, and on the rock of offence.] Why the jews were offended. The jews were offended at Christ, for that they looked, that their Messiah should be some great monarch of the world, & a man famous by reason of his goodly & gorgeous pomp. Wherefore when they saw Christ so abject and base, they began to despise him. They waited also for such a Messiah, as in outward and superstitious holiness should be of great renown. But when they saw him keep company with sinners and publicans, they were highly offended. The jews also are sharply to be reproved, for that when as they could not abide Christ, they despitefully rejected him. Neither, is the consideration of our times in the These self things are aptly applied unto our times. preaching of the Gospel much unlike. For the flesh cannot abide to be reproved: it is offended with the small number of them that believe: and most of all, for that it seeth the faithful to be perpetually afflicted. And besides that, civil men are afraid lest by the change of religion should be disturbed and overthrown the common wealth. And such which profess some show of piety, although in very deed they are most far of from it, when they hear that unto God is attrited power to justify, and that men can not fulfil the law of God, cry out, that of us is opened a window unto licentiousness, & that we pervert all ordinances concerning good manners. Wherefore on every side men stumble upon Christ. All men in a manner stumble upon Christ. The jews have sinned a great deal more tolerably than the Papists. Therefore Christ very well admonished us, Blessed is he which is not offended in me. If a man will compare the offence of the jews, whereby they believed not in Christ, with the off●ner of the Papists, whereby they not only reject the gospel but aso persecute it, he shall find, that the jews have sinned much more tolerably. For they mought seem to have had so much the more juster occasion why to relect Christ, For that their ceremonies, rites, and judgements were instituted of the true God. But all those things, for which the Papists reject the Gospel are invented of men, and do confirm the tyranny of Antichrist. The Apostle for that he saw, that it was horrible to be spoken, that the Messiah so earnestly, and so long time looked for, should be unto the jews a stumbling block and an offence, lest he should seem maliciously to have invented it of his own head, bringeth an oracle of the prophet Esay, wherein was long time before foretold, that it should so come to pass. But this is to be noted, that this testimony is gathered out of two chapters, out of the 8. chap. and out of the 28. Paul thus citeth it: Behold I put in Zion a stumbling stone, & a rock of offence, and every one that believeth in him shall not be ashamed. The first & last part of the sentence is taken out of the 28. chapter of Esay. But that which is placed in the midst is taken out of the 8. chapter. In which place the God of Zebaoth is said to be a stone in the sanctuary, as touching the godly, and a stone of offence, as touching the ungodly, unto whom he is said to be not only as a stumbling block but also a snare and a gin. And forasmuch as that which is there by the Prophet ascribed unto the God of Zebaoth, is here by the Apostle attributed unto Christ, Christ is the God of Zebaoth. thereby is most evidently gathered, that Christ is that God of hosts, which was in the old time set forth unto the fathers. And that which was done at that time agreeth very well with that which is here entreated of, by the Apostle. For even as the elders by this oracle were avocated from the confidence which they did put in the Egyptians, and in the Assyrians, so here by the self same are they called back from the confidence in works and merits, lest Christ, which was given for salvation, should be made unto them destruction. And if these oracles were true in the time of Esay, them doubtless much more truer were they in the coming of Christ. The beginning and end of this testimony are in this manner in the 2●. chapter A place of Esay. of Esay, Behold I lay in Zion a stone, a stone of trial, that is, a tried stone (for it is an Hebrew phrase, wherein, as we have said, those genitive cases are resolved into adjectives) a stone of a corner, and of price. that is, a corner stone and a precious stone, a sure foundation. He that believeth shall not make haste. These words indeed were spoken, whilst the history of Ezechias was in hand, howbeit there is no doubt but that Prophet had a respect unto Christ, of whom Ezechias was a type: especially seeing that Christ should as touching the flesh come of that king: of whom should come unto the people of God not a shadow of salvation, but the true and assured salvation. Christ is the foundation. But how the nature of a foundation agreeth with Christ, the Apostle hath declared unto the Corrinthians saying, Other foundation can no man lay beside that which is laid, which is Christ jesus. Paul following the 70. interpreters, thus writeth, What is to be confounded. He that believeth, shall not be confounded. To be confounded, or to be made ashamed, is nothing else, but to be frustrated. Which doubtless then cometh to pass when things otherwise happen than we hoped for. This is to be noted, that this self same propriety which Paul here attributeth unto faith, was before assigned unto hope. For he saith in the. 5. chapter, hope confoundeth not. Whereby we gather F●ith & hope have one & the self same property. that forasmuch as faith is before hope, & hope is included in it, therefore unto hope belongeth also the property of faith, namely, not to make ashamed. The sentence in the Hebrew is full of elegancy. For he which believeth truly, patiently waiteth for the things promised, neither maketh he hast. But the unbelievers, would strait way see the accomplisment of the promises: and if it be any while differred, they throw themselves down headlong, and despair. It may also thus be understanded, that they which faithfully believe are not rash in executing their devices. For first, they search out the will of God, neither desire they to obtain any thing, but the which they know shallbe acceptable unto him. Chrisostome in this place interpretateth to A similitude. stumble, not to believe. For even as they which having their eyes fixed an other way then that way which they should go, do easily stumble, so they also stumble, which have a respect unto any other thing in Christ, then to that wherefore he was sent. A stone oftentimes is not seen, either because it is little, or else because it sticketh in the earth, yet notwithstanding it oftentimes maketh a man that is not ware to fall: So was it with Christ, when he lived here upon the earth. Therefore Esay saith of him: We have seen him: and there was no beauty in him: and therefore we esteemed him not. With this offence without all doubt were the jews enfected. Which thing Paul testifieth to the Corrinthians. If (saith he) they had known him, they had never crucified the Lord of glory. But forasmuch as this ignorance was such, that The jews are not excused by their ignorance. themselves were the cause thereof, it could not excuse them. And that which is in this place said of Christ, is written in the first to the Corrinthians. We preach (saith Paul) Christ crucified, unto the jews indeed an offence, and unto the Greeks foolishness: but unto the called both jews and Greeks, Christ the power of God, and wisdom of God. And Simeon in Luke saith, that Christ is put to the fall & resurrection of many. For they which believe, have him for a foundation, and wholly lean unto him: and therefore What Simeon pronounceth of Christ. they cannot fall: but the unbelievers stumble upon him, and are broken to pieces. Origen demandeth, why Christ jesus, when as otherwise he is adorned with most excellent titles (for he is called the pastor, the door, the way, the light, the truth, and such like) is here of Paul by a horrible name called an offence and a stumbling stone. And he reasoneth that Christ was an offence, that is a let and an impediment to them that run unto sins: for he therehence called men back by admonishing, preaching, and correcting. But this is far wide from the meaning of Paul. For such an offence had been profitable, and had much conduced to edification But the Apostle speaketh of that kind of offence, whereby the jews fell. Wherefore we may say rather, that Christ is the stone, whereby either the faithful are edified, Why Christ is called the stone of foundation▪ the corner and precious stone. or the unbelievers fall headlong into damnation. Esay calleth Christ the stone of the foundation: for that upon him is built the church: he is called the corner stone, for that by him are in the church joined together two distinct walls: namely, the Gentiles and the jews. He is also called a precious stone, for that he buildeth up to a most excellent end. To this self thing alluded Peter in his. 2. chapter of his first Epistle. Unto whom (saith he) we come, who is the lively stone being indeed of men rejected, but before God elected and precious. Farther he also useth the testimony of Esay. Behold (saith he) I lay a stone in Zion to be laid in the chief corner, a stone elected, and precious: and he that believeth in him shall not be made ashamed, wherefore unto you which believe, he is precious: but unto them which believe not, he is a stone which the builders have rejected. Seeing that either of the Apostles saith, that faith maketh not ashamed, The certainty of salvation commended. they manifestly declare, that men which believe truly and faithfully, forasmuch as this is the nature of faith, aught to be assured of their salvation. Wherefore let us beware, lest, as the jews gloried of the righteousness of the law, of which yet they had no part at all, we also in the same manner put confidence in a shadowed security of faith, which is dead and no faith at all, unless it have works joined with it. Let us take heed also that we stumble not upon Christ, that is, upon Who they be that stumble upon Christ and his word. his word: which they do, which when they are reproved and invited to repentance, straightway step back. And if we will truly cleave fast unto the stone Christ, we must of necessity into a far country banish superstitions, which are far strange from him. For upon this foundation they cannot well be builded. Lastly, let us not keep in silence nor dissemble true and sound doctrine, foolishly fearing, lest by the preaching thereof men should be offended. Wherefore forasmuch as Christ was given unto the world, although many should stumble upon him, let us use dexterity and discretion, to set forth all things warily in their due place and time, as the holy Ghost shall prompt us: but yet in such sort that we leave not the truth for fear of offence. Of predestination. But now lest in reasoning our talk should stray too far abroad, which thing might easily come to pass in so large a field of God's predestination, the entreaty whereof is full of perplexity, we intend to divide into four principal points all that which we mind to speak of. First I will diligently search out of the nature and definition thereof. Secondly, what Division of the question. are the causes of it: for nothing can perfectly be known, which is not known by his causes. Thirdly, what are the effects which predestination bringeth forth in men: for there are many things, which by their effects are most plainly understand, and perceived. Lastly, whether the power or force thereof be such, that it bringeth unto men necessity: and whether it either taketh away or hindereth the liberty of the will of man: and whether it may be altered or changed. And these parts being diligently discussed, we will then make an end of this discourse. And yet will I not promise of this matter to speak all that were to be spoken. For there are infinite things, which are offered unto them that settle themselves to consider upon this matter. But those things only will I touch at this present, which shall seem most necessary, and are in greatest controversy: which being so compact and ordered, it shall be no hard matter for others to gather otherways Whether it stand with true christian piety to dispute of predestination. many other things. But before we go to the definition of predestination, there are two things to be answered unto. First, whether it stand with true Christian religion either to dispute, or to preach of predestination, for if that were not lawful we should then seem to do wickedly. Secondly, forasmuch as the Logicians teach, that the question, whether a thing be or no, naturally goeth before that question, whereby is demanded, what a thing is, lest we should go against that order, let us first consider, whether there be any predestination or no: to the end we may afterward the more certainly define it. As touching the first question, this it is to be understand, that there are sundry elections of God. For there are some The elections of God are divers. which serve for the executing of some certain office, as the election to the office of a king, or to the office of an Apostle. There are other elections unto eternal life. And these elections are sometimes separated a sunder. For it happeneth oftentimes that he which is elected unto a kingdom is not strait way elected unto eternal life. Which thing also happeneth of the office of an Apostle, as in judas. Howbeit sometimes they are joined together, so that whereas it is spoken of temporal election, we may understand that the same is meant also of the eternal election. And after this sort Paul saith: that he was called to be an Apostle, and put a part from the womb of his mother, namely, to the Apostleship, and preaching of the Gospel: and yet together therewithal he understandeth, that he was predestinate to eternal salvation. Christ also said, that he had elected his disciples to go, and to bring forth fruit and that their fruit should abide: and yet together therewithal he commandeth them to be of good comfort, for that their names were written in heaven. There is therefore between these elections a great difference: and there is also between them a great conjunction, so that oftentimes the one is taken for the other. So Paul by his wonderful wisdom transferred unto spiritual things those things which being in Genesis and Malachy forespoken of jacob and Esay seemed to be temporal. Now as touching this latter election, I see that there have been many, Their reasons which say that we ought not to dispute of predestination. Prosperus & Hilarius. which have been of this judgement, that this disputation is not to be meddled with all: whose reasons Prosperus, and Hilarius bishop of Orleans sometimes disciple unto Augustine do plainly declare in the two epistles which are prefixed unto the books of the predestination of saints. Which epistles were upon this occasion written. For that whereas Augustine writing against the Pelagians touching the grace of Christ, had in his books inculcated many things of predestination, many of the brethren in France, and not of the meanest sort, were sore troubled, and wonderfully offended therewithal. For they affirmed that by this doctrine is taken away from such as are fallen an endeavour to rise up again: and unto such as stand, is brought a slothfulness: for that either party judged, that diligence should be in vain, if by the predestination of God it was already determined of them: that the reprobate could not be restored again: and the elect could by no means fall away: and yet could they not keep a constant and firm course, for as much as they were uncertain of their predestination. Wherefore seeing by this doctrine is taken away industry, and there remaineth only a certain fatal necessity, it is much better, that this matter be left unspoken of. They add moreover that it is superfluous to dispute of that thing, which can not be comprehended. For it is written, who hath known the mind of the Lord? or who hath been his counsellor? Wherefore their judgement was, that we should teach, that God of his goodness would have all men to be saved: but in that all men are not saved, it hereof cometh, because all men will not be saved, and this say they is a safe doctrine: but contrarily this doctrine of predestination taketh away all the force and use both of preachings and also of admonitions, and corrections. For if there be appointed a certain number of the elect which can neither be diminished nor increased, then shall preachers labour in vain. For if the determination of God be unmovable, then shall there be an intolerable confusion between the elect and the reprobate, so that none of the one can remove to the other, nor none of these can pass over to them: and therefore in vain and unprofitable shall be all the labour and travail of such as teach. This doctrine also seemed unto them new, because the old fathers had written as touching this matter either nothing at all, or very little, or else entreated of it after an other sort. And for as much as even unto Augustine's time, the Church had without this doctrine defended the doctrines of faith against heretics, they also could even then be content to want it: for they affirm that such as teach this do nothing else, but call men back to an uncertainty of the will of God: which thing is nothing else, then to drive men unto desperation. All these things were objected unto Augustine: which if they were true, then should we rashly, and without advisement take in hand the entreaty Reasons whereby Augustine defendeth his treatise and disputations of predestination. of this matter. But the reasons with which Augustine defendeth himself, may also defend our purpose. Wherefore those things which we intend in this place to speak of, we will briefly gather out of two books of his: of which the one is entitled, De bono perseverantiae: In which book in the 14, 15. and 20. chapters he confuteth those objections, which we have now made mention of: The other is entitled De correptione & Gratia, Where in the 5. 14. 15. 16. chapters he entreateth the self same thing. First of all he marveleth, that those men should Paul hath oftentimes inculcated the doctrine of predestination. Christ and the acts of the Apostles have made mention of it. think that the doctrine of predestination should subvert the profit and commodities of preaching, especially seeing Paul the teacher of the Gentiles, and preacher of the whole world doth in his epistles both oftentimes and also plainly and of purpose inculcate that doctrine: as in this epistle unto the Romans, unto the Ephesians, and unto Timothe. Yea and he saith, that Luke also in the Acts of the Apostles, And Christ himself in his sermons maketh mention thereof. For Christ saith, Whom my father hath given me, those can no man take out of my hand: And, that many are called, but few elected: And in the last day he saith, that he will answer unto the godly, Come ye blessed of my father: possess ye the kingdom, which was prepared for you from the beginning of the world: And he giveth thanks unto the father, for that he had hidden those things from the wise men, and had revealed them unto infants, Because it was his pleasure so to do. In an other place also, I That is not against preaching which Paul & the rest of the Apostles & Christ himself also have taught (saith he) know whom I have elected. Also, ye have not chosen me, but I have chosen you. And if Christ and the Apostles have in their sermons oftentimes made mention hereof, no man (saith he) ought to doubt, that this doctrine is against the fruit and commodity of preaching. He affirmeth also, that it followeth not, that although our will, salvation, and good works depend of the will and appointment of God, therefore we should cast away all our diligence, endeavour, and care. For Paul when he had said, that God worketh in us both to will and to perform, yet Salvation & our good works depend of God, & yet ought not we ●o cast away all manner of care to live well. cess not to give good admonishments. And when he had written unto the philippians, that GOD which had begun in them, would accomplish the work which he had begun that they might be blameless in the day of the Lord: (in which words he attributeth unto GOD both the beginning and success of good works) yet in the self same epistle wonderfully exhorteth he them to holiness. Christ also commanded his Apostles to believe, and yet on the other side he saith, That no man can come unto him, but whom the father shall draw. He also saith, He which hath ears to hear let him hear. And yet God saith in the scriptures, that he would give them an heart from above to understand, eyes to see, ears to hear. Wherefore these things are not repugnant one to the other: namely, that the appointment of good works lieth in God, and that the gift of them is to be hoped for at God's hands only and that we also must put to our care and endeavour to live uprighly and holily, for as we have before said, the holy scriptures teach both. Farther if for this cause we should deny predestination, seeing that by the self same manner the foreknowledge of God is certain and can not be deceived, shall we therefore deny, that God foreknoweth all things, As well the foreknowledge of god ●s predestination is certain. An example brought by Augustine. if peradventure there be some, which may be offended with this doctrine. And in his book de bono perseverantiae the 15. chapter, he bringeth an example which happened in his time. He saith, that in the same monastery that he was in, was a certain man not of so upright a life. This man, when he was admonished of his fault was accustomed to say, Such a one shall I be, as God hath foreknown me to be. And when he so spoke, saith Augustine, he spoke indeed the truth, but although his judgement were true, yet became he every day worse and worse, at the last also (saith he) he returned to his old vomit: howbeit (saith he) what manner of one he shall as yet in time to come be, God only knoweth. Though this man abused the truth, yet will not therefore any godly man deny that God foreknoweth all things. And that this foreknowledge of God is no let unto good works, Christ declared, when he commanded his disciples to pray, when as yet in the mean time The thing is not made evil by the abuse thereof he plainly told them, that God knew right well what things they had need of. Wherefore the foreknowledge of God doth not call us back from the endeavour of praying: for the things profitable and necessary which God hath decreed to give The foreknowledge of God ought not to call us back from our endeavour to prayers. The gifts of God are not acknowledged▪ except the fountain of them be known. What is the fountain of the gifts of God. us, he hath decreed to give them by this mean. They also are deceived which think that this doctrine is an unprofitable doctrine, yea their sight is but small, and they understand not the profit thereof. Unto the godly it is very profitable, to the end they should not put any confidence either in themselves, or in any other men: but should fix all their whole hope and affiance in God only. Which thing undoubtedly none can truly and from the heart do, but those which are fully persuaded, both that their salvation, and also their good works, depend not upon themselves, but of God. No we cannot acknowledge the gifts of God, except we understand from what fountain they spring. But that fountain is the free purpose, and mercy of God given unto them, whom he hath elected, before the constitution of the world. He which seeth not this, seeth not the goodness of God towards him. By this doctrine may men be brought not to glory in themselves, but in the Lord: which thing they cannot do, which ascribe unto their own free will that little, how much so ever it be, for which thing sake they affirm that God electeth them. For they have in themselves whereof to glory. Farther the scripture willeth us that we should mortify ourselves, and behave ourselves lowly: there is nothing that is more easilier bringeth this to pass, then doth this doctrine. The certainty also of salvation, which we defend, is by no other means better made manifest. And in the We are commanded to give thanks for our election. It confirmeth the doctrine of free justification. It is no ●●w doctrine s●yng it is set forth in the holy scriptures. Heresies were the causes, that doctrines were more diligently entreated of latter Epistle to the Thessalonians, Paul willeth us for this thing to give thanks unto God, that we are elected of God. But this can we not do, unless this thing also be wholly made plain and known unto us. Neither without this doctrine can the grace of God be defended against the Pelagians: for they toughte that the election of God cometh by our merits. Free justification also should pearish, except we be rightly taught of predestination. Seeing therefore this doctrine being soundly understand, is unto so many things so profitable, no man ought to count it unfruitful. And sithen it is set forth in the holy scriptures, it can not undoubtedly be called a new doctrine. And if the fathers before Augustine's time, have not so diligently spoken of it, it ought not to be marveled at: for the occasions, wherefore doctrines were more diligently discussed and searched out, were heresies, which daily sprang up in the Church a fresh. And for that before Pelagius time, no man had spoken against the grace of God, there was no need that any man should defend it: but when there arose up a new error, it was necessary, that this doctrine should the more diligently be examined. And yet did not the fathers which were before Augustine's time, always leave this thing unspoken of. Which thing Augustine himself proveth in the. 19 chapter of his book de bono perseverantiae. Ambrose upon Luke saith, that God could if he would of undevout persons make devout. And again he saith that God calleth them whom he vouchsafeth, and him whom he will he maketh religious. The fathers that were before Augustine's time taught this doctrine. How predestination is obscure, and how not obscure. When we will do any thing, we must not have an eye to predestination, but to the scripture. These things writeth he upon that place, where it is written, that the Samaritans would not receive Christ. He citeth also Gregorius Nazianzenus, Who saith that God giveth that the faithful both believe the blessed trinity, and also confess it. But whereas it was objected, that this doctrine is very obscure, neither can be understand, but rather bringeth men to be uncertain of the will of God, he answereth, that indeed it is an obscureness unsearchable, if a man should go about to seek out reasons of the judgements of God, why other men being rejected, this man, or that man is elected. But if so much be taught of predestination, as the holy scriptures do set forth unto us, those things are not so obscure, but that they may be perspicuous enough unto our faith. Neither counsel we, that when a man doth any thing, he should deliberate with himself of predestination: but rather that he should refer himself unto the will of God expressed in the scriptures, and every one also ought to have a trust that he is not excluded from predestination. Neither is this any let to preaching, that the number of the elect (as it is in very deed) is certain The determina●● number of the elect hindereth not preaching. & unmovable. For by preaching we go not about, to transfer men out of the number of the reprobate, into the number of the elect: but that they which pertain to the elect might by the ministry of the word be brought unto their appointed end: Which self same ministry as unto the one it is profitable, so unto the other it bringeth destruction, and taketh away from them all manner of excuse. But whether predestination and election unto salvation may be said to pertain unto all men, that God will have all men to be saved, we will afterward in his due place speak of. Howbeit in the mean time Augustine willeth us not to keep in silence the truth touching predestination, for that thereon hangeth danger, lest by the evil understanding thereof should be confirmed corrupt doctrine: neither are those which are of capacity, to be defrauded for their sakes which are not able to attain unto it. And forasmuch as out of this doctrine may be had many consolations, it is Many consolations by this doctrine of predestination. Predestina is to be preached unto all men, but not after one s●rt. Augustine bringeth an argument of the like. What things are to be taken heed of in preaching predestination. A similitude. With what dexterity predestination is to be entreated of indifferently to be set forth both to the learned and to the unlearned: although not always after one and the self same manner. For, for some, milk is meet, and for other some, strong meat. And this self same thing may so aptly be entreated of, that it may satisfy both the learned, and the unlearned: Which thing Augustine did very well accomplish: who not only most sharply disputed of this matter against the Pelagians: but also in his Homilies and familiar sermons plainly and gently entreated of the self same thing unto the people. What, (saith he) is more deep than the sentence of john, In the beginning was the word? or then this: And the word was made flesh? In which sentences many may fall, and perniciously err: and yet notwithstanding we must not cease to set it forth both to the learned, and to the unlearned: but yet using therein diverse manner of speaking. We ought not so to preach predestination to the people of God, to say whether thou dost this, or dost it not, thou canst not alter the determination of God: and if thou be of the elected, whatsoever thou dost cannot remove the from salvation. For this might easily hurt weak & unlearned men. It is the point of an unskilful or rather of a malicious physician so foolishly and unaptly to apply a medicine which is otherwise good, that it may be hurtful unto health. But to setforth this doctrine profitably and with fruit, the ends and utilities which we have before spoken of aught to be regarded. And let all our speech be directed to this, that they which are of Christ ought not to put confidence in their own strengths, but in God: and that they ought to acknowledge his gifts, and to glory in God and not in themselves, and to feel the grace & mercy exhibited unto them: & that they are freely justified by Christ. Let them understand also that they are predestinate to be made like unto the image of the Son of God into the adoption of children, & to walk in good works. Lastly, that they have a testimony of the certainty of God's good will towards them. Farther every thing hath his ears or handels, by which a man may most aptly hold it: which if it should be taken by any other way or by any other parts, either it would slip out of the hands, or else hurt him that taketh it. This have we gathered out of these books of Augustine which we before cited, in which he answereth to the objections of Hilarius and Prosperus. Now resteth two doubts to be dissolved. First that they say, that we appoint a certain fatal necessary, secondly, that they think that men by this means are brought to desperation. As touching the first, if by fate or destiny they understand a certain force proceeding from Whether by this doctrine be confirmed a fatal necessity. We must abstain from the name of destiny, although the thing being well understand be not evil. the stars, and invincible connextion of causes, by which God himself also in brought into order, we (and that not without just cause) do utterly reject the name of fate. But if by that name, they understand the order of causes, which is governed by the will of God, then can not that thing seem to be against piety, although in my judgement I think it best, that we should utterly abstain from that name, lest the unlerneder sort should think, that we approve the feignings of the ethnics. Of this matter hath Augustine excellently well written in his 5. book De civitate dei the 8. chapter. Neither by this predestination are the natures of things changed, as touching necessity, and hap, or chance: as we have before declared, where we entreated of providence. Yea rather, by the effect By predestination we are made free. The consideration of predestination confirmeth our hope. of predestination, that is, by grace, we are made free from sin, and made servants unto righteousness: which servitude is holy, and in the lord worthy to be embraced. And so far is it of that by predestination our hope should be broken or diminished, that even by it it is most strongly confirmed. For Paul in the 8. chapter of this Epistle, when he had said, Hope confoundeth not, & had added, That unto them that love God all things work to good, confirmeth the same by predestination. For whom God hath foreknown, those (saith he) hath he predestinate. And he addeth farther: Who shall separate us from the love of God? Shall tribulation? shall anguish & c? And straight way, Neither death, nor life nor angels, nor principalities, & c? Wherefore we are not by this doctrine driven to desperation, but rather much more confirmed in hope, and by it we receive great comfort. And Our salvation is more safely committed unto God then unto ourselves. The knowledge of predestination advanceth the glory of God. Predestination is a pa●● of the Gospel. None absolutely de●ied the predestination of God. Pighius confuted. undoubtedly it is much more safer to commit our salvation to the care and providence of God, then to our own judgement. For we, as we are changeable, should every day, yea rather every hour, spill out selves. But our salvation, for as much as it lieth in the hand of God, is most safe and sure. And to conclude, there is nothing that more advanceth the glory of God, then doth this doctrine. Wherefore we ought not to abhor from this doctrine of predestination: and especially seeing it is a certain part of the gospel, which is not to be received only by some part, but fully and wholly. And thus much as touching the first part of our Exordium, or beginning. In the second part we have to consider, whether there be any predestination or no, lest we should s●me to go about to set forth and define a thing feigned and imagined: not that ever any have been which openly and of purpose durst deny the predestination of God, but for that there have been some, who have laid such grounds, which being granted, predestination can not stand. For some say, and amongst them especially Pigghius, that in God is neither any thing past, or any thing to come: & therefore he presently, that is, always predestinateth & foreknoweth. And he saith, that we are herein deceived, that we think, that God already before, & in times past hath predestinated some: whereof are gathered many absurdities, Unto God saith be all things are present: therefore he always foreknoweth, and predestinateth. And thereof he inferreth, that it lieth in every man, what manner of one he may be foreknown of God: and that it is in our power, to be predestinate, to be suc● once as we will Although in God be no courses of times. yet the creatures want not a beginning▪ which creatures are predestinate before they begin to be. Ad aliquid ourselves. But this sentence strayeth far from the truth. For although in God there be no courses of times, neither with him is any thing past, or any thing to come, yet that creature whom God foreknoweth and predestinateth, is not without beginning. Wherefore saying it is not coeternal with God the creator, it followeth of necessity, that God predestinated it before it was brought forth. For predestination is of the number of those actions of God, which have respect to an other thing. Wherefore we must not fly unto the eternity of God: for in it men have no participation with God the creator. This thing may better and plainelyer be understand by the time past. Wherefore a man may thus say: Certain men are now dead, and past. But unto God all things are present: wherefore God now predestinateth them, and now also it lieth in their power, Dead men are not now predestinate for that they are come to their end. how they willbe predestinated. Here there is none so blockish, but that he seeth the absurdity. For they are not now predestinated, when as they are now come to their end: neither lieth it in their power, either that that should not be, or how that should be, which they have already received. And if their reason be so weak touching the time past, how can it be firm of the time to come. But we will leave this argument, which yet is most strong, and will weigh what the scriptures say. Doth not Paul say of those twines, before they were borne or had He concludeth that men are predestinate before they have their being. done either good or evil, it was said, the elder shall serve the younger. And to the Ephesians doth he not say, that we were predestinate before the foundations of the world were la●d? These places, and many such other like, do most manifestly declare, that men are predestinate, before they begin to have their being, which thing he that taketh from us, doth therewithal take away from us a great consolation: which we hereby receive, for that we know that we are predestinate of God unto glory before all eternity. But to what end I pray you doth Pigghius thus wrest these things, forsooth to this end, to confute this, that our doings are determined and appointed of God before they are done. For than he thinketh should fall away the liberty of man's will, and men should be left under necessity. This evil he thinketh may thus be remedied, if we say, that God doth Prophecies went before the things to come, and yet they were no let to the liberty of men all things presently. But he should have remembered, that in the prophets and other scriptures are red many prophecies, in which many things were determined and appointed how they should be done long time before they were done. What shall we here say? Shall we think, that those prophecies went not before those things which were to come? Christ saith, that it behoved that the scriptures should be fulfilled. Wherefore these fond imaginations are to no purpose. These men study only with their lying inventions to make dark a thing plain & perspicuous, as the fish called a Cutle casteth out her ink, because men should not take her. Pigghius also goeth on farther, and saith, that the providence of God hath not perfixed unto men the time or manner either of life or death, yea he saith that there have been many, which as touching the providence of God mought have lived longer, if they had not either by negligence, or intemperancy shortened their life. For if these things were so determinate (saith he) a murderer which hath killed a man may be excused, because he hath executed the will of God. I wonder undoubtedly, that such a great divine could let such a fond When a murderer killeth a man he hath not a regard unto the will of God. By predestination is not inferred excuse of sins. fabulous reason once come out of his mouth. As though the murderer when he slayeth a man, hath a regard how to please God. This regardeth he only, how to play the thief, & to accomplish his hatred or enmities. For how could he know, that this▪ is the will of God, when as God hath in his laws commanded the contrary? Doth he think, that judas can be excused of his wicked treason, because he had heard the lord foretell his mischievous fact? Or shall Pharaoh therefore be excused, because God had foretold, that his heart should be hardened? Wherefore it is foolish, of the appointment of things which we put in God, to infer excuse of sins. But Pigghius addeth also an other argument. If our doings saith he should in such sort be determined of God, then should all our care, diligence, and endeavour be taken away: For what should it profit, saith he, to avoid thievish and dangerous journeys, or saylinge in the winter, or surfeatinges, or unwholesome meats, if both the kind and time of death, and such other like be already before certainly appointed of God? A subtle argument as touching fate. Here cometh to my mind that which Origen hath in his 2. book against Celsus: where he maketh mention of a subtle argument tossed between them which disputed of fate or destiny. A certain one gave counsel to a sick man not to send for the physician: because (saith he) it is now already appointed by destiny, either that thou shalt recover of this disease, or that thou shalt not. If it be thy destiny that thou shalt recover, then shalt thou not need the physician. If it be not, the physician shall nothing help thee. Wherefore whether destiny have decreed, that thou shalt recover or not recover, thou shalt in vain send for the physician. An other by the like argument dissuaded his friend from marriage. Thou wilt marry (saith he) a wife, to beget children: But if it be thy destiny to have children, thou shalt have them even without a wife also. If it be not, then will it thereunto nothing profit thee to marry a wife. Wherefore whatsoever destiny hath decreed, thou shalt in vain marry a wife. Thus did they deride, and scorn fate or destiny. For they intended to show into what absurdities men should fall, if they would defend fate. Contrariwise they which defended destiny, thus dissolved these reasons: and showed that the reasons should not A confutation of the same. trouble men. Wherefore they said that the sick man mought thus have made answer. Yea rather if by fate it be appointed that I shall recover, I will send for the physician, because he professeth to restore health to the sick: that by his industry I may attain unto the appointment of destiny. And that other which deliberated for the marrying of a wife, they imagined thus to answer: if it be appointed that I shall have children, forasmuch as that can come by no other means but by the fellowship of the man and the woman, I will marry a wife that destiny may take place. Let Pigghius also think, that these things are answered unto him. For, him also do the holy scriptures openly reprove. For unto the life of Ezechias were added 15. years. And unto the captivity of Babylon were prescribed 70. years. And Christ saith, that all the hears of our head are numbered: and that not so much as a sparrow shall fall unto the ground without the will of God. That also is childish, which he addeth, namely, that our prayers should be in vain, if the events of things were certainly appointed. Of this thing we Prayers are not in vain, though the events of things are defined. have spoken in an other place, that God hath not only decreed what he will give unto us, but also hath determined means by which he will have us to attain unth them. So Christ saith, that God knoweth what we have need of, and yet nevertheless he admonisheth us to pray. This is nothing else, then to lead away a man from the providence of God. For, that providence is not new, but Man and his doings are in no case to be drawn ●●om the providence of god. All things were most certainly determined concerning Christ. We must not deny unto God that which we attribute unto heaven and unto the stars. an eternal disposition of things. Unto the death of Christ, both the place, and time, and manner was so prescribed, and revealed in the foresayings of the prophets, that it could not otherwise come to pass. Christ himself saith, Mine hour is not yet come. And that which was true in Christ, how can it be denied in others? We grant that by stars are long before seen the reasons and causes of winds, showers, tempests, fairness of wether, and dryness: and shall we not put those reasons in GOD, which infinite ways comprehendeth more things than doth the heaven? And the Scriptures do not only manifestly speak this, which we have before said of those twines, before they were borne, or had done either good or evil, it was said, the elder shall serve the younger, and jacob have I loved, but Esau have I hated. But also they speak the self same thing of the time to come, I will have mercy, on whom I will have mercy. Also, not of works, but of him that calleth: that the purpose should remain according to election. And in deuteronomy it is written, He choose their seed after them. Unto David was appointed a posterity even to the coming of Christ, and when he had committed sin, it was told him, that the sword should not departed from his house: and that his wives should openly be deflowered of his neighbour. And of jeremy it is written: Before that I formed thee in the womb, I knew thee. Christ saith, that the elect also should be deceived if it were possible: and that as many as were given him of his father, no man should be able to pluck them out of his hand. And in the Acts we read, they believed as many as were ordained to eternal life. In this place also God is compared with a potter, who undoubtedly before he beginneth to work, appointeth in his mind what kind of vessel he will frame. And a little before, Whom he foreknew, those also hath he predestinate, to be made like unto the image of his son. Here in the first place is put predestination, and afterward followeth the conformity to the image of the Son of God. And in the Acts we read, that the Jews took Christ, and crucified him, according to the foreknowledge and determinate counsel of God. What need we any more testimonies? By these places it is proved that before all eternity, predestination is before creatures. Paul to the Ephesians saith, that we were elected before the foundations of the world were laid. These things sufficiently declare, that we are not deceived, when we teach, that the foreknowledge and predestination of God doth before all eternity go before those things which are foreknown and predestinate: and that unto this determination this is no let, that in God's action there is nothing either paste, or to come. By these things which we have brought out of the holy Scriptures it is very manifest, that there is a predestination of God: which thing also those things which we shall afterward speak, shall manifestly declare. Which I will now also confirm by reason, and by such a reason undoubtedly as in my judgement ought It is proved by ●●rme reasons, that there is predestination. to be counted an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or a certain demonstration. The end whereunto we are made, far passeth nature, so that by our own strengths we can not attain unto it. Wherefore we have need of God to prepare us & to lead us unto it. Wherefore we have need of God to prepare us, & to lead us unto it. Therefore Paul saith, to the Corrinthians: The eye hath not seen, nor the ear hath heard, neither hath it entered into the heart of man, the things that God hath prepared for them that love him. Wherefore seeing that of necessity we must by God, be brought unto the end, this cannot be done by chance or rashly, but by the counsel of God, and that from eternally determined and appointed. Now seeing that there is no let but that we may come to the definition of predestination, I think it best to begin with that that Of the definition of predestination. Quid nominis. Destinare. the Logicians call, Quid nominis, that is, what the word signifieth. The Grecians call predestination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of this verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to determine and appoint before: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is terminus, that is a band or limit. Wherefore the elect are separated a sunder from them that are not elect. The latin men call it Praedestinatio. For, destinare, is nothing else, then firmly to determine & constantly to appoint any thing in the mind, or by some firm decree of the mind to direct Predestination is taken two manner of ways. any thing to some one end. But predestination which we speak of may be taken two manner of ways: either as touching the bringing of it to the effect, as that Paul going to Damascus was converted to Christ, and by that means separated from the unbelievers: or in as much as it is with God from eternally, before men are borne. Of this Paul speaketh writing to the Galathians, that he was set a part to preach the Gospel from his mother's womb long before he was converted. And unto the Ephesians also, he saith, that we were predestinate before the foundations of the world were laid. And to the Romans of the twines he saith, Before they had done either good or evil, jacob have I loved, but Esau have I hated. And we at this present speak of this eternal predestination of God. Wherefore the other is nothing but a declaration of this. Predestination therefore may be taken both commonly & properly. But forasmuch as God doth all things by an appointed counsel, and another distinction of predestination. nothing by chance or fortune, undoubtedly whatsoever he createth or doth, he appointeth it to some end and use. After this manner neither the wicked, nor the devil himself, nor sins can be excluded from predestination, for all these things doth God use according to his will. Wherefore Paul in this place calleth wicked men appointed to utter damnation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the vessels of God, upon whom he maketh open his wrath. And Solomon in his proverbs saith, that God made all things for himself, and the wicked man also to the evil day. And of Pharaoh it is said, Even to this end have I raised thee up, to show forth in thee my power. Yea if predestination be thus taken, then shall it be common unto all things. Neither shall this word signify any thing else, than the eternal ordinance of God touching his creatures unto some certain use. But the holy scriptures do not much use this word, but touching the elect only: although in the 4. chapter of the Acts we read, They assembled together to do whatsoever thy hand and counsel had predestinated to be done: which words yet if they be referred unto the death of Christ, and unto the redemption of mankind, pass not the bands of the election unto salvation. But if they have a respect unto those also which assembled together against the Lord, they comprehend also the reprobate. But now let us judge by the Scriptures, as they for the most part use to speak. Wherefore the School divines also affirm, that the elect only and not the reprobate are predestinate. That sentence will we also at this present follow: not undoubtedly because of that reason which they bring, for it is a reason very weak, as we shall afterward declare in his place: but because I see the scriptures so speak for the most part. Wherefore in this treatise under the name of predestination we will comprehend the saints only. And for that cause I think Here shall be entreated only of the predestination of saints. What predestination signifieth. Augustine entitled his book de predestinatione sanctorum, that is, of the predestination of saints: which signifieth the decree of God, whereby the Saints are appointed to the communion of salvation. And unto predestination, by Antithesis, or contrary position, is set reprobation. Thus far as touching the word. Now before we come to the true and proper definition, we must suppose certain things, of which the first pertaineth to the foreknowledge of God. Which as Paul testifieth is joined together with predestination. For whom he hath foreknown (saith he) those hath he predestinate. And although in God all things are one and the self same, yet because of our capacity and understanding, those things that are attributed unto him, are by some manner of way to be distinguished. Wherefore first this is to be known, that the knowledge of God The knowledge of god extendeth farther than his foreknowledge. God's will goeth before his foreknowledge. extendeth farther than his foreknowledge. For his knowledge reacheth not only to things present, past, and to come, but also to those things which shall never come to pass, whether the same be possible, or (as they use to speak) unpossible: but his foreknowledge pertaineth but unto those things which shall come to pass. Wherefore foreknowledge requireth a will, which goeth before, for there is nothing which shall come to pass, except God will have it so. For otherwise he would let it. Wherefore God foreknoweth those things that he will have to come to pass. Farther God doth not also predestinate all those The foreknowledge of God extendeth farther than predestination. Foreknowledge pertaineth unto the understanding▪ & predestination unto the will. In what things predestination agreeth with providence. The difference of predestination & providence. whom he foreknoweth, for he foreknoweth also the reprobate: whom he knoweth 〈◊〉 be damned. But even as the foreknowledge of God hath joined with it his will, ● yet notwithstanding pertaineth to the knowledge and understanding of God: so contrariwise predestination, although it can not be without foreknowledge: yet it properly pertaineth unto the will. Which thing Paul declareth to the Ephe, when he teacheth, that we are predestinate according to purpose, by the power whereof God worketh all things according to the decree of his will. By these things we may after a sort see, how predestination is joined with foreknowledge, and what it differeth from it. Now let us see what it hath common or diverse with providence. This it hath common with providence, that either of them requireth a knowledge and is referred unto the will, and that either of them hath a consideration to things to come. But herein they differ, for that providence comprehendeth all creatures: but predestination, as we spoke of it, pertaineth only to the saints and unto the elect. Farther providence directeth things to their natural ends, but predestination leadeth to those ends which are above nature: as is this, to be adopted into the son of God, to be regenerate, to be endued with grace, whereby to live uprightly, and last of all to come unto glory. Wherefore we do not say, that brute beasts are predestinate, Brute beasts are not predestinate for they are not able to receive this supernatural end. Neither are Angels now predestinate: for they have already attained unto their end: but predestination hath a respect unto things to come. Whereas we said Why the providence of God is said to be common to all things. that providence pertaineth to all things, that may thus be proved, because nothing is hidden from God: otherwise he should not be most wise. And if he know all things, either he governeth all those things, or else he abiecteth the care of many of them. If he abject the care of any thing, he therefore doth it, either because he can not, or because he will not take upon him the care of those things. If he can not, then is he not most mighty: if he will not, then is he not most good. But to deny that God is most wise, most mighty, and most good, were plainly to deny him to be God. Wherefore it remaineth, that God's providence is over all things: which thing the scriptures in infinite places most manifestly testify. For they teach, that the care of God extendeth even to the leaves of trees, even unto the hears of the head, even unto sparrows. Providence may thus by the way be defined: providence is Gods appointed, unmovable, and perpetual administration of all things. When I say, God, I Definition of providence The government of God is not tyrannous. say, that he is endued with great authority and that he is mighty. Administration signifieth, that his government is not tiramnious, but quiet, gently, and fatherly. For tyrants violently oppress their subjects, and refer all things to to their own commodity and lust. But God violently presseth no man, neither by this government getteth any commodity unto himself, but only communicateth his goodness unto creatures. And this administration extendeth unto all things. For there is nothing free from it, neither can without it endure. It is called appointed, because it is joined with most excellent wisdom, so that it Why providence is un unmovable admitteth no confusion. It is unmovable, because the knowledge of this governor is not deceived, neither can his power be made frustrate. It is also perpetual because God himself is present with the things. For neither did he, when he had created things, leave them unto themselves: yea rather he himself is in them, and perpetually moveth them. For in him we live, we move, and have our being. And thus much of providence, Unto these things also is fate or destiny of very nigh affinity. From which word, if as we have before said, it be taken for a certain irevitable necessity which dependeth of the power of stars, the fathers have not without just cause abstained. But if it signify nothing else but a certain connextion of second causes, which is not carried rashly or by chance, but is governed by the providence of God, and may at his will be changed, I see no cause why the thing itself should be of any man rejected. Howbeit because there is danger that error might sometimes creep in, Augustine thinketh it best that we utterly refrain from that word. We ought also to remember that which we have in an other place taught namely that the love, election, and predestination of God are so ordered together, that they follow one an other in a certain Love, election. & predestination how they are joined together. course. First unto the knowledge of God are offered all men, not being in happy estate, yea rather being needy and miserable: whom God of his pure and singular mercy loveth, those he careth for, and putteth a part from other whom he overpasseth, and embraceth not with his benevolence and they by this separation are said to be elected. And those so elected, are destinied or appointed unto an end. Augustine in his book de predestinatione sanctorum the 10. chapter: thus defineth predestination, that it is a preparation of Grace: and: and in the 12. chapter How Augustine defineth predestination. he saith, it is foreknowledge and a preparation of the gifts of God, by which they are certainly delivered which are delivered: but the rest are left in the mass or lump of perdition. In an other place he called it the purpose of having mercy. The Master of the sentences in the first book, distinction 40, defineth it to be a preparation of grace in this present time, & of glory in time to come. These definitions I reject not: howbeit because they comprehend not the whole matter I will bring an other definition more full as nigh as I can. I say therefore, that predestination is the most wise purpose of God, whereby he hath before all A full definition of predestination. eternity constantly decreed, to call those whom he hath loved in Christ to the adoption of his children, to justification by faith, and at the length to glory through good works, that they may be made like unto the image of the son of God, and that in them should be declared the glory and mercy of the creator. This definition as I think, comprehendeth all things that pertain unto the nature of predestination. And all the parts thereof may be proved by the holy scriptures. First, we take purpose for the general word. For, that word is common both to predestination, and unto reprobation. Paul unto the Ephesians saith, Purpose is common to predestination, & unto reprobation That we are predestinate according to the purpose of God. And in this Epistle to the Romans he saith, That the purpose might abide according to election. But what this purpose is, we understand by the first chapter unto the Ephesians. For there thus it is written, That God hath predestinate us according to his good pleasure. By The purpose of God is his good pleasure. Purpose pertaineth unto y● wil these words it is manifest, that that is called his good pleasure, which Paul afterward called purpose. And that this purpose pertaineth unto the will, those things which afterward follow do declare By whose power, saith he, God worketh all things according to the counsel of his will. But by this will we ought to understand that will which is of efficacy, which they call, the will of the consequent: by which is brought to pass, that the predestination of GOD is not made frustrate. This purpose we call most wise, because God doth nothing rashly, or by chance, but doth all things with most The mighty will of God. great wisdom. Therefore the Apostle before joined predestination together with foreknowledge, saying, Whom he hath foreknown, those hath he predestinate. By which purpose, God hath from eternally.] This is therefore added, because predestination is no new thing, neither such which (as many feign) goeth not before things or ever they are done. Paul saith in his latter Epistle to Timothy, Predestination is no new thing. Which hath called us with his holy vocation, not by our works, but according to his purpose and grace, which we have received before the times of the world in Christ jesus. Here we manifestly see, that with the predestination of God is joined the eternity of times. And unto the Ephesians, we are said to be elect before the foundations of the world were laid. Whereby he hath constantly decreed.] By these words we are taught, The predestination of God is immutable. that the predestination of God is unmutable. For Paul saith in the latter Epistle unto Timothy, The foundation standeth firm, The Lord knoweth who are his. And before in the 8. chapter: when the Apostle would teach, that hope maketh not ashamed, and that they that had an assured hope should be saved, he bringeth a proof of the same by predestination: saying, Whom he hath foreknown, those also hath he predestinate. And he addeth, who shall separate us from the love of God? Shall tribulation? Shall anguish? etc., And james saith, that with God is no changing, or variety of courses of times. And in Esay God crieth: I am God, and am not changed. And in this Epistle the 11. chapter, where is entreated of predestination, Paul saith, The gifts and calling of God are without repentance. But whereas God in jeremy the. 18. chapter Sometimes the promises & threatenings of God are changed. saith, that he would change the sentence which he had threatened unto any nation, so that they would repent, the same is not to be understand of predestination, but of those things which are foretold shall come to pass by that will of God, which they call the will of the sign: namely, when by his Prophets he declareth unto men either what their sins have deserved, or what hangeth over their heads by reason of natural causes. Whom he hath loved in Christ] This we add, because whatsoever God The gifts of God come unto us by Christ. Christ is the head of all the predestinate. giveth or decreeth to give, that giveth he and will give through Christ. And as we have oftentimes alleged, Paul unto the Ephesians saith, that we are elected & predestinate in Christ. For he is the Prince and head of all the predestinate, yea none is predestinate, but only to this end, to be made a member of Christ. To call into the adoption of children.] So Paul in a manner every where speaketh, and especially in the first chapter unto the Ephesians. For there he saith, that we are predestinate to the adoption of children. And that vocation followeth strait way after predestination, those words which we have before alleged declare: Whom he hath predestinate, those also hath he called. To justification by faith.] That unto vocation is adjoined justification, Paul by these self same words teacheth. Whom he called those also hath he justified. But that we are justified by faith, it hath been so manifestly declared, that here we shall not need any plainer declaration. Unto glory by good works.] This thing also Paul teacheth in the self same place, Whom he hath justified (saith he) those also hath he glorified. And that glory followeth good works, and that we are predestinate unto those good works, that place unto the Ephesians which we have already often cited, manifestly proveth. For first he saith, that we are predestinate, that we should be holy and blameless before God. afterward he saith, that God hath prepared good works, in which we should walk. That they might be made like unto the image of the son of God.] This Image indeed is begun in us by regeneration when we are justified: and in them that are of full age groweth daily to perfection by good works: & is fully finished in the eternal glory. But in infants this likeness hath place, when it is begun by regeneration, and is finished in that last glory. Howbeit in them for want of age are not required good works. That in them might be declared the mercy and goodness of the creator.] This is the last end of predestination, shadowed unto us by Paul in the similitude of the potter, which hath power to make one vessel to honour, and an other to contumely. So God hath prepared his vessels to glory, that in them he might declare his glory. By this definition we gather, that God hath predestinate unto the elect not only glory, but also good works, that is, means by which he will have his elect come unto glory. By this we may see how foully they are deceived, which live wickedly, and yet in the mean time boast that they are predestinate. For the He that liveth wickedly cannot boast o● predestination. scriptures teach, that men according unto the predestination of God are not brought unto glory, by wicked facts and naughty deeds, but by virtuous life and manners. Neither are they to be hearkened unto, which cry out, howsoever I live, the predestination of God shall have his effect. For this is utterly to be ignorant what predestination is, and impudently to go about to abuse it. Now that we have severally after this manner examined this definition by Predestination is ●ot in the things, but ●● the mind of God. his parts, let us gather thereout certain things not unprofitable. First this, that predestination is a work of GOD, and is to be placed in the mind of God. For although men are said to be predestinate, yet must we not appoint predestination in them. So also things are said to be perceived and known: when as yet in them is neither knowledge nor perceawre, but only in the man that knoweth them. Wherefore even as we can foresee either rain, or cold, or fruit before they come: so God predestinateth men, which as yet have no being. For of relatines, some are such, that of necessity the one can not be but together with the other, as a father and a son: and some there are whereof the one may be although the other be not together with it, as before and after and science, and Predestination is before the predestinate. ● he ends of predestination are in the predestinate. Why the of fe●tes are put in this definition. that which is known by science. Predestination therefore is referred unto the latter kind of relatives. Which predestination yet, forasmuch as it is (as we have said) in the mind of him that predestinateth, those things unto which the predestinate are directed are in them namely, grace, justification, good works, and glorification. For these have no place but in the saints. But in that we have put the effects of predestination in the definition thereof, it is not to be marveled at. For this definition can not be given unless the correlatives (as they call them) be also expressed. Predestination is indeed defined: but of necessity there must be expressed and declared the ends unto which men are by it directed. And therefore they are joined with foreknowledge: because GOD knoweth both the beginnings How predestination is sometimes called foreknowledge. and means and ends of our salvation. This moreover is to be known, that when of the fathers (as sometimes it happeneth) predestination is called foreknowledge, it than signifieth not only a bare knowledge, but also an approbation, or an allowing: which as we have declared pertaineth unto purpose. Wherefore we did what we could to speak properly, to the end, these things should not be confounded. Lastly is to be considered also, how in predestination are knit together the goodness, wisdom, and power of GOD, which are his most chief proprieties. Purpose, which cometh of his goodness, is placed in the will of God: Foreknowledge declareth a wise preparation: for the will purposeth nothing which is not before known: lastly, when it is come to be put in execution, then is power present. And now because things contrary pertain to one and the self same knowledge: & the one of them serveth much to the knowledge of the other: even as we have defined predestination, so also will we define reprobation. I said before, that I was of the same mind that the Schoolmen are, namely, that the reprobate are not predestinate, not for that I judged their reason to be so firm, but because the Scriptures use so to speak for the most part. This is their reason, because predestination directeth not only unto the end, but also unto the means which lead unto the end. But forasmuch as sins are the means God is not ●he cause of sins, if we speak properly. by which men are damned, they say GOD can not be put to be the cause of them. Undoubtedly if we will speak uprightly, and properly, God can not be said to be the cause of sins, whom yet we can in no wise utterly exclude from the government and ordering of sins for he is the cause of those actions which in us are sins: although as they are of God, they are mere justice. For God punisheth sins by sins. Wherefore sins as they are punishments, are upon men laid of God, as of a just judge. Farther it is God which withdraweth his grace from men: which being withdrawn, it can not be chosen but that they must fall. And forasmuch as through his agitation or stirring all we both live and move, undoubtedly it is of necessity, that all the works which we do after a manner be done by his impulsion. Although thereof followeth not that he should pour into us any new malice. For we have malice abundantly enough of ourselves, both by reason of original sin: and also because, if the creature be not helped by God, of itself it declineth without measure and end, to worse and worse. furthermore God, and that undoubtedly justly, ministereth unto the reprobate and unto the wicked, occasions of sinning, and wonderfully inclineth the hearts of men not only to good things, but also (as Augustine saith) by his just judgement to evil things. Yea also he useth the malice of men will they or nill they unto those ends which he hath purposed unto himself. And the holy scriptures stick not to say, that God delivereth men into a reprobate sense, and maketh them blind, and seduceth them, and many other such things. And yet for all this he can not be Sins are not all manner of ways excluded from the providence of God. By the manner o● speaking of the scriptures the reprobate ●re to be separated from th● predestinate. Why the reprobate are not called predestinate truly called the cause of sins, when as we abundantly have the true cause of sins in ourselves. Wherefore that reason of the Schoolmen is not firm, neither leaneth it to a very sure foundation. Howbeit I therefore separate the reprobate from the predestinate, because the scriptures no where that I know of, do call men that shallbe damned, predestinate. Which sentence, though I saw no reason why, yet would I judge is to be followed, because of the authority of the word of God. Howbeit I think the holy scripture so speaketh, for that as we have before said, predestination hath a regard unto those ends, unto which we can not by nature attain: such as are justification, good life and glorification: by which God exalteth us far above all strengths of nature. But the sins for which we are damned although they are not excluded from the government of God: namely, after that manner as we have already declared, yet do they not pass the strengths of our nature. For every man of himself is prone enough to sin. Wherefore reprobation is the most wise purpose of God, whereby he hath before all eternity constantly decreed without any injustice, not to have Definition of reprobation mercy on those whom he hath not loved, but hath overhipped: that by their just condemnation he might declare his wrath towards sins, and also his glory. The former parts of this definition are already declared, when we defined predestination even unto that part, without unrighteousness. Which part is therefore added, because God doth no injustice unto any man, although he bestow not his mercy upon God doth no injury unto them, upon whom he hath not mercy. some. For he is not bound unto any man, by any law: neither is he compelled of duty to have mercy upon any man. Wherefore God answereth in the Gospel. Is thine eye wicked? I am good. Is it not lawful for me to do with mine own what I will? The self same thing hath Paul taught by the power of the potter. And yet he affirmeth, that therefore there is no injustice in God. For here is entreated of mercy and not of righteousness. And unto Moses was answered in Exodus: I will have mercy on whom I will have mercy, etc. I will not have mercy on them. etc. By those Men of their own nature are in misery. words is signified that all men are of their own nature in misery. For mercy is bestowed upon none, but upon them that are in misery. Out of this misery God delivereth some, and those he is said to love. Othersome he overpasseth, and them is he said to hate, for that he hath not mercy on them. That by their just condemnation he might declare his anger against sins, and his righteousness. The damnation of these men is said to be just, because it is inflicted unto them for their sins The reprobate are condemned because of their sins Sins foreseen are no● the cause why a man is reprobate. And yet we ought not hereby to infer, that sins foreseen are the cause, why any man is reprobate. For they cause not, that GOD purposeth that he will not have mercy. Howbeit they are the cause of damnation, which followeth in the last time, but not of reprobation which was from eternally. The last end of reprobation is the declaration of the mighty justice of God, as Paul hath taught: namely, that these vessels are prepared unto wrath: because God would show in them his power. And God answereth of Pharaoh, Even unto this end have I raised thee up, that I might show in thee my power. The farthest end is damnation, which as it is just, so also is it allowed of God. But the niest end are sins. For God commanded, that the people should be made blind, that they should not understand, that they should not hear: Lest peradventure (saith he) they should be converted and, I should heal them. For sins although as they are sins, they are by God, in his laws condemned, yet as they are just punishments, they are by him imposed for the wicked deserts of the ungodly. But we must not stay in these nearer ends. We must go farther, that we may at the length come to that end, which Paul hath set forth: namely, that the justice of God should be declared. And thus much hitherto as touching the first article. Now let us come to the second, wherein is to be sought the cause of predestination. Of the cause of predestination. Forasmuch as predestination is the purpose or will of God, and the same will is the first cause of all things, which is one and the self same with the substance of God, it is not possible, that there should be any cause thereof. Howbeit we do not Of the will of God may sometimes be given a reason, but never any cause, especially an efficient cause. We cannot give any reason● of the 〈◊〉 of God▪ but those which the hol● scriptures have set forth unto us. Predestination may have a final cause. The material cause is after a sort found in predestination. The ●nd is considered two manner of ways. therefore deny, but that sometimes may be showed some reasons of the will of God, which although they may be called reasons, yet ought they not to be called causes, especially efficient causes. But that in the scriptures are sometimes assigned reasons of the will of God, may by many places be gathered. The Lord saith, that he therefore did lead about the children of Israel through the desert, rather than through shorter passages, through which he could have lead them, that they should not suddenly meet with their enemies. Adam also was placed in Paradise, to husband it, and to keep it. And God testifieth that he would not as yet expel the Canaanites out of the land of Chanaan, because they had not yet as filled the measure of their sins. Howbeit although as we have said the scripture use sometimes to bring reasons of the will of God, yet no man ought to take upon him to r●der a certain reason of it, but that which he hath gathered out of the scriptures For so, as we are dull of understanding, we should easily usurp our own dreams in stead of true reasons. But that there are final causes of the predestination of God, we deny not. For they are expressedly put of Paul, and especially, when he citeth that of Pharao●euen o this end have I stirred thee up, that I might show in thee my power: and of the elect he saith, that God would in them show forth his glory. The material cause also may after a sort be assigned. For men which are predestinate, and those things which God hath decreed by predestination to give unto the elect, as are these, vocation, justification, and glorification, may be called the matter, about which predestination is occupied, This moreover is to be noted, that the end may sometimes be taken, as it is of us in mind and desire conceived: and then it hath the consideration of an efficient cause: for being so conceived in the mind it forceth men to work. Sometimes also it is taken as it is in the things, and as we attain unto it after our labours. And then properly it is called the end, because the work is then finished, and we are at quiet as now having obtained the end of our purpose. But we therefore put this distinction, It may be both true & false, that we are predestinate by works. that if at any time we should be asked whether God do predestinate men for works or no, we should not rashly either by affirming or by beniinge give hasty sentence. For the ambiguity is in this word, for, how it is to be understand. For if good works be taken as they are in very deed, & are wrought, because God predestinateth us to this end, that we should live uprightly, as we read in the Epistle unto the Ephesians, namely, that we are elected, to be holy and immaculate, and that God hath prepared good works that we should walk in them, as touching this sentence or meaning the proposition is to be affirmed. But if that word, for, he referred unto the efficient cause, as though the good works, which God foresaw we should do, are as certain merits and causes which should move God to predestinate us, this sense is by no means to One effect of predestination may be the cause of an other effect, but they cannot be causes of the purpose of God. be admitted. It is possible indeed that the effects of predestination may so be compared together, that one may be the cause of the other. But they can not be causes of the purpose of God. For vocation which is the effect of predestination, is the cause that we are justified. justification also is the cause of good works: and good works although they be not causes, yet are they means by which God▪ 〈…〉 ngeth us unto eternal life. Howbeit none of all these is the cause, or the mean why we are choose of God: as contrariwise sins indeed are the causes why we are damned, but yet not why we are reprobate of God. For if they should I● sins were the causes of reprobation, no man should be elected. The purpose of God not to have mercy, is as free as the purpose to have mercy Why good works foreseen are not the causes of predestination. A place out of the first epistle to Timothy. be the cause of reprobation, no man could be elected. For the condition & estate of all men is a like. For we are all borne in sin. And when at any time Augustine saith, that men are justly reprobate for their sins, he understandeth together with reprobation the last effect thereof, namely damnation. But we may not so speak, if by reprobation we understand the purpose of God not to have mercy. For that purpose is no less free than that other purpose of showing mercy. These things being now thus declared we will assign reasons why we deny that good works foreseen are the causes of predestination. The first is because the scriptures no where soteach. But of so weighty a matter we ought to affirm nothing without the holy scriptures. Howbeit I know that certain have gone about to gather this sentence out of the first epistle to Timothe, where it is thus written, In a great house are vessels of gold, silver, and wood. And if a man shall cleanse himself from these, he shallbe an honourable vessel of God, and meet for every good work. Hereby they conclude, that certain are therefore destinied to be vessels of honour, because they have cleansed themselves from the filthiness of sin, and from corrupt doctrine. And because they are here said to have power to perform this, they say, that it lieth in every man, to be predestinate of God unto felicity. But these men make no good collection: For the sentence of Paul in that place is thus to be taken, He had said before. The foundation standeth firm. The Lord knoweth who are his. As if he should have said, men may sometimes be deceived: for they oftentimes judge those to be goodly, which are most far from godliness. In which words he reproved Himeneus and Philetus. For a little before he had spoken of their perverse doctrine. For they taught that the resurrection was done already, wherefore Paul would not that men should be judged as they appear to be at the first sight. For God hath in this world, as it were in a great house vessels, some of gold, some of silver, some of wood, and some of clay. And he knoweth best which of these are honourable, and which are made unto contumely. But we which know not nor understand the secret of his will, can judge of them but only by the effects: that whosoever is clean from corrupt doctrine, and liveth godly, the same is a vessel unto honour. Neither doth this place prove, that men can cleanse themselves, or make themselves vessels of honour. For as Paul hath taught us in this epistle, it is God only which bringeth this to pass. For he as it were a potter, hath power of one and the self same mass or lump, to make one vessel to honour, and an other to contumely. Wherefore this place enterpretateth the other. And therefore we ought not to gather more of those words of Paul then that such cleansing, is a token whereby we judge of the worthiness or of the unworthiness of the vessels in the Church. It is God which knoweth truly what manner of one every man is, and his foundation standeth firm: for it can not be deceived. But we can not judge of others but only by certain tokens and effects. And this is it which Christ admonisheth, By their fruits ye shall know them. Neither do they rightly understand Man cannot by himself make himself a vessel of honour. Free will is not proved by propositions hypothetical. the Apostle, which by these words, If a man keep himself clean form these things, teach, that it lieth in our will, to make ourselves vessels of honour. For the strengths of our free will are not proved by propositions hipotheticall or having conditions, that we should thus infer, the holy scriptures teach, that if ye shall do this or that, or if ye shall believe, ye shall have salvation? Wherefore we can of selves believe or live holily. Such conclusions are weak: for God in another place teacheth, that he will make us able to walk in his ways. Precepts therefore and exhortations, and conditions are to that end added, that we should understand, what is required at our hands, and what manner once they shallbe, which pertain unto God, and shall obtain eternal life. Wherefore we ought not out of these places to gather what our own strengths are able to do. But it is easy to declare, why men that are purged of God, are notwithstanding said to purge themselves. For God worketh not in men as stocks, and stones, for stones are moved without sense and will. But God when he regenerateth men, so cleanseth God maketh the godly clean, & they are said to make themselves clean. and reneweth them, that they themselves both understand those things which they do, and also above all things desire and will the same, after they have once received a fleshy heart for their stony heart. Wherefore after they are once regenerate, they are made workers together with God, and of their own accord they bend themselves unto holiness and unto pureness of life. God by Moses commanded the Israelites to sanctify themselves. And yet in an other place he manifestly testifieth, that it is he which sanctifieth the people. And Paul unto the Corrinthians saith, that Christ was made unto us wisdom, righteousness, redemption and sanctification. God also commandeth us to believe: and yet the scriptures in an other place testify that faith is the gift of God. By all these things therefore it is very manifest, how little this place maketh for our adversaries, which way soever they turn themselves. Besides all this the scriptures do not only teach the predestination is not of works foreseen, but also plainly teach the contrary. For Paul as The scripture teacheth that predestination is not of works foreseen. we see in this epistle pronounceth of those twines, before they were borne or had done either any good or any evil, it was said, The elder shall serve the younger: also, jacob have I loved, but Esau have I hated, that it should not be of works, but of him that calleth. Wherefore he denieth that either the love or hatred of God cometh of works. But they are worthy to be laughed at, which after this sort cavil, that Paul in deed excludeth works already done, but not those which are to be done. For they see not that Paul in this place goeth about to remove all manner of difference from those two brethren, that we might fully understand, that they were A cavillation overthrown utterly like as touching their persons. For when he declared that they were borne of one and the self same father, and of one and the self same mother, that they were brought forth also both at one burden, his meaning tended to no other end but unto this, by their equality to show, that the election of God is free, so that it lay in him to elect the one and to reject the other. But if there had been only this difference left as touching works foreseen, then should Paul in vain have put so great an equality. Wherefore Paul saith universally, not of works: in which words he comprehendeth as well works to be done, as works already done. And that we mought the more surely understand this, he addeth, But of him that calleth. Wherefore Paul sendeth us unto God, and not unto works. And if a man diligently consider Unto what principal points, the predestination of God is reduced. all those things which follow in this chap. he shall see that the Apostle draweth those things which he teacheth of predestination to these principal points, namely, unto power: For he saith, Hath not the potter power? Unto purpose or good pleasure, for unto the Ephesians he useth both words: Unto will, for he saith, He hath mercy on whom he will, and whom he will he hardeneth. Unto mercy or love, for he saith, It is not of him that willeth, nor of him that runneth: but of God that hath mercy. Also, jacob have I loved, but Esau have I hated Seeing Paul what cause soever he either here or in any other place giveth of predestination, reduceth them to these four principal points, can we doubt of his meaning? or shall we take upon us to give sentence otherwise? But as touching works he speaketh not so much as one word, wheresoever he entreateth of this matter, but only to exclude them. Farther consider this, that there is nothing more against the scope and meaning of Paul, then to put works foreseen to be the causes of predestination. justification should come by works, if election should depend of works foreseen. For by that means works should be the causes of justification. But that doctrine the Apostle hath in this Epistle by all manner of means oppugned. And I hereby prove this reason to be firm, because the Apostle maketh predestination to be the cause of vocation, and vocation, the cause of justification. Wherefore if works be causes of predestination, they shall also be causes of justification. For this is a firm rule among the Logicians, whatsoever is the cause of any cause, is also the cause of the effect. Farther no man can deny but that good works proceed of predestination. For we are said to be predestinate, that we should be holy and blameless. And God by predestination hath prepared good works, in which we should walk. And Paul himself confesseth that he obtained mercy to be faithful. Good works are the effects of predestination. Against the good use of of free wil Wherefore if works be the effects of predestination, how can we then say, that they are the causes thereof? and chief those kind of causes, which are called efficient causes? For, that use of free will is nothing worth, which they so often boast of, as though we have it of ourselves, and not of the mercy of God. For Paul saith, that it is God which worketh in us both to will and to perform. And God in ezechiel saith, I will take away from them their stony heart, and will give unto them a fleshy heart We can not (saith Paul) think any thing of ourselves, as of ourselves. And if we had in ourselves that good use which they speak of, what should let but that we might glory thereof? Undoubtedly the Lord saith, No man cometh unto me: unless my father draw him. And Jerome against the Pelagians excellently well writeth, that those which are said to be drawn, are by that word signified to have been before withstanding, He which is drawn, was before unwilling. resisting and unwilling, but afterward God so worketh, that he changeth them. This self same thing also doth the nature of grace prove. For Paul saith, That the remnants might be saved according to the election of grace: that is, according to gracious or free election. For so is the genitive case after the Hebrew phrase to be resolved. Farther in the definition of predestination in the first place we have put this word purpose: which seeing it signifieth nothing else (as we have declared out of the Epistle unto the Ephe.) but the good pleasure of God, thereby it evidently appeareth, that from no other where, must we seek the cause of predestination. More Works cannot be the causes of our calling. over works can not be the causes of our vocation, and much les of our predestination: for predestination goeth before vocation. And that works are not the causes of vocation, is declared by the Epistle unto Timothy. God hath called us (saith Paul) with his holy calling not by our works, but according to his purpose, and the grace which we have in Christ before the times of the world. Hereby it most manifestly appeareth, that works are not the causes of our calling. Yea neither also are works the causes of our salvation: which yet were far more likely: for by good works If we should be predestinate by works, th● exclamation of Paul were to no purpose. God bringeth us to felicity. But Paul to Titus saith, that God hath saved us, not by the works of righteousness, but according to his mercy. Farther what needed Paul after this disputation to cry out, O the depth of the riches of the wisdom & knowledge of God: how unsearchable are his judgements, and how unaccessable are his ways? For if he would have followed these men's opinion he might with one poor word have dispatched the whole matter: and have said, that some are predestinate, and other some rejected, because of the works which God foresaw should be in both of them. Those men Augustine in mockage called sharp witted men, which so trimly and so easily saw those things which Paul could not see. But say they, the Apostle in this place assoileth not the question. But it is absurd so to say: especially, seeing that he brought it in of purpose, & the solution thereof served very much unto the which he had in hand. And how in God's name can he seem not to have assoiled the question, when he The question is assoiled, when it is reduced to the highest cause. reduced that even unto the highest cause? namely unto the will of God. And therewithal showeth that we ought not to go any farther? when God had appointed limities at the foot of the mount Sina, if any man had gone beyond those limits, he was by the law punished. Wherefore let these men beware, with what boldness they presume to go further than Paul would they should. But they say, that the Apostle here rebuketh the impudent. Be it so. But yet is this rebuking a most true solution of the question. For Paul by this reprehension prohibiteth us, not to inquire any thing beyond the mercy and will of God. If these men mean such a solution, which may satisfy human reason, I will How the question may be said to be ass●yled & not to be assoiled. easily grant that the question is not in such sort assoiled. But if they seek the solution which faith ought to embrace and to rest therein, they are blind if they see not the solution. But let us see what moved these men, to say that works foreseen are the causes of predestination. Undoubtedly that was nothing else, but to satisfy human judgement: which thing yet they have not attained unto. For they have The adversaries satisfy not human reason. nothing to answer touching an infant, which being grafted into Christ, dieth in his infancy. For if they will have him to be saved, they must needs confess that he was predestinated. But forasmuch as in him followed no good works, God doubtless could not foresee them. Yea rather this he foresaw: that he should by his free will do nothing. But that is more absurd, which they object that God foresaw, what he would have done, if he had happened to live longer. For human reason will not so be satisfied. For reason will complain, for some that are overhipped and rejected, for those sins which they have not done, and especially therefore, for that they should have committed those sins if they had lived. For civil judges punish not any man for those sins which they would have committed if they had not been letted: And that God is nothing moved with those works which men would have done, Christ plainly declareth when he entreateth of Corosaim, and bethsaida, and Capernaum. If (saith he) the things which have benedone in thee, had been done in Tire and in Sydon, they had doubtless repent: and those cities had been at this day remaining. Behold God foresaw, that these nations would have repent, if they had seen and heard those things which were granted and preached unto these cities. Seeing therefore that they perished it is manifest that God in predestinating followeth not those works, which men would have done if they had lived. Neither yet ought any man to gather out of this sentence of Christ, that they by themselves, even by the strength of free will could have repent. For as we have in other places taught, repentance God unto some addeth not such means which mought move them to salvation. As touching nature, there is no difference minen. is the gift of God. But the meaning of that place is, that God added not those means to convert these men, whereby they mought have been moved. These men suppose, that even by nature is a distinction in men, which the election of God followeth. Neither consider they, that all men are borne the sons of wrath: so that as touching the mass or lump whereout they are taken, there can not be put in them any difference at all: for whatsoever good cometh unto us, the same with out all doubt cometh from God & from grace. And the in the nature of men is not to be put any difference, the Apostle declareth even in this self same chap. For when he would declare that the one of the two brethren was taken, and the other rejected only by the free will of God: First he used an example of Isaac and Ishmael. But when in these two it mought be objected that there was some difference, for that the one was borne of a free woman, and the other of a handmaiden, afterward he brought two brethren that were twines, jacob and Esau, which had not only one and the self same parents, but also were brought for the both at one and the self same time, and in one and the self same travail. And as touching works there was no difference at all between them. For as the Apostle saith, Before they had done either good or evil, it was said, The elder should serve the younger: Again jacob have I loved, but Esau have I hated. What need was there that Paul should so diligently allege these things, but to make those two brethren equal in all points as touching nature? Which doubtless had been to no purpose, if still there had remained so much difference in works foresene. Wherefore it followeth, that whatsoever difference is in men, the same dependeth only of the will of God: For we all otherwise are borne obnoxius unto sin. Further if there should be any thing of ourselves which mought move God to predestinate us, that should chiefly be faith. For Augustine also, when he was yet young, neither so greatly nor thoroughly acquainted with this question, thought that God in predestination and reprobation hath a respect unto faith, and unto infidelity: which sentence Ambrose before him and Chrisostome had embraced. But in very deed neither also can it be attibuted unto faith. For faith also cometh of predestination. For it is not of ourselves, but is given of God: and that Faith foresene can not move God to predestinate us. not rashly, but by his appointed counsel: which may easily be proved by many places of the scriptures. For Paul unto the Ephesians writeth, By grace ye are saved through faith: and that not of yourselves: for it i● the gift of God, least any man should boast. And again in the self same Epistle: Charity and faith from God the father through jesus Christ. And in this Epistle unto the Romans, As God hath divided By the scriptures it is proved that faith is of God. unto every man the measure of faith. And unto Timothy, I have obtained mercy, that I might be faithful. Unto the Phillppians, Unto you it is given, not only to believe in Christ, but also to suffer for his sake. In the Acts, God opened the heart of the woman that sold silks, that she mought give heed to those things which were spoken of Paul. And in the 13. chapter, They believed as many as were ordained unto eternal life. Christ also saith in the Gospel, I confess unto thee O father of heaven and earth: that thou hast hidden these things from the wise and prudent, and hast revealed them unto infants, Even so father: because it hath so pleased thee. And in an other place, Unto them (saith he) I speak in parables, that when they fear they should not hear, and when they see, they should not see: But unto you it is given to understand. And unto Peter he said, Blessed art thou Simon Bariona, for flesh and blood hath not revealed this unto thee. And there are many other testimonies in the holy scriptures, whereby is proved that faith is given and distributed of God only. Wherefore it can not be the cause of predestination. And if faith can not, then doubtless much les can works. Moreover no man can deny, but that the predestination of God is eternal. For If faith be not the cause of predestination, much les other works Paul to Timothe saith, That God hath elected us before the times of the world. And unto the Ephesians, Before the foundations of the world were laid. But our works are temporal: wherefore that which is eternal can not come of them. But they use to cavil, that those works in whose respect we are predestinated, are so to be taken as they are foreseen of God: and by this means they can not seem to be temporal. Grant that it were so: let them be taken after that manner. Yet can it not be denied, but that they are after predestination, for they depend of it, and are the effects thereof, as we have before taught. Wherefore after these men's doctrine, that which cometh after should be the efficient cause of that which went before. Which thing how absurd it is, every man may easily understand. Further the efficient cause is of his own nature more worthy and of more excellency than the effect, especially in that it is such a cause, wherefore if works be the causes of predestination, they are also more worthy & of more excellency Our works cannot be of more worthiness, than predestination. That which is constant & certain, dependeth not of that which is uncertain & unconstant. than predestination. Moreover predestination is sure, constant, & infallible: How then shall we appoint that it dependeth of the works of free will, which are uncertain & unconstant, & may be bowed hither & thither, if a man consider them perticulaly? For men are a like prone unto this or the kind of sin, as occasions are offered. For otherwise if we will speak generally, by reason of the sin of the first parents, free will before regeneration can do nothing else but sin. Wherefore according to the sentence of these men, it must needs follow, that the predestination of God, which is certain, dependeth of the works of men, which are not only uncertain, but also are sins, Neither can they say, that they mean of those works which follow regeneration. For those (as we have taught) spring of Grace and of predestination. Neither do these men consider, that they to satisfy human reason We must not so defend ou● liberty, that we spoil God of his liberty. and to blanch I know not what liberty in men, spoil God of his due power & liberty in electing: which power and liberty yet the Apostle setteth forth, and saith that God hath no les right over men then hath the potter over the vessels which he maketh. But after these men's sentence God can not elect but him only, whom he knoweth shall behave himself well: neither can he reject any man, but whom he seeth shallbe evil. But this is to go about to bring God into an order, and to make him subject unto the laws of our reason. As for Erasmus he in vain speaketh against this reason. For he saith, that it is not absurd to take away from God that power which he himself will not have attributed unto him: namely, to do any thing unjustly. For we say, that Paul hath in vain yea rather falsely set forth this We must give unto God that liberty which the scripture giveth unto him. liberty of God, if he neither have it, nor will that it should be attributed unto him. But how Paul hath proved this liberty in God, that place which we have cited most manifestly declareth. They also to no purpose object unto us the justice of God: for here is entreated only of his mercy. Neither can they deny, but that they by this their sentence do rob God of a great deal of his love and good will towards men. For the holy scripture when it would commend unto us the fatherly love of God, affirmeth, that he gave his son, and that unto the death, and that then when we were yet sinners, enemies, and children of wrath. But these men will have no man to be predestinated which hath not good works foreseen in the mind of God. And so every man may say with himself, If I be predestinated, the cause thereof dependeth of myself. But an other, which feeleth truly in his heart, that he is freely elected of Love towards God is kindled of the true feeling of predestination. God for Christ's sake, when as he of himself was all manner of ways unworthy of so great love, will without all doubt be wonderfully inflamed to love God again. It is also profitable unto us, that our salvation should not depend of our works. For we oftentimes waver, and in living uprightly are not very constant. Doubtless if we should put confidence in our own works, we should utterly despair. But if we believe that our salvation abideth in God fixed and assured for Christ's sake, we cannot but be of good comfort. Farther if predestination should come unto us by our works foreseen, the beginning of our salvation should be of ourselves: against which sentence the scriptures every where cry out. For that were to raise up an idol in ourselves. Moreover the justice of God, should then The consideration of the election of God▪ and of the election of man is divers. have need of the extern rule of our works. But Christ saith, Ye have not elected me, but I have elected you. Neither is that consideration in God which is in men, when they begin to love a man, or to pick out a friend. For men are moved by some excellent gifts wherewith they see a man adorned. But God can find nothing good in us which first proceedeth not from him. And Cyprian saith (as Augustine oftentimes citeth him) that we therefore can not glory, for that we have nothing that is our own, and therefore Augustine concludeth, that we ought not to part stakes between God and us, to give one part to him, and to keep an other unto Unto God is all whole to be ascribed. ourselves touching the obteinement of salvation: for all whole is without doubt to be ascribed unto him. The Apostle when he writeth of predestination, hath always this end before him, to confirm our confidence, and especially in afflictions out of which he saith, that God will deliver us. But if the purpose of God should be referred unto our works, as unto causes thereof, then could we by no means conceive any such confidence. For we oftentimes fall, and the righteousness of our If predestination should depend of works, i● would make us not to hope but to despair. works is so slender, that it cannot stand before the judgement seat of God. And that the Apostle for this cause chief made mention of predestination, we may understand by the. 8. chapter of this Epistle. For when he described the effects of justification, amongst other things he saith, that we by it have obtained the adoption of sons, and that we are moved by the spirit of God, as the sons of God, and therefore with a valiant mind we suffer adversities: and for that cause every creature groaneth, and earnestly desireth to be at the length delivered. And the spirit itself also maketh intercession for us. And at the last addeth, That unto them that love God all things work to good. And who they be the love God, he straightway declareth. Which are called (saith he) according to purpose, These seeketh Paul to make secure: that they should not think that they are hindered, when they are exercised with adversities: for that they are foreknown, predestinated, called, and justified. And that he had a respect unto this security, those things declare which In which words of Paul the adversaries a● deceived. follow: If God be on our side, who shallbe against us? Who shall accuse against the elect of God. First by this method is gathered, that the adversaries much err supposing that by this place they may infer, that predestination cometh of works foreseen. For Paul before that gradation wrote these words: To them that love God all things work to good: as though foreknowledge and predestination whereof he afterward maketh mention should depend of that sentence. And to this purpose A place of Solomon. they cite this sentence out of the proverbs of Solomon, Those that love me, I love. Neither consider they (as we have said) that Paul in this place intendeth to declare who they are unto whom it is given to love God, and to have all things to work unto them to good. And those he saith are they, which are by the predestination of God elected. And as touching Solomon we also confess, that those which love God, are again loved of him. But this is now in question, whether the love of God whereby he embraceth us do spring of our love, or no. This thing doth john by express words decalre in his Epistle, Not, (saith he) for that we have loved him: He hath The love of God springeth not of our love, but contrariwise. first loved us. The second thing that we gather of these words of Paul, is, that the predestination of God, if it be of this force, to confirm us touching the good will and love of God towards us, can not depend of our works. For our works are both weak, and of most slender righteousness. Farther this is to be considered, that Paul kept not in silence those causes which might be given: for he expressedly putteth the end: namely, that the mercy and justice of God might be made manifest. But when he cometh to the efficient cause, he will have us so fully to stay ourselves on the will of God, that he compareth God to a potter, and us to clay. In which comparison he declareth, that there is nothing which ought farther to be inquired of. I know that the adversaries say, that that comparison is brought only Of the comparison of God to the potter. to suppress the malapertness of the demander: not that the matter is on either behalf in very deed so. For God electeth men by works foreseen. But if it so be, how then by this similitude shall the mouth of the murmurers be stopped. For they will say, if the justice of God require this, that election be of works soreséene, what needed Paul to say. Before they had done either good or evil, it was said. The elder shall serve the younger? jacob have I loved, and Esau have I hated? Again, Not of works, but of him that calleth, that election might abide firm according to purpose? And why is this similitude of the potter brought, when as the thing itself is far otherwise? and neither doth God as a potter do all things as pleaseth him? neither are we as clay utterly without difference? doubtless by this reason of these men, the malapert demander is not repressed: yea rather there is offered an occasion of caviling, for that the similitude which is brought serveth not to the purpose. There is also an other sentence of Paul unto the Ephesians, whereby is strongly confirmed this our sentence. For when he had said, that we are predestinated according to the purpose of God, he added, God worketh according to his will, & not according to ours. By the power whereof he worketh all things according to the counsel of his will. But if it were so, as these men imagine, God should not work all things according to his will, but according to the will of an other. For as we should order our works, so should he moderate his election: and that is to be led by an other man's will, and not by his own. This self thing testifieth Paul to the Corrinthians, saying: God hath chosen the foolish, weak, and vile things of this world, to confound the wise, mighty, and noble men. Look brethren (saith he) upon your vocation, not many wise men, not many mighty men, not many noble men are called: And in the self same epistle, when he had described the former estate of the elect, & had reckoned up a great many & grievous sins, at the length he added. And these things were ye, but ye are washed, but ye are sanctified. And unto the Ephesians, Ye were (saith he) once with out God, without hope in the world. These things prove that the vocation and predestination of God depend not of our merits. But as Augustine writeth unto Simplicianus, God overhippeth many philosophers, men of sharpewit, & of notable learning: he hath also overhipped many, which if a man have a respect unto civil manners, were innocentes, and of a good virtuous life. Neither doubtless is this to be marveled at. For if God to this end predestinateth to make manifest the riches of his mercy, that is sooner accomplished if he bring to salvation The mercy of God is more declared, if we be predestinated freely, then if of works. those, which both more resist, and by reason of their deserts of life are more stranger from it: then if he should elect those whom human reason may judge to be more meet. Hereof it came, that Christ gathered the flock of his disciples out of sinners, publicans, and vile men: neither disdained he to call unto him thieves and harlots. In all which men, what consideration, I beseech you, was there to be had unto merits? Paul also writeth unto the Corrinthyans', We preach Christ crucified, unto the jews in deed an offence, and unto the Greeks, foolishenes: but to them that are called both jews and Gentiles, Christ the power of God, and wisdom of God. We see also in this place, wherehence the Apostle seeketh the difference when he affirmeth that some think well of Christ preached, and some ill. For The difference of the believers & of the unbelievers▪ dependeth of vocation. God said that he would deliver his people not for their works but for his name sake. The jews were not of God preferred before the Gentles for their works. all this he saith cometh wholly of vocation. For he saith, But unto the called, as if he should have said, They which are not called have Christ for an offence, and for foolishness. But they which are called, do both follow him, and also embrace him for the power and wisdom of God. In the prophets also when God promiseth that he will deliver his people, he saith not, that he will do it for their works or merits sake: but I will do it (saith he) for my name's sake. From this reason Paul departeth not. For he showeth that God by predestination will make open the riches of his glory, that all men might know, how little the jews had deserved this election of God, that other nations being overhipped, they alone should be counted for the people of God. Which thing Steven expresseth in the Acts of the Apostles, when he saith, That they had ever resisted God, and had been always stiff necked. What good works than did God see in them, to prefer that nation above all other nations. ezechiel notably describeth, how GOD looked upon the people of the jews at the beginning, namely, as upon a maiden naked, and on every side defiled, and filthyly wrapped in blood. I passed by saith the Lord: and when I saw thee in that case, I had compassion of thee. Farther let us remember what is the scope of the Apostle in this epistle. For if we will judge uprightly of controversies, we must not cast our eye of from the scope. This was the scope of the Apostle, by all manner of means to commend the grace of Christ. And to this purpose can nothing more be a let, then to affirm that the predestination of God, that is, the head and fountain of grace cometh of the works of men. And if it be counted a fault in orators, if in their oration they peradventure inculcate things which should much hinder the cause which they took in hand, how can we suspect that the holy ghost presisted not in that, which he began, but speaketh things strange from that which he purposed. Neither doubtless can there be any other reason given of the members, then of the head, which is Christ jesus. Seeing therefore that no man can doubt, but that the son of God took upon him human nature freely: For if the question should The son of God took upon him freely human nature. be asked, why he rather took upon him man of the virgin Mary, than any other man, there can no reason be given, but for that it so pleased him. For as tooching works, any other man borne of an other virgin mought have had them, no less than he which was borne of Mary. For whosoever had had the divinity, as Christ had, he should doubtless have done the self same works which Christ did. Seeing therefore that that humanity was taken of the son of God freely, & of the pure & mere mercy of God, even after the self same manner, whosoever are the members of Christ are elected freely and without any merits of works. Finally all those reasons which prove that justification consisteth not of works, the same As justification is not of works▪ so neither also is predestination. Christ and his death is the first effect of predestination. Christ as touching his human nature and death▪ is not the cause of predestination. also prove that predestination dependeth not of works. Now resteth to declare, whether Christ and his death may be said to be the cause of predestination. Here we answer, that Christ and his death is the first and principal effect of predestination: for amongst those things which are of God given unto the elect, is Christ himself and the fruit of his death. For whatsoever is given unto us, is derived unto us from God by this way, and as it were through this pipe. And forasmuch as it is certain, that the effects of predestination may so be compared together, that one may be the cause of the other, but unto none of them agreeth to be the beginning of predestination, therefore we deny that Christ as touching his humanity or death is the cause of our predestination: although he be the beginning and cause of all good things, which come unto us by the purpose of God. I know that there have been some, which have gone about to conciliate the sentences of the fathers with this most true doctrine, which we have now by many reasons proved. For they say, that the fathers, when they writ that predestination is of works foreseen, by the name of predestination do not understand the work or action of God, whereby he electeth or predestinateth any man▪ but rather the end and certain means, for as touching them nothing can let, but that works may be causes. Sentences of many of the fathers agree not fully with this doctrine. For it is without all doubt certain that the last damnation cometh of works, as of the cause: and good works spring of faith, as of their beginning. I see in deed that the intent of these men is not to be discommended, which labour to apply the sentences of the fathers unto the truth as much as is possible. But yet that which they avouch, I can not affirm to be true. For there are certain sentences of the fathers so hard, that they can by no means be drawn to this meaning. For they, to defend the liberty of our will, will not have all things to depend of the predestination of God: And of purpose say, that all whole is not of God It is not true that they say all whole is not of God. It is not true also that God electeth, because of faith foreseen. but somewhat also is required of us. And they expressedly writ, that God electeth some, for that he foresaw that they should believe. They have also here and there many other such like sayings, so that I by no means can see, how their sentences can agree with our doctrine in this point. Howbeit Augustine fully agreeth with it. Jerome also disagreeth not from it, although oftentimes in many places he agree with Origen and others. But against the Pelagians he highly commendeth the sentence of Augustine touching this matter, and exceedingly alloweth his writings against this heresy. Seeing therefore that Augustine oftentimes used this argument against the Pelagians, it must needs be, that the same very well pleased Jerome now being old. Cyprian also, as we have before said, manifestly writeth, that there is nothing which is ours. Wherefore it followeth of necessity, that all whole is of God. But howsoever it be, there is no need, that we should at this present much reason touching the fathers. For when I interpretated the text itself, I abundantly spoke of them as the opportunity of the place served. As in all other things which pertain unto faith, so also in this question, we must give We must give sentence according to the scriptures, & not according to the fathers. sentence according to the scriptures, and not according to the fathers. And this self thing even the fathers themselves required at our hands. Which I think we to our ability have performed in alleging of reasons. Amongst the latter writers Pigghius, being forced by the vehemency of the scriptures, granteth unto us that works are not causes of predestination, for he confesseth, that it consisteth freely and of the mere mercy of God, with a respect yet (saith he) unto works: which thing I suppose he said, lest he should seem in vain to have with so many words contended. But if predestination be free, and do depend of the mere goodness and mercy If election be free, why is there added a respect unto works of God, as the scriptures testify, why durst this man of his own head imagine this new respect of works? For the holy scripture, and especially Paul utterly excludeth works from this matter. But Pigghius the more to bewray that his vile desire of contending, bringeth certain arguments which make utterly nothing at all to the matter. That (saith he) which as touching election happened in the blessed virgin the mother of God, aught in others also to take place: but she was not predestinated freely, but because of her humility: For she sang, For he hath looked upon the humility of his handmaiden: Wherefore the self same thing ought to take place in others. I marvel doubtless how this man saw not, that there is great difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. virtue, which the latins call modestia, that is modesty: whereby men have a lowly and moderate opinion of themselves: unto which virtue is opposite pride 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or arrogancy. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is a vileness and baseness which cometh unto men either by reason of poverty, or by reason of base blood, or by reason of such other like things. Wherefore the blessed virgin rejoiced, and with praises extolled God, for that he had exalted her to so great an honour, whereas she otherwise was base, Marry meant not that she was elected for any her merit. The song of Mary setteth forth the mercy of God and not merits obscure, and unworthy. For she was not (as this man dreameth) a setter forth of her own merits and virtues, to say that she was therefore elected of God, for that she had deserved it through her humility. And if thou diligently consider the course of that song, thou shalt easily see that she ascribeth all her good things unto God. Thy mercy (saith she) is from generation to generation. And she addeth: He hath remembered his mercy. Afterward, with mercy she joineth the promises. As he spoke (saith she) unto Ahraham our father. But I marvel this good man could not see, that the image of our predestination is to be set rather in Christ, then in the The image of our predestination appeareth in Christ. A place of the first book of Samuel. virgin. But Augustine saith, that the humanity of Christ was predestinated and taken altogether freely, and utterly without any respect of good works. They object also unto us the words of the Lord to Samuel. For he when he should anoint one of the sons of isaiah king over Israel and had first brought before him Eliab the eldest, the Lord said unto him: This is not he whom I have elected: Have not a regard to the talnes of stature: For men see these things which appear outwardly: But I behold the hearts. Lo, saith Pigghius, this place teacheth that God is moved by the perfection of the heart: and not by outward conditions. But in that history is not entreated of the eternal predestination of God, whereby he hath elected us unto perpetual felicity, there is entreated only of the exalting of a man to a kingdom. In committing of iunctions or offices to a man, we must have a respect unto the condition of the person. As touching which thing God hath set forth unto us a notable example, that when we will commit an office or function unto a man, we have chiefly a respect unto the ability and skilfulness which are required to the execution of that office: according to which doctrine Paul also to Timothe setteth forth unto us what things are to be required in him, which should be chosen an elder or a Bishop. God himself also in the old testament, hath at large described, of what conditions he ought to be, whom he would have to be appointed a king. Unto which sense Peter also seemeth to have had a consideration, who when, two were set before him, of which the one was to be placed in the room of judas, called upon God the searcher of hearts, for that he only knew the mind and heart of him whom he would God findeth not a good heart in men, but maketh it good. An example of Saul. have to be chosen. And yet ought we not to think, that God findeth in men that heart which he hath a respect unto. He rather changeth and maketh meet those, whom he will appoint unto any office: as we read he did in Saul: of whom we read, that he was so changed, that he became utterly an other man. For whereas before he was simple and rude, afterward he was able to prophesy amongst the Prophets. Which thing for that it was new and strange, gave an occasion of this proverb. What is Saul also amongst the Prophets. Pigghius cavilleth moreover, that of this our doctrine will follow, that men will seek the causes of their damnation not in themselves, but in God, which is a thing both absurd, and wicked. But let The cause of our damnation is not to be sought for in God. this man consider, how this can be inferred of our sentence. For we teach that every man is obnoxious unto sin, and therefore deserveth damnation. Neither ever said we unto any man, that he hath not in himself a most just cause of his damnation: yea we both are and always have been persuaders unto all men that when they will take in hand any thing, they seek for counsel no where else, but out of the will of God revealed, that is, out of the holy scripture, and not out secrecy of the predestination of God. And yet doth it not therefore follow, that by this form of teaching is no use of the doctrine of predestination. For unto it then chiefly must we have a respect, when we are tossed with adversities, and when through the very force of afflictions we feel that our faith is weakened. This thing taught▪ Paul in the 8. chapter of this epistle, and therefore he added, If God be on What is the use of predestination. our side who shall be against us? who shall separate us from the love of God? shall tribulation? Shall anguish. etc. Wherefore this doctrine is not so to be left, as though no man can apply it unto himself: It must rather diligently be kept till opportunity shall serve to use it. Neither is it a point of arrogancy, but of the spiritual wisdom, for a man to use it in his own behalf when need requireth. Moreover Pigghius falsely saith, that those things which we speak are against the goodness of God: as though it should seem a thing unjust, that God should elect unto himself a certain few, and in the mean time overhip infinite others. For this mought show (saith he) some cruelty in God: especially if we say that he is offended before that any thing is committed against him. But it is meet (saith he) that the purpose of God be reasonable: and yet of his justice can no other reasons be given, but only the works of them which are predestinated: neither can the justice of God by any other means be defended. Those things bear in deed a goodly show, but they much conduce not to overthrow that which we have proved. For first to entreat of the goodness of God there is no creature which can seem to be void of it. For God perpetually bestoweth many good things, yea even upon the No creature void of the goodness of God. wicked: For he maketh his Sun to arise upon the good and upon the evil: and raineth upon the just and upon the unjust. And although he do not equally distribute his goodness unto all men, yet can he not therefore justly be accused. For Many are called but few elected. Many nations were overhipped but only the Hebrews were choose. The jews were many but yet a remnant only were saved. In nature things precious are rare. Christ answereth in the Gospel, May I not do with mine own what I will. If Pigghius think it a thing unworthy that out of many are chosen few, he moveth this plea not against us, but against God. For the scriptures manifestly teach, that many are called, but few are elected: and that of many nations only the people of the jews was taken of the Lord to be his peculiar people, and that even in the people, although the number of it were such that it mought be compared with the sand of the sea, yet a remnant only should be saved. Against those testimonies so manifest, how can Pigghius contend? Do we not see also, that in things natural, things that are most excellent, are always most rare? For there is great plenty of common stones: but of precious stones there is wondered great scarcity. Unprofitable herbs grow every where: whereas of good herbs there is in a manner great dearth. And why God will have to be thus, he himself best knoweth. We may peradventure suppose, that he therefore doth it, that the gifts of GOD might be the more commended unto men. For we are so blockish, that we never wonder at those things which are customably We wonder not but at things rare. What properly belongeth unto cruelty. done. But this is nothing but an human conjecture. But forasmuch as God hath not rendered a reason of his counsel in this thing, I think it not our parts to be to curious in seeking a reason. This thing only will I add, that God is not only good towards us and loving, but also in him can not be found so much as any show of cruelty. For this is the nature of cruelty, to rejoice in the punishments of other men, and chiefly when innocentes be afflicted. For to take pleasure, namely for that thou seest justice exercised against the wicked, or to be sorry if thou seest them to live happily, can neither be ascribed unto envy, nor unto cruelty. For in the prophets, and especially in the Psalms we see many such affects: There is great difference between Ne●esi● and cruel●y. which doubtless pertain unto zeal, and not unto cruelty or envy. And although the purpose of God be reasonable, yea even reason itself, yet are not the reasons to be sought for in those which are elected: for that they lie hidden in the most deep wisdom of God. Thither doth Paul call us back, when he crieth out, Oh the depth the of riches of the wisdom and knowledge of God: how incomprehensible are his judgements, and how unsearchable are his ways. Who hath known the mind of the Lord? or who hath been his counselor? Paul by those words teacheth nothing else, but that God indeed by reason of his manifold and infinite wisdom wanteth not reasons: but yet notwithstanding those reasons are unto men unsearchable, for that they are not by him revealed. I wonder also, that Pigghius would complain that the justice of God should be violated. For, that thing Paul objecteth unto himself: and yet changeth he not his sentence. Neither is it any marvel: for as Paul himself testifieth, all this whole matter pertaineth unto mercy, and not unto justice. In which thing yet notwithstanding How the justice of God is to be defended as Augustine teacheth, we may very well defend, that God doth nothing unjustly. For what so ever he giveth unto the elect, he giveth it not of an other man's, but of his own. And whatsoever he requireth of the reprobate, he justly and by most good right requireth it: These things had not Pigghius objected unto us, if he had diligently weighed with himself the Antithesis, which Paul hath put between our works & the purpose of God. For he saith, Not of works but of him that calleth: that election might abide according to purpose. He thinketh also that it is absurd that the predestination of God should be made so free: for by that means he supposeth is laid upon men necessity: and all consideration of blame is taken away. But this argument pertaineth to our fourth article, where we will entreat of this necessity. Howbeit I marvel how this could come into his head, that the consideration of sin is taken away, if a man put necessity. As though forsooth any man can avoid original sin: and yet doth it not thereof follow, that such a sin is not sin. He addeth moreover, that we can Necessity taketh not away the nature of sin. not avoid, but that we must make God an accepter of persons. But if he had considered, that this fault is then committed, when we are moved to distribute or to give judgement by such circumstances & conditions, which make nothing at all to the cause, he would never have spoken this: for this thing can not have place in God. For he found not those circumstances and conditions in men: but putteth in them even such circumstances and conditions as please him. Wherefore no man object unto him, that as touching election he hath not attributed unto his person that which belonged unto it. For God is the author of all persons, and of all uprightness. But (saith he) the care and endeavour to live uprightly is taken away: as though we by this doctrine do make men worse, and do open a window to licentiousness, and looseness of life. But how strange and false these things are, I suppose it is thereby manifest, for that we always teach, the predestination belongeth not only to the end but also to the means. For we are predestinated not only unto felicity, but also unto good works: namely, that we should walk in them, and be made like unto the image of the Son of God. The wicked regard not these things, and even also without this doctrine live wickedly. But the godly, for that they have confidence that they are predestinated, The doctrine of predestination openeth a window to good works and not to wicked facts. The sentence of our adversaries openeth a way unto many evils. labour by holy works to make their vocation sure. And unto them by this doctrine is opened a window unto modesty, unto patience in afflictions, unto gratitude, and unto a singular love towards God. But take away this doctrine, and there is made open not a window, but a great wide gate to pride, to ignorance of the gifts of God, to uncertainty, and doubting of salvation in adversities, and the weakening of our love towards God. But these men say farther, that this also maketh very much against us, for that nothing can light under predestination or reprobation, but that which God willeth. But, that God should will sins, is to be counted for most absurd and for a blasphemous doctrine. They say moreover, that God can not justly punish▪ if we commit those things, which he himself both willeth, and worketh. But this must we of necessity say, if we affirm that not only our ends, but also our means to the ends depend of the purpose of God. To satisfy this doubt, first let them remember, that it can not be denied, but that God after a sort willeth, or as other some say, permitteth sin. But forasmuch as that is done without any coaction of our mind, therefore no man when he sinneth can be excused. For he willingly and of his own accord committeth those sins, for which he ought to be condemned, and hath the true cause of them in himself, and therefore hath no need to seek it in God. Farther this is no good comparison which these men make between good works and sins. For God ●o worketh in us good works that he ministereth unto us his grace and spirit, whereby these works are wrought: for those are the grounds of good works: which grounds doubtless we have not of ourselves. But sins he so governeth, and after a sort How God is said after a sort to will sin. willeth, that yet notwithstanding the grounds of them, that is the flesh and our corrupt and vitiate nature are not in God, but in us. Wherefore there is no need that they should be powered into us by some outward motion. And God is said after a sort to will sins, either for that when he can he prohibiteth them not, or, for that by his wisdom he directeth then to certain ends, or for that he suffereth them not to burst forth, but when, and how, and to what uses he himself will, or finally, for that by them he will punish other sins. But these add, that God by no means willeth sin. For so it is written in ezechiel, As truly as I live saith the Lord: I will not the death of a sinner, but rather that he be converted and live. But we answer that the Prophet in that place entreateth not of the mighty and hidden will of God, and of his will of efficacy. For God by that will worketh all things which he will both in heaven and in earth But he entreateth of that will which they call the will of the sign. For no man can by those signs and tokens which are expressed in the law, gather, that God The first answer. willeth his death or condemnation. For the lord commanded his law to be published unto all men: he hath unto all men set forth those things which should be profitable and healthful: lastly he upon all men indifferently poureth great benefits. Wherefore by this will, which we call the will of the sign he willeth not the death of a sinner: yea rather he provoketh them to repentance. But as touching the other will, which they call the will of his good pleasure, if by it he would that no man should perish, then doubtless no man could perish, and there is no will so perverse, as saith Augustine, which God if he will can not make good. Wherefore according to this will he hath done all things whatsoever he would. This is a ready and plain interpretation: which if our adversaries admit not, but will needs contend that the words of the Prophet are to be understanded Another answer. of the mighty will of God, and of his will of good pleasure, them will we answer y● the sentence pertaineth not universally unto all sinners, but only to those which repent. And those are the elect & predestinated unto whom God as according to his purpose he giveth faith and vocation, so also giveth he repentance. Wherefore which sense so ever they follow, they shall never by those words conclude, that God utterly & by no means willeth the death of sinners, or willeth sin. But they object certain words out of the first chapter of the book of wisdom, where it is written: God rejoiceth not in the destruction of the living. But if (say they) he by any manner of means willeth sin or the punishment thereof, he can not be said not to rejoice therein. For he rejoiceth doubtless in that which he will have to be done. First, I answer, that that book is not in the Canon, and therefore the authority thereof may be refused. But amity that that book were canonical yet do those words make nothing against us. For he, whatsoever he was that was the author God doth not against his will punish wicked acts. of that book, meant nothing else, but to remove from God that pravity of nature, whereby wicked men take pleasure in evil things. And yet was not his meaning that God punisheth wicked facts against his wil For otherwise, whatsoever that author under the name of Solomon was, he should be against the true Solomon. For he in his proverbs under the person of wisdom thus writeth of the ungodly and of the unbelievers: I also will laugh in your destruction. In which words is declared, that God with a laughing, that is, with a chiereful mind administereth justice. As touching the words of Ecclesiasticus which are written in the. 15. chapter: That no man ought to say of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, he hath deceived me, How it is to be understanded that God deceiveth no man. in which place the latin translation hath, Me implanavit, Unless we will have that place to be manifestly repugnant with many other places of the scripture, in which God is said to have deceived the people by false prophets, and to have commanded, that Achab the king should be deceived, and to have made blind the heart of the people that they should not see, we must needs after this manner expound those words, That no man ought to lay the fault in God, as though he would excuse himself. Achab though he was deceived, yet he most justly deserved to be They which are deceived, are justly deceived. deceived, for that he contemned the true oracles of God, and delighted himself in false Prophets. The infidelity also and impiety of the people of Israel caused the vengeance of God, and execution to come upon them, so that when they were deceived they could by no means be excused. Our adversaries also seem somewhat to be offended, for that we affirm, that men have in themselves the cause of sins, that is, a corrupt and vitiate nature. For in the first chapter of the book of wisdom, the generations of the world are said to be good, and not to have in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a medicine of destruction. This is true indeed, so that it be understanded of the first constitution of things, and chiefly of the creation of Our nature as it was instituted of God wanted corruption. man, which was created of God in a good estate. But afterward thorough his fall he spilled both himself and his posterity. Pigghius moreover cavilleth against our doctrine, as though we stir up men to hate God. For Christ thus speaketh of judas: Woe be unto that man, it had been better for him never to have been borne. He being rejected and a reprobate, it must needs follow that he hated God, when as God first hated him. And forasmuch as the number of the reprobate is the greater number, Whether is had been better for judas that he had never been borne. every man (say they) might easily surmise, that he is one of that number. And so it should come to pass, that many should abhor from God. But we answer, that Christ said well, that it had been better for that man if he had not been borne. For every one of us ought rather and gladlier to desire, either never to have been, or to be brought to nothing, then that by committing of sin we should offend God. Wherefore Christ said truly and plainly, that it had been better for judas, that he had never been borne. Howbeit simply & as touching God, it had not been better: for by him both the counsel of God, as touching our redemption was fulfilled, and also by the punishment which was inflicted upon him both the justice and power of God appeared the more manifest. And it is vain that they say, that many fall into suspicion of their reprobation. For out of the holy scriptures no man can No man hath a certain and in fall●ble argument of his reprobation. An example of Frances Spiera. gather any arguments of efficacy, that he is a reprobate. And if God will sometimes reveal it by a certain secret judgement, yet cannot that be made a common rule. In our time in deed it happened, that a certain man in Italy called Francis Spiera inwardly felt that God had inflicted upon him this evil. But this I suppose was done to the terror of others. For he after that he had at the beginning known the truth of the Gospel, and openly professed it, being brought to Venice before the legate of the Bishop of Rome, publicly abjured it. afterward being stricken with a grievous wound of conscience, he persuaded himself that he had sinned against the holy Ghost. By means whereof he was thrown into so great a desperation, that he would never afterward receive any consolation, though he were assisted even by notable and religious men, which exhorted him to have a good hope of Christ, and of his death. And he would say, that these things served well to be spoken unto others, but unto him they nothing at all prevailed, for that he knew most assuredly that he had sinned against the holy Ghost, and that there was no remedy remaining to deliver him from damnation, and so remaining in this desperation he died. God would in this man by a certain singular and unaccustomed dispensation fear away others from the like wickedness, and impiety. Howbeit this neither customably happeneth, as far as we can gather out of histories, neither also can any man by the holy scriptures gather this desperation. And peradventure God did not put this into the head of Spiera, but the Devil (whose bondslave he was, having now renounced piety) to the end to drive him to utter desperation. Wherefore we must make a distinction as we before admonished that either we speak of them that are utterly without all feeling of piety, or else of the godly, and of them that are now called. If we speak of those that are strangers, they either nothing regard these counsels of GOD, or else they are The godly suspect not that they pertain to the number of the reprobate. already in despair of themselves: If we mean of the godly, they will not suffer themselves to be any longer tormented with this suspicion, for that they now see that they are called, that they have obtained faith, and therefore are justified, all which things move them to have confidence, and to hope that their names are in the roll of the elect. Lastly Pigghius imagineth, that we speak things absurd, for that we teach that men were first in a mass vitiated and corrupted wi●● original sin, before that they were predestinated of God, as though we would here by justify the purpose of God: when yet notwithstanding we in the counsel of predestination put condemnation, and eternal infelicity before sins, and our corrupt nature, and so we justify that which is first by that which cometh after: he addeth also, that by this means as touching the purpose of God even by our own doctrine the end is first appointed, and those things also which bring unto the end. Wherefore forasmuch as original sin is one of the means whereby we are condemned, it cannot as we imagine go before reprobation, when as it falleth and is comprehended under it, is a mean unto eternal condemnation. But these things declare, that this man understood not what we say. Neither Augustine Pighius understandeth not our sentence. nor we ever said, that original sin goeth before predestination, when as predestination is before all eternity, but Adam's fall was in time. Nether is it so absurd as he imagineth, that sins should fall under reprobation, not indeed as the cause thereof, but as the cause of condemnation, and of eternal misery. And whereas he Original sin g●e●h not before predestination. sins how they fall under reprobation. saith, that if it were so, it should follow, that God willeth sins, we have before declared how this is to be answered unto. Neither can he deny, but that God useth sins, which are continually committed, to those ends which he himself hath appointed. And forasmuch as this is not done of him rashly, but by his appointed counsel, how can it be, that after a sort sins are not comprehended under reprobation? Now if he contend that God willeth not sins neither is the cause of sins, in such sort as he willeth good works, & is the cause of good works, we also affirm the same. But yet in the mean time let him cease to count it for a thing absurd, that both the end and also the means either of predestination, or of reprobation are comprehended under the purpose of God, although after a diverse manner. And as touching original sin, we also affirm that it goeth not before predestination or reprobation, but of necessity followeth it: for that God would not produce men out of any other stock or matter, but out of the progeny of Adam, by means whereof we are all borne infected with the spot of corruption. And forasmuch as this was not hidden from God, therefore Augustine, and we also with him say, that God from eternally purposed to have mercy on those whom he loved, and not to have mercy on others whom he loved not: so that if they which want that mercy which is bestowed upon others, do lead their life in original sin, and when they are come to age and to the use of reason, do add unto it many other sins, then are they justly and worthily condemned. And this may strongly be said to repel those, which peradventure presume to lay the cause of their damnation, not upon their own sin, but upon God. Wherefore original sin goeth before the birth of all men, so that thou have Original sin goeth before every man's damnation. a respect unto every particular man: it also goeth before the damnation of all the wicked, although it could not be before the eternal purpose of God, but only as touching foreknowledge. These things being as we have declared them, as they are in no case absurd, so also may they well be perceived, if we depart not from the sense of the scriptures: which sense how much in this place Pighius overpasseth by means of his own fond invention. I will in few words touch. He maketh many degrees or acts in the mind of God, which he setteth in order A fond imagination of Pighius. betwixt themselves, not in deed by distinction of time, but by distinction of nature, and therefore such acts he calleth signs: and yet had he not that out of the holy scriptures, but borrowed it out of Scotus. In the first sign (saith he) God appointed to bring forth all men to eternal salvation, which they might have fruition of together with him, and that without any difference: and over them he would have Christ to be the head, whom he thinketh also should have come in the flesh, although the first man had not sinned. In the second sign he saith, that God foresaw the fall of man, by reason whereof it was not now possible that men should come unto salvation, that is, unto the end, which God had purposed in himself, when he decreed in the beginning to create man. Howbeit that the matter mought go forward, he saith, that God did put in the third sign remedies in Christ, namely, of grace and of the spirit, and such like, whereby mought be helped those which would receive them, and those forsaken which should refuse them. Lastly in the fourth sign for that he foresaw that many would embrace these aids, and would use them well and actively, he therefore predestinated them to salvation: but others whom he saw would reject these benefits of God, he adjudged to utter destruction: this he speaketh touching them that be of full age. But forasmuch as by this fond imagination he could not satisfy as touching infants which perish before they can have the use of free will, he patcheth thereunto an other fable: namely, that they after the judgement shallbe in this world happy with a certain natural blessedness, wherein they shall continually praise God, and give thanks unto him for that their estate so tolerable. So this man feigneth a doctrine, which he can not prove by any one word of the scripture. For how attributeth he unto God, that he in the first God appointeth not those things which shall have no success. Christ had not come unless sin had been committed. sign decreed those things which should not have success? Namely, that all men should enjoy felicity. Is it the point of a wise man, I will not say of God, to decree or will those things which shall take no effect? Let him also bring forth some oracles of God to declare unto us, that the son of God should have taken upon him human flesh, although man had not sinned. But he is not able in any place to show any such thing, when as the holy scriptures every where testify unto us, that he was given for our redemption, and for the remission of sins, which thing also mought have taught him if he had considered, that original sin went before all the effects of predestination, only creation excepted when as Christ was to this end predestinated and given unto us, that we might have a remedy of our falls, of all which falls original sin is the head and principal. And he had not taken upon him human flesh, if there had been no sin committed. He without the scriptures also imagineth, that it lieth in Infants perish unless they be renewed by the mediator. the power of our free will, to receive the remedies being generally set forth, when as this is the most absolute gift of God. And that which he last of all bringeth, namely, of the natural felicity of children, is not only avouched besides the scripture, but also is plainly against it, which teacheth that all perish in Adam, unless they be renewed by the mediator. But, to perish, or to die, how repugnant it is with felicity, all men easily understand. And besides that he hath not on his side one of all the father's which durst imagine any such fond devices. Neither can I be persuaded, that Pelagius himself if he were a live again, would more diligently colour his opinion, than this man hath painted it and set it forth. That which we have hitherto proved touching predestination, namely, that i● dependeth not of works foreseen, the self same thing also affirm we of reprobation, for neither it also dependeth of sins foreseen, so that by reprobation y● understand not extreme damnation, but that most deep eternal purpose of God of not having mercy. For Paul writeth alike of Esau and jacob: Before they had done any good or evil: it was said, The elder shall serve the younger, jacob have I loved, but Esau have I hated, that it should not be of works, but of him that calleth. And Pighius laboureth in vain, to have this sentence of Paul understanded of one of them only, that is, of jacob: when as the Apostle joined them both together under one and the self same condition. Which thing he more manifestly afterward If sin were the cause of reprobation, no man should be elected. What are the effects of predestination. Christ is the first effect of predestination. declareth, saying, He hath mercy on whom be will, and whom he will he hardeneth. Further if sin were the true cause of reprobation, them should none be elected. When as God foreknoweth that all men are contaminated with it. Which self thing Augustine proveth unto Simplicianus. But now we will entreat of the third article, to see what are the effects of predestination and of reprobation. And we will be the briefer, for that those things which shallbe spoken have much light by those things which have already been spoken. The first effect therefore of predestination is Christ himself, for the elect can have none of the gifts of God unless by our saviour it be given unto them. Then also let there be put those effects which Paul describeth in the 8. chapter when he saith: Whom he foreknew, those also hath ●e predestinated, whom he hath predestinated, those also hath he called, and whom he hath called, those hath he justified, and whom he hath justified, those hath he glorified. Whereby it is evident, that vocation also, and justification, and glorification are the effects of predestination: whereunto also may be added conformity of the image of the son of God, when as Paul reckoneth it up as an effect of predestination. Good works also may be added, seeing th●● God is said to have prepared them that we should walk in them. Then followeth certainty or confirmation of our salvation, which certainty of what sort it is, we will declare in the 10. chapter. Lastly is the declaration of the riches of God, which end Paul manifestly mentioneth in this Effects of reprobation. Of the state of the first man. 9 chapter, and unto the Ephesians he writeth, That we might be to the praise of his grace and glory. But as touching reprobation if it be compared unto the first man, GOD from eternally decreed to produce him, that by free will, and certain grace given unto him he mought have stood if he had would: and God could have given unto him greater grace, so that he could not have fallen, but Whether the first man were of the number of the predestinate, or of the reprobate. he would not. But whether Adam were of the number of the reprobate, or of the predestinate, can not be gathered out of the holy scriptures, although all the fathers in a manner consent that he was saved, and therefore pertained to the number of the predestinate. But other men which were reprobated, were offered unto God in a mass of perdition and utterly corrupted. For God decreed to produce them not else where, but out of the seed of Adam and forasmuch as by his free purpose he would not bestow his mercy upon the multitude which is made reprobate, thereof followed rejection, whereby they were left in their native sin. Further forasmuch as God suffereth not his creatures to be idle, they also are perpetually pricked forward to work: and for that they were not healed, they do all things of their corrupt ground: which although they seem sometimes to be beautiful works, yet before God they are sins. Moreover according as their wicked facts deserve, God continually punisheth in them sins by other sins, as unto the Romans many are said to have been delivered up into a reprobate mind, for that when they knew God they glorified him not as God. But yet as touching the sin of the first man, this is to be considered, that that sin could not be said to have been the punishment of an other sin. For if it were the first sin, it had not any other sin before it: and that God utterly willed not that sin, that can not be said, for against his will how could it be committed? And he saw that he would fall if he were not confirmed with his spirit and with a more plentiful grace, and yet he holp him not, neither put he to his hand to keep him from falling. Moreover the devil, unless God had would, durst not have tempted him. Furthermore he had appointed by him to declare his goodness and severity: hereof he gave an occasion, when he set a law, which he knew should not be kept, and also in giving him a wife which should entice him. And finally the action itself which as a subject or matter sustained the privation of uprightness, could not without the power and might of God have been produced. Wherefore it is evident, that God after a sort willed that sin, and was some way the author hereof, although that it were not a punishment of sin going before. But contrariwise he is said not to have willed it, and not to have been the author of it, for that he prohibited it, punished it, and willed it, not simply, but for an other end▪ he of himself ministered not the pravity, neither infused he it into him, but the will of Adam not being letted by a more mighty grace, of his own accord declined from uprightness. Esay also bringeth as an effect of reprobation, the blinding and making gross the heart of the people, that they should not understand. And God oftentimes, either by himself or by evil angels sendeth cogitations, and offereth occasions, which if we were upright mought be taken in the best part: but for as much as we are not renewed, we are by them driven unto evil: afterward justly and worthily followeth damnation for sins: and finally the declaration of the power and justice of God is the last effect of reprobation. All these things follow reprobation, although God, as we have before declared, is not God is not a like the cause of all the effects of reprobation. a like the cause of them all. But because all the benefits of God which are given unto the predestinate, are referred unto grace as to their head and fountain, therefore let us see, whether that principal effect of God's predestination be, as some have imagined, set forth of God common unto all men: for if it were so, then should all men be predestinated, & it should lie in their own power, or in their own hands (as the saying is) to be predestinated, so that they would receive grace when it is offered. We in no wise say, that grace is common unto all men, but is given Whether the grace of God be set forth as common unto all men. unto some, and unto others according to the pleasure of God it is not given. And to confirm this sentence we allege these places of the scripture. In the 6. of john i● is said, No man cometh unto me, unless my father shall draw him. And I wonder, that the adversaries should say, that all men are drawn of God, but all men will not come. As if a man should say, no man can attain unto learning Whether ●● are drawn of God. A similitude. or good arts, which is not endued with reason and wit. And yet doth it not thereof follow, that though all men have reason and wit, all men should attain unto good arts, for besides those grounds are required an endeavour, and wil So say they all men are drawn of God, but besides the drawing of God there is required, that we have a will thereto and do give our assent, for other wise we are not brought unto Christ. But doubtless it can not be that in all those propositions which are spoken with an exception, that exception should belong unto all men. For Christ said unto Pilate, Thou shouldest not have power against me, unless it were given thee from above, shall we therefore take upon us to say that unto all men was given power against Christ? And when as it is written. That no man shall enter into the kingdom of heaven, unless he be of water and the spirit borne again, shall we thereof infer, that all men are borne again of water and the spirit. And when the Lord saith, ye shall not have life in you unless ye eat the flesh of the son of man, and drink his blood, shall we thereby understand, that all men eat the flesh and drink the blood of the Lord? And if this ought not so to be, why will these men, when we say, No man cometh unto me, unless my father shall draw him, thereof infer that all men are drawn unto the father? Verily if a man consider the course of the text, he shall see that this sense cannot stand. After that he had made m●nciō of the eating of his flesh, & of the drinking of his blood, the Jews were by reason thereof offended, & the disciples went their way. Upon occasion whereof Christ said, No man cometh unto me, unless my father shall draw him, which he ought in no case to have said, if he had meant only to reprove them of infidelity. He should not doubtless have made mention of the father, as though he drew them not, if he do bestow this gift upon all men. And Augustine when he interpretateth this place saith: Why he draweth this man, and draweth not that man, do not thou judge if thou wilt not err. In which words he declareth that all men are not drawn of God. And in the self same chapter it is written, Every one that my father giveth unto me, shall come unto me: Wherefore if all men were drawn, they should all come unto Christ. And in the same place it is written, Every one which hath heard of my father, and hath learned, cometh unto me. Wherefore seeing that many come not unto Christ, thereby is declared that many neither have heard nor learned. And in the 10. chapter when Christ had said, that he is the shepherd, and hath his sheep, amongst other things he saith: Those whom the father hath given unto me, no man can take out of my hands. But we see that many fall away from salvation, and therefore we ought to think, that many are not given of the father unto Christ. But here also the adversaries cavil, that although no man can take them away yet notwithstanding men of their own accord may departed A cavillatio away. As if a man had servants being himself a Lord of great might, he mought doubtless say, no man can take away these servants from me: but they may of their A similitude. own accord departed from me. But how vain this their cavillation is, the words which follow, declare. For Christ addeth, That which the father hath given unto me is greater than all. By which words he declared, that therefore those whom he had received of the father, could not be taken away from him, for that he is most mighty: wherefore if they which are in Christ can not be taken away by others, neither also are they able to withdraw themselves: not that they are compelled by force, but by the way of persuasion, it is of necessity that they abide. Which self It is of necessity that the predestinate do abide. thing the Lord also spoke touching the temptation of the latter times, namely, that the elect should be deceived if it were possible. In the self same 6. chapter of john Christ said, That no man cometh unto him, but he unto whom it is given of the father. Which place hath one and the self seem sense with that other sentence wherein he said, No man cometh unto me unless my father shall draw him. And john Baptist, as it is written in the 3. chapter of john when he heard of his disciples, that Christ baptized many, answered, that no man can receive any thing, unless it be given him from heaven. And in the self same chapter, The spirit bloweth where it will: which thing although it be spoken of the wind, yet notwithstanding is it applied unto the holy ghost which regenerateth. For to declare the force of the holy ghost the similitude is taken of the nature of the wind. But The reveling of Christ is not common unto all men. this is more manifestly set forth in Matthew, when it is said, No man knoweth the father, but the son, and he unto whom he will reveal him. In which place we are taught, that the reveling of Christ is not given unto all men: which thing Christ in the self same Evangelist declared, when turning him unto the father he said, I give thee thanks o king of heaven and of earth, for that thou hast hidden these things from the wise and prudent men, and hast revealed them to infants. Here also is declared that the revealing of true doctrine is not common unto all men. But if thou wilt say, that therefore it is not revealed unto the wise men, A cavillation. for that they will not receive it: The words which follow do not render this cause, but rather declare that the will of God hath so decreed. For it followeth: For so hath it pleased thee. And again, when the Apostles inquired why he spoke in Parables unto the people, he answered, Unto you it is given to know mysteries, but unto them it is not given: and he said, that he so spoke unto them, that they seeing should not see, and hearing should not understand. And he cited a prophesy out of the sixth chapter of Esay, wherein was commanded, that the people should be made blind, and that their heart should be made gross, lest peradventure they should be converted, & God should heal them. Moreover the apostle citeth out of the book of Exodus God thus speaking, I will have mercy on whom I will have mercy, and will show compassion, on whom I will show compassion. Also the which is written of Pharaoh, To this end have I raised thee up, that I might show in thee my power. And he saith also that some vessels are made to honour, and some to contumely: Which words most evidently declare, that grace is not set forth common unto all men. Peter also in the Acts of the Apostles said unto Simon the sorcerer, Repent, if peradventure God forgive unto thee this thought. But they say that in this place Peter doubted not, but that grace is common unto all men, but he was uncertain whether Simon would receive it, and earnestly repent. But this subtle shift nothing helpeth them, for as the Apostle teacheth us unto Timothe, even repentance Repentance is the gift of God. also is the gift of God. For he admonisheth a Bishop to keep fast sound doctrine, and to reprove them that resist, If peradventure God give unto them to repent. Whereby is concluded, that it lieth not in the hands of all men to return into the right way, unless it be given them of God. Moreover some sin against the holy ghost, who are not pardoned, neither in this world nor in the world to come. Wherefore it is manifest, that unto these men grace is no longer set forth, nor common. And in the Acts of the Apostles, God is said to have opened the heart of the woman that sold silks, to give heed to those things which Paul spoke: which is spoken as a certain thing peculiarly given unto that woman. And this place maketh that plain which is written in the apocalypse, Behold I stand at the door, and knock, if any man open unto me. etc. For we are said to open, in as much as God worketh that in us: for he maketh us to open, and it is he which giveth unto us to work our salvation, as it is said unto the Philippians. And in the Gospel it is many times written, that many are called, but few are elected. Paul also declareth the liberty of the spirit, in distributing his gifts when he saith unto the Cor. That one and the self same spirit distributeth unto all men, as pleaseth him. Which sentence although it may be understanded of free gifts & gracious (as they call them) & other gifts Grace is not to be put as nature. also, yet may it no less be transferred unto the grace whereby we are renewed unto salvation: whenas God is a like free in the one, as in the other. Lastly whilst these men thus make grace common unto all men, they convert it into nature, which thing in no wise agreeth with the doctrine of the holy scriptures. And how much they are deceived, hereby it may easily be proved, for that, they seek of these things to infer that it lieth in every man's power to receive grace when it is offered unto them, which in no case agreeth with the holy scriptures. For Paul saith, that we are not able to think any thing of ourselves, and that all our sufficiency is of God. And It lieth not in our power to receive grace when it is offered. unto the philippians he writeth, that God worketh in us both to will and to perform according to his good will. And unto the Corrinthians, when he had said, that he had laboured much, he added, not I, but the grace of God which is in me. In this Epistle also he writeth, that it is not of him that willeth, nor of him that runneth, but of God that hath mercy. Which could not be true, if it lie in our will, to receive grace when it is offered. Touching which place Augustine to Simplicianus in his first book and second question saith, that the meaning of those words is not, as though it is not sufficient for us to will, unless God aid us with his grace, for by that means he mought contrariwise have said, It is not of God that hath mercy, but of man that willeth. But the sense is, as it is written unto the philippians, that it is God which worketh in us to will and to perform. And it is true, that we in vain will unless God have mercy and help. But who will say that God in vain hath mercy, if we will not? In ezechiel the Prophet it is said, that God himself would change our hearts, and in stead of stony hearts give us fleshy hearts. And David in the Psalm singeth, Incline mine heart O God unto thy testimonies, to declare that it pertaineth unto God to bow our wills: which thing he in an other place meant, when he said, A clean heart create in me O God. And in the book of wisdom it is written, that no man can have a chaste heart, but he unto whom God shall give it. And Christ most manifestly taught, that an evil tree cannot bring forth good fruits. Wherefore so long as men are not regenerate, A similitude. they can not bring forth fruit so good, that they should assent unto grace when it knocketh. Wherefore first it is necessary, that they be changed of it, and that of evil plants they be made good. As in the generation of the flesh, no man which is procreated any thing thereto helpeth: So also is it in regeneration, for that there also we are borne again through Christ, and in Christ. Moreover if we should give place unto the sentence of these men, all boasting should not be excluded: for every man mought boast of that his own act, whereby he received grace when it was offered. Furthermore seeing that this apprehension is by faith according to our sentence, but as they think, by charity, what will they do? Will they deny that faith and charity are the gifts of God? Augustine also reasoneth, that as in Christ the divine nature took human nature freely, not waiting for the consent thereof: so they which are justified, are not justified by their own will or assent. The same father also noteth, that eternal life is in the scriptures sometimes Grace and righteousness are never called a reward. What flesh signifieth in the holy scriptures. called by the name of a reward, for that good works do go before it. But grace (saith he) and righteousness are never in the holy scriptures called by the name of a reward, for that before it goeth no good work acceptable unto God. And unto the Rom. Paul writeth: I know that in me, that is, in my flesh dwelleth no good: Where, by flesh he understandeth, whatsoever is in a man not yet regenerate. And dare they notwithstanding attribute unto man, being yet in the flesh, that is, not yet regenerate, so much good, that he is able to apply salvation unto himself? And unto the Corrinthians, What hast thou (saith he) which thou hast not received, and if thou hast received, why boastest thou, as though thou hadst not received? Nether will we suffer these men to run unto creation, for here we speak not of the soul, or of the powers thereof, that is, of will or understanding, which we had of God by creation: but of that action or work which these men seek to pick out of free will to the receiving of grace. And forasmuch as they say that they have this of themselves, they manifestly speak against the Apostle. For the Corrinthians mought have answered, thou demandest of us, what hath separated us, what have we that we have not received? Behold we now show unto thee that act and assent, whereby we freely and by our own power receive the grace which thou preachest unto us: this hath separated us from others: and so Paul had in vain in such sort reproved them, Moreover if grace were set forth as common unto all men, as these men teach, what should we pray unto God for the conversion of infidels? Doubtless we so do, for that we believe that it lieth in the hand of God to open their hearts if he will. Why we pray for infidels. Neither must we think, as these men feign, that God giveth unto every man so much grace as is sufficient to move them, for if that were sufficient, they should without all doubt be moved. For if there were set before a man a great heavy thing, Whether God do give unto every man so much grace as is sufficient. and he being willing to move it had in him so much strength as were sufficient, that is, as mought overcome the weight which is to be moved, them doubtless there would follow motion. So if God (as they say) would in very deed move the hearts of the wicked, & would give so much strength, that is, so much grace, as should suffice, yea rather as much as should exceed the hardness of the wicked heart, nothing could let, but that it should be bowed, not in deed by compulsion, but by most effectual persuasion. Augustine unto Simplicianus in his first book and 2. question saith, That vocation is of two sorts, one is common, whereby men are called, but not by one and the self same manner whereby they are apt to be moved and converted: others are called, as they are apt to be moved, neither, saith he, must we think that God could not so have called Esau as he mought be moved and as he mought be made apt: for all men are not after one and the self same manner moved and alured unto God: Verily forasmuch as he is omnipotent, he mought by his impulsion take away the hardness which is grafted in us. But say they, if he would he mought and yet will not God always do that which he can. Let it be so: we say even the self same, that God overhippeth some, and will not have mercy on them, and therefore giveth not unto all men so much as mought be sufficient unto their salvation. And in those whom he overhippeth, he attaineth to that end which he willeth: as it is written of Pharaoh: To this purpose have I raised the up, to declare in the my power, & that my name mought be published abroad through out the whole earth. Christ knew very well, as he he himself testified that Tire and Sidon, and Sodoma should have been moved to repentance, if he had showed unto them the miracles and doctrine which he showed unto the jews: wherefore tire and Sydon, wanted that which sufficed. The adversaries are compelled to say that no man is elected of God. forasmuch as he gave not those things unto them, they wanted that which sufficed unto salvation. The lord also said unto the Apostles: I have chosen you, but ye have not chosen me. But by the opinion of the adversaries, putting that universal grace, no man should be chosen of God, forasmuch as he should be after one and the self same sort unto all men, yea rather we should choose God, in receiving his grace when it is offered, and we should be potters of the election of God, and should not be form of him. I have planted (saith Paul) Apollo hath watered, but God hath given the increase, that is, life and spirit. But if those things should be put common unto all men, he should rather have said, ye have received unto yourselves, the spirit, life, & grace. The self same Apostle said, that God had begun in the Corrinthians a good work, and also would perform the same against the day of the lord. Which words plainly declare that all whole is to be ascribed unto God, namely, to begin, and to perform. And unto the Ephesians, He worketh all things according to the counsel of his will, not (saith he) according to the counsel of an other man's will. Which thing doubtless he should have said, if every man had in his power to receive salvation, or not to receive it. Again unto the Galathians, When it seemed good unto him, which separated me from my mother's womb, etc. If it were as these men affirm, Paul should have said, when it seemed good unto me. For as touching God, they affirm, that grace is always ready, and laid forth unto all men. Wherefore by their sentence conversion should then come, when it should please us. And these arguments, although many more might be brought, I think at this present sufficient. Only now resteth to overthrow those reasons which seem to make against us. To the arguments of the adversaries. Outward calling is common to the predestinate and to the reprobate. But before we enter into that matter this we say, that we in no wise deny, but that God by outward calling, namely, by his prophet's Apostles, preachers, and scriptures calleth all men. For this man is no more excluded from the promises or threatenings then that man: but these things are a like set forth unto all men, although all men are not predestinated to attain unto the fruit of them. This is diligently to be noted, if we will readily answer to those things which are objected. And when they lay against us, which thing they very often do, that the promises are common, and are universally set forth, neither aught to be contracted unto these men, or unto those men, and that God dallieth not in them, but dealeth in good earnest. First as touching universality, I will bring other propositions no les universal: All flesh shall see the salvation of God: All shall be taught of God: All shall know me from the least to the greatest. I will pour of my spirit upon all flesh. Shall we say that these things are true as touching all men? no doubtless, unless Origens' fable should be renewed, that all men shall at the last be saved. They will answer, that these propositions ought to be contracted unto the believers, unto them that are willing, and unto them that receive the grace of God. And we also say, that they are to be contracted, but we refer our contraction more higher, and ascend unto the election of God and unto reprobation: and whether resolution I beseech you is the perfecter? & whether contraction is of more equity? And yet do we not say that God dallieth in these universal promises. For forasmuch as the predestinate and the reprobate led their life together, neither are they known one from an other, it is meet▪ that preaching should be had unto all men together, and that for the reprobate the elect should not be defrauded, which by the preaching of the word of God receive profit. And by this universal preaching God bringeth to effect that end which he himself willeth. For the godly when they see that the reprobate are left in their own sense, and believe not, thereby understand that grace is not nature: and in them consider what should also have happened unto themselves without the mercy of God, whose gift conversion is, and lieth not in the strength of man. And the ungodly are made unexcusable, when as they have not so much as performed those outward works, which they mought have done, as it is declared to the Romans in the first and second chapters. First the adversaries imagine, that they are setters forth of the mercy of God, for that they put it common unto all Whether sentence ascribeth more to the mercy of God. men. But if we consider the matter more thoroughly, we attribute much more unto mercy than they do. For we affirm that all whole dependeth of it, which thing is of them in the mean time denied, whilst they will have it to lie in our power, to receive the grace of God. And if we say, that mercy is not a like unto all men distributed, we can not therefore be reproved, forasmuch as the scriptures manifestly testify the same. But these men when they say that it lieth in our will to receive grace, although they extenuate the same, yet is it in very deed proved to be much: for what should it profit to have grace universally set forth unto all men, unless a man would by his own proper will apply it unto himself? Wherefore let them cease to adorn this their opinion with the title of the mercy of God. They bring also an other argument: that forasmuch as God provideth for all men things competent unto the life of the body, it is not very likely, that he will fail them as touching the preparation of eternal salvation, which he should not do, unless unto every man were set forth so much of the grace of God as is sufficient. But by this their similitude they themselves are reproved: for even as God giveth unto every man corporal life without any their assent, so also must they needs conclude of spiritual life, which thing by all means they refuse to grant. We grant in deed that God through his mercy maketh his The reprobate want not all the benefits of God. Many are borne unapt to natural felicity. Son to arise upon the good and upon the evil, and we also confess, that both the predestinate and the reprobate are partakers of some of the benefits of God. And even as in this life the commodities of the body and of life are not a like given unto all men: so also predestination unto eternal felicity is not common unto all men. Some are borne leprous, blind, deaf, foolish, most poor, & utterly unapt unto all manner of natural felicity, neither attain they unto it at any time, wherefore the comparison which they bring maketh very much against themselves. But say they God hath created all men to his own image, and therefore hath appointed all men unto blessedness, wherefore we ought not to say, that some are predestinate, and some are reprobate. That men are made to the image of God we grant, & that they were able to receive blessedness: but after the fall, nature was vitiated, and the image of God much blotted. Wherefore men can not of themselves attain unto felicity, but have need to be delivered from misery. But that God hath now decreed to deliver all men from misery, and through Christ to make them blessed, the scriptures teach not. Wherefore we do not without just cause say, that he hath decreed to deliver some, and to leave other some, and that justly: the causes of which justice yet are not to be sought for of our works, when as they are known to God only through his Whether all men have power to be made the sons of God. hidden and unspeakable wisdom. They object this also out of john, He gave unto them power to be made the sons of God. As though they could thereof infer, that every man may be made the son of God if he wil But they give no heed to those things which follow: for it is added, Unto those which have believed in him, which are borne not of blood, nor of the will of the flesh, nor of the will of man, but of God. These things if they be rightly poised, declare, that this dignity & privilege is given unto the believers and unto the regenerate: for to have power given to be the sons of God, signifieth nothing else. Wherefore this dignity is put as an effect of regeneration and of faith, and not as the beginning thereof, as these men dream. They allege also, that Christ died for us all: and thereof they infer that his benefit is common unto all men. Which thing we also will easily grant, How this is to be understanded, Christ hath ●●ed for all. if only the worthiness of the death of Christ be considered. For as touching it, it mought be sufficient for all the sinners of the world. But although in itself it be sufficient, yet it neither had, nor hath, nor shall have effect in all men: which thing the schoolmen also confess, when they affirm that Christ hath redeemed all men sufficiently, but not effectually: for thereunto it is necessary that the death of Christ be healthful unto us, that we take hold of it, which can not otherwise be done but by faith, which faith we have before abundantly declared to be the gift The comparison of Adam with Christ how it is to be understanded. of God, and not to be given unto all men. This also is objected unto us, that the Apostle compared Adam with Christ, and said unto the Romans, that even as in Adam we all die, so in Christ we are all quickened. Wherefore by this means they say that the grace of Christ ought universally to be laid forth unto all men. But if they will so take this comparison, they shallbe compelled to grant that all shall by Christ be brought unto felicity, as by Adam all are thrown headlong into sin and into death. But seeing that the thing itself declareth the contrary, they may easily perceive, that this similitude is not to be taken as touching all the parts thereof, especially when as none fall of their own consent into original sin: but those men will not have grace to be received but through a man's own consent. Wherefore if they admit this difference, how dare they affirm that the matter is on each side a like? The scope of the Apostle in this comparison is to be considered, and besides the scope nothing is to be inferred. And in that comparison Paul meant nothing else, but that Christ is to those which are regenerated, the beginning of life and of blessedness: as Adam is unto them that are derived of him, the cause of death and of sin. Now whatsoever is afterward besides this scope gathered touching the equality of multitude, or of the manner, the same is per accidens, that is, by chance, and pertaineth not unto the scope and substance of the similitude. They object also the sentence unto Timothe. God will have all men to be saved. For this sentence Pigghius perpetually inculcateth How God will have all men to be saved. as though it were invincible, when yet Augustine oftentimes hath taught, that it may in such sort be expounded, that it bringeth no weight at all to prove those men's fond invention. First we take it to be spoken of all estates and kinds of men, namely, that God will have some of all kinds of men to be saved: which interpretation agreeth excellently well with the purpose of the Apostle. He had commanded that prayers and supplications should be made for all men, and especially for kings and those which have public authority, that under them we may live a quiet life in all piety and chastity. And therefore to declare that no estate or kind of men is excluded, he added, that God will have all men to be saved. As if he should have said, no man is letted by that vocation and degree wherein he is placed, so that it be not repugnant unto the word of God, but that he may come to salvation, and therefore we ought to pray for all kind of men. But hereof we can not infer, that God endueth every man particularly with grace, or predestinateth every man to salvation: as in the time of the flood all living creatures are said to have been saved in the Ark with No: for that only some of every kind were gathered together in it. Or we may understand it thus, that God will have all men to be saved, for that as many as are saved, are saved by his will. As if a man should say of one that teacheth Rhetoric in a city, that he teacheth all men. By which kind of speech is not signified, that all the citizens are learners of Rhetoric, but that as many as learn, are taught of him. And this▪ also is like. If a man pointing to the gate of a house, should say, that all men enter in this way, we must not thereby understand, that all men enter into that house, but that as many as do enter, do enter in by the gate only. Farther there are some which interpretate these words of the Apostle of the will of the sign, or of the antecedent will: that all men are invited, for that preaching is indifferently set forth unto all men, neither is there any in a manner, which inwardly feeleth not some prick, whereby he is continually stirred up to live well. So that if we have a consideration unto this will of God, we will easily grant that he will have all men to be saved. But they will not have it to be understanded of the hidden and effectual will which they call the consequent will: and after this manner may those kinds of speech be understanded, God illuminateth every man which cometh into this world. Come unto me all ye which labour and are laden. For all men are provoked by the oracles of God, and all men are inwardly moved by some prick. All these interpretations are doubtless very likely, and also apt. And yet is there an other besides th●se, both Two societies of men whereof each have their universality. ready and plain. The holy scriptures set forth two societies of men, the one of the godly, and the other of the ungodly, and do of each society pronounce universal propositions, which ought of the wary reader to be contracted each to their kind. The Prophets say, and Christ citeth the same, All men shallbe taught of God. And all men shall know me from the least to the greatest. Again, When I shallbe lifted up from the earth, I will draw all things unto myself. These universal propositions, unless they be understanded of the godly which are elected, are not true. As are these also, I will pour of my spirit upon all flesh. And all flesh shall come in my sight and shall worship in jerusalem. Again, All flesh shall see the salvation of God. Again also, God lifteth up all them that fall. Now who seeth not that these things are to be understanded only of the Saints? Contrariwise to the fellowship of the ungodly pertain these sentences: No man receiveth his testimony, and yet many believed, Ye shallbe hated of all men. Again, All men seek the things that are their own. Again also, All men have declined, and are all together made unprofitable, there is none which doth good, no not one. When yet notwithstanding holy men, and they that are now regenerate, are acceptable unto God, and do endeavour themselves to exhibit unto him some obedience of the law. But these universal sayings ought not to be extended beyond their society. This distinction had Augustine a regard unto in his book de Civitate Dei, where he declareth and proveth that there Two cities have ever been two cities, namely, one the city of God, and an other the city of the devil. Wherefore in these general propositions we must always have a consideration unto what order or fellowship of men they pertain. Which thing if we in this present place do, then shall we apply unto the Saints and unto the elect this sentence which we are now in hand with, namely, that God will have all men to be saved: and by that means all manner of doubt is taken away. Otherwise that God with efficacy willeth not the salvation of all men, very many infants declare, which perish without Christ, and many also which are borne fools and deaf, and had never in their life time the right and just use of reason. And it Sundry objections. against the adversaries oftentimes happeneth that some have lived long time indifferent honestly and faithfully, and yet in the mean time do at the last fall, and being taken out of the world do eternally perish. And contrariwise others, which have perpetually led their life wickedly, being at the end of their life endued with sudden faith and repentance, are saved. When yet notwithstanding those first mought have been taken away, that maliciousness mought not have changed their minds. Who will in these examples say, that God with efficacy a like willeth the salvation of all men? They object also a sentence of Christ, How often would I have gathered together thy children, as a hen gathereth together her chickens, and thou wouldst not? But here also is meant of the antecedent will of the sign, whereby God by his Prophets, Whether Christ were ●etted that he could not gather together his. preachers, Apostles, and scriptures continually invited the jews, to fly unto him by repentance, which thing yet they refused to do. But yet God by his will of efficacy which they call the consequent will, perpetually drew unto him those that were his: neither was there ever any age, wherein he gathered not together as many of the Hebrews as he had predestinated. Therefore Augustine said, Those which I would I have gathered together, though thou wouldst not. They think also that this maketh on their side, which is written in the beginning How the Gentles are said to be in excusable. in his epistle concerning the Gentiles, namely, that they were inexcusable: which they say could not have been said, unless unto every man were given so much grace & help, as might suffice unto salvation. But this is to be known, that the Apostle in the place entreated only of knowledge, namely, that the Gentiles could not excuse their sins for that they had not a law given unto them of God, as had the jews, neither for that God had not in such sort opened himself unto them, as he had opened himself unto the people of the jews. Ye knew God (saith he) by his creatures, & by the light of nature ye wanted not the knowledge of right & of wrong. Therefore ye are inexcusable. Wherefore we must not think that this sentence extendeth farther, than wherefore Paul spoke it. And if also thou weigh the matter better, thou shalt see that the ethnics and ungodly men, against whom the Apostle writeth, thought not that they wanted strengths to perform those things which they knew to be upright forasmuch as they ascribed all things unto free wil Wherefore the Apostle very well concludeth against them. As if he should have said, do ye think that ye have strength enough, so that ye judge that ye have no need of Christ? But forasmuch as I have proved, that ye wanted not knowledge, and have yet notwithstanding lived wickedly, I do thereof infer that ye are in excusable. Furthermore infirmity and want of strengths excuseth not, seeing that we have it not in ourselves by creation, & by our first constitution, but by the fall and sin which was brought in into our whole kind by the first man. The ethnics also were excusable, for that they performed not that in civil justice which lay in them to do. Wherefore nothing can be inferred of this place, which can prove the sentence of the adversaries. They think that this also maketh with them, which is spoken in this self same Epistle. Is God the God of jews only? and not of the Gentiles also? yes of the Gentiles also. The labour of this place to infer, that God giveth unto all men sufficient aid, for that he is the God of all men. But they should consider, that Paul there reproveth the jews, for that they thought that the benevolence and grace of God was so bound unto them, that the Gentiles were utterly excluded. Wherefore he declared that God hath not only elected some of the jews, but also hath his elect amongst the Gentiles. Neither followeth it therefore of necessity, that unto all the Gentiles should be given grace which mought suffice unto salvation, when as neither were all the jews partakers of such grace. And we speak this, not as though we deny, that God is the God of all men: for we know that even the wicked also, will they or nill they are subject unto him, neither can they avoid his providence God is the God of all men. whom, although he bring not to eternal salvation, yet at the least way he punisheth for their evil deserts. But he is peculiarly said to be the God of them, unto whom he hath given, to acknowledge him for their God, and having acknowledged Whose god peculiarly God is said to be. How God is the saviour of all men. him, to worship him. But that place seemeth to be of more difficulty which is written unto Timothy, where God is called the saviour of all men, and especially of the faithful. In which words this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is saviour, is to be taken, not as though God giveth unto all men eternal salvation, but as it signifieth that he preserveth and defendeth all men from many evils, which otherwise the Devil practiseth against them. For so great is his rage against mankind, that if he were not restrained of God, he would destroy all things. He would suffer no common wealth nor church, but would bring to nought both goods and all things whatsoever pertain to man's life. Wherefore in such sort is God the Saviour of all men, in that he driveth away so great evils from men▪ But as touching eternal salvation, that is to be understanded of the elect only: and therefore it is added, And especially of the faithful. For forasmuch as they are predestinated, they above all others attain unto this benefit. They wrist that also out of the Prophet Esay, which we shall have a little afterward in this Epistle, All the day long have I stretched abroad mine hands to a people that believeth not, but speaketh against me. Out of which place they can gather nothing else, but that which hath oftentimes been said, namely, that all men in universal are invited of God: that the Prophets were sent indifferently unto all men: that the holy scriptures are setfoorth unto all men. But this maketh nothing to that grace of efficacy whereof we speak. We grant also, that he standeth at the door, and knocketh, and will enter in, if any man will let him in: but this they should add that there is no man, which can of himself open, but it is necessary that that be first given unto him of the mere goodness of him that knocketh. And to commend also the mercy of God they bring a sentence of jeremy, Though a mother can forget her children, ye will not I forget thee. Which sentence doubtless very little, or nothing at all pertaineth to this matter, whereof is now entreated. Who ever denied but that God is constant of faith, and standeth to his promises and covenants? This thing doth God in that place promise of himself, namely, that he will not forget his promises. And we also every where hitherto have taught, that the predestination of God is most certain, wherefore whether this place of jeremy be understanded of predestination, or of the covenants and promises, yet doth it not thereof follow that it is to be understanded of all men. Whether the reprobat do serve the purpose of God. Pigghius also cannot abide that which both Augustine and we say, namely, that the reprobate do serve the purpose of God, to illustrate and to set forth the power of the severity of God, and saith farther that God hath no need of this cruel dealing to illustrate his name, which thing he laboureth to prove by a certain sentence taken out of the book of Ecclesiasticus. But that is thus to be interpretated, That none of us ought to think, that God hath need of the works of men: for his felicity is perfect and absolute without the aid and help of any creature: But that the justice of God is made manifest by the unfaithfulness & wicked facts of men, when God taketh vengeance of them, who dare deny, when as Paul teacheth that most evidently and plainly. He citeth also out of the self same book of Ecclesiasticus, God hath mercy upon all men, and winketh at the sins of all men, because of repentance. But the solution of this objection evidently appeareth by that which hath been spoken, namely, that these words are to be understanded of the universallitye of the elect. For by the winking of sins, it is so far of, that the wicked do aspire unto repentance, that rather becoming every day worse and worse, they fall headlong into more grievous sins. But it pertaineth to the predestinate only, to return again into the right way, after that God hath borne some while with them. And touching answering to objections here will I finish and consequently end the third article. The reprobate may for a while do good works, and the predestinate may on the other side fall into most grievous sins. Howbeit this we will in the mean time put you in mind of, that the reprobate may sometimes in some degree do good works, and that the predestinate on the other side may fall into sins most grievous. Of the first part Saul may be unto us an example and firm testimony: for he was at the beginning moderate, having a modest opinion of himself, as the scripture saith. Solomon also at the latter end of his age fell grievously, yea he fell away from God, when yet at the beginning he was most holy, and had in his prayers when he was consecrated required those things which highly pleased God, wherefore he was also heard. Achab also repent, which repentance God talking with Helias, commended. And also joas the king so long as joiada the priest lived behaved himself well. ezechiel also teacheth this self thing when he writeth, If a righteous man departed from his righteousness, and live wickedly, I will forget all his righteousness. Yea and experience itself testifieth, that there are many which have lived indifferent honestly, & yet do at the length in the last time of their life perish. Wherefore it is manifest, that in the reprobate good works sometimes have place, which yet come not from a sincere and perfect faith but from a faith, that endureth but for a time: and therefore they can not simply be said to be good, neither do they in very deed please God, but only have a show of goodness, and may as touching outward discipline be praised. And that the predestinate do sometimes most grievously sin, David is a witness, who committed adultery and murder: Peter also is a witness, who abjured his saviour. Moses also & Aaron are witnesses, who as the scripture testifieth committed no light sin. We daily also see, that they which are peradventure in the number of the predestinated, do fall into horrible crimes. And therefore we may affirm, that good works Good works do serve both unto predestination, & unto reprobation. do sometimes serve unto predestination, and sometimes also to reprobation. Predestination by them bringeth the elect unto eternal life: and as touching reprobation, they are sometimes reasons why the fall is made the grievouser: for they which fall away from God, forasmuch as they were by him adorned with good works, as their sin is more grievous, so also is their punishment more sharp. sins also serve both to reprobation and unto predestination: for they which are sins also serve unto the purpose of god. reprobate, are by them brought to eternal destruction: they which are predestinate, by them the more illustrate the glory of God, when they are delivered from them. And thereby also is ministered unto them occasion, more and more to know themselves, and to acknowledge the benefits that are given unto them of God, and so to give thanks for them, and to call upon him for help. And yet are not these things so to be taken, that, for that God by his most singular wisdom useth these things most rightly to our salvation, we should therefore sin: we must follow the holy scripture, which commandeth, that evil things are not to be done, that good may of them ensue. Now let us at the length come unto the fourth article, in which we purpose to entreat of three things in especial. First, whether by the predestination or Whether of predestination be inferred necessity. reprobation of God is brought unto us any necessity: Secondly, if there be any necessity, whether the same do hinder free will: lastly, whether by the foreknowledge or predestination of God be taken away his justice, whereby he is said in the scriptures to render unto every man according to his works. These things being thoroughly declared, I trust, the article proposed shallbe fully satisfied. Touching the first part, this we said first, that necessity is defined to be What is necessity. Distinction of necessity. that, which can not be otherwise: but the principles or grounds of necessity are sometimes inward, and sometimes outward. Things which of their own nature are of necessity, & of an inward principle, either they are simply necessary, as God, and whatsoever things if they should be changed include contradiction as they speak. As, that four is not an even number, or that four and three are not seven. And this is called a geometrical necessity, for that it suffereth no variety. Other things are of necessity of an inward ground, but yet not absolutely and simply, unless we follow the accustomed course of nature. Fire is said of necessity to burn that which is apt to be burnt. And the Son also of necessity perpetually moveth: but these are not simply necessary: for God is able to let them & to cause these physical & natural things sometimes to cease from their proper operation: as it is manifest of the three children put into the oven of fire, which were not burnt, although the flame were most great. The Sun also stayed from his course, whilst josua pursued after his enemies. And in the time of Helias it is most likely that there were vapours drawn out of the earth, & out of the sea, and yet for all that for the space of three years came not down out of the clouds, dew, or rain. This also is manifest of Ezechias, that his disease was by nature to the death. And these things shall suffice touching inward necessity. That necessity also which cometh outwardly is of two sorts, the one violent, when things are compelled to abide or to work contrary to their nature, Necessity outwardly put to. Distinction of this necessity. A sense composed, and a sense divided. the other is by supposition: by occasion whereof the schoolmen have said, that there is one necessity of the consequence, & an other of the consequent. By which distinction they meant nothing else, but that the connexion is sometimes necessary, although that which is inferred be not of itself necessary. The logicians also have thus distinguished them, that they call the one a composed sense, and the other a divided sense: as, if thou wilt say that it is not possible that white should be black, that will they grant, if these two things be taken conjunctly, and together: namely, that one and the self same thing should be both white and black, which is by no means possible: but if they be taken a part, than it may be said not to be impossible. For that which is now white, may be changed and made black. Wherefore the Schoolmen think, that the whole difficulty of this controversy consisteth in the necessity of the consequence, and of the consequent, in the composed sense, and in the divided sense. But we for more perspicuity Necessity of coaction & of certainty will add an other distinction, that there is a necessity of certainty or of infallibleness, and an other of compulsion. Now let us more narrowly search out, how those distinctions of necessity may be applied unto this present purpose. Our actions have not necessity of inward beginnings. Our actions have necessity by supposition. First I say that our actions have not necessity by an inward principle: for the ground of them is the will, which of his own nature, that is, as God hath created it, is mutable and flexible unto either part: howbeit they have necessity by supposition. For that so soon as thou considerest the foreknowledge and predestination of God, it followeth of necessity, that it so come to pass as it is of God foreknown and predestinated. Our will in deed hath an aptness, that it may alike be bowed to either part: but it hath not the action thereof, namely, the turning or boweng, but to that part only which God hath foreknown. Wherefore the necessity falleth upon the connexion and conjunction of the predestination of God with our works▪ which thing they meant by the composed sense, and by the necessity of the consequence. For our works, if they be considered a part, and if we only have a respect unto their niest ground or beginning, that is, unto the will, are not of necessity. Here also is confessed necessity of certainty, or of infallibleness, for that God can neither be changed nor be deceived. Neither do we plainly grant that predestination bringeth necessity of coaction: for coaction The will can not be governed. and violence is against the nature of the will. For if it should unwillingly do any thing, it should not now be called will, but rather nill (if a man may so term it) which were to destroy will. I know that the Scholmen strive amongst themselves, whether God foreknoweth those things which he foreknoweth, necessarily, or contingently. But in this contention I will not intermeddle myself, for that there is no such matter set forth in the scriptures. It is Proves of necessity by supposition. sufficient unto me to discharge God from all manner of change and alteration, for the contingence and newness is in the things: but God always and perpetually abideth one and the self same. But that there is such a necessity, namely of the consequence or of the composed sense, or of infallibility found in the holy scriptures, we will allege certain places which evidently prove the same, lest any should think it to be but a feigned invention. Christ said, It must nede● be that he should be delivered unto the jews to be mocked. This necessity can be of no other thing inferred, but of the definite counsel of God▪ which thing Peter teacheth in his sermon in the acts of the Apostles. Christ also said, that it must needs be that the scriptures should be fulfilled. In john it is written, The scripture can not be broken, that is, It is not possible, but that it must needs be fulfilled. Unto the hebrews, It is impossible, that they which once being illuminated. etc. In which place is entreated of sin against the holy ghost, that it is impossible that they which are guilty of it should escape, for that God hath utterly decred perpetually to forsake those which have so sinned. Christ also said of the temptations of the latter times, That the elect also if it were possible should be deceived. Again, Heaven and earth shall pass away, but my words shall not pass away. In which words is signified, that all those things which God hath spoken either in the Scriptures, or in his eternal determination, can not be by any means made frustrate. He answered also unto his parents, Did ye not know, that it behoveth me to work those things which pertain to my father? Unto Timothe Paul writeth, The foundation standeth firm, God knoweth who are his. And in john Whom the father hath given unto me, no man can take out of my hand. Lastly, All things whatsoever he would be made, both in heaven and in earth. Wherefore of all these things is gathered, how evidently this necessity of certainty and infallibleness is set forth in the holy scriptures, neither is it as some think a devise of man. And these things which we have spoken of foreknowledge, pertain also These things pertain also to providence. to providence: for although in this universality of things many things are said to be done by chance, yet notwithstanding because that there is nothing, be it never so small, but it is subject unto the providence of God, therefore also hath it necessity, which we call necessity of certainty, and others call necessity of consequence, And if thou wilt ask: that forasmuch as things may be called partly necessary, and partly also contingent, or free, as we have declared, whither Whether our actions are to be called necessary or contingent. of these conditions most agree unto them? I answer, that that most agreeth unto them which is natural and inward. Wherefore forasmuch as the necessity whereof we now entreat cometh outwardly, and is only by supposition, therefore things ought in no wise to be esteemed according to it, but according to those principles or grounds which are understanded of us: and so our works, which proceed of the will shall be said to be free: and those things which are so produced in nature, that also their contrary may come to pass are be counted contingent. Howbeit that necessity of certainty or of consequence which we put is never to be denied, neither must we pluck away our works either from nature, or from foreknowledge, or from the providence of God. And as touching the will of God we must think that it in very deed governeth and moderateth all things which thing is of all men commonly granted. For although men perceive and feel, that they by the will decree and elect those things which they are minded to do, yet if they be men godly, they will always say, This or that will I do, if God will permit. But if they be men that are yet without the religion of Christ, as were the ethnics, yet notwithstanding they always make mention of Fate or destiny, of the three sisters called Parcae, or of lot, which thing is oftentimes red in the Poets. Who, if (as we have before said) by the word Fate or such like words they understood the connexion of causes, over which God himself is the ruler, and moderateth and governeth it then is there no hurt in that opinion, although by reason of the abuse of the word, it be better, utterly to abstain from it. There are some also which dream of a certain fatal mighty and strong necessity afflicted unto the stars, and unto natural causes. Which God himself can not change: which opinion is erroneous, impious, and also strange from the wise men of old time, who expressedly declare, that by Fate they understood the will and government of God The verses of Cleanthes the Stoic which he wrote touching this matter, Seneca in his 18. book of Epistles hath turned into Latin. Whose sentence in English is thus. Lead me (o sovereign Sire, and Lord, that rulest the heavens high) Verses of Cleanthes touching destiny. Where pleaseth thee: for I obey: to follow speedily. Lo priest I am without delay. Though loath thou makest me. Yet groaning forward shall I go. And evil while I be, What being good I might have done, to do I shallbe fain. The willing persons, fates do lead: unwilling they constrain. Although in these verses be avouched fate, or destiny, yet is the government thereof put in the hand of God: for he calleth upon the most high father, and desireth to be led of him. Whose will notwithstanding he affirmeth to be both certain and infallible. The self same thing seemeth Homer in his Odisea to have meant in these verses which are thus in English. Such is the mind in earthly men, and so themselves they bend, As moves the Sire of men and Gods, that daily doth ascend. And when we speak of foreknowledge we exclude not will, for, as we at the The foreknowledge of God is not to be separated from his will. The foreknowledge of God over throweth not natures beginning admonished, God can not foreknow that any thing shall come to pass, but that which he willeth shall come to pass, for there can nothing be, but that which God willeth to be, and that which God willeth, he also bringeth to pass in us. For as Paul saith, He worketh in us, both to will and to perform. But this will joined to foreknowledge, neither inverteth nor destroyeth things natural, but so worketh in them, as is agreeing with them: and therefore forasmuch as the nature and propriety of the will of man is, to work freely and by election, the foreknowledge and will of God taketh not away this faculty or power from it, although Predestination is the cause of all our good works. Prayers of the church. his predestination be the cause of all good actions, which are done of the elect, and in the elect. Which thing is not only proved by testimonies of the scriptures, but also the consent of the Church in their prayers affirmeth the same, for thus it prayeth, O God from whom all holy desires, all good counsels, and just works do proceed. etc. And sins, although after a sort they are subject unto the will of God, yet are they not in such sort produced of it, as good works are. Howbeit this aught to be for certain, that they also are not done utterly without any will of God. For permission, which some put, differeth not from will for God permitteth Permission pertaineth unto will. that which he will not let: neither ought it to be said that he permitteth unwilling, but willing as Augustine saith. Wherefore in either kind of works the will and foreknowledge of God in such sort useth itself, that it overthroweth not the faculty or power of man's will. In the predestinate it provideth, that nothing be of them committed, which may overthrow their salvation. And in the reprobate Note this that is spoken of the reprobate. he taketh away from them no natural power, which pertaineth to their substance or nature, neither compelleth he them against their will to attempt any any thing: but he bestoweth not upon them so much mercy nor so much grace as he doth upon the elect, and as should be needful for their salvation. But a great many hereat stumble, for that they think with themselves, If God have foreknown that we shall meet together tomorrow, then must it needs be that our will was utterly determinate to this part, otherwise that could not be foreknown But we answer as we have already signified, that that determination in in such Whether our will be determinate to one part. sort with God, as is agreeing with the propriety or nature of the will. But unto it, is proper, so to will one part, that of his nature if can also will the other part. Wherefore we confess that if we have a respect unto God, it is appointed and decreed, what we shall do. For his knowledge is not in vain called foreknowledge for he hath not an opinion of things so that his knowledge can be changed, but hath a certain and sure knowledge, or science, and there can be no science unless as we have said it be certain and firm. But this determination and certainty of his we both have said and do say, inverteth not the nature of things, neither taketh away liberty from our nature. Which thing is proved by this reason. God Many things are possible which never shall be. foreknew that many things are possible, which in very deed shall never be: and although they shall never be, yet the foreknowledge of God taketh not away from them, but that they are possible. Which thing we will declare by an example of the scripture. Christ when he was taken said, I could have asked of my father, and he would have given me eleven legions of Angels, which should defend me from these soldiers. Wherefore Christ affirmeth, that it was possible for him to ask, and that unto him mought be granted so many legions of Angels: which yet was neither done, nor was by any means to be done. And yet notwithstanding God foreknew that it mought have been done, and although it should never come to pass, yet was it not letted by foreknowledge, but that it was possible. Wherefore as the foreknowledge of God letteth not possibility, so also taketh it not away contingency and liberty. This necessity of infallibleness is not only declared and proved by the holy scriptures, and by reasons, as we have now showed, but also is acknowledged of the fathers. Origen against Celsus in his second book against the argument of Celsus, which he objected against the Christians, saying. Your Christ at his last supper foretold, as ye say, that he should be betrayed of one of his disciples: if he were God as ye contend he was, could he not let the doing thereof? Origen here wondereth, and answereth, that this objection is very ridiculous: for forasmuch as he foretold that that thing should come to pass, if he had letted it, than had he not spoken the truth: and therefore he added, that it was of necessity, neither could it otherwise be, but that that should come to pass which was foretold. Howbeit because that this foretelling changed not the will of judas, therefore is he worthily accused, neither aught the blame to be laid upon Christ which foretold it. Origen in that place acknowledgeth either, namely, the necessity of certainty, and that the nature of the will is not letted. Ambrose also when he interpreteth those words of Paul, jacob have I loved, and Esau have I hated, referreth the sentence of the Apostle to works foreseen, and yet addeth, that it could not otherwise have come to pass, but as God foresaw that it should come to pass. Chrisostome also expounding that which is written unto the Corrinthians, It behoveth that heresies should be, confesseth that this necessity is a necessity of foretelling, which is nothing prejudicial unto the power of our will and choice. Neither is this necessity taken away by certain places in the scriptures which otherwise at the first sight seem to put a change of the sentences of God: as is that of Esay, when he threatened unto Ezechias the king present death, which prophesy yet God seemed to change, when he prolonged his life fifteen years. And unto the City of Ninive it was foretold that it should be destroyed within forty days: which thing yet came not to pass. Those things in very deed make nothing against the truth before taught: For God foretold unto Ezechias, death which was even at hand according to the causes of the disease whereof he was then sick, and therein was made no lie. But The certainty of the foreknowledge of god is constant, and is not changed. as touching foreknowledge, as God foreknew that the king should be in danger of that deadly disease, so also foreknew he that his life should be prolonged fifteen years. And as he foreknew that the sins of the Ninivites deserved present destruction, so also foreknew he, that of his mercy he would give unto them, to repent and to be preserved. By which self rule is to be expounded that place of jeremy in the 18. chapter, wherein God saith, that he also would change his sentence, or repent him of the plague which he had threatened to any city, nation, or kingdom, if they would repent. But what shall we say of Paul, who writeth to the Corrinthians that he chastised his body, and brought it into bondage, that he might not be made a reprobate. What meant he to change that firm purpose of God? Verily Paul meant not, that he was able to invert the order of the predestination or reprobation of God: and therefore he said not, ne & reprobatus efficiar: that is, that I be cast out as a reprobate, but ne reprobus efficiar: The saints work well, to the end to be obedient unto predestination. Why Paul chastised his body. It is a dishonesty for a man to give good monitions & to live wickedly. that is, that I be not a reprobate. For he endeavoured himself by all industry and diligence to be obedient unto the predestination of GOD: for they which are predestinated unto eternal life, labour to mortify the flesh. And he said that he would not be made reprobus, that is, he would not be found and accused to lead his life otherwise then he preached: which kind of vice all men disallow, detest, and condemn. Wherefore in that place was not entreated of the reprobation of GOD, but of that kind of crime, which they are guilty of, whosoever give good monitions, and in the mean time they themselves lead their life most wickedly. Although if a man will needs refer these things to the judgement of God, we might well grant the same as touching present justice or injustice, but not according to firm purpose, whereof we at this present entreat. Cicero a man otherwise full of wit and excellently well learned was exceedingly deceived in this question, as it is evident by his second book de Divinatione: Cicero was deceived. which thing Augustine declareth in his fifth book de civitate Dei, the 9 & 10. chapters. For he thought that it was not possible, that the foreknowledge of things to come should not overthrow the faculty or power of man's will: therefore he took away all manner of prediction or foretelling: which opinion how much repugnant it is unto our religion all men understand, when as it is staid upon the oracles of the Prophets, as upon sure foundations. And we read not that God did ever any thing, which was of any weight, but that he first revealed it unto the God revealeth unto Prophets the great works which he will do. Prophets. He showed unto No the destruction that should come by the flood, long time before it came to pass. Unto Abraham he forshewed the burning of Sodoma: And unto him he signified the oppression and delivery of his posterity in: Egipte. And unto the self same Prophets in a manner he gave charge to foretell the captivity of Babylon, and the return from thence. He also commanded all the Prophets to foretell the coming of Christ. Therefore unto us so constant is the authority The autorities of the Prophet is constant. of prophecies, that to deny it, is utterly to overthrow all religion. Wherefore Augustine not without just cause said, that those men which were called Geneth liaci, which avouched the fatal necessities of the stars, were more tolerable than Cicero: for they gave some place unto God. But if he be denied to foreknow things If God be denied to know things to come then i● he de 〈…〉 d to b●e God. No●e this that i● spoken of Cicero. to come, thereby also is he denied to be God. David saith, the foolish man said in his heart There is no God. Which saying of the wicked he hereby proveth, for that they when they commit wicked facts, think that God seeth them not, and that he will never punish them. And Cicero hath given us occasion to suspect, that he was after a sort enfected with this impiety, for that in his book de Natura Deorum, he bringeth in Cotta, and the high priest thus reasoning together, that Cotta desired much that he mought have undoubtedly proved unto him that there are gods. Howbeit because he saw that it was a thing odious, hateful, and in a manner infamous to deny that there is a God: therefore towards the end of the book, he gave sentence on Balbus side, who defended that there are Gods: but yet he so gave sentence, that he said unto Velleius, that the opinion of Cotta seemed unto him more likely. Verily a Godly man, and one confirmed in religion, would never say that that sentence is likely to be true, wherein the divinity is called into doubt. But these are the cogitations or reasonings of our reason whereof Paul abundantly wrote in the first chap. But afterward Cicero himself in his book de divinatione under his own person taketh away from God the foreknowledge of things to come, and maketh answer to Quintus his brother, who had in the whole course of the first book confirmed oracles and Prophecies. But why denied he foreknowledge? was he driven unto it therefore for that he saw that he must needs grant an order of causes and of effects which Why Cicero denied the forknowledge of Go●: should be unmovable and constant for otherwise things to come could not be foretold. Now if such an order should be granted, he supposeth that nothing should remain in our hand and power. But as in God there is to be put a most singular will joined with a most singular power, so also unto him is to be attributed the knowledge of all things: yet let us not therefore be afeard, but that we do those things which we do, by our own will and choice. The stoics which did appoint fate or destiny, seem also to have been somewhat moved with Cicero's How the stoics discharged the will of man from fate. reason, for they did place the motions of the will of man not to be under fate or the connexion of causes, Not that they utterly made free the will of man, but only they affirmed that in it lay, by the choice thereof to meddle or not to meddle with some things: which if they meddled with strait way they were wrapped into the necessity of fate. By an example the thing may be made more plain. They say that it was in the power of Oedipus to have fellowship with a woman, or to temper An example of Oedipus himself therefrom. But if he once should have fellowship with her it could not be avoided, but that he should commit incest, of which incest should be borne children, which should pollute themselves with murdering one the other, and should over throw their father's kingdom. The ancienter Philosophers, as Democritus▪ and Empedocles, affirmed that the will also is subject unto fate, or unto the connexion of causes. But Chrysippus the Stoic hereunto rather inclined, to except the will of man, as Oenomaris Cynicus (as Eusebius Caesariensis de Preparatione evangelica▪ citeth him) saith, that Democritus made men bondmen, and Chrysippus half bondmen. But leving these, let us return unto Cicero who said, If there be foreknowledge, than things should in such sort come to pass, as they were foreknown, neither can the event foreseen be avoided: so that then the liberty of men is utterly taken away. Laws then are in vain, admonitions are in vain, rewards, punishments, and such like things are in vain: wherefore he setteth forth a choice, that a man should choose, whether he would rather admit foreknowledge, or liberty of the will, for that they could not consist both together, as far as he judged. And because he was man having to do in civil matters, and dealt in laws & judgements, he rather rejected the foreknowledge of God, than he would lose the liberty of the will of man. Wherefore Augustine saith of him, Those which will be free he maketh sacrilegious persons, so that to defend their liberty they spoil God of his foreknowledge. Cicero's reason was, If the will be free, there can not be a certain and sure connexion of causes: for if it were certain, it could not be broken of our will, and if there be no certain connexion, then can there be put no foreknowledge: and therefore he affirmed that God also foreknoweth not what things shall come to pass, for if he should foreknow them, than should there be a certain and firm order of causes, which being granted, there should be nothing remaining in the power of our will. But we ought to hold either of these sentences: for of the one we have by sense experience. For every man may consider in himself, how he worketh by counsels and deliberation, and electeth that which pleaseth him. But the other, that is, the foreknowledge of God, we hold by faith, which knowledge is of no les The elections & counsels of man are not against the providence of of God. The will of man is placed in the order of causes. God by his foreknowledge changeth not the nature of causes. Fortune & chance are referred unto us & not unto God. force, than the apprehension both of sense and of reason. Wherefore we deny unto Cicero this consequence. There is a certain and constant order of causes which God foreknew, therefore there is nothing in our will. And we therefore deny the argument, for that our will also is to be placed amongst the causes of things, yea it hath not amongst them the unworthiest place. Wherefore even as God can foreknow, what shall come to pass of other causes, in like sort is he able plainly to see what our wills will elect. And as in foreseeing other causes and their effects he in no wise destroyeth nor changeth the natures of them: so also leaveth he in their full state the wills of men. This also moved Cicero that than nothing should come by chance: But forasmuch as very many things happen by chance and fortune it is manifest that there cannot be a certain or sure order of causes, neither also any foreknowledge. In this sort reasoned he. But we answer, that those things which are said to come by chance, are so called things coming by chance, as they are referred to our understanding, which forasmuch as it is weak, by reason of the dullness thereof seeth not the course or connexion of causes: but if their be compared unto the mind of God from which nothing is hidden, they can not be said to come by chance or rashly. The infirmity of the mind of man is that it maketh fortune or chance to be, with thing we will declare by an example. If a master should send his servant to the market, and command him to be there by six of the clock, and should also command his Balive apart to do the self same thing, doubtless both the Balive and the servant should meet together, which to either of them should come by chance, for that they knew not of their masters commandment: but the master he self who knoweth the matter, will not judge this to come by chance: which thing hereby also may be made more plain. Suppose that I knew that there were treasure hidden in a place, and I should command one to dig in that place, when he should find the treasure, he would cry good fortune, but I which knew the matter would attribute nothing unto fortune. So God forasmuch as he knoweth the course and connexion of all causes never ascribeth any thing to fortune. Wherefore let us put all things to be subject unto the purpose of God, and amongst all other things our wills, also which we affirm have that power which God willed, who tempereth the natures of all things. There is a certain cause, as saith Augustine, which so worketh, that it is by no means wrought, and such a cause is God. And there is an other cause which so worketh, that it also is wrought of an other, of which kind is our will, which so willeth and worketh, in that that it also is wrought of God. Wherefore we ought neither to assent unto Cicero, nor to the stoics, for as we ought to withdraw nothing from Our wills are not free from the foreknowledge of God. Note a sa●ing of Austin. the foreknowledge of God, so lest of all are our wills to be exempted from it: for they pertain to the better part of the world. For what should he have a care of, or what should he foreknow, if he should neglect men? Our wills (as saith) Augustine, are able to do so much, as God would and foreknew they should be able to do: and therefore whatsoever they are able to do, they most certainly are able to do, and whatsoever they shall do, they shall without all doubt do, for that he whose foreknowledge can not be deceived foreknew that they should be both able and also do it. And in the Necessity of two sorts. 10. chap. of the fifth book before cited, he divideth, as we also did, a necessity in to two parts: one whereby we are compelled to suffer those things which we would not, as is the necessity of death, whereunto will we or nill we, we must give place. The other necessity he saith is that, according to which any thing is said to be necessary, that is, shall undoubtedly come to pass. And touching this there is no need that we should be afeard concerning our will, for by it the will is not diminished, the first indeed is repugnant unto it, for it is not possible Not every necessity h●tteth the will. that it should will any thing unwillingly. But this latter is nothing at all against the nature of the will. The life and foreknowledge of God, although they are necessarily attributed unto him, yet they nothing hurt his nature nor will: He can not neither be deceived nor die, and yet suffereth he not any thing which he willeth not. So also we say that when we will any thing, by will we necessarily will it, and yet do we not think that hereby our choice is violated. And how the What things wicked men wish for in this question. foreknowledge of God hurteth not our will, Augustine in his 3. book de libero arbitrio in the 2. and 3. chapters very well declareth. And first he saith, that by this question are exceedingly set a work a great many wicked men, which either would, that if the will be free, God had no providence nor care of things pertaining to men, that they might with the more licentiousness give themselves unto lusts, in denying the judgements both of God and of man, and to the utter most of their power avoding them: or if it can not be avoided, but that it must needs be granted that God provideth and understandeth the things which are done of us, yet at the least they would obtain this, that his providence should so compel the wills of men, that they may be excused from blame of their wicked facts. But how these men's devices are deceived he easily declareth in setting forth, how the forknowledge of God may stand with will, and that a free will. He demandeth of him with whom he reasoneth, whither he knew that he should have to morrow a will upright or corrupt? He maketh answer that he could not tell. Dost thou think, saith Augustine, that God knoweth this? The other confesseth, that he thinketh that God knoweth this▪ Wherefore saith Augustine: forasmuch as God foreknoweth this, he also foreknoweth, what he will do● with thee, that is, whither he will glorify thee at the end of thy life: and if he foreknow and can not be deceived, then of necessity will he glorify thee. But in the mean time tell thou me? Shalt thou be glorified against thy will, or with thy will. Verily (saith he) noot against my will, for I most earnestly desire the same. And hereby is concluded, that that which God will of necessity do in us, hindereth not the wil He showeth also that this shall be more plain, if we consider of foreknowledge as though it were ours, Suppose that I foreknow that a certain man shall come unto me to morrow, shall this my foreknowledge take away from him will, but that if he Our memory compelleth not things past to be passed▪ come, he cometh through his own election? Doubtless we can not so say: for he willingly cometh, neither shall my foreknowledge diminish any thing of his liberty. And as our memory compelleth not things past to be passed, so foreknowledge compelleth not those things which shall come to pass to come to pass. This thing also may an other way be declared. If a man should see Plato disputing with Socrates, or the Sun or Moon to be eclipsed, the sight of the beholder causeth not that they which dispute together, should of necessity or against their wills dispute together, neither also causeth it that the Sun or Moon should be eclipsed by chance, when as those eclipses of the heavenly lights have their necessary causes. Wherefore he which seeth both, maketh not by his sight that which is contingent, necessary, neither maketh he that which is necessary, contingent. Neither ought we to imagine that the foreknowledge of God obtaineth his certainty of the necessity of things, for so great is the perspicuity of the mind of God, that it can also most certainly understand things contingent. Neither is this reason any thing hindered by that which we before often admonished, namely, that the foreknowledge of God hath always will joined with it, when as nothing can be foreknown of God to be, which he himself will not to be. But yet this will, whereby God worketh all in all, applieth itself How the will of God bringeth not necessity to things. to the natures of things. For in meat it nourisheth, in the Sun it shineth, in the vine it bringeth forth wine, and in the will of men it causeth, that they of their own accord and freely will those things which they wil Paul as we read in the Acts, cited that sentence of Aratus, In him we live, are moved, and have our being. Whereof it followeth, that the will of man, hath his motions of God. But if a man will say, that it receiveth of God such motions, as itself before willeth, then shall he speak things absurd: for them should our will measure and govern the influences of God, which thing is far from the truth. But rather let us say The will receiveth such motions of God as he will. Second causes may be doubtful, when yet the will of God is certain. that it receiveth of God such impulsions and motions as he will give. And let us in the mean time mark, that God so worketh in our will, that it gladly, willingly, and of his own accord receiveth the motions which God putteth into us. But how it cometh so pass, that God most certainly foreseeth things to come, when yet the wills of men, and many natural causes are doubtful, and work contingently, it may thus be declared. It is true in deed, that those which consider things only in their causes, are oftentimes deceived, for that all causes do not necessarily produce their effects: for sometimes they are letted, and incline an other way than they were supposed. Wherefore men are not deceived, when they now behold the effect brought forth: but they are deceived when they judge of effects lying hid in their causes. But the foreknowledge of God not only knoweth what things shall come to pass in their causes, but also thoroughly seeth them, as if they were already brought forth, and of their causes made perfect: and hereof it cometh that we may of the foreknowledge of God infer necessity of certainty and of infallibleness, and so can we not do of the second and niest cause. For when we say, that God foreknew that this or that thing shall come to pass to morrow, we well conclude, All things are necessary whilst they are. that therefore it shall of necessity be. Necessity is not applied unto a thing known, but as it is foreknown of God as present and alcedy brought forth, which maketh not only to perspicuity, but also to necessity. For every thing whilst it is, is of necessity, neither must we afterward grant, that the thing is of necessity, for that it is not taken in such sort as it was foreknown of God. Hitherto We do not defend free will. have we defended the power of man's will, which yet we will not should be taken universally, but only as touching foreknowledge and predestination. For although thereby (as it is proved) be not letted free will, yet doth not it otherwise want impediments or lets. For we are borne in sins, & will we or nil we, we are wrapped in original sin, neither can we by any means wind ourselves out of sin. And before regeneration what manner of power so ever we give unto the will of man in things indifferent & civil, this first we ought to think, the which way soever it do turn itself, it of necessity sinneth, neither can it do any thing which is in very deed acceptable unto God, neither also can it give unto civil works the success which it purposeth. Wherefore Augustine worthily wrote in his Enchi●idion, that the first man in sinning, lost the liberty of choice or will. This moreover is to be considered that the wills, motions of the mind, & actions even of men not yet regenerated, are directed of God, and so directed, that by his providence they are brought unto the end by him prefixed and determined. Yea also when we are regenerated, although after a sort we obtain liberty through Christ, yet is not it full, but only begun. For the first motions which stir up unto sin, creep upon us against our wills: which motions to be sins, we have in the seventh chapter proved. And Ambrose plainly confesseth, that our hearts are not in our own power, neither is there any of the believers, which continually falleth not, when yet he would stand. Wherefore we ought all to pray, forgive us our trespasses. And unto the Galathians Paul said, The spirit fighteth against the flesh, and the flesh against the spirit, so that ye do not those things which ye would. And in his epistle as we have heard it is written: The evil that I hate, that I do, again, I feel an other law in my members striving with the law of my mind, & leading me away captive into the law of sin. Which words can not be understanded but only of a man regenerated. For he had said, In mind I serve the law of God, but in flesh the law of sin, which in no wise can be referred to a man not yet justified. We grant in deed, that God could if he God could keep us from all manner of sin but he doth not. would give unto men so much aid that they should not sin at all: but that hitherto hath he not done, neither hath he promised that ever he will do it. Wherefore our will is subject yet unto some servitude which as we desire to remain certain and undoubted, so on the other side we affirm, that by the foreknowledge and predestination of God the will is not letted. We have hitherto in this third article seen, what necessity cometh of the foreknowledge and predestination of God, namely, such a necessity which is not absolute, but by supposition, which we call necessity of consequence, of infallibleness, and of certainty, but not of coaction. And seeing that it is so, it is now evident, that no injustice is committed of God, when he condemneth sinners, and glorifieth the just. For unto every man is rendered according to his works: so that no man can say that his sins are not his own works, when as he is not compelled to commit them, but exceedingly alloweth them and willeth them. Neither are laws, admonitions, promises, and punishments in vain, Monitions, laws, and punishments are not in vain. as it was objected: for they are so much of force as God hath decreed they shall be of force, as Augustine writeth in his fifth book de Civitate Dei, in the chapter before cited. For Gods will is to use them to the salvation of many: and though they profit not some, yet they want not their end, for they conduce to the condemnation of the wicked. Prayers also are not made unprofitable, for by them Prayers a● not vain. Sins are not excused by the predestination and counsel of God. An example we obtain those things which God hath decreed to give unto us by them. Wherefore this is an excellent saying of Gregory in his dialogues: That by prayers can not be obtained but those things only which God hath predestinated to give. And how by predestination, or foreknowledge, or predictions sins are not excused, we are taught by very many testimonies of the holy scriptures. Christ foretold that judas should betray him: verily that foretelling neither took away from judas his wickedness, nor also powered it into him. He followed the enticements of covetousness: he betrayed not the Lord to the end to fulfil his prophecy. Christ also was by the will of God slain. For he said in the garden: Let this cup pass away from me if it be possible, but not my will be done but thine, And touching himself he foretold: I will give my life for my sheep. Yea Herode and Pilate are in the Acts of the Apostles said to have joined together, to do those things which the counsel of God had decreed. Are by reason of this either the jews or those princes to be acquitted from sin, when as they condemned and slew an innocent man? Who will say so? Can any man also discharge of villainy the brethren of joseph, when they sold their brother, although God would that by that means joseph should come into Egypt? Neither shall the cruelty of the king of Babylon be excused, although the justice of God decreed to have the jews in such sort punished. He which is killed, is said to be of him delivered into the hand of his enemy. And God is also said to deliver a city, when it is won by assault. And job said that those things, which were by violence and theft taken away from him by the Chaldeans and Sabeans, were taken away by God. The Lord (saith he) gave, & the Lord hath taken away. Wherefore of that counsel of God, whereby he useth sins to their appointed ends, can not be inferred any just excuses of sins. For wicked works are judged and condemned, because of the vitiate and corrupt heart from whence they are derived. Wherefore let no man be offended with the doctrine of predestination, when as rather by it we are led to acknowledge the benefits of God, and to give thanks unto him only. Let us also learn not to attribute more unto our own strengths than we ought: let us have also an assured persuasion of the good will of God towards us, whereby he would elect his before the foundations of the world were laid: let us moreover be confirmed in adversities, knowing assuredly that whatsoever calamity happeneth, it is done by the counsel and will of God, and that it shall at the length by the government of predestination turn us to good, and to eternal salvation. The tenth Chapter. BRethren mine hearts desire and prayer to God for Israel is, that they might be saved. For I bear them record, that they have the zeal of God, but not according to knowledge. For they being ignorant of the righteousness of God, and going about to establish their own righteousness, are not subject unto the righteousness of God. brethren mine hearts desire and prayer to God. etc.] Forasmuch as in the ninth chapter he had declared that the promises were not proper unto the The sūm● of this chapter. jews which perished, and therefore their destruction was no derogation either to the certainty of God's promises or to the doctrine of justification by faith, which he had before taught: for they to whom the promises pertain, do by faith come unto Christ: now in the 10. chapter he removeth an other doubt, and overthroweth a strong hold, wherewith the jews were wont proudly to defend themselves, who without end boasted of ceremonies, works, and outward righteousness: and he declareth that they being ignorant of the true righteousness, which is called the righteousness of God, in vain went about to establish their own righteousness. And for that he understood that it would be▪ unto them a thing very hard and sharp, to be not only spoiled of the promises, but that also the righteousness of works, which they chief embraced, should be abrogated: first by a prevention he lenifieth their minds, in testifiing his good will towards them. After that, for that they were infected with ignorance, he instructeth them with a plain and evident distinction of righteousness. And lest he should seem of his own head to have devised the righteousness of faith, he confirmeth it by a testimony of Moses and of Osea the Prophet: which righteousness, he saith, God would have to be brought even unto the Gentles which were far and wide dispersed abroad? But so that it should not be hid from the jews, when as it was first manifested unto that people. Which thing Esay testifieth, when he writeth, that God all the day long holdeth abroad his hands to a nation, which perpetually resisted him. This is the sum of the doctrine of this chapter. He testifieth that he ●●ueth the jews and hateth them not. And in the first part thereof to comfort the jews he taketh in hand to prove this proposition: I bear a singular good will towards you, neither am I led by hatred to write these things. And this he thereby proveth, for that he with a certain perpetual desire had then always in mind, and was so careful for their salvation, that he continually by prayers desired it. Unto them that give admonitions, Necessary preparations of the hearers. A similitude. and also unto them that preach the Gospel, these are necessary preparations of men's minds. For oftentimes the things that are spoken scarcely profit, unless the hearers feel or perceive that they are beloved of him that speaketh unto them. For even as physicians when they mind to minister strong purgations, to bring forth hurtful humours out of the sick body, do first lose the body by certain drinks: so also their minds with whom we deal, are first to be lenified with gentle speech, before we come to the bitterness of reproving. So did Paul, when he wrote unto other Churches, and especially unto the Corrinthians, whom at the beginning he commendeth as holy and elected, instructed in all wisdom and knowledge, and finally adorned of God with all good gifts. But afterward he vehemently and sharply accuseth even the self same men of most heinous crimes: that they had sects and contentions amongst themselves: and that by human wisdom they obscured the Gospel: that they punished not most horrible incest: that they disturbed the supper of the Lord: and that they did injuries, and prosecuted matters of contention before infidels: and many such other like heinous facts he reproveth that Church of, to the end they should correct them. Wherefore it is no marvel if in this place he use the self same manner: and do say, that he writeth not those things with a hateful mind. Always in his epistles after gentle and loving preventions follow grievous and sharp reprehensions: which manner we ought also to follow, that those things which we intend to admonish may the more profit. Rhetoricians use this policy, never to speak any thing that An example of Rhetoricians. is sharp or unpleasant but first do mollefy it by some colour. And forasmuch as the Scorpion that deadly stinging beast embraceth with her fore claws, that he may the better strike with his tail, and stick in his venomous sting, why do not we also most earnestly with love and charity embrace our neighbour that we may heal him. The Apostle to prove his love towards the jews saith, that in his heart he had a vehement desire, and an incredible readiness (which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) towards their salvation, whereof sprung prayers. These are assured tokens of Christian love. And this is worthy to be noted, that Paul joineth What prayers are fervent and of efficacy. these two things together: for prayers are never lively nor fervent unless in the heart go before a most fervent desire of the things which are to be prayed for. Some desire of God, that they mought abstain from sins, but because they desire it not, with fervency, their prayers are faint. Others pray, that they may not be unworthy ministers of the Church, but forasmuch as they are but lightly touched with this desire, their prayers are cold. And therefore it is no marvel if they be Preachers must avoids offences. so rarely hard. Wherefore Paul to declare that his prayers were no slender prayers, said, that there went before them a fervent desire. Hereby moreover we learn, that they which preach the Gospel must avoid offences given out of time: and if offences must needs be given, the same aught to be lenified and made soft: unless peradventure the salvation of the hearers be passed all hope, or that they are so obstinate and perverse, that they can not be moved to God, but by most sharp When sharp reprehensions are to be used. reprehensions. So Christ sometimes said of the Phariseis: Let them alone, they are blind, and leders of the blind, This wicked and adulterous generation seeketh a sign, but none shall be given unto it. Of Herode also Christ said, Go and tell that fox. john Baptist also said unto the self same men, Ye generation of vipers. who hath taught you to fly from the wrath to come? Our Paul also when he was stricken as he stood before the judge said, God strike thee thou painted wall. And unto Elimas, who was also called Barieu he said, Thou son of the devil, full of all guile, how long continuest thou to pervert the strait ways of the Lord? Behold the hand of the Lord is upon thee, and thou shalt be blind, and shalt not see. But when we come to this point, The spirit is to be examined. we must examine the spirit wherewith we are moved, lest peradventure we be deceived, and under a godly pretence serve a wicked affect. And we must take heed, that our brethren be not rashly turned away from the doctrine of the Gospel, and we must chiefly beware that we give not them occasion to suspect that we are by hatred, envy, & desire of vengeance or by some wicked lust moved to We must not flatter them that sin. speak those things, which we seem to speak somewhat vehemently. Furthermore on the other side we must beware of the other extremity, that we flatter not than the sin, making a merchandise of the word of God either to win men's favour, or for lucre sake, or for pleasure sake. For doubtless the truth as touching doctrine ought never to be kept in silence, neither are they which sin to be spared, although troubles should thereof arise, or that we should therefore suffer grievous things. Christ knew right An example of Christ. well, that by teaching the truth and by reproving of vices, he should at the length be crucified, and be also forsaken of his disciples, and yet did he not therefore cease either from necessary doctrine, or from profitable reprehensions. Of that, that the The authority of the jews was great in the Church. Apostle so diligently seeketh to avoid the offending of the jews, we gather, that the authority of that nation was great in the primitive Church: for they before other nations believed the Gospel, and the judgement of them was had in great estimation. For the jews were studious in the scriptures, and most diligent observers of the worshipping of God, wherefore the offence of them could not be in curred without exceeding great hurt to the Gospel. He calleth them brethren, the more to conciliate them unto him. For these are no small degrees of benevolence, to wish well unto a man, to pray for him, and to call him by a gentle and loving name. Howbeit there is a difference between A difference worthy to be noted. the reason which he useth in the ninth chapter, and between that which he useth in this chapter to prove his love towards the jews. For there he said, that he so fervently loved them, that for the redéeminge of their destruction he desired to be made accursed: but here he writeth that he poureth out prayers for their salvation. Of this difference this is the reason. In the. 9 chapter he entreated of election or predestination, which is not changed by prayers: and therefore it had been in vain there to have made mention of them. But in this place is entreated of the righteousness of faith, which faith forasmuch as it is the the gift of God, there is no doubt but that by faithful prayers it may be obtained for our neighbours. He bringeth moreover an other argument of his love towards the jews, whereby he excuseth their incredulity, as much as the nature of the thing suffereth, but yet he so excuseth it, that thereunto he addeth a most grievous accusation. I bear them record (saith he) that they have the zeal of God, but not according to knowledge.] And yet must we not think, that all the jews had this zeal, for in that nation there were a great many which were manifest wicked & filthy livers. But when Paul thus wrote he had a consideration to the sounder sort: and under this common name meant them only. And to be brief he useth the figure Synecdoche, whereby an indefinite proposition is by reason of some parts that it containeth taken for true. This self same excuse Peter in the Acts used, when he said, For I know that ye did it thorough ignorance. etc. Paul now attributeth unto them zeal, but he reproveth their ignorance as an heinous sin. For seeing that they were by the law and by the scriptures daily taught, they ought not to have been ignorant of those things. Their ignorance he hereby proveth, for What was the ignorance of the jews. that they knew not the difference between the righteousness of God and their own righteousness, neither saw they that by establishing their own, they fell away from the true and perfect righteousness. That they had a zeal, he therefore saith, for that What zeal signifieth. they sought to worship God, and that diligently: but they knew not the manner of true worshipping, wherefore their zeal was a blind zeal. And to declare what zeal is, we will first consider the etymology thereof. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is zeal, is a Greek word derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And this word signifieth to love, but yet vehemently to love, so that after love followeth admiration, after admiration imitation, and then after that a grief if he may not enjoy the thing which he loveth, or if others be admitted to enjoy the same. This is the proper signification of the word. Wherefore Definition of zeal. we may thus define it. Zeal is an affection, which consisteth in that part of the mind which lusteth or desireth, after which by reason of the vehemency followeth grief, both because of the fellowship of others, and also for the want of the thing which is desired. But the nature of it is not of one sort. For there is a good zeal, & an evil zeal. Of the good zeal Paul spoke, when he said, I am zealous for you with the A good zel● & an evil. zeal of God, for I have betrothed you, that ye should give yourselves a chaste virgin unto one man Christ. Also in the first to the Corrinthians, Be zealous of the better gracious gifts. God himself also is affected towards us with a most perfect zeal, as the scripture oftentimes teacheth, although affects are not properly, attributed unto him. But of the evil zeal is not at this present entreated: But of it Paul to the Galathians thus writeth, that the false Apostles loved them with a zeal, that they might glory in their flesh, and lead them away from Christ into the bondage of the law. And in many other places is mention made of it. But the cause whereof The cause of a good & evil zeal. either a good or evil zeal springeth, may be this. The manner is a like in this affection, as it is in other affections. Wherefore even as boldness, lust, and anger are so long time good or evil, how long they keep themselves within certain bonds prescribed unto them by prudence, or pass those bonds: so also cometh it to pass in zeal. But this we ought to know, that according to moral doctrine, prudence cometh by natural use or discipline, but in very deed as it is here considered, it can not be gathered but out of the holy scriptures by the breathing of the holy ghost. Wherefore zeal is then good, when it is thorough faith bridled by a just and godly knowledge: and it is then evil when it is not by such knowledge restrained: as a ship when the master or governor is present is preserved, but he being absent goeth A similitude. to wrack. Wherefore Paul spoke most warily: for when he condemneth their zeal, he taketh away from them knowledge, and by one word, that which mought have been an excellent virtue he noted as a vice, and that dangerous. And as the difference is great between a good and an evil zeal, so also the effects which are of other derived are much divers. Christ was kindled with a good zeal, when he drove Effects of good ● evil zeal. the buyers and sellers out of the temple, overthrowing their tables and chairs. With the self same zeal was Phinees moved when he thrust thorough the most filthy whoremongers. Contrariwise the effect of an evil zeal we may behold in Paul, who through zeal persecuted the church of Christ. And in john it is written, y● that the time should be, when they should think that they do God high service, which afflict the faithful of Christ. Peter also being kindled with an immoderate zeal drew out his sword, to kill them which laid hands upon Christ. There is also an other difference. For an evil zeal engendereth hatred: but a good zeal hath joined with it charity. For Samuel although with a great zeal he worshipped▪ God, yet a long time he mourned for Saul. And nothing is more repugnant unto evil zeal than charity: as unto a good zeal is chief repugnant self love. They also are of a contrary affect, which are either so blockish, that they are stirred up with no desire of good things, or else are so corrupt, that they are not afeard to boast of wicked and villainous facts. These things generally spoken, we will now apply unto the An evil zeal of the jews. jews. They had a zeal towards the law, ceremonies, and outward works, for that they exceedingly loved, and had in admiration, and only embraced these things: wherefore it wonderfully grieved them to be excluded from them, neither could they abide that the ethnics should be admitted into the fellowship of true religion. Wherefore they were affected with a zeal, but yet with an evil zeal: for that (as Paul saith) it wanted knowledge. But forasmuch as Paul seemeth to be moved with a desire and good will towards the jews by reason of this zeal, there ariseth a question, whether any sins may so please us, that of them we should Whether i● be lawful to take pleasure of sins. A distinction of sins. take pleasure, or that therefore should be engendered any good will. We must put a difference between sins, for there are certain sins enormous and gross, which all men understand to be sins: and there are other sins which although they be condemned before God, and are in very deed sins, for that they are committed of men not regenerate, who are as yet evil trees, neither direct they their works unto God as they ought to do, yet are they morally good. Wherefore if we mean of gross sins, and speak of sins as they are of their own nature properly and truly, than none that is godly will delight in this kind of sin. For if a man love God with all his heart of necessity, he will abstain from all sins, which are manifestly repugnant unto the will of God and unto his law: but per accidens that is, by chance it is possible that some pleasure may be taken in them: as if we be now delivered, the more & greater the wicked acts are which we have committed, the more shall we therefore rejoice. And if a man have been before proud and arrogant, & after some fall being repentant do behave himself more modestly, he will somewhat rejoice by reason of his sin. Which thing also happeneth, if after faults committed be made good laws, and an order appointed, that such faults be not afterward committed. For we rejoice that such an occasion was offered. And because that, as Paul saith, where sin hath abounded, grace also shall abound, and unto We rejoice in sins 〈◊〉 accidens. them that love God all things work to good, we will grant that by a phrase of speech although not proper but per accidens, the godly may sometimes take some pleasure of sins. But if we speak of moral works which are done of them that Good moral works delight us, although they be sins. are not regenerate, if we consider them simply, we can not but rejoice in them. For even as it is a pleasure, and that no small pleasure, to consider the natures of herbs, the proprieties of living creatures, of precious stones, and of the stars, so also is it a delight, to see the acts of notable men, which acts God would have to be in the nature of man, for the preservation of common wealths, and of civil discipline. Who taketh not pleasure, when he readeth the honest life, and virtuous acts of Socrates? Or when he weigheth with himself the notable acts done by Scipio Africanus? and also when he seeth the things which are in our time done of notable men, when yet they are void of Christian religion? Yea forasmuch as they have a certain show and countenance of sound virtues, the godly so much delight in them, that they are not seldom moved earnestly to pray for the salvation of those men, thus thinking with themselves: If God would vouchsafe to change these men, and to draw them unto Christ, they should be a great ornament and A similitude. help unto the Church, neither do they easily despair of their salvation. As a skilful husbandman, if peradventure he see a ground very rank with brakes and weeds desireth to buy the same: for he thus thinketh: That if the naughty herbs were wedded out, and the brakes with a plough rooted out, that ground would plentifully bring forth good corn. And so also will he do, if he see wild vine trees, or wild olive tréees of their own accord spring in any place, for he will thereby judge the ground to be meek both for vine trees, and for fat olive trees, if it should be well husbanded. Christ also our Saviour, when a young man had asked him counsel, what he should do to attain unto eternal life? and he had answered keep the commandments: and the young man made answer, that he had thereunto endeavoured himself even from his youth, which yet was not true, jesus notwithstanding delighted in that his endeavour such as it was of inquiring touching salvation, and of obeying the commandments of God as much as lay in him. For this is the meaning of that which Mark writeth in the 10. chapter, that Christ loved him: namely, being moved with mercy by reason of his present calamity, for that he labouring and going about to attain unto the righteousness of works, fell away from it? And the Lord also, when he had made answer, that the greatest commandment is, that we should love God with all our heart, with all our soul, and with all our strenthes, and that the next commandment is, that we should love our neighbour as ourselves: and a certain scribe had commended this answer of the Lord, he said unto him, Thou art not far from the kingdom of heaven, although he yet believed not, neither was yet by Christ justified. But the Lord would declare, that this his assent to the truth resembled some We are also sorry by reason of the moral works of the ethnics. certain show of piety and of duty. Wherefore in such works which are morally called good, the mind of the godly delighteth: although therewithal also it sorroweth that those works are not done as they ought to be done. And as touching this present sentence of the Apostle we must not gather, that he of sin, that is, of zeal without true knowledge conceived a love and good will towards the jews: for he reasoneth not from the cause: yea rather by the effect he declareth his love towards them: namely, in that he not only prayeth for salvation for them, but also agravateth not the crime which they were guilty of, but rather Paul loved not the jews for their evil zeal. as much as the thing suffereth excuseth it. It should be a false kind of reasoning a non causa ut causa, (that is, taking that for the cause which is not the cause) if a man would hereby prove, that Paul had a delight in the sins of the jews. But if a man will needs contend, that this argument is taken from the cause, we say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is englished, heart's desire, is in this place an affect What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place signifieth. The zeal of the jews was sin. which pertaineth to mercy: and so Paul had compassion upon the jews, for that he saw the jews so miserably erred. And this sentence is of no small force to prove, that that zeal of the jews, though it were goodly to the show, was sin: for nothing stirreth up mercy, but only misery and calamity: neither are we moved to pray for any that they might be converted from evil works, unless the same works were sins, and that very hurtful. Wherefore I wonder at the Nicodemites of our time, which object the history of Elizeus, and of Naaman The Nicodemites of our time. The fact of Naaman the Sirian, very ill cited. the Sirian, to prove that it is lawful for them, so that they think well in in their heart, to be present at ungodly superstitions. For Naaman the Sirian although he were newly converted yet he understood that that was sin, and for that he had not as yet so far gone forward to depart from his commodities, he required of the Prophet to pray for him: which declareth that he judged that such a sin needed pardon. Wherefore we conclude that this zeal of the jews, whereunto the Apostle now beareth record, was in very deed sin: and although it have some show of virtue, yet is it very far of from it. For as it is plain by moral philosophy that virtues and vices are, as touching Vices and virtues are occupied about one & the same matter. where about they are occupied, one and the same, but in form much differ: as fortitude and fear, temperance and intemperance, justice and injustice. For one and the self same affects, when they are by right reason bridled to a mediocrity, and when through vice they either want or exceed, differ not in matter, although the habits or qualities which are occupied about them are much differing. And that which the Philosophers speak of virtues and of upright reason, we ought to transfer also unto the holy-ghost and unto faith given unto the scriptures. And although in a good and evil zeal the affect be one and the same, yet is the difference most great, when it is governed by true knowledge and faith, and when it is governed of itself, and wanteth true knowledge. As A similitude. the water of the sea, and rain water, although they agree together in matter of moisture, yet are they sundered by very many proprieties & differences. These A good intent is not sufficient to make the work good things have I therefore alleged to confute those, which oftentimes defend wicked acts, for that they are done of a good mind & purpose, or as they say, intent: as though every zeal were sufficient to make the work good. Whose sentence, if it were true, mought easily excuse the jews, in that they killed Christ, and afflicted his Apostles: for they believed that by these means, they defended the law of God, and ceremonies of their fathers. But the Apostle Errors in matters of faith is hurtful. Against works of preparation saith otherwise: when he attributeth unto them zeal, but yet a zeal joined with error: but when error lighteth in matters of faith, it is a deadly sin. Wherefore let them well advise themselves, what to say which so stoutly defend works preparatory, doubtless their meaning is nothing else, but that men although before justification they absolutely work not good works, yet, by reason of a certain upright purpose and zeal, of congruity they deserve grace. Such works for as much as they want true knowledge, which is faith, it followeth that they are such a zeal as the Apostle now speaketh of. We deny not, but that God sometimes useth such our wicked works, by them at length to bring us unto justification: but that we ourselves do thorough them deserve justification, it is far from the truth: yea rather oftentimes Goodly works are sometime a let unto salvation. it cometh to pass, that such works are a great let unto salvation. For the Philosophers and Pharisees being drunken & glutted with those goodly works, were overmuch puffed up: and for that they delighted in themselves, they contented themselves with those works, neither endeavoured they to ascend unto the true degree of righteousness. We are by this doctrine also of Paul We must not straight way give place to zeal admonished not strait way to give place unto zeal: we must first try and diligently examine it: for oftentimes under the goodly show thereof lieth hidden most great impiety: as it is manifest in the jews which slew Christ, and persecuted the Apostles, and as this place evidently declareth. It is a grievous sin to refuse to be subiet unto God. A rule to try zeal. For they being ignorant of the righteousness of God, and going about to establish their own righteousness, are not subject unto the righteousness of God.] What more wickedness could have been devised, then to refuse to be subject unto God, and to seek to prefer their own righteousness, before the righteousness of God. The Apostle in these words giveth us a rule, whereby we may be able to try and examine our zeal. And that rule is this, to see whether we will be subject unto God, whether we can abide that all things should be attributed unto God, and claim nothing unto ourselves, as the true knowledge of God requireth. There are a great many in our days, which as it were by a certain zeal labour to defend worshipping of Images, pilgrimages, and other such superstitious acts: unto whom if a man manifestly declare, that those things are repugnant unto the word of God, they will not be subject unto it, but straight way flee to the custom of their Elders, and to the helps of humane traditions. There are some also which are moved with a zeal to defend sole life of the Ministers of the Church, unto whom if a man do show that the bed of matrimony ought to be undefiled in all men, as it is said unto the hebrews, and as it is written unto the Corinthians, It is better to marry, then to burn: They which cannot live continent, let them marry. Let every man have his own wife, and every woman her own husband to avoid fornication: they will not be subject unto this knowledge Men will not be subject unto God. of the laws of God, but bring forth the Fathers, Counsels, and human inventions. Whereby it is plain, what is to be judged of their zeal. It is undoubtedly a very evil zeal, and only leaneth unto self love, and giveth itself ●o his own things, and nothing regardeth the things that pertain unto God. Such are the Monks, which prefer their institutions, rules, and works before all other things, which are commonly done of Christians, and much delight in contemning all others in respect of themselves. With this blind zeal are the miserable people every where infected, whom the Pastors and preachers ought to succour and help, in discovering their want of knowledge, and setting before them the true knowledge of the scriptures, and that of a singular affection, We must even of mercy be moved to fall to prayers. and true Christian mercy, wherewith they ought thoroughly to be touched in so great a dissipation of Churches, which can of no man be sufficiently lamented. We have need of jeremy to bewail the calamities of the Church. And from this mercy we must go forward unto prayers, as Paul saith he did: and in imploring the aid of God, we ought there to record before God, that which is in this place written, They have the zeal of God, but not according to knowledge, which self thing our Saviour did upon the cross, when he prayed, Father An example of Christ. forgive them, for they know not what they do. Further, seeing that we delight in the good moral works of men not yet regenerate, and are sorry for that they are not done as they ought to be done, we may thus gather: If these men displease God, and are condemned, which yet of a good intent (as they speak) do these so honest things, when yet notwithstanding they want true knowledge, what shall at the length become of us, which being endued with knowledge, live filthily, yea even against our conscience. They are able to pretend a zeal, but we Misers, what excuse shall we make, when as we profess the Gospel? Howbeit this is not to be passed over, that the jews, of whom the Apostle speaketh, had not, if we will speak properly, the zeal of God: for there hath The jews had not the zeal of God. not been at any time, nor ever shall be any true God, which will have the law of Moses to be defended against Christ and his Gospel. Wherefore they abused the name of God, when as they defended not him, but rather their own opinions. As the Turks also, although they boast that they worship and call upon the true God, yet they lie, for there is no where such a God, which hath not our The turks worship not God. Lord jesus Christ, and the holy ghost of one and the same substance with him: which forasmuch as they take away from the God whom they worship, they worship their own invention for God, & fight and are zealous for it & not for the true God. And Paul speaketh according to the accustomed manner of the scriptures, which oftentimes nameth things not as they are, but as they seem to be. Seeing The scripture oftentimes nameth things not as they are, but as they seem to be. therefore that those men thought that they were moved with the zeal of the true God, neither did they for any other cause enter into these zeals but for that they thought them to be acceptable unto God, therefore Paul saith, that they had the zeal of God, when yet they were deceived. For if they had been kindled with the zeal of the true God, they would never have resisted Christ. Wherefore in john the lord said excellenlye well unto those which boasted that they would believe Moses and not him. If ye believed Moses, ye would believe me also: for he wrote of me. Wherefore Chrisostome in this place very well noteth, that Paul Paul deceiveth not as Rhetoricians do. gratefied the jews, but yet in words only. Further let us consider, that the art used of the Apostle far differeth from that which the Rhetoricians use. They to cover and to extenuate vices, adorn them with the name of the virtues next unto those vices, defending a covetous man, by the name of frugality, a bold and rash person, as valiant, and so in other vices. But Paul because he had named an effect, which seemed to approach nigh unto virtue, to the end he would not deceive, made open the vice thereof, in taking away from it knowledge. And this he proveth, adding this. For they being ignorant of the righteousness of God, and going about to establish their own righteousness, are not subject unto the righteousness of God, Again when he maketh mention of ignorance, he seemeth to gratify the jews. And indeed he showeth that they were not so culpable, as if wittingly and willingly they had resisted the truth known: albeit notwithstanding he most grievously accuseth them. It is certain that ignorance signifieth defect What ignorance is. Difference between natural privations & moral. or want of knowledge, not indeed fully, but requireth a subject or matter apt to know. For between natural privations and moral there is great difference for in physical or natural privations, the greater the nighness & aptness is unto any perfection, so much of more value is the thing counted. For for that the drink or liquor of fruits is more apt to resemble wine, therefore of so much the more worthiness is it. The gold of the Alchumistes is better than iron: because with a greater aptness or nighness it draweth near unto true gold. But in moral things if a man seem to be more apt to receive virtues, or to attain unto knowledge then other are, and by his own default or folly, will not take any pains in them, he is more to be accused than others are, which are farther of from that commodity. Wherefore seeing that the jews had above all other nations given unto them the scriptures, the Prophets, the Apostles and Christ himself for their erudition, and were taught by ceremonies, preaching, and miracles, the ignorance of Christ could not but to their most great rebuke be objected unto them. Paul in this place maketh a division of righteousness, and the one he maketh proper and their own, and the other he maketh to be of God: of which division he A distinction of righteousness. maketh mention also in an other place. For in the third chapter he speaketh of the one part when he saith, The righteousness of God is revealed by faith, And in the same place of Abraham he writeth, And if he were justified by works, he hath whereof to glory, but not before God. And unto the philippians in the third chapter, when he saith, That I may be found in him, not having mine own righteousness which is of the law, but the righteousness of God. And the Apostle when he would declare the ignorance wherewith the jews were enfected, the more to lay the heinousness thereof before their eyes, saith that they had erred in the thing which is the chiefest in man's life, namely, in that righteousness which hath salvation and felicity joined with it: they had no upright judgement of the ends of good and evil, nor also of the The jews erred touching the chief good thing. What our righteousness is. fountain of all piety. And of this thing were the jews ignorant, who above all other nations seemed to have a care of religion. Wherefore he divideth righteousness into two parts: which thing they could not do: and by our righteousness he meaneth that righteousness which is gotten by works. And that righteousness may be considered two ways, either as it goeth before regeneration, or as it followeth it: of which parts only the first maketh to the purpose. For this place can not be understanded of works which follow regeneration: for Paul dealeth against Our righteousness is of two sorts. The good works of the faithful are both imperfect, and also do follow justification. What is the righteousness of God. Definition of sin. What is to be absolved from sin. Absolution taketh not away the defect. Definition of absolution those which rejected Christ. And the righteousness which was allowed of the jews before faith, for that it was no righteousness, could not stand before God. For that can not be constituted or established which is nothing. But that righteousness which followeth faith, may indeed after a sort be established, for that it pleaseth God: howbeit it is such, that by it we cannot be justified: both because it is unperfect, and also for that it followeth justification. Now resteth to see, what is the righteousness of God. And it may thus be defined, that it is an absolution from sins by faith through Christ. And that we may the better understand the nature of this absolution, we must on the other side weigh the nature of sin: for this being known we shall the easier know, what it is to be absolved from it. Sin is a defect or falling away from the law and will of God, which ought to be the rule both of us & of all our doings, and to this defect is necessarily annexed an obligation to eternal death and damnation. Wherefore when by the mercy of God this obligation and guiltiness is taken away, a man is absolved from sins: For the defect is not taken away, for there abideth in us an infirmity, and therefore our actions always want of that perfection, which they ought to have. And it is not possible but that the things which we have already committed have their defect or want. Wherefore God when he forgiveth sin, taketh away the obligation, whereby we were bound under the curse. Now by these things it is manifest what absolution is: namely, an action of God, whereby he so delivereth and acquitteth us, not indeed from the discommodities of this life, but from sins, that is, from guiltiness, and obligation unto eternal death. But that we should not think that so great a benefit cometh through our desert, therefore there is added, thorough Christ. For him as an instrument, doth God use to this delivery of ours. And that we should not be ignorant how the sacrifice and redemption of Christ is applied unto every one of us, it is added, by faith. This definition is a great help to the right understanding of justification. The righteousness whereby we are justified is without us. The righteousness of God cannot properly be called ours. The righteousness which followeth regeneration may be called both ours & the righteousness of God. We are not justified by faith as it is a work. This righteousness Paul saith is the righteousness of God. And if thou demand, whether it may be called ours? I answer, that properly it cannot be called ours, forasmuch as it is without us. For it is an action of the will of God, the respect whereof, although it be directed unto us, yet is it not in us. And if at any time it be called ours, that is by a figurative speech, namely either because that we have the fruition thereof, or for that we by faith which is in us embrace it. But the righteousness which followeth regeneration may be called both ours, and the righteousness of God. Of God, because it is done by his spirit and grace, which he giveth unto us in regeneration: for by it we are impelled to lead a godly and holy life, and to attain to true virtues. It is also called ours, because our strengths being renewed we work together to the attaining unto it, and it is done in us, and resteth in our hearts. But if thou say, that forasmuch as the righteousness of God is applied unto us by faith, we seem to work together to the obtaining thereof. We answer: that faith indeed is a work whereby in the mind we give assent unto the words of God: but we are not by the merit and worthiness of this work absolved from sin: for, that cometh of the clemency of God and force of his promise, which by faith we embrace. Wherefore when the scripture saith that we are justified by faith, as soon as we hear the name of faith, we must straight way have a consideration unto the object or correlative thereof, namely, unto the mercy of God, and promise thorough Christ. By these things let us gather, that this righteousness of God is most far distant from the righteousness which is known by nature: for neither reason nor Philosophy knoweth any other righteousness, but that which hath his abiding in the mind. Not that they were ignorant of absolution The righteousness of God is not known by nature. or of the pacifying of God, for, that thing did their sacrifices testify, which doubtless tended to other end: but they called not that pacifienge of God our righteousness, neither ever understood they the true pacefieng of God, nor in whom it consisted. But why the righteousness of works is called ours, Chrisostome saith, that the cause thereof is, for that it dependeth of our works, neither waiteth it for the help of God: but the other righteousness is called the righteousness of God, for that it utterly dependeth of grace, and cometh without our labour. He moreover noteth this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Which signifieth to establish, and that Paul by that word meant to declare the unstableness of human righteousness. For we labour not to confirm human righteousness unstable. and establish, but only those things which are weak and are not able to consist of themselves. But they which are godly, do, after the example of Paul to the Philippians, count their works, especially such which they did before justification, for loss and dung, so far is it of that they seek to establish them, or to cleave unto them, as unto sound and true righteousness. In this place also is to be noted an excellent The godly establish not their own righteousness. Those things are not to be mingled together which Paul putteth contrary. What is not to b● subject unto the righteousness of God. They which are subject unto the righteousness of GOD do most of all glorify him. antithesis, or contrary position. For here the Apostle counteth, to be justified by works, and to be subject unto the righteousness of God as opposites or contraries, which can in no wise stand together. So that I wonder at those which in our time dare mingle these two together, namely, that we are justified both by grace, and also by our works. If these two might stand together, then should the reprehension of Paul be small, yea rather none at all, who affirmeth, that they which seek to establish their own righteousness can not be subject unto the righteousness of God. And by this word subjection he understandeth nothing else, but not to be a receiver or partaker thereof: yea & he speaketh most properly. For they which are justified by faith do verily make themselves subject unto God counting themselves as sinners and such as have need of his grace. And hereby is given unto him glory: for although they seem to glorify God which confess the truth, and which for the truth's sake put either their goods or life in danger, yet herein chief consisteth his glory, when we attribute not unto ourselves any virtue or holiness, but acknowledging ourselves most miserable do attribute unto him only, whatsoever goodness or salvation we obtain. The commentaries which are ascribed unto Jerome herein very well agree. They are not subject, say they, unto the righteousness of God, that is, unto the absolution from sins, as though they were not sinners, and had no need of Christ. And Chrisostome saith, that Paul not in deed manifestly, but yet not obscurely noteth the most grievous punishment of these men's ignorance: namely, that through their own perverse endeavour they were left naked of all righteousness: for they could not attain unto their own righteousness by works, and fell away from that righteousness, which by the faith of jesus Christ they mought have had. And doubtless the condition or state of such men is most miserable: for forasmuch as they are not justified by faith, although they may after a sort apply The most miserable condition or estate of them which trust to their own righteousness. themselves unto outward works, yet notwithstanding when they see that they little profit, they at the length cast away all endeavour to live godly and religiously, and in this life live filthily, and at the last in an other life are most miserably tormented. For the end of the law is Christ unto righteousness to every one that believeth. For Moses thus describeth the righteousness which is of the law, That the man which doth these things shall live thereby. But the righteousness which is of faith speaketh on this wise: Say not in thine heart, who shall ascend into heaven▪ that is, to bring Christ from above. Or who shall descend into the deep? that is to bring Christ again from the dead? But what saith it, The word is near thee, even in thy mouth and in thine heart. This is the word of faith which we preach. For the end of the law is Christ unto righteousness to every one that believeth.] Now he confirmeth the proposition which he took in hand: namely, that Why Christ is the end of the law. they which will be justified by works are not partakers of the righteousness of God: for the end of the law is Christ unto righteousness. This is a causal proposition, for Christ is called the end of the law, because that he bringeth the perfection and absolution or fullness thereof. The property also of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, end, is to End signifieth two things. be noted, for it signifieth two things: namely, the extreme or uttermost part or limit of a thing: and after this manner death is called the end of living creatures, not doubtless that we should live to die: for that which is the worse can not be the cause of that which is better. It moreover signifieth the perfection, and absolution or fullness of any thing, when it is brought to the uttermost of his action or motion. Now although as touching the first signification Christ by his coming set an end to the law, for he took away the ceremonies, and curse thereof: yet in this place Paul meaneth not that Christ is in such manner the end of the law, but hath a respect unto the other signification of this word, namely, unto perfection and absolution, for that Christ hath made perfect and full that which the law could not. And that this may the better be understanded, let us consider the end and scope of The scope and end of laws. laws. Laws are made to make men good and just, for for no other cause do they set forth things right and honest, but that they should be put in ure. But amongst other laws, this law which God made chief requireth at men's hands righteousness & holiness: but this thing it can not attain unto, not in deed through his own default, but by reason of our corruption. Howbeit that which it can do The law by itself can not attain unto his end. it doth: namely, urgeth us, it accuseth us and it condemneth us, that at the least being overpressed with so great weight, we should think of one to deliver us, and by that means should be converted unto Christ, by whom we may both be absolved from sins, and also may through his spirit and grace be able as much as the condition of this life will suffer to be obedient unto his law given unto us. Which two things Christ most liberally giveth unto them that believe in him, and so is called the end, that is, the consummation and perfection of the law. This, Paul in plain words noted when he before said, That which was impossible unto the law, in as much as it was made weak through the flesh, God sending his own son in the similitude of the flesh of sin, by sin condemned sin, that the righteousness of the law might be fulfilled in us. Hereunto also had Ambrose a respect, who thus interpreteth this place, that Christ is called the end of the law, for that God by him bringeth to pass those things which he had promised The law is our schoolmaster to Christ. A schoolmaster must not be turned into a father. In every commandment of the law two things to be considered. and commanded. These words of the Apostle teach, that this is the principal office of the law, to direct us unto Christ: wherefore unto the Galathians it is called a schoolmaster. Wherefore they are worthily to be reproved, which of a schoolmaster make it a father, seeking righteousness at the laws hand, which ought to be looked for at Christ's hand only. Let us therefore hereby learn in every precept of the law to consider two things: namely, our sins, and Christ our deliverer, whom all the commandments show forth, for otherwise we shall unprofitably consider of the law. And the jews, for that they excluded Christ, in vain boasted of the law, as they which had not the law, but only a shadow thereof. And when that is added: Unto righteousness to every one that believeth.] Paul putteth us in mind of the calling of the Gentiles, affirming that all kind of men, so that they believe, shallbe partakers of this end of the law. Farther let us for a certainty know, that of this proposition dependeth the sum of Christian religion. For The sum of Christian religion. the jews in urging the law of Moses and the ethnics in following the law of nature mought peradventure boast of some righteousness: but that righteousness is strait way reproved, when as we hear that Christ is the end of every If from actions be taken away their just end, they are not upright. just law. And I think no man is ignorant, that if from virtues and human actions be taken away their due end, all the uprightness of them faileth. Wherefore this place moreover proveth, that all the works of infidels are sins, for that they want their end. They which are endued with the righteousness of faith, attain also unto the righteousness of the law. For being The works of infidels are sins. They which are endued with the righteousness of faith attain also unto the righteousness of the law but not contrariwise. The righteousness of faith and of the law in what sort they are opposite. The righteousness of faith may be joined together with that righteousness of the law which followeth justification. A similitude taken out of Logic. They which are not regenerate can not have good motions of the mind. Hereout is gathered a consolation of the jews justified, they labour with all industry and diligence to obey the will of God. And contrariwise they which have not the righteousness of faith, utterly want the righteousness of the law. For the things which they do, they can not make to frame, when as they want their end. But if these▪ two rightousnesses be so joined together, how are they by an antithesis opposite the one to the other. We answer that the righteousness of faith, and that righteousness which followeth justification are not opposite as contraries: for although the one be not the other, yet are they both one. But the antithesis is contrary between the righteousness of faith, and that which goeth before justification. And the endeavour to obtain justification by this or by that, hath such a contrary opposition, that the one can not stand with the other. And Chrisostome is in this place warily to be read, when he saith, that the righteousness of faith, and the righteousness of the law differ not in very deed, but are one & the self same: for he is deceived: for it is not possible that it should be so, for that the righteousness of God (as we have said) is the absolution from sins, but the righteousness of the law or ours consisteth of good works done after regeneration, or before regeneration. But peradventure he meant the which we now teach, namely, that the righteousness of faith is joined together with the righteousness which followeth justification. We may by a similitude not unaptly see in what sort this twofold righteousness is unto justification, namely as differentia, that is difference, and proprium, that proper is in Logic. For as differentia maketh the nature or kind, so the righteousness of God maketh our justification: for that when we are by him absolved from sin, we are justified. And as proprium followeth the nature already made, so the righteousness of good works followeth justification now obtained, and receiveth his force of it, and not of the law. For although the Law of God do labour to make us just, yet by reason of the prones to evil, which is grafted in us by nature even from our infancy, it looseth his labour: for that the law amongst other things requireth good and spiritual motions, which they that are not yet regenerate can in no wise have. And the Apostle by this his doctrine seemeth not a little to comfort the weaker sort of the jews. They were somewhat afeard lest by coming unto Christ, & embracing the righteousness of faith, they should be excluded from the true righteousness of the law, but he saith, be not afeard that by coming unto Christ, ye shall transgress the law, for through Christ ye shall both fulfil it, and also be made partakers of the righteousness of God. And that he might not seem to bring in a new or feigned distinction of righteousness, he allegeth Moses, who maketh mention of either righteousness. first of the righteousness of the law he entreateth in Leviticus in the. 18. chap. the words are these, Keep my commandments, and do mine ordinances; which if a man do, be shall live in them. The self same sentence also we read in the twenty chapter. They The law requireth a most pertect obedience. have cast away my commandments, which commaundemants who so keepeth, shall live in them. But we must remember, that when life is promised to them that do or keep the commandments, that is not to be understanded of a certain light and slender obedience, but of a most perfect: for such an obedience the law requireth. But this obedience can no man perform. And where as unto the observers of the law is promised life, some have understand thereby this corporal and temporal life. For the transgressers of the law of Moses were put to death. What manner of life the law promiseth. For it is commanded, He which curseth father or mother, let him be slain. Blasphemers also, adulterers, and breakers of the Sabaoth day were put to death, but they which obeyed, remained on live. And hereunto it seemeth that the epistle to the hebrews had a respect in the. 10. chapter, where we read, He which The life which is promised, is not only temporal, but also eternal maketh frustrate the law of Moses, perisheth without any mercy. This sentence, although it be Augustine's and certain others, yet I can not easily admit, for that I see that the life which God promised, was not only temporal, but also eternal. For there is no doubt, but that they pertain unto God, which do his will. Neither is it convenient, that God should give unto them whose God he is, a salvation which endureth but for a time, for this thing have brute beasts at his hand, and the wicked also. Moreover Christ the most true interpreter of the law, teacheth the self same thing. For a young man demanding of him, what shall I do to possess eternal life. He made answer, Keep the commandments, if thou wilt enter into life. This place most plainly proveth that the talk was of eternal life. Neither is it any marvel, that the Law is the word of God, whose propriety is to bring life with it, so that it be received. Although the Law The law & the Gospel are diversly received. The word of God bringeth life. and the Gospel are not received after one and the self same manner. For the Law is received by doing, and most exactly performing that which is commanded: But the Gospel is received by a lively and effectual assent of faith. And that the propriety of the word of GOD is to bring life, it is manifest by the creation of things, wherein God called those things which were not, and straight way they had being. And Christ also many times said, that his words are life, which thing the apostles also meant, when they said: Thou hast the words of life. etc. And Paul most manifestly before in this self same Epistle, in the 7. chap. writeth of the Law, that it is spiritual. And of the commandment of God he affirmeth, that it is just, holy, and good, and ordained unto life. Moses also in the 30. chapter of Deut. writeth of the self same law, that he had set before the people life and death, manifestly declaring, that if the Law were received and fulfilled, The promises of the law art by supposition The promises of the law were unto the transgressors of the law turned 〈…〉 o a cum 〈…〉 e. The promises of the law freely follow the good work● of them that are justified it would bring with it life, and that eternal life. But for that we are debarred of this commodity, our merciful God hath provided an other word, namely the word of faith, which if by assenting unto it, it be received, hath with it life. By this place it is evident that the promises of the Law are given by supposition or condition of works going before. So that if these works be not performed, the promises are made void: yea rather in stead of them succeedeth a curse, which thing was declared in Deutero: when upon Mount Garizim and Hebal were recited the blessings and cursings. But in the Gospel, if unto promises be annexed works, they are not to be taken either as deserts, or as causes of those promises, but we must thus think, that those gifts of God which are promised follow after works although those works be not perfect and absolute, as they are commanded in the Law. But the righteousness which is of faith speaketh on this wise: Say not in thine heart, who shall ascend into heaven, that is to bring Christ from above. etc.] As the first righteousness is said to consist in doing, so this all whole standeth in believing. For if thou have the word near thee, that is, if thou believe in thine heart, thou shalt obtain salvation. The Apostle seemeth by the figure Prosopopaeia to bring in the righteousness of faith thus speaking, as though it should say, Say not in thine heart. etc. Although we may read it other wise, namely that Paul putteth forth this sentence absolutely. But the righteousness which is of faith.] And strait way he addeth, this he saith, as though Moses should speak of it. But which way so ever we read it, it is no great matter. But this is certain, that he declareth the nature of faith What is that faith which engendereth righteousness. by the property thereof, that we should not think that every kind of faith bringeth righteousness, but only an assured and constant faith. For this is the nature of faith, to exclude all ambiguity and doubts. For if we should with fear and suspicion give our assent, that assent should be but an opinion, and not faith. Seeing therefore that there are two principal things set forth unto us to be believed, namely that Christ perpetually obtaineth of the father grace and reconciliation for us, and that by his death he hath overcome eternal death: Of these two humane reason doubteth, and therefore it is brought in of Paul as though Incredulity of man's heart. it should say, And who shall ascend up into heaven, to see that God is pacified towards us through Christ? Or who shall go down into the deep, to see that eternal death is by him broken and extinguished. After this sort is the unbelieving mind wont to waver, which thing Paul by the figure Mimesis expresseth. These cogitations ought faith to drive away, and only to look upon the goodness and power An example of Abraham. of God. Which thing our Apostle before did notably teach that Abraham did, for when he had said that Abraham believed, & it was imputed unto him to righteousness, he declared how his faith resisted such reasonings. He considered no● (saith he) his body now in a manner dead, nor the womb of Sara now past child bearing, The property of faith is to mortify the assaults of reason. but gave glory to God, most fully knowing that he was able to perform the things which he had promised. And so in hope he believed against hope. Wherefore the property of faith is, to mortify these assaults of reason. Say not in thine heart.] The Apostle therefore wrote this, for that although these cogitations of reason be not expressed by the mouth, or by the words, yet they We can not let but that evil motions of the mind will arise. Paul was accused as an enemy to Moses. wander abroad in the heart. Neither doubtless can we let, but that such cogitations will assault our mind, howbeit we are taught to resist them. For he which giveth place to these things, both denieth Christ, and also despaireth of salvation. Paul not without just cause cited Moses. For he was accused as though he were an enemy to Moses, and preached that men should fall away from him. Wherefore his meaning is to declare, that he is not against Moses, but rather teacheth the self same things that he taught: wherefore we may say that he turneth the argument of the adversaries against themselves. They said: We will not receive the righteousness of faith, for that we believe Moses. Yea rather saith Paul, forasmuch as ye believe Moses, ye ought to follow this The ministry of Moses, and the ministry of the Gospel in what sort they differ. righteousness. But if Moses preach the righteousness of faith, how is his ministry distinguished from the ministry of Christ and of the Gospel? john saith, The law was given by Moses, but grace by jesus Christ. And if he preached the righteousness of faith, he also brought grace. Unto this question we answer. That Moses, to speak of his doctrine, did not generally preach the law without Christ: For in that he chiefly urged the Law, it was of necessity, that therewithal also he taught Christ, unto whom the law as a schoolmaster led them. But because his travail was to this thing chiefly bend, to set forth and e●pound the law, therefore was he peculiarly called the teacher thereof. As Christ and the Apostles in preaching repentance, taught also the Law, howbeit because that they chiefly hereunto endeavoured themselves, to publish abroad grace and the Gospel, therefore they are called ministers, not of the law, but of grace, and of faith. But Paul in alleging the words of Moses seemeth not a little to disagree both from his meaning, and also from his words: For in Deut. the 30. chapter it seemeth that the discourse of Moses talk was of the commandment of God. For he saith: My commandment is not wonderfully above thee, that thou shouldest say who shall ascend up into heaven, to bring it unto us, that we may hear it, and do it? Neither is it beyond the sea, that thou shouldst say: which of us shall go beyond the sea, and bring it unto us, that we may hear, and do it? But the word is very near unto thee, in thy mouth, and in thine heart, that thou mayst hear it, and do it. But this we must know, that the Apostle considered the matter more deeply, than the words show at the first brunt. For he Declaration of the words of Moses. saw that Moses, although before he gave the law in the name of God, yet in this place he simply entreated not of the commandment, but as it was now easy to be observed by grace, and by faith, and the spirit grafted in the heart: which works can not be works of the law. For when the law is set forth, the commandments are not therefore made easy to be observed, yea rather we labour against that which is forbidden us, and we fly away and leap back from the government of God, so far is it of, that his commandments should be grafted in our heart. Those are the things which Paul had a respect unto. And for that he saw, that those things come unto us through Christ, and the righteousness of faith, therefore he gave that sense which is proper and native. He considered moreover that in the self same chapter at the beginning are such things set forth which can not be ascribed, but unto Christ only, and unto his spirit. For God said, that he would convert them unto him, that they should love him with all their soul, with all their heart, and with all their strengths: and that also he would circumcise their hearts, and the hearts of their seed, and cause that they should hear and do his commandments. And seeing that straight way after these things are added these words which Paul citeth, who seeth not but that they pertain unto the Gospel? Wherefore the commandment whereof Moses speaketh, is taken either according to the bare and simple knowledge thereof, or else according to the mighty and effectual power of driving men to the obedience thereof. The discourse of Moses will not suffer, that we should take it in the first sense, when as the simple and plain understanding the commandment is not made easy to be done, neither is it grafted into our hearts and bowels. Wherefore we must needs understand an effectual and mighty knowledge, which forasmuch as it is not had but by faith & by Christ, therefore Paul erred not from the true sense, when he thus interpretateth Moses. The syllogism or argument is thus to be framed together. Moses speaketh of the word which is in our heart, and maketh us apt to perform the commandments. We preach the self same thing, when we set forth the justification of faith: Wherefore we speak the self same thing that Moses did. And in very deed if a man consider that chap. of Deut. he shall see, that God most manifestly promiseth unto the people his government, not indeed outward, which he had The nature of human wisdom. set forth in Sina, but inward, which in very deed pertaineth to the ministry of faith and of the Gospel. And the Apostle by these words of Moses notably declareth, what is the nature of human wisdom, namely, perpetually to resist faith. Unto whose reasons they that give place, do as much as lieth in them diminish the strengths of God, and of Christ, as though he can not perform the things which he is said to have done and promised. For as faith extolleth the power of God: so incredulity weakeneth it. And this is it, which Esay said unto Achaz: Is it a small matter, for you to be troublesome unto men, but that ye will also grieve God, And at the least through your opinion or rather incredulity make him weak. When the unbelievers hear, that Christ after his resurrection ascended up into heaven, and there hath pacified the father towards us, and ministereth eternal life unto the believers, straight way they say with themselves: Who shall ascend up into heaven to see if it be so? Which is nothing else but to fetch down Christ from above, and to abrogate his power. Likewise when it is preached, that by dying he hath overcome death, sin, damnation, and hell they say, who shall descend down into the deep, that we may be made sure of these victories? which is nothing else but to make void the benefit of Christ. These words may peradventure be applied unto other forms of doubtings of the heart of man, but that skilleth not much. This we ought without all doubt to think, that it was so sure, that the things which Paul cited out of Moses are to be understanded of Christ, that at that time the jews themselves durst not have denied them: for their Rabines which we have now in use, most manifestly apply those things which are written in the beginning of this chap. of Deut. unto the times of the Messiah. Paul also weighed that although Moses had before put this word commandment, yet afterward when he saith that it is nigh unto us, & in the heart, he calleth it Dabar, the is, word, which word served Paul's purpose, when he saith, This is the word of faith which we preach. And the Apostle so allegeth the sentence of Moses that he excellently well alludeth to his words, which he not only amplifieth, and by exposition maketh perspicuous, but also interpreteth. For when he saith, To ascend into heaven: which Moses also hath, he addeth that it. To bring down Christ from above. So that those things which Moses spoke generally of distrust and doubting, Paul applieth to those doubtings, which most of all hinder the justifying faith. And for that it was a thing very requisite that the jews should be persuaded that the righteousness of faith, is not repugnant unto Moses, therefore would Paul the more largely set forth this place and tarry the longer in it. When he addeth. But what saith?] It may seem doubtful whether it ought to be referred unto Moses, whom he had before cited, or unto the righteousness of faith, which is brought in as if it should speak. But this is no matter of weight and there are some greek exemplers wherein is added, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, But what saith the scriptures Nether is this to be passed over, that in the Hebrew is had not only nigh, or next: but there is also added this adverb Meod which signifieth, very: whereby is noted a very nigh inward nearness. The Seventy intepreters have in their translation, not only, in the heart, and in the mouth, but have added, in the hands. But that is not had in the Hebrew, and Paul hath left it out. Augustine in his questions upon Deut. who readeth after the translation of the Seventy, diligently noteth that. But if it be added, it nothing hindereth, yea rather it helpeth the interpretation of the Apostle, whereby is declared, that in that place is entreated of the commandment of God as it is grafted in the heart, as it is confirmed by the mouth, and as it is expressed in work. But all these things are to be referred unto Christ and How great the strength of faith is. unto faith: for that is it which causeth our mind and heart to be opened and made able to receive those things, which are utterly repugnant unto reason, judgement and sense: and so is that made nigh unto us, which is by nature most far of from us. And that the scripture by name mentioneth the heart, it wanteth not a mystery: for although faith pertain unto the assent of the mind, yet notwithstanding hath it most nighly joined with it the affect of the will, which is by the heart described: for that, if unto our understanding or mind be offered those things which are most manifest and plain, it is so overcome, that it strait way giveth assent: neither The mind when it assenteth unto things very manifest waiteth not for the consent of the will. How the understanding & will are unto faith. waiteth it for the commandment or consent of the will, as it is evident in the first principles of all sciences, and in mathematical demonstrations. But when things doubtful are set forth, and that the reasons on either side are obscure, and many things are against the proposition set forth, the mind and understanding give not assent, but by the commandment and consent of the will, which in that case peiseth and examineth the ambiguity. Wherefore when faith is engendered in us the holy ghost therein useth two works. The one is, so to illustrate the mind, that it may be made certain of the thing set before it, although it be not very evident. The other is, that the will be so strengthened, that by the affect thereof it may overcome whatsoever sense or reason, do set forth which is repugnant unto the word of God given unto us. For in the work of faith, unto our will is joined the holy Ghost, for the assent which by believing we give unto the oracles of God is firm and of efficacy: for the spirit changeth the will, and maketh it of his own accord utterly to will those things which it before refused. Wherefore God when he giveth unto us faith, governeth each power of the soul, as is agreeable unto their nature. And forasmuch as this pertaineth to the will, not to judge any thing of itself, but to follow the judgement of understanding, the mind is by the spirit of God made assured of the things which are to be believed: and unto it therewithal it is made plain, that we must wholly be obedient unto God. Thereof it cometh that the will resisteth not, but represseth all things which otherwise should be a let to this assent required at our hands. He calleth the Gospel the word of faith, for none other cause, but for that by faith it is apprehended: whereby a figurative kind of speech the object is illustrated and described by the virtue which apprehendeth it. This is the word of faith which we preach.] This is not spoken, that we should believe that the Gospel is not joined with the law: for how then could repentance be preached? But therefore it is written, for that the chiefest part of the ministry of the Apostles is occupied about the righteousness of faith. And when it is said, This is the word of faith, which we preach, by a certain Emphasis is declared, that the doctrine of the Gospel is in no wise repugnant unto the law of Moses, yea rather it excellently well agreeth with it. It is not only said, that the word is nigh in the heart, but also in the mouth. Which thing Paul weighing, most aptly applied it to his purpose: for this he saith belongeth to confession, which ever strait way followeth a true & effectual faith. Some of the jews understood this place as though Moses should say, now the word is in your mouth, that is, ye have it in sight & before you: for this word Pi disagreeth not from this signification, for it is said Keephi lephi, which signifieth, hard by and nigh. Others also have not unaptly by, in the mouth, understanded expressing or rehearsing: for the law being given and written, the jews mought repeat and recite with themselves the words thereof. And the Levites daily repeated it in the Tabernacle or in the temple of God, and in this wise it was said to be had in the mouth. But this is to be considered, that it was for no other cause had in hands and sight, or recited either of the Levites, or of any of the people, but to bring men unto Christ, and to stir them Why the law was oftentimes repeated. up to faith in him, and to provoke the godly to confess, to praise, and to allow that which the Lord had spoken. If thou shalt confess with thy mouth the lord jesus, and shalt believe in thine heart that God hath raised him up from the dead, thou shalt be saved. For with the heart man believeth unto righteousness, and with the mouth is confession made unto salvation. For the scripture saith, whosoever believeth in him shall not be made ashamed. For there is no difference between the jew, and the Grecian. For there is one lord over all, who is rich unto all them that call upon him. For whosoever shall call upon the name of the lord shallbe saved. If thou shalt confess with thy mouth the Lord jesus, and shalt believe in thine heart that God hath raised him up from the dead.] Although Paul seemeth not here to observe a right order, for first we believe, before we make confession: The faith of an other man is known only by confession. In the resurrection is accomplished our salvation. yet because that we cannot judge concerning our brother, whether he believe, unless we hear him first confess, for this cause the Apostle putteth the effect before the cause. And amongst other things which are to be believed, he doth not without good consideration setfoorth unto us the resurrection of Christ, for that doubtless in the resurrection is accomplished our salvation. For, that which is now begun in us, we shall have absolute and perfect, when we shall be partakers of that life, which Christ in his resurrection hath gotten not only for himself, but also for us. Farther if Christ had not risen again from the dead, he should not now be with the father obtaining by his intercession grace, spirit, & life for us. And as Augustine teacheth, the faith whereby we believe that Christ arose again from the dead, is proper unto christians: for, that he died, the jews also, and the ethnics, The faith of the resurrection of Christ is proper unto christians. The article of the resurrection is a knitting together of all the rest of the articles and all infidels believe: but that he arose again, only the members of Christ are persuaded thereof. Lastly, the resurrection of the lord is after a sort a knitting together and a bond, whereby the articles going before and the articles following concerning the faith of our salvation are very well knit together. For if Christ rose again, it followeth, that he died for our sins, and that his sacrifice was acceptable unto God: neither could these things have been done, unless he had for the redemption of mankind taken upon him flesh, and had in very deed become man. Moreover if he rose again, he hath eternal life, he is ascended up unto the father: neither is he in vain with him in heaven: yea there he is, as he hath promised, at hand to help us, and prepareth a place for us. For with the heart man believeth to righteousness, and with the mouth is confession made to salvation.] With a certain exclamation, and that doubtless very profitable he concludeth the entreaty of the place which he alleged out of Moses, wherein he attributeth righteousness unto faith only, and joineth confession thereunto, because a man should not think that he speaketh of a weak & dead faith, but of such a faith as bringeth forth confession. And although there are a great many good works which follow faith, yet Paul mentioneth that which is the chiefest, and may easeliest be gathered out of the words of Moses before alleged: for he as we have heard, unto the heart joined the mouth. And Christ saith, Of the abundance of the heart the mouth speaketh. How be it this is to be noted, and that no● negligently, that Paul in this place attributeth justification unto faith, but some salvation he attributeth unto confession. And by salvation he here understandeth not the chiefest salvation, that is, our reconciliation with God, or absolution from sins, as he before did, when he said, If thou believe that God raised him from the dead, thou shalt be saved. And afterward, Whosoever shall call upon the name of the Lord, shall be saved. But by salvation he understandeth a farther perfection, which is given unto them which are now justified: for daily the powers of their mind, and the instruments or members of their body are made perfect by doing good works. And without doubt when we confess the Lord, by this laudable and holy work we get much profit. So meant Paul unto the Philippians, when he said, Work your salvation with fear, and with trembling. And if thou contend that in this place by salvation is understanded justification, that, we will not stick to grant, so it be understanded only as touching the effect, and a posteriori (as they use to speak) that is, by that which followeth, namely, that a man may hereby judge that such a one is justified▪ This place also maketh very much against certain Libertines, which renew again the error Against Libertines of the Carpocra●ians, and say that we must not confess the ●e●●ye of faith before the judgement seats of persecutors. From which error the Nicodemites of our time are not very far of, which say that it is mought to think we in the heart, although outwardly true piety be dissembled, and although men g● to the rites and ceremonies of the Papists. We must in deed sake heed that we do not rashly cast ourselves into dangers, but when God ●ath brought us into them, and that we are examined touching the truth, we must remember that they which are ashamed of Christ before men, he at the length will he ashamed Faith consisteth not without good works. of them before the father. Let our adversaries go no●, and object unto us, that faith can consist without good works. The Apostle, when he entreateth of justification, describeth always such a faith, which of necessity hath confession and good works joined with it. For the scripture ●ayth. Whosoever believeth in him, shall not be ashamed.] Now is it manifest why the jews could not complain of their re●ection, namely, for that they were unbelievers. And it is evident that righteousness, if we speak of the true righteousness, which is before God, can not be had but by faith only. Whereof we may infer, that wheresoever faith is, there also is justification, and contrary, The complaint of the jews stopped. wise, where it wanteth, justification can in no wise have place. Wherefore the jews have nothing whereof to complain. For even as the chiefest cause of our salvation, namely the election or predestination of God, is not contracted unto the jews, but is also poured abroad amongst the Gentiles, as it hath been declared in the. 9 chapter: so faith, which is the next cause of salvation is not shut up amongst the jews only, yea rather but few of them believed: therefore the jews ought not to have been displeased for the conversion of the Gentiles: Hereunto the Apostle now endeavoureth himself, to prove the the sentence which he had before spoken indifinitly, namely, with the heart man believeth unto righteousness, is to be understanded universally. Lest the jews peradventure should say: It is true in deed that thou sayest, but yet in our stock only, and in the seed of Abraham. It is not so (sayeth Paul) when as the Prophet Esay in his 28. chapter, speaketh it by this word of universality whosoever, for he sayeth: who soever believeth in him shall not be made ashamed. To be made ashamed in this place is nothing else, but to be frustrated of the success which was looked for. For What is to be made ashamed. when men are deceived, they are ashamed of vain confidence. This testimony of Esay the Prophet is in the. 28 thapiter, which Paul also before used towards the end of the 9 chapter. But forasmuch as we have there declared, how it is written in the Hebrew: and have by the exposition of the Hebrew verity, and of the translation of the 70. interpreters, which Paul followed, showed the native and proper sense thereof, we will now ommitte to speak any more touching it. For there is one Lord over all.] This sentence firmly proveth that as toothing salvation there is not to be put any difference between the jews and the Gentiles. The self same reason in a manner he before used in this self same Epistle Causes have an affect towards their ●ffects. in the 3. chapter, in that place, where he said: Is God the God of the jews only: yea, and of the Gentiles also. And the argument of Paul is firm, for that it cleaveth unto a sure ground: namely, that nature hath so framed, the things, which are joined unto any other things as causes of them or beginning have a desire towards their effects. As the father hath to his children, the workman to his works, the Lord to his servants: so also hath God to his. But they noorish, help, and adorn the things which pertain unto them, wherefore God also will be unto his both a help and also salvation: and that his propriety is to preserve them, the common prover be declareth, wherein it is said, Homo homini Why God helpeth not the damned Deus, that is, Man is unto man a God. And if thou demand why he helpeth not the damned, when as they also pertain unto him, we answer, because he is now compared unto them as a judge, and an avenger, and not as God, in whom they may any longer put confidence, or whom they can any more invocate. Moreover, let us note that this universal sentence is to be understanded, predestination and election remaining safe: for God is not so the God of all, that he God is the God of all, but yet he predestinateth not all. electeth and predestinateth all. This thing only we ought to gather, that there are certain of all sorts of people, whom he hath from eternally elected, and unto whom in due time he will give faith: and that also he would that faith should be preached unto all men without difference, & yet hath chosen out certain, whom he bringeth to the obteinment of the promises. And in this sense also, as Augustine teacheth, and as we have oftentimes admonished, is to be expounded that sentence of Paul unto Timothe, God will have all men to be saved. And that the proposition now alleged is in this manner to be contracted, the words which follow plainly declare. rich unto all them that call upon him.] They which are brought unto salvation, call upon God, and through the singular and principal gift of God do believe, which gift is not given unto all men. Wherefore it is evident, that preaching Preaching is common unto all men, but ●aith is not common unto all men. In what sense God is called rich. aught to be common: and so Christ is said to pertain unto all men. But they which have salvation, which are endued with faith and the spirit, unto whom God is said to be rich, are not indifferently all men, but are in a certain and definyte number contained in the election of God. And God is called rich toward his, for that he enricheth them with his grace and gifts. In Greek it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for God hath no need to be increased, and enriched, but increaseth, and enricheth those that are his. This sentence is of great force to pacify the minds of the jews, which through a certain envy were grieved that the gentiles were called unto the Gospel: which thing they would not have done, if they had been persuaded that God is so rich, that he hath abundantly enough both for the jews and for the Gentiles: so that by the calling of the Gentiles nothing was taken away from the jews. And it is a common phrase in the scriptures, by the name of riches to signify the most plentiful goodness of God. So it is said in this epistle, dost thou contemn the riches of his goodness, patience, and long suffering? And unto the Ephesians, Who is rich in mercy. And Christ to the Colossians is said to be he, in whom are all the treasures of the wisdom and knowledge of God. When he addeth, Rich to all them that call upon him, he adjoineth an other work of faith. For before by the testimony of Esay it was said, Who soever believeth in him, shall not be made ashamed. Now for invocation A place of joel. he annexeth a testimony taken out of the second chapter of joel. Whosoever shall call upon the name of God, shallbe saved] So that again we see that there is required a lively faith. And as before confession was added unto faith, and Moses made mention not only of the heart, but also of the mouth: so now together with faith is mention made of invocation. And without doubt joel in that chapter spoke of the Messiah: for he saith, that in those days should be given blood, fire, & pillars of a cloud, and the Sun should be turned into darkness, and the Moon into blood. And there is added, I will pour my spirit upon all flesh, and your sons, and your daughters shall prophesy, your old men shall dream dreams: and I will pour my spirit upon your servants and handmaidens. That all these things pertain unto Christ, and unto the pouring forth of his spirit, no man doubteth. Wherefore if Paul apply them to the invocation upon him, he nothing erreth from the native sense. The prophet had before said, that there should be a great destruction throughout the whole world, and throughout the regions adjoining▪ but he added thereunto, that whosoever should call upon the name of the Lord, should be saved: which forasmuch as he pronoun●eth generally and universally, Paul thereby declareth that this proposition is to be taken universally. It is true in deed that the Prophet saith, that this salvation should be given in jerusalem, and in Zion: but yet notwithstanding that letteth not, but that it may be applied unto the Gentiles also: for he speaketh of that jerusalem & of that Zion which are preserved by God: but the carnal kingdom of the jews is destroyed: wherefore it followeth, that such cities are figuratively taken for the people of the faithful which lived in them. And those faithful were in their time the Church, which afterward was spread abroad throughout the whole world: neither are there any which call upon the name of Christ, but in the Church only. And it may be, as some think, that by the invocation of the name of God is understanded the whole order of piety, and of sound religion. But in my judgement I think it better by invocation, simply to understand the prayers of the faithful. And this is diligently to be noted, that the Prophet writeth of that invocation, which proceedeth from the spirit, and What manner invocation obtaineth salvation. from a sincere faith: for prayers said but of a fashion, and mumbled up without understanding, obtain not salvation. We must also call to memory that which Paul said unto the Corinthians, that no man can say the Lord jesus but in the spirit. Moreover the Prophet saith not, whosoever shall call upon the name of the Lord, shall have whatsoever he asketh, but shallbe saved. For oftentimes we are ignorant, what it is that we ask: and then God which knoweth what things are profitable for us, although particularly he seem not to grant unto our requests, yet most of all he heareth our prayers when he giveth salvation: and therefore is he never in vain called upon of his faithful. These things being thus set forth and confirmed, Paul setteth the Churches in quiet: declaring, that neither the Gentiles ought to despise the jews, nor the jews also ought not to envy the Gentiles, when as faith and invocation may be common to each people. For the Prophets also testify, that wheresoever shallbe sound faith and invocation, there also shallbe salvation and an assured obtainment of righteousness. For as touching the lack thereof, the jews and the Gentiles were both equal: as it is said in the 3. chapter of this epistle, For all have sinned, and have need of the glory of God. Neither herein is there any difference between jew or Grecian. Moreover neither people hath of himself faith, whereby to be justified: Wherefore as touching these things, the lot both of the jews & of the Gentiles is a like. And therefore it was meet, y● as the Gospel was preached unto the jews, so also it should be preached unto other people: & the jews were unwisemen, for this thing to be angry with the Apostles. We are also taught, forasmuch as faith may be given of God unto whomsoever he will, neither is We must despair of no man. Note, his predestination known, to despair of no man, but by teaching, admonishing, & preaching to endeavour ourselves to draw all men unto Christ. The Lord commanded the Apostles, to go into the whole world, & to preach to all nations, neither excepted he any. Therefore Paul earnestly laboured to be made all to all, that he might win all, or at the least some unto Christ. None, when he falleth into any sin, or in any thing disagreeth from us, is straighway to be rejected: he may yet believe and call upon God, and thereby obtain righteousness and salvation. Neither ought we hereof to be ignorant, that the words of the Apostle which we have hitherto entreated of in this 10. chapter, so prove certainty of salvation, that undoubtedly they can not be denied nor avoided. First he said, Hereby is certainty of salvation proved. Say not in thine heart who shall ascend into heaven? By which words he suffereth us not to doubt, that Christ being in heaven, pacifieth the father, and maketh him meroifull towards us, and that by his death he hath overcome eternal destruction, sin, the devil, and hell fire, so that they can not prevail against us if we hope in him. Moreover that we should not doubt, he added, He which believeth in him shall not be made ashamed. Again, Whosoever calleth upon the name of the Lord shallbe saved. This suffereth us not to doubt of salvation, whatsoever our adversaries object unto us. But how shall they call upon him, in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach except they be sent? as it is written, How bentifull are the feat of them which bring glad tidings of peace, and which bring glad tidings of good things. But how shall they call upon him in whom they have not believed?] That thou shouldest not think that by the work of invocation thou shalt have salvation, the Apostle strait way declareth unto thee the root whereby thou art made safe, namely, faith. None invocateth, but he which believeth: wherefore the fruit of invocation cometh unto us through faith. Paul in this place The fruit of invocation cometh unto us by faith. maketh a certain kind of gradation, wherein he knitteth the causes together with their effects. We must begin at salvation, which is put for the last effect, salvation cometh of invocation, invocation is by faith, faith cometh of hearing: and hearing is by preachers: and they come by the sending of God. Wherefore it followeth that if the Gentiles ought to have salvation as well as the jews, than God should send preachers unto them also. Wherefore the Apostles are not to be blamed, in that they preached unto the Gentiles, seeing that God sent them. This kind of argument is called Sorites, of heaping up together, for the causes are gathered of the effects, and of the first is inferred the ●●st, or of the last is concluded the first. How shall they call upon him, in whom they have not believed?] No man imploreth the help of God, unless he be persuaded with himself that God is at hand and ready to help him. And here again thou hast an argument to confirm The certainty of salvation confirme●▪ the certainty of salvation. How shall they believe in him of whom they have not heard?] We must first hear the things that are to be believed: for that which is believed is the word of God, which is received by hearing. It is not lawful that we should of our own head devise things to be believed of us, we must believe God, in such force as he hath revealed himself unto us. The ministers of the church are adorned with an excellent title But how shall they hear without a preacher? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] Behold with how excellent a title the ministers of the Church are adorned: they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, the ambassadors of God. This is their chiefest work to publish abroad the words of God. But they have utterly lost this dignity, which are of this mind that the highest and singulariest honour is to consecrate (as they use Unless they preach the Gospel they are not the Ambassadors of God. to speak) the sacrament, or to transubstantiate bread and wine. They are not so described in the holy scriptures, but that they should preach, and do the office of ambassadors. How shall they preach unless they be sent?] For an ambassader can signify nothing of the will of his prince, but so much as his prince shall before show unto him. Paul was not ignorant, but that it is possible, that God can by himself work without an outward minister, & he knew very well, that he which planteth, and which watereth is nothing, but it is god only which giveth the increase: God can without outward preaching bring to salvation. But he here speaketh of the ordinary way which God useth in the Church. For he ordaineth the ministry, and useth the voice and words of the preachers to kindle faith by the holy ghost in the hearts of the hearers. Wherefore we ought to give thanks unto God for so singular a gift. But many contemn and loath the ministers of the Church, and would (as I suppose) be instructed by Angels, & are ignorant that Christ would by his humanity minister unto us salvation. God delighteth in the love and knitting together of the members in the Church, that we should hang one of an other: by this means love is more By the institution of the ministry is kept charity. God calleth men unto the ministry two manner of ways. entire, then if salvation should be ministered unto us by Angels. Howbeit this we ought to know, that the efficacy of the word of God, or of the sacraments dependeth not of the goodness or holiness of the minister. This moreover is to be noted that the sending of God, is either by himself immediately or else by the calling of the Church, for the right ordering whereof, there ought not a regard to be had unto money, affinity, friendship or such like, but unto the worthiness of them that are called. And Christians ought to be fully persuaded, that although they which choose the ministers of the Church are sinners, yet is not that a let unto their salvation: for unto them is given either a good pastor or an evil. If they have a good pastor, they have cause to give unto God thanks, which hath not only provided that salvation should be ministered unto them, but also hath given unto them an holy and good pastor. But if he be an evil pastor, let them also acknowledge the goodness of God, which when as they deserved not a good It is a grievous sin ●o advance or to tolerate unworthy ministers. pastor, suffereth rather the word and sacraments of God to be ministered unto them by such a one, then that he would forsake them. And yet they to whom it pertaineth to admit the pastor, let them not think that they commit a light offence, when they either advance or tolerate unworthy pastors. And the people when they hear the word of God, and receive the sacraments ought most chiefly to weigh those things which are ministered unto them: whether they h● delivered unto them purely & sincerely, or corruptly, rather than to look upon the conditions or manners of their minister: although his salvation also is not to be neglected, neither are offences to be tolerated more than must needs. And although Paul in this place entreat of vocations and sending, which as I have said is both ordinary and extraordinary: yet is it not to be doubted, but that he now Here is entrcnted of extraordinary vocation but it is rightly epp●●ed unto the ordinary vocation. speaketh of the extraordinary way, when as the Apostles were not choose by the judgement of the priests and bishops, but were sent through out the world at the commandment of God only. Howbeit the things which are mentioned in the commendation and praise of the ministry, pertain also unto the ordinary vocation of the ministers of the Church. There are two things which Paul thinketh are now remaining to be proved: namely, that the Apostles should be seni of God himself, to preach the Gospel: secondly, the it is not so much to be marveled at, if but few believed. For the confirmation of the first, he bringeth a place out of the prophet Esay in the 52. chap. How beautiful are the feet of them which bring glad tidings of peace, and which bring glad tidings of good things. These things are spoken of the delivery from the captivity of Babylon: but I have oftentimes admonished, that those particular deliveries, either from Egypt or from the Assyrians & other oppressors of the people of the Jews, had to their root & foundation justification from sins through Christ: for captivites, oppressions, and other misefortunes, forasmuch as they are effects of sin, when they are taken away, God is declared to be reconciled by the forgiveness of sins. And in that sense is Matthew to be understanded, when he writeth, that in Christ, when he healed the sick, was fulfiled that sentence of Esay, He hath borne our infirmities: Which although at the first sight it seemeth not to agree, for that Esay speaketh of the death The root● of the delivery of the jews. A place of Matthew. of Christ, wherein he suffered the punishments dew unto our sins, and the history is declared of the healing of diseases, yet in very deed it excellently well agreeth: for Matthew considered, that the infirmities which Christ drove away, entered in thorough sin: and those infirmities being gone, signified that sin the cause of them was taken away, namely, by Christ, whom it was necessary that he should be our reconciliator, and this argument may be taken á minori, that is, of the less: for if the messengers of the redemption from the captivity of the body were had in honour and admiration, and were sent from God unto the jews, how much more are the messengers and legates of eternal salvation to be had in honour and admiration, which were sent not only unto the jews, but also unto the whole world? And that they were sent of God, it is very plain by the words of Esay. For before this sentence cited of Paul he maketh God complaining of the oppressors of his people, and promising, that forasmuch as they were so cruel against his people, that thereby his name was laid forth unto blasphemies and cursings, he would therefore deliver his people. And the tiding bringers of this his will he saith should be very welcome, and received with great joy and admiration. But the Hebrew verity hath, Upon the mountains. The words of Esay in the 52. chap. are these. Mah 'gan all heharim ragle mebasher mashimiaa shalom mebasher tob. Which place the Seventy interpreters have thus turned: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, I am at hand as a pleasantness or beautifulness upon the mountains. But this particle Paul omitted, for that this word chief hath a respect unto the situation of the city of jerusalem, The situation of the city of jerusalem. which was situated between mountains. Therefore in the Psalm it is written, The mountains are in the circuit thereof. Yea very oftentimes we read in the Psalms, that the eyes were lifted up unto the mountains. Seeing therefore that the messengers should come from the Assyrians or Persians, they could not come unto the city unless they were first seen upon the mountains. Howbeit this The disciples called out of Galilee. oracle may also easily be applied unto the Apostles: for forasmuch as they were called out of Galilee, as it is plain by the history of the Gospel, when they were sent ●o preach, they went hither & thither through that mountains and especially when they came unto jerusalem: & having received the holy ghost preached the Gospel The preaching of the Gospel was public and not in co●ners. there. Moreover by this metaphor is notably described the condition or manner of the preaching of the Gospel. For it is not done secretly or in corners, but publicly as those things are which are seen in open places. Which kind of speech Christ also used when he said, The things which ye have heard of me in your ear, preach upon the house top. Wherefore it is necessary that the preaching of the Gospel be free, open and perspicuous, so that it be neither bound nor hidden, either thorough fear or thorough flattery. And by feet the Prophet by the figure Metonymia understood coming. But in that he calleth them beautiful, he figuratively understandeth, that preaching is excellent and pleasant. For they came to preach the Gospel, than which is nothing more beautiful. Wherefore by that beautifulness of the feet understand the beautiful Gospel. And therefore the messengers thereof were worthy to be received with great rejoicing, & much joy of the godly. For if the Philosophers were had in estimation, for that they were thought to show the ends of good and evil, The preachers of the Gospel are more to be honoured then the Philosopher's. although in very deed they performed not that, how much more worthy of honour are the Evangelists, which openly set forth unto the world sound felicity & eternal life? And that these men should be sent of God, not only the words of the Prophet, as we have before signified, declare, but also reason firmly proveth, for that no man could come to the knowledge of so great a will of God towards his, which passeth the strength of nature, and far goeth beyond the capacity of human reason, unless God himself made it known and revealed it unto him. And they which are not sent of God do lie and deceive, so far is it of that they preach the Gospel. Wherefore in jeremy the Prophet in the. 14. 23. & 27. chap. the lord said: Behold I sent not them, and they ran. The Prophet speaketh by way of admiration and demandeth. How beautiful are the feet? For the Apostles did not only preach the pleasant word of God, but also wrought wonderful miracles, by means whereof was worthily stirred up admiration both to the seers & to the hearers. Moses was in such sort furnished, that when he said unto God which sent him They will not believe me, God gave unto him power miraculously to turn his rod into a serpent, and also to do other other things, which far passed all human strengths. And Christ also when he sent his Apostles to preach, adorned them Miracles are not sufficient to prove doctrine. with this power to work miracles, thereby to confirm the truth of the doctrine. Not that miracles are of themselves thereunto sufficient (for we are admonished in Deut not to believe false prophets, though they also work miracles And of Antichrist Paul hath foretold unto the Thes. that he should come with lying wonders to deceive) But this commodity only they have, to stir up admiration, diligently to consider the things which are taught: for we are so blockish, that we would What is the use of miracles. easily neglect them. Wherefore when we are stirred up, we ought by the consideration of the word of God to allow them, and to hold fast the things which are good. Of them which bring glad tidings of peace, and which bring glad tidings of good things.] The sum of the preaching of the Gospel is peace, and chief with God. For they which preach, as the Apostle teacheth in the latter The sum of the preaching of the Gospel is peace. to the Corrinthians, bring with them the words of reconciliation, neither exhort they any thing else, but that we should be reconciled unto God through Christ. God was before angry with mankind, he punished and condemned men, rejected their prayers, and contemned their works, though they were notable, for that they were done of their enemies. And men on the other side were not only miserable, but also hated even God himself, they wished that there were no God, they cursed his judgements, and fled from him, as from a tyrant, and cruel butcher, for that their own conscience on every side accused them. But the Gospel preacheth peace and reconciliation through Christ. This is it which the Angels sang at the birth What is the peace of Christians. of Christ: Glory on high, peace in earth, good will towards men. The Angels extolled the act of God, which had decreed by his son to redeem mankind, and this their praise and rejoicing is the glory of God. Further forasmuch as we now through Christ reconciled unto God, we obtain peace inwardly as touching our mind, for being by grace and the spirit renewed, we lead an upright life, neither do wicked affects any more rage in us, our conscience reproveth us not, neither are our hearts by furious rages stirred up to perturbations. Moreover we wish well, and do good unto our neighbours as unto ourselves: and have with them peace, & that a most loving peace. Neither is this any let that Christ said, that he came not to send peace upon the earth, for that it is to be understanded as touching the peace of the What 〈◊〉 Christ ca●e not to 〈◊〉, flesh and of the world. For with the peace of the Gospel whereof we now entreat are joined great dangers and discommodities of the flesh. Straightway after it, follow persecutions and loss of goods. But it is added. And which bring glad tidings of good things.] Goodness is that as Philosophers say, which all things desire. And more largely or plainly to declare the nature thereof, Good things are all such which in respect of us, are either profitable, What good is. commodious, or pleasant to our uses. Wherefore by the power of the gospel this benefit we obtain, that all things are made to serve us. All things (saith Paul) are yours, whether it be life or death, or Paul, or Cephas, & we are Christ's, and Christ is Gods. Again, To them that love God all things work to good. And this is How we a● by Christ delivered from 〈◊〉. to be noted, that Esay added, that these messengers should also preach delivery: for although death, misfortunes, poverty, diseases, and such other kind of evils do still vex us: yet notwithstanding are we by Christ said to be delivered from them: for that they have not any longer the nature of punishments. For all these discommodities of the flesh hath God by his cross and death sanctified, so that they have not any longer the nature of punishment, but are made unto us instructions, fatherly chastisementes, victories, triumphs, & notable acts. But to over pass nothing, we ought not to be ignorant, that in the Hebrew tongue Shalom, that is, peace, signifieth, happy success of things, so that whereas the Grecians say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, What peace in the Hebrew signifieth. in the superscription of their letters, the hebrews use to write Shalom, that is, peace. And so forasmuch as Evangelists publish abroad peace, they preach sound & true felicity. And if thou demand, in what thing consisteth such a peace, goodness, and delivery? We answer, that to speak in one word, it consisteth in the kingdom of God. Therefore Christ when he sent his disciples to preach, willed them to preach, that the kingdom of heaven was at hand. This self thing Esay This peace consisteth in the kingdom of god. in this place saith, when he writeth, And they shall say unto Zion, Thy God reigneth. Hitherto hath sin reigned. Wherefore Paul in this Epistle said, Let not sin reign in your mortal body. Death also hath reigned. For the same Apostle, Death hath reigned from Adam even unto Moses. The Devil also hath reigned, whom the Lord calleth the Prince of this world, and Paul the governor of this world and the God of this world. All these things have hitherto miserably exercised their What manner of princes the hebrews had. tyranny over us: But now the Lord reigneth. For as touching outward kingdoms, the jews indeed had many judges, and many kings, few good, some tolerable, but a great many most wicked tyrants. And they which were good, as David, Ezechias, josias, and such like, were yet notwithstanding weak, neither could they either defend the people from calamities, or make them good. Wherefore the jews were oftentimes oppressed of their enemies: led away into captivity, and being thereout delivered, were in rest for a while. But after Alexander the great, came the Macedonians, and most grievously afflicted jewry. After them came Pompeius, Crassus, Herode, and last of all Vespasianus and Titus, which utterly overthrew all. The church also of Christ had his outward Princes, partly wicked, and partly good as touching civil righteousness, but yet very Then shall we be in good estate when Christ reigneth in us. Wherein consists the kingdom of God. weak. Wherefore our estate can never be in good case, unless Christ reign in us. This, as Daniel saith in his second chapter, is the kingdom of heaven which is never corrupted: in it is peace, not during for a time, but an everlasting peace. For in the Psalm it is said, In his days shall arise righteousness, and abundance of peace, until the moon be taken away. And in Esay, And of his peace there shall be no end. But herein consisteth his kingdom, that we be directed by the word and spirit of God. After these two manners Christ reigneth in us. The word showeth what is to be believed, and what is to be done. The spirit impelleth and moveth us to do these things. This is the everlasting kingdom of God, whereunto when he will adjoin any people or any nation, he visiteth them by his ambassadors, which are Preachers of the Gospel: and them will he have to be received cheerfully: yea he saith, He which receiveth you, receiveth ●e, and he which despiseth you, despiseth me. We have now the judgement of God ●ouchyng Ministers, wherewith the believers ought very much to comfort themselves, although the world judge otherwise, and count them for mad men, and 〈…〉 casts, and esteem them as paringes and chips: & so long as there is a world th●y shall be so judged of. But for as much as the judgement of the world is foo 〈…〉, and understandeth not the things that pertain unto God, therefore we 〈…〉 st not lean unto it, but rather embrace the most firm and most pleasant sen 〈…〉 ce of God. Nahum the Prophet in his first chapter, hath the like saying of 〈…〉 beautiful feet of such as preach the Gospel, so that that which was foretold of Esay, he also foresaw should come to pass. But at Rome in our days men At Rome they fall down to kiss the feet of the Pope drawn by this testimony of the Prophet, do fall down and kiss the feet of the Pope: as though he preached the Gospel, going about the whole world preaching peace: when as rather he is a sworn enemy of the Gospel, and maketh open war against the true doctrine thereof, neither at any time ceaseth to disturb peace between Christian Princes. The Pope as a sworn enemy of the Gospel & not a preacher thereof. But all obey not the Gospel, For Esay saith: lord, who hath believed our hearing? unto whom is the arm of the lord revealed? Then faith is by hearing, and hearing by the word of God. But all obey not the Gospel.] This seemed to be against that so great dignity of the Apostles (which hath now been proved, both by the authority of God which sent them, and also by their ambassage) that very few, and especially Of preaching doth not always follow the faith of the hearers. of the jews believed: which came to pass by no other means, but for that outward preaching is not always of necessity joined with the faith of the hearers. For it is possible, that for as much as the power of God is not bound unto instruments, a man may believe without a Preacher, and on the other side, a man may hear preaching, & yet not have faith. As in this self same epistle he joined foreknowledge together with predestination, although many are foreknown of God, which yet are not predestinated unto eternal life: he joined vocation also together with justification, although very many are called, which yet are not justified. The Apostle in this place describeth faith by the name of obedience, and that not without just cause, for in it is contained obedience two manner Faith is justly called obedience. of ways. For first it is necessary that the mind or humane reason do give place unto the revelation of God, simply consenting thereunto: which thing pertaineth to a ready obedience: for otherwise there are many things, which let, and after a sort call us an other way. There is also an other obedience, for they which truly believe, endeavour themselves to obey the commandments of God: which thing before they neither did nor could do. The Apostle used this self same phrase in the first chapter of this epistle: By whom we have received grace, and Apostleship to be obedient unto faith. In the Acts of the Apostles also it is declared, that many of the priests were obedient unto faith: and in this sense is faith sometimes Why faith is called a law. called a law, not for that it bringeth with it blessing or cursing, but because that it likewise, as the law doth, requireth obedience, howbeit diverse. For the law requireth obedience even of them that will not: and yet in the mean time doth it not give strenthes to perform it: but faith forasmuch as it most fully persuadeth piety, stirreth us up to live according to the profession thereof. And for that this doubt touching the fewnes of the believers chiefly moved the jews, therefore to quiet their minds, he bringeth a testimony of Esay, whose doctrine they durst not reject, whereby they mought understand, that God had long time before provided for this skarsity of the believers. For Esay saith, who hath believed our hearing?] The Prophet before those words brought in God the father, which commanded that his son should be preached, and that his reproaches which he should suffer for the salvation of mankind should be told abroad: unto whom the company of the Prophets answered, who hath believed our hearing? And to whom is the arm of the Lord revealed? As if they should say, we indeed have preached, and have done our duty: bu● few have believed. Christ also said, Many are called, but few are elected. There was no nation, which had so diligent and often preaching of the word of God as the jews had: And yet in it was always a wonderful multitude of unbelievers Wherefore there was no cause why they should so insolently boast that the pro 〈…〉 ses How the promises of God are to be contracted. were made unto the seed of Ahraham: for they ought to be contracted, both to the elect, as it was said in the 9 chapter, and also unto the believers, as we ha●e now heard. The Prophet by way of admiration brought forth the sentence now alleged. For forasmuch as man's reason knoweth not the cause, how so great an incredulity can withstand the word of God, and the holy ministry, it wondereth thereat. Which thing john also considered in the 12. chapter: for he writeth. that the jews believed not, when yet Christ had wrought miracles, that that might be fulfilled which is written in Esay, Lord who hath believed our hearing, and to whom is the arm of the Lord revealed? The preaching of Christ and of the Apostles was most clear and mighty, and was confirmed with miracles such as were never before seen: and therefore it was wonderful, how so few should believe: yea so far of were the jews from faith, that they believed that Christ was put to so cruel death for his wicked acts and blasphemies. And therefore in this self same chapter Esay said, And he was counted with transgressors. And it is not to be marveled at, that whereas in the Hebrew is not had this word, Lord, Paul yet added it: for the 70. interpreters have added it. And forasmuch as it corrupted not the sense, Paul also used it. Unto whom is the arm of the Lord revealed.] Here is not spoken of revelation done by outward preaching, for that is preached unto all men, but of the inward revelation, and which is of efficacy. The Apostles were sent unto all, but the inward revelation had not place in all. By the arm we understand the What is ●o be understanded by the arm of God. mighty power of God to save. For so Paul defined the Gospel, that it is the power and might of God to salvation. Neither is there any cause, but that also by the arm of God we may well understand Christ. For as every man by the arm doth all the things that he doth, so God by his word createth, governeth, and justifieth, & therefore his word, which is Christ jesus, is called his arm. Neither is this word arm applied only to a man but also the long snout of an Elephant is called an hand or arm, for that by that instrument he worketh many things. And Cyrillus teacheth, how that place in john is to be understanded, wherein it is said, That that might be fulfilled, which was spoken by Esay, Lord who hath believed our hearing? namely, that that word, That, expresseth not a cause, but rather a consequence. For these men were not by the prophecy of Esay made unbelievers: but because they should be unbelievers, therefore the Prophet foretold it. There is in deed in such kind of reasonings some necessity, but yet only of supposition or of consequence as they use to speak, yet is not any such necessity there to be granted, which bringeth violence or compelleth the will of man. To our hearing.] By hearing is meant words or preaching. It is an Hebrew phrase. The name of the sense is transferred to those things whereby the sense is moved. Schamaa, in Hebrew signifieth to hear. In Esay it is written Lisch miothenu, After which self same manner Eli said unto his children in the first book of Samuel. It is no good fame that I hear of you: the Hebrew word is Hisch miah, which signifieth, hearing. These words are derived of hearing, for that by the talks of fame and by words is stirred up hearing. Although Ambrose understand hearing passively, that the Apostles preached not but the things which they had heard of the Lord. But the first exposition is more simple, and most agreeth with the customable speech of the Apostles: who although they wrote in Greek yet they every where in a manner kept still the Hebrew phrases. But as touching the matter it It is a wonder that ●●ē do believe. seemeth no great marvel, if men believe not: but rather it is to be wondered at that they believe: for therein God useth his strength and his gracious and merciful spirit. And they which are faithful, when they see that others are left in their obstinacy and incredulity, may consider in them, what they had deserved, unless they had been aided with the help of God. And if any man complain, why the Lord through his grace giveth not one and the same thing unto all men, we have nothing else justly to answer but this, Is thine eye evil, because I am good: take that which is thine and go thy ways, it is lawful for me to do with mine own what I will, but unto thee I do no injury. Neither in that these things were foretold of Esay the Prophet, is the cause of the jews any thing helped, or their incredulity any thing excused. For as Cirillus saith upon john in the place now alleged. These things came not to pass, for that they were foretold, but for that they should come to pass, therefore were they foretold. It was of necessity indeed that it should be so, but yet no coaction was thereby brought unto the will of man. And doubtless God could if he would have given faith unto all men: but by his just counsel, although unto us hidden, he would not: whereby we may know that faith cometh not of our own strengths, but is in very deed the gift of God, as is said unto the Ephesians and unto the philippians. And although faith be indifferently preached unto all men, yet is it not given unto all men: for neither he which planteth is any thing, nor he which watereth, but God which giveth the increase. And as it is said in john, He which shall hear of my father and which shall learn, he it is that shall come unto me. But he which is not taught inwardly of God is ignorant. And because he hath in himself the causes of his ignorance he is without excuse. Wherefore we ought not to wonder at the fewnes of the believers. For the light shineth in the darkness, and the darkness comprehendeth it not. They which hear, are not after one and the self same manner prepared of God: for some are made good ground, some stony, God prepareth not all men after one and the self same manner. some overgrown with thorns, or overworn with much treading upon. And although this sentence of the skarsity of believers may be applied both unto the Gentles and unto the jews, yet in this place it rather pertaineth unto the jews: for Esay preached unto the jews, and had experience of their incredulity: and Paul here chiefly reproveth the jews. We may also hereby learn how far we are of from the perfection of God. He suffereth, & long time beareth with men God is more patiented than men. that will not believe in him: but all men are high minded and can not abide, that either their words or writings should be contemned. Then faith is by hearing, and hearing by the word of God.] Here again is repeated the commendation of the ministry, that by it faith is divulged amongst Commendation of the ministry. men. Faith is by hearing, this sentence must be rightly and sound taken, that is, when God will work therewithal and put to his aid. Some have thought, that by hearing is here to be understanded the inward word, for that in it is the full and perfect cause of faith. Which thing as I deny not, so also I see that Paul speaketh not of the inward hearing, that is, of the motion that is done by the holy Here is entreated of the outward word. The word of God abideth firm though it be not believed. ghost, but of the outward preaching, to the office whereof the Apostles were sent. And although faith can not after the ordinary and accustomed manner be without the word of God, yea and that without the outward word, yet the word of God abideth still, although faith be not given unto it: for knowledge hath relation, as they use to speak, to the thing known, but that which may be known is not on the other side referred to knowledge, when as there are many things which may be known, & are not known. After which self manner very many things are to be believed, which yet are not believed. Wherefore faith, forasmuch as it is an assent Wherehence faith taketh his differences. given unto the word of God, although it take not his differences of the subject or of his form, yet taketh it them not either of the efficent cause or of the object, for it is occupied about those things which have been revealed by God, neither cometh it by the light of nature, but by the illustration of the holy ghost. But as touching the subject, it is placed in the mind, as wisdom, prudence, and other sciences are, and the nature thereof is a quality, as other knowledges also are qualities. Furthermore, if hearing, whereof springeth faith, be by the word of God, it is manifest, that the foundation of faith is the word of God only. Wherefore the ministers of the Church and preachers ought hereby to learn, what is to be preached: Only the word of God is the foundation of faith. human traditions are not the word of God. namely, the word of God only, and not human traditions: although now they are so bold to call them the word of God, which yet they are not by any means able to prove, when as they are uncertain, and repugnant the one to the o●her, and are oftentimes abolished or renewed, which in no wise agree with the word of God. Basilius in his sermon the confession fidei, saith, that it is a falling away from faith, and a great pride, either not to admit the things which are written in the holy scriptures, or to add any thing unto them. Which sentence he confirmeth by the testimony of Paul to the Galathians, where he saith, The testament although but of a man when it is once ratified, no man maketh void, or addeth any thing thereunto, which thing ought much more to be taken heed of in the testament of God set forth in the holy scriptures. But here a riseth a doubt. For if only the word of Whether we must believe miracles. God is to be believed, why said Christ, that if they would not believe him, they should yet at the least believe his works? For it seemeth by this sentence that we should also believe miracles. But we answer, that miracles are as testimonies by which men are the easilier brought to believe, so that they are things by means whereof men believe, not that faith is directed unto them, as unto his object: although as touching the miracles of Christ and of the Apostles we must believe, that they were done by God, and not by Belzebub, or by the devil, as the Pharisee is sclanderously reported: and this is contained in the word of God, for it giveth testimony, that these miracles should be wrought, and that they were wrought in their due time, namely, in the preaching of sound The Sacraments are believed doctrine. The Sacraments also are believed: but they are nothing else, but the visible words of God, whereunto also is adjoined the word of God which is heard, as Augustine faith, The word cometh unto the element, and it is made a sacrament. Howbeit there is discretion and judgement to be had when we believe the word of God, that we pick not thereout any wicked or corrupt sentence: there is also requisite good trial and examination to discern miracles, and in the sacraments Whether we must believe with iudgement● or without judgement▪ is to be considered, that they be orderly ministered, that is, as they were instituted of God. And by sound judgement we must remove away, and set aside the inventions of men: that we believe not them as we would believe the words of God. And when Basilius or other of the fathers do say, that we must believe with out examination or judgement, which seemeth to be taken out of that which Paul saith in this epistle that Abraham believed, neither judged he, that word in greek Distinction of judgement. is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To answer to this doubt, this is to be understanded, that judgement is of two sorts▪ The one is, when we take counsel of the senses and human reason, and this is utterly to be removed from faith: for it always resisteth the word of God. The other is the judgement of the spirit, which is of necessity to be had: And this is it which Paul said, Prove all things, and that which is good hold fast. And unto the Corrinthians, Spiritual things are compared with spiritual things: and by this judgement it is necessary, to confer one place in the holy scriptures which is more obscure with an other which is more manifest. The authority of the Church hath not dominion over faith, as some wickedly think. The office of it is to preach, to admonish, to reprove, to testify, & The authority of the church hath not dominion over faith. to lay the holy scriptures before men's eyes, neither requireth it to be believed, but so far forth as it speaketh the words of God. Paul before he here made mention of the word, by which faith is brought forth, made mention of them that preach the Gospel, that is, of the ministers, which are sent of God, in whom he described the ministry of the Church, namely, that it consisteth in preaching of the Gospel. Moreover if faith as it is here written, come by hearing, that is, as it is added by the word of God, then followeth it of necessity, that there is nothing whereby faith is more nourished, maintained and confirmed, then by continual reading and repeating of the word of God. This thing testified How ●ayth is nourished. Tertullian in his Apology, when he saith, that to this end holy assembles are gathered together to hear the word of God. The Philosophers say, that we of the self same things both are, and are nourished: wherefore in like sort is it, that if faith be by the word of GOD, then by the same also is it nourished. We know moreover that of works often repeated are confirmed habits or qualities: as contrariwise if a man cease of from actions they wax weak. Wherefore if a man cease to read, to hear, or to repeat the holy scriptures, faith will wax feeble in him. And they which think that a lively and pure faith may continue in Churches without often preaching do exceedingly err. Chrisostome hath a very similitude of a light or lamp that burneth, which easily goeth out, unless A similitude of Chrisostome. there be still oil powered into it. By the lamp or light he understandeth faith, & by oil the word of God: & this he there writeth, where he entreateth of the parable of the wise and foolish virgens. But now that I have made an end of interpretating the Apostles sentence, there resteth, that out of his sayings we gather things much profitable. When he had put a distinction between the righteousness of God, and the righteousness of men, and had taught that by the righteousness of God is to be understanded faith in Christ, to the end he would declare that faith pertained not only unto the hebrews, He brought out of the prophet Esay, Whosoever believeth in him, shall not be made ashamed: And out of joel, Whosoever calleth upon the name of the lord shallbe saved. These things most manifestly prove the divinity of Christ. For if faith in him, and invocation of his name have salvation The divinity of Christ proved. joined with them, which thing is most true, it followeth of necessity, that he is God, when as it is not lawful to put confidence in any creature, or to call upon it. Yea these two things are so proper unto God, that he communicateth them not unto others, & he is pronounced cursed, which putteth his confidence in man, or maketh flesh his arm. another thing worthy to be noted is, y● that so excellent commendation of the ministers of God, is to be referred unto those only, which in very deed execute their office: for the prophet saith, that the feet of The commendation of the ministry pertaineth not unto them which have only the name or title thereof. them that preach the Gospel are beautiful, and not the feet of them which have have only the name or title thereof. It hath also been declared, that the word of God is the instrument, which the holy ghost useth to instill faith into the believers, wherefore we may conclude, that no other thing ●●ght either to be taught or preached in the Church. No man also aught to be moved with the fewnes or scarsety of the believers, for that always even from the beginning the number the faithful hath been small. And Augustine if sometimes he use this kind of reasoning against the Donatists when he saith that they are very few in comparison of the multitude of the catholics, he reasoneth against them as it were a probabili, that is, by probability, against them I say whom he had before by other necessary reasons confured. Moreover when he allegeth the multitude of Churches, he reproveth the error of the Donatists, which had contracted the church of God only into a little corner of Africa as though it now had no where place but with them: which utterly overthroweth the propriety of the Church, namely, to be Catholic or universal: for it is spread abroad throughout all places, although every where be found an incredible small number of them that believe truly. Ireneus also and Tertullian for no other cause appealed to the testimonies of many Churches, but for that they had to deal against those heretick●s, which received not the holy scriptures, but used them, maimed, vitiated and corrupted, as seemed good unto them: and therefore to reprove their vanity, he referred them to the old Churches, where the scriptures had been kept sincere and uncorrupt. Last of all is declared, what preachers ought to set forth unto the people, if they will nourish and maintain the true faith now received. But I say, have they not heard? No doubt their sound went ou● throughout all the earth, and their words into the ends of the world. But I say have they not heard?] When he had reproved the jews of incredulity, and had showed that messengers were sent unto them, which brought unto them glad tidings of peace whom they believed not, he saw, that peradventure they would excuse themselves that they had not heard. How, saith he can ye so say, seeing that the Gospel is now every where published abroad? He had reproved their ignorance, and the more to aggravate it, he declareth that they could not pretend that they had not heard. No doubt their sound went out throughout all the earth.] By these words is showed that the Gospel was now every where preached. But some think that Paul seemeth here to abuse David's words, when as in that place is entreated of the knowledge of God by creatures gotten by the light of nature: for thereto seemeth the scope of the Psalm to tend as touching the first part thereof. For in the other part it entreateth of that knowledge which is had by the law, or by the scripture: for strait way at the beginning he saith, that the heavens declare the glory of God, and the firmament or sky set forth the works of God. So that although in heaven are not words nor speeches, and albeit that those higher orbs seem to be without voice, yet notwithstanding is every where heard their speech. The Chaldy Paraphrast aptly expresseth this trope or figure, for he saith, that they which look up into heaven do declare abroad the glory of God, and they which look up unto the sky do setfoorth his works, signifying that these creatures indeed speak not, but allure us to speak, and to confess God. In Hebrew is not written, Their sound.] The Seventy have thus turned it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but in Hebrew is written, Canam, and Can signifieth a line, a rule, or level. Neither any other thing can thereout be gathered, but that there is seen & noted every where sure rule of the making of the celestial orbs, and that their movings & succession of their revolutions is regurall and infallible. Wherefore without all doubt the speech of the heavens setting forth their creator is most excellent, whereby men are instructed touching many most excellent and most honest sentences. Cicero in his oration for Milo mentioneth many things of the constant order of the celestial motions, to confirm and amplify the law of nature. And their words into the ends of the world.] The latter part of this sentence repeateth the sense of the first, and more fully expresseth it and with amplification. Howbeit Origen here reasoneth, that this word sound, in the first part is to be referred to the capacity of the rude and unlearned sort. But words are to be referred to the knowledge of the wise and stronger sort. But this curiosity of words is vain, neither can it by any good reason be proved. But as touching Paul's meaning, some think that it is an allegory. And an allegory is, where the words are not transferred from their proper signification, but sound one thing, and covertly show forth an other thing: as when it is said, That pearls are not to be given unto swine. Here every word keepeth still his proper signification, & in them is taught, that the precious doctrine of God ought not to be setforth unto impudent and obstinate men. So David saith, that the heavens declare the glory of God, but he understood an other thing, namely, that the Apostles and Prophets go about throughout the whole world preaching and setting forth the praises of our most excellent creator. This interpretation, Augustine and many of the Fathers have followed. But some say, if it be so, Paul then shall not confute the jews, forasmuch as of an allegory What manner of argument is gathered our of allego●es is brought but a weak argument. But we answer, that an allegory is then profitable, when the matter is before proved by other firm testimonies: which thing Paul hath already done. First he showed, that God had sent forth messengers which preached the Gospel. Wherefore the jews could not cavil, that they had not heard the Gospel. Further he again proved the same by Moses and Esay the Prophet: wherefore if by the way he brought an argument taken of an allegory, it is not to be reproved. Moreover we must make a distinction of allegories, some are devised by men, and those have in them no weight at all: but those which have been by the holy ghost revealed in the holy scriptures are most firm. As that which Christ said of jonas, and of the serpent lifted up in the desert: and that which is written to the Galathians of the son of the boundmaide, and of the son of the free woman, that they are two testaments. We may also say that Paul cited not the words of David as a testimony to prove any thing, but rather alluded to his words, in replying against the jews, which made their excuse that they had not heard them that preached the Gospel, when as the sound of them went out throughout all the earth: not as though David spoke of them, but because his words are agreeable with the thing, whereof is now entreated: as some sometimes use the words of Homer or of Virgil to describe things which they never entreated of. And we may easily think so, for that Paul when in reasoning he citeth the holy scriptures, is wont to add, As it is written, or Esay, or the scripture so saith. which is here omitted. And if we will not that it be an allusion, let it be a metaphor, which draweth the words to a like signification, without adding the note of similitude. Of Bees, Virgil said, that they make themselves a king, and other little petty rulers: signifying thereby that their offspring are partly of the common sort, and partly of the honourable sort: As if he should have said adding a note of similitude, Their offsprings are as kings or as counsellors. So Christ said, Ye are the salt of the earth, that is, as the salt of the earth: & the light of the world. And of john we read, He is Helias, that is, as it were Helias. So Paul now to amplify the publishing abroad of the Gospel, saith, How have they not heard the preachers of God, which are the heavens, that is, like the heavens, Whose sound is heard throughout the whole earth, and their words into the ends of the world? And so it shall neither be an allegory, nor an allusion, but a metaphor. And finally if we will needs have this argument to be taken out of David, we must thus say: God as saith the Psalm, would that his natural knowledge should by the celestial creatures be published abroad throughout the whole world: wherefore he hath in like sort provided, that the Gospel should be every where published abroad, how then can ye say that ye have not heard? And the reason then shallbe taken a pari, that is, of the like: for either doctrine is profitable, and as God would have that to be publicly set forth: so also would he not this to lie hidden. Or else it is taken a minori, that is, of the less: If this natural knowledge being, of les value and not so profitable be published abroad, shall not the other, which is of the Gospel being much more healthful and of much more profit not be published abroad? And doubtless there are very many places in the scriptures, whereby may be proved that the doctrine of the Gospel should be published abroad throughout the whole world. As in Esay. 24. & 59 chapters, and in Malachy, and in a manner every where in the Prophets. And if the Gospel were published abroad throughout the whole world, then could not the jews cavil, that they had not heard of it, especially when as preaching began at them, according to that saying, Out of Zion shall go the law, & the word of the Lord out of jerusalem. Neither did the Apostles turn unto the Gentiles, but when they now saw the obstinacy of the unbelieving jews. For than they went unto the Gentiles, which yet before also had ministers of the word of God, although not so abundantly, and by ordinary succession, as the jews had. Amongst the Gentiles lived Melchizedech, Balam, job, and the Sibyl's, whose testimonies touching The Gentles had some ministers although not by ordinary succession. Christ are recited of old writers. joseph lived in Egypt: jonas was sent unto the Ninivites: Daniel and his companions preached in Babylon: Nehemias and Esdras lived amongst the Persians: all which men kindled some light of true piety amongst the Gentiles. But at the length was the doctrine by the Apostles made complete. The jews are confuted by an argument taken a minori, that is, of the less. If the Gentiles being far of and in the ends of the world have heard, how have ye jews not heard? And this manner of exposition followeth Chrisostome. Neither is it any marvel that Paul now writeth, that the Gospel is every where published abroad: for he writeth the self same thing unto the Collossians in the first chapter, and that twice. First he saith: In the truth of the Gospel, which being preached throughout the whole world bringeth forth fruit. And towards the end of the same chapter he saith, The Gospel which is preached unto every creature under heaven. And in this epistle also the 15. chapter, he declareth, with how great diligence he had laboured to publish abroad the Gospel every where. From jerusalem (saith In the Apostles time the Gospel was spread abroad a great way. he) unto Illirricum have I filled all the countries round about with the Gospel. And now seeing I have no more place in these quarters, as I go into Spain, I will come unto you. If one Apostle did so much, what do we think that the rest of the Apostles and Evangelists did? Matthew preached unto the Ethiopians which were in the furthermost parts: and Thomas unto the Indians, which thing they themselves even to this day testify. And in the first chapter of this epistle it is written, that the faith of the Romans was spoken of throughout the whole world. And this diligence of the Apostles ought to stir up men of our time, by continual preaching to restore religion now fallen far in decay. Wherefore that commandment of the Lord which he gave unto the Apostles, to go into the whole world and preach the Gospel to every createre, ought also to be of force in our time, that every man in his place which he is appointed unto by preaching suffer not sound doctrine to be abolished. That the Gospel was in the Apostles time preached throughout the whole world, some expound by the figure Synecdoche, namely, that it was now preached in the principal & chief provinces, & from them went unto the nations adjoining, at the least way the fame and name of this doctrine. An example And this sentence followeth Ambrose, who upon this place saith: Where wanted the person of the preacher, thither came it by fame. And this he proveth by a similitude. The wonderful works which God had wrought in Egypt to preserve the Israelites, were by fame known in jericho, as Rahab testified to those messengers or spies whom josua sent. No nation as yet in the Apostles time publicly and by the authority of the Magistrates professed Christ. For this came to pass only in the times of Constantine and of Theodosius, And hereby is easily perceived what they meant which wrote, that certain nations were newly converted unto the Gospel: which thing they affirm of English men, as though in Gregory's time they came unto Christ, by means of Augustine his legate and Bishop of Canterbury: English men Saxons. and also of the Saxons, that they in the time of Carolus magnus received the faith of the Gospel. This in deed mought be as touching public confession of Cities and regions, when yet Christ was long time before preached in those places▪ And as touching England, it had preachers of the Gospel even from the beginning, namely, in the time of Eleutherius the first: and in such sort had, that there remained Bishops in that region even unto the time of that Augustine which was sent by Gregory: and that Island observed as touching the feast of Easter the old manner of the East Church, and especially of the Church of Ephesus. For they celebrated it the fourteenth day of the first month. So that that Augustine as I think rather brought in the tyrannical subjection under the Pope, then pure Christian religion: and so may we judge of the Saxons and of other such like nations. Augustine in his book de natura & gratia, the 2. chap. affirmeth, that in his time were some regions far of, although very few, unto whom the Gospel had not as yet been preached. Which I thus understand, that the word of God was not publicly received and believed. He writeth also of this matter in his epistle to Hesichius, which is in number the 80. But Chrisostome most manifestly maketh on my side in his 10. homily upon Matthew, and also upon the 24. chapter of Matthew when he interpreteth these words, This Gospel of the kingdom shallbe preached throughout the whole world for a testimony: and then shallbe the consummation or end. The Gospel doubtless was preached before the destruction of jerusalem, for consummation in that place ought to be referred unto the public wealth of the jews, which was destroyed in the time of the Apostles. For john The Gospel was every where pr●ache●▪ but not 〈…〉 ry where received. lived even unto the time of Traianus. Wherefore the Gospel was in that first time preached in a manner every where, but was not every where received: yea 〈…〉 her the preachers were every where handled with most grievous persecutions, as Christ had foretold: for, saith he, they shall deliver you, and shall scourge you, in counsels and Synagogs', and ye shall be brought before kings and rulers. Wherefore th●re were very few, or in a manner none, which either heard not the preaching of the Gospel, or at the least heard not of the noble and excellent fame of Christ: although in success of time it is possible, that the name of Christ was through negligence and incredulity abolished: as the Portugese's report of places found out New regions ●ound● out by the Portugese's. What becometh of men which never h●ard any thing of Christ. by them in their journey wherein they sailed from the Gades into India: where fo● some move a curious question, what is to be thought of those which are borne ●it●er in wild woods out of the company of men, or in those places where Christ is ●ot preached, and his name not heard of. Unto whom we may answer, that such men if there be any such, are in deed somewhat excused, neither shall their damnation be so grievous, as theirs shallbe which have heard the Gospel and contemned it: yet for all that, obtain they not the benefit of salvation, when as they have in themselves the causes of their damnation, namely, original sin, and many other sins which no doubt they also commit. That God can reveal them Christ without the outward ministry, we doubt not: and peradventure he so doth sometimes of his mercy, but not of desert, as the wicked Sophisters say, if they do what lieth in them, as though they could merit it (as they say) of congruety. But thus much by the way touching this matter. And this is diligently It was a miracle that the Gospel corlde so quickly be spread abroad to be considered that it was not a slight miracle but most wonderful, that in so short a time the doctrine of Christ could be spread abroad throughout the whole world, when as it had so many adversaries, the devil, wicked men, and also tyrants, the high Bishops and priests, the wise men both of the jews, and also of the Gentiles, and besides the simplicity and rudeness of the preachers was The doctrines of the Philosophers were long time or ever they could be published abroad. The doctrine of Mahumet why it was so quickly spread abroad otherwise as touching human arts very great. Within the space of 20. or 30. years the preaching of Christ was in a manner every where heard, as Chrisostome writeth. But it was long first or ever the wise and learned Philosophers could spread abroad their doctrines farther than Grece. And in such sort were they at the length spread abroad in some places, that yet very few either understood them or gave credit unto them. The doctrine of Mahumeth may peradventure seem to have been wonderful quickly published abroad: but we must consider, that the doctrine which he preached as touching the sum thereof, was not new. For he denieth not the creator of heaven and of earth, he believeth that the soul's are immortal, he commendeth Christ as a prophet, he affirmeth the resurrection of the dead, he setteth forth also eternal pains, and eternal felicity, and a great many other things which are contained in the old and new testament. Wherefore it may justly be called an heresy, and indeed they are remnants of the Arrians. For he commendeth Christ, but yet as a creature. Wherefore he builded upon an other man's foundation. But Christ & the Apostles when they began to preach the Gospel, found all things utterly disagreeing from that which they taught. Therefore it was a wonderful miracle that in so small a time the heavenly doctrine could be published abroad, and that it partly long remained almost in all places for in all cities and provinces there came unto Christ some families which believed. Seeing therefore that the Gospel was so far and wide spread abroad, how could the jews cavil, that they had not heard of it? But I say, did not Israel know? First Moses saith: I will provoke you to envy by a nation that is not a nation, and by foolish nation, will I stir you up to anger. And Esay is bold & saith, I was found of them that sought me not, and have been made manifest to them that asked not after me. And unto Israel he saith, All the day long have I stretched forth mine hands, unto a disobedient and gainsaing people. But I say, did not Israel know? First Moses saith: I will provoke you to envy by a nation that is not a nation, by a foolish nation will I stir you up to anger.] Still he proveth that the Israelites were not ignorant of the Gospel, but ●ad manifestly heard of it, not only for that they were the first that had messengers of peace, whose coming also was beautiful and pleasant, but also for that in as much as the Gospel was published abroad throughout the whole world even unto the ends of the earth, it could not be hidden from them. Now he addeth, that they had to their great grief and vexation felt the Gospel. Which thing Moses in the 32. chapter of Deut. foretold should come to pass, and that justly: For the Jews provoked God to anger by Gods, which in very deed were not Gods, an● rejected him for their idols sake, So saith the Lord I will cast you away, and will take to be my nation and my people the Ethnics, which were not my nation, and which were a foolish people, and them will I adorn with my benefits. This Poena talionis. was paena talionis, that is, like punishment. The synagogue sought an other God, & God married an other wife. God was provoked to zeal, for that his due worshipping was given unto idols & these men also were provoked to zeal: for that they saw their pruiledges and ornaments transferred unto the Gentiles. The scripture by the figure Anthropopathia bringeth in God after a sort traveling with a zeal. And what zeal is, we described at the beginning of this present chapter, namely, to be a grief, which lovers take, when either they obtain not the thing which they love, or for that others are admitted to be partakers in the possession thereof. This interpretation as touching the sum, Chrisostome followeth. But in that Paul saith, First Moses saith, By this word first he understandeth the first in order. As though he should say the first witness I allege Moses, for afterward Wherein God provoked the jews. he citeth Esay. God provoked the jews to anger, envy, and zeal, for that he began to favour the Gentiles, and to transfer unto them the knowledge of the scriptures, the holy ghost, miracles, gracious gifts, and the participation of all spiritual gifts: this thing the jews saw, & were therewithal much displeased. Let us here in the mean time note two things: First that Moses What manner one's w● be before God adopteth us. calleth the ethnics, not nations, and foolish, for in very deed this is the nature of men before they are received of God, Wherefore of thee▪ jews also ezechiel excellently well writeth, describing what manner once they were before that God adopted them into his people. The prophet counteth the nation to a most filthy maiden, abject, and forsaken of all men, which lay overwhelmed in dirt and in her blood, so that all m●n in a manner despised her, and trod her under foot. I passed by (saith the Lord) ●nd ●ad compassion of thee. The second thing which is to be noted is, that the chiefest and excellentest gift which God beginneth to bestow upon any nation which he favoureth, is sound doctrine and piety. For thereby are men Sound doctrine is the fountain of the gifts of God. The doctrine of pure religion maketh the barbarous mild. made gentle, and of men barbarous are made meek, mild, and modest, and all good things in a manner follow them. For it is written. First seek the kingdom of God, and all these things shall be cast unto you. For Christ cometh not naked, but adorned with all good things. And it is not to be doubted, but that if any common wealth abide in sound religion, and continue in the confession of Christ, it shall obtain many and excellent good things. Not that it shall aways be prosperous in the good fortunes of this world and in civil felicicity, for it oftentimes cometh to pass that men have need of fatherly chastisement, and exercise of discipline: but it shall not be destitute of good laws, holy manners, and religious conversation. Neither did the jews in Paul's time envy the Church of Christ, because of their civil good fortunes: for at the time the chistians had neither What things provoked the jues to envy. magistrates, nor kings, which publicly professed Christ: but their spiritual gifts stirred up envy: in all which gifts the Gentiles most plentifully abounded: when as contrariwise the jews even as touching civil ornaments were dejected, for the Romans bare dominion over them, and as touching gifts of the spirit they were utterly destitute, for they wanted miracles and prophesying, and afterward under Titus and Vespasian were like most vile bondslaves dispersed throughout the whole world. This grief, zeal, and envy they began to have experience of, so soon as the Gospel of Christ was preached: wherefore they could not say that they were ignorant: and so much the more was their grief, how much they thought the Gentiles unworthy such a benefit of God, for they always counted the ethnics for brute beasts, and fools. Ambrose upon this place very well noteth, that God used this grief and envy for a tormenter, God was the author of th' 〈…〉 y as it wa● a punishment whereby to avenge the sin and idolatry of the jews. This envy doubtless was sin, but God was not the author thereof, but as it was a punishment. And it hath oftentimes been declared, that he punisheth sins by other sins, and as sins come from him, they have the nature of good and not of ill. But how he provoked them to envy or zeal, may thus be declared. First he did set outwardly before them things, whereby he knew they would be moved and provoked. After y● peradventure, according to Augustine's mind, he moved their hearts, as they had deserved, unto such an affect, not that he powered in them that affect of new, but stirred it up, which peradventure otherwise had lain still. By what manner of means God provoked the jews. These things are to be understanded of the last captivity. But this his provoking, if the hebrews had been wise men, mought have been unto them in stead of a monition or warning to return unto God, and to embrace the Gospel, which they despised. Neither was the rejection of the jews the whole and proper cause of our salvation, but only ministered an occasion there unto. The only and perfect cause of our salvation, is the mercy of God through Christ. And although the jews were oftentimes afflicted with grievous captivity, yet are not these words of Moses to be understanded, but of this last captivity: for in the other captivities God took not to be his people the oppressors of the jews, neither adorned he them with those spiritual gifts wherewith the jews were before endued, yea rather delivering the jews he left those nations in their blindness and idolatry. But now the Hebrews are turned out of all, & wander abroad naked, & the Christians have succeeded into the adoption of God▪ and are enriched with spiritual gifts. Moreover their other captivities were very short, but of this is neither measure nor end. He calleth the ethnics not a nation, as a people most vile, which deserved not so much as the name of a nation. And in very deed, there can be no society joined together and firmly knit, which is framed together without God and Christ, for there want the sinnues and bounds of charity: and the farther a city of common wealth is from The moral works of the ethnics overthrown▪ unity, so much the weaker and feebler always becometh it. This place not a little overthroweth the opinion which the common people have of moral works, and of the philosophy and wisdom of the ethnics. We wonder at the knowledge of the Grecians, and at the gravity of the Romans, when we read their histories. But God calleth these men, not a nation, or, a foolish nation: what greater The ethnics were in very deed fools. foolishness could there be, then for a man to make an Image of wood, stones, or metal, and to worship it for God. Or who will deny, but that foolishness is privation of true wisdom? Seeing therefore that the ethnics wanted the wisdom revealed of God, which is the true wisdom, they were in deed fools. Neither intend I here to reason with Origen, who saith, that it may peradventure seem to be contumelious against the nation, whom God elected through merit of their faith and devotion, when as he disdaineth to call it a nation, and most manifestly nameth it, a foolish nation. And he answereth, that these things are thus to be understanded, that the Church is not one nation, as are the Egyptians, Scythians, Assyrians, Chaldeans▪ etc. For it consisteth of all nations, neither is it particularly any one nation. Further, it is called foolish, for that it would not be made wise: but he which will be made wise in the Lord, must first be made a fool. This is wide from the sense of the Apostle, for as it is manifest, he speaketh not of the Church now established, but speaketh of it as it was before it was received of Christ, and made the Church: and then it is said, not to have been a people, In what state the church was before it was taken of God. as it is written in the 2. chapter of Osea: And it shall be in the place where it was said, ye are not the people of God, there ye shall all be called the sons of the living God: and verily they which are not the people of God are not a people: and the ethnics were fools in as much as they wanted the true wisdom which is Christ. Let us see what the same Paul pronounceth of the Church, before it was converted unto Christ. In the epistle to the Ephesians he saith, Y● were sometimes without Christ● strangers from the public wealth of Israel, aleants from the promises, without hope and without God in the world. And unto the Corinthians, when he had mentioned, that drunkards, evil speakers, thieves, idolaters, and abusers of mankind shall not enter into the kingdom of God, he added, and such were ye once, but now ye are washed, ye are sanctified. But when by the sentence which he allegeth out of Moses he reproveth the idolatrous hebrews which provoked God by reason of those idols which were no Gods, it may seem not to touch the jews, which lived in his time and in Christ's time, for at that time idolatry was not in ure in Israel. Unto this objection we answer, that the jews of that time most manifestly provoked and rejected God, when they rejected his son Christ, and did put him to death upon the cross. For so great is the conjunction between the Father and The jews both in the latter time were▪ & also at this day are idolaters. the Son, that they which reject the Son, can not keep still the father. Moreover as touching idolatry, for as much as they offered unto him sacrifices without faith and repentance: God detested their oblations, as the scriptures every where testify. And so far had their impiety proceeded, that they more esteemed their own traditions, than they did the commandments of God. But no God will so be worshipped. And forasmuch as the true God is not in such sort worshipped, and yet notwithstanding they worshipped somewhat, it followeth that that was an idol, which they feigned to be their God, which delighted in these rites and worshippings. Neither skilleth it, whether such an idol be in the mind, or in stone or in wood. Wherefore the jews, against whom Paul dealt, are no les comprehended and reproved in this sentence of Moses, than their fathers were. Yea rather Hidden idolatry is oftentimes more hurtful than op● idolatry. if we shall uprightly weigh the matter, the more covert this idolatry of the jews was, the more hurtful it was: for they counted themselves godly and just, for that they were not ensected with outward gross idolatry: but God who beholdeth all things, and seeth the secrets of the heart, by rejecting them, most manifestly declared what he judged of their hypocrisy. By these things we may now perceive, in what state common wealth, empires, and followshippes of men are without Christ. And when we shall consider this, let us remember that we were once every one such, which doules in my judgement is of great force both to pluck away our pride, and also to restrain our anger against those which yet lie op 〈…〉 under impiety and superstitions. And let us with as much diligence as we ca〈…〉 eware, that that thing which happened unto the jews happen not unto us also. For as God took away from them his kingdom, so also will he take it away from us, if we only counterfeit ourselves to be Christians, and do not in very deed perform the things, which the religion which we profess requireth. And Esay is bold and saith.] Therefore is Esay said to be bold, for that he speaketh very plainly. And doubtless this boldness declared a stout man, when as by speaking the truth, he put himself in danger. By this phrase of speaking is Liberty of speech is necessary for the ministers of the word of God. expressed that freadome of speech which is necessary for preachers, and then that prophesy. The truth got unto them wonderful great hatred, and deadly enimityes: which things although unto the flesh they were most hard, yet the men of God contemned them in respect of the truth, which was committed to their charge: when it was told Paul that he should be in danger of death if he went unto jerusalem, he said, I know that prisons and bonds do abide for me, but I esteem not my life more precious than myself. And how the jews had persecuted all those which had truly and sincerely foretold Christ, Stephen declareth in the Acts of the Apostles: Whom have they not persecuted which foretold the coming of the righteous? Origen upon this place very well noteth, that hereout we may manifestly gather, that the Prophets when they prophesied, had not such an astonished and troubled The prophets were of a sound and perfe●ynde. mind, as though they understood not the things which they foretold. Every one of them without doubt saw that the Prophets were ill dealt with, which had signified the overthrow of the public wealth of the jews, and yet notwithstanding durst they also to set it forth when God commanded them to do it. This testimony which he bringeth is written in the 65. chapter of Esay. I was found of them, saith Paul, that sought me not, and have been made manifest unto them that asked not after me.] He followeth the translation of ●he 70. interpreters, which as touching the sense differeth not from the Hebrew ●erity. The words in Hebrew are thus, Nidrashti lelo schaalu nimtsethi lelo 〈…〉 schumi, amarti hinneni hinneni el gois locora bischim. In these words at 〈…〉 first sight seemeth to be some contradiction, for he saith: I was sought of them which 〈…〉 d not after me? if they asked not, how sought they? But the answer is 〈…〉 sy: either we may say that they afterward sought, which before had not asked, 〈…〉 de may say that the verb Nedaresch, as Rabbi David writeth in his book of ●●ts, is to be expounded by Hidzamin, derived of the verb Zaman, which signifies to be ready, to come against, to go to meet, to prepare, and to invite. As if it 〈…〉 d have been said, I offered myself, and went to meet those which asked not 〈…〉 ne. And Paul with the 70. interpreters turneth that verb by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●hat is, I have been made manifest, or have manifestly appeared. And this ●●●o be noted, that in Esay before these words, I have stretched out mine hands ●ll the day long, are put, I have said, Behold me, behold me, unto a nation, which called not upon my name, or over whom my name is not called. Which words also manifestly declare, that he speaketh of the Gentles, which were not called by the name of God, neither called they upon him in their prayers: which thing can not be applied to the jews. And when he addeth: I have stretched out my hands all the day long.] The person is here covertly changed, and he here beginneth to speak of the jews. Wherefore Paul manifestly putteth the distinction saying, And against Israel he saith, Neither doubtless do the Rabines deny, but that these things are to be understanded of the jews, but herein only they disagree, for that they think that the former words which are put in the beginning of the chapter pertain also unto their nation. But as we have said, this sentence will not stand well which the text, when as in the people of Israel God was both sought for and asked after: and there the name of God was called upon, and they were called by the name of God: for every where in the scriptures they were called the people of God. And according to the sentence of Paul, the other part wherein the Prophet saith, I have stretched out mine hands all the day long unto a people, is added as a cause of the first, wherein God saith that therefore he had showed himself manifestly unto the Gentles, and therefore had offered himself unto them, although they meant nothing les, for that he was now weary with the to great obstinacy and incredulity of the jews. But in what things the jews were rebellious against him the Prophet declareth. for he addeth that they walked in a way that was not good, even after their own imaginations. They provoke me (saith he) to anger to my face, sacrificing always in gardens, and burning incense upon brikes: which sit in the graves, and lodge in the deserts, eating swines flesh. Which say, stand apart, come not near to me: For I am holier than thou. These words doubtless declare, what things make us to departed from In what things we depart from God. our God: namely, when men follow their own imaginations, and will not as touching religion obey that which is prescribed them of God. This is to provoke God to his face. They had a delight in the pleasantness of gardens, and therefore contemning the word of God, they thought that God delighted in that pleasantness, and contemning an altar made of earth, or of rough and unhewed stones, as the law commanded, they built it with bricks: they contrary to the commandment of God did eat swine's flesh: and did sit in graves, peradventure waiting for answers from the dead: or as our men do, worshipping the relics of their dead carcases: or with obsequies and vigils praying for the dead, that they might be delivered out of purgatory. They dwelled in the wilderness, either there seeking acquaintance with devils, or else as our hermits do, thinking it holiness to live in a solitary life. These things a certain rabbin witty as it seemeth (as Munster ●n apt sentence of a ●●rtaine rabbin▪ mentioneth) laboureth to wrest against the Christians, for they (saith he) sacrifice in gardens, for they have their green enclosed places hard by their temples, wherein whilst they are abiding, they boast that they there worship God: they burn incense also upon bricks, for they have their altars whereupon they say● they do sacrifice: and they dwell in graves, for they run from place to place to dead carcases, and such other like things he objecteth unto us. This jew doubtless in my judgement is to be commended, not for that he wrongly interpreteth Esay, and wresteth to the Gentiles those things which are spoken against 〈…〉 Jews: but for that he saw, that those things are superstitious, which are re●ayned still in the Papacy for a singular worshipping of God, and perceived that those things are in the scriptures reproved in his brethren the jews, which ou● religious men and sacrificing priests count for most high holiness. For they say come not near to me, I am holier than thou art. For if a man come unto them▪ to admonish them out of the word of God, they make him afeard, and utterly 〈…〉 him away, neither will they hear him. This Hebrew word Sodar, that is, rebellious, the 70. interpreters, and Paul agreeing with them have turned by 〈…〉 words, namely, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, unbelieving, and gainsaying. For these two things are proper unto them that fall from God, not to believe, and to gainsay his commandments: as contrariwise they come unto God, and give themselves unto him, which believe his words, and obey The summ● of impiety▪ his commandments. In these two words is comprehended the sum of all impiety. With which although the fathers of the jews were infected, yet their children when they crucified Christ filled it up unto the top, for which cause they are most grievously punished & long time have been punished, so that Christ said truly: That upon you may come all the righteous blood, which hath been shed from the blood of Abel, unto the blood of Zacharie the son of Barachias. This place most manifestly teacheth, that it is utterly necessary, that the grace of God do prevent us, It is necessary that the grace of God do prevent us. forasmuch as of our own strengths we are not first able to seek to recover salvation lost. First we are sought of God, who offereth himself unto them that are in hand with other matters, & not only with other matters, but also clean contrary matters, yea and to such which utterly resist him. Neither is it possible that of us being corrupt should spring forth the beginnings of goodness. The shepherd seeketh Examples. the sheep gone astray, and not the sheep the shepherd. The woman seeketh the groat, and not the groat the woman. We are fallen into so deep a pit, that of ourselves we can by no means get thereout. And forasmuch as by reason of sin we are now dead, we are not able to raise up ourselves. I would gladly therefore demand of those which defend works preparatory, whether they Against works of preparation will confess that men by reason of sin are dead, or no? If they will not confess this, they have Paul against them, who saith, that the stipend of sin is death, and they shallbe thought to be of this judgement, that sin is not so grievous an evil, that it bringeth with it utter destruction. And if they confess that they which sin are dead before God, then must there be looked for some strength from else where, whereby they may rise again and revive. I would know of them also, whether Abraham were moved of himself, to departed out of his own country and to forsake idolatry? And whether the Israelites delivered themselves out of Egypt or no? And if the efficacy and goodness of God were of force in all these, why contend they that a man being now dead through sin, can prepare himself to grace? he prepareth himself rather to greater corruption, then to salvation. But what need we so many words in a matter not doubtful: howbeit Sinners prepare themselves to greater corruption▪ an● not to sa 〈…〉 tion. this I say, that they which defend works of preparation, have their feet so fast t●ed with testimonies of the scriptures, that the more they stir themselves the faster are they bound, and less able are they to escape away. Moreover hereby it is manifest, why the ethnics, so long as they were strangres from God were called, not a nation, and fools: for that they sought not God, nor asked after God. The first and principal step to salvation is, that God do declare The principal step to salvation. himself unto us, and that manifestly, for unless he manifestly and plainly reveal himself unto us, our mind will always leap back, for that by reason of o● the corruption grafted in it, it abhorreth from things divine. If GOD be found of him that seek him not, and do appear unto them that ask not after ●im, salvation then cometh unto them by chance, not that there is any fortune or chance, as touching God, but as touching them. For they are in hand with ●ther devices, their purposes and intents be far divers, when they light ●ppon salvation, yea oftentimes they manifestly labour to bring themselves to destruction. For Paul when he was taken, persecuted the members of Christ, and intended to put in prison and in bounds as many as he found addicted to that way. Wherefore let us acknowledge those things which are of God ●o ●ee Gods, neither let us attribute his gifts to our preparations. But unto Israel he saith.] This proposition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth unto, may also aptly signify against, and peradventure also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, touching: but this is not of much weight. Paul useth here manifestly the figure Apostrophe, which is, when a man turneth his speech to an other person: when as in Esay▪ as we have said, the person is covertly changed. I have stretched out mine hands all the day long. By the gesture of the hands, he declareth the benevolence of God, in what sort it was ever towards the jews. They which call any man unto them, do use to stretch out their hand unto him: and they also which What to stretch ou● the hand signifieth. do allure by gifts, oftentimes show them forth in their hands. Wherefore to stretch out the hands, is by an allegory nothing else, then to call & to allure by gifts: although God also be said to stretch forth his hands to work miracles and wonders, as it is written in the Acts: Stretch forth thine hand to this end, that healynges, wonders, and signs may be wrought through the name of thy holy son jesus. Wherefore, if after this manner also we should understand that sentence, the Apostle spoke most aptly, for there was never any time wherein God did not with great miracles and wonderful works call unto him the jews. Origene and Ambrose understand this of the manner, whereby Christ being upon the cross, had his hands extended abroad: but this seemeth not to serve to the meaning of this place. For the Prophet entreateth of the earnest care of God, whereby he even at the beginning called the jews unto him. Yea Christ before he suffered upon the cross, said: How often would I have gathered together thy children, as a hen doth her chickens under her wings, and thou wouldst not? Whereby he declareth, that before he was crucified he had his hands stretched abroad to call. By this is taken away from the jews all excuse, neither could they say that they had not heard. For as Chrysostom very well noteth, unto these callings and gifts he at the length added an irritation, which affect is wont to move many, which yet through blockishness or contempt, otherwise would not be moved. Which thing we may perceive even in children: for sometimes it cometh to pass, that a little child when his father calleth him, of a certain stubborn stomach refuseth to come: but if he see an other child made much of, of his father, and lovingly embraced of him, strait way being moved of zeal or envy, he also runneth to his father: so great is the affect of zeal or envy. Wherefore God began to adorn the Gentiles with his benefits, that the jews being therewithal provoked, might at the least through emulation or envy, return unto him. This diligent and earnest goodness of God in calling the jews, is expressed unto us in jeremy the 7. and▪ 11. chapters, where God testifieth, that he had risen up early and sent Prophets to stir up the people. Which thing Christ also in the parable of his vinyeard, very evidently declared. Neither wanted the people of God ever at any time, even from their first father Abraham, preachers and ministers of salvation sent from God: but they always continued unbelieving and gainsaying. They said unto Christ, that in Belzebub he did cast out devils. And in Moses time they most manifestly resisted the word of God: wherefore Moses in Deut. said to their faces: Ye have always dealt contentiously. We see now that in Esay is contained that which the Apostle before said, that the Gentiles which followed not after righteousness, attained unto the law of righteousness, but Israel which aspired unto it, could not attain unto it. Wherefore the jews ought not to be offended, if they hear that spoken of the Apostle which Esay had before prophesied. Chrysostom upon this place first saith, that Paul would not say, that the Gentiles drew God unto them, namely, by their saith, or godly affect, for that all whole is of God, and he would not that they should puff up themselves with pride. But strait way he saith, that yet notwithstanding the Ethnics were not empty, for of themselves they brought to take hold and to know. It is wonderful, how he should speak such contradictions in one and the same place, that all whole is of God, and that they brought faith of themselves. For God is not by any other thing either taken▪ hold of or known, but by faith. Wherefore the first part of his sentence is without any doubt to be allowed: namely, that all is of God. But that which followeth, is to be rejected, namely, that we of ourselves bring faith. The eleventh Chapter. I Demand then, hath God cast away his people? God forbid. For I also am an Israelite of the seed of Abraham, of the tribe of Benjamin. Wherefore God hath not cast away his people whom he foreknew. Know ye not what the scripture saith of Helias, how he maketh request unto God against Israel: saying, Lord they have killed thy Prophets, and digged down thine Altars: and I am left alone, & they seek my life? But what saith the answer of God unto him? I have reserved unto myself seven thousand men which have not bowed the knee to Baal. I demand then, hath God cast away his people?] The sum of the doctrine The method of this chapter. of this Chapter may thus briefly be set forth. The jews have not utterly in such sort perished, that there is no hope remaining of their salvation. There yet remain remnants which attain to salvation which now in deed are but few in number: but yet they are the salt of the world, and in time to come they shall be a great multitude, and that manifestly. It the mean time certain of the Jews remain blind, which thing they both deserve, and also was foretold of them. But by these few remnants which are saved, shall salvation be communicated unto the whole world, for the Apostles and the other Evangelists which come of the jews shall go throughout all the borders of the earth and preach Christ▪ And that blinding of the jews shall be an occasion of salvation to the Gentiles, And when the fullness of the Gentiles shallbe converted unto Christ, then also shall the Israelites come. But God by his hidden and wonderful counsel would have all men for a time shut up under sin, that he might have mercy of all men. The Gentiles all the whole time before the preaching of the Apostles lay in darkness, a few only excepted. But as soon as the Gospel was preached, the jews were forsaken. And for that the reason of the purpose of God can not be comprehended of us, with a certain religious exclamation he concludeth his doctrine, saying, Oh the depth of the riches. etc. Affirming that no man is of God's counsel touching these things. Wherefore now that we have declared the sum of the doctrine, let us seek out the principal proposition of the first part of this Chapter: and the plainlier this to do, let us somewhat more deeply repeat the things which have been before spoken. Paul affirmed that the promises were made unto the jews, but not in such sort that they pertained to all of them, but only unto the elect and predestinate. And therefore for as much as many of the jews are not of the number of the elect, (which thing he proved in Esay and Ishmael) there are many therefore unto whom the promises of God pertain not, and many have perished in their incredulity. Now he declareth, that their fall is not universal, and he levefieth & mollifieth the things which before might have offended, namely, that the number of the jews which believed is so small, that Esay said, Lord who hath believed our report? And Moses saith that the jews were stirred up to envy against a nation foolish, and a nation that was not a nation: and finally that God had stretched out his hands to a rebellious people, not believing, but gain saying. Unless he had after this manner tempered his speech he mought have seemed to have spoken these things of hatred against his nation. He putteth it by the way of interrogation, the more thoroughly to move them, & to make them attentive. And saith, Hath God cast away his people?] As if it should be objected, it is a thing unseemly, that God should be changed, and that he should forget his covenant. Wherefore the proposition is, God hath not cast away all the jews, but will save as many of them as he foreknew, that is, whom he hath predestinated. This sentence consisteth of two parts. First is said, that God hath not cast away all the jews contrary to his covenant. Secondly, that not all the jews are comprehended in this covenant, but only the predestinate. For I myself am an Israelite of the seed of Abraham.] His first proof is of the election of himself. And it may thus be reduced into a syllogism which is commonly called expositorius. This man is not rejected. This man is an Israelite: wherefore not all the Israelites are rejected. And by the pronoun demonstrative he showeth himself. And that he is a jew, he first declareth generally, calling himself an Israelite. And that we should not think that he was a proselyte, he addeth of the seed of Abraham. afterward he addeth also of the Tribe of Benjamin The tribe of Benjamin was noble. whereby he proveth that he was not of a base stock. For the Tribe of Benjamin was counted noble, which came not of the handmaidens, but of Rachel, jacobs' best beloved wife. Furthermore the first king, namely Saul came of that Tribe, and the temple of the Lord was built in the lot or inheritance of that Tribe. This self thing also he mentioneth to the Philippians. And unto the Corrinthians in the lat●er Epistle he affirmeth that he was an Israelite, and of the seed of Abraham. The jewish religion was not a hindrance unto Paul And seeing that it was no hindrance unto me to be a jew, neither also shall it be an hindrance unto you: wherefore be ye of good comfort. And here-hence may be gathered an argument negative taken a maiori, that is, of the greater. For it seemed that the jewish religion ought much more to have been a let unto Paul, when as towards it he had a wonderful great zeal, for with great rage he persecuted the Christians, and yet notwithstanding he was in such sort received, that the preaching of the Gospel was committed unto him, and he was ordained a master of the whole world, and had all the mysteries of Christian religion committed to his charged. Wherefore God hath not cast away his people whom he foreknew.] He saith, His, by reason of the peculiar name, wherewith Israel is every where in the scriptures adorned, and because of the covenant which God publicly made with them: and which covenant all men confessed to be made between them and God. He which was in times past favourable unto the jews, is not now become hateful towards them: and that which was at other times counted to be of a special grace, namely, to be borne a jew, is not now counted hateful. Neither are the Jews therefore odious unto God, for that they are jews: For how could it be, when The jews as touching their kind are not even at this day odious unto God. as they were illustrated with so many and so great gifts, so that theirs was the adoption, the glory, the testaments, the constitution of the law, the worshipping, the fathers, and Christ as touching the flesh, as was before in this Epistle declared? Wherefore if God hath not rejected me, he hath not then cast away his people whom he foreknew. Here the kindred and stock is appointed by the election of God. Kindred is not enough unless thereunto come predestination. Neither is kindred a thing of such necessity, for without it also election hath place (for the Gentiles Kindred is not sufficient villes thereunto come predestination. Predestination may be out of the se●e of Abraham, but kindred with o●t predestanation is not sufficient. were not as touching the flesh borne of Abraham, neither do as many as are borne of him pertain unto election) yet is it no small matter to be borne of holy parents. Yea rather forasmuch as unto them is made the promise, that ought to be unto the parents no small pricking forward to bring up their children godly and virtuously. Whom he foreknew.] This is not to be understanded of a bare and simple knowledge, for they also which are damned are not unknown unto God: But this knowledge hath joined with it an allowing: and they are said to be foreknown, which are embraced of God, and whom he hath put a part from the rest as his, to attain salvation. Wherefore Augustine in his book de bono perseverantiae, turneth this word, he foreknew, by this word, he predestinated. They which will have election to consist of works foreseen, say, that they are chosen out, whom God foreknew should believe, and live godly and holily. But this opinion we have before at large confuted, wherefore let us rather hold fast the contrary sentence, and believe that therefore we assent unto God, and live godly, for that we are elected, and not that we are elected for that we shall believe: it is necessary that our salvation depend of God, and have not his beginning of ourselves. Christ said, as it is written in john. Whom thou hast given unto me have I not lost. That is if any hear me not, if any pearish, they are none of them whom thou haste given unto me. Know ye not what the scripture saith of Helias? How he maketh intercession against Israel?] He addeth an other reason taken of an example of Helias time, and that as Chrisostome noteth, of necessity. For the jews mought easily object, what? Dost thou think that the promise of God is fulfilled in thyself alone, or in a few other such like as thou art, when as in it is foretold, that thorough Christ our seed shall be blessed in great number, so that it may be compared with the stars, and with the sand of the sea? Wherefore the Apostle would declare that the multitude of the hebrews whom God by his election hath preserved unto himself, is very great, although it be hidden from the unbelieving jews, as Helias was ignorant that a great many were preserved of God, from worshipping What is to be observed in examples taken out of the scriptures. of Baal. To bring examples out of the scriptures for confirmation of things is very profitable, so that men beware, that the comparison be made as touching like parts, which thing the Apostle in this place very well observeth, as we shall afterward declare. Moreover in them is to be observed, that they be not repugnant unto the common laws, for then are the facts of the godly rather to be wondered at, then to be imitated. For our part is to live according to laws, and not according to certain peculiar acts of the fathers. Helias thought that religion had been utterly gone, and that all the godly had been rooted out of the land of Israel: But he was deceived, when as God had reserved unto himself seven thousand. So also those were deceived, which supposed that so few of the jews should receive Christ and his Gospel. But even as at that time many were preserved from idolatry by the goodness of God, so now also by his grace many are delivered from incredulity, and many more shallbe delivered towards the end of the world. This history is written in the first book of kings the. 19 chapter. Although the history of Helias acts begin in the. 17. chapter. There Helias foretold unto Achab, that An history of Helias. because of idolatry and impiety which was daily increased, heaven should be shut up. When he had declared this great evil to come, he departed, and God hide him by the brook Cherith. For Achab went about to seek him, to the end to kill him. A raven every day by his ministry fed him, whereby was declared, that the servants of God, when need is, have all things to do them service, yea even those creatures which otherwise seem utterly unprofitable. The brook was dried up by reason of want of rain. God could have filled it with water again, that the Prophet mought thereout have drunk, but he would not, yea rather God sent him to Sarepta, to succour a faithful and godly widow, and her son, who, as the hebrews think was jonas. After three years he was commanded to return to the kingdom of Israel, and to give rain. But he thought that fertility could not conveniently be restored again, unless he should first purge the land of idolaters. He therefore commanded that the Prophets should be gathered together in mount carmel, where they could not obtain of their God fire from heaven for their sacrifice. Which thing Helias by a wonderful great miracle obtained. Which act forasmuch as it could not but be allowed of all men, caused him to take the Prophets, and to slay them at the broke Cison, and after the just execution of this death he obtained of God great abundance of rain. Neither is he to be condemned as a murderer, in that he slew so many Prophets. For they by reason of their idolatry were justly according to the law of God guilty of death. And forasmuch as the ordinary power ceased, it was lawful for the Prophet to punish them, when as God had committed unto him an extraordinary power. jesabel that wicked woman as soon as she heard of these things, swore, that she would the next day kill Helias, by occasion, whereof he fled, and being weary in his journey, and considering with himself the ungodliness which at that time reigned, he was weary of his life and desired of God to die. And the Angel was present with him, and set by him bread baked on the coals and water, and twice bade him to eat: and from thence he came to mount Horeb, and lodged in a cave, waiting to talk with God. And being demanded what he did, he answered this which Paul now citeth. And straight way was stirred up a strong mighty wind, and in the wind was heard a voice, that the lord was not in the wind: after the wind came a mighty earthquake after the earthquake a vehement fire, but God was neither in the earthquake nor in the fire, after that followeth a soft thin breath, as it were an hissing, & there was the lord who asked Helias what he did? And he answered, I am very Rabbi. Levi. A place of the book of kings declared. zealous for God, because the children of Israel have forsaken the covenant, and slain the prophets cast down the altars, and now also they seek my life. What these things meant I will briefly declare, according to the interpretation of Rabbi Levy the son of Gerischon, the wind, the earthquake, and the fire represented the zeal and vehement affect of Helias, who would have had God straight way to be angry, to avenge, and to destroy the wicked: there was not the Lord, for he had not decreed so to deal, but would gently and by little and little correct & punish them, moderately I say by leisure & in continuance of them: therefore the Lord was in the soft and thin breath and noise wherefore when he had heard Helias complaint, he said, I will doubtless punish them when I see time, not after thy pleasure, but as I shall think good. Anoint Azaell to be king over Syria: he when the time cometh shallbe the minister of my vengeance. Anoint also jehu to be king of Samaria: and he shall punish the Baalites: Anoint also Helizeus to be prophet in thy place for he also shall correct the wicked sins of the The godly through to much zeal expostulate with God. people. But whereas thou thinkest that thou alone art left it is not true: for I have reserved unto me seven thousand men which have not bowed their knees before Baal. So oftentimes cometh it to pass with the godly, that through to much zeal they expostulate with God for the good success of the wicked, as though he should seem to neglect his own cause. The same thing also happeneth unto us in our days, for we think that we alone are left, when as all Itally, France, and Spain are bondslaves to superstitions, and to Antichrist. But it is not so indeed. The Church is not cut of, although it be oppressed with great tyranny, and in those places are many thousands of good men, which in their oppressions and anguishs most chastened keep their faith unto God. Seven thousand is not here to be taken for a certain and definite number, but for a very great number. The multitude of them that shallbe saved is not to be measured by the capacity of our understanding, and by the discretion of man's judgement. God always preserveth unto himself many both in the Papacy, and under the Turk, and in Counsels, whom we know not: but unto him unto whom it belongeth they are perfectly known. The expostulation of good men with God The expostulation of men with God is of two sorts. may come two manner of ways, either that they are only sorry and complain unto him of sins, of impiety, idolatry, and such like wickedness, and express unto him, what a grief it is unto them to see such things: and this act is godly and laudable, and used in the prophets and in the Psalms. Sometimes it is done as though they would accuse God of negligence, as which looketh not to his own cause, and they will prescribe unto him a way, as though if they were in his room, they would handle the matter a great deal better, which without doubt is sin, and that no light sin. The things which happened at that time were very like unto those things which Paul had experience of in his tyme. For all the whole kingdom of the ten tribes had gone astray, and in the kingdom of juda, there remained very few which were desirous and zealous of true piety, as in the first times of the Apostles all in a manner mought seem to have been strange from Christ. Helias without doubt desired to die, and even so are oftentimes found many such ministers, which by reason of the great burden of their vocation, and because of the maliciousness and incredulity of the people, desire to forsake their ministries, having the self same infirmity, where with this our Prophet seemeth to have been after a sort overcome, when he desired to die. But let ministers this know, that they must abide in their vocation, Ministers ought not to forsake their vocation. so long as the strengths of the body will suffer them, and that they be not thrust out by force. For the men and people committed to their charge ought never to be forsaken so long as they can abide to hear the word of God. And if they be all together contemners of the word of the lord, and will not suffer it to be preached, then as Christ commanded his Apostles, let them shake of against them the dust of their feet, and departed. But so long as there are any amongst them which will suffer the pastor to preach, and to entreat of the word of God, he ought not to give over his ministry. Wherefore I know not whither Melitius did well or no, of whom Theodoritus maketh mention in his 2. book and 31. chap. An history of Melitius that he foresooke the bishopric of a certain Church in Armenia being offended with the over great dissobedience of his flock. But the same man afterward being chosen bishop of Antioch, was for defending the catholic faith against the Arrians thrust into exile. In which fact God peradventure declared, that he was not well pleased, that he had departed from his first vocation. By the example of this Prophet we may know, how many troubles ministers have to pass through in governing the Church, and ●hose no small or common Ministers have a gre● many troubles to pass thorough. troubles, but such as in comparison of the which, death is rather to be chosen. With how great a grief and zeal do we think Christ said, O unbelieving nation, how long shall I suffer you. Which have not bowed the knees to Baal▪]▪ In Hebrew is added, and have not kissed him. Although the nature of idolatry be placed in the mind, yet by these signs it showeth forth itself outwardly. The wicked bowed their knees to idols, and kissed them. And here are manifestly reproved the Nicodemites of our Against the Nicodemites. time. For the Lord saith, that those whom he had reserved unto himself, did not these things, how then should they think it to be lawful for them in time of persecution? Baal is derived of this Hebrew word Baal, & signifieth to bear dominion, and to be an husband. For they chose these made Gods to be their What Baal signifieth & how that word agreeth with idols. Lords & patrons, as our men had their peculiar saints to be their defenders, whom they worshipped. Nether is the name of an husband, unapt for idolatry, for in stead of the true God, which is the only husband of the Church, they brought in other Gods as husbands. Wherefore the Prophets called idolatry by the name of fornication, whoredom, and adultery, which yet the ungodly, as I suppose, sought to adorn with the title of matrimony. God was angry with this heinous wicked crime, & that not without just cause, for they went about to part and to divide amongst many Gods, that worshipping which was dew unto one God only: and that which they gave unto their own imaginations, was taken away from the true God. And there could nothing have been devised more contrary to the first and greatest commandment, wherein we are commanded to love God with all our heart, with all our soul, and with all our strengths. And so much God detested this worshipping of Baal that in Osea the prophet in the 2. chapter he said: Thou shalt call me Ishi, that is, my man and not Baal●, that is, my husband, For although God were the husband of the Church, yet would he not so be called of it, lest he should by any manner of means to communicate in name with idols. Wherefore I have oftentimes marveled, how the Christians in the old time when the Church first began, suffered the names of the days (as Dies Solis, which we call Sunday, Die Lune called Monday, Dies Martis, called tewsday, Dies Mercurij, called wedensday, Dies iovis, called thursday, Dies veneris, called friday, and Dies Saturni, called saturday) to take place, & would also by the self same names name the planets. Verily forasmuch as these names were at that time the names of idols, it had been better to have abolished them: and it was more dangerous at that time, than it is now. For there are now none left which worship such idols, as they 〈◊〉 still did, although I see that in the Church many used to say prima, secunda, ●ercia, & quarta feria, that is, as it were the first, second, third, or fourth day of the weak, as the jews use to say the first, second or third day of the Sabbath. And in like sort may it seem wonderful touching the months, as january March and such like, in stead of which the godly named them according to the order of numbers, Helias maketh intercession against Israel.] It may seem that the disposition of Prophets ought rather to be inclined to mercy. Samuel being offended with the Israelites said: far be it from me, that I should cease to pray for you. How then doth Helias now make intercession against Israel? Some say that this was only How Helias prayed against Israel. a complaint made in familiar talk before God: but Paul saith manifestly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, against Israel. And his vision touching the wind, earthquake, and fire declareth, that he being moved with a great zeal desired that God would avenge the wickedness of the Israelites. Wherefore Paul rightly interpreted his It is lawful for the faints to pray against the wicked. prayers, that they were made against Israel. But this ought not to be counted a fault in the Prophets & in the godly, when as they inveigh not against the men, but against vices and sins, them would they have destroyed, them would they have punished: and forasmuch as those sins can not be separated from men, therefore their prayers describe them in such sort as they are, namely, with men. Moreover oftentimes it is to be seen, that they frame themselves unto the will of God, which by the impulsion of the spirit they know, and do to the uttermost of their power allow, and therefore as they know any to be punished, they seem in their prayers to pray that way even against them. And the things which they seem oftentimes in their prayers to speak, they to this end only speak them, to foretell unto them of their time things which they knew should afterward come to pass. Lord (saith he) they have transgressed thy covenannt, and have slain thy Prophets, so great an enemy was jezabel unto piety, and unto the true worshipping of God, that she sought utterly to destroy all the Prophets. Whose fury yet the piety of Abdias at that time resisted, and hid an hundredth Prophets in caves, fifty in one cave and fifty in an other. They seek (saith he) my life.] For at what time he fled, jesabel had threatoned to kill him the next day. I have reserved unto myself.] When God thus maketh answer, he manifestly declareth, that others which had bowed their knees unto Baal & had kissed him, pertained not unto him. And in that he saith, I have reserved unto myself, he declareth, that that was his gift, that these men also went not astray. Neither All whole is of God. saith he, that his help was the chiefest part of their staying from idolatry, but plainly saith, I have reserved them unto myself. Hereof Paul concludeth that not all the people of the jews are rejected, neither yet are all chosen. And in that example which he bringeth, when he so plainly and largely handleth it, he most sharply accuseth the jews. For by the doings of their elders he declareth, what manners once they also presently were. For, if they had said, we crucified Christ as a deceiver, and we persecute his Apostles as seducers. What did your fathers (saith he) unto Helias? What did they to the Prophets? This place declareth, in what sort the jews always behaved themselves against the messengers of God. The accusation, as saith Chrisostome, is after a sort transferred, & is, as if he should have said, Now Paul accuseth you not, nor Peter, nor james, nor john, but Helias, who shut up heaven, whom the raven fed, who slew the Balites, and obtained fire from heaven, with whom the Lord as ye have heard, spoke so familiarly. They have cut down thine altars.] These were the high places in which High places. the Fathers Abraham, Isaac, and jacob, in the old time offered sacrifices: their altars erected in the name of the Lord were yet remaining, and it was lawful to sacrifice on them until the temple was built. But the Israelites, namely, the ten tribes, were such enemies unto the name of God, that they could not abide so much as his altars to remain: for they would have no sacrifices done but unto their golden calves, or to Baal and to other idols, and could not abide that any monuments of the true God should be left remaining. But as touching altars altars aught 〈◊〉 to ●● used in this time▪ they have no place in the time of the Gospel: For forasmuch as the only sacrifice of our salvation is accomplished by the death of Christ jesus our saviour upon the altar of the cross, and the oblations of sacrifices are utterly taken away, therefore altars also have ceased. But we erect a table in the congregation of the faithful, upon which we celebrate the supper of the Lord. And now at the length to make an end of this place, I thought it good to admonish, that we in examining of the scriptures, use the like diligence that Paul did: for unless he had with great attentiveness red these things, he could not with such dexterity have entreated of them. Even so at this present time is there a remnant according to the election of grace. And if through grace, than not of works. Or else were grace now no more grace. But if it be of works, it is no more grace, or else were work no more work. Even so also at this present time is there a remnant according to the election of grace.] He applieth the example which he hath now entreated of to the state of his time. When he saith a remnant, he thereby signifieth, that that part which perisheth is far greater, as he before had said, Though the multitude They that shallbe saved are called a remnant for that they are few. of the children of Israel be as the sand of the sea, a remnant only shallbe saved. Again, Unless God had left unto us seed, we had been as Sodom, and had been like to Gomorrha. Wherefore if in Helias time, when the less part was saved, the promises fell not away, so now also in so great a blindness of Israel they are not made void. And the more to abate the jews pride, he saith, that this remnant is remaining unto us not of merit, or of works, but of grace. Wherefore we have here a new proposition, whose first part is not proved, namely, that they which are saved, are saved by grace, for that thing all men grant: but this he declareth, that this salvation is not of works, which needed a demonstration or proof. The jews would not deny the first part, as our Sophisters also at this day deny it not, but either of them have always gone about to mingle therewithal the merits of men. The Apostle expresseth what he chiefly meant by grace, Merits can not be mingled with grace. Election is the chiefest grace. What election of grace is. namely, the election of God: for that is the first & chiefest of all graces & gifts. Election of grace in the Hebrew phrase is a gracious or free election, which is not of merits. Howbeit Chrisostome and the Greek Scholies thought that by this word election, is after a sort corrected or contracted the name of grace, that wheresoever election is added we should understand that grace is given according to approbation. But what they understand by approbation it is not so plain, but that one of these two ways we see it must of necessity be understanded, namely, that they take approbation either actively, or passively. Actively, that the remnants have grace, for that they elect and approve the things which are upright, sound, and just. Or passively, that they are approved of God as men godly, just, and believing. The first way can not be admitted, for it is manifest that here is not entreated of the election of men, whereby as it pleaseth them they elect good or evil things, but of the election of God: for Paul manifestly saith, that God had not cast away his people, whom he foreknew or, as Augustine saith, predestinated. Neither can the other be granted, for election dependeth not of our works foreseen, as we have before declared. Origen hath in a manner the self same sentence, for he saith, that all in deed are saved by grace, but Here is not entreated of ceremonial works. when election is added, thereby are signified perfecter souls, which unto pureness and holiness of works added a singular endeavour and diligence. Moreover he would fain have the works which are hear excluded of Paul to be understanded only of ceremonial works, which can not be, when as Paul as we shall s●, addeth an universal reason: that unto the nature of grace it is repugnant to be of works, and this is true what kind of works so ever we put. But it seemeth that he therefore taketh such great pains in this matter, for that he is afeard lest if works should be excluded from the cause of our salvation, they should have no place at all left. Howbeit afterward when he after a sort saw that he needed not so much to be afeard of this matter he saith, works in deed are not required, but yet they are to be had that grace be not in vain. For Paul saith, And his grace was not in vain in me. Wherefore good works (saith he) are to be had, that we be not ingrate to the grace of God. And if through grace, it is not of works. Or else were grace now no grace.] Chrisostome not unaptly knitteth this part together with that which went before. The jews saith he mought have said unto Paul: It is true indeed that we have been called of God, not only by his word, but by benefits, miracles, & irritation: but so grievous and hard things were required at our hands that we were not able to bear them: and therefore we followed him not when he called us. Not so, saith Paul, Grace was set forth unto you without works, and to seek works to the end to attain unto grace, had been to darken it. But God suffereth not, neither at any time hath suffered his gifts so to be darkened. Wherefore works are not required of you. After that he moveth this question. Why then are not all men saved? Because (saith he) all men will not, neither are any saved but only those which will. These things in deed are true if they be warily understanded, otherwise they may deceive the Reader. It is true that they which It lieth not in our power to assent unto the Gospel. Grace is not common unto all men. How none are saved but they that will. repel the Gospel, will not believe it, and will not give assent unto the truth offered unto them, but yet must we not therefore imagine, that it lieth in their hand to will and to assent. They will and believe, whose mind God boweth, and whose heart he softeneth: Neither must we think that grace is common unto all men. Farther when it is said, that they are saved which will, two things are to be taken heed of. The one is that we think not that this will is the cause, why we are made partakers of grace: when as rather that assent of the will cometh of grace. Again we must beware, that we ascribe it not unto human strengths and unto free will, as they call it: and these two errors being excluded we grant that none are saved, but such as will: for no man believeth against his will, nor is Works are not to be● counted as causes of salvation. An argument taken of contradictoris. compelled by any violence to receive the Gospel. The second part of the proposition, namely, that works are to be excluded from being causes of salvation, Paul proveth by an argument taken of opposites. And for that the nature of opposites is manifold, he useth those kinds of opposites which are called contradictories, which can by no means be true both at one time. For then, saith he, grace should not be grace, and work should not be work? But who seeth not, that it is impossible, that one and the self same thing should at one and the same time, and in respect of one and the self same thing, be called grace, and not grace, work and not work? Doubtless this is the nature of contradictories, that the one being put, the other is destroyed, the one being taken away, the other followeth. Paul also before proved this self thing, although not so manifestly, when he said, Being ignorant of the righteousness of God, and seeking to establish their own righteousness, they are not subject unto the righteousness of God. In which words also we were then taught, that they which went about to be saved by their own righteousness, that is, by works fell away from the righteousness of God, which is the perfect and true salvation. Moreover by this reason of Paul is most strongly proved, that that most high grace of the election of God consisteth not of works, which God from eternally foresaw: for, that knowledge of God, or (as they call it) foresight, causeth not, but that a work is a work. And Paul when he here maketh mention of election, in plain words declareth and testifieth, that it is not had by works. Which being true, as in very deed it must needs be true, neither can justification be of works: when as the A rule of the Logicians. If election were of works we should by them also be justified. An argument taken a maiori. rule of the Logicians which even children know, is this, That whatsoever followeth of the consequent, followeth also of the antecedente. Wherefore if election should depend of works, forasmuch as vocation and justification depend of electic, it should of necessity follow that justification cometh also of works. Neither doth the difference of the time any thing help our adversaries: yea rather the proof may be made a maiori, that is, of the greater. If works whilst they are extant and present have not the power to merit either justification or election, much les can they do it, when they are not yet extant, but are only foreseen. For who can deny, but that a thing which is, is of more efficacy to bring forth a work, then when yet it is not? Peradventure unto ethnics it is lawful by works to seek righteousness, and by them to establish the favour and election of God: and so is it also for these Sophisters, which as touching this doctrine little or nothing at all differ from ethnics. But we which follow the oracles of the scriptures, and will cleave fast unto them, ought by no means to grant that the election of GOD dependeth of our works. The foundation of the Apostles reason is: Things The foundation of the reason now brought. which are rendered unto works, are rendered of duty, but things which are of grace, are not of duty: where we plainly see that duty and not duty have manifest contradiction. And this root of this argument the Apostle before declared unto us in the. 4. chapter, when he said, If Abraham were justified by works, he hath in deed glory, but not with God: for unto him which worketh reward is not imputed according to grace, but according to debt. But of Abraham it is written, that he believed, and it was imputed unto him to righteousness. Wherefore Paul's argument leadeth to an absurdity, or as they use to say, to an impossibility. And doubtless they sin grievously which acknowledge not the grace of God, and they more grievously which seek to obscure it, but they intolerably and most grievously of all, which utterly overthrow it. Of this it followeth not, but that God rewardeth good works, which How felicity may be called a reward. are done of his faithful: but hereby followeth that merit is taken away, & is denied that the things which are given are due by the force of the work. Wherefore eternal life may indeed be called a reward, but not that it is due through the worthiness of the good work, but because it followeth good works by a disposition and order instituted of God. And after good works followeth the reward of felicity, and after evil the reward of eternal death, although hell fire be in very deed due to the deserts of sins. Grace (saith he) is not grace.] For that it is turned into a recompense due to works. And work should not be work, if that which is given and rendered unto works, should be counted to be given by grace: for it is the nature of work, to claim the end, of duty and not freely. Some cavil that we are not saved and justified by the works which we ourselves have done, but if they be the works of God which are done in us, by them we are justified: hereby entending that by the receiving of the sacraments is conferred grace, as the term it: but they are far deceived. For no man in receiving the sacraments receiveth any grace, but that which he received by faith. When as we receive the sacraments as sealings The sacraments do not thorough the work wrought confer grace. Whereunto the receiving of the sacraments ●s an help. of grace, and of the gifts already obtained: neither is any thing gotten by them by virtue and strength of the work wrought, as they use to speak. For he which receiveth the sacraments, cometh either worthily or unworthily, if unworthily he thereby getteth nothing but hurt and loss: if worthily, then bringeth he a lively faith, whereby he receiveth grace represented by the words of God, and the sacraments. The work itself, is an help, whereby faith being somewhat weak is through the holy ghost stirred up, and forasmuch as there is celebrated the memory of the Lord, and his name is called upon, therefore many good things are obtained, and by those obsignations and seals the minds of the believers are confirmed: but that the work itself conferreth grace, we can in no wise grant. They say also, that works which follow justification, forasmuch as they are not another ●●●llatio●. ours, but come of grace, do merit many things. But although that the grace of God do help us in doing good works, and the things which we do are therefore acceptable unto God, and that he will reward those works, yet notwithstanding therein is neither duty nor merit, as we have taught, but only an order, and a certain consequence by the institution and goodness of God. And in sum according to Paul's doctrine, where mention is of grace, there must works needs be banished, as touching that they should be causes either of salvation or of justification. And although the proposition which is now proved do pertain as well unto the Gentiles as unto the jews, yet notwithstanding therein are chief reproved the jews: who peradventure would easily have granted, that the Gentiles grafted into Christ were saved by grace, when as before they had lived wickedly and in idolatry. But they which were Israelites, and were as they boasted observers of the law, craked that salvation came unto them through the merit of works. Which opinion as it was erroneous and injurious unto Christ, so is it every where confuted by the Apostle. What then? Israel hath not obtained that he sought: but election hath obtained it: and the rest have been made blind: According as it is written: God hath given unto them the spirit of pricking that when they see they should not see, and when they hear they should not hear unto this day. And David saith, let their table be made a snare, and a net, and a stumbling block even for a recompense unto them. Let their eyes be darkened, that they see not, and bow down their back always. What then? Israel hath not obtained that he sought: but the election hath obtained it.] He concludeth his argument thus, that not all the jews are The jews sought not rightly. saved, but those only whom God foreknew, the elect I mean. If they sought, how found they not? because they sought not rightly. They sought a Messiah, which in glory and pomp should reign over the whole world, which should enrich them, and subdue all nations unto their Empire. They sought their own advantages, namely, to be feed with bread at Christ's hand. They sought to worship Messiah and God otherwise then was prescribed in the holy scriptures. They sought Christ to kill him, as it is written in john the 7. chapter: Yet a little while I am with you, and I go unto my Father, ye shall seek me, and shall not find me. Wherefore seeing that they sought not rightly, it is no marvel if they found not. Wherefore Christ also when he saith: Seek & ye shall find, ask and ye shall receive, knock and it shallbe opened unto you, we must add thereunto this adverb, rightly, namely, that we ask rightly, that we seek rightly, that we knock rightly, otherwise we shall do all in vain. The jews sought salvation preposterously when as they sought to get it by works. That they sought salvation it is not to be doubted, when as Paul attributeth unto them zeal, although he take away from them, upright judgement and true knowledge. They applied themselves to sacrifices and ceremonies for no other cause, but by them to be saved: But forasmuch as that was not to seek a right, they attained not to their purpose. Chrisostome truly saith, that they therefore were frustrated, for that they strove against themselves. For in seeking of salvation they repelled it being offered unto them frealy by Christ: but to seek a thing▪ and to reject it when it is offered, is manifestly for a man to resist that which he purposeth. Election (saith he) hath obtained it.] Here he toucheth the true cause, yea The chiefest cause of salvation. and the chiefest and the assured cause of salvation: otherwise they which are saved had by nature nothing of more excellency or worthiness then those which perish. Election according to the Hebrew phrase signifieth the elect, as circumcision doth What election is after the Hebrew phrase. the circumcised. And Israel is called the sanctification of God, for that it was sanctified by him. They are also called God's possession, for that he possesseth them. And this kind of speech not a little furthereth the purpose of Paul: for he meant to draw us again to the consideration of the very cause, that we might with the more attentiveness consider of it. But the rest are made blind.] Here he divideth Israel into two parts, into israel is divided into two parts. the elect (I say) and into the reprobate. And affirmeth that the promises are accomplished in the elect, which were indefinitely set forth unto all men. Wherefore this proposition is to be proved: that the rest which are not comprehended under election are by God made blind, the cause of which blinding if a man inquire, some answers, wickedness or sin. But thereby is not the question dissolved, What is the efficient cause of excecation. for sin or wickedness, are either ignorance & blindness, or else they bring with them and comprehend ignorance & blindness. Wherefore as touching the efficient cause, some say, that it is the devil: which sentence is true, and is written of Paul, in the 4. chapter of the second to the Corrinthians: The God of this world hath made blind the minds of the unbelievers. Neither let us regard, that the Fathers, A place in the ●. to the Corinthians as Hilary, Chrisostome, Augustine, and Ambrose have interpreted that place not of the devil, but of the true God: as though this were the sense: God hath made blind the minds of the unbelievers of this world. But this transposing of words, the order of the Greek tongue will not suffer. Neither is it an hard matter to see, whereunto they had a respect in that their violent interpretation. They had to do against the Arrians, and against the Manichees, both which usurped the The manichees made two beginnings. words of the Apostle, as though they made on their side. The Arrians went about to prove, that the name of God mought be attributed unto Christ although he were a creature, when as the devil is here called God. And the Manichees taught that there are two beginnings of things, a good and an evil. God the maker of the world, We must not for heretics decline from the true sense of the scriptures. and God the father of our Lord jesus Christ above the world: and they said, that the Apostle in this place calleth the evil beginning, the God of this world, as though he ought to be called the author of the world. But we must not, because of heretics decline from the true sense of the scriptures. Neither is it to be denied unto the Arrians, that the devil is called God, when thereunto is added this particle of this world. For this particle declareth, that he is not the true God, but is of the worldlings and men of this world both counted and worshipped for God. As David also said: the Gods of the nations, but strait way as it were by way of correction he addeth, Devils. And unto the Corrinthians in the first epistle: There are many Gods, and many Lords: namely, according to the judgement of men corrupted. And of some he saith, whose God is the belly. And Helias said unto the false prophets, touching Baal: Cry yet louder, for your God is peradventure in his cave, or he is busy talking, so that he can not hear. And so he calleth Baal God, because he was so comted of men. But when Christ is called God, he is said to be blessed over Christ is not called with any term d●nin●●i●e, for he is in very deed god all, and world without end. Which conditions added plainly declare the nature of the true God. Moreover we are admonished, to put our confidence in him, to call upon him, & to worship him: which things without all doubt are to be attributed unto the true God only and to none other. Neither will we so be against the Manichees, to deny, but that the devil hath given him of God a certain dominion or pre-eminence in the world, when as in the Gospel he is called the Prince of this world, and Paul calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the governor of the world, How the devil is called the prince of this world. and called him also principality and power. But these things he to this end hath to do service unto God, and therefore he can do nothing more or les than is permitted him of God. He in deed exerciseth power, but yet that power which he receiveth of God: and therefore he is sometimes called the spirit of the Lord: but yet the evil spirit, for so is he described in the book of Samuel, to have invaded Saul. Wherefore excecation or making blind is a work common both to God and Excecation cometh both from God, and from th● Devil. Sin is the in ●ard cause of excecation▪ Excecation cometh of want of gra●● to the devil. God maketh blind as commanding, as a judge, as the chief and principal author: but the devil as the minister and hangman of God, in which work doubtless he is ready at hand, and willingly offereth himself, and yet can he do nothing unless, God commanded him. Hereby now is declared, that sin is the inward cause of excecation, yea, that it hath always joined with it ignorance, and that the devil is the instrument thereof, and the true God as a judge is the cause efficient. But how excecation cometh may thus be showed: Men by reason of sins are through God's hidden judgement, which is yet notwithstanding ever just left destitute of his grace, spirit, favour, and light: and being thus miserably destitute they must needs, still more and more stumble, and more grievously fall: especially then when they be delivered up unto sathan to be deceived, and to be thrown down headlong. That which the Apostle before said of Ishmael and Esau, and Pharaoh, he now most manifestly affirmeth of the jews, and that as it is most likely not without their great hatred and grief. Chrisostome saith, that they were made blind through their evil and contention's mind. But the commentaries ascribed unto Jerome, add thereto, God, whereof Chrisostome speaketh not. And doubtless we can not deny, but that God doth with every one of us what soever seemeth good unto him, but yet so justly that no man can excuse his sins, or wrest the fault upon him. It is meet without doubt, that we think the best of God, and that we speak most reverently of him, but yet not in such sort, that we be against the scriptures, or pluck away any thing from his mighty power. Paul had absolutely pronounced, that the rest of the jews are made blind, but he left unmencioned the efficient cause thereof, but now in the oracles which he citeth, he expresseth it, saying: As it is written: God hath given unto them the spirit of pricking, that when they see they should not see, and when they hear they should not hear.] Here now we ought not to doubt, but that also the excecation of the wicked cometh from God and that by his just judgement. Origen saith, that he had in no part of the scriptures red, that God gave the spirit of pricking, and he thinketh that it may be, that Paul added that of his own for explication sake, as also at the end, he of himself addeth, even to this day. Which thing he also before did, for when he had said, Who shall ascend up into heaven? he added, to fetch down Christ, And after that he had said▪ Who shall go down into hell? he added, that is, to fetch again Christ from the dead. But although Origenes surmise be not unlikely to be true: yet in the 51. chapter of Esay we read, that the Israelites had given them of God to drink the cup of fury, and Hithraalah that is, of madness or of poison. And the self thing is written in the 60. Psalm, and also in the 19 and 29. chapters of Esay, God is said to have sent the spirit of Teradmah, which is of disines, and the spirit of O●m, which is of errors. Whereby it is manifest that the Apostle Paul added nothing which he had not out of the scriptures. added nothing, which he had not out of scriptures. The metaphor is taken of those, which allure men to drink and labour to make them drunk, and if the drink be tempered with medicine to bring them to madness. But herein only is the difference, for that when men so do they do it unjustly, but when God so doth he doth it most justly. That which the Hebewes say Teraalah the 70. interpreters have turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the latins Compunctionem. And that greek word may be expounded two manner of ways: First to signify grief, hatred, What the word of God worketh in the wicked, and what in the elect. and vexation: for when the word of God and salvation is set before them, strait way they are pricked with grief of heart, they are vexed, they burn in hatred, and most earnestly resist, as it is said of the jews, When they heard Steven, their hearts were rend a sunder, and they gnashed with their teeth. But contrariwise the spirit of God which is given unto the godly, maketh appeased, contented, and quiet, and bringeth a wonderful consolation unto those that are with it inspired. The other interpretation according to Chrisostome is by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to understand steadfastness, for that they were so addicted, fixed, and fastened unto wicked affects, and unto incredulity, that they could therehence by no means be plucked away, although they wanted not exhortations unto piety. Doubtless this is a most great infelicity, when in stead of that sweet cup of mercy is given us to drink the cup of fury, in stead of the cup of truth, the cup of error, in stead of the cup of brightness and sound doctrine, the cup of madness and blindness, and that by God himself. Wherefore let them take heed which either teach or hear the holy scriptures, that through their own default, that thing which is unto others life and salvation, be not made unto them perdition▪ God maketh not blind by pouring ●● of new malice▪ and present destruction. God indeed poureth not into any man any new malice, but stirreth up that which before lay hidden. They had eyes, to see miracles, they had also ears, wherewith they heard both the prophecies of the prophets, and also the preachers, but it nothing prevailed with them. The Apostles argument is, Thus was it foretold, thus hath God appointed, wherefore I bring nothing that is new: We must not consider what the jews claimed unto themselves, but what the scriptures gave unto them. There was no cause why they should so highly be offended with Paul, when as he spoke nothing, but such things a● had happened in the time of Helias, and Esay had foretold should come to pass as touching them also. He addeth, Unto this Day,] For that towards the end of the world they shall believe. So also he wrote unto the Corinthians, That there is a vail put over the heart of the jews, when the scripture is red, which abideth also even to this day. And that which Esay speaketh indefinitely of the jews, is to be understanded as touching the greater part. The Prophet there asked, How long Lord? and answer is made unto him even unto destruction. So afterward also in this epistle it is said, Unto the entrance of the fullness of the Gentiles. But for the better understanding of that A place of Esay in the 6. chapter. place of Esay taken out of the 6. chapter, there are certain things worthy to be noted. First that the Prophet saw God sitting upon an high seat, and the skirts either of the garments of God, or of his throne filled the temple. And the form wherein God showed himself was like unto a judge. By him stood his ministers the Seraphins, and he would pronounce a sentence against the jews and that a definite sentence, which should be past remedy, as Aben Ezra writeth When God hath once given sentence it is not letted by repentance. upon that place: who saith, that after God hath once given sentence, it is not possible but that it shallbe put in execution, yea although repentance come in the mean time, as though the sentences of ezechiel and jeremy entreat only of threatenings. Whom shall we send, saith the Lord? Rabbi Solomon saith that these be the words of one being somewhat in a doubt: for he had sent Amos and they had derided him saying, This man is a stammerer neither can he bring forth his words plainly, and shall we believe that God hath sent him? When Esay had offered himself, Go thy ways saith the Lord, as if he should have said, Resist not my sentence as did Moses, which would have been blotted out of the book of life? Nor as did jonas, which refused to denounce unto the Ninivites destruction. Go not about to pray, as jeremy did in the 7. chapter, for I have said that I will not hear. Tell unto this people, which was once mine, but now not mine, that was once wise, but now more foolish than an ass and an exe which acknowledge their Lords, and know the way to their mangery unto this people I say worse than Sodoma and Gomorrha which call good evil, & evil good and honour me with their lips only. In hearing hear ye. Rabbi David Kimby saith, that that place is red in the imperative mode, but is of some expounded by the future temps of the indicative mode as though it were a foretelling. And some are moved, not to understand it by the imperative mode, for that this seemeth to be against the goodness of God to command sin and the death of the soul. For in an other place he saith, I will not the death of a sinner: but will have all men to be saved. Wherefore (say they) these things are not to be taught: for they open a way unto sins: which sins if God command them can not displease him: but There is nothing in the scriptures which edifieth not. this is, as though the holy ghost should speak things which serve not to edification. There is nothing in the scriptures which being aptly and rightly declared may not be taught, and so far is it of that by this doctrine a way is opened unto sins, that unto them which have but even a crumb of piety and of wisdom hereby is set forth a doctrine to expel sins. For if for the punishment of sin God do If God 〈…〉 nish sinne● by sins, we ought to abstain from sin. in such sort deliver up men to wicked affects and to madness to be thereby punished, who will not fly from sin? When as it is a thing far more grievous to fall into these evils, then to fall into poverty or into the death of the body. ●uen the Ethnic understood the truth of this matter. Pallas in Sophocles show 〈…〉 h how that Aliax being in a great rage against Ulysses was so far besides himself that he slew oxen, sheep, and such like cattle in stead of the grecians and also in stead of Agamennon, Menelaus, and of Ulysses, and in this sort saith he 〈…〉 s he smitten of God because of his blasphemy. But the holy scripture where 〈…〉 e cleave, teach this thing also in other places most manifestly: He delivered them up (saith Paul) into a reprobate sense: he hath mercy on whom he will, and whom ●e will he hardeneth: It is not of him that willeth, nor of him that runneth but of God that 〈…〉 h mercy. Esau was bated, Ishmael was not counted for the seed: Pharaoh was hardened: The ●●tter maketh vessels some to honour, and some to contumely, Yea & Rabbi Kimby saw this, and saith, that of the sons of Hely the pries● it is said, that they hearkened no● unto their father, for that God would slay them. And king Roboam hearkened not unto the people, for that God was against him, as he had foretold by Ahiam the Silomite. Moreover although these things should be spoken by the future tempse of the indicative mode, yet for all that is not the mind quieted: for if in seeing they shall ●e, and shall not understand, and if in hearing they shall hear, and not know, it may be inquired what is the efficient cause of this excecation. Men eschew to ●ay that God is the cause: for that they have their eyes drowned in the flesh, and are afeard, lest they should make God a sinner. For they can not seduce, make blind, or impel others unto sin, unless they themselves should sin: & they think that we should so imagine of god, if we should so make answer. But an argument taken a simili, the is, of the like in these matters is dangerous when we transfer unto God things pertaining unto us. The devil which is the father of Sophisters, after that sort reasoneth a simili when he transformeth himself into an Angel of light: and a simili seeketh to deceive us, to the end we should worship him. Aben Esra affirmeth that the Prophet had not the power to make blind, The Prophet could not make blind. but the word of God, the burning coal that was taken out of the altar had this power: and doubtless that this should come to pass by the power of the word, the Prophet before saw. For when the Seraphines cried, the thresholds and poffes of the temple were moved, to declare that the words of God pronounced by his Angels, by the Prophets (I say) and the Apostles, should so irritate and move the jews unto impiety, and hatred of God, that at the last by his just judgement they should be carried away out of their own land into captivity and be dispersed abroad. Moreover the house was filled with smoke wherewith God punisheth us not by sins, uhles sin have been before committed. the jews were made blind. Wherefore let this be a sure and a constant doctrine that God punisheth not men by sin, unless before by them hath been committed some sin deserving the same and contrariwise that no man is saved, but through his rich and plentiful mercy, which also shineth forth, even when men are in such sort justly punished. For when it is said, that hearing they hear not thereby is declared, that the power of hearing is not taken away from them, but rather that the word of GOD is abundantly offered unto them. There were also miracles showed unto them, which they mought have seen, and in their heart was grafted some light, and judgement of conscience, which things who will ever deny but that they are singular gifts of God? But thou wilt say: they profited them not: I grant that also, but yet are not these things therefore to be deprived of their dignity and of their due praise. If a wound were to the death, and yet notwithstanding unto it be laid good plasters and ointments which nothing prevail, should therefore those plasters and ointments be deprived of their value and strength? Who ever doubted, but that the gracious gifts which served to work miracles are the gifts of God, and those most excellent, although sometimes they nothing profited them that had them? And we may yet more plainly in them see the plentifulness of the goodness of God, if we consider well the Hebrew phrase. For as often as a verb is put before, and thereunto is added A certain Hebrew phrase declared. an infinitive mood, the same verb which we turn by the Gerunde, thereby is signified an often and vehement action: Wherefore in hearing to hear, is oftentimes to hear, and that not after a common sort. In seeing to see, is both oftentimes to see, and also to behold excellent and wonderful things. What other thing else was this, then, as it is said of Tantalus, to die for thirst, being up to the chine in water▪ and to starve for hunger, having all kinds of delicate meats before him? So did God punish the jews, that in so great an abundance of spiritual gifts they are smitten with an extreme blindness and madness. They wer●▪ wicked, and therefore they were justly smitten of God with these plagues: when as daily they were made an earth more full of stones, overgrown with thorns, & a way overtrodden & to much worn, so that the seed of God fell amongst them without fruit. They which sin against the holy ghost are punished with his horrible blindness. Neither is this sentence now alleged any thing hindered by that which was objected, that some will say, let us commit sins seeing that God seemeth to command them: for whosoever pretendeth this, let him look upon the law of God set forth unto all men, and there let him diligently search, whether that he can find that God hath commanded any thing that is sin? Wherefore our part is to obey the law of God, and not to have a regard unto his hidden will. God, say they, would have all men to be saved: I deny not this: For in the promises I hear of none that are by name excluded: they are generally both set forth and preached God in his law commandeth not sins. unto all men. Wherefore as far as appeareth by them, he would have all men to be saved. Which sentence may also be expounded, as we have before many times interpreted it. And that which is written in ezechiel: I will not the death of a sinner, is both true, and maketh nothing against us. For if thou speak of a sinner that abideth in his sin, and alloweth his wickedness, his death he willeth, for by his laws he commandeth him to be punished, and he condemneth him to hell fire, and utter destruction. But if thou speak of a sinner which is sorry for his sins, which repenteth, and which detesteth his sins, his death he willeth not. And without doubt God is most gentle, and most plentiful of mercy: but he is also most just, and therefore it is not to be marveled at, if sometimes he punish with this kind of punishment. Pigghius that most trifling Sophister laboureth to invert this place cited of all the Evangelists, to the end to prove that God is by no manner of means the cause of sin. But how far wide he is from the doctrine of Paul, hereby it may plainly be proved, in that he maketh election common unto all men, and affirmeth that God hath a like appointed all men unto eternal life, when as Paul not only in very many other places, but also here chief divideth the Israelites into chosen, and into not chosen: and saith that others were made blind, and that only election obtained salvation. The first place he bringeth out of the 4. chapter of Mark, when Christ was asked why he spoke in parables, he answered, Unto you it is given to know the mystery of the kingdom of God, but unto them which are without all things are showed by parables. Here, by an untimely allegory he reproveth us as though we are without, and the flock of the Papists are within. And therefore he saith that we understand not the scriptures. But I would gladly know of this man whether they are to be counted out of the church, which embrace the holy scriptures? which observe the sacraments, and rightly Who are to be counted to be in the Church. administer them? which deny not the holy ghost, whereby the life of the body of the Church is nourished? and which confess the self same articles of faith which all Christians confess? What I pray you claimeth he unto himself that we have not, but only mere superstitions, and bondage, wherein he flattereth the Antichrist of Rome? Verily that we are without these things and have escaped them, we are exceeding joyful: and he, if he had any wit would much lament that he is within and abiding in them. Mark saith: That seeing they should see, and not perceive. These words are most plain, and unless he had thorns in his eyes, without any doubt. God because of the wicked deserts of the jews would make them By what means Christ 〈…〉 seth to make blind. blind: thereto he used these means: namely the foretellinges of the Prophets, the preachings of Christ and of the Apostles, which when they heard, they were more irritated, and skipped back from the truth. And therefore Christ saith: Unto them I speak in parables, that thereby they may receive for their sins the just reward of obstinacy, and pricking. But saith he, the obscureness which is in the words of Mark touching this may be explained by the brightness and light which shineth in the words of Matthew. For he in the 13. chapter saith, Therefore do I speak unto them in parables, for that seeing they see not, and hearing they hear not. But he willingly overhippeth that which was before said: Unto you it is given to know the mystery of the kingdom of heaven, but unto them it is not given: for in these words is manifest the inequality of the grace & gifts of God. Unto him that hath (saith he) it shallbe given: but he which hath not, even that which he hath shallbe taken away from him. They are How 〈…〉 them that have ●● given, and from them that have not, is taken away. said to have, unto whom is granted election unto salvation, and of election cometh faith, unto those I say are continually many heavenly gifts abundantly given. They are said not to have, which are reprobate, and which are destitute of faith, and lose also even the which they have: for the natural gifts, wherewith they were sometimes excellently adorned are made unto them unprofitable, and the words of God and miracles which are offered unto them bring forth no fruit in their minds. Therefore unto them I speak by parables, for that seeing they see not. Now saith Pigghius, thou seest the cause, why Christ spoke in parables, for that they were blind and obstinate, not that they were such, because that Christ so spoke, but for that they were such, therefore Christ spoke unto them in parables, and so neither in Christ nor in God is there any cause of excecation. But this man is far deceived, for that word quia, that is, for that, or because, always signifieth not the cause of a thing to make it to be, but rendereth a cause of the knowledge that it may be, and that by the effect. As in Luke it is written of the sinful woman, Many sins are forgiven her, because she hath loved much. This vehement & abundant love was the effect, and did set open the remission of sins, which lay before hidden. So also is it in the parable of the debtor, He loveth more, unto whom more is forgiven. So here also when the Apostles demand, Why speakest thou in parables? The reason is given by the effect, because that they seeing, see not: Hereof cometh the excecation of these men. Do ye not see what here followeth? I show the effect, I declare the event, which is, that these men in seeing see not, in hearing hear not, and are made blind. And that Pigghius exposition aptly agreeth not, I will prove by two reasons. First for that this sentence of Esay, where as in the Hebrew is written, God commanding. In Paul is not expressed the name God, as the efficient cause of this madness, and obstinacy: but in other places of the scripture it is put, and especially as we shall see, it is most plainly set forth in john. Secondly, for that it agreeth not with the question of the Disciples. They asked, Why speakest thou in parables? If Christ had answered that their blindness was the cause thereof, it mought be thought, that therefore he ought not to have spoken unto them in parables, but ought rather to have spoken unto them more manifestly and more plainly, to overcome their blindness with the brightness of his doctrine. But for that he would punish them for their rebellion against God, to the end they should be made blind, such a doctrine was set forth unto them, which for that they understood not, they hated, and fled away from it. If one man to an other would speak obscurely, that they which stand by should not understand him, & should afterward be asked, why speakest thou so obscurely? would he say, think you, for that they which stand by are blocks, & understand not? Doubtless this should be a ridiculous answer. But he would answer, if he would answer with reason: Therefore spoke: I obscurely, that they which stood by should not understand. The Apostles asked not, why those men believed not? which if they had, then mought this cause have been given, because that they are blind, and hear not the things which are spoken. But they asked, why dost thou speak unto them in parables? and than can not their blockishness and blindness be rendered as a cause: for that then Christ ought rather to have helped them by speaking plainly, and not darkly unto them. But whereas the thing is spoken in the future tempse of the indicative mode, that nothing helpeth their case: for we also affirm, that that then was to come, which now we know to be done: but we say that it was done by the commandment of the Lord, as Esay expresseth, & as Paul also declareth. Moreover saith Pigghius, it is a foretelling, and therefore it is not a cause. This is a weak proof: for, that which Esay foretold, his words I say and preaching irritated the jews, and stirred up in them the affect of incredulity. Is not the doctrine of the law said to increase sin? for that by it are stirred up lusts? But this (saith he) cometh not through the default of the law, we grant that: neither also say we, that this cometh to pass through the default or sin of God, or of the prophets & preachers: when yet notwithstanding they are after a sort causes Men are not made blind through the default of the doctrine or preaching of the Gospel. thereof: but let us look upon original sin, which is the foundation of all the evils that come unto mankind. There doubtless after the first fall, Adam with all his posterity was spoiled of grace and the spirit: from the mind was taken away light, that it should not understand the things that pertain to God: from reason was taken away the power to keep under wicked appetites: and on the other side, the affects were corrupted, to rebel with great violence against reason and honesty. These things thou wilt say are punishments, yea they are also sins. And who inflected them? God inflicted them: which thing no man can deny. For it is his ordinance, & that just, that he which departeth from him should incur & suffer these things. But of this matter I will cease now to speak any more, for that I have before at large fully discoursed it. But (saith he) men are not compelled to sin. Is this most sharp sighted Sophister yet so dull, that he knoweth not how to distinguish necessity from violence? This particle ut, that is, that, The word of God and preaching are instruments, whereby they which shallbe made blind are irritated. saith he, in Mark signifieth a consequence, and not a cause: yea it also signifieth a cause, for the words of God spoken and preached by Esay, by Christ, and by the Apostles were instruments whereby they were irritated. This may be perceived by a similitude very manifest and plain. Suppose that there were a body full of choler, which choler notwithstanding as yet bursteth not forth, when summer is come, then by reason of heat, if unto him be given cold fruits, and also cold drink, whereof he excessively taketh, these things are corrupted in his stomach, the choler is increased, and is poured abroad throughout the body, whereof springe perilous flixes, and gripings in the inward parts. Who can deny, but that the heat of the summer, the fruits and drink, were the cause of this disease: at the least, the cause called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, although it were not the principal cause, or as they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? He supposeth, that this particle, That, in Mark signifieth a cause efficient and not final. So that the sense is, Therefore I speak in parables, for that seeing they see not. He changeth the coniunctine mode into the indicative mode, and transformeth the whole in such sort, that he turneth the words of Mark into the words of Matthew, when yet the holy ghost of purpose caused this diversity of words to be. And Pigghius seemeth to obtrude these things, as though we should deny Matthew, which thing is not true. Only we are displeased with Pigghius exposition: but the Gospel of Matthew we both receive and reverence. Moreover he declareth himself not to have been very d●igent in the Pope's decrees, although he babble of them continually. In them is commanded, that if any controversy arise about any part of the scripture of the old Testament, we should go unto the Hebrew verity: And it is Augustine's rule in his book, De doctrina Christiana. Seeing therefore that the Evangelists express In controversies pertaining to the old testament, we must go to the Hebrew verity not this place of Esay, with one and the self same words, why goeth he not to the fountain of the Hebrew verity. Neither is there any reason why he should be offended if this particle, That, do signify a final cause, as though Christ to this end spoke in parables, that they should be made blind. Doth not the Lord say of Pharaoh, to this end have I raised the up, that I might in the show forth my power? And is not the potter said to make some vessels to honour, and some to contumely? After whose manner God is said to have ordained vessels of mercy, and vessels of wrath, to declare both the riches of his glory, and the severity of his justice. When the scripture plainly setteth forth unto us such ends of the works of God, they ought neither to be obscured nor to be denied. Matthew turneth this place of Esay by the indicative mode, and by the future tempse, following the edition of the Seventy, which thing he mought lawfully do, when as these interpreters disagréed not from the Hebrew verity as touching the sense, but only as touching ●oords. And that this might lawfully be done, Rabbi David Kimhi, one of the hebrews understood: only in that edition wanteth the efficient cause of their blindness: which cause both Paul and john have expressed. And in the Hebrew it is plainly declared by the imperative mode, which is in that place not in vain put. But it shallbe good to hear what Jerome saith touching this matter, who in his Commentary upon the sixth chapter of Esay, at the first doubteth, why Luke, as it is read in the Acts of the Apostles in the 28. chapter, citing this place followeth the 70. and not the Hebrew verity. And he answereth, that the Ecclesiastical writers writ that Luke was expert in the art of Physic, & was more skilful in the Greek ●oung then in the Hebrew, & therefore it is no marvel if in citing testimonies of the Luke had more skill in the Greek tongue then in the Hebrew. old testament he followed the text which he was best acquainted with. But in stead of this answer I would rather thus make answer, That the holy ghost had so instructed Luke and the rest of the Evangelists, that they mought readily have cited testimonies out of the Hebrew verity, if they had would: but of purpose when they might conveniently, they followed the 70. that the Gentiles, unto whose uses their writings should chiefly serve, might by that edition of the 70. which only they had, understand the things which were by them cited. Jerome moreover reproveth those which in his time said, that we ought not to look upon the Hebrew books for that the jews had corrupted them. Origen The text of the old Testament is not corrupted of the jews. saith he, in his interpretation upon Esay denieth that it is so, and that by this reason, for that Christ and the Apostles, would not have passed over in silence so heinous a crime. For if the lord manifestly reproved the vain and false interpretations of the Pharisees and Scribes, what would he have said, if they had presumed with rash hands to corrupt the holy books? But they say that the books of the scripture were by them conterfeated, after the ascension of Christ, and after that the Apostles had set forth the Gospels. Hear (saith Jerome) I am not able to withhold myself from laughter, as though the Apostles, which oftentimes in their writings allege sentences of the old testament would not cite the places according to the 70. but according to the Hebrew verity, as the books should be afterward falsified of the jews. What then saith he? shall we here go from the Hebrew verity, and follow the 70. lest we should seem blasphemous, in attributing unto God so great severity, that he will not have the jews to see or to hear, that he should make them blind & harden them? But thereby we shall nothing prevail, for the 70. have not always in their translation avoided such kind of speeches. For in them we find, To this end have I raised thee up to declare in thee my might & power. Again, God hardened the heart of Pharaoh. Likewise: let their table be made unto them a snare, and an offence. Make dim their eyes, that they see not, and always make crooked their back. When we come to this, whether shall we fly? Wherefore he concludeth, that here is no blasphemy. For Paul saith that God hath shut up all under infidelity, that he might have mercy upon all men. And forasmuch as this pit is very deep, in which we are neither able to wade, nor yet to pass over it, the Apostle cried out, O the depth of the riches of God's wisdom and knowledge. And he saith, that the jews were therefore made blind, that the Gentiles mought believe, neither is that to be counted any cruelty that one little part of the world was made blind▪ that all the other parts thereof might be illustrated, and it pleased God with the God was not cruel in making blind the jews. conversion of the Gentiles to make amends for the loss which came through the fall of the jews. Christ in john saith of himself. I came for judgement sake into this world that they which see should not see, and that they which saw not should see. Esay also foretelleth of him, that he should be a stone of offence, and a stumbling block. And Simeon said, that he is put to the fall and rising of many. These things allegeth Jerome making altogether on our side. But in john this place is most manifestly cited in the 12. chapter, that it can not be denied but that the jews were made blind by God: john affirmeth that the ●ewes could not believe. yea it is added, that they could not believe, which thing Pigghius will not grant, when yet notwithstanding it is most true. For how can a man believe, which is void of the spirit and grace of God, and left in the corruption of his own nature wherein we are all borne? Doubtless his incredulity is of necessity, not indeed absolutely, but by supposition. And he addeth, that if that were impossible, it should not undoubtedly be impossible by reason of the foretelling of the prophet. Unto this we answer that here also is impossibility by supposition: for▪ that which Esay had foretold must needs be verified, and moreover the prophet when he foretold and preached these things, could not but make blind these which were forsaken of God. For of necessity they were more and more incensed, and they more and more hated the word of God, and as men blind leaped back from it, when as they were destitute of the grace and spirit of God. But these That which is ●ont by the commandment of God, is said to be done of God. Against those which ●here no 〈◊〉, 〈◊〉 tro●●s or figures, but repel them 〈◊〉 they are necessary. reasons of necessity Pigghius weigheth not, but addeth, that Esay saith not, that God made blind the jews. But is not in that place the excecation of the jews commanded of God? For it is all one. That which is done by his commandment is said to be done by him. When he commandeth the Prophet, Make blind the heart of the people: nothing else saith Pigghius is thereby signified, bu● preach, namely, that the people shallbe made blind. Here I see a new trope or figure, that to make blind signifieth to preach. These are they which so sharply reprove us, if in the matter of the sacrament we use as it is necessary a trope, and that a trope commonly used: when yet they without any necessity bring a trope, and that such a one as was never hard of before. Neither is the true which he always taketh as granted, that the cause of excecation was in such sor● in the people, that God can by no means be said to be the cause thereof. But let us hear, how he understand of this place of john, that it was impossible that they should believe. Impossible saith he, signifieth, difficult or hard. O new divinity: to affirm that a man destitute of the spirit and of grace, and cleaving only unto his own corrupt strengths can believe, although with difficulty? Whether impossiblity signify difficulty. What could Pelagi●s say more in his own defence if he were now on live again? But saith he, Impossible, sometimes signifieth so, as when we commonly say, I can not love that man, that is, I can not but with much difficulty be brought to love that man. But is this a good consequence, that if we sometimes so speak, that therefore we should straight way grant that it is so to be taken in this place of john? If I should grant unto thee that this word sometimes so signifieth, canst thou thereby prove, that such a signification is here to be used? I will not speak, how the similitude which thou bringest hath not that force which thou thinkest it hath. For when the Lord said unto his brethren, The world can not hate you. He meant not, as thou imaginest, that this is a hard matter, but that it is by no means possible. For that it is in very deed impossible, that a carnal and worldly man, in as much as he is such a one, should be hated of carnal and worldly men. He may paradnenture for other causes be hated, as for his riches, or for his great power, & a thousand such like things but for that he is a carnal and worldly man he shall not displease men that are of the same sort. Which thing yet I do not therefore speak, as though I will deny but that impossibiltie sometimes is all one with difficulty or hardness. For I am not ignorant what Gregorius Nazianzenus in his 4. book of his theology hath written as touching this matter, unto whom whither I may in all things assent, I mind not at this present to debate. And when as Pigghius can not deny: but that John saith that God made blind the jews, he saith, that although unbelievers have in themselves the cause why they are made blind, yet not with standing the scripture so speaketh, as if God should make them blind. Doth the scripture so speak? and doth it that without reason? would it so speak, as though God herein doth nothing? I suppose not. But it shall not be amiss to examine an notable similitude which he bringeth. A man (saith he) that is poor blind, or that hath sore eyes if he look upon the Sun shall thereby be blind. Shall we Similitudes which Pighius bringeth. say that the beams of the Sun have made him blind, when as he had in himself the ground and beginning of that disease? How will he himself avoid the sharpness of this his similitude. I grant that the beginning of disease was in the eyes, but the disease was not so great that he which was poor blind could see nothing at all: for although he were dull sighted, yet was he not blind. In that he is now etterly made blind, who will not say but that the Sun according to his nature and manner of working is the cause thereof. The dew also or rain saith he is not the cause, that ground untilled bringeth forth thorns, who would ever so say? and that the rain causeth fertlenes, in bringing forth thorns, who will deny that hath but one ounce of wit? But he hath never his fill of similitudes, but at the last he addeth such a one as Pelagius never durst use. Imagine (saith he) that a soul were shut up in a chamber together with two counsellors, with the spirit (I say) and the flesh: and without on the one side let Christ stand, having with him a company of all virtues and spiritual gifts: on the other side let stand the Devil with his whole rout of wicked sins: both these wait with out to see which of them the soul will let in: within the spirit giveth counsel to receive Christ: and the flesh to receive the devil: the soul being as it were in the midst inclineth freely to whether part it will: if it receive Christ, the devil is utterly driven away: but if it entertain the devil: Christ departeth away: Pelagius for his opinion could say no more. He putteth the soul in the midst, which yet The soul of him that is not regenerete, can not be said to be in the midst between the spirit and the flesh. without Christ is a bondslave of the flesh. That the will aught to be changed by the inspiration Christ, he speaketh not so much as one word. That we must have given us a fleshy heart, and our stony heart taken away, he utterly keepeth in silence: only pervasions are set before us. So said Pelagius that men are moved by the laws and scriptures, but he also never spoke one word of the changing of the heart. And Pigghius fearing least in this feigned declaration we should not understand him, addeth, that free will is a weak eye, in whose power yet it lieth to be healed. What sound divine would ever speak this, that it lieth in the power of the will or of human strengths, that a man should be saved? He laboureth yet more plainly to declare his sentence. We are (saith he) the good odor of Christ, unto some indeed unto life, and to other some unto death. A good odor (saith he) killeth no man: but it is not so: for a man may justly say that serpents are killed with good odours, and with the sweet smell of spices? So also incredulity may be Without blame and without cause are not all one. stirred up by sound doctrine, and preaching of the word of God. But not through the default of the doctrine or preaching I say. But yet may we not say, that it is not the cause thereof, as it is not by the default thereof. God also without any his fault maketh blind, yet notwithstanding maketh he blind as the scripture testifieth. But now let us leave this Sophister in whose sayings there is much more absurdity, than difficulty in answering. But as touching the matter which we were in hand with, it was as I before said, a grievous offence, to see that Christ being the true Messiah, and showed in the scriptures was received of so few of the jews, yea rather he was hated in a manner of them all, who yet were very studious in the scriptures. And in our days this self offence troubleth many, for that whereas it seemeth y● unto Christ were promised all nations, yet notwithstanding there is so great plenty of Epicures, so great filthiness of Turks, and so great a wicked heap of Papists, which utterly resist the Gospel. But against this kind of offence the holy Ghost hath before armed us. First Moses said, that the jews should be irritated against a nation that is not an nation. Esay saith: Though the number of the children of Israel be as the sand of the sea, only a remnanie shallbe saved. Unless the Lord had left unto us seed, we had been like unto Sodoma, and Gomorrha. Christ the stone of offence and stumbling block is set to the rising and fall of many. Lord who hath believed our report? Many are called, but few are elected. And there are infinite other such like testimonies, whereby the holy scripture confirmeth us not to be moved with this small number. They which received not Christ, when Chochalus, and Theudas, came, followed after those false Christ's, and counterseated They which receive not Chr 〈…〉 receive f●lse Christ's. Messiasses: and they which renounce Christ follow Mahumeth, shall we therefore say, that Chochalus, Theudas, & Mahumet is Christ? we should be far besides ourselves if we should so say, when as Christ himself foretold that this thing should come to pass. Me (saith he) ye receive not: but if an other come in my name him ye will receive. Yea rather this aught to be unto us a manifest proof, that jesus of Nazareth is the true Messiah, when as we see, that in him this oracle together with other oracles is fulfilled, namely, to be received of few. He indeed prayed unto the father, but not for the world, but for them, whom the father had given unto him, otherwise the whole world is set on mischief. There is yet an other doubt which stayeth us, for that the words of Esay seem to pertain unto his time only, and not unto Christ's and the Apostles time, and unto our time. I grant that that blinding was in the time of the prophet, which yet should continue even unto the end of the world. The Prophet when the Lord had commanded him the things which we have now heard said. How long Lord? and unto him was answered, Until the cities be destroyed, and brought to desolation and to waste: which thing without doubt was partly accomplished, when the Israelits were led away captives into Babylon but not perfectly: at this day that desolation is fully accomplished, namely from the time of Vespacian even unto the end of world. Moreover experience itself teacheth us that they are even to this day blind. Furthermore the argument of the Apostle is yet notwithstanding of efficacy, although the Prophet should speak of his time: For the jews seemed to be exceedingly offended, for that Paul preached that they were made blind: whereas they ought not to have taken that in so ill part, seeing that the Prophet had long time before foretold unto their fathers that this punishment should be inflicted upon them. Wherefore thereby is proved, that Paul had spoken no new reproaches against them, nor had devised any contumely of which they had not before heard. And as it was showed that in Helias time some were secretly preserved, whereas all the rest pearished, The things which the jews suffered in times past, it is no marvel if they now suffer. It was Christ whom Esay saw in the person of a judge. What is the purpose of God in making blind the jews. to prove that the same thing had happened unto the jews in the time of Paul: so now is mentioned that the jews were in the time of Esay made blind, that it should not seem incredible, but that they mought now also be infected with the same disease. But the first interpretation is both truer and plainer: wherefore whosoever attentively readeth the words of john, may easily perceive that Esay the prophet in that high judge, whom he testifieth was God, saw Christ. These things (saith john) spoke he, when he saw his glory & talked with him. That pronoun, His, hath a relation unto Christ, for of him was the whole course of his talk. Wherefore this place is not to be forgotten, when we shall prove the divinity of Christ: for the Prophet calleth him whom he saw, the God of hosts, and is not afeard to attribute unto him the name of jehovah. Wherefore we see both out of Paul, and out of the Prophet, that we ought to grant that God is the efficient cause of the blinding of the jews, whose principal end is not, that they should sin, but that in their punishment should be declared his justice: as it is written unto the Thessalonians of the time of Antichrist. Wherefore forasmuch as they have not received the love of the truth, therefore hath God sent upon them the spirit of error. And in Deut. the. 28. chapped, Moses threatened in the name of God, that the jews should be smitten of him with furiousness, madness, and blockishness of heart if they hearkened not unto his words. And in ezechiel God saith, that for the punishment of the wicked sins both of the evil Prophets and also of them which asked counsel at their hands, he would seduce the Prophet. These self things in a manner, which happened unto the jews, we see also to have happened unto the Papists: for they having The things which are 〈◊〉 of the Iew●s have happened a so unto the papists. been oftentimes admonished, now at the length to cease of from wicked superstitions, and continual corrupting of the church, not only would not hear, but daily throw themselves down headlong into greater darkness, and are smitten with greater blindness. Whom when we see in this case, we ought to pity, and to think with ourselves, that we also should be in the self same danger, if we were not continually helped by the favour of God. In Mark the eight chapter we read, that when the Apostles muttered amongst themselves, that they had forgotten to take bread with them, and had miserably let slip out of their memory that great miracle wherein Christ had with a few loves fed many thousands of men, the Lord said unto them: Do ye not yet perceive, nor understand? is your heart still blinded? have ye eyes and see not? and ears and hear not? And do ye not remember? This is the state and condition of our corrupt nature, that if it be left unto itself, it is by preaching and miracles made blind: but God is present with his elect, and when the words of God, or sacraments or miracles are set forth Our corrupt nature when it is left unto itself ●s by preaching, & miracles made blind. unto them, he openeth their hearts, as in the Acts of the Apostles we read of the woman that sold silk. Moreover this blindness in some dureth but only for a time: for when it seemeth good unto God, it is by the spirit of Christ taken away, in others it is perpetual and is every day more and more increased: namely, in those whom God by his hidden judgement, but yet most just judgement, utterly forsaketh, and hath even from eternally rejected. And David saith, Let their table be turned into a snare, and a net, for a stumbling block, and a recompense unto them. This is written in the 69. Psalm, where David complaineth of the calamities and oppressions, wherewith he was vexed, and in himself as in a type or figure he hath a respect unto Christ, and unto all his members, which he saw are obnoxious unto the self same cross: he maketh vehement prayers for his delivery, he curseth and banneth these enemies of God: strait way he addeth joyful praises of the goodness of God, which had heard his prayers, and therewithal joineth comfortable sentences▪ Hereout Paul aptly gathered this testimony. The words in Hebrew are thus. jehi Schulchanam liphnehom lephach velischlomin lemocesch. Techschachnah enehem maroth umothnehem tamid hamad. Which sentence the 70. have so turned, that as touching words they somewhat differ from the Hebrew verity, although in the sense they nothing at all disagree from it. Paul alludeth unto the Seventy, from whom yet (as we shall afterward declare) he somewhat varieth. The greatest difference between the 70. and the Hebrew verity herein is, that they whereas in the Hebrew is red, peace making, or such things which serve to peace, have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a recompensation. But the error hereof springeth, for that the words if they be red without pricks may seem to be in a manner all one. For Schalam signifieth to be at peace, & Schalom signifieth peace: But Schelem signifieth to recompense, & Schelom signifieth a recompense, & Sehelolim in the plural number signifieth recompenses. But the sense is: The things which of their own nature should be pleasant, joyful, and prosperous, let them be made unto these wicked men hurtful & pernicious. Let their friends also be unto them an offence, and become unto them unfaithful and traitors. Moreover let their eyes or mind be spoiled of sound judgement, that they may not see the things which are to be desired, and if they see and desire them, let their strengths so be weakened, that they may not be able to attain unto them. An allegory of the table. But let us diligently consider and weigh all the parts of this execration: And that which is first spoken of the table expresseth a goodly allegory: for by the table is signified unto us, whatsoever is pleasant, acceptable, and delighting, or wherein we content ourselves, as in a good thing which recreateth and refresheth us: as we know the table to be: for unto it we come, to be refreshed with meat and drink, and to be merry, yea and in feasts are knit amities, and mutual friendships, which are made more firm. For Mensa, that is, a table, as Varro saith, is as it were Mesa that is to say, a mean: for it is an arbitrer and mediator between two or more. But saith David, unto these wicked men let it change his proprieties, let it be void of his end, let it not be unto them pleasant, nor joyful, nor sweet, but pernicious, hurtful and a snare: let them even there be taken and be destroyed. Origen against Celsus maketh mention of a certain Poet, who wrote a kind of verses called jambica, against Licambes, for that he had transgressed against the table and salt, and had been unfaithful and cruel against him, with whom he had used ordinarily to be at table and to eat with: and he aptly applieth that unto judas Iscariot, who betrayed the Lord with whom together he had eaten. And our saviour instituted the holy table, whereat the faithful receive the Eucharist, that there should not only be celebrated the memory of his The table of the Eucharist. death, but also that in the holy banquet, should be weeded out all manner of hatred and displeasure grown between Christians. Pythagoras in his banquets and meats would not suffer that bread should be divided with a knife: by bread signifying the bond of human society. And the Macedonians were wont to make leagues and covenants at their feasts and banquets. Plutarch also in his problems telleth, An usage of the Macedonians. how that the table is an holy thing, and therefore the elders were careful, that in presence of the guests it should never be empty or void, for that, that is not seemly for things consecrated unto God. Wherefore the Prophet prayeth, yea he prayeth against the wicked, that all prosperous and happy things should be turned unto them into misery, which thing we read in the histories came oftentimes to pass: for worldly men in those things very often came to destruction, wherein they both most delighted themselves, and placed all their felicity. When Pompey was overcome in Pharsalia, Egypt and Ptolemy were his table: for he hoped that there he mought be recreated, and be at rest: howbeit there he miserably lost his head. Caesar's table seemed to be above all others in the public wealth of Rome, when as he was the chief of the Senate house, and as Dictator out of his regal seat gave laws and bare dominion: but whilst he settled himself in these things he was mirably slain. The table of the jews was in the time of Christ, to keep still their dignity, place, nation, and priesthood: and whilst they with a blind zeal too much gave themselves to these things, they slew Christ, and therefore they were thrown down headlong into utter destruction. Neither let us look for any other end of the Pope & of his kingdom, whose table is, the name of the Church, counsels, Fathers, custom's longtime received, the pomp and show of outward ceremonies, and such other like things: for the defence whereof, forasmuch as he together with his fighteth against the truth, and that plainly set abroad, he shall fall into a snare and into destruction. This self thing did the jews in the time jeremy, when they cried: The tempell of the Lord, The temple of the Lord: boasting that they were the sons of Abraham, and free men, and the children of promise: but yet they were with great miseries brought to destruction. And how even the outward table hath brought unto some destruction, the holy history setteth forth unto us in the eldest son of David. For he was slain of his brother Absalon, for defiling his sister Thamar. And the like chance happened unto Simon the high priest, as we read in the first book of the Macchabees, who being bidden by his son in law to a feast, was by him slain. David by an antithesis aptly maketh a snare to be contrary unto a table. For the table ought to be free, where we may safely refresh the mind: and if any snares be there laid, a man can not well avoid them. There is added an other curse, which according to the Hebrew verity is of quiet men, that is, of friends and such as are joined by any familiarity Friendship is a necessary thing. or acquaintance. There is no man but understandeth that friendship is a necessary thing? Which neither even great princes, nor Emperors can want: for if they be destitute of friends by whom shall they govern their dominions & kingdoms? And how meet and profitable concord is in adversities, we need not many words to declare, for that it is to all men most manifest. It is also as a thing most to be desired, and most pleasant grafted in us by nature, or rather by God, and as Aristotle in his ethics saith of it, it is more convenient than justice: For if we were all truly friends between ourselves, Friendship better than justice. there should be no need of justice: for no man would hurt one an other: but if we were all just, yet still should we need friendship, for that it is a thing of his own nature and of itself good. Of so great a commodity doth David in his execration desire that the wicked might be deprived, and prayeth, that those whom they thought to be their friends mought be unto them traitors: which how detestable and hurtful a thing it is, the history of Samuel declareth: where it is written that joab slew Abner and Amasa two notable captains fraudulently, namely, pretending friendship unto them, and kissing them. Our Lord An example of traitry. also, who for our sakes would suffer all kind of griefs, suffered also this kind of mishap: touching which thing we have in the Psalm a wonderful complaint, for under the person of Christ it is said, My quiet friend, which did eat meat together with me, hath lifted up his heel against me. Thus have we now declared the Hebrew verity. But because Paul and the seventy have turned it retribution or recompense, let us see how their phrase of speech agreeth with this sense. In my judgement it signifieth, that David prayed, that in the table, where they were wont to refresh their minds, and to have all things in safety and security, there should happen unto them a recompense, and that there they mought be punished for all the wicked acts which they had before committed, that whereas the severity of God seemed before to wink at their sins, it might there take vengeance of them. Let their eyes be made dim, that they see not, and their back or loins or reins always make crooked, or make it to consume or to waste away. As it is had in the Hebrew. That which is now spoken of the eyes pertaineth unto the mind, and the sense is, let them be spoiled of judgement and understanding, that they may not understand what things are to be wished for, and what things are for them profitabe. And by the loins, back or reins, we must understand the strengths, which he prayeth, might be taken away from them, that they might not be able to obtain any good thing, if peradventure they had choice of it. Neither here let us of this be ignorant, that in this place is showed Here is declared that free will is in the wicked overthrown. that in the wicked and in them that are forsaken of God free will is taken away, whose root and beginning, as we have else where taught is understanding. For the will, forasmuch as it is blind, can not choose that which reason offereth unto it. And if they which are rejected of God can not understand things spiritual and in very deed good, for as much as they are men natural, then also shall they not be able to choose them. And though sometimes they be so illuminated with some slender light, that they can judge somewhat of uprightness, yet notwithstanding their strengths are so made crooked, and consumed, that they can not follow the better things which they allow, but cleave and stick fast unto the worse. Paul's argument against the jews is in this manner. That ye are made blind and therefore receive not Christ and his Gospel, ought not to seem unto you a thing so incredible, when as both Esay foretold it, and holy David also hath spoken of it. Neither is it to be doubted, but that the things which are now cited touching the jews pertain also unto Christ's time and also unto ours: for in this psalm it is written, The zeal of thy house hath eaten me up. Which It is proved that this psalm pertaineth unto Christ sentence Christ used, when he cleansed the temple of ●iers and sellers: yea there was none which was more moved with this kind of zeal than he was, and for that cause chief was he slain of the jews. Moreover in the self same psalm we read. They gave me to eat gall, and in my thirst they gave me vinegar to drink, Which things we no where read happened unto David. But that Christ had at his death, such meat to eat, & drink to drink, the Evangelists most manifestly testify. And in this place we may see an excellent amplification by steps or degrees. First is said, Let the good things, namely, which they now have and possess, as the table and friends be turned unto them into destruction. And such things which are to be wished and desired, let them not see them, and if hereafter they shall peradventure see them, yet let not them attain unto them. Neither is only this execration red in the Psalm of David, but also other more grievous than this, Pour upon them thy wrath. Lay iniquity upon iniquity, and let them not enter into thy righteousness. Let them Why Paul rather took this part o● the psalm than any other. be put out of the book of the living, and let them not be written with the just. But Paul picked out that part only which served best to his purpose, and chiefly as touching execation, for he would not irritate the jews more than was need, lest peradventure he should utterly have discouraged them all. But forasmuch as these horrible and bitter things are applied unto the wicked, it followeth, that the godly and faithful may by a contrary kind of reasoning gather thereout no small consolation unto themselves. For even as unto them things pleasant What consolation is here-hence derived unto the godly. and prosperous are turned into misery and calamities, so unto the godly, the things which of their own nature, are doleful, hard, and miserable, are made healthful, pleasant and glorious: as persecution, hunger, banishment, ignominy, and even death itself, for Christ hath sanctified unto us the cross, and therefore hath pronounced them blessed which suffer persecution, and those also blessed which mourn and likewise those blessed which are affected with contumelies & reproaches: for there is not one of those evils which in the elect of God have not a most happy end. The cruel dealing of the brethren of joseph advanced him Things doleful are to the godly turned into things joyful and pleasant. in a manner to the kingdom of Egypt. By the calamities and afflictions wherewith Pharaoh oppressed the Israelites, they obtained liberty: and in the horrible and unpleasant wilderness they had in a manner a paradise: when as by the conduit of Moses, yea rather of God they were brought unto the land of Chanaan: the battles which the Amalikites, Chananites, and Amorhites made against them were turned unto them into victories and triumphs. The death of Christ although it was ignominious unto him, in respect that he was a man, brought unto him resurrection, an heavenly seat, and a kingdom lasting world without end. And by most cruel martyrdoms both the Apostles and also many other of the faithful are brought unto eternal felicity, so that the Apostle said truly, unto them that love God all things work to good. Now that we have expounded the words of Paul we will see what is to be gathered out of the expositions of other men. Chrisostome by the table understandeth as we do the pleasures of the jews: and maketh these things so plain, that they need no exposition at all: for experience itself teacheth with what calamities both of soul and body the jews are tormented. He diligently noted also the adverb of time, which in Hebrew is Hammid, that is, always, whereby he saith is signified the perpetuity The calamity of the jews perpetual. of this misery, so that the jews can not hope that it shall have an end. It seemed unto him wonderful, that it had now in his time dured above 300. years: but what would he now say when as now it hath lasted fifteen hundredth years? Their captivity in Babylon continued 70. years. Howbeit in it they were not utterly destitute of the favour of God: for they had with them Daniel and his The captivity of Babylon was much more tolerable than this. fellows, and Esdras also, Nehemias, zorobabel, jesus the priest of the son of Sadoch, Zachary, Aggeus, and before all these ezechiel, and jeremy, although jeremy went down with the runagate Israelites, inot●to Babylon, but into Egypt, howbeit for all that he wrote unto them. And after the 70. years were expired they returned home again and possessed their own ancient dominion until the time of the Macedonians. Next after that they were for a while vexed by The jews were not infected with outward idolatry, when they were at the last afflicted of the Romans Antiochus: but the Assamonites did set them again at liberty. But now they are without end and measure oppressed although they be not enfected with that outward and gross idolatry, wherefore of their dispersion & misery can no other cause be given▪ but that Christ is now come whom they have rejected. And therefore in steed of a flourishing kingdom they are compelled to be in bondage: in stead of a famous temple, they have contemptuous synagogues: in stead of offerings and sacrifices, they are wrapped with absurd superstitions: in stead of honour and dignity wherein they were before, they are now odious and hateful unto all men. And which is most grievous of all, they will not acknowledge the cause of these so great evils. Ambrose entreating of this matter divideth this excecation into two kinds: one kind he maketh curable, unto which sentence also agreeth the commentaries, which are ascribed unto Jerome: for in them it is written, Make crooked their back always, until they believe, and be converted. And, that as touching many Two kinds of excecation. there still remaineth remedy, Peter declareth in the Acts of the Apostles, when he saith, And now I know that ye did it of ignorance, wherefore repent and be baptised every one of you. Paul also saith, that the branches of the jews are so cut of, that yet they may again be grafted into Christ. The other kind of excecation, he saith, is past all remedy, and upon them is this inflicted which have rejected the truth once known, and do strive against it. And he addeth, that Paul at this present meaneth of either kind of excecation. But the Greek scholies refer the bowing of the back to the perpetual bondage, wherewith the jews are oppressed of outward nations: which in my judgement is not so apt, for that I see that Paul writeth only of the evils and calamities of the mind. For he never upbraided unto the jews any outward infelicity. But this is worthy of noting, that some interpreters Blindness of the ●ind goeth before incredulity and is the cause thereof. affirm, that the cause of this excecation was incredulity. But I, as I grant, that by incredulity is increased darkness, so also affirm, that blindness of the mind goeth before incredulity: for how cometh it to pass, that wicked men believe not the words of GOD, but because they are blinded and see not, as they ought to see, the things which conduce unto salvation? I will not speak, how Paul putteth blindness as the cause of incredulity: for this was in controversy, how the true Christ should be preached, when as so few believed in him. Which thing Paul affirmeth therefore came to pass, for that election obtaineth faith, and the rest are made blind. Now at the last come we unto Origen, who at the beginning writeth, that Paul hath left out, before them, which both the Hebrew verity, and also the 70. have. But of his own hath added this word, Snare: which word is neither had in the translation of the 70. nor also in the verity of the Hebrew. But this is of small weight: neither doth it any whit alter the sense. He moreover showeth, that the testimony of David is very nigh and agreeable unto these things which Esay foretold. For even as there were eyes given, that they should not see, & ears that they should not hear: so is it here said, Let their eyes be made dim that they see not. Strait way for that he thinketh it absurd, that under the person of David, or of Christ should be made any execration or cursing, he deviseth a wonderful strange sense. For as (saith he) our eye can look upon the light, and see things profitable and which are expedient, and contrariwise can behold things noisome and hurtful, so the sight of the mind turneth itself sometimes to things heavenly and spiritual, and sometimes to things earthly and wicked. But now if a man should pray, that the understanding of certain men should not look upon, or behold wicked and perverse doctrines, this man should not pray against them, but for them. After that he addeth, I would to God Martion, Valentinus, Basilides, and such like pestilences, had never seen the wicked and pernicious doctrines which they devised. Wherefore (saith he) these are not execrations, but rather medicines. But touching this word table, he thus writeth (by this place to defend his allegories, for as far as we can conjecture by this words, all men did not like well of them) Let one of those (saith he) come, which deride them, and let him without an allegory interpret the things which the Prophet now speaketh: Then goeth he on in his exposition, and affirmeth, that the table is the holy scripture: for wisdom hath set her table, and mingled wine. This table he proveth is turned unto the jews into a snare. For when the jews read that Christ should deliver Israel, and should reign with great honour and might: they saw that jesus of Nazareth lived here on the earth in a base and abject form, and How the table of the scriptures is unto the jews turned into a snare. they saw that they were still oppressed with the yoke of the Romans: therefore the table was unto them a snare: which thing doubtless had not come to pass, if that they had understood, that the delivery which should be accomplished by the Messiah, should be from sin, from the devil, death, and hell: and that the kingdom of Christ, should be no worldly kingdom, but wherein he should by the word and the spirit reign in the hearts of men, than I say, had they not suffered so great misery. Christ long since asked them, Whose son is the Messiah? They said, David's son, as they had read in their table: Christ answered, But how doth David call him his Lord? when he song, The Lord said unto my Lord. Now here the table is turned unto them into a snare, neither were they able to answer one word. In john also he said: Do not ye think that I came to acc●se you, there is an other which accuseth you, namely Moses. Here again also they are ●ared: for the law whereof they so much boasted is made both their accuser and condemner. Lastly, they were taught that Christ should abide eternally, and they saw that our Lord died & was buried: so that their table was utterly made unto them an offence. As touching the holy scriptures, that they were turned unto the jews into destruction I am not against him, but that he thereby obtrudeth unto us his allegories, Twokinds' of allegories. I in no wise allow. For there are two kinds of allegories: for some are set forth unto us by the holy Scriptures: as that Christ is jonas, who was in the heart of the earth three days, as he was in the belly of the whale. Again that he is Solomon, or the serpent hanged up in the desert, or the lamb. And that the two sons of Abraham are two testaments. These I say, forasmuch as they are found in the holy scriptures, may in no wise be rejected: but are firm places, whereby when need requireth may be proved doctrines. There are other allegories, which men through their own judgement and reason find out, whom indeed we confess, that they may follow their own fantasy, so that they beware of two things: First, that they devise nothing that is repugnant unto sound doctrine: secondly that they obtrude not those their devices as natural & proper senses of the holy scripture. There is also a third kind of allegories, which is when the scripture useth a trope or figure: neither hath any other sense but that allegorical sense, as we now grant is in the words of David. And then the allegory is the only sense of the words: as Cicero in his oration for Marcus Celius, called Clodia by the name of Medea Palatina. But what I beseech you hath this kind of allegories common with Origens' allegories? And whereas he interpreteth the imprecation of David, as though he should pray, that the jews should not see that things which are evil and hurtful, it is most far of from the purpose of Paul: for he entreated of incredulity, and said that the cause thereof is, for that the hebrews were made blind, and then he cited the words of David. Now there is none which seeth not, that faith hath a respect unto good & sound doctrine, and if he pray that they might not see such sound doctrine, then doubtless, he wished not unto them good things but evil. And I wonder that Augustine should fall in a manner into the like interpretation, when he entreateth of a place in the 1. chapter to the Galathians in his 16. book and 22. chapter against Faustus. The place is, I would to God they which trouble you were cut of. The sense whereof he saith is, utinam evirentur, that is, I would to God they were gelded for the kingdom of heavens sake. These men without doubt were moved to those expositions, for that they thought it a thing not Of imprecations and cursings. meet for David or the Prophets or Christ, to pray for the evil things against any man: for that seemeth strange from the gentleness and lenity which we are in the scriptures commanded to show even towards our enemies. But forasmuch as we are fallen into such matter, it shall not be amiss somewhat to speak of imprecations and cursings. This manner of execration and evil speaking is in the Execrations much used in the scriptures. scriptures a thing time out of mind used. Nohe cursed his nephew Chanaan: Cursed be Chanaan, let him be a servant to his brethren. Baalake also the son of Zippor called Balam to curse Israel. In Deut: we read: Cursed shalt thou be in the town▪ and in the field, in the barn, and in all other things, cursed be the fruit of thy body. These execrations were recited upon mount Heball. The law of ieolosy hath also in the book of numbers his imprecations, that the womb should swell, and rend in sunder, and the thighs rot: all which things could not hurt the woman if she were innocent, but unto an adulteress they were not without virtue and efficacy recited. josua cursed him which should réedifie. jericho, namely, that he should do it with the death of his children, which thing happened under Achab, as the history of the kings mentioneth. And Nehemias saith, that he not only reproved them, which had married strange wives, but also cursed them. In the new testaments also there want not examples, which we will hereafter bring, yea and the ethnics also used cursings. Acteius a Tribune of the people of Rome, as plutarch declareth in the life of M. Crassus, when he could by no other means dissuade Crassus from his expedition into Parthia, at the length in the way which Crassus should go forth at, he set on fire the city of Crates, and there with horrible and bitter curses he cursed the General Captain and his host: and that these execrations were not vain, the event plainly and manifestly declareth. Oedipus also, as the Poets tell, with banings cursed his Sons Adrastes and Polynices, namely, that they might be without city, and house, that they might be beggars, and wanderers abroad, and have such discord between themselves, that the one should kill the other, which things according to his wish came to pass. And Horace saith: I will ban you, and let not my banning be put away or purged by any sacrifice. Neither is that to be passed over which Augustine mentioneth of Paulus and Palladia for they being cursed of their mother, miserably wandered about from country to country, until at the last they were delivered at the tomb of saint Stephan. Wherefore seeing that always both amongst the jews, and amongst the Gentiles there hath been so great plenty of cursings and banings, is it possible, that it should utterly be unjust, and sin to curse or to wish evil unto any man, so that at no time it should be lawful? Augustine without doubt was of this mind, that it is not lawful, Execrations ●n the Prophets are foretellings and entreateth of this matter towards the end of his first book de sermone Domini in monte: and writeth: that those imprecations which are red in the prophets perteyne only to prophecies, so that under that form of prayer they only foretold the things which they saw should come to pass. And whereas they use the optative mood in stead of the indicative mood, that he saith amongst the hebrews is not to be wondered at: when as they oftentimes use such figures in their speech, for many times they use one tempse or an other, when they put the time passed for the time to come. Why have the Gentiles sinned, & the people imagined vain things? Again, They divided my garments These things were to come, and were forespoken of Christ, when yet they are written as already passed. Howbeit he confesseth, that sometimes men pray for punishments and chastisementes to come unto some, that they may be corrected, which is not (saith he) to pray against them, but for them. And he citeth a place out of the Apocalypse in the It is lawful to pray for punishments to light upon some men, to the end they may be corrected. A place of the apocalypse. Sin may be destroyed two manner of ways. The souls of the martyrs pray for the end of the world 6. chapter where the Martyrs cry under the altar. Take vengeance upon the earth for our blood which is shed: and he thinketh, that thereby is mente, that these martyrs pray against the kingdom of sin. And sin may be destroyed two manner of ways: First, by bringing in a contrary quality, so that sin being excluded, do succeed mortification of lusts, and do follow righteousness, honesty, and all kinds of virtues. Again sin is subdued unto GOD, when upon it is inflicted punishment: for so long as it is unpunished, it hath nothing in it that is good, but so soon as punishment is inflicted upon it, forasmuch as that punishment is a part of justice, sin is thereby at the least somewhat restrained and bridled from ranging any farther abroad, which thing also is profitable unto wretched sinners: Wherefore if we will judge uprightly, the martyrs in so praying, prayed rather for them, then against them. Neither also were it absurd if they should pray for the end of the world, wherein they had suffered such great evils, that impiety may once at the length have an end. Although I think not that all the elders are of Tertullian thought that we should pray for the prolonging of the end of the world. Why they prayed for the prolonging of the end of the world. this mind, that we should pray for the end of the world: when as rather contrariwise Tertullian in his apology saith, that Christians in their congregations pray for the prolonging of the end of the world. And in the same place he writeth, that our men by the prescript of the holy scriptures prayed not only for Emperors, but also for the long preservation of the the world. For after this monarchy of the Romans, as Paul writeth unto the Thessalonians shall come Antichrist, and the end. Wherefore some of the saints prayed that the time might be prolonged, partly that the tribulation which should come through Antichrist might be differred, and partly that the Children of election might be gathered together. The Greek Scholies writ that those holy martyrs prayed against the devil, that his power might at the length be bridled, or brought to an end. And thus much touching Augustine's opinion, who was also of the same mind against Faustus, where he saith, These things which we read in the Prophets seem to be words of execration of such as foretell or forespeak, and not the desires of such as pray. But as touching this thing I think this to be true: that when there is an enemy which both wisheth evil unto us, and also to the uttermost We must make a distinction of the cause why our enemies ha●e us▪ Distinction o● the people which use imprecations of his power worketh evil against us, we first of all make a distinction of the cause, wherefore he hateth us. For either it is our proper cause, human, and civil, or else it is because he hateth God and his truth. Secondly that we make a distinction of the men: for some are led by an accustomed affection of their own, and other some are moved of God, who revealeth unto them both what he will do, & in what state the wicked are, & stirreth them up to speak the things which they speak: neither is this in the mean time to be passed over, that the evils which we pray for are either temporal or eternal. These distinctions considered, this we say, that if it be our own cause only, therein we ought to be patiented, long suffering, & mild. Bless & curse Distinction of the ●uils which we pray for. In our own cause we ought to be patiented. not, the scripture commandeth us. We ought also to pray for them that persecute us. God hath created us men, let us not spit out the venom of serpents: and forasmuch as we are men, let us not suffer ourselves to be changed into wild beasts. They which hurt us are mad, and are moved with furies, and therefore are worthy rather of compassion than vengeance, or imprecations. The mouth is given unto us to help and remedy things, and not that we should with it curse & han. Otherwise God will say, unto such execrations, I have commanded thee to pray for thine enemies, why dost thou now then irritate me against them? Wilt thou An example of a priest of Athens. have me to be a helper to thee to transgress my laws, and to be thine hangman? A certain woman priest of Athens could not be persuaded to curse Alcibiades, for she said that she was placed in the priesthood to pray for men, and not to curse them. And amongst the Romans it was not lawful for the high priest of jupiter to swear, for that oftentimes the end and conclusion of an oath is execration: for they say, let this or that fall upon me, unless I perform this or that. And seeing it In our own cause we must use prayers, & not ex●crations. In God's cause it is lawful sometimes to use imprecations. Our cause i● sometimes nearly joined with god's cause. In imprecations we must beware of the incitation of the flesh. We must ●e join sin from the nature of him that sinneth How it is lawful to wish temporal afflictions unto sinners. A man may sometimes wish temporal evil things unto himself. was not lawful for the priest to curse himself, much les was it lawful for him to curse others. Wherefore if the cause be our own, we ought not to use execrations, but rather prayers, compassion, and blessing: but when God's cause is in hand, and that this our anger cometh by reason of sins and wicked acts, there is no thing to let but that the godly may sometimes use imprecations in such manner as we shall express. And it oftentimes happeneth, that our cause is joined with the glory of God and is so joined, that it cannot be dissevered therefrom but only by diligent and attentive consideration. As if a minister of the church see himself contemned, and derided, although oftentimes he contemn his own dignity yet notwithstanding neither can he nor ought he quietly to suffer the word of God (which he ministereth) to be contemned. For which cause the prophets seemed many times to be very wroth, for that their messages and prophecies were derided. Wherefore I grant that in this case both imprecations and cursings may justly be used. Howbeit this I think good to admonish you of, that here we go warily to work: for our flesh is wont oftentimes under the pretence of God's glory and honour, to fight and to brawl for our own honour and estimation. Moreover this is not to be neglected, that we very diligently sejoine sins from nature, and that in any wise we wish well unto nature itself, that is unto men, but let us curse and hate sins. And forasmuch as it oftentimes happeneth, that men, after that they have been by some afflictions and punishments corrected, do repent, therefore if unto wicked men being strangers from God, and transgressors of his laws, we sometimes wish some discommodities and adversities of the flesh, to the end they may feel the wrath of God, I see nothing but that we may so do. This thing without doubt we may sometime wish unto ourselves, and that justly, that God should rather afflict and scourge us, then to suffer us to fall into sins or if we sin, that he would at the least by these means call us home again. And if we may wish these and such like things unto ourselves, why should we not wish them unto others, seeing that we are commanded to love our neighbours as ourselves? So Helias shut up heaven. So God brought home again some of his elect which went astray: for there are some kind of men so blockish, the they can not be brought home again but by this means. Wherefore the Psalm saith: Fill their faces with ignominy and they will seek after thy name. And therefore we may wish the cross and affliction both unto ourselves and also unto others for amendment and correction sake. In which cause yet nothing ought to be done In this matter we must go discreetly & warily to work. rashly, for oftentimes it happeneth, that some by afflictions are not amended, but rather made worse. Wherefore the better way were to pray unto God to correct them, and not to wish unto them adversities, except it be with this condition to convert them, or that the glory of God should thereof ensue. And so as saith Augustine we should not pray against them, but for them. But this is to be known that amongst men there are some, which are the ambassadors of God, which are Why it is lawful for prophets to curse. not as private men, but execute an extraordinary ministry. And they by the spirit of prophesying doubt not of the will of God: for in their prayers they talk together with God: and in that talk they see and understand many things as touching the mind, and are wonderfully affected. Wherefore seeing that God showeth unto them, that sinners shall be brought to amendment by some kind of punishments, and that he hath appointed to punish them, or that some are now past all hope of salvation, and shall without all doubt be punished with eternal misery, seeing I say, that God showeth unto such holy men such things, and they in no wise doubt, but that such things are decreed of the most mighty God, which forasmuch as he appointeth them, must of necessity be good, how can they not but allow them? how can they not but wish them? when as they continually pray, thy will be done. Wherefore when they see those things, they pray, they make imprecations, they pour out such execrations and cursings, as we read in the Prophets, and in the holy histories. Whereout the godly What consolation is gathered out of the cursings of the Prophets. take consolation, which thereby understand, in what sort wicked men shall at the length be handled, and the weaker sort and they which go astray which pertain unto the flock of God, are by these things corrected, and take heed unto themselves, that they deserve not the like. Wherefore Gregory upon those words of job, wherein he cursed the day of his birth, warily wrote, that the execrations of the Saints proceed not of ranker, that is, of the affect of the flesh and hate of the world, but of good consideration, namely, whereby they see that these things are allowed through the will of God. But saith he, they pray not for those things of a desire and an affect: unto which his last saying I can not assent: for as I have now said, the saints can not but allow, and earnestly wish those things which they see God willeth, so that they be assured that God hath thus firmly decreed. In this manner Paul made blind Elimas the sorcerer: Peter slew Ananias and Saphira: so also the same Peter said unto Simon the sorcerer, thy money and thou be destroyed together. Paul delivered unto Satan him that had committed incest, and said also, I would to God they were cut of which trouble you. And in the same sort also Helias commanded fire to come down from heaven, which devoured the captains over fifty, with their fifty soldiers. Heliseus also cursed the children which derided him, & they were rend in sunder of bears. What difference is there, whether God do a thing by himself, or by others, whom he hath appointed out to be his ministers? They which will imitate the Prophets must take heed that they have their spirit. The sword of vengeance and execration compared together. Wherefore that which he doth by himself, he can in like sort do by the Saints and Prophets. furthermore if any man be moved to curse others, and do pretend the imitation of the Prophets and of the Apostles, let them first well consider, whether he have their spirit or no. For even as no man ought to use the sword, but only the magistrate, so let none use these execrations but they which are most fully assured of the will of God, and which are moved by the spirit to inflict them. This place is of nigh affinity, yea rather all one with that place which is of vengeance. Private vengeance is forbidden, but so is not public vengeance, and that which is done by Princes: so they which are of the common sort, let them abstain from execrations, especially let them no● wish any cross unto any man as touching eternal condemnation, unless it be of condition that it may do good, and let them assuredly know that they are bound to obey this common rule, bless and curse not: again, pray for them which persecute you. And they which by the impulsion of God use any execrations or imprecations, let them always have before their eyes the amendment of sin: or at the least way the diminishing of the maliciousness thereof by pains and punishments, that the righteous may not be hindered from the worshipping of God, and also may not extend their hands unto iniquities: and finally let them seek only that the will of God may have place, and let them not be desirous of their own commodities. Neither ought it to seem unto any man wonderful, that that common rule wherein is prescribed us, to bless and not to curse, and to wish well unto them that persecute us, admitteth any exceptions, for, that thing happeneth also in other commandments. Are we not in an other place commanded to pray for all men? And unto Timothe a reason is added, for that God will have all men to be saved. And yet john saith, that some sin unto the death, We must not always pray for our enemies. and for them he saith, we ought not to pray: which yet we ought to understand, when we are fully assured that they have sinned unto the death. Wherefore as touching that trope or figure of Augustin, wherein he saith that these imprecations of the Saints, were predictions or foretellings, as we utterly reject it not, We must not pray for them that sin unto the death. so also do we say that it is not of necessity. Neither do we grant that in the execrations of the Prophets and of the Apostles were not earnest requests and desires: for how could they not desire that which they saw God had willed and decreed? unless peradventure by request or desire he meant the sense of the flesh or of reason, as it is led by human counsels. Last of all this is to be noted, that it is not absurd, that in one and the self same will of godly men are contrary motions, Contrary motions may be in the will of men. when as they happen not in respect of one and the self same thing, but in respect of divers. For in that they look upon the will and decree of God, and the destruction of sin, and such like, they can not but rejoice in the punishments of the wicked. But in that they look upon them as men, being joined unto them by nature, of one and the same flesh and lump, they are exceedingly sorry for their destruction, as Samuel mourned for Saul, for that he was rejected of God, as it is An example of Samuel. written in the 15. chapter of the first book of kings. And this shall suffice touching this matter. Wherefore I will now return unto the words of Paul. For that it was to be feared, lest the Gentiles, hearing these so horrible things of the rejection and blindness of the jews, should be puffed up with arrogancy and contemn the jews as people utterly rejected of God: and also it was to be feared lest the nation of the jews should utterly be in despair of their salvation, and should think that a way unto Christ is utterly cut of from them, when as the Gentiles were now called to supply their room, It is not so (saith Paul.) And he bringeth an argument An argument taken of the final cause. taken of the final cause: Therefore are the Gentiles called, that the jews should be provoked to emulation. Wherefore their salvation is not past all hope. And we must call to memory that which was said at the beginning of this chapter: namely, the Paul, here intended to prove two things: First that the fall of the Jews was not universal: which he hereby proveth, for the election obtaineth salvation in many of the nation of the jews, as Paul before plainly declared in himself although others are left in their blindness. The second thing which is to be proved, is now set forth, namely, that the fall of the jews is not unprofitable, when as of it followed the salvation of the Gentles. This is it which he at this present saith: I say then, Have they therefore stumbled that they should fall? God forbid. But through their fall salvation hath come unto the Gentiles to this end to provoke them to emulation. Wherefore if the fall of them be the riches of the world, & the diminishing of them the riches of the Gentiles, how much more shall their fullness be? I say then, have they therefore stumbled that they should fall? God forbidden, But through their fall, salvation hath come unto the Gentiles.] The meaning is: God hath not therefore made blind and forsaken the jews, that they should fall, as though the purpose of God should stay there, nor seek any farther commodity: it sought doubtless farther commodity, and that was the conversion of Many ends appointed one under an other. the Gentiles: whose end also is the salvation of the jews: wherefore that nation ought not utterly to despair or repentance, neither shall their fall be perpetual. Augustine in his Enchiridion saith that God is so good, that he suffereth nothing that is evil to hap, but that thereof come some good things. And the same Augustine interpreting this place saith, that the Apostle denieth not: but that the jews fell, but he saith, that their fall was not in vain, nor utterly without fruit. But this is not to be passed over with silence that the things which the Apostle speaketh are not to be understanded of all the Hebrews particularly, for some of them The things which are here spoken are not to be understanded of all men particularly. were in state to be helped, and were converted unto Christ: but others through their incurable obstinacy and blindness perished. Wherefore these things are to be referred unto the nation of the jews generally, which so fell away from the grace, favour, and gifts of God, that yet notwithstanding there still remaineth in it precious seed, that still hath remnantes which shallbe saved, and the root is not utterly so dead, but that God in due time cometh and when it shall seem unto him good, can make it to spring forth again. For the promises of God, although they are not bound unto the stock of the jews, yet are they always fulfiled in them as touching the elect. Neither is it of necessity, that when a jew As touching salvation it is no hindrance to a jew that he is borne a jewe. is borne, his plague should therefore for that he is a jew, be incurable, or utterly past all hope. And as touching the words Paul saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth nothing else but to stumble and to fall. The Latin interpreter hath added this word, So: But in the Greek is not red that particle. And it scarcely fitteth well, when as Paul entreateth not here of the greavousnes of the fall of the jews, but rather le●ifieth it by the end, namely, for that it was not unprofitable. For of it followed the salvation of the Gentiles: and therefore it is to be The jews by their fall made room for the Gentiles to enter in. thought that it shall dure but for a time. For the jews gave place for a time, to make room for the Gentiles to enter in. And this is referred unto God, who suffered the jews therefore to be rejected, that the Gentiles which were unbelievers might be called. But this is to be known, that the fall of the jews, if we will speak properly, was not the cause of the salvation of the Gentiles, but rather an occasion. For this is a constant and most firm rule, that the effect can The fall of the jews was an occasion and not a cause that the Gentiles were called not in dignity excel the cause, if we consider it as the full and true cause. Wherefore it is of necessity, that good things, in as much as they are good, do spring from else where, then of the evil things. And if after sins follow some spiritual commodities, that is in no wise to be ascribed unto them, but unto the goodness and providence of God, which hath a perpetual care for the government of the world and rule of the Church. And even as of false propositions sometimes followeth a true proposition by the force and order of the syllogism, but yet not by A similitude. the efficacy of the false and lying proposition: so by▪ this order which God useth in the administration of things, out of evil things cometh some good. And as in natural transmutations we perpetually see, that the generation of one thing is the corruption of an other: for this cometh not, for that corruption another similitude. of his own nature helpeth forward generation: but because that efficient cause, which expelleth out of the subject the first form, bringeth in a new. And that the elect succeed those which have fallen, we read in the Apocalypse. Hold fast that which thou hast, lest an other man receive thy crown. This is therefore spoken that we should not glory in sin, for that the nature of it is not to help us forward God useth the wickedness of the ungodly. to good things, neither lieth it in our power, to make the event thereof happy, for whensoever that happeneth, it cometh through God's help, and not through the desert of them that sin. For God oftentimes useth the wickedness of the ungodly, to bring things to pass far otherwise then they thought for: as we manifestly see came to pass in us. For that the jews rejected the Gospel, and would not admit it, and by that means contemned the preaching of the Apostles, the Apostles turned to the Gentiles. God could undoubtedly together with the salvation of the jews have called the Gentiles also unto Christ, but he would not: yea rather he would follow this order in bringing the gentiles Between the fall oft●e jews and salvation of the Gentles is not a necessary connexion. to salvation. Wherefore in this connexion of the blindness and rejection of the jews, with the▪ salvation of the Gentiles, there is not any absolute necessity, but only by supposition, namely, that God by his eternal counsel had so appointed: and this thing is not only now at this present declared, but also else where in many places. In the Acts Paul and Barnabas said unto the jews, Unto you ought the kingdom of God first to be preached, but because ye reject it, behold we now turn unto the Gentiles. Christ himself also in the Gospel under the parable of the vineyard taught the same, when he testified, that the vineyard should be transferred and let out unto other husbandmen, which should render fruit: and that doubtless in such sort that the wicked should wickedly perish. Christ also said unto the woman of Sidon, I am not sent but unto the lost sheep of the house of Israel, neither it it meet to take the children's bread and to give unto dogs: In an other parable also of the wedding, for that they which were bidden, refused to come, they which seemed utterly unworthy lying in the streets and by the high way sides were compelled to enter in, and they which despised their calling, were worthily punished. Paul moreover as we shall afterward see, saith, that Christ was the minister of circumcision. And every where, where is entreated of the rendering of the salvation Between the jews and th● Gē●tles is only a respect of order. and felicity which we look for, he saith, Unto the jew first and unto the Grecian. After this manner the fall of the jews is called the salvation of the Gentiles, the riches of the world, and reconciliation with God: and the jews are said therefore to be cut of, that the Gentiles might be grafted in their place. But to what end the calling of the Gentiles tendeth, Paul declareth when he saith: To this end, to provoke them to emulation.] How the hebrews were by the calling of the Gentiles incensed with zeal and emulation, it is not hard to know. For they saw that the spirit, grace, knowledge of the scriptures, miracles, and in a manner all spiritual gifts, wherewith they before flourished and were adorned, were now transferred unto the Gentiles: which gifts although of themselves they are great and excellent, and mought as touching their nature be common unto all men, yet notwithstanding they seemed most of all proper unto the jews. Wherefore they could not but be exceedingly sorry, that they which were the children of the kingdom, the peculiar people and inheritance of God had fallen away from so great gifts, and that the ethnics should be put in their place to possess these things, which before were idolaters, unclean, ignorant of things divine, fools, and contaminated with all kind of vices: and that the same should be brought to pass not by the judgement of men, which is oftentimes perverse & weak, but by the judgement of the immortal God, who as he strayeth not from justice, so also most constantly appointeth he his decrees. God would in this manner have the jews grieved for that the Gentiles were received, and would also that our salvation should nip them at the heart, for that these things were of no small force to impel unto Christ, the elect of that nation. He before made mention of this irritation, when he cited the testimony of Moses. And as touching the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth nothing else but to provoke and stir up to emulation. Wherefore the Latin interpreter turned it ill, saying, ut illos aemulentur: that is, that they, namely, the jews should emulate or provoke them. For unto God is all whole referred, and the sense is that which we before gave, namely, to provoke them to emulation: Which hath effect in those which pertain unto election. For the reprobate which are of that nation, are hereby rather disturbed, provoked to envy, and in great desperation pearish: and are in a manner brought to that point, that they neither also believe Moses. But whereas Paul saith, that this emulation in some turneth to good, that is both now partly true, & towards the end of the world shallbe fully performed. Yea this should now also have better success, if as we have the verity of doctrine, so also we had uprightness of life. By What is a ●et to the advancement of the kingdom of god. this means without doubt, when the evidence of the doctrine, and efficacy of the words of God should be set forth unto infidels, as well Turks, as jews, and Papists, the kingdom of Christ should much be advanced: but our doings seem such, that we rather turn away the hearts of the unbelievers from God. Chrisostome could not but wonder at the excellent prudency of the Apostle, which minding to entreat of the blindness and rejection of the jews used the oracles of the Prophets, to the end the less to irritate their minds against him in so teaching. But on the other side when he comforteth them, and extolleth their conversion to come, he speaketh in his own person, to the end they might understand that he loved them, and hated them not. Although in deed the jews fell grievously, yet doth not Paul here entreat of the grievousness of the fall, and destruction of the jews, to deny that they fell grievously: but by the event he comforteth them, and saith that that nation shall after the salvation of the ethnics be raised up and erected. The oracles now alleged seemed at the first to make the fall of the jews irrecoverable, but Paul here by his wisdom helpeth the matter, and giveth a mild exposition. For God is good and suffereth not his promises to be universally void. But as touching the words this is to be noted, that Paul putteth no small difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For in the first place by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Paul understandeth to fall irrecoverably: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to fall thorough negligence: which happeneth unto them that live carelessly and loosely. Neither is this a mean honour which the holy Ghost by Paul ascribeth unto the nation of the jews, when unto their fall he adjoineth the calling of the Gentiles, and unto their last conversion the resurrection from the dead. Origen upon this place noteth, that the fall of the nation of the jews was not as the fall of the Devil, for that their fall is recoverable. But Satan cannot be converted, no not at the end of the world. Which sentence is both worthy of admiration, and is also most manifestly repugnant unto his opinion which he hath both in his book Peri arch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and also in Origens' interpretation upon this epistle suspected. many other places. Wherefore this his interpretation upon this Epistle to the Romans is not without just consideration suspected of the learned, as though it were none of his: unless we will say that at divers times he was diversly minded: or that his books were as some think corrupted by heretics▪ which thing in my judgement is not so credible: for that it is scarce possible to corrupt all the examplers. But this might be, that he which turned this exposition into Latin salved it somewhat in some places. But touching this matter, howsoever it be, it shall suffice to be admonished thereof. In the mean time let us consider that God in his judgements is always one, & therefore the which we have now heard, let us never How we may use the sins of other men. suffer to slip out of memory. Namely that falls and sins by the providence of God always bring with them some profit and somewhat tending to the glory of God: but although not always to them which have sinned, yet oftentimes to others. Wherefore it is our part, that when we see the fall of our neighbour, we strait way consider, how we may use that fall either to our edification, or to admonish, correct or to comfort him which hath sinned, or at the least way to instruct & help others. And if peradventure none of these things take place, yet let us not therefore put of all hope, but cleaving fast to this doctrine, let us pray unto God, that he would vouchsafe to give unto sins and wicked acts that are committed some desired fruit. If the fall of them be the riches of the world, and the diminishing of them, the riches of the Gentiles, how much more shall their fullness be?] Hereto Paul tendeth, to teach that the conversion of the jews shallbe profitable, even as their blinding was, & he useth an argument taken a minori, that is of the less. For if their fall and diminishing gave place unto the Gentiles, that they also might Good is of more might then evil. obtain salvation, much more shall their conversion be profitable unto the Gentiles: for that which is good is of his own nature of greater might to produce forth good things, then is that which is evil. And Paul by an excellent Antithesis unto fullness setteth as contrary falling, and diminishing. And when he saith that their fall and diminishing was the riches of the world, he meaneth, that by that means great plenty and a great multitude of the Gentiles came unto the Gospel and unto He comforteth not only the jews but also the Gentles. the church. These things serve not only to comfort the jews, but also to confirm the Gentiles: for they mought have suspected that the conversion of the Jews should be unto them noisome, by an argument taken of contraries after this sort. If the execation of them was a way and occasion of their salvation, than contrariwise their conversion shallbe an occasion of their rejection. But saith Paul it is not so: for that this came to pass against the order of nature, that the fall of the jews should cause the calling of the Gentiles. But that the repentance and salvation of the jews should advance the faith and piety of the Gentiles, is far more agreeable: and if we should weigh the matter well, human reason can not so well perceive how the fall of the jews could cause the calling of the Gentiles: and therefore we before said, that this is wholly to be ascribed unto the ordinance What shall be the fullness of the jews. of God. The fullness of the jews shall then be, when that nation shall publicly confess Christ: for now only a few remnants are adjoined unto the church. But at the time the number shall be great, and they shall have an ample church gathered of their own nation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Paul in this place taketh for want or diminishing of this verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to be vanquished and to be overcome. Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a conflict and hath a passive signification, namely when a man in fight and striving is overcome. When the jews withstood Christ and his doctrine and sought to drive him away clean, they were overcome, and were spoiled of all the good gifts wherewith they were before adorned. This self same word Paul used to the Corrinthians, in his first epistle against them which in matters of contention drew their brethren to the judgement seats of infidels: and there when they were overcome with lust or desire, and not able to bridle their affects they suffered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, they were vanquished, Origen in this manner expoundeth the fullness of the jews, that in this time the church shallbe enlarged amongst many nations, which church although by getting unto it new members it be always increased, yet then shall it have his fullness, that is, his uttermost power and perfection, when the people of the jews shall cleave unto Christ. And yet let no man think, that all shall at the length so come unto the Gospel, that in that people amongst the sheep shall not be mingled many goats, and with the wheat, tars, and with the wise virgins, foolish virgins, But the sense is, that even as now all of them are in a manner turned away from Christ, so at that time the greatest part of them shallbe turned unto Christ. Chrisostome upon this place hath in my judgement a very bold interpretation. For he saith that Paul in words only favoureth the jews, after a sort to comfort them, and ascribeth unto them those commendations, which in very deed are not commendations: for that howsoever it were that the jews were made blind, the Gentiles should never have had salvation unless they had believed. Here doubtless I durst not give such an interpration, and although I confess that by the usual and natural order sins can in no wise be the causes of any thing that is good, especially if we consider them that We must not charge the Scriptures with any kind of lying. God hath no need of second causes, but useth such causes as pleaseth him. God can use sins for instruments of salvation▪ sin: yet would I in no wise take upon me to say, that Paul dealeth only in words, & in stead of commendations, setteth forth unto us those which in very deed were no commendations: for we ought to defend the holy Scriptures from all manner of lying. Therefore I thus think with myself that God doth not of necessity need second causes, but rather that natural causes therefore bring forth some effect, for that it hath pleased God to use them as instruments in the setting forth of new things. Wherefore even as he useth the Sun to make warm and to give light, for this thing hath he by his word commanded that it should do so: can he if he will use any other thing to these works? Wherefore as I have before said, according to the order of nature, sins can not be the causes of vocation, and of salvation: but only occasions, howbeit if God will use them as instruments whereby to work, I see not what can let him. For he calleth those things which are not, as if they were: he healeth by the sight of the brazen Serpent, he by spittle and dust restoreth sight unto the blind man: wherefore he can also use sins as instruments and means whereby to bring some to salvation. Yet not withstanding we ascribe the whole efficacy thereof unto God, and doubt not but that Paul spoke in good earnest. But there yet remaineth an other doubt. What saith Paul, shallbe their fullness, if their fall & diminishing be the riches of the world? Of which words it seemeth that we might gather, that by the conversion of the jews many other nations shall be brought unto Christ, which is not possible, when as afterward it is said, that the jews shall then be saved and enter in, when the fullness of the Gentles hath entered in. And if the calling of the Gentles shallbe complete, what other Gentles shall there be remaining to be by the conversion of the jews brought unto Christ? But this we may answer, that Paul in this place saith not, that by the conversion of the jews in the last time shallbe drawn other nations unto Christ: but only saith, How much shall their fullness be? For it is possible that the Gentles already converted may wonderfully be helped by the jews which believe in Christ: for peradventure by light of doctrine, ferventness of the spirit, and holiness of life, they shall so illustrate the The church shall receive profit by the conversion of the Gentiles. Church, that by them the Gentles also shall be stirred, and confirmed, and shall think themselves to be in a manner nothing in comparison of them, or to have done nothing in respect of them. Wherefore by them as it appeareth shall be brought much perfection unto the Church. For I speak to you Gentles, in as much as I am the Apostle of the Gentles, I glorify my ministry. To try if I might by any means provoke them of my flesh to follow them, and might save some of them. For if the casting away of them be the reconciling of the world, what shall the receiving be, but life from the dead? For if the first fruits be holy, then is the lump holy: and if the root be holy, the branches also shallbe holy. For I speak to you Gentles, in as much as I am the Apostle of the Gentles, I glorify my ministry.] When he had now reasoned a minori, that is, of the less, he by an example of himself confirmeth his sentence which he put forth. namely, that of the conversion of the Gentles should follow the salvation of the jews through emulation. For he had said that God called the Gentles to provoke the jews to follow them: he now addeth: that which God doth, I also seek in my ministry: for I glorify it by this, to bring many of the Gentiles to Christ, to see if I could by any means provoke them of my flesh to follow them, and to bring some of them to salvation. By this place we see, wherein consisteth The honour of the ministry wherein it consisteth. the honour of the ministry, namely, to bring and to convert many unto Christ, and this is done by doctrine and preaching, both public and private. The ministry is not adorned with riches, nor with silken and precious garments either to be used commonly, or to be used about any holy services. These ornaments are Sophistical, that is, per accidens, or by chance. For every thing ought to be adorned with those things which pertain to the nature & substance thereof. Wherefore seeing that the holy ministry consisteth chiefly in doctrine and preaching, thereout ought it to have his dignity. But as there have been many which only by beard, cloak, and staff have made a show of Philosophers, and as Seneca saith, sought rather to have the visor than the face of a Philosopher: so in our days, there are many, which will use only the name, title, and garments of ministers, but will not perform the work thereof. Paul said, that this thing is What is chief required at ministers hands. chiefly required of stewards and ministers, that they be found faithful. And in the 2. to the corinth: the 6. chapter. Let us in all things approve ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, in stripes, in prisons, as deceivers when yet we are true. All which things he as a notable example to ministers excellently performed, for he continually suffered great troubles, besides the daily care which he had over all Churches: none was tempted or burned, but he together with him suffered and was burnt. Where need was, he preached frealy, he sought not his own things, but was made all to all, to the end to win all men, he said: Woe be unto me if I preach not the Gospel. He which to his power doth not with these virtues glorify the ministry of the Gospel, dishonoureth it. Yea, and Origen upon this place saith, That Deacons or Ministers by the testimony A place of the fi●●t to Timothy. of the Apostle, if they Minister well, get unto themselves a good degree. Wherefore it is manifest, that they which execute not their office well, but ill, get unto themselves a degree of reprobation, yea, rather assured damnation. And the same writer in this place, exhorteth Priests, and also Bishops, to glorify their ministry. And doubtless all men as many as have the charge of souls committed unto them ought to think that this is spoken unto them: for, for that at this time there are not Apostles, they have succeeded in their place. But even as civills laws are many A similitude. times well and healthfully made, but yet want such as should see them put in use and executed, so at this day in the Church are degrees, and titles, and names of ministries. But there are found very few which truly execute their office. Wherefore God is not without just cause angry for that the ministry is so conterfeated. And it is much to be lamented, that this office is of a great many of the laity had in contempt: neither can the ministers justly complain hereof, when as the greatest part of them have first, and before all others through their licentiousness, idleness, slothfulness, and neglecting of their office, brought this function out of estimation. Wherefore we must earnestly pray unto GOD, that he would vouchsafe now at the length to secure his Church in sending woorkmen, which The false Apostles spoke ill of Paul▪ will labour diligently. The Apostle mought have said, I glorify the grace which is given unto you, for that ye should come unto Christ and unto his Gospel, for thereby the jews were stirred up to emulation: but he would make mention of his ministry, to the end to commend it and to set it forth, and that not without need, for there were many false Apostles, which said that Paul was not the true Apostle of Christ, and every where as much as in them lay extenuated his authority. And that Paul was an instructor and teacher of the Gentiles, it is manifest by the Epistle to the Galathians, where he saith, that Peter, james, and john, had given unto him their right hands, that he should preach amongst the Gentiles, as they Paul was an instructor and teacher of the Gentles. Paul first preached unto the jews before he preached to the ethnics. did unto the circumcision. And unto Timothe he testifieth, that he was appointed a teacher and instructor of the Gentiles. Although as he went throughout the world, before that he preached in any city unto the Gentiles, he went first to the synagogue of the jews, beginning thereto publish abraode the Gospel, according to the order appointed by God, that the jews should first be called: but the charge of the Church of jerusalem he wholly left unto others. In as much as I am the Apostle of the Gentles.] That which in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, in as much, the latin interpreter turneth quamdiu, that is, so long: and this also he doth in Matthew the 25. chapter saying, So long as ye have done these things to one of my least, when as in that place also in the Greek is read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is more aptly turned, in that, in as much, and as. For when it standeth for an adverb of time, the Apostle commonly addeth this greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth tyme. As in the first to the Corrinthyaus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is: the wife is bound unto the law, so long as her husband liveth: And unto the Galathians: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. that is, So long as the heir is a child. But Origen I know not how readeth, quamdiu, that is, so long: and doubteth whether it should at the length come to pass that Paul should cease to be the Apostle of the Gentiles, and that Paul saw that after this life, he should be the Apostle of invisible spirits, and that unto him should be said that which we read in the Gospel, Come hither good servant and faithful: for that thou hast been faithful in few things, I will set thee over many things. But because he saw as I suppose that this is somewhat to hard to be easily believed, he addeth: Shall we understand this saying to be as that is, I will be with you even unto the end of the world, not as though I will not afterward also be with you: so now also he saith, so long as I am the Apostle of the Gentiles, not as though at any time he should not be the Apostle of the Gentiles? Paul saith that he glorifieth his ministry, for that he laboured by all manner of means that the ministry of his preaching might be of efficacy, and that that which he The ministry is glorified so long as it is of efficacy in the h●rtes of the hearers. Nothing in the world better than the church. spoke without, might by the power of the spirit be written in the hearts of the hearers: whereunto he bent all his industry, and laboured by continual prayers to obtain that at God's hand, to the end to provoke them of his flesh to emulation. Men labour to the uttermost of their power to follow that which they judge to be good, honest, and godly. But I think that there is nothing in the world more goodly or better than the Church being well and holily ordered: which Church God so loveth, as the husband doth his wife. This gave occasion to Solomon to write those songs of love which are called Cantica Canticorum. And Christ omitted nothing though it were hard & horrible, which was either to be done or suffered for it. At this Church do the Angels wonder, & of it learn many things pertaining to the sundry and manifold wisdom of God. And men if they want not their right wits embrace and reverence it. Wherefore in the first to the Corrinthians it is written: And if they should prophesy and behave themselves in a decent order in the Church, and there should enter in any unlearned hearing his secrets touched, and made manifest, namely, by preachings, they would fall down and worship, and will they or nill they should confess that God is amongst them. Wherefore let them unto whom is committed the charge to instruct and adorn so amiable and wonderful a society take heed what they do: for they have committed unto them not only the charge of those which are present with them, but also of others which by emulation of the church being well ordered may be brought unto Christ. He calleth the jews his flesh after the manner of the scripture, wherein The jews are called the flesh of Paul. men use to speak of their brethren and kinsfolks, He is our mouth and our flesh. And in so saying he obtaineth their good will to hear him. That I might save some of them.] He saith not all, for that he knew that this was not now possible for him to do, for at that time it behoved that the greatest part should be made blind, and be shut up under incredulity. Towards the end of the world is to be looked for a general conversion of the jews. This phrase of speech is to be noted wherein he saith, That I might save some of them: For no man doubteth, but that it is God which saveth as many as are saved: but The ministers by a certain property of speech are said to save. The holy ministry ought not to be contemned. Paul so saith, for that he knew that he was a minister of the new Testament, and of the spirit. And after the same manner wrote he unto Timothe, when he exhorted him, to be diligent in doctrine and in reading, This doing (saith he) thou shalt save both thyself, and them which hear thee. Wherefore that which is proper unto God, is by a certain communicating of proprieties of speech attributed also unto the ministers. And if God vouchsafe so honourably to speak of the holy ministry, they then grievously sin, which contemptiously & disdainfully despise it. If the casting away of them be the reconciliation of the world.] He saith the casting away of them, and not the remnants, so that it may be referred unto the Apostles which were counted cast away, as though they were the reconciliation of the world: but by casting away he understandeth their fall & excecation. And A proposition causal. this is a proposition causal: for casting away can not be reconciliation, but it is so called, for that the one springeth of the other: as if we should say, that study is wisdom, or that dryness is barrenness: and by reconciliation he understandeth salvation. For we have by the benefit of Christ obtained reconciliation with God. And in sum God in the Gospel will have no other thing to be preached unto us but such a reconciliation. Unto the Corrinthians in the latter epistle it is said: God was in Christ reconciling unto himself the world, to the end not to impute The sum of the Gospel is our reconciliation with God. unto it the sins thereof. And of the Apostles he saith, God hath put in us the word of reconciliation. We beseech you for Christ's sake, be ye reconciled unto God. What shall the reaceaving be but life from the dead?] In the exposition of this part, life from the dead, the interpreters much disagree. For Origen and Chrisostome here understand the true and proper resurrection from the dead, which shallbe in the last time at the end of the world: as though soon after the conversion of the jews unto Christ it should follow. And some think that the jews shallbe converted in the overthrow of Antichrist: as though there should be a certain analogy or proportion, that even as by the cutting of and the fall of the jews, the Gentiles were called: so when many nations have fallen by the seducing of Antichrist, the jews shall then be received into the Church, by whose help the Gentiles which have fallen shallbe helped up again. But these things are doubtful, uncertain, and obscure, therefore I will of them affirm nothing as touching the manner, form, and reason how they shall come to pass. This we must believe, as the holy scriptures testify, that it shall come to pass that Antichrist, who now by his ministers worketh the mystery of iniquity, shall deceive many, as also at this day many are by him deceived, and that ye shall at the length by the power of the spirit of Christ be destroyed, and that the jews towards the end of the world shall come unto Christ: But whether the Gentiles that have fallen shallbe by them repaired or no, the scriptures declare not. Ambrose thinketh it to be an allegory, wherein is showed that the world shall receive great utility of the conversion of the jews, and that therefore it is called life from the dead, for that that shallbe unto the world great increase through the faith of Christ, and the world shallbe made on live in men through the faith of Christ. Verily that the felicity of the Church shallbe great, all the Prophets in a manner write, and especially Esay, which as it is most likely it as yet had not, but shall then have. Neither of these opinions do I reject, neither is it necessary unto salvation to know assuredly whether of them is the truer, howbeit this I suppose to be more probable, that the Apostle speaketh of the commodity which shall come by the conversion of the jews, which shallbe in this life, and not of that commodity which we shall have in the eternal resurrection. But these things are of no great force. And if we receive the allegory of Ambrose, we shall seem to attribute small fruit unto the conversion of the jews, yea rather not one white more than to their rejection: for if thereof shall come only the increase of faith, and spiritual life by the death of sins, this self thing was before given unto the world in their rejection. Howbeit my mind bendeth more to this sentence: and to that which is objected I would say, that the Apostle describeth not unto us a diverse nature of the commodity and utility, but only amplifieth one and the self same▪ as though it shallbe a degree more, and extend farther. And if the first fruits be holy, then is the lump also holy: and if the root be holy the branches also shallbe holy.] That the nation of the jews is not abject and to be contemned he confirmeth by the promise of God made unto the fathers: for in the fathers it was by reason of the league which was made with them sanctified, and as touching this the jews were of greater estimation than other Here is entreated of the whole nation, and not of particular people nations. Howbeit in this place is not entreated of men particularly, for there were amongst the Hebrews many wicked men, which through their obstinacy, incredulity, and most heaynous facts wickedly perished. Wherefore john Baptist called them, Generation of vipers. And Christ said, Ye are of your father the devil. Wherefore here is entreated of that nation generally, which was called the people of God, and came of the most holy partriarch. For so is it to be considered in this place, & not as it had his beginning of Adam, for that way it nothing Here is spoken of the jews not as they had their beginning of Adam. excelleth other nations. For in Adam we are all sinners, we are all dead, and we are all the children of wrath. But in Abraham, Isaake, and jacob, were the jews separated from other nations: and especially by reason of the covenant which God in times past made with those fathers. Which covenant for that it through the unfaithfulness of men which lived in this latter time seemed to be obscured, Paul now aptly putteth the ethnics in mind of the first fruits and root of that stock whereof consisted the great nobility of that nation. And nobility What nobility is. What is the nobility of any nation or people. (as saith Aristotle in his rhetorics) is nothing else, but the honour & great fame of elders. And he saith also, that when we speak of any particular family or person, or nation, or people, to the nobility thereof belongeth, that they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, men first inhabitting the land: which thing the jews were not: for they were brought from an other country into the land of Chanaan: but which is of much more excellency than this, they obtained the possession of the land, not by the force of man but of God, & that by many miracles & wonders. This also belongeth to nobility, that men be free, and live under no man, but under their own laws. The nobility of the jews is described. The jews were set at liberty by God, and by Moses received of God himself most wise and wonderful laws. Moreover the nobility of any nation is commended by ancientness: But there are no histories that make mention of any nation ancienter than the jews. For the writers of the Gentles can find nothing that was written before Abraham's time. This also maketh a nation noble, if it have had excellent and notable Princes: which thing the jews wanted not: for they came of Abraham, Isaac, jacob, and other of the patriarchs. Finally this also is considered, whether in a nation have flourished many excellent and notable men. As touching which thing there was never any people that therein could compare with the jews: they had patriarchs, Prophets, judges, and most noble kings, and infinite other most notable men excelling in all kind of virtue. Wherefore before in the 9 chapter it was said, Unto whom pertaineth the adoption, the glory, the testaments, the giving of the law, the worshipping, the promises, the fathers and Christ also as touching the flesh. Wherefore that nation without doubt is to be counted most noble, and that not only as touching the nobility of this world (which is doubtless a gift of God not to be contemned) but also as touching spiritual nobility, which dependeth of that covenant which God himself made with them? Wherein the holiness of the jews chief consisted. And to make the thing more plain, this is to be noted, that Augustine in his 106. epistle to Paulinus, or to Bonifacius writeth that this holiness consisteth rather in the communion of faith and of the sacraments, then in carnal propagation Which his saying is most true. For true & sound holiness in them that are of full age dependeth of faith, which by the sacraments is both sealed and stirred: when these things are had men give themselves unto God, and are made unto him holy. Whereunto if procreation of godly elders be adjoined, it is not to be doubted, but that God doth for the most part bestow more ample gifts upon them, according to his promise, wherein he hath promised, that he will do good unto the godly even unto a thousand generations: for he remembreth the covenant which he hath made between him and the faithful, that he is the God not only of them but also of their seed. Yea and also oftentimes for the godly parent's sake he giveth unto their children so much grace, that they are brought unto faith, are adorned with the sacraments, and endued with gifts of the spirit. Which thing although it do not always happen or of necessity, yet under the hope of such promise we baptize our infants, as the jews in the old time circumcised their infants. But as we have before said, here is not entreated of men particularly, but of the whole kind universally, and here is not a respect had unto carnal propagation, but unto the covenant and promise. For the father when he begetteth a child doth not together with the seed pour into him holiness, but rather sin and corruption of nature, according to that saying of David, In iniquities was I conceived, and in sins hath my mother conceived me. The Apostle in these his words useth two most elegant metaphors, or rather allegories when he calleth The metaphors which the Apostle useth. the fathers of the hebrews the first fruits, and the root. In the law it was commanded, that of all the increases and fruits of the earth should be given unto God the first fruits, yea also the first borne of living creatures were due unto him And when Paul maketh mention of the mass or lump, he alludeth to that which we read in the 15. chapter of the book of Numbers, that some part of the lump of new dough was commanded to be separated for God before that the new bread should be tasted of: for thereof were made sweet cakes which were offered unto God. Which thing he therefore caused to be done, that men by that ceremony might understand, and of their own accord testify that God is unto them the What the first fruits signified in the law. giver and distributer of all fruits. Wherefore that oblation increased not the riches of God which are otherwise infinite, but only nourished in men a greatfull memory of benefits received. As oftentimes Emperors and great and mighty kings give unto some one man a city, or province or some certain dominion, A similitude. with this condition, that he shall pay unto him every year some thing of small value in the name of a tribute, not that they seek by that tribute to be enriched, but that man may perpetually understand and testify, that he dependeth of that Prince, and that that he hath at his hands obtained that dignity, which he now enjoyeth. Moreover this commodity had the common wealth by that ceremony, that by such oblations the holy ministry was sustained, whose use is so great that it ought to be maintained, yea though with great charge. Moreover in all the first fruits was signified Christ the first borne of all creatures, and namely, the first fruits of them that rise again from the dead, whereby all the faithful are sanctified: for by the first fruits was made holy that which was remaining and left at home to sustain the family. Yea and this manner of offering first fruits was derived also unto the ethnics: for the virgens called vestae, offered fruits unto their domisticall Gods: and as Plutarch telleth in Symposiacis, The custom of offering the first fruits came also unto the ethnics. the men in the old time drank not any wine, before that they had first offered safice to some God, that that which they drank might not hurt them. And at Athens the 11. day of the month they offered the first fruits of wine. In all these things we may behold the steps of that holy institution: although the Ethniks had with idolatrous superstition violated that which was well instituted. At this day also although the yoke of the ceremonies of Moses be taken away, yet should it be very well done of us, of our free and liberal will to offer unto God the first fruits by giving them to the poor. The other metaphor or allegory is taken of The first fruits are offered unto God in the poor. the roots of trees, which draw good sap out of the earth, which is dispersed through out the stock and branches and causeth good nourishment and plentiful fruit. And that a stock or family is called a root, it is so commonly used in the scriptures, that it needeth no exposition. Esay saith, A rod shall come out of the root of jesse, & c? In which words is described that Christ should be borne of the stock of David. And when as by this root are understanded the fathers as Abraham, Isaac, and jacob: these are not to be considered as they were men, but as they were joined unto Christ, and thereout as out of a most fertile ground through faith drew the sap of salvation. Neither in this place, as I have admonished, is to be imagined any other holiness in the root or in the first fruits, than the blessing What holiness in the first fruits is here meant. Holiness of the root & original sin let not one the other. of the covenant made between God and the fathers. Neither is the holiness of the root or first fruits any thing against original sin, for by nature we incur that sin, which nature we draw corrupted from our parents. But by the promise and force of the covenant it is forgiven, which forgiveness when God worketh, we can not learn by the testimony of the scriptures. Peradventure it is forgiven unto infants, when they are yet in the womb, or when they are borne or strait way after their birth, neither is it peradventure given unto all men at one and the same time. And such a forgiveness is nothing else, but not to impute that sin unto them, although in very deed it be in them. Wherefore we putting our confidence in the constancy of the covenant and truth of the promise of God, do baptize our infants. This allegory of Paul of the holiness of the roots and of the first fruits might at the first sight seem to be against a saying of ezechiel, Whether Paul be against Ezechiel. in the 18. chapter, wherein he saith: If the father be godly, innocent, and adorned with virtues, the son which is borne of him, if he be ungodly, and an oppressor, and defiled with wicked facts, shall die the death: the holiness of his parent shall nothing profit him. And Christ seemed to declare the self same thing, when he said, If ye be the children of Abraham, do his works. But in very deed observing the exposition which we before brought, in those sayings there is no contrariety, for we do not affirm that the generation or propagation of the flesh is the whole, perfect, & absolute The propagation of the flesh is not the cause of holiness. cause of grace or of holiness (for God can without it give grace, and in very deed he giveth it unto many, which were the children of infidels: and many of those which are the posterity of holy parents are excluded from it) but the promise which is the cause of holiness is in this manner & form set forth & offered unto us of God, that he will be our God, and the God of our seed. Which promise the children of the godly when they come to age ought by faith to take hold of, and to assent unto it, and the with an effectual assent, which hath joined with it the fruits of good works, otherwise they should not have salvation, & the piety of their parents & elders should nothing profit them. Neither must we say, as some say, that Paul now speaketh not of actual holiness, as they call it, but of holiness in power: for the children of the wicked also may as touching power be saved, for they are created unto the image of God, whereunto is not repugnant, so that it please God, but that they may be brought to salvation. Howbeit they use to say that the children of the faithful have a more nigher power. But this also is not enough: for that in this sort to be nigh in power, what thing is it? Doubtless they can assign none other thing but this promise and covenant made with God. Howbeit Ambrose laboureth thus to declare it. Forasmuch as (saith he) they have had faithful elders, they also are not unworthy to be called unto the faith. But he seemeth to write ambiguously. For if he take worthiness for merit, justification consisteth not of merits. his words ought in no wise to be admitted. For there is none which meriteth or deserveth to be brought unto justification. But if by worthiness he understand, that they by reason of the promise and covenant of God are somewhat more apt than others, this is to come to that exposition which we first gave. Let us in the We as touching our children have the fruition of the same privileges that the jews had mean time hereof gather, that the jews are not to be rejected, as Paul concludeth. Let us also constantly believe, that we are in such sort brought into their society, that as touching our children, we have the fruition of the self same blessings and privileges that they had. And therefore is not their salvation past all hope, which now both in the east parts, and also under the tyranny of the Papists live in sundry superstitions: seeing that they have descended from faithful elders: for it may easily come to pass, that the blessing and virtue of the covenant may spring forth again in them, and that they may be drawn to salvation. And though some of the branches be broken of, and thou being a wild olive tree was grafted in them, and made partaker of the root, and of the fatness of the olive tree, boast not thyself against the branches: And if thou boast thyself, thou bearest not the rote but the root thee. And though some of the branches be broken of.] When the Apostle had now proved that the fall of the jews was not so horrible, but that many of them were saved, and shall hereafter be saved and had added that the fall was such, that it brought no small commodity unto the Gentiles: and after that had by the holiness of the root and of the first fruits proved the excellency of the jews: now he concludeth that we ought not to despise them, nor to reproach them. And he useth the figure occupatio, that is, a prevention: for the Gentiles mought have said, what profit have they by the holiness of the root and of the first fruits, when as they are cut of from the holy stock of their godly parents? The Apostle answereth, now indeed they are cut of, but ye have been long time wild olive trees, unfruitful, The calling to mind of a man's old estate much conduceth to modesty. and strangers from God. He putteth them in mind of their old estate, which thing much conduceth unto modesty. Men should pluck the wallet which hangeth at their back before them and look upon it and begin first of all to weed their own fields, and then they should not easily scorn at other men's infirmities, misfortunes, and chances. In this sort doth Paul now deal with the Gentiles. The branches (saith he) are broken of, but ye have been long time unfruitful: they are cut of, but they were in the stock: we are grafted in, but they before obtained the natural sap, and proper fatness, when the Gentiles are said to have been wild olive trees without fruit, he entreateth not of any ethnics particularly which thorough faith obtained salvation, but as I before admonished, these things are spoken of the people of the Gentiles generally: which are worthily called a fruitless wild olive tree, for that they had not publicly the profession of true piety as the jews had. Some think it strange, that Paul should say, that some of the branches were broken of, when as the greatest part of the jews had fallen away. And Chrisostome cleaveth unto his first exposition: namely, that the Apostle in words only comforteth the jews, and speaketh to get favour of them, which thing saith he, unless it be well marked, he shall seem to speak many things repugnant. This interpretation I think not so apt, for if there be in the scriptures admitted any kind of lie, there shall doubtless be nothing remaining in them, which shallbe without suspicion of a lie or of falsehood. Paul in this place had a respect not only to one age of the people of the jews, but to the whole nation together, both which was from the beginning, and which should be even unto the end of the world. And who seeth not that then at that time were saved a great part? There were many most holy patriaches, judges, kings, priests, prophets, private men, and women, which were all dear unto God, and towards the end of the world they shall in great heaps be converted unto Christ. Yea and in the Apostles time, there were in one day won unto the Lord five thousand. What marvel then is it, if he say that some or certain branches were broken of? It Paul in this treatise maketh no lie. mought have seemed a lie, if all had been cut of. Further although the Apostle do somewhat extenuate, or rather lenify that which was in deed very hard to be spoken, yet maketh he no lie, to speak for favour, or to comfort in words only contrary to the truth of the matter. Wherefore he putteth the Gentiles in mind what manner once they were before, and in what state the jews were in times passed before God. And doubtless if the Gentiles had considered with themselves their former estate, and the public and civil doctrine and manners received amongst them, they should have found nothing in a manner, which was not obnoxions unto the curse. And if they had any thing afterward, whereof to glory, the same came The grafting in of the Gentles into the wild olive tree is wonderful. wholly not of the doctrine and manners received of long time amongst them, but of their new grafting into Christ in the place of the jews which had fallen away. And without doubt that grafting in of the Gentiles which we now entreat of was wonderful. The lord said of it, Many shall come from the east, and from the west, & shall rest with Abraham, Isaac, and jacob, etc. And Paul excellently well expresseth the same unto the Ephesians in the 2. chapter, saying: Remember that ye being in times past Gentiles in the flesh, were called uncircumcision, of them which are called circumcision in the flesh, which circumcision is made with hands, that (I say) ye were at that time without Christ, aleantes from the common wealth of Israel, and strangers from the covenants of the promise, and had no hope, and were Atheists, or without God in the world: but now ye which were once far of, are made near through Christ, by his blood. And straightway in the self same chapter. Now therefore ye are no more strangers and foreigners, but citizens with the saints, and of the household of God, and are built upon the foundation of the Apostles and Prophets. And this is to be noted that this place The old Testament and the new is one, and the self same thing as touching the substance. maketh much to prove, that the old Testament and the new is one and the self same. For the root is one and the self same, and the stock or body of the tree is one and the self same, the jews are cut of, and we are grafted in, one and the self faith abideth, one and the self same mediator, the self same sacraments, as touching the thing, although the outward signs and ceremonies are changed. And doubtless the promises as touching the substance abide now the self same, although, at that time were mingled with them certain shadows of things, as of their infinite populous multitude, of the possession of the land of Chanaan, of the kingdom, of the priesthood, of the temple or tabernacle. etc. Wherefore the substance, thing, and spirit are in either testament one and the same, only there is found some difference in qualities, and certain circumstances. But whereas the Apostle calleth the stock and propagation of the saints an olive tree, it may seem that he took that out of the holy scriptures. For in the 11. chapter of jeremy, the Lord said, that he had made juda an olive tree full of branches, fruitful and fat, but he there prophesieth, that it should be broken for their impiety: which sentence the Apostle now useth, namely, that the branches are broken of. And David said, I as a green olive tree and full of branches in the house of the Lord, have put my trust in my God. In which sentence is touched the cause of the fatness, namely, for that the Saints put their confidence in God, and do truly believe in him. I might also speak of that parable which in the book of judges joathan, the son of jerobaall brought against Abimelech, and against the Sichimites, where he maketh mention of the Olive tree and and of the fatness thereof, together with the sweetness of the fig tree, and pleasantness of the vine tree: wherefore these three kinds of trees, the vine tree, the olive tree, and the fig tree are in the scriptures compared unto the Church. The cedar tree also is sometimes added because of the beauty and height thereof. Although of the vine tree it be said that it was turned into a wild vine, yet that is not to be understanded universally, but only as touching the branches which fell away. Wherefore Augustine hath a very good saying, that this tree is putata, non amputata, pruned and not clean cut away. The Apostle strait way prohibiteth the Gentles from glorying against the jews. He indeed forbiddeth not glorying generally (for how can it be, but It is not possible but that we should rejoice in the gifts of God. that we should rejoice in the gifts of God? but addeth against the bows that are broken of, namely, that we should not reproach them. To glory against them, were to glory against the root, and to go about in a manner to strive even against Abraham, who is our father. For in the third to the galatians it is written, They which are of faith are the sons of Abraham. And likewise to the Romans in the 4. chapter. But in Paul's metaphor the absurdity is a great deal more manifest if the branches should arise against the root. Neither is the elegance of the meatophore of the wild olive tree lightly to be passed over: for even as the wild olive tree hath in deed the form and shape of an olive tree, but yet as touching the end and fruits it is not so praise worthy: so they which are strangers from Christ, although they have still a certain print of the image of God, & do certain works Why strangers from Christ are called w●lde olive trees. What the grafting into the good olive t●e is. which are goodly to the show, yet notwithstanding they are not acceptable before God, and the things which they do are barren, yea rather they are sins before God. Farther the grafting into the good tree whereof is now made mention, seemeth to be nothing else but the communion of the Saints which in the article of our faith we confess. For this we ought to know, that whatsoever grace and good gifts are given unto us, are not given only for our own sakes, but to help to the salvation and edification of others. Which thing if Christians would in these days diligently weigh with themselves, there should be les self love and misery in the Church. Neither is this to be passed over that in this place is reproved the In this allegory are reproved the jews. wickedness of the jews, which were not by their holy first fruits changed, as a whole lump of dough is commonly changed by leaven though it be never so little, and they would not imitate their root, but miserably degenerated from it. We may when we hear that the branches are broken of, thereby gather, that the The promise is not bound unto any kindred, nor to the flesh. election and promise of God is not so bound to any stock or to the flesh, that none can be damned which come of godly parents: which thing also was before declared in Esau & Ishmael, which were borne of Abraham & of Isaac. And when the Apostle saith that the Gentles were wild olive trees, he not only putteth down their pride and arrogancy, but his words also are of great force to provoke the hebrews to emulation, when they hear that the good fat and fertile juice of their olive tree is participated unto wild olive trees, that is, unto the Gentiles which had before been filthy idolaters. This I say mought have stirred up the jews to repentance if they had had any consideration. And he thought it not enough to say, Thou art grafted into the good olive tree, but he also addeth, and art made partaker of the fatness of the olive tree, that the Gentles Gold understand, that they were not only in name made the people of God, but were in very deed made partakers of grace, and of the spirit, and of heavenly gifts. Let us moreover consider that this grafting in, which the Apostle now entreateth of is contrary (as Ambrose noteth to to the manner of natural husbandry, wherein a good science or graft is taken, and grafted into a barren and wild tree, namely, that by the fat and fruitful sap of the good graft might be amended the bareness and wildness of that stock whereinto it is grafted. But here it is contrary: The tree that is the body of the Church and the society of the godly is good: but the grafts are unfruitful This grafting in, is contrary to natural grafting. barren and wild olive trees. Neither could it be otherwise, for whatsoever is found without Christ, and his body, how glorious so ever it be, can not but be wicked and unclean. And to boast against the branches, is to rejoice in their fall. If God thereby bring commodity, then in that respect we may rejoice, but to rejoice for the fall of any man, we can not lawfully, unless rashly and per accidens as they speak, that is, by chance. Thou bearest not the root, but the root thee.] They which fight against their root can not stand long themselves. This place of the Apostle also teacheth An argument against justification by works. us, that unto our justification are not required merits of works and natural endeavours, for the wild olive tree can by no means graft itself in. Wherefore as we are begotten of an other without any our help, and as trees are grafted of others: so we are through Christ justified of God without any merits. Moreover by those words is declared as we also before said, that we had not been grafted in unless the jews had first fallen: as grafts are not grafted in unless first be cut away somewhat from the tree. Farther Origen noteth that by this doctrine is confuted Valentinus, and his disciples, who thought that the souls An error or the Valentinian heretics. are in kind distinct, and that some of them are so good, and as they spoke golden, that they can by no means be damned, howsoever they live, and whatsoever they do. Other souls they thought to be by nature evil, so that they could by no means attain unto felicity, but yet by their labours and good works, they might at the length so profit, that they might be brought to a middle estate, where should be some refreshing, but not the chief felicity. Wherefore they said that they were spiritual, perfect, and mere gold: so that although they committed many unclean, and absurd things yet they said they lost not their holiness, for gold though it be never so much covered with dirt, ceaseth A similitude. not to be gold. But they exhorted others to do good works, namely, for that they should need them, if at the least they would attain unto the middle estate. And of this pestilent doctrine jereneus maketh mention in his first book. Paul now contrary to this pestiferous doctrine saith, the branches cut of from a wild olive tree may be grafted into a good olive tree. Origen after that he had confuted these men, doubteth, that forasmuch as we affirm that the nature of the souls is one & the self same, how we can, as Paul now teacheth, defend the double tree, the good olive tree, I say, & the wild olive tree. He answereth unto this question by a similitude: A similitude. All the bodies (saith he) that are in the world, as touching that they are a body communicate in nature, neither differ they one from an other, but out of every nature of them arise and spring many properties and conditions, whereby they begin to differ from others, and do indeed much differ from them. And in this manner the celestial bodies are distinguished from the elements: and the elements from corruptible living creatures: and again those living creatures from the plants: so saith he, happeneth it as touching the souls: all are endued with one and the self same faculty of free will: where out when some bring forth faith, virtues, & good works they make a good tree: & when as contrariwise some out of the liberty of the will wherewith they are endued, do bring forth impiety, sins, & evil works, thereby they are made wild olive trees: and by this means he ascribeth the whole diversity & distinction of trees y● one from the other unto fire wil And to confirm his sentence he bringeth that saying of Christ out of the Gospel, Either make the tree good and his fruits good, or the tree evil and his fruits evil. But in the branches he noteth an other diversity. That even as in natural bodies, there are some which long keep still their proprieties and qualities, as the heavenly bodies which shall in one and the self same estate abide even unto the end of the world: and there are others which are more easily changed yea also come to corruption, as herbs, plants, and sensible creatures: So there are some branches which perpetually adide in that tree, or doubtless very long, but other some soon fall away. At the length he writeth, that although some think that Abraham and the holy fathers are the good tree and the root, yet he thinketh that we ought to put Christ to be that good tree and root, as into whom we are by faith grafted. Touching these things out of him alleged, we may allow the former part which was brought first against Valentinus, for they are well and profitably noted of him. But that difference of the two trees is far The whole lump of our corrupt nature, may be called a wild olive tree. I tlieth not in our power to make ourselves good trees. otherwise to be put. And first we ought to know, that the whole lump of our nature is corrupted with original sin: wherefore it might well be called a wild olive tree. Neither should we have had from any elsewhere a good tree, unless by the mercy of God, Christ had been both promised and given, into whom the elect by believing are altered, transplanted, and grafted, as into a fruitful and fat tree. But that they should believe, cometh not by the power of free will, for faith is the gift of God, and not a work of our strengths: and therefore it lieth not in us to make the tree good. And if Origen think that Christ so saith, the error springeth of the misunderstanding of this word, Make ye: for in that place it signifieth not a working, but a supposition: As though he should have said, Think and be assured that that tree ought to be good, which should bring forth good fruits & that tree evil which should bring forth evil fruits. And that this is the sense of those words, that which went before declareth. For the lord had said: Forasmuch as ye are evil ye can not speak good things. And in the 7. chapter of Matthew it most manifestly appeareth that the tree ought first to be good before that good fruits can follow. but Origen contrariwise imagineth that by the works of free will the tree is made fruitful. And as touching the plant and root, we also affirm that the fathers, with whom was made the covenant, and who led in it an holy life, are that plant and root although we are not ignorant that in other places of the scripture Christ calleth himself the vine tree and us the branches: yea and in this self same epistle it is written that by baptism we are grafted into Christ, into the similitude of his death. Neither doth any man doubt, but that Christ is the only foundation, besides which no man can put any other. But Paul now tendeth not that way, but only hath a consideration unto the kindred of the hebrews, and holiness of the fathers, which is here by gathered, for that he calleth the jews the natural branches of the good olive tree: which can not otherwise be understanded, but for that they came of holy parents. And straight way he expressedly saith, There are enemies for your sakes, but elect for the father's sakes. Neither doth this which is added any thing let: Thou standest by faith, which faith hath a respect unto Christ as unto the object thereof: for we also when we affirm that the holy fathers are the plant and root do not exclude Christ, for the root and tree are not here taken, but in as much The fathers are called the root, & the plant, in as much as they are rooted inchrist. as they are holy: but the fathers had not of themselves natural and inward holiness, but, as we have before said, they by faith drew it from Christ. Thou wilt say then, The branches are broken of, that I might be grafted in, Thou sayest well. Through unbelief they are broken of, and thou standest by faith, Be not high minded, but fear. For if God spared not the natural branches, take heed that he also spare not thee. Thou wilt say then, The branches are broken of, that I might be grafted in, Thou sayest well, Through unbelief they are broken of, and thou standeste by faith.] The Apostle continueth still to repress the arrogancy of the Gentiles which extolled themselves against the jews. And he useth a conterfeate speech under the person of the Gentiles, so that it is a prevention. The Gentiles peradventure mought have said, we glory, for that we are both better and more worthy than the jews: which is hereby proved for that they were broken of for our salvation sake, that we should be grafted in: but he is of much more worthiness for whose sake a thing is done, then is the which is done for his sake. The Apostle answereth, Thou sayest well, that the jews are broken of, that thou shouldest be grafted in, this I deny not: but then remember thou that thy grafting in cometh not of merits or works, but of faith, which is mere and pure grace, and hath a respect unto the mercy of God only. It is the practice of Satan to make us to glory of that thing, which we have not of ourselves, but is the pure and simple gift of God. I will not speak how that the jews mought by the like kind of reasoning say, we are of more excellency than thou, when as thou wert to this end called, that we by thy conversion might receive fruit, and by emulation be provoked unto salvation. Chrisostom saith, that here are touched the true and proper causes of the destruction of the jews, and of the grafting in of the Gentiles, incredulity, I say, and faith. And therefore he continueth in that mind which he was of before, that the Apostle comforteth the jews in words only, and with commendations which in very deed were no commendations. But in thus speaking he considereth not that which was before said, that the counsel of God in the execation of the jews stayed not there, as though he willed that blindness in respect of itself only, but had a respect unto the calling of the Gentiles, which he would should thereof follow. And I wonder he saw not, that the Apostle here approveth the argument of the Gentiles wherein they said, They are broken of that we should be grafted in. He mought doubtless have said, this is not true: from which saying he is so far of, that he rather avouched, granted, and approved that which they alleged. Wherefore it is not to be doubted, but that the blinding of the jews was appointed of God as a mean, whereby the salvation of the Gentiles should follow. Wherefore Paul calleth back the Gentiles to the consideration of this end, and willeth them to weigh with themselves, that they stand by faith, whereof they can not glory, for that they have freely received it at God's hands. In the first to the Corrinthians the 1. chapter, he saith likewise, that the believers stand by faith. Neither is that hereunto repugnant which is written in the self same epistle in the 15. chapter, That the Corrinthians stood in the Gospel, for faith is referred unto the Gospel as to his proper object, yea rather after a sort it thereof springeth, as we have before hard. Neither is in this place entreated of men particularly, but of the congregation & body of the believers: And therefore he not without just cause addeth, Be not high minded, but fear. For even as the Church of the jews is now extinguished, and Africa likewise and Grecia, and Asia have lost many churches: The comparison is declared. No particular man ought to stand in doubt of his salvation. So long as we live here we cannot utterly shake of all fear. so is it to be feared lest the self same thing hap now unto the Churches which seem to stand. Wherefore let them not puff themselves up. But no man of the member of the faithful aught to be in doubt of his own salvation. For the nature of faith is, to make men assured of the promise of God. Howbeit this is to be known, that it is not possible, that so long as we live here, we should utterly shake of all fear. For we are continually tossed between two cogitations, the one of the goodness, faith, and constancy of GOD, the other of our corruption, infirmity, and prones to evil. For when we consider how weak we are, and prone to evil, and consider also the filthiness and imperfection of our works though they be never so good, & there with all the severity of the law in requiring even to the uttermost the things which it commandeth. This consideration (I say) if it be vehement, can not but exceedingly make a feared the mind, and deject it. But on the other side, when we consider the clemency, goodness, and mercy of God, and his constancy in his promises, and therewithal also remember, that all the merits of Christ are communicated unto us, we are refreshed, and recreated, and the fear is either lenified, or else sometimes utterly laid away. And these affects where they are perfect & vehement, do succeed the one the other: for they can not be both at one time: or if they be both at one time, then are either of them remiss and not vehement. But in what manner they give place the one to the other, we may by daily experience understand. For if any man be set upon the top of an high tour, and if being there his mind run upon nothing else but upon the height of the tower, and what a deep way he should fall, so that he can not fall without danger of death, it is not possible, but that his mind being still upon this, he should be altogether smitten with an horror: But if he turn his eyes a side to the bars or battlements which stay him up so that he can not fall, then will he pluck up his spirits again, and put away all fear. Neither ought it to seem unto any man strange, that we say, that faith expelleth that fear which is joined with doubting Faith doth no less expel fear, then doth charity. of salvation, when as in john it is said, that charity driveth fear out of doors. For, it is most certain, that that which the scripture attributeth unto charity ought much more to be attributed unto faith: for charity springeth of it. But as we have already said, Paul in this place entreateth not of men particularly, but of the public profession of Christ, and of the preaching of the Gospel and of his religion received in any whole nation or province. And that which is here spoken, aught to stir up godly men to most fervent prayers for the preservation of the churches. After that he addeth a reason of his sentence. For if God spared not the natural branches, take heed that he also spare not thee.] He reasoneth à minori, that is, of the less: for it seemed les likely, that the natural branches should be broken of, than they which are against nature. Now if they be broken of, then is it much more to be feared, lest others also should be cut of. But let us see what is to be understanded by the natural branches, or by the branches of nature, which phrase Paul a little afterward also useth. Chrisostome saith: Forasmuch as in things natural is found necessity, in this place can not be put that necessity, for that holiness, and these gifees of God whereof we now entreat, may both be in us, and also be removed away from us. Wherefore he thinketh, that here is rather to be understanded a certain likeliness of truth, and consequence, as we commonly say, that that is natural, which reason judgeth probable and agreeable. Ambrose expressedly writeth these words: For if they which through the prerogative of the fathers were worthy, unto whom also was made the promise, and which were adopted of God into children, were for their incredulity sake made blind, what shall become of them, which are without any commendation exalted on high? and which being of no dignity at all, are brought to honour? But Origen by nature understandeth free will, as though this whole dignity should depend of free will, which opinion we have a little before confuted. Wherefore Ambrose cometh nearer unto the truth, who referreth this dignity or worthiness to the promise of God, although none of them have properly declared, why mention is made of nature. And Paul in my judgement therefore maketh mention of nature, for that the children of the saints were so borne, that they came out of a good tree, and out of an holy root. The etymology of this word nature. And verily the etymology of this word, nature, is derived of this word, nasci, that is, to be borne. And yet is not this so to be taken, as though they should have in themselves the beginning of holiness: for, that dependeth of the goodness, promise, and will of God. For there is no part of the blessing of God to be attributed unto the stock of the flesh being considered apart by itself, but so far forth as unto the stock or propagation is joined the promise which is a thing of great efficacy: which promise if we will know of how great force it is, let us look upon How the blessing of God in towards the stock and propagation of the flesh. the nation of the jews, which was in deed sinful and contaminated with many kinds of sins: and yet it cess not to be the people of God, until they had publicly denied and rejected Christ, although even then also remnants of them were saved. Howbeit that people was first corrected with the rod and with afflictions, and sometimes sent into captivity, but was not altogether rejected: And that this benefit was bestowed upon the fathers, the Scripture in many places mentioneth. There were other nations which in deed received the Gospel, but yet kept it but for a while, scarce above one age or two. It is true, that we have succeeded in the place of the jews, and are made partakers of the self-same privileges with them: yet notwithstanding the jews were before us: & abode the long time before in possession. Wherefore if they be now broken of, we ought more to be afeard: if they for their pride were smitten with blindness, & were for their incredulity cut of, what is to be thought of us wild olive trees, and barren, & unfruitful branches? Through incredulity were they broken of (saith Ambrose) not for thy sake, but by reason of their own default: which thing I marvel he should write, If this Preposition propter, that is, For, do signify the cause efficient, I grant that our salvation was not the cause of their cutting of. They had Our salvation was the small cause of the rejection of the jews. in themselves the sin of incredulity, which GOD minding to punish, in this sort by his justice rejected them. But that our calling was not the final cause, which God in their rejection had a regard unto I can in no wise deny, seeing that Paul affirmeth it: wherefore I think rather we may say, that they were broken of from their fruitful tree both for their own default, and for our sakes. Be not high minded. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] This is, which is otherwise said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which vice is opposite unto the poverty of the spirit, which Christ so commended that he called them which were endued with it, blessed. But they are to be laughed at, which by this saying of the Apostle labour to defend ignorance, & to fear away men from knowledge. Noli altum sapere say they, that is, Be not over wise. Which exposition how strange it is from the scope of the Apostle, I suppose now every man plainly seeth. But to close up the exposition of this place, I think that between the degrees whereby we come to salvation, & the means which bring us headlong to destruction this order is to be put. As touching them The degrees to salvation, and the degrees to destruction. which shallbe saved: first is election or predestination. Thereout burst forth grace the spirit and faith, straight way follow good works, then have they given unto them perseverance, and at the last is rendered the crown of felicity. But unto destruction the first degree, is the corruption of the lump of mankind through original sin, & that God would not have mercy: thereof follow many sins, which we by living wickedly afterward add: after them followeth blindness, & they are infected with incredulity, moreover the heart is hardened, and at the last followeth eternal damnation. See therefore the bountifulness & severity of God. Towards then which have fallen into severity, but towards thee, bountifulness, if thou continue in his bountifulness: or else thou also shalt be cut of. And they also, if they abide not still in unbelief, shallbe grafted in. For God is able to graft them in again. For if thou wast cut out of the olive tree, which wast wild by nature, and waste grafted contrary to nature into a right olive tree, how much more shall they that are by nature be grafted into their own olive tree? See therefore the goodness and severity of God. etc.] This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Greek the is, See, some turn Ecce, that is, Behold, for in signification it is sometimes all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Apostle continueth still in one & the self same matter. For this treatise was very necessary to put away the discord which in the primitive sprang between the Gentiles & the jews. He exhorteth them to set two things before their eyes, the goodness of God, & his severity. Goodness he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word signifieth clemency, & a readiness of mind to do a man good, & to do him pleasure. Severity he calleth in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is then, when things are done with extremity, and that men are dealt with, even according to the rigour of justice. The singular bountifulness of God towards the Gentiles. Against the Manichees and Marcionites. The scripture every where inviteth us to consider the severity an● goodness of God. Towards thee (saith he) goodness.] For that was a singular bountifulness, that when as the Gentiles were contaminated with idolatry, and mought justly & worthily have been left in their infidelity, they were yet notwithstanding called adopted and adorned with so many ornaments and gifts. By these words are confuted the manichees & Marcionites, which affirmed that there are two Gods, one good, gentle, and merciful: the other severe, yea and cruel: when yet the Apostle in this place attributeth the self same proprieties unto one and the self same true God. It is manifest also that they which are cut of, are by the just severity of God broken of, and fall away, so that they are without excuse. Moreover not only Paul in this place, but also the whole scripture in infinite places in a manner, provoke us to the consideration of those two things. And that not without just cause for in the consideration of the goodness of God we are provoked unto faith, and unto love towards him, & also to give him thanks for the benefits received at his hands. But when we consider the severity & judgements of God, it maketh us to pity those which fall, and to be fearful of our own estate. Chrisostome expounding this sentence, See the goodness. It is not said, (saith he) See thy merits, and thy labours, for it cometh all whole of grace from above. I would to GOD he had always spoken after this manner, and that he had abode still in that which he here teacheth. The intent of the Apostle in the consideration of the severity of God is, that we beholding other men's dangers and falls should be made more ware. Which self thing he in an other place meaneth when he saith in the first to the Corrinth. He which standeth, let him take heed that he fall not: and unto the Galathians, Considering Two kinds of fear. thyself, lest thou also be tempted. Wherefore this is to be known, that fear is of two sorts: the one is, which abateth nothing of confidence, but only engendereth a greater diligence, and bringeth more effectual endeavours. The other is which exceedingly diminisheth, yea rather taketh away confidence, pulleth away endeavour, and bringeth sluggishness. The latter cometh of infidelity, the other cometh of diligence and of faith. By this kind of fear are the churches moved more and more to apply themselves unto God, and to pray instantly for their preservation, What prayer is vain. namely that the kingdom of God should not be transferred from them unto other nations. This is the cause why in holy services prayer is made for the churches: which I would to God it were done with that ferventness of mind that it ought to be done with, and that unto the prayers were adjoined an endeavour to adorn and reform them: for to pray, and not to labour to do thereafter, is to dally with God. Otherwise thou also shalt be cut of.] None which believeth, aught as touching himself to be persuaded that he shallbe cut of. For faith suffereth not this persuasion None that is godly is uncertain of his salvation. to take place. The Lord saith, that he which believeth passeth from death unto life, not to every kind of life, but unto eternal life: which is now already begun, and shall be accomplished in the world to come. Wherefore seeing that eternal life is promised unto us, we ought in no wise to doubt thereof: every one of the faithful believeth that he is adopted of God into his son, and that he is elected unto eternal life. Wherefore it shallbe unto him as he believeth. For the Etimoligy of this word faith many think hereof to come, as though that shall indeed be The etymology of ●aith done which is spoken. Howbeit he which so believeth, ought always to be mindful of perseverance, and not to live loosely, and aught also to implore at God's hands his gift and grace to abide in his bountifulness, touching the obtainment whereof we ought not to doubt, when as God hath both promised it unto his, and also a Our flesh is to be taken heed of, for that it is weak and unclean. faithful prayer cannot be powered out with doubting, as the Apostle james testifieth: howbeit, it is profitable attentively to look upon our flesh, which is weak and every way unclean, neither is any thing in the nature thereof, but that it may be damned. Wherefore these words of the Apostle stirreth us up to bridle the pride thereof, and to break the security of it, and also to shake of sluggishness. Howbeit for the retaining still of certainty we must fly unto that, which is a little afterward written, that the gifts and calling of God are without repentance. And that What is to be feared touching the church: It is not possible that the church, should perish. Particular churches may fail. we may see how profitable this admonition of the Apostle is unto the faithful, and not in any ways in vain, we will use this distribution, first to see as touching the church what is to be feared. If we speak of the whole church we must not in any wise fear that it shall ever fail: for Christ hath promised that he will be with it unto the end of the world. It may indeed be tempted, cisted, and shaken: but utterly overthrown it can not be. And therefore we pray that the cross, temptations, and persecutions thereof might be assuaged, and turned to good. But touching particular churches, for that it is possible that they may be transferred, we do pray both against their continual temptations, and also that with them and especially with our church may abide the kingdom of God. And as touching our We justly fear touching our posterity. posterity also there is cause why we should fear, for that the promise is indefinitely set forth, and unless it be contracted by election and predestination, it may come to pass that it shall not comprehend them, as all the jews were not comprehended in the promise. And touching infants we may also judge the like. The covenant indeed and promise excludeth them not, yea they are generally meant in these words, wherein the lord saith, I will be thy God, and the God of thy seed. Under which promise we baptize them, and visibly incorporate them into the church, who yet when they come to age may reject the covenant, and contemn the Gospel: whereby is made manifest that they in very deed pertained not to election and unto the promises. Wherefore we may justly fear, lest they should not stand, as we see happened in Ishmael and Esau. There are moreover in the church some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, which believe but for a time, and in time of temptation step back, as did judas, and they which in time of persecutions denied Christ: wherefore for these also we have great cause to be afeard. And touching those which sincerely believe in Christ, although they have confidence of their salvation, and are assured Many falls hang over the faithfuls heads. We are in hope that they whom we excommunicate, may be restored again. The godly also have whereof to be afeard. thereof, yet so long as we live here there always hang over our heads many falls, and those great, as it is manifest in Peter and in David. Wherefore they have whereof to be afeard, although they be not afeard, that they shall eternally be damned, but assuredly hope that either they shall be defended of God from falling, or that if they do fall they shallbe restored again: as we also have confidence of them which are excommunicated: for they are not cast out of the church that they should pearish, but that at the last their spirit should be saved. And therefore the elect also and they which sincerely believe, ought continually to be afeard of falls, and that they be not cut of from Christ, at the least way for a time. And of this restitution of them that have fallen is also mention made in jeremy the. 3. chapter. Thou hast played the harlot with thy lovers, howbeit return again. All these things declare unto us, that this exhortation of Paul unto fear, is not unprofitable: when as we ought so many ways to be careful both for ourselves & also for others. Chrisostome addeth also hereunto, that the abuse of the grace of God which reigneth amongst us, aught to be unto us a great fear and horror so often as we consider it. If thou continue in his goodness. Otherwise thou also shalt be cut of. And they also if they abide not still in unbelief, shallbe grafted in again.] Forasmuch as it is not to be doubted, but that very many of the jews so fell away, that they sinned against the holy ghost, and could no more be grafted in again, it is manifest, that Paul speaketh these things, which he speaketh, indifinitly of the people of the jews, as touching a part. Further, forasmuch as it is uncertain, when a man doth fall into so horrible a case, unless it be declared by some certain peculiar revelation of God, therefore Paul so speaketh, that we should not put away all hope of any man, so long as he liveth here. Chrisostome seemeth now to alter his mind, as touching that that he had before spoken, namely, that all things ought to be attributed unto the grace of God, and that merits or good works are not to be regarded. For by this he saith, It is manifest, how great the dominion of our purpose, and the power of our will is: as though it should lie in our hand to stand in the goodness of God, or not to abide in incredulity, when we are fallen into it. And for some proof and confirmation of this his corrupt sentence: he from the true sense wresteth these words, If thou continue in his bountifulness, and saith, If thou shalt do the things which worthily are correspondent unto the goodness of God, and he saith not, If thou shalt abide in faith, for faith only is not sufficient. These things in very deed are not so. For Paul although he said not, If thou abide in faith, yet is it all one when he saith, If thou abide in his bountifulness. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as we a little before said, is goodness, and a certain readiness of the mind to do good to any. In this goodness of God, saith he, if thou abide, that is, if thou fall not away from it: In which words he most manifestly attributeth unto the goodness of God our conservation. For of it dependeth faith, whereby we Paul putteth the cause for the effect. are saved. Wherefore he putteth the cause in stead of the effect. For before he had said, Thou standest by faith, but that thou shouldest not think that the faith is of thyself, now he maketh mention of bountifulness, whereof as of his true beginning faith dependeth, and that this is true, it is plainly to see by the Antithesis or contrary position. For he saith, If they abide not in their incredulity, they shallbe restored again, thou shalt be cut of, if thou continue not in his bountifulness. This bountifulness, as thou seest, is opposite unto incredulity: and therefore it occupieth the place of faith, and that very aptly, when as faith is inspired unto us by the singular bountifulness of God. Neither ought we to think (which thing that godly father seemeth to go about to prove) that it lieth in the hands of every man, either to continue and to abide in a good and holy purpose, or else, if peradventure we fall, to be restored again. For what dead man is able to raise up himself again? or in steed of a stony heart to graft in himself a fleshy heart? And, that perseverance also is the gift of God, the Apostle declareth when he saith, that it is Perseverance is the gift o● God. God which giveth both to will and to preforme, and that according to his good will. And Augustine wrote a very good book, De bono perseverantiae, whereout we may abundantly gather sound doctrine. But what need there many arguments for prove hereof. Paul himself discusseth this question when he addeth: For God is able to graft them in again.] He saith not, that it lieth in their hands: this work he attributeth unto God only. Why do we then run unto True faith which justifieth, is never alone the power of our own will, or to the determination of our own purpose? And whereas he saith, that faith alone is not sufficient when we speak of justification, this is in no wise to be received, especially seeing that he himself in an other place saith, that faith alone is sufficient, and so is contrary to himself. Notwithstanding to avoid confusion in searching out of these things, this we ought to know, that the true and justifying faith is never alone, but hath joined with it other good works and virtues. But yet as the effects thereof, which effects follow naturally after that it hath justified the believer, so that amongst other effects justification hath the first place. Origen noteth in this place that, of the jews Amongst the effects of faith, justification hath the first place. it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, they are broken of, but of the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, thou shalt be cut of: and he thinketh it a far more grievous thing to be cut of, then to be broken of: as though the punishment of the Gentiles, if they should fall away from the faith received, should be more grievous than the punishment of the jews, which were removed from their old estate. I can scarcely be persuaded, that Paul in these words had such subtle understandings. Further the holy scriptures never in any place make mention, that the fall of the Gentiles should be more grievously punished then the fall of the jews. Yea, rather if a man will consider the matter well, he shall see, that if punishments ought to be according to the sins, wheresoever is the grievouser sin, Whether fall is more grievous, the fall of the jews, or the fall of the ethnics. there ought to be the grievouser punishment inflicted. And if the jew and the Ethnic be equally placed in the calling of God, and both, as it possibly may be do fall, it is out of doubt, that the jew sinneth more grievously: for that besides the faith of Christ, which he hath common with the Ethnic, he was in comparison of him endued with many other gifts: which forasmuch as he hath neglected in falling away from God, he is the more ingrate, and therefore his fault is the greater. That the jews shall at the last be restored again, the Apostle proveth by the power of God. And his argument is taken à maiori, that is, of the greater: If God could graft thee into it being by nature a wild olive tree, and strange from a good olive tree, how much more is he able to restore the branches which were in times past broken of from the fat olive tree? And when he saith, that the Gentiles were cut of from the natural wild olive tree, he seemeth to affirm, that malice or wickedness is naturally in them, which ought not to be understanded of nature as it was instituted of God, which was created good, but as it is corrupted through the sin of Adam, and so by generation derived into his posterity. And wast contrary to nature grafted into the true olive tree.] Shall we say, that it is contrary to the nature of men, though they be ethnics and infidels, A distinction of the nature of men. to be called again to God, and to be converted unto piety? We must make a distinction of the nature of men, either as it is referred unto God, or as it is referred to his own proprietyes. For as it is referred unto God, there can nothing be done of him in it, which is not said to be done according to nature: for this is natural to every thing created, to be subject unto his Creator. And man It is natural to the creature to be subject to his creator. was made to the Image of God, and to this end instituted to be joined to his Creator: wherefore both by the first counsel of God, whereby he made man, & also by the nature of things created which are naturally subject unto the efficacy and working of their author, it is natural unto men, religiously to cleave unto God. Wherefore sinners are not said to be grafted into the good olive tree against nature: neither in this respect are miracles done, either besides nature or against nature. But if we look upon the proprieties and qualities of things, both miracles are not according to nature, yea, rather they are repugnant unto it, and men are contrary to nature called back to true piety, and grafted into a good tree. Wherefore Augustine aptly said, that to have possibility to believe, is of nature: but to believe is of grace. I know that there are some which in this place refer contrary to nature this way, that the spiritual grafting in, is contrary to the natural grafting in, which men according to the rules of husbandry use, when as in natural grafting, the graft, which is grafted in bringeth forth fruit agreeable to his own sap, & not to the sap of the stock wherinto it is grafted. But here the branches of the wild olive tree grafted into the fat olive tree, draw their sap whereout they bring forth good fruits, not of their own natural plant, but of that whereinto they are grafted. These things without Branches proper have greater conformity to their own plant, then strange plants. doubt as I have before mentioned, are true, but they seem not to serve to the purpose of Paul. The sum is, that there is a greater conformity, agreeableness, and proportion between branches broken of to their own plant, then between strange branches to the self same plant. But because this conformity though it be never so nigh is not of itself sufficient, therefore the power of of God is necessarily to be had. Which power is sufficient to graft in any, whether they be nigh or far of, or howsoever they be. God is able (saith john) of these stones to raise up children unto Abraham. And the Lord saith, Things which are impossible with men, are possible with God. The Prophets and all the scriptures in a manner, when any great things or after a sort incredible are to be looked for at God's hands, command us to consider the power of God. And thereof cometh unto the godly most sweet consolation, if at any time any great adversities hang over their heads: for they do not easily fear the power of their adversaries, which set before their eyes the power of their heavenly father. And hereof it cometh that the Church when it prayeth for help at God's In the beginning of prayers are well put these words almighty God. The power of God extendeth farther than his will. How an argument a posse ad esse, is in this place of force. hands, always in a manner in the beginning of their prayers hath these two words, Almighty God. Neither is this to be passed over, that it cometh to pass far otherwise in us then in God, both in all other things in a manner, and also in this thing chief. For in us the will extendeth a great deal farther, than the power, when as oftentimes we will very many things, which yet we are not able to perform. But it is clean contrary with God, for he is able to do many more things than he will. For the Father could have given unto his son which was even at the point to be crucified eleven legions of Angels, which should strait way have delivered him, but he would not. But if a man say that it is not a strong argument a posse, ad ●sse, as the Logicians use to speak, that is, from possibility, to being, and therefore Paul ought not to conclude that the jews shallbe grafted in again, for that God is able to perform that thing, for besides power is also required will: We answer that here can no controversy be made touching his will, for, that he is ready to do them good, the promises, the covenant which he made, and the benefits which he bestowed upon their elders, plainly declare. Further if he would graft in the Gentles being strangers, why should we doubt, but that he will one day bestow the A similitude. like benefit upon the jews? Wherefore this we may affirm that the nation of the jews is at this time like unto the root of some good tree in the time of winter, which root if one that hath no skill look upon, he will soon contemn, pluck, up and burn it if it lie in him. But a skilful husbandman will say, that it ought to be spared, and will be more careful to cherish it: for he knoweth that when the time cometh he shall have thereof leaves, flowers, & God hath not extinguished the jews, but daily calleth some of them. fruits. So undoubtedly doth God deal with the jews, he extinguisheth not that stock, but oftentimes out of it calleth some unto him, and towards the end of the world looketh for great plenty of his elect to come thereout. Not that any holiness is to be attributed unto that stock or generation, if it be considered by itself: for as we have already twice admonished, as touching itself it is condemned and obnoxious unto the curse. Which thing Paul acknowledged when he said, We are by nature the children of wrath, as others are. But when these excellent things are spoken in the commendation of the nation of the jews, unto it is adjoined the favour of God and his promise, and covenant, which yet burst not forth into act, but only as touching the elect. Of which things yet there appear Certain tokens of the nobility of the nation of the jews. some marks in others: for they are studious of the law and of the word of God, although they understand it not rightly, and as Paul said, They have the zeal of God, but not according to knowledge, which things although unto them they are sins, yet is it a certain light and show of that nobility whereof we speak. For I would not brethren that ye should be ignorant of this mystery, lest ye should be high minded, that partly blindness is come unto Israel, until the fullness of the Gentiles be come in. And so all Israel shallbe saved, as it is written. Out of Zion shall the deliverer come & shall burn away the ungodliness from jacob And this is my testament with them, when I shall take away their sins. For I would not brethren that ye should be ignorant of this mystery.] The intent of the Apostle now is to prove, that in the nation of the jews still remaineth seed of election, which thing he doth many ways. First, he setteth forth his prophecy which he calleth a mystery, after that he bringeth testimonies of the Prophets, than he declareth the nature of the vocation and gifts of God, namely, that they are without repentance, last of all he teacheth that the order of things so requireth: and he abideth long in this matter, for that of the full knowledge thereof much depended the peace and quietness of the Church at that tyme. And how much the peace and tranquillity of Churches is to be desired, we may How much the tranquillity of churches is to be be desired. easily hereof gather, if we look upon the contrary. Doubtless it is a miserable and horrible thing, to see in one and the self same body the members at discord one with an other, yea rather fight one against an other. And when he saith brethren, and saith, that he setteth forth a mystery, he moveth them to give diligent attentiveness. Mystery, Chrisostome saith in this place, signifieth a thing unknown, unspeakable, which is full of admiration, and is contrary to the opinion of men. Augustine in his book de predestinatione sanctorum, when he interpreteth this place turneth mystery by this word, Sacrament. And touching the signification of this word mystery, I find that it is divers in the scripture. Sometimes What mystery signifieth▪ & how many significations it hath. it is a secret thing, and which happeneth contrary to hope, and to the judgement of our reason, as Paul saith in the first to the Corrinthyans', Behold I tell unto you a mystery, we shall not all sleep, but we shall all be changed. And unto the Colos. & unto the Ephe. he calleth the vocation of the Gentiles a mystery. Sometimes mystery signifieth that which is indeed partly known unto us, but yet not perfectly, but the perfect knowledge thereof is reserved till we come to our country, where we shall be in full possession thereof: and this is it which Paul said, I speak wisdom in a mystery. Of this kind are the articles of the faith, which we believe, but not fully understand: Now we partly know, but then we shall know as we are known. Lastly that is called a mystery, which setteth forth one thing unto our sense, and ministereth unto our mind and spirit an other thing, as Paul saith of the coupling together of the man and the wife in matrimony, for it signifieth unto us the conjunction of Christ with the Church. Neither for any other consideration are our sacraments, How our sacraments are called mysteries. Baptism, I say, and the Eucharist, called mysteries, in which bread, wine, and water are showed unto the senses, but far other things are signified. But why they are called Sacraments, it is more hard to gather. Howbeit this must we know that amongst the Lattins' this word Sacramentum, that is a sacrament, is taken for an oath: so that we read oftentimes even in good writers, those words Sacramenta Sacramentum militare. militaria, that which signify oaths pertaining to war: for they which were admitted into war fare swore that they would manfully do whatsoever their General captain commanded them to do for the pub. wealth of Rome. So long as they were bound with this sacrament or oath, they could not departed from warfare, and it was never lawful for them to fight against their enemies, unless they were bound by Sacramentum militare, that is, by the oath of war. Wherefore forasmuch as in these mysteries and sacraments, and manifest symbols we are adjoined unto the host of Christ and unto the Church, whereinto we were before through the spirit and faith hiddenly grafted, therefore were they called sacraments. And besides this, as Varro telleth in his book de Lingua Latina, when any matter of contention was, both the plaintiff, and A manner used of them which had any matter of contention also the defendant laid down with the priests a certain sum of money and of other things which was laid up in some holy place: and he which had the upper hand, received again out of the holy place, that which he had laid down, so that he was said to receive again his sacrament: but he which had the foil was punished, and the things which he had laid down were forfeated and put into the common treasury. Whereby it is manifest that a sacrament signifieth not only the invocation of the name of God, which is used in an oath: but also a certain bond. And for that in those ceremonies which the Church now calleth sacraments, men bind themselves unto the ecclesiastical society: and do also addict themselves unto God, and God by them sealeth his promises, therefore it seemeth that they are not without good consideration called sacraments. And this is to be noted that such ceremonies are called mysteries, when they are taken in that third signification which we have now mentioned. But here mystery pertaineth unto the first, for the Apostle now openeth that, which was hidden unto human reason, and should come to pass contrary to the opinion of the Gentiles. For when they saw the jews such enemies unto God, they thought that they should never again be received. Be not high minded.] In Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which word seemeth to be referred unto prudence and wisdom, so that the Latin interpreter turneth it, Ne sitis sapientes apud vosmetip sos. that is, be not wise in your own conceit. Which sense Origen also followeth, when he saith, that this is the wisdom which properly cometh of God, whereby we are impelled not to be puffed up against our neighbours. Wisdom of two sorts. And he maketh mention of an other wisdom of the flesh which the Apostle now reproveth. But I think rather that that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be transferred unto the affect, namely, that we should not be high minded. And this affect commonly hereof springeth, for that men think that they have by their own strengths gotten the gifts which they have, and thereby are stirred up in respect of themselves to disdain others. By these words we may easily perceive what the scope of the Apostle is, namely, to reconcile unto the jews those whom he admonished, Whereof springeth haughtiness of the mind. and to take away the discord, which the Church was infected them with. Blindness is partly come unto Israel.] Origen in expounding of these words somewhat digresseth, whose digression I think it good here to touch, At the beginning (saith he) the most highest divided the earth unto the children of men according to the number of the Angels, so that every nation was under the government of some one Angel: but the people of Israel he reserved unto himself as peculiar and proper, whom he would by himself govern. These things it seemeth he took out of the book of deut: the 32. chapter according to the translation of the 70. interpreters for there they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, according to the number of the angels of God. But in the Hebrew it is not so, for in the Hebrew it is written Lemitpar been Ischraell that is, according to the number of the children of Israel. That the Angels as ministers govern diverse regions I deny not, but that can not Angels are over divers regions. by that place be proved, but rather it may be proved by Daniel. Further we may not think that God without the ministry of Angels governed the Israelites: for we know that he many times sent angels unto the Fathers and unto God governed also the Israelites by angels. God excluded not the Gentles from his providence. the Prophets: howbeit we are assured that by reason of the singular gifts and wonderful favour of God, the Israelites were unto him a peculiar people That he had utterly no care over the Gentiles, it is not to be thought. For he had a singular care over job, over the Ninivites, over Naaman the Sirian, over all those which in Chaldea and Persia believed by the means of Daniel, and his fellows. Origen addeth, So long as that the Israelites clave first unto God, as his singular inheritance, the Gentiles could not come unto him, for the possession was enjoyed of others: but it happened, that the Angels which governed over the Gentiles, and held them after a sort captives envied this so blessed estate of the Israelites, and therefore enticements drew them away from God, namely, unto idolatry, and to other wicked facts. And God seeing this, suffered it, and resisted not, but the jews being withdrawn from him, he called the Gentiles, and took them out of the hands of the Angels, and made them his people. So that God here used the law of the like, for in that thing wherein the ill Angels Lex talionis. sought after a sort to have taken him, they were taken themselves: and whilst they went about to take away an other man's servants, they lost those whom they already possessed. Hereby I see that this man was of this mind, that the Angels whom God hath set over divers regions are evil, which thing is not mentioned in the The scriptures testify not that the angels which are governors over regions, are 〈◊〉. scriptures. Paul indeed saith, that the devil and evil spirits are the rulers of darkness, & he calleth them governors of the world: for they are Gods ministers in the world to avenge sins, neither should they be able to tempt the just, unless God permitted them: yea they were not able to enter inter into the swine, before that Christ had given them leave. These things I say we know right well, but that those Angels which are called the princes of the Grecians, or of the Persians are evil I think not, yea rather they are good, whom God will have to defend kingdoms and provinces, that they should not be destroyed through the malice & violence of Satan. But that which he afterward addeth is true, both that by the plucking away of the jews from God is place made unto the Gentiles, and also that God by his providence hath appointed those courses and alterations, that so long as the jews believed the Gentiles should be excluded, and the Jews being made blind, the Gentiles should enter in: but yet not in such sort that the jews should abide still in their blindness, for at the last when the Gentiles are illuminated, they shall see in what good case we are, and how unhappily all things go with them, so that being by emulation pricked forward, they shall say, as it is written in Ose the prophet, I will return unto my first husband for then was it better with me, than it is now. And God will never forget his league & covenant, as he hath many times testified by jeremy & by other prophets. And forasmuch as the jews were made blind, that the Gentiles should enter in, it followeth that the Gentiles being entered in, the blindness of the jews shall cease Wherefore it is said. When the fullness of the Gentiles shall be entered in, all Israel shall be made safe. But who they be that pertain unto this whole Israel, & who they be that are that fullness of the Gentiles, none knoweth but god only, & the son of God, & th●y if there be any such which are his dear friends to whom he hath revealed it. These things I doubt not but are true, for that the secrets of the predestination and eternal election of God can by no manner of means be known of us: but yet he saith that hereby this we may understand, that none of the Israelites, if they be Israelites only as touching the flesh shall have salvation: and also that none of the Origens' rule in 〈…〉 ding the prophets. Gentiles shallbe saved, unless they pertain to this fullness: whereof is mention now made. And he addeth a rule which we ought to observe in reading of the Prophets, that so often as we read any doleful and horrible things spoken against the Gentiles, we should apply them to those which were none of that fullness: but when we here nigh pleasant joyful and happy things spoken, then let us know that they pertain unto this fullness. And so as touching the jews, where the Prophets speak things prosperous of them, let them be understanded of election and of the holy remnants, but when they speak of things sharp and troublesome, we must apply them to the blinded and to the rejected. But in the mean time let us not cease to With how great wisdom God useth the destruction of the wicked. Men are purged by the word of God and by preaching. wonder, how God being most wise turneth to the salvation of others that destruction which men through their own default bring unto themselves. But the better to understand touching the Israelites that shallbe saved, and touching this fullness, he saith. They which are by the word of God and preaching of the Gospel purged, shall obtain salvation: but they which are not by these purged, shall be delivered unto fires to be purged. We grant indeed that men are purged by the word and by preaching, for it is written, by faith purifying their hearts. We grant also that they which are not purged, are delivered unto fires, but not to be purged, as though the punishments of the damned, that is, of infidels which have neither received the word of God, nor preaching of the Gospel shall ever have end. And that he so believed, The wicked shall by fires be tormented and not purged. it is manifest, both by other books of his, and also by those things which he here addeth. For he saith, This purgation by fire how long time, or how many hundredth years it shall last, only the son is able to know, unto whom the father hath given all judgement. What other thing else is this, but of the pains of hell to make such a purgatory Origene made of hell the papists purgatory. as the Papists have feigned? Neither is he holpen by that testimony which he bringeth, namely, that God will have all men to be saved: for as we have before taught, that sentence of the Apostle hath a far other sense. Now that we have noted these things in Origen, let us somewhat more diligently poise that which Paul saith. Blindness is partly come to Israel.] It was before declared, who sent that blindness, and it was concluded that it was done of God, whilst he punisheth sin by sin, without any his fault, for sin clave only in them which are made blind. And when Paul here speaketh of Israel, he taketh the word properly, and not by an allegory. Partly, for that the blindness shall not be perpetual in that nation. It may also have a respect unto the remnants that were saved or it may be referred unto the time. Chrisostome saith partly, for that all are not made blind. But by fullness understand a definite and an appointed multitude, which is therefore called fullness, for that the number of the believers should be a just and very great number, so that publicly amongst the gentiles should be gathered a wonderful great Church. As also all Israel is to be taken for a great number of the hebrews amongst whom Christ should be publicly acknowledged. Not that some both of the Gentiles and also of the jews shall not be destroyed. For universal propositions in the holy scriptures are oftentimes so to be taken, that they ought Universal propositions in the holy scriptures how they are to be understanded. to be contracted to a definite universality: as this, All flesh shall see the salvation of God. Again, They shall all be taught of God. Again, God will have all men to be saved▪ which is to be understanded, as Augustine saith, of all those which are saved: for they are made safe by the will of God. Which manner of interpretation Gregorius Nazianzenus also followed in the fift book of his theology, where he had to do against those which denied the holy ghost to be God, and feigned him to be a creature, alleging for themselves that which john writeth of the word, All things were made by it. Whereof they inferred, that the holy Ghost also was both made and created by the son. He answereth, that this saying of john is to be understanded of all things which are made, as if it should have been said, whatsoever things are made, are made by him, as August▪ expoundeth, As many as are saved, are saved by the will of God. This connexion of the blindness of Israel with the entering in of the The connexion of the blindness of Israel, with the entering in of the Gentiles is not natural. fullness of the Gentiles hath not an natural order, but is firm only by the disposition and order appointed of the providence of God. This particle partly Ambrose most aptly referreth unto time. I know there are some which by all Israel, of whom the Apostle now speaketh, understand the people of God gathered both out of the Gentiles and also out of the jews, which people is daily gathered together even unto the end of the world, neither think they that there is to be looked for any greater abundance of the jews to be converted. But if we follow this exposition, what mystery or what secret had Paul now revealed? all men saw that some of the hebrews were daily converted and came unto Christ. Further it is most manifest, that Paul meant with a certain peculiar commendation to adorn the jews, to the end they should not be contemned of the Gentiles. But if he should have said as these men mean, then should he have spoken no new thing at all, Whether this place prove that towards the end of the world shallbe great plenty of the jews converted unto Christ. when as it was manifest unto all men, that some few of the jews were daily converted unto Christ. Moreover the foretellinges of the Prophets, as we shall strait way see, entreat not of any certain particular men, but speak even of the multitude or people of the jews. Finally by that means Israel should seem to be taken allegorically, which in no wise agreeth with the intent of the Apostle. Yea and many of the fathers incline this way that the fullness of the Gentiles being entered in, the jews also shall return unto Christ. Chrisostome in his. 12. Homely de verbis Domini in Marcum, in the. 2. Tom, when he entreateth of the fig tree that was dried up at the word of the Lord, saith, If Christ had found fruit in the fig tree, the fullness of Gentiles had not entered in: but because the fullness of the Gentiles hath entered in, all Israel shall at the last be saved And he addeth, that which is written in the Apocalypse of john: Of the Tribe of juda were sealed xii thousand, of the tribe of Rubene were sealed xii. thousand. And also Hilarius, in his xi. book de Trinitate when he entreateth that the Son shall deliver up the kingdom unto God and unto the father, but in the mean time it behoveth him to reign until he have put his enemies under his feet, by enemies understandeth the Israelites, who although according to election and for their father's sake they were beloved, yet are they enemies for our sakes, and according to the Gospel. The self same thing also testifieth he upon the 58. and 60. Psalms. And if a man diligently look he shall see that the rest of the fathers likewise write the like, when they interpret these places. And Gennadius amongst others, as the Greek Scholies declare saith, that Paul addeth, Partly, because of election: for the elect are not made blind, and then he addeth, that God will afterward take them all unto him. But they which think that this is by no means to be looked for, are hereby moved, for that all Israel shall never be saved, but some shall perish. But that word, All, as we have declared, is not so to be understanded, as though no Israelite as touchng the flesh shallbe excluded. Augustine in his questions upon Genesis the 118. question toucheth either of these opinions. But what shall we say unto the words of Christ wherein he saith, Dost thou think that when the son of man cometh he shall find faith upon A conciliation of two places which seem to be repugnant the earth? Verily if the jews be in such great plenty converted unto Christ, and that with the commodity of the Gentles, as we have before declared, then shall there remain much faith, which Christ when he returneth unto us shall find. But we may answer, that here is no contrariety, for Antichrist shall subvert in a manner all things, so that if it were possible, the elect also should be deceived, which Antichrist when he shall by the spirit of the mouth of Christ be slain, peradventure the jews shall return again and shall acknowledge their Messiah, and shall confirm the Gentiles being wavering and seduced. It is possible also, that when the jews shall believe, and the Gentiles shall after a certain time put to their help, then, as the nature of the flesh is, may arise some security, and licentiousness, especially if Antichrist follow, by means whereof an infinite number both of the jews and of the Gentiles may be alienated from Christ: so that that shallbe true, that Christ when he cometh shall find very few which purely and sincerely shall confess him. Whether of these two opinions a man receive, there is no absurdity, and he shall easily thereby conciliate these places, but whither of them is the truer I can not certainly judge, neither is the knowledge The Gentles before they are called, are without. thereof necessary to salvation. Let us consider also, that when Paul saith, that the fullness of the Gentles shall enter in, he thereby noteth, that before the preaching of the Gospel the Gentles were without, for as much as they should afterward enter in. Neither spoke Christ any otherwise when he saith, that they which were in the high ways and streets should be compelled to enter in. Ambrose expounding these words saith, That then shallbe wiped away from the eyes of the jews their blindness, that they may believe. In which words he declareth, that so long as this execation abideth, they can not believe. And he addeth, That God prohibiting from their hearts the spirit of pricking which worketh in them blindness, may render unto them Ambrose● mind touching free will. the free choice of the will. In this sentence he manifestly declareth, what he thought of free will, namely, as touching those things which pertain unto justification and unto regeneration. Whatsoever he writeth of it in other places, here he most truly affirmeth, that strangers from Christ want liberty of will, which then is restored unto them, when they are illuminated. As it is written, Out of Zion shall the deliverer come, and shall turn away the ungodliness from jacob.] This proof which he bringeth out of the sayings of the Prophets, hath in the conclusion necessity only by supposition, and not absolutely. The strength of the argument herein consisteth, for that delivery was by covenant promised unto Israel. But with the Gentles there was never before Christ's time any league or covenant publicly made. There was in deed a Before the gospel was preached there was no league made with the Gentles. promise of their calling. For it was said unto Abraham: In thy seed shall all Gentles be blessed. but in very deed there was no covenant publicly made with the Gentiles. Neither can this delivery be understanded as touching any particular persons, when as it is promised unto Zion and unto jacob, by which names, not any singular persons are signified, but the whole people. This testimony as touching the greater part thereof is taken out of the 59 chap. of Esay, and part of jeremy, and especially out of the 31. chapter towards the end. Origen & Ambrose affirm that it is taken out of Esay. And Ambrose peculiarly seemeth to say that the conversion of certain of the jews particularly, which happened daily was a certain experiment of the will of God as touching the restitution of that nation. Howbeit that which Esay speaketh in the 59 chapter, is not in all points as touching the words in such sort as the Apostle now allegeth them. For he after this manner followeth the 70. interpreters, who not as touching the sense, but only as touching the words. In Hebrew it is, Vba lesion goel uleschabe pescha beiaacob vehum iehouah: that is, There shall come a redeemer saith the Lord unto Zion, and unto those in jacob, which shall repent them from their iniquities. And then is added, And this is my covenant with them, saith the Lord, my spirit th●t is upon thee, and my words which I have put in thy mouth, shall not departed out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of the seed of thy seed. Whereas in the Hebrew it is said, Unto Zion shall come the redeemer, the Seventy as Jerome writeth have turned it, out of Zion: whom Paul also followed. And it well known that Christ was borne of the jews who are meant by the name of Zion: and the word of the Lord and preaching of the Gospel therehence had his beginning, although the Greek edition which we use, hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, for Zion's sake, whereby it is manifest that this which we have, either is not the translation of the 70. or else it is in many places corrupted. And Jerome addeth, that this word Noal according to the nature of the Hebrew signifieth to be nigh, so that is The Greek translation which we use, is either not the translation of the 70. or else it is corrupted. Faith which justifieth hath repentance annexed with it. all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth nigh, namely unto whom the inheritance of the kinsman that is dead cometh. Wherefore the sense of the Hebrew words is, that unto Zion shall come a nigh deliverer. Moreover, that which is written both of the 70. and of Paul, And he shall turn away the ungodliness from jacob, is in the Hebrew, Lishbe which they peradventure took as though it were written Leschob peschaa, but this maketh no disagreeing as touching the sense. For they which are delivered by faith from their sins have always repentance annexed and joined with their faith, not as a condition which should be the cause of remission, for this should be a condition of the law, and unprofitable, when as no man is able to perform it: but an evangelical condition, as which followeth the forgiveness of sins or justification, at least by nature, & is acceptable unto God: for whatsoever wanteth thereof by reason of our infirmity is holpen by the merits of Christ. And this is my testament with them.] That which followeth in Esay touching the spirit and word of God, excellently setteth forth unto us the covenant or league of Fod. For first are the words of the promise, which also shall always remain amongst the faithful: which yet should be unprofitable, unless thereto were added the spirit, whereby the hearts of the hearers are moved to believe. When I shall take away their sins.] This part is not read in Esay, wherefore it may be taken as a compendious interpretation of those things which the Prophet before spoke of the covenant, for where the spirit is, & the words of God are spoken, when we embrace them by faith straight way followeth forgiveness of sins: and for that the prophet expressed not the effect, Paul thought he would manifestly set it forth. Otherwise it is gathered out of the 31. chap. of jeremy, where when mention had been made of the new covenant, the first being abrogated, it is said: I will be merciful unto their iniquity, and I will no more remember their sin. And that which Isaiah speaketh of Zion and of jacob, and jeremy also of the house of judah and of jerusalem, can not be taken of Paul allegorically as though in these words is signified the number of the faithful, These words are to be understanded properly of the Israelites. An argument whereby is proved that the Messiah is God. Only God forgiveth sins. of what people so ever it be. For as we said, Paul's meaning is peculiarly to commend the jews, and to put away the discord which was sprung in the Church between the ethnics and the jews. And in that it is said that the jews should by the Messiah be delivered from their sins, it is a sure argument that he should be God, when as it belongeth unto him only to forgive sins. Men may indeed remit the punishments which they which have sinned should suffer, and not take vengeance of them: but they are not able to blot out the sin: for the the guiltiness abideth still, and he which hath sinned is obnoxious unto the justice of God. Only God whom the sinner offendeth is able to blot out such guiltiness. Wherefore the Pharisees when they saw that Christ took away the diseases & pains of the body, which are the effects of sins, and heard him say moreover, Thy sins are forgiven thee, cried out, that the blasphemed for that he attributed unto himself that which was proper unto God. But peradventure Of the keys some man will say, doth God so forgive sins, that men may not remit them? Whereto then serve the keys in the Church? In this case by this The keys of the church are the word and faith. means is committed error, for that the Papists imagine far other things of the keys, than the word of God teacheth. Christ hath left unto the Church the keys wherewith sins should be forgiven, which keys are the word and faith. For in the word of God is set forth unto men the promise of God, whereby through faith in Christ sins are forgiven, and he which believeth not, shall be condemned, and his sins shall be imputed unto him. This is one key which the Church useth, whilst in it is both publicly and privately preached the word of God. The other key is faith: for if any hear, and give their assent unto these things which are set forth unto them, they have remission of sins. And these two keys the Evangelists have excellently well declared unto us. For in john Christ breathed upon the Apostles & said, Receive ye the holy ghost, and whose sins ye forgive etc. And what he wrought by this breathing & spirit, is declared in Luke where it is said, that he had opened unto them the sense of the scriptures. This key also is set forth in Math. when Christ commanded the apostles to go & preach etc. The other key belongeth unto the hears, namely, the they believe. He which believeth shall Although the keys be in the church, yet do not men give remission of sins. Whether the old Testament and the new be utterly divers. be saved. Wherefore although the keys be in the Church, yet do not men give remission of sins: for the keys are the instruments whereby God offereth it. But because Paul saith out of the testimony of Esay, that this is a Testament: and we read the same in the 31. chapter of jeremy, that the new covenant herein consisteth, that the deliverer should come, and be merciful unto iniquities, there ariseth a doubt, whether the new Testament and the old be divers or no. Of which matter I have before spoken somewhat, but now I intend more at large to entreat thereof. At the first sight they seem utterly distinct, so that the one is altogether divers from the other: for in jeremy it is said, that there should be a new Testament, and not according to that which he made with the fathers. And the epistle to the Hebrews addeth, When he saith, a new, then is that abolished which was old: but who seeth not but that when one thing abolisheth and maketh void an other thing, it utterly differeth from the same? There is also an other argument, for that as they say in the old testament was not forgiveness of sins. For the epistle unto the Hebrews in the 10. chap. saith, That the blood of Goats and of oxen, and of calves could not take away sins. But in the new testament no man doubteth but that there is remission of sins: wherefore no man will say but that the things which in so great a matter differ, are divers. But on the other side One & the self same manner of justification in each. One and the same mediator. The promise of the forgeuen●s of sins & of eternal life is in each. The self same moral commandments, & the self same signication of the sacraments. The self same root and tree. The substance of either Testament is one & the same, the accidences differ. In the old Testament was justification, that is, remission of sins. this is to be considered, that that faith whereof justification consisteth, is in either Testament one and the same: moreover, that the mediator is one and the same, namely, Christ jesus: one and the same promise of the remission of sins, and of eternal life through him: the self same commandments as touching moral commandments: one and the same signification of the sacraments: one and the self same root and plant, from which some of the jews are cut of, and we grafted in their place. All which things plainly declare, that either Testament as touching the substance or essence (if I may so call it) is one and the same thing: although there must be granted some differences by reason of the accidences, which are, that Christ was there known, as which should come, but with us he is known, as which is already come. And also their symbols or figures were divers from ours in form, but of like strength in signification, as Augustine saith. Moreover they had a certain and assured pub. wealth, for the preservation whereof they had civil precepts delivered unto them, which we have not. And finally unto the promise of the remission of sins by the Messiah, were in the old time added a great many other promises, as of the increase and preservation of their posterity, and of the possession of the land of Chanaan, which promises we have not. And besides all this, our sacraments are more easy, and fewer in number, and also more manifest, and extend much farther, when as they are not shut up in a corner, as theirs were in jewry, but are spread abroad throughout the whole world. Wherefore we may affirm that the new testament and the old are in very deed one as touching the substance, and differ only in certain accedences which we have now mentioned. But now resteth to answer unto the two arguments which were before brought. Touching remission of sins, we deny that it was not in the old Testament, for if we consider the promise which there also was of force, by it the elders were justified. For it was said of Abraham, He believed God, and it was imputed unto him to righteousness, as the Apostle hath declared. And David saith: Blessed are they whose iniquities are forgiven, and whose sins are covered. But if we look upon the sacraments or ceremonies, they did not remit sins, as touching the work, yea neither have out sacraments strength so to do. But whereas Paul saith unto the Hebrews, that the blood of goats, oxen, and calves could not take away sins, We deny not this to be true, but yet in the mean time neither doth Paul deny, but that The blood of Christ, and not the blood of sacrifices washeth away sins. How we are baptized into the remission of sins. Faith must go before the receiving of the sacraments the faith of the elders, whereby they had a respect unto Christ and embraced him, in the signification of those sacrifices, justified, and obtained remission of sins. Doubtless the blood of those sacrifices washeth not away the sins of the world, but only the blood of Christ as he said, This cup is the new testament in my blood, which shall be shed for you, and for many, for the remission of sins. But whereas we are said to be baptized into the remission of sins, the meaning thereof is, that in that sacrament is sealed unto us and signified the remission of sins, which by the blood of Christ we have already obtained: which self thing also is done in the Eucharist, and faith ought always to go before the receiving of the sacraments, if we receive them rightly, and the order be not inverted: for as without faith men eat and drink in the eucharist unworthily, so also without faith baptism is unworthily received: which yet is to be understanded touching them that are of full age: for touching infants, how it is with them we have else where declared. Wherefore if faith go before, them is it manifest that sins are forgiven, which thing the sacraments which follow, seal unto us and confirm us of the will of God: and when they are set forth unto us, they oftentimes stir up faith no otherwise then doth the word of God, when it is heard. So that it is not possible, but that faith being newly stirred up, justification is more and more taken hold of, and our strengths are more and more renewed to lead a new life. And therefore whereas Chrisostome when he interpreteth these words saith: When I shall take as way their sins, they are not yet circumcised, they do not yet offer, & whilst they do other things pertaining to the law, their sins are taken away, we must not doubtless so understand him, as though the fathers in the old time when they did these things, and by them exercised their faith, for that they saw Christ signified in them, had not thereby fruit, as we have: but he so spoke, for that now after that Christ hath suffered, these things are unprofitable, & in the old time they did not of the work itself confer grace, as the jews dreamt. In which thing also in our days the sophistical divines are deceived as touching our sacraments. But as touching the other argument, A place of jeremy. whereas in the epistle unto the hebrews it is said, that the old iestament is abolished & made void, the new taking place, & whereas jeremy saith, that God would make a new covenant, not according to the covenant which he made with the fathers, when he brought them out of the land of Egypt: We answer that there the covenant is taken for the law, as it is distinguished from the Gospel: which is hereby manifest, for that he saith, that he will write his laws in their hearts, and will grave them in their inward parts: Which thing is not agreeable with the law, which only showeth sins, condemneth and accuseth, neither giveth strengths: yea rather it after a sort commandeth infinite things, and layeth upon us such a burden, as we are not able to bear, and therefore the prophet there saith, that they abode not in their Testament: Wherefore this word covenant or testament is not there so taken, as we now here take it: for as we here entreat of it, it comprehendeth both the law and the Gospel. And this way there is no difference between the old testament and the new, but only as we declared. And if thou wilt say that the prophet there also understandeth this word Testament, in such sort as we now speak of it, we may then grant that by the coming of Christ is made some abrogation, The figure Sinechdoche is used, when the old Testament is said to be abrogated. when as those accidences, conditions and qualities, which were in the old testament are now abrogated. Wherefore therein is used the figure Sinechdoche, whereby a thing is simply or absolutely said to be abolished or made void, when it is taken away only as touching some part thereof. The jews are wonderfully troubled with this sentence of the Prophet, and can scarce tell what to say: for whilst they seek to defend the old law, and so to defend it, that nothing is thereof to be changed, and reprove us, for that we have changed circumcision into baptism, and the day of the Sabaoth into the Lord's day, and have rejected many other things, how can they affirm that a new covenant shallbe made, and not according to that which was made when they were brought out of Egipte? Here they can scarce tell which way to turn themselves. Howbeit least they should A starting hole of the jews. seem to give place, they say that only the manner shallbe divers, and think that the covenant as touching the thing shallbe one and the same, but that under Messiah, it shall more firmly and more surely be established. But we may more truly say that this was done at the beginning of the church, when so great abundance of the holy ghost was poured into the believers, that they not only spread abroad the Gospel throughout the whole world, but also no persecutions nor torments were they never so horrible, no nor death though it were most sharp, could cause them to departed from the covenant which they had now through Christ made with God. And as many as are in very deed faithful do willingly and of their own accord cleave unto the truth and unto holiness. And forasmuch as here is mention made of the covenant, this is to be known, that it is for the most part called of the latins Testamentum, of the Greeks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and of the hebrews Bedith, all which words very aptly express it. For a testament is so called, for that it is a testimony of the last will of him, which disposeth his goods, and for that By what words a testament is called. this is done upon sure consideration & in just order, the Grecians called it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, a disposing. For the inheritance is ordered in dividing it amongst the heirs. But with the hebrews, Bedith, signifieth a league or covenant, which here had great, force for in this league was appointed that God should be their God, and I testament why it i● so called. they his people. And the form and strength of this covenant, league, and testament herein chief consisteth, that our sins should be forgiven us and that by Christ. And when the Prophet writeth, that out of Zion shall come a redeemer unto jacob, Christ shall not come again to redeem mankind. it is not so to be understanded, as though Christ shall come again into the world to redeem them: for it is sufficient that he in spirit come into their hearts, and be applied unto them by faith. As concerning the Gospel they are enemies for your sakes: but as touching election, they are beloved for the father's sakes. For the gifts and calling of God are without repentance. For even as ye in times past have not believed God, yet have now obtained mercy through their unbelief: even so now they have not believed, by the mercy showed unto you, that they also may obtain mercy. For God hath shut up all under unbelief, that he might have mercy on all. As concerning the Gospel they are enemies for your sakes: but as touching election, they are beloved for the father's sake.] The Apostle may seem here to speak things contrary: for before he wrote that the jews were rejected, made blind, and vexed with the spirit of pricking, whereby they were stirred up against God. But now he seemeth to make them holy by their stock, and by the hope of the redemption which shall come unto them to pertain unto God. What shall we then say of them? For God's friends and enemies are also our friends and enemies: For if we love God, it is meet that we count his enemies for our enemies, and his friends for our friends. The Apostle in a divers respect affirmeth either to be true of them: according to the Gospel, which they believe not, which they resist, which they would not have to be spread abroad and to be preached, they are the enemies of God. For your sakes also whose salvation they cannot abide, and whom they envy for that ye are adopin to children, they are enemies, so long as the Gospel whilst they are thus blinded is preached, and ye brought to salvation. How Hilarius in his 11. book de Trinitate Dei calleth them the enemies of God, we have before declared. Seeing therefore What we ought to do against the jews which are enemies unto us. they are the enemies of God, they ought also to be our enemies: but not that we should entreat them ill, or hurt them, but rather that we should withstand their wicked enterprises. Will they not believe? Let us do the best we can to bring them to believe: Will they not have the Gospel preached? Let our care be that it be more diligently preached: Do they seek to hinder our salvation? Let us seek to advance it. But on the contrary side if we look upon election, if we consider the fathers of whom they came, we shall see that they were beloved of God: for he chose their fathers, and would have the seed that came of them to be holy, not as touching all which We ought not for own private commodity sake to count any for our enemies. should come of them, but as touching so many, as should be able to adorn that kindred with the name of holiness. And this love hath declared itself in those especially, which are as remnants saved, and shall towards the end be saved. But in the mean time let us observe this rule, that those whom we count for our enemies or friends, we so count them for the Gospel or salvation sake, and not for our own private commodities or pleasures sakes, and that that manner that we have before described. Whereunto this also is to be added, that for the amplifying of the Gospel we suffer at their hands things despiteful and hateful, we suffer them patiently. As forasmuch as the jews are, according to election and according to the covenant made with the fathers, beloved, God will not be unmindful of his covenant. But whereas Chrisostome saith here, that this consolation of Paul, which he useth unto the jews, consisteth in words only, is in no wise to be received: For Paul saith nothing in words, which is not firm and sound. Neither is that of any force which is said, that the fathers profited them not unless they believed, for we also confess that thing, and affirm that the jews which are saved, are saved by faith: but we say moreover that God is of his mercy and voluntary clemency moved to give unto them faith, and this also he doth, for that he will not be counted unmindful of the promises which he made with the fathers, and for their progenitors sakes who were unto him dearly beloved, he bestoweth upon them many gifts: for so would he honour them. As it is said of Isaac, in the book of Genesis, that God would do good unto him for his father Abraham's sake, who had obeyed his voice. And in the ten Commandments the same our GOD promiseth that unto the godly he will do good even to a thousand generations. Neither is Ambroses' interpretation to be allowed, who saith that forasmuch as they are the children of good parents, when they repent they shallbe received of God: for that the remembrance of their parents shallbe stirred up before God. God is not forgetful, neither needeth he to have his remembrance to be stirred up. Farther his appointment How farforth the acceptation of the fathers conduceth unto the children. is, y● as many as repent shallbe received into grace: and when they first believe, the acceptation of their fathers is not annexed thereunto, but they are received for Christ's sake in whom they believe. Howbeit to the end they should believe and that God should adorn them with faith & motions of the good spirit thefrendship & league whereby god was joined to their fathers may be of force, yea & is somewhat of force. For the gifts and calling of God are without repentance.] By this reason he proveth that the election of God abideth still in that kindred. For this is the nature of God, not to repent him: he is constant and is not changed: his singular wisdom suffereth him not to repent. This pertaineth to unware men, which have an ill judgement even from the beginning, and contrary to whose opinion many Why men repent them, and why God repenteth him not. things oftentimes happen. But in God can no such thing happen: for he hath from eternally most wisely appointed all things & nothing can happen but that which he foresaw, and is thereof in a manner the author. Wherefore seeing that he hath promised the the sede of the fathers shallbe holy, he will stand to his promises, and will thereout gather many his elect. For his gifts and calling are without repentance, although the jews seem for a time to be expulsed. But this is worthy of consideration, how this is true, that God repenteth not, when as he himself said, It Places which seem to note that God repenteth. repenteth me that I made man. And it repented him that he had made Saul king. And in the 18. chapter of jeremy it is written. I will repent me of the good, which I promised to a kingdom or nation, if they decline to iniquity. And daily experience teacheth, that many gifts are of God taken away from many men. Hereto we say, that God is not moved with affects as men are, although the scripture entreat & speak of him by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but he is described as one stirred up by affects, for that he doth those things which men stirred up by affects use to do. He God is not moved with affects. is said to be angry because he avengeth, as men overcome with anger do, although he thereby suffer no perturbation. He is said also to repent for that although he be not sorry, yet he changeth the things which he had before done. He had appointed Saul to be king, whom he afterward rejected: and he had appointed man upon the earth to be increased in number, whom he afterward destroyed by the flood! and therefore he is said to have been moved by repentance. But here thou wilt say, I speak not of the perturbation of God: admit that he be quiet: but forasmuch The things which are given by predestination are not changed. as he can change the things which he hath done, he can also change his vocation, and can take away the gifts from them, unto whom he before gave them. This we deny not, but this is to be known, that Paul here speaketh not of all kind of gifts or callings, but of those only which according to his eternal predestination he giveth: for they are most constant and unchangeable, as it was before said in this self same epistle: Whom he foreknew, those hath he predestinated: whom he hath predestinated, those also hath he called: whom he hath called, those also hath he justified: and whom he hath justified, those also hath he glorified: this gradation is unmovable, and this chain is indissoluble. But to make the thing yet more plain, we will make this distinction: they which receive the gifts or calling of God, are either predestinated, or else are not of the number of the elect. If they be not predestinated, they have oftentimes certain gifts of God, but those are slender gifts, which do not perfectly change them, so that in temptations and persecutions they fall away, and are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, men during but for Gifts bestowed upon them that are not predestinated, are taken away from them. a time, and they easily lose their gifts, not that God repenteth him or that he is changed, but the changing is in them which withdraw themselves from the truth: and God appointed to give unto them gifts, not perpetually, but for a time. But they which are predestinated do, as touching vocation to salvation, and touching the gift of the favour of God, abide in the state of salvation without any repentance and changing of the purpose of God. And although for a time be taken away from them the spirit, consolation and some certain grace, as from Peter when he denied Christ, and from David when he fell into adultery: yet are they restored again, and so the gift of election, and their calling abideth perpetually, The calling & salvation of the predestinated is not changed. and God repenteth him not thereof. But the Apostle at this present speaof the nation of the jews generally, and not as touching every singular persons. And this is worthy to be considered that in the threatenings which the Prophets use against the jews, is always in a manner towards the end added a consolation of the pacifying of God to come, and that they shallbe restored and called The threatoning of the prophets oftentimes end in consolations. home again to their old estate. In Deut. the 30. chapter it is said, Though thou be dispersed throughout the four corners of the world, yet will I gather thee together again into thine own land. Howbeit although those things are spoken of that nation and of the covenant made with it, yet can it not be choose, but that they must needs help also our confidence, namely that we which believe in Christ should not be in doubt of our salvation. But thou wilt say, what if my calling and gifts should be temporal, and should through my default and not through the inconstancy of God be changed? We ought to answer, that in deed our flesh, and Whereby we are confirmed touching the certainty of salvation corrupt nature is so made, that it may go back, & would easily of itself fall away, but faith when it is a true faith, persuadeth to the contrary on God's behalf, namely, that he will not suffer, that when we fall, we should for ever fall away from him. For how is it possible that we should confess and believe that God is in very deed our father, and yet in the mean time be in doubt of his faith? Those things hang not together. Wherefore although as touching us there is no let, but that we may be destroyed, and we have in ourselves the causes of damnation, yet notwithstanding faith bringeth with it a contrary persuasion, that God is our father, and will be our God and saviour. And that which the Apostle now saith, is in a manner all one with that which he before said: What if some of them have not believed: shall their incredulity make void the faith of God? God forbidden. Let God be true, and every man a liar. Ambrose seemeth to interpret those things utterly wide from the text, as we also before said, for he will have this sentence, the gifts and calling of God are without repentance, to be referred unto baptism, namely, that they which are baptized have freely the forgiveness of sins, neither are they compelled to any repentance. And this he thus goeth about to apply unto this place, That it mought seem wonderful that the jews being such unbelievers, obstinate persons, wicked and ungodly men, should one day be received again of God into favour: this (saith he) is not to be wondered at, forasmuch as that receiving by baptism is done without repentance. But it is most manifest that Paul at this present meant no such thing, but only would declare, that they by reason of election, and for the covenant sake made with the fathers, are beloved. For confirmation of which reason he bringeth, that God repenteth him not, neither changeth he his purpose. Further the Greek words suffer not this interpretation: for it is said that the calling, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, gifts, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, these are the things which are without repentance. But if Ambroses' exposition should be true, not the gifts but the sins before committed should be without repentance, so that they which are baptized should not repent them of their sins. Moreover it is not true that in baptism is not as touching them that are of full age required repentance: For Peter in the Acts of the Apostles saith: Repent ye, and be baptized In the baptism of them that are of full age is required repentance. with a true faith is joined repentance. every one of you. Neither availeth this any thing, if thou say that this repentance is taken for sighing and morning & such works which are called satisfactions. For although we grant, y● unto them which were baptized were not enjoined such ecclesiastical satisfactions, yet if it be a true & effectual faith, how can it not have joined with it a vehement repentance, and mourning, and most plentiful tears? Read the conversion of saint Austin, and thou shall easily see, with how vehement groanings and strifes he (before he was baptized) lamented and bewailed his life before led. Wherefore let us keep still the former exposition, as simple and more true. And this self thing let us observe towards our neighbours, namely, to love them constantly and without repentance. Now therefore we see that the proposition of A repetition of three arguments. Paul is confirmed by three reasons: namely, by his own prophecy, by the oracles of the prophets, and by the nature of the purpose and counsel of God, which is, not to be changed, nor to be altered by repentance. Now is behind the fourth persuasion, wherein he showeth that the consideration in us and in them is all one, and that the like event is to be looked for in them that was in us: and he saith: For even as ye in times past have not believed God, yet have now obtained The fourth reason. mercy through their unbelief, even so now they have not believed by the mercy showed unto you, that they also may obtain mercy.] As ye were from incredulity brought unto faith, so they which are now enfected with the self same incredulity shallbe brought again to salvation. And even as ye were not forsaken of God when ye were unbelievers, so they shall not be forsaken in their excecation especially seeing that they are for the father's sake elected, which benefit ye had not. The works of God are of that nature, that they help the one the other, and by no means hinder the one the other. Therefore the excecation of the jews although in them it be sin, yet because it is the work of God, had The works of god do help the one the other. a good end, namely, the conversion of the Gentiles: and the conversion of the Gentiles shall help towards the salvation which shallbe given unto the jews for as it hath been declared it shall provoke them to emulation. And in the mean time until this thing come to pass, let us consider with ourselves the wonderful work of God: they still in such great adversities, and in so divers and grievous a captivity and dispersion continue and are preserved, they hold still their It is a singular work of God that the jews continue even to this tyme. religion as much as they may: they excercise themselves in the holy scriptures, although they understand all things corruptly. Doubtless no ancient Troyans', Lombard's, Hunes, or Vandals, have so held still their own, that they were in civil life and religion stained from all other nations, and could show their original and history set forth in most sure writing, and being every where dispersed forsook not their ordinances. Which thing forasmuch as it so continueth amongst the jews, is without doubt a singular work of God, and bringeth unto us no small commodity. For they are witnesses of our books, & The jews are our witness do carry them about with them as theirs and of great authority, which thing Augustine also noted. For unless that people were still yet remaining, the Ethnic Philosophers mought suspect that these things are of our own inventing which we believe and preach of the creation of the world of Adam of Noha of Abraham, of the patriarchs, kings, and Prophets. Wherefore they are undoubtedly all this while perpetually preserved of God to some salvation to come. Paul ascribeth unto either part the sin of incredulity, to the end that both the Gentiles should not puff themselves up, when as they hear that they were in that state once, and also that the jews should not refuse to come unto Christ, nor be past all hope of pardon, when as they see that the Gentiles which were before enfected with the self same sin are brought to salvation. Erasmus noteth, that when it is said, So they have not believed by the mercy showed unto you, the sense may be not only, that the jews were made blind, that the Gentiles should obtain mercy, but also, that even therefore for that we are called, and received of God into favour, they are more irritated, and more and more go Our salvation is called by the name of mercy. back from God, and from faith in him: which thing Chrisostome also before noted, when he interpreted that place, they are enemies for your sakes, as though he had said, by reason of your faith and salvation they are made more contentious and rebellious. Neither is this to be passed over, that Paul calleth our salvation and the salvation of the jews to come by the name of mercy, that we might know that nothing is attributed unto merits or works. These courses & alterations of things are so to be taken, that yet we go not on infinitely. For when the jews shallbe converted, the Gentiles shall not again be made blind or rejected: but there shall the stay be. After that, let us look for nothing else, but the end and consummation of the world. And the things which Paul now writeth, are partly admonitions, whereby the Gentiles are put down from their pride, and whereby the jews are pacified by the consolation of the Apostle, and partly they are foretellinges and prophecies of things to come. And this is to be The difference between the foretellings of the saints and of the prophets, & between the foretellings of deviners noted that herein the prophecies of the Prophets and of the holy scripture differ from the fortellinges of curious Mathematicians and of diviners, for that in them is a respect had to vanity only, but here the end is edification: namely, that men should either be converted and cease of from some sin, or else that they should profit and be confirmed in the way of God. God hath shut up all under unbelief, that he might have mercy on all.] Here he speaketh of two nations, namely, of the Gentiles, & of the Hebrews, of which each were shut up under unbelief, that the glory of God might be made the They which are called are brought from incredulity. Paul manifestly saith, that God smiteth with unbelief. more manifest. In Osea it is said, I will call a people that is not my people, my people, and that is not beloved, beloved. The state from whence we are called, is incredulity, under which none of the people of God remain. Behold the Apostle most manifestly affirmeth, that GOD punisheth men with incredulity, wherewith when he hath smitten them, there can none but himself illuminate again their mind. And although unto human reason it seem very hard and absurd, that so great a multitude have perished in unbelief, God both suffering and willing the same, yet ought we not to speak any thing against him, but rather to cry out with Paul, Oh the depth of the riches etc. And when we hear that the jews, though they be never so much unbelievers, shallbe converted, let us thereby learn to despair of none, though they be strangers from faith unless by a peculiar revelation we have some knowledge that they have sinned to the death: yea rather we must perpetually seek to bring them to salvation: For although they be shut, up under that unbelief where with they are infected, yet are they oftentimes by hidden ways prepared of God, and called unto true religion. Neither ought we to think that there is any crime so heinous that it can be any let unto the power of God, but that he can draw unto him whom he wil And forasmuch as we are all called out of one and the self same estate, namely, out of incredulity, none of us ought to be puffed up above an other. Howbeit hereout is not to be gathered (which thing some foolishly go about) All men shall not be saved. that all men shallbe saved, for that it is said, that he might have mercy on all: that followeth not, when as here is entreated of the kinds or sorts of men, and not of every particular man, as Augustine interpreteth this sentence, God will have all men to be saved. Whereas our translation hath, God hath shut up, omnia, that is, all things in infidelity, it is not so red in the Greek, for there it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is omnis, namely all men. It is true in deed that unto the Galathians in the 3. chapter it is said, The scripture hath shut up all things under sin: but howsoever it be, it skilleth not much: this only let us note, that we are all bound with the self same chain of error and blindness, under which God will have all men to be holden, at the lest for a time, to the end they should be more moderate, & the better be able to judge of themselves, & to the end as it was before said, every mouth should be stopped, and the whole world made subject unto God. Chrisostome thinketh, that that word, hath shut up, is thus to be interpreted, hath reproved, declared, and manifestly convinced that they are unbelievers. Unto which exposition peradventure he was moved by an other place unto the Galathians in the third chapter, where it is said, The scripture hath shut upal under sin: where by scripture out of doubt he understandeth the law. For a little before he had made mention of the law saying: For if there had been a law given which could have given life, righteousness should have been by the law. Wherefore Chrisostome considered that the office of the law is to show and to reprove sin, and so the scripture shut up all under sin: so that here also he understandeth nothing else, but to reprove, to convince, The law by occasion stirreth up to sin. and to show forth. But this is to be noted, that the law also by occasion stirreth up, and more pricketh forward to sin, for the lusts in that they are forbidden are more vehemently inflamed. So God besides his reproving, doth also in punishing stir up and incline, as we have before taught. And Origen also hath in a manner the self same exposition that Chrisostome saith: He hath not shut up by pouring in infidelity, but through it making open to others an entrance to salvation. And God is said to have shut up, for that he did not cut of the evil purpose of infidelity. Unbelief sprang out of free will, and God letted it not, knowing whereunto he would at the length use it. Others say that God only permitteth it, but we have else where declared that the permission of God is at the length resolved into his will. The commentaries ascribed unto Jerome have this interpretation: God hath shut up all under unbelief, but not by force, but by reason. I think that he in these words meant the same thing that Chrisostome and Origen meant, namely, that God by reason showed unto men their unbelief, so that they could not deny it, before that he called them to salvation. Although neither we in this, as we have oftentimes declared, put any coaction or violence. But in my judgement the Apostle here speaketh in a manner after the same sort, that he spoke in that third chapter to the Galathians which we before cited: and before faith came, we were kept under the law, shut up unto the faith which should afterward be revealed. Wherefore until Christ came, which is our faith, we abode under the law as in a prison, and shut up under it. So cometh it to pass in men before that they obtain mercy through the Gospel, for so long they are held of God the just judge, shut up as it were in a dark prison of infidelity. That he might have mercy on all.] Chrisostome thinketh that is to be understanded by way of comparison, namely, that by these he would have them to be saved. But Ambrose seemeth to have considered that which is written to the galatians: that the scripture hath shut up all things under sin, that the promise should be given unto the believers by the faith of jesus Christ. Wherefore he saith, Forasmuch as all men were holden under with vices, wicked facts, and unbelief, God seeing that man could not be saved by the law, set forth unto them faith, by which only they might obtain mercy. And he addeth, that it is a miserable thing for him to be proud, whose faults hath been forgiven, and therefore seeing that the Gentiles were by the mercy of God forgiven their unbelief, they ought not to behave themselves proudly against the jews in contemning them. O the deepness of the riches both of the wisdom and knowledge of God, how unsearchable are his judgements and his ways past finding out? For who hath known the mind of the Lord? or who was his counsellor? Or who hath given unto him first, and he shallbe recompensed? For of him, and through him, and for him are all things: to him be glory for ever. Amen. O the deepness of the riches both of the wisdom and knowledge of God] The Why the apostle thus crieth out. Apostle having now ended his so long disputation, bursteth forth into this exclamation, for that he knew that it was not possible, but that all men would be amazed when they hear that all things are attributed unto the mercy of God, for that all otherwise were shut up under incredulity. And that the law, the ceremonies, the common wealth, and miracles wrought by God nothing profited the jews: and also that philosophy, excellent laws, and notable works nothing availeth the Gentiles. And that forasmuch as we are all of one & the same lump, only the election of God and predestination putteth the chief differences between men. That a man can have nothing of himself, whereby he can obtain the mercy of God, and deserve righteousness. And forasmuch as human reason is wonderfully against these things, and is offended therewith, for it would by itself get salvation, and coveteth this similitude or likeness of God, that even as he hath felicity of himself, neither dependeth of any other, so would it be unto itself the cause of blessedness. This is that poison which the serpent in the first temptation breathed into our first parents. Seeing therefore the case standeth so, and that there can not be rendered a reason of the judgements of God, the Apostle draweth the faithful into this bottomless pit. And although he had said much, and brought invincible arguments, whereby he proved that the thing is so, yet when he saw that this could not satisfy, and that man's judgement could not be therewith content, he being as it were overcome with the deepness of the matter, crieth out, O the deepness. He is all whole inflamed with a wonderful affect, and that the motion of his exclamation should not seem to be of man, the things which he addeth he bringeth out of the scriptures of God. for this, Who hath known the mind of the Lord? or who hath been his counsellor, is thus written in Esay in the 40 chapter, mi ticcen eth ruah jehova, that is, Who hath prepared & instructed the spirit of God? Veisch atsatho iod●eunu, that is, And who hath showed unto him his counsel? And that which is added, who hath given unto him first, and it shallbe recompensed Forasmuch as God is the highest and chiefest he is not moved by outward things. him? is written in job the 41. chapter, mi hecdimani vaaschallem, that is, Who shall prevent or go before me, and I will recompense? Wherefore the Apostles meaning is by these words to prove that God through his free will and election giveth salvation unto men. By which sentence man's pride is wonderfully abated and put down. And these are the reasons which he useth: God is the chief in all things: therefore he is moved by no outward things: the chief as touching wisdom when as he needeth not to be instructed of any: the chief as touching strength and power, for no man hath given unto him any thing first, but he giveth unto all others the things which they have. Doubtless these things ought to be a bridle unto every man though he have never so ready a wit and deep judgement, not to speak arrogantly of God, or to be more curious in searching out of things If Paul the teacher of the Gentles do in this sort wonder, what shall we do? than it behoveth. Let every man consider with himself, who it is that after this sort crieth out, and he shall see that it is Paul the instructor of the whole world, who was rapt up even into the third heaven, and there saw secrets which were not lawful for men to speak. And seeing that he so wonderth, and is amazed at the judgements of, God, how should not we which are far inferior unto him reverence them? O the deepness (saith he) of the riches, of the wisdom & of the knowledge of God. These words we may thus understand, as though by these three Three properties of God. genitive cases were showed three distinct proprieties of God, namely, his riches, wisdom and knowledge, and so showed, as most deep and inpenitrable. And by riches peradventure is to be understanded goodness and clemency. Or it may be taken separately, O the depth of the riches, and the two genitive cases which follow, namely, of the wisdom, and of the knowledge, depend and are governed of the first word, namely, of riches: as though he should say, that the wisdom and knowledge of God is most rich and plentiful, but which way soever it be taken it maketh no matter. We know by many places of the scriptures, that wisdom In God & in Christ, wisdom & knowledge are joined together, and knowledge are joined together in God, and not only in God, but also in Christ, according to that saying in the epistle to the Colossians, in whom are all the threasures of the wisdom and of the knowledge of God: where also this word treasure answereth unto this word riches. So great is the wisdom and knowledge God knoweth all things & that after a wonderful manner. of God, that nothing escapeth his sight. Wherefore unto the Hebrews it is said, All things are naked and open before his eyes. Neither doth he only know all things, but also after a wonderful manner knoweth them. How unsearchable are his judgements, and his ways past finding out?] Here is after the Hebrew manner a repetition and doubling of words: and one and the same thing is signified. And ways & judgements are taken both for one and the same thing: unless by judgements we will understand the ends, and by ways the means and manner whereby he bringeth all things to their ends appointed. The ways and judgements of the Lord are after a sort known by the creatures, and so far is there no let, but that we may search them out. But although We must inquire no farther of the judgements of god than the holy scriptures set forth unto us, and creatures declare. The deepness pertaineth to election and to predestination. By these words we are not feared away from the searching out of the scriptures. we search out the ends or successes of things and also the reasons whereby God worketh in things, yet shall we never be able to find them out. The judgements of God, as it is said in an other place, are a great a depth. Wherefore let us think that God doth always that, which is best. And touching his ways and judgements, let us inquire not farther, then is set forth in the holy scriptures, otherwise we shall fall into such labirinths or mazes that we shall never be able to wind ourselves out of them. And this is to be known that these unsearchable judgements which are meant in this place pertain chiefly to the election of God and to predestination. And when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he saith not only unsearchable, but which also ought not to be searched out. And yet doth he not in these words fear us away from the searching out of the scriptures, when as here is not entreated of the will of God revealed in the scriptures, but of the secrets of his counsels, whose most wonderful depth Paul wondered at, but yet expressed not how great it is. And lest he should seem to speak this without any proof, he addeth: For who hath been his counsellor? or who hath given unto him first, and he shallbe recompensed?] Which testimonies as we have said are taken out of the 40. chapter of Esay the Prophet, and out of the 41. chapited of job. And the meaning is, that we can not penetrate unto the secrets of God, when as they no manner of way depend of us: for our wisdom, or goodness can do God no pleasure at all. Of this matter it is written in the first to the Corrinthians, The things which are of God no man knoweth, but only the spirit of God. And if we understand How we may understand some secrets of God. any thing of them, that cometh, as it is there said, for that God hath revealed unto us his spirit. And we have the mind of Christ, which we have drawn chiefly out of the holy scriptures spiritually understanded as it is mete. Augustine entreateth of this place towards the end of his book de gratia & libero arbi trio, and saith, That Paul before said, That God hath shut up all under infidelity, that he might have mercy of all. And showed also that so long as the jews believed, the Gentiles were unbelievers: but when the jews were made blind, the Gentiles came unto the true faith: and from the searching out of these secrets men are justly forbidden, for that they are not able to pierce into them yea oftentimes they have thereby hurt, and they fall into absurd Reason ought not to persuade us to do evil things that good may ensue. By these sayings is nothing taken away from the certainty of faith. opinions. For when men hear that God hath shut up all under belief, that he might have mercy of all, straight way they add: therefore are evil things to be committed, that good things may ensue: when as rather they ought to say: We have done evil things and the lord hath thereout through his mercy brought forth good things, let us therefore do good things that better may ensue. No man hath been God's counsellor, for he is the chief wisdom. Howbeit by these sayings is nothing taken away from the certainty of faith, for that it cometh not unto us by human strength, or by our own understanding, but by the breathing of the spirit of God. And whosoever do rightly and diligently weigh those things, they shall never be able any manner of way to complain of God, as though he should deal with them unjustly when as he, as it is manifest, is in debt to no man. Neither can this be true, that predestination is of works foreseen, when as it is said, that no man hath Predestination is not of works foreseen. given unto him first, that he should be recompensed. For what else is this, God to predestinate according to works foreseen, then to render unto them his appointing to eternal life. Merits also are hereby most manifestly excluded, which can not properly consist, unless we affirm that we give something that is our Merits at excluded. own, which thing this sentence which we now entreat of suffereth not. Wherefore let no man cry out that he hath done many things, and therefore many and great things are dew unto him, when as no man hath any thing that is his own. And although it be written, that God will render to every man according to his Our good works are the works of God. works, yet is that so to be understanded, that if they be good works, they are for no other cause called any man's works, but for that they are wrought in him, namely, by the power of the spirit of God, whereby they are in very deed the works of God. And Augustine most truly saith, that God crowneth in us his gifts. For as touching us, we deserve nothing but death. Finally let us hereout gather, that forasmuch as no man can by his own wisdom or strengths attain unto things divine, the best remedy is that we all suffer ourselves to be led by the spirit and word of God. For of him, and through him, and for him are all things: to him be glory for ever. Amen.] That we can in no wise be God's counsellors, hereby it is evident, for that all things depend of him, as it manifestly appeareth in the creation of all things, and also in regeneration whereby we are justified, where all whole is attributed unto him, and finally we are no otherwise in his hands, than the vessel is in the hand of the potter. Wherefore we may conclude, that he hath full right to do with us, whatsoever he will: and it is our part not to be to much inquisitive, but to give the glory unto him, and to direct all our doings unto him. From which thing both idolaters and also they which attribute justification unto their works, are most far distant. Origen noteth, as also he before When it is said that no man can be God's counsellor, the son nor the holy ghost are not excluded, for the whole blessed Trinity knoweth all things. Origens' exposition upon this epistle suspected. The things which are created, consist not of the nature of God. How God created all things by the son. Instruments are not to be made equal unto him that worketh with them. Why God created all things for himself. did, that this sentence, None can be God's counsellor, aught to be understanded of things created, and not of the son, or of the holy ghost. And to prove that the holy ghost knoweth the father, he bringeth this sentence, No man knoweth the things which are of God, but the spirit of God. Wherefore he admonisheth, that from this proposition is to be exempted the blessed trinity: which thing I therefore mention, for that it is thought that he was of this opinion that the son knoweth not the father, and that the holy ghost knoweth not the son. Wherefore this commentary of Origen upon the epistle to the Romans is not without just cause suspected. The Apostle, when he saith, Of him, meaneth not that the things which are created do consist of the nature of God as of a certain matter, but they are of God as of the efficient beginning, neither needed there any matter in their creation, for they were made of nothing. And all things are therefore through him, for that God needed not an helper: for he is endued with a full power of his own, he is sufficient of himself. And he created all things by the son, not as by an instrument, but as an artificer by wisdom excerciseth his art. For instruments have not any such force that they are to be counted equal to the artificer: But the son is in all points equal unto the father. And all things were created of God for him, for that he hath nothing more perfecter than himself, and therefore for himself he created all things: for he is the end of all things. Augustine in his book de Natura boni against the Manichees, in the 27. and 28. chapters at large entreateth, how these things are to be understanded, neither varieth be from the exposition now brought. I omit to speak of them which refer these things unto the father, the son and the holy ghost, for as it is not of any great weight, so seemeth it to be to much constrained. Amen, is a word of confirmation. For the manner of the Apostle is, so often as he hath made an end of entreating of those things which pertain unto the glory of God, to burst forth into this affirmation: which thing we also ought to imitate, to approve the glory of God so often as occasion serveth: & with all our heart to wish it, and with a willing and glad assent to affirm and ratify it. Of justification. But now to make an end of the long disputation which we have had, it shall not be amiss more fully to entreat of justification, which is the The question put forth. scope and end of all that which Paul hath hitherto spoken of. And in this sort, let the question be put forth: Whether men be justified by works, or by faith. But first of all it shall be good to pease and discuss the words of the question proposed, and let us begin with this word justification. The signification of this word to justify. This verb Tsada, with the hebrews, in the first conjugation signifieth, to be just. But if it be transferred unto the third conjugation, it signifieth to transfer righteousness into an other, and to make just: for this is the nature of the form of those verbs which they call Hiphil. Even as Amad, signifieth, to stand: so Heamid, signifieth, to appoint, that is, to make an other thing to stand. Wherefore Hitsadik, in the Hebrew signifieth, to justify, that is, to make one just: which thing God is said two manner of ways to justify. when it is done of God, is done of him two manner of ways. For sometimes he doth in very deed bring forth righteousness in men: First when with his holy spirit, he frameth them again & wholly reneweth them, in restoring the strengths of their minds, and delivering the powers of man from a great part of his natural corruption, and this is the first righteousness which sticketh and cleaveth to our minds by the benefit of God through Christ. Then when he hath so restored and made them new again, he giveth good and holy works, by the use and frequency of which works is engendered in our minds a quality, or as they call it an habit, whereby we are made prone to live honestly and holily. And we deny not but this kind of righteousness is in the hearts of the regenerate. But sometimes God justifieth in absolving us from sins, and ascribing and imputing unto us righteousness. And then this word Hitsadik, is a word taken of the law, which pertaineth to judgements, as also this word Hirsehig▪ which signifieth, to declare, one to be wicked and hurtful. And to justify is by judgement, words, testimony, and affirmation, to count one for just. And forasmuch as there are two significations of this word to justify, namely, either in deed or in account, and estimation. And God is the author of either of them, whether of these two shall we follow We now in treat of the latter form of justification. in the disputation proposed? Forsooth the latter, and that for because the renovation inspired by the spirit of God, and our righteousness, as touching the habit gotten by good works, are whilst we live here so unperfect and maimed, that if judgement should be given by them, we were never able to stand before the judgement seat of God. Besides that, Paul disputing of this matter, after he had brought forth the authority of David, and a testimony of the history of Abraham in Genesis, useth this word of imputing, and by the proper signification thereof he reasoneth touching this present cause or question. And this I suppose to be sufficient, as touching the declaration of the first word, namely, of justification. Now let us entreat of faith. A man with the hebrews in the first conjugation signifieth to be firm, which self same verb in the third conjugation, which as I What this word faith signifieth. have said, is called, Hiphil, signifieth to give constancy and assuredness to any promise or thing. Wherefore the Latins say, Fidem homini, aut verbis tribuere, which is in English, to give faith unto a man or unto words, and it signifieth as much as if a man should say to believe. Wherefore this Hebrew verb Heemin, signifieth none other thing, then to suppose or think a thing to be firm, constant, and sure: And as touching God, he which believeth not him, maketh him a liar. For john saith in his first Epistle, the 5. chapter: He which believeth not God, maketh him a liar. Which thing how grievous a sin it is, let every man consider with himself. Contrariwise, he which believeth God, adorneth him with glory and honour. For in this Epistle to the Romans it is written of Abraham, that he staggered not through doubting, in having consideration to his own body, being now almost dead, or to the womb of Sara being past child bearing, but gave the glory unto God being strong in faith, and fully persuaded, that he was able to perform whatsoever he would. Wherefore there seemeth to be a certain Analogy or proportion between this verb, to believe, and to justify, as we in this place take it: for as to justify, An analogy or proportion between to believe and to justify. A double certainty of faith. is by judgement and estimation to ascribe righteousness to a man, and not to make him to be in very deed just, so to believe, is not in very deed to make the words and promises of any man sure, and firm, but to think and settle with ourselves that so they are. But this act of believing whereof we now entreat, hath two manner of firmness and certainty. First of the things, namely, of the words and promises of God, which abide much more firmly than heaven and earth. Secondly, as touching the persuasion, which forasmuch as it is wrought by the power of God, is also most firm and most certain, and of an assured persuasion, that is, that it is never naked, but always draweth with it many and sundry motions An assured persuasion is not naked▪ it draweth with it also other motions of the mind. of the mind. For experience and daily use teacheth, that in things civil, a man being well and fully persuaded of pleasant promises, is filled with confidence, rejoiceth, showeth a merry countenance, is glad, and pleasant and cleaveth unto him that made the promise, so that he doth by all means allow him. But contrariwise when he believeth not the persuasion, he laugheth at it, neglecteth and contemneth it, or waxeth cold, and bendeth the brow: wherefore it can never be, that he which believeth in very deed, can want such affections, which are accustomed to follow a full and strong persuasion. And therefore those that are the pure professors of the Gospel do justly affirm, that to believe hath a very great conjunction with action, or with the motion of confidence, hope and such like affections: But most of all with a sincere and firm affiance, which it always draweth with it. Whereby it cometh to pass, that in the holy Scriptures promises are made Unto true faith is joined an assured confidence. Promises are in the scriptures given both unto saith, & also to confidence. Why in the old Testament is oftener expressed hope & confidence, but in the new testament faith. both to faith and to trust. For even as it is said, The just man liveth by faith: Also, He which believeth in him, shall not be confounded: And in the new Testament: He which believeth in the son, hath eternal life: Again, We think that a man is justified by faith: So also is it written in the Psalm, Blessed are all they, which put their trust in him. And in Esay, the 26. chapter, He shall keep peace, because they hoped in him. And in the new Testament, Hope confoundeth not: To Titus also the 3. chap. That we may be heirs according to the hope of eternal life. Although in the old Testament we find the promises are oftener made unto hope, then to faith, yet in the new Testament it is contrariwise: whereof this may be the reason, because in the old time, the hebrews erred not in the belief that there was but one God: yea, they professed the worshipping of him only: but this was not well amongst them, that they had not a lively faith, which draweth with it a trust, but only by education had conceived either a certain opinion, or else a certain knowledge, and therefore unto this the Scripture exhorteth them, to believe truly and with efficacy, which is expressed by the affect under the name of trust. But in the new Testament they erred in the meaning, both the Gentiles which were worshippers of Idols and of many gods, and also the jews, as touching the conditions of Messiah, for they looked that he should come in glorious pomp, like a king, and magnifical in worldly government, wherefore faith was oftentimes beaten into them, whereby they might obtain the promises of God: For it was very necessary, that they should rightly be instructed of the chief point of the thing that they should believe. And of this Hebrew verb A man is derived this noun Emunah, Faith signifies firmness. which signifieth faith. And it sometimes signifieth certainty and constancy of words and promises. Wherefore God is in the holy scriptures oftentimes called faithful, and his works are called faithful, because they are firm, and constantly continued. And we read before in this Epistle: What if some of them have not believed? hath their incredulity made vain the faith of God? Yea, and this latin word Fides, that is, faith (if we may believe Cicero) is derived of Fio: because that thing is done in deed which was spoken. And sometimes it signifieth the assent of our mind, whereby we receive words which are set forth unto us, as it is said of Abraham, How faith is taken in this disputation. He believed God, and it was imputed unto him for righteousness. And forasmuch as is this disputation now we take faith after this manner, it shall not be from the purpose to define what faith is, wherefore faith is a firm and an assured assent of the mind unto the words of God, which assent is inspired by the holy ghost The definition of faith. unto the salvation of the believers. And therefore it consisteth in the mind, and is occupied about the words of God, from whence we have the matter thereof. Of the form also we need not to doubt, because it is defined to be an assent. The efficient cause is here, to be the inspiration of the holy ghost. And the end is declared in the last place, when as we say, that this assent is inspired of the holy ghost The definition of faith which is written in the 11. to the hebrews is declared. What hypostasis signifieth. to the salvation of the believers. Not much unlike unto this definition, are those things which are written concerning faith, unto the hebrews the 11 chapter: namely, that faith is a substance of things to be hoped for, and an argument of things that appear not. Where that which the Latin interpreter hath turned substantia▪ that is, substance, in Greek is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word Budeus most learnedly turneth in his commentaries, boldness, strength, or valiantness of mind. And it is derived of this verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth, to sustain, to receive, not to give place to one that rusheth upon a man. Hereof a soldier is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is trusty, and turneth not his back unto his enemies, but goeth against them, and resisteth them. And undoubtedly in believing we have need of this strength and patience, by reason of the great fight, of which there we have In believing we have need of strength. experience. For we must resist the flesh, reason must be overcome, which very much striveth against faith: we must also resist the condemnation of our own conscience, sin, and the anger of God, and there are many things besides, by which a faithful assent is both letted and resisted. Very well are compared together between themselves these two, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a substance, and those things that are hoped for. For God promiseth resurrection, but yet unto the dead: he promiseth eternal life, but yet to them that are rotten: He calleth men blessed, but yet those which abundantly thirst and hunger, and are on every side oppressed: He pronounceth men to be justified, but yet such as are covered with sins and filthiness. Wherefore seeing these things seem to be so far of from us, it is needful that we have boldness, strength, and the assurance of a most firm assent, which may make these things to abide, and to consist unto us as things most assured. With such a shield of defence ought we to be armed, whereby we may quench all the fiery darts of the devil, when they are cast against us, that we may also overcome even the world. For as john testifieth, This is the victory which overcometh the world, even our faith. Further we must note, that this word Argumentum, that is, argument, which in Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is turned of some demonstratio, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, a declaration: because, by faith are showed and declared those things which appear not: but me thinketh Augustine, although peradventure not so Latin like, yet very faithfully turned it convictio, that is, an overcoming. For by faith our mind is overcome to grant that those things are true which God either speaketh or promiseth. But Hostiensis in his book, De summa Trinitate, & fide Catholica, laboureth by two reasons to show, that faith is not by these words of the apostle defined, because that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or substance agreeth also with hope. Wherefore forasmuch as it is not proper to faith, it can not be applied to the definition thereof. Further, because faith hath not a regard only to things to come, and those things which are hoped for, but also is referred unto things past. For we believe that GOD created heaven and earth: that Christ was borne of a Virgin, that he suffered for us, and was raised from the dead: but all these things Whether faith be defined in that place to the Hebrews. are past, neither are they hoped for to come again. These two reasons of Hostiensis are very weak, neither do they prove, that these words unto the hebrews can not be applied unto the definition of faith. I grant in deed that the intent thereof the Apostle (or what soever he was that was the author of the Epistle) was not to define faith: because than he chiefly entreated of patience, & endeavoured to show that it is most of all joined unto faith, because faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a substance, etc. But by this his reason are touched all things that express the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is applied unto hope also. nature of faith. And to the first objection we say, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or substance may in deed be applied unto hope, but yet that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which it draweth from faith, not that which it hath of itself. Neither ought it to seem any new thing, if these divers and sundry natures have something common in their definitions. things which are of a divers nature have some thing common in their definitions: for a Lion, a dog, and a man, although they differ much in nature, yet herein they agree, in that they be living creatures, and therefore in their definitions is something put which is common unto them all, when as they are both bodies, and also things having life, and endued with senses. Wherefore it ought not to seem marvelous, if faith and hope agree in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, forasmuch as they are separate by other differences. For in faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is referred unto the assent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. what it hath a regard unto in faith▪ and what in hope. but in hope to the expectation, whereby we patiently abide until the promises & such things as we have received by faith be rendered unto us. To the other reason we answer, that Paul made mention also of things past which are made plain unto us by faith, for he saith not only, that it is a substance of things to be hoped for, but addeth, that it is an argument or conviction of things that appear not. Now those things also which are paste appear not: Faith hath a respect to things pest and also to things present, so that they be h●●den. for by that word Paul (or any other whatsoever he was) comprehendeth what soever is believed and is not evident, whether it be paste, or whither it be to come or whether it be now present. But peradventure thou wilt demand, why in the first place he maketh mention of those things which are hoped for? we answer that it is aptly done, because worthily are those things put first, which are more hard to believe. For peradventure there are some, which will easily enough grant that God created all things, that Christ the son of God came into the world, and was borne of the virgin, and such like: but yet they will much doubt of the remission of their sins, of the resurrection of the flesh to come, and of the eternal glory which shallbe given unto the just. Wherefore aptly and orderly are those things placed which are read in the Epistle to the hebrews. But what the nature of faith is, Esay the Prophet hath aptly expressed in the 26. chap. in which place is described the church as a city built of God. The Prophet crieth: Open your gates & a just nation shall enter therein. And he addeth the cause of that righteousness Schomar emanim: that is, preserving or keeping faith: where thou seest that by faith the believers are justified. Then he addeth in what thing consisteth that faith, whereby the people of God is just, namely because jatsar semoch titsor schalom, that is, with a constant affect thou shalt keep peace. This is the true faith whereby we are justified, namely, because we believe that God will be unto us the author of peace and felicity, and a faithful keeper of his promise. Augustine in his 40. treatise upon john saith, What is faith, but to believe that which thou seest not? Which self same thing he writeth upon the words of the Apostle in his 27. sermon: but in his book de spiritu & Litera the 31. chap. he writeth, that to believe is nothing else but to consent, that that is true which is spoken. The Master of the sentences in the third Distinction the xxiii saith, that faith, sometimes is that which we believe. For in the Symbol of Athanasius it is said: And this is the Catholic faith that we The Symbol of Athanasius. A distinction of faith. A lively faith, and ● dead faith. The faith of miracles. should believe etc. But sometimes it is that, whereby we believe. and in this latter signification, do we understand faith in this disputation. He separateth also a lively faith from a dead faith: which distinction is to be liked, because james maketh mention of a dead faith. But we must know, that a dead faith is only a faith in name, neither is it any more a faith, then is a dead man a man. For even as a dead man is called a man although he be none: so a dead faith although it be called a faith, yet hath it not the nature of faith. There is also an other kind of faith, which serveth to work miracles, and much differreth from the faith which justifieth and is common both the godly & also to the ungodly. Of this Paul maketh mention in the first to the Corrinthians when he saith, Unto one is given the word of wisdom, to an other the word of knowledge, to an other he saith is given faith and it is not meet, that in that rehearsal of gifts and free graces is meant any other faith, then that which is the root of miracles, especially when as straightway are added gifts of healing, and gifts of virtues or powers. And of this kind of faith both Chrisostome and also Theophilactus have made mention upon the same first Epistle to the Corrinth. where in the xiii. chapter it is said: If I have all faith so that I can remove mountains. And that unto the wicked also is this kind of faith granted, is hereby testified, in that it is most certain that of them are set forth both Prophecies and miracles. Wherefore Christ shall say unto them: I know you not: although with full mouth they boast, Have not in thy name prophesied, have we not cast out devils? There is an other faith which endureth but for a time, of which the Lord Faith that dureth but for a tyme. made mention in the parable of the seed which is sown in the field: for all falleth not upon good earth, but some upon stony ground, and when it is sprung up, it very plainly declareth those, which with a glad and joyful mind receive the word of God, but when the burning heat and ferventness of persecution shall wax hot, they fall away from it, and therefore they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, men having faith for a season. Wherefore leaving all these significations, in this disputation by faith we understand that firm assent which is of so great force and efficacy, that it draweth with it the affect of trust, hope, & charity, & lastly all good works, as much as the infirmity of this present life will suffer. Therefore Smithe which wrote a Smith an Englishman an impudent Sophister. book against me of justification, (although he set it out before against Luther, & against Melancthon, and speaketh much against others, and seldom maketh mention of me, is herein exceedingly deceived, in that he judgeth that those are sharply to be reproved, which say, that faith is a trust. And he bringeth a place out of A place to the Ephe. declared. the Epistle to the Ephesians the 3. chapter, where it is written, By whom, namely, by Christ jesus we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, boldness to speak, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, an access 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, in trust which cometh by faith. Seeing therefore, trust (saith he) is by faith, it is not faith. Oh trim man, I promise you, and a sharp divine, which alone saw that these two things namely, faith and trust, are two things separated. What other thing in a manner ment Philip Melancthon, and other our faithful teachers, when they call that faith whereby we are justified, trust, but that it is not dead, that is, not slothful, that it is not a human persuasion, but so vehement an assent, that it hath even trust itself most inwardly nighly joined unto it? But I mind not much to contend with this man All that he babbleth he scrapeth out only of Eccius, Pighius, and other beasts of the Antichrist A dead faith justifieth not but driveth into desperation. This word Amen sealeth prayers of Rome, and setteth them abroad as though they were his own. That faith which draweth not with it trust, and other holy motions of the mind, driveth men into desperation, so far is it of that it can justify, which thing the miserable ends of Cain and judas do plainly testify. But that which is a firm faith continually trusteth, yea it sealeth our prayers in the Church by this common and received word Amen, among other words used of the faithful. Which word is derived of this Hebrew word Aman, which I before spoke of: & as David Chimhi They which pray without faith do lose their labour. A similitude. testifieth, it signifieth, It shall be ratified and firm, so shall the Lord bring to pass. They which pray without such a faith do lose their labour. In this faith undoubtedly men do quiet themselves in tranquillity and unspeakable peace, and are like unto him which found a most ample treasure and precious pearl, wherein he so contented himself, that he sold all that he had, to buy it. Hereof came it that in the 7. Chapter of Esay the Prophet said unto the wicked king Achaz, exhorting him to the true faith Hischamar Vehischakat, that is, Take heed, and be quiet: for the Prophet would, that the king should beware of incredulity, and stay himself What is the property of faith▪ A distinction of works. with the word of God, which is the propriety and nature of faith: as contrariwise the nature of infidelity is, to waver and to be unconstant. For they which believe not, are carried about with every wind of doctrine and opinions, and are always wavering and unconstant. Wherefore in josua the 17. chapter, the people are reproved, because their heart flowed as water, and that undoubtedly happened only by reason of their incredulity. Wherefore forasmuch as hereby it now appeareth what we understand by faith, and what signification of this word among many significations we follow in this question we must now speak somewhat of works. There is one kind of work, which after the action and motion remaineth outwardly, and appeareth after it is finished as the Image which Phidias made, is called a work, and the temple at jerusalem was called the work of Works inward, & outward. Solomon. And after an other sort, actions of men & their motions depending of will and reason, are called works, & after this manner do we now take works, which are also sundry ways distinct the one fromt he other. For there are some which are inward, as to believe, to love, to favour, to fear, and to pity: other some are outward, as to travail abroad, to give alms, to preach, to teach, and such like. Works moral and ceremonial. And of both these kinds of works is our question meant. They divide also works into such which pertain unto ceremonies, into such which (as they call them) are Works either go before, or else follow justification. moral, both which kinds also doth this question comprehend. Further the time wherein works are wrought is to be distincted: for some are done before we are justified, and have obtained the benefit of regeneration: and other some follow and are counted as the fruits of a new life, and of righteousness begun. And forasmuch as we can not entreat of these latter works as such which follow justification, we will speak only of the first: for this only is called into controversy, whether works justify us: for those which follow justification can not bring forth In three propositions this question is comprehended. justification, because it is already had. These suppositions being thus set, we will dissolve this whole question by three propositions, which are these: justification is not of works: justification is had by faith: justification is given by faith only. These three things when we have confirmed by reasons taken out of the holy scriptures, and have defended them from the objections and cavillations of our adversaries, we suppose that then we have sufficiently answered the question. God If good works justify not, it cometh not thorough their default. grant and work with us to bring this to such effect as we desire. As touching the first proposition, when we say that men are not justified by works, it is not to be thought that the same happeneth through the default of good works: For if they could so be performed of us, as the law commandeth them, than should we be justified: by them for God, for that he is just, as he acquitteth not the wicked, so should he by his sentence justify such as satisfy the law. But there is no man which can thoroughly accomplish such works as the law commandeth. As if a man should owe a thousand crowns of gold, and had toward the payment thereof, but only a thousand pieces of lead, or brass money, undoubtedly he should not be discharged of the debt, neither can he be pronounced clear or quit: which thing should not happen through the default of the crowns of gold, but through the default of his naughty money, and for that he wanteth money of gold: even so say we that the law is in deed spiritual, just, and holy, and he which could do all the things that it commandeth, should live in them, for it is Faith as it is a work justifieth not. set forth unto us as life, but forasmuch as none of us either doth or can do it, as it is given of God, therefore are we not justified by works. Moreover also faith if it should be considered as it is our works, we can not be justified by it, forasmuch as it is a work both maimed and unperfect, and far underneath that that the law requireth. But therefore are we said to be justified by it, for that by it we take hold of the promises of God, and of the righteousness and merits of Christ, and apply A similitude. them unto us. Suppose there were a beggar which hath a most filthy and leprous hand, wherewith he receiveth the alms of him that offereth it unto him, undoubtedly that beggar is nothing at all helped by the filthiness or leprosy of his hand, but by the alms which he receiveth with his hand, what manner of hands so ever The doctrine of justification, is the principal point of godliness. he have. There is none endued with true piety, but must needs greavouslye lament & be sorry, when he seeth that many which are called christians are ignorant whether works justify or no: when as this doctrine is the head, fountain, and stay of all religion, and therefore of it above all things we ought to me most sure and certain. But now a days it is not only called into controversy, but many disagree one from an other, and perniciously err from the true doctrine. But if by complaining I might any thing prevail, I would very much complain of this unhappiness: but for as much as it is so, and that by no means we can have it otherwise, this only will we diligently provide for, that we fall not into those opinions which diminish the glory of God, and are repugnant unto the holy scriptures, & also are hurtful unto our conscience. Peradventure some will look that I should chiefly make answer to the cursed speakings, slanders & reproaches, with which the adversaries do as touching this matter most unportunately & tragically infame us: but I am not so mad to think that these things are to be preferred before the setting forth and defence of the truth. Wherefore first of all I will descend to the matter, and then when I have confirmed our sentence, I will pick out such wicked obie●ions as are laid against us, and will according to the strength that God hath given me overthrow them. And to the end it may manifestly appear, that men are not justified by works, (which thing was our first proposition) I will rehearse in a just order the course of the reasons of Paul, which we hitherto have heard, whereby it may the easilier be perceived, that I in all points agree with him, neither do I one here breadth departed from his doctrine. In the first Chapter he began to reprove the Gentiles, because before they The first reason for the first proposition. came to the knowledge of Christ, although by their philosophy they knew the true GOD, yet they worshipped him not as they should have done, neither gave they thanks unto him as to the author of all good things: but became fools, and were frustrated in their reasons and cogitations, and changed the glory of GOD, and transferred it from him, and gave it not only to the Images of men, but unto birds, four footed beasts, and serpents. Wherefore God deliured them over to the affe●ions and desires of their own hearts: by means whereof they lived most filthily, and became (as it is there written) full of all iniquity, maliciousness, fornication, avarice, and those vices which there follow. And if in case they were such, and lived after that manner, undoubtedly they could not be justified by their works, neither should Paul's reason against the Gentiles have been of any force, to prove unto them that it was necessary for them to receive the religion of Christ, that they might be justified, unless he had taught, that they were universally such as in the first chapter he painted them out to be. For who would think it to be any reason of efficacy, which appeareth to be true only of some, and not of all? And in the second chapter he writeth in a manner the same things of the The second jews, Behold (saith he) thou art called a jew, and trustest in the law, and makest thy boast of God, and knowest his will, and allowest the things that are profitable, being instructed by the law, thou boastest that thou art a leader of the blind, a light of them which are in darkness, an informer of them which lack discretion, a teacher of the unlearned, as one that hath the form of the doctrine that is by the law: thou therefore which teachest an other, dost thou not teach thyself? Thou which preachest a man should not steal, dost thou steal? Thou that sayest a man should not commit adultery, dost thou commit adultery? Thou that abhorrest images, dost thou rob God of his honour? And thou which makest thy boast in the law, dost thou by the transgression of the law dishonour God? For the name of God (as it is written) is evil spoken of among the Gentilss through you. Such therefore were the jews without Christ, wherefore they could by no means have been justified by their works, or else they might have answered Paul, that they were unjustly so grievously accused. But in what case men were before they received the faith of Christ is more manifestly showed in the 3. chapter for there we read: There is none righteous, The third. there is none that understandeth or seeketh after God, all have gone out of the way, and are become unprofitable, there is none that doth good, no not one. Their throat is an open sepulchre, with their tongues they have deceived, the poison of asps is under their lips whose mouth is full of cursing and bitterness, their feet swift to shed blood, destruction and wretchedness are in their ways, they have not known the way of peace, the fear of GOD is not before their eyes. etc. These testimonies Paul gathered together out of sundry places of the holy scripture, by which the nature of man being destitute of the grace of God is set forth in his colours. And that no man should say that only the idolatrous and wicked Gentles are by these words signified, the Apostle as it manifestly appeareth, showeth that these things are also extended unto the jews, who above all others thought themselves most holy, and therefore he addeth: We know, that whatsoever things the law speaketh, it speaketh unto them which are under the law. And to the end we should not doubt but that his intent was to bring an universal reason: he addeth: Because by the works of the law no flesh shallbe justified. And by flesh he understandeth a man not yet regenerate. I know there have been some, which by the flesh have understand the inferior parts of the mind which are gross and wrapped with filthy lusts. But this sense Paul excludeth, when he saith, by the works of the law, that is, by works commanded of God in the law, which must needs come of reason and not of the strength of the inferior soul. Farther the scripture after the Hebrew phrase, by the flesh understandeth the whole man: which thing we have in an other place more abundantly expressed. Afterward to the end he might the The fourth better confirm this sentence he saith: that every mouth might be stopped, and that the whole world might be guilty before God. Undoubtedly if men should be justified by works, their mouths should not be stopped, neither should they be guilty before God: for they should always have somewhat to say, namely, that they are therefore quite from sins, because they had deserved it by works: but now when men perceive the contrary, they dare not once open their lips. Farther he saith: The fifth. But now without the law is the righteousness of God made manifest, which hath the testimony both of the law and of the Prophets. What man would appoint that thing to be the cause of our righteousness, without which righteousness may be obtained? undoubtedly no wise man would so do, when as such is the nature of The sixth. causes, that without them the effects can not be brought to pass. To the same purpose also serveth that which followeth: Where then is thy boasting? It is excluded. By what law? By the law of works? No, but by the law of faith. He would have us know that all just cause of glory is excluded and taken away from us, for the whole glory of our righteousness ought to give place unto God: but if we should be justified by works, than should it not be so: for the glory should be ours, and every man would count himself to be therefore justified, because he hath The seventh lived virtuously and justly. And how certain and assured this was unto the Apostle, those things which follow do declare: We think therefore that a man is justified by faith without works of the law. Wherefore, shall we then deny that which the Apostle with so great vehemency affirmeth? Undoubtedly it is a thing most impudent so to do. Wherefore let us assent unto him, and not resist so great a testimony The eight. of his. But besides these things, let us weigh and consider the pith of Paul's meaning: If we should be justified by works (saith he) we should not only have matter to boast of, but the occasion of glorying in God, and of publishing his favour towards us should be taken away. For without doubt it is unto us a thing most praise worthy and glorious to acknowledge, that the benevolence and ready favour of God towards us through Christ is so great that he delivereth us miserable men from our sins, and receiveth us into favour, although we were covered over with never so great filthiness and drags of sin. If (I say) we should be should be justified by works, then undoubtedly could we not truly boast, brag or glory hereof. But let us go on and hear what the Apostle saith in the beginning of the 4. The ninth. chapter: What shall we say then that our father Abraham found according to the flesh? For if Abraham were justified by works, he hath whereof to boast, but not before God, For what saith the scripture? Abraham believed God, and it was imputed unto him for righteousness. But unto him which worketh a reward is not imputed according to grace, but according to debt. Wherefore to the end that so sweet a consolation of the love and benevolence of God towards us should not be taken away from us, let us constantly affirm with the Apostle, that we are not justified by works. And that he might the better persuade us hereof, he urgeth this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we say signifieth to impute, to ascribe unto a man righteousness, or to count a man for a just man, and setteth it as an Antithesis or contrary unto merit or debt, so that he to whom any thing is imputed, deserveth not the same, neither receiveth it as a debt. But he which obtaineth any thing unto himself as a debt, counteth not the same as imputed or ascribed unto him: neither thought Paul it sufficient to have alleged the scripture concerning Abraham, but also he citeth David: Blessed are they whose iniquities are forgiven, & whose sins are covered. Blessed is the man unto whom the Lord hath not imputed sin. By which words we do not only gather, that the righteousness by which we are said to be justified, sticketh not in our minds, but is imputeth of God, & that it is such an imputation which consisteth not of works, The tenth. but of the mere clemency of God. Farther the Apostle doth by an other propriety of good works confirm his sentence, namely, because works are signs or seals of the righteousness already obtained, wherefore he saith of Abraham: And he received the sign of circumcision, a seal of the righteousness of faith, which was in uncircumcision etc. Wherefore forasmuch as good works are signs and seals, which bear witness of the righteousness already received, they can not be the causes thereof. Neither have ceremonies only that property, but also even those works Moral works also are seals of righteousness before obtained The eleventh. which are called moral, when they are pleasant and acceptable before God, for they also are signs and tokens of our righteousness. Wherefore Peter exhorteth us to endeavour ourselves to make our vocation sure, namely, by living uprightly, and by good works. Yea and the form also of the promise is diligently to be weighed, which God made with Abraham, for unto it is not added a condition of the law or of works: And seeing God added none, with what audacity shall we then presume to do it. And Paul saith, For not through the law was the promise made unto Ahraham or to his seed, that he should be the heir of the world, but through the righteousness of faith. For if those which pertain unto the law be heirs, then is faith made vain, and the promise is of no force, namely, because the law worketh anger. Wherefore if we fulfil not the law, the promise will take no place and it shallbe a thing vain to believe that promise which shall never be performed: which undoubtedly must needs utterly be so, if it be given upon this condition that we should perform the law, when as no man can perfectly accomplish the law. But the Apostle proceedeth farther, & this judgeth of the most merciful counsel of God: The twelfth. Therefore is the inheritance given by faith, that it might be according to grace, to the end the promise should be firm: as if he should have said, our mind should continually waver, if the promise should depend upon works: none could appoint any certainty of his own salvation, for his conscience would evermore accuse him, that he had not performed those works, unto which the promise should be made: to the end therefore we should not in such sort waver, God would that our justification should consist of faith and grace, that the promise might be firm. The same thing also is gathered out of that which is declared of Abraham, how that contrary The thirteenth. to hope he believed in hope. He is said to believe in hope contrary to hope, which either in himself, or in nature, seeth or feeleth no manner of thing, which might persuade him to hope. As Abraham was an hundredth years of age, his body was in a manner dead, his wife an old woman, and barren, all which things naturally feared him away from hoping: and yet prevailing against them all he hoped. But we if we should have merits or good works, by which we might obtain righteousness, then should we not hope contrary to hope, but in hope, and according to hope. Wherefore our justification is to be appointed no otherwise, them we read that it was in Abraham: For he is the father of us all: as it was imputed unto him, so shall it also be imputed unto us. But now let us come to the 5. chapter. There The fourteenth. again Paul plainly expresseth, in what case men are before they be regenerate, for he saith: For Christ when we were yet weak, according to the consideration of the time, died for ungodly ones. And strait way, But God setteth out his love towards ve, in that that when we were yet sinners, Christ died for us: And he addeth: For if when we were enemies, we were reconciled to God by the death of his son, much more being now reconciled shall we be saved by his life. Hereby we gather that before regeneration men are weak, sinners, ungodly, and the enemies of God. Who then can ascribe unto such men power to attain unto justice when they will, by bringing forth good works? Others may believe it, but the godly will never be so persuaded. This is moreover an other proof, in that he setteth forth the cause of so great The fifteen. an evil, when he said: Therefore even as by one man sin entered into the world, and by sin death, and so doath went over all men, forasmuch as all men have sinned: as if he should have said, we were even them from the first beginning by the first man lost and condemned. And lest thou shouldest think that infants are to be excepted, he saith: Yea death hath reigned from Adam even to Moses, over them also, which have not sinned after the similitude of the transgression of Adam. The Mass or lump of perdition comprehendeth all those that are borne, from which corruption the holy scriptures teach that it is not possible for men to escape by their works, & to claim unto themselves justification. afterward in the 6. chapter thus speaketh The sixteen. our Apostle: What fruit had ye then in those things, whereof ye are now ashamed? For the end of them is death. But now being delivered from sin, and made the servants of God, ye have your fruit to sanctification, and the end everlasting life. What other thing mean these words, then that all things, which men do, before they believe in Christ, deserve nothing else but ignominy and shame? And there is no fruit of sanctification but that which followeth regeneration. And who will say that we are The seventeen. justified of those things which are full of ignominy and shame? But now let us hear what is said in the beginning of the seventh chapter: Know ye not brethren (for I speak to them that know the law) how that the law hath power over a man, as long as it endureth? For the woman which is in subjection to a man, is bound by the law to the man as long as he liveth: but if the man be dead, she is loosed from the law of the man: Wherefore if whilst the man liveth she couple herself with an other man, she shallbe counted a wedlock breaker: but if the man dead▪ she is free from the law of the husband: so that she is no wedlock breaker, though she couple herself with an other man: Even so ye also my brethren are dead unto the law by the body of Christ, that ye should be coupled to an other, namely to him, which is risen again from the dead, that we should bring forth fruit unto God. Paul would by this reason declare, that we before our faith in Christ were as it were to husbands coupled to the law, and to the flesh: of which copulation could come no fruits, but those that are pernicious and deadly. But now being delivered by the grace of God, we are coupled unto Christ by the spirit, unto Christ (I say) being raised from the dead: by which copulation, we shall now bring forth fruit unto God, and not any more to death and damnation. And the self same thing he affirmeth, or rather expoundeth, when he addeth: For when we were in the flesh, the lusts of sins, which are by the law, were of force in our members to bring forth fruit unto death. Here let us note that so long as we were in the flesh, we were subject unto wicked affections, which by the law were of force in our members, how then could we be justified by our works? Further in the same chapter is written: For that which I do, I allow not. For what I would, that do I not, The eighteen. but what I hate, that do I. If now I do that which I would not, then is it not I that do it, but sin that dwelleth in me. For I know that in me, that is, in my flesh dwelleth no good thing. Here as it manifestly appeareth is entreated of the bodies of men, and although in interpreting these words I am assured that they are to be understand of those works, which are done of the godly, which have already obtained justification: yet now I leave it free unto the adversaries to take whether part they will, and if they grant, that these things ought to be understand of works done before justification, than forasmuch as they are neither allowed nor good, how shall they deserve righteousness? for they are called evil, & no man is justified by an evil action. But if we understand works which are here described to be the works of those that are justified, then will I make mine argument a maiori, that is from the greater. If those works, which rather seem to be acceptable unto God, & just & holy, are called evil, & by the judgement of reason now renewed are not allowed, how can we affirm them, that those works which are done of sinners, are such, that they are able to justify And lest any man should say, that we take our argument only of thee, which happeneth through the slothfulness of men, when as the disputation is of that which may be done, if men would put to their good will, for many are not justified by their good works, when as yet they might be justified by them if they The 〈◊〉. would: hereunto we answer with the Apostle in the 8. chapter: who saith. For that which the law could not perform, in as much as it was weak because of the flesh, that performed God by his own son being sent under the similitude of flesh subject unto sin, and by sin condemned sin through flesh. This place admonisheth us, that the justice of God which is commanded in the commandments, could not be performed by the help of the law, by reason of the vice and infirmity of the flesh, and for that cause was Christ sent of the father, to perform that which The 20. could not be accomplished of us. The same thing also teacheth he a little after: for when he had said, that the lust of the flesh is death, he addeth moreover, That it is enmity against God, for it is not subject unto the law of God, neither indeed can be. Wherefore whatsoever we do by our natural strengths, which is called flesh, the same resisteth God: for our corrupted nature can not be subdued under the law of God. And forasmuch as it is so, them can we not be justified by the deeds thereof. In the same chapter also we read, Unto those that love God all things work to The 21. good, unto those I say which are called of purpose. In which words the Apostle touched the beginning and chief point of all our goodness, namely the purpose of God, which is so the cause of our salvation, that all our other goodness dependeth thereof, but it is not moved by any of our goodness. But the very causes of man's felicity are afterward orderly and distinctly described, among which there is no mention at all of our good works. Those which he knew before, he also predestinated: and whom he hath predestinated, those hath he also called: And whom he hath called, them also hath he justified: and whom he hath justified them also will he glorify. This chain is linked together with all the means and helps, by which God bringeth us to salvation. But seeing there is no mention made of the works of the law and of merits, it sufficiently appeareth, that by them we are not justified. Farther when it is said: Who shall accuse against the elect of God? The 22. It is God which justifieth, who shall condemn? It is Christ which died, yea which also is risen again, which also sitteth at the right hand of God, which also maketh intercession for us: If by the judgement of God we should be justified by works, it had been sufficient to have said, the elect shallbe accused in deign, forasmuch as they have good merits, and seeing by their virtuous and holy works they shall obtain absolution. He saith not so, But, saith he, it is God which justifieth. And it mought have been answered: No man shall condemn the elect, when as their works are such, that they deserve both absolution and a reward. But he maketh no such answer, but saith, It is Christ which died, etc. Why then should we take upon us to mingle our works therewithal, when as the scripture willeth us in no case so to do. Now come we to the ninth chapter wherein is entreated of the providence of God which directeth and ordereth all things, not for any other cause undoubtedly, but that we should think that the nature of it and of justification is all one, for either of them is given freely, and not of works. For the Apostle writeth, that of two brethren which were not yet borne, and when they had done neither good nor The 23. evil, to the end the election of God should abide according to purpose, not of works, but of the caller, it was said, The elder shall serve the younger, as it is written, jacob have I loved, and Esau have I hated. Here as we see are works most manifestly excluded. Also unto Moses it was answered, I will show mercy to whomsoever I show mercy, The 24. and will have compassion on whomsoever I have compassion. These words also declare, that the forgiveness of sins, & the means whereby men are received into favour, depend not of their works, but of the mere & merciful benevolence of God. And the same thing also do the words following declare: It is not of him that willeth, The 25. nor of him that runneth, but of God that hath mercy. Again, He hath mercy on whom he will, and whom he will he hardeneth. But if justification might be gotten by our will, or by works, than should it be both of him that willeth, and of him that runneth: neither should they be converted on whom God hath compassion, but they which should chiefly have compassion upon themselves: neither also should God harden any man, when as all men might promptly, easily, and at their pleasure by good works be reconciled unto God, and also be justified. But it is far otherwise for they which put their confidence in works, do to far err from the true righteousness, whereof we now speak. Toward the end of the 9 chapter the Apostle saith: Israel which followed the law of righteousness, attained not to the law of The 26. righteousness? And why? even because they sought it not by faith, but as it were by the works of the law. And if the works of the law were a let unto the jews for the obtainment of justification, what should we then hope for thereby? This self The 27. same thing the Apostle (although in other words) declareth in the 10. chapter: They being ignorant of the righteousness of God, and going about to establish their own righteousness, are not subject unto the righteousness of God. These words signify nothing else, but that they fall from the righteousness of God, which attribute to much to their own righteousness, namely, to works. And so great is the contrariety between grace and works, that the effect which proceedeth from the one, can not The 28. proceed from the other. For Paul saith: There is a remnant left according to the election of grace. If it be of grace, then is it not now of works, for then grace is no more grace, and if it be of works, then is it not of grace. For this is the property of grace, to be given freely and of a mere liberality: but the property of a work is, that the reward should be given of duty, and even by very right. Lastly what shall we say, The 29. when the Apostle crieth out: Oh the depth of the riches of the wisdom and knowledge of God: Undoubtedly Paul by this affection declareth, that it is a thing most hard to be known, whether God deal justly, which predestinateth whom he will, and justifieth whom he will, having no respect unto condition and merits: there human reason is very much offended, there our flesh ceaseth not to cry against: But if either of them, namely, justification and election should happen by works and merits, there should be no trouble, no offence, no stumbling block laid against us. But forasmuch as it is far otherwise, and that by us can not be rendered a reason of the will of God, Paul therefore justly, and worthily crieth out, and it is meet that all men if they be wise should give place to this his sentence. The 30. In the 14. chapter we find written: Blessed is he which judgeth not himself, in that which he alloweth. But he which judgeth, if he eat, is condemned, because he eateth not of faith. For whatsoever is not of faith is sin. Hereby are we taught that they which want a true faith can do or perform nothing which is not sin. I know in deed that the adversaries interpret these words of the conscience, but they are never able to prove that faith signifieth conscience. And although peradventure Paul entreat of it at the beginning, namely, that we ought not to do any thing against our conscience, yet afterward after a sort he bringeth in a general sentence when he writeth: Whatsoever is not of faith is sin. As though he should have said: this is a general rule, when men go about to do any thing, they ought to be persuaded by the spirit and word of God, that that which they are in hand to do, is acceptable unto God, and pleaseth him, which persuasion if they have not then undoubtedly in doing that which they do they sin. And if I should grant that in this place faith signifieth the conscience, yet I suppose that this thing also were to be added, namely, that the conscience ought not to be believed unless it be instructed by the word of God. For as much as there are many, which have so superstitious a conscience, that whether they obey it, or not obey it, they sin most grievously: but I will not at this present stand long about the expounding of this place, forasmuch as I entreated of it before, and will afterward speak somewhat thereof when I shall come to the place. Farther let us hear what is said in the 4. chapter of the first epistle to the Corrinthians, where it is thus written, I know nothing by myself, yet am I not thereby justified. These The 31. words Paul spoke of his ministry, being now converted unto Christ, being now an Apostle, & whom as touching his function no man was able to accuse. And if so great a friend of God pronounced this of himself & of his works, what should we attribute justification to the works of them that are not yet regenerate? The works of the godly, and of the chief Apostle of Christ could not deserve it, how then can it be granted unto those which are yet strangers from Christ? To the Galathians the second chapter Paul repeateth that sentence, which he had written in the 3. chapter to the Romans: namely, that no flesh shallbe justified by the works of the law, which sentence forasmuch as it is plain enough, & hath been already before recited, needeth now no farther declaration. But in the third chapter is written: If The 32. righteousness come by the law, than Christ died gratis. In which place gratis signifieth nothing else, but vainly and to no purpose: which then undoubtedly should be most true. For if true righteousness before God could by any other means have been attained unto of men, why then died he, and why was he crucified? And again: This thing only I desire to learn of you, received ye the spirit by the works of The 33. of the law, or by the preaching of faith? And strait way: He therefore that ministereth unto you the spirit, and worketh miracles amongst you, doth he that through the deeds of the law or by the preaching of faith. They which are justified receive the holy ghost, for without it, it is utterly impossible to be justified, and if it be not given The 34. through works, neither can justification then come through works. Farther it is not to be doubted of any man, but that justification cometh of the good will and favour of God, when as by it men are received into grace, adopted into his children, & made heirs of eternal life. But such as before justification are occupied in the works of the law, are bound under the curse, so far is it of that they should have the fruition of the favour of God, for the Apostle addeth: As many as are under the law, are under the curse. But to the end we should not think this to be his own invention, he saith: As it is written, Cursed be he which abideth not in all the things that are written in the book of the law. After this he argueth from the time. The 35. I speak after the manner of men: Though it be but a man's testament, yet if it be allowed, no man despiseth it, or addeth any thing thereto. Moreover to Abraham were the promises made, and to his seed: he saith not, to his seeds, as speaking of many, but to thy seed, as of one which is Christ. This I say, that the law, which began afterward, beyond 430. years, doth not disannul the testament, that was before confirmed of God unto Christ ward, to make the promises of none effect. First, saith he, the Testament of God, and the first promise offereth justification without works. Wherefore that testament confirmed, received and allowed, is not restrained by the law The 36. which was so long time afterward given. If there had been a law given which could have given life, then should righteousness have been of the law. This reason of the Apostle is not full, for there should have been added the denial of the antecedent, namely, that the law can not give life. For as it is declared unto the Romans, It was weakened through the flesh, although as touching itself it contained commandments, which pertained unto life. Wherefore seeing it is for certain that the law can not give life, neither can it also justify. But before that faith came, The 37. we were kept under the law, & were shut, up unto that faith, which afterward should be revealed. Wherefore the law was our schoolmaster unto Christ, that we should be justified by faith. If the law be as it were a schoolmaster, then should we do great injury unto God and unto Christ, which are unto us in the stead of parents, if we should ascribe unto the schoolmaster that which is proper unto them. It is not the schoolmaster which maketh us heirs, which adopteth us, which giveth us all things, but the father. Wherefore let us ascribe our justification unto God & unto Christ, and not unto the law, nor unto works, nor to our merits. Tell me ye that would so The 38. feign be under the law: Do ye not hear what the law saith? For it is written that Abraham had two sons, one of an handmaiden, an other of a free woman, and he which came of the handmaiden, was borne according to the flesh: but he which came of the free woman was borne acoording to promise, which things are spoken by an allegory: for these are two testaments, the one from the mount Sina, which gendereth unto bondage, which is Agar: for Agar is mount Sina in Arabia, & is joined unto the city which is now called jerusalem, and is in bondage with her children. But jerusalem which is above is free, which is the mother of us all. In these words this thing is chief to be noted, that the law gendereth not, but as Agar did, unto bondage. But if by the works thereof it could justify, it should gender to liberty (for what thing else is justification, than a certain liberty from sin?) But forasmuch as it is both called a servant and gendereth to bondage, we ought not then by it to look for justification. In the .v. chapter it is written, If ye be circumcised, Christ shall nothing profit The 39 you. And he bringeth a reason of the said sentence: For (saith he) he which is circumcised, is debtor to keep the whole law: So much doth Paul take justification from circumcision and works, that he saith, that Christ nothing profiteth them, if in case after they believe they will be circumcised. And still he more strongly confirmeth that which was said. Christ is become in vain unto you: for if ye have justification, as the fruit of your works, than the coming, death and bloodshedding of Christ should not have been necessary. And I if I yet preach circumcisiom, why do I suffer persecution? Then is the offence of the cross abolished: the offence and slander of the cross The 40. is, that men being wicked and otherwise sinners, are counted of God just, through Christ crucified, and faith in him: here the flesh is offended, here doth reason utterly resist, which thing happeneth not, when justification is preached to come of works whether they be ceremonial or moral. But God would have this offence The 41. to remain, because it pleased him by the foolishness of preaching, to save them that believe. Unto the Ephesians the. 2. chapter it is written: And ye when ye were dead to trespasses and sins, in which in time passed ye walked according to the course of this world, even after the governor that ruleth the air, and the spirit that now worketh in the children of unbelief, among whom also we all had our conversation in time past, in the lusts of our flesh, and fulfilling the will of the flesh, and of our thoughts, and as it is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and were by nature the children of wrath, even as others are. Let us note in these words, that men at the beginning before they come to Christ, are dead in sins, and therefore are not able to move themselves to this, that they should live and be justified: who ever saw that a dead man could help himself? Further by those words is showed, that they were in the power of the Prince of darkness, which worketh and is of efficacy in the children of unbelief. Seeing therefore they are governed by him, how then can they by their works tend to justification? And because we should not think that he spoke only of some other certain ungodly persons, he addeth, All we, comprehending also the Apostles, a 〈…〉 them (saith he) were we. And what did we then? we were conversant in the lusts of our flesh. And to the end we might understand that these lusts were not only the wicked affections of the grosser part of the soul, it followeth: we doing the will of the flesh, and of the mind, or of reason did follow also the thoughts or inventions of human reason. If we were all such, from whence then cometh salvation and justification? But God which is rich in mercy for his exceeding love sake wherewith he loved us, yea even when we were dead in sins, hath quickened us together with Christ. But The 42. what instrument used he, to give unto us our salvation? For by grace (saith he) were ye saved through faith, and that not of yourselves. For it is the gift of God: not of works, lest any man should boast. Can works be more manifestly excluded? In what place then shall we put them? certainly they follow justification. For the Apostle addeth: For we are his workmanship created in Christ jesus, unto good works, which God hath prepared, that we should walk in them: but before they could not be The 43. in us, which thing is very well thus described: Ye were at that time without Christ, being alienated from the common wealth of Israel, strangers from the testaments of promise, having no hope, and being without God in this world. Who can in this state feign unto himself good works, by which men may merit justification? And to the philippians the. 3. chapter: If any other man may seem that he hath whereof he The 44. might trust in the flesh, I have more, being circumcised the eight day, of the kindred of Israel, of the tribe of Benjamin, an Hebrew borne of the hebrews, as concerning the law, a Pharisey, as touching ferventness I persecuted the church of God, as touching the righteousness which is of the law, I was unrebukable. Seeing that Paul had so many and so great things before his conversion, and that he had whereof to ●rust and boast in the flesh, let us hear, what he at the length pronounceth of all these things. These things (saith he) if they be compared unto the true righteousness, which is through the faith of Christ, I count loss, vile, and dung. If we should thereby obtain righteousness, should so profitable things be counted for losses, so precious and holy things for vile things, and things acceptable and pleasant unto God, for dung? Let Paul take heed what he saith here, or rather let the readers take heed that they believe not Sophisters rather than Paul, And to the Colossians the first chapter: And The 45. you which were sometimes far of and through evil works, enemies in your hearts, hath he yet now reconciled in the body of his flesh through death. Here ought every word diligently to be noted, that we may see that they which are far of from God ought not to have a regard to those things, thereby to come into favour. Peace which is joined with justification can not be obtained of those which are enemies in mind: there can not come good works from those, which before they be changed are said to be full of evil works. But what manner of works those were, is described in the two. chapter, when as it is there written: And ye when ye were dead through sins, and through the uncircumcision of your flesh, hath he quickened together with him, The 46. forgiving all your sins, and hath put out the handwriting that was against us. In the The 47. 2. to Timothy the i. chapter, Who hath called us with an holy calling, not according to our works, but according to his purpose and grace, which is given us through Christ jesus. Here he speaketh of a calling full of efficacy, by which men are justified, and not of the common calling as touching the preaching of the word of God, which is set forth unto all men. And forasmuch as this consisteth not (as Paul saith) of merits or works, neither can justification also come of them. Unto Titus it is written The 48. The goodness and love of God our Saviour towards us hath appeared, not by the works of righteousness which we have done, but according to his mercy hath he saved us. Also unto the hebrews is but one only sacrifice and one oblation, namely, the death The 49. of Christ, by which sins are wiped away, and satisfaction made for men. Wherefore justification is not to be looked for of works: and it ought to suffice us, that the good works which we do after justification, are sacrifices of thanksgiving, and let us not make them sacrifices propitiatory, by which means we should do great injury unto Christ. But setting a side the Epistles of Paul, let us seek testimonies also out of other places of the holy scriptures. Christ in the seven. of Matthew saith: Every good tree bringeth forth good fruits, but a naughty tree bringeth forth evil The 50. fruits. And to the end the nature of those which are not regenerate might be the better declared, he addeth: A good tree cannot bring forth evil fruits, neither can an evil tree bring forth good fruits. Wherefore seeing Christ saith y● that cannot so be, how dare these men affirm that it may be? for they say that by works men may be justified. Christ useth the self same reason in the 12. chapter of Matthew. Ether The 51. make the tree good, and his fruit good: or make the tree evil, and his fruit evil: for by the fruit is the tree known. O ye generation of vipers, how can ye speak good things when as ye yourselves are evil? for of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of an evil treasure bringeth forth evil things. These words of Christ do declare, that men which are not yet regenerate are evil trees, which neither do bring forth good fruit nor can do▪ and they testify that the wicked can not speak good things, and much les can they work good things, and that out of an evil treasure of the heart are ever evil things to be looked for. And seeing the matter is so, consider I pray you whither they which are alienated from Christ, aught to be called evil or no? Undoubtedly unless they be evil, none of us that cleaneth unto Christ can be called good. Also in Luke the 17. chapter. But which of you, having a The 52. servant that goeth to plough, or feedeth your cattle, that will straight way say unto him when he cometh from the field, Go and fit down, and saith not rather unto him, prepare that I may sup: gird up thyself and serve me, till I have eaten and drunken, and afterward eat thou, and drink thou? doth he thank his servant because he hath done those things which he hath commanded him? I trow not. So likewise ye when ye have done all those things that are commanded you, say: We are unprofitable servants, we have done that which we ought to have done. These words spoke Christ unto his disciples, unto his Apostles I say, and which were now converted to salvation: who if they work unprofitable works, what shall we then judge of those which have not yet received the faith of Christ? But the Sophisters have made the world such fools, that they say that works before justification do after a sort merit it, and those works which follow they say are most profitable: wherefore they would now have men after a sort to make account with God, and with beads to number how many prayers they have said. For what other thing meant they by them, than that they would by a certain number recite so many Pater nosters, or so many ave Maria's, thinking by the recital to have God most assuredly bound The 53. unto them? In the 15. of john Christ is compared unto a vine tree, & we to the branches thereof: wherefore he saith: Even as the branch can not bring forth fruit of itself, unless it abide in the vine, no more also can ye unless ye abide in me. I am the vine & ye are the branches, he which abideth in me, and I in him, the same bringeth forth much fruit. And whosoever shall not abide in me, they are cast out of the doors, even as the branches or cuttings of from the vine, & they shall gather them, and cast them into the fire. Now that we have recited these words of the lord, how agreeth it that men being strangers from Christ, & not yet regenerate, can work good works, by which they may be justified? when as they are called dry branches which shallbe cast into the fire? and it is said that they only can bring forth fruit which clean unto Christ, as branches clean to the vine? And that we should the better understand the will The 54. of Christ, there is added. Without me ye can do nothing. Which sentence some go about to darken, saying, that nothing can be done without Christ in respect that he is God, forasmuch as he is the first cause of all things: as though the Lord disputed then of the general conservation of natural things and of that power, whereby God bringeth forth all things universally. Christ came not into the world to teach this philosophy: he undoubtedly entreated of the fruit of salvation and of eternal life, and spoke of those, which should clean unto his doctrine, or else should be strangers from it. Moreover the son of God commanded The 55. that the faithful should in their prayers say: forgive us our trespasses Signifying thereby that the faithful also have need of forgiveness, in those things which they do, for our works are unperfect, neither are they able to satisfy. Wherefore if our works which we do after our regeneration need expiation by the merit of Christ. And for as much as we pray for the same, how can they be propitiatory? Much more les than can we think of those works which are done before regeneration, that they should be acceptable and pleasant unto God. Moreover no man can justly say that he is out of the number of such when as God hath commanded all men to pray in that manner, and his will is not that any man should make a lie in his prayer. Yea and john also writeth: If we shall The 56. say, that we have no sin, we deceive ourselves, and the truth is not in us. And I suppose there is none that will judge it a thing meet, that there should be many mediators brought in, when as there is but only one mediator between God and men namely, the man Christ jesus. But if besides him and his merits our works should also justify us, than should they be set between God and us, neither should Christ be the only mediator. Moreover the Prophets do every where pray, and The 57 David also, that God would wash, cleanse, expiate, and purge their sins, namely, in forgiving and remitting them: but if they could have attained to that thing by their works, than needed they not to have requested it by prayer, or at the way not with so great fervency. And in job the 15. chapter: it is written, that neither The 58. are the heavens clean before God. And in that 4. chapter: he pronounceth the Angels not to be pure. In what case then shall men be, before they obtain justification? The 59 David also in his Psalms crieth: If thou lord look straightly upon iniquities, Lord who shall be able to abide it? Esay calleth them that thirst, unto the waters, & commandeth The 60. them to buy without silver. But our men forsooth will merit and be justified both by merits, and by works, and also by silver. Moreover in the 40. chapter The 61. the same Prophet, when he heard a voice, wherein it was said unto him, cry out, answered: What shall I cry: and it was said unto him; that he should cry, All flesh is grass, and Ch●sod, that is, piety or religion or mercy, wherewith he succoreth his neighbour, is as the flower of the field, that is, a thing vanishing away, which straight way fadeth away, neither can it continue. The same thing also affirmeth he in the 64. chap. where he saith: that all our righteousness is as a cloth stained with the natural diseas● The 62. of a woman. Which sentence whether a man apply it unto works done after regeneration, or before, I pass not much, for either way will make on our side. And in the self same chapter: he addeth, Our God, we are clay, and thou art our creator, & we are the work of thy hands. And the same similitude of the clay and potter useth The 63. Paul to the Romans in the 9 chapter: wherein is notably declared, that so much are we able to do so towards our salvation, as can the clay, towards the potter, to cause him to make him after this manner, or that manner. We could also recite testimonies, which are written of the maliciousness of our heart, both in Genesis & in jeremy: but I suppose I have already brought testimonies enough for the confirmation of our proposition. This thing only now will I say, that there have been men so rash, that they have not only attributed some merit of justification unto honest works, and which are (as they term them) morally good, but also unto superstitions works which they themselves have imagined and invented. For who Unto holy water is remission of sins granted, & more also to other things. is ignorant of the rhymes commonly set abroad of their holy water. Aqua benedicta de leantur tua delicta, sit tibi laus & vita. That is, by holy water let thy sins be blotted out, and let it be unto thee praise and life. They ascribe also forgiveness of sins unto Monks cowls, unto candles, and unto the oil of boughs, and unto the ashes of palm tree, and unto pilgrimages. And from things which they so perversely interpretated in the holy scriptures concerning merits, they came unto these so foolish and ungodly things. Undoubtedly none understand but they which have experience thereof, how hard a thing it is that a heart bruised, overthrown, and laden with the burden of sins, should when it is grieved and oppressed quiet It is a thing most hard to rest in the promises of God. itself in the free promises of God through Christ: For in that case it very much laboureth, that it may once at the length be with a firm faith established. If we should with the Sophisters will a man to have a respect unto his works, than should he never be in quiet, but should always be vexed, and always doubt of his salvation, and at the last be swallowed up with desperation. I would not that any man should think, that when we reason of this matter, we take in hand a vain matter, or a strife about words. It is a thing whereby is What is the end and fruit of this disputation defended the honour of Christ. And that which is proper unto him only, namely, to justify and to forgive sins, we seek, that the same should in no case be attributed unto works or to any other thing else of ours: we seek, that the promise should be firm, and that afflicted consciences should receive consolation in the words and promises of God. Lastly we seek, that the Gospel should be distincted from the law, and the law from the Gospel, which thing they can not do, which ascribe justification unto works, and confound and perniciously mingle them together. And for the confirmation of this proposition, although I could bring a great many more reasons, and in a manner infinite, yet these which I have already brought shall suffice, and I will omit the rest: for they which are not moved with these reasons, neither will they be touched with any other. Howbeit I think it not good to pass over with silence, the trifling shifts and wily deceits, by which the Sophisters use to avoid and obscure this doctrine which we have now put forth. First they say that the holy scriptures, as often as they take away the power of justifying from works, do that only as touching the ceremonies of the old law, and not as touching just and upright works, which commonly they call moral works. In which thing how much men are deceived, even the testimonies of the scriptures, and especially of Paul (whom they affirm to be most of all on their side as touching that matter) will most plainly declare. For although this Apostle speaketh many things, which seem to pertain both to the rites and also to the ceremonies of the law, yet in his declaration he writeth a great many ●●● other things: by which he declareth that he speaketh not only of ceremonies▪ but also even of the other laws of righteousness and virtue, yea rather altogether of those which pertain to manners, and even unto the table of the ten commandments. And in the first chapter when he reproveth the Gentiles that without the faith of Christ they could not be justified, he setteth before their eyes their works, namely, Testimonies of Paul by which is proved that moral works are excluded from the power of justifying idolatry, filthy lusts, and toward the end of the chapter he rehearseth a very long catalogue of vices, wherewith they were infected, neither speaketh he any thing of the ceremonies of Moses. Wherefore forasmuch as those things which he there rehearseth are repugnant unto the ten commandments, and to the moral law, we can not but think, that of it also he understandeth those things which he writeth. And in the second chapter he reproveth the jews for the like kind of sins. For he saith. Thou which teachest an other, dost thou not teach thyself? Thou which teachest that a man should not steal, dost thou steal? that a man should not commit adultery, dost thou commit adultery? and thou which detestest idols, dost thou rob God of his honour? Who seeth not that these things are contained in the law of the ten commandments? And in the third chapter: he yet more manifestly entreateth of the same, when he writeth. There is none just, there is none that understandeth, or requireth after God, all have declined, and are together made unprofitable, there is none that doth good, no not one. These things we see are of the same kind, & pertain unto manners. If the apostle would have spoken only of ceremonial laws, he would never have made mention of these things. And this is also more evidently gathered, that when he had said, no flesh is justified by the works of the law, he addeth, For by the law cometh the knowledge of sin. Wherefore that law justifieth not, by which we know sin. According to which meaning he said also in the 4. chapter: The law worketh anger, so far is it of that it should justify: but it is very manifest unto all men that sins are known and the wrath of God provoked against transgressors more by the ten commandments, then by the precepts of ceremonies. I will not speak also of that general sentence, wherein it is said in the 4. chapter: That unto him which worketh a reward is not imputed according unto grace, but according to debts. And also, that God would have the inheritance to consist of grace, that the promise should abide firm, and not be changed, that our glorying might be excluded, which glorying cometh no les of good works moral, then of ceremonies. It is written also in the 5. chapter, that the law entered in, that sin should abound, and where sin hath abounded, there also hath grace more abounded. These things also can not be drawn unto ceremonies only. Moreover in the 6. chapter when it was objected unto him, that by so depressing works and the law, he did seem to open a gate unto lose life, and unto slothfulness, and unto sins, as now daily they object unto us, he answered: That we ought not to abide in sin, forasmuch as we are now dead unto it. By baptism (saith he) we are buried with Christ, that even as he died and rose again, so also should we walk in newness of life. And he admonisheth us, that even as Christ died once, and dieth no more, so also should we think ourselves dead unto sin, but living unto God. And he addeth, that we must have a diligent care, that sin reign not in our mortal body: and that we give not our members the weapon's of iniquity unto sin but give over ourselves unto God, as men of dead folke● now living, and our members the weapons of righteousness to sanctification. These things which we have rehearsed, and the rest which follow even in a manner to the end of the chapter, seem they to pertain unto the ceremonies of Moses, or rather, unto a just, sincere, and moral life? The thing is so plain, that there needeth no question therein: yet those things which are written in the 7. chapter are yet much more manifest. The affection (saith he) which are in the members, were by the law made strong and of efficacy, to bring forth fruit unto death. But what other thing are these affections, then 〈…〉 es, filthy desires, anger, hatred, and envy: which affections are rehearsed to● the Galathians in that catalogue, where the works of the flesh are separated from the works of the spirit? And there is no doubt but that all these things pertain unto the ten commandments. Which thing the better to understand Paul addeth: What shall we say then? Is the law sin? God forbidden: but I had not known sin but by the law. For I knew not what lust meant, unless the law had said, thou shalt not lust. Also, the law in deed is holy, the commandment is holy and just and good. Again, The law in deed is spiritual: but I am carnal, sold under sin. For that which I do, I allow not. For the good which I would, I do not, but the evil which I would not, that I do● wherefore it is not I now which worketh it, but sin which dwelleth in me. For there dwelleth no good in me, that is, in my flesh. I have a delight in the law of God as touching the inward man: but I feel an other law in my member resisting the law of the mind. Oh unhappy man that I am, who shall deliver me from the law of sin and of death? Wherefore in mind I serve the law of God, but in flesh the law of sin. Whosoever shall diligently weigh all these testimonies, shall easily see, that the Apostle wholly speaketh of the ten commandments, whereof also he plainly maketh mention in those foresaid words. But these words which afterward follow in the 8. chapter. That which was impossible unto the law, in as much as it was weak by means of the flesh, God sending his own son in the similitude of the flesh of sin, by sin condemned sin in the flesh, these words (I say) can not be expounded of the law of ceremonies, and much les that which followeth in the same chapter. We are debt ours not unto the flesh, that we should live according unto the flesh: for if ye live according to the flesh, ye shall die. But if by the spirit ye shall mortify the deeds of the flesh, ye shall live. Neither can this be referred unto ceremonies, even as neither can that also which is written unto the Galathithians: The law was put because of transgressions: for where there is no law, there is also no transgression. And it is certain, that neither boasting can be excluded, neither can the promise be firm, if our justification should depend of the observation of the ten commandments, and of the moral precepts: howsoever thou take away the rites and ceremonies of Moses. But much more firm is this place out of the 11. chapter of this epistle unto the Romans: And if it be of works, then is it not of grace: if of grace, than not of works. This Antithesis is universal, neither can it by any means be contracted unto ceremonies. I will not speak of that also which Paul writeth unto the philippians, how that he, besides those precepts of Moses was conversant without blame also as touching the righteousness which is of the law. For the which he writeth unto the Ephe. the second chapter: Not of works lest any man should boast, he writeth unto the Gentiles. Wherefore those works which he excludeth from justification can not be understand of ceremonies: for the Gentiles observed not them. But what will they say of the epistle unto Timothe: where in the second chapter: we are simply & absolutely said to be called not for our works but according to purpose and grace. Also unto Titus. He hath saved us (saith he) not by the works of righteousness which we have done, but according to his mercy. All these things are so plain and manifest that they need no interpretation. For there is no man so dull, but that as soon as he once heareth these things, easily perceiveth, that they can not without great injury be wrested unto the ceremonies and rites of Moses. But I would fain know of these men, why they take a way the power of instifieng from the works of ceremonies, and do so easily attribute it unto moral works? Is it not a good and laudable manner to worship God which certain appointed rites which he himself hath commanded? Were not the rites and sacred seruites, which were at that time prescribed unto the people of the jews, commanded in the ten commandments? Undoubtedly where the Sabaoth is commanded to be observed, there are all these thin●s contained. And even these self same Sophisters do they not at this day attribute the forgiveness of sins and collation of grace unto their sacraments, as in the old testament they were attributed unto circumcision? What man of constancy is this, one while to say, that the rites of Moses have no power to justify, and an other while to grant that the same were sacraments of the old fathers, and that in circumcision original The inconstancy 〈…〉 e S●pl, if ●s sin was forgiven unto infants? But this affirm not we, yea we rather utterly deny that any sacraments confer grace: They do indeed offer grace, but Sacraments confer not grace. yet by signification. For in sacraments and words, and visible signs is let forth unto us the promise of God made through Christ: which promise if we take hold of by faith, we both obtain a greater grace than that was which before we had, and with the seal of the sacraments we seal the gift of God, which by faith we embraced. But I can not enough marvel at these men, which both affirm another cavillation. and also deny one and the self same thing. They grant, but not with any great wariness, as their accustomed manner is, that they utterly take not away from the sacraments of the elders, and chiefly from circumcision, the strength of justifying: but only since the time that the Gospel was published abroad: of which time only say they the contention of Paul sprang, that the rites of Moses should no more be retained. But here also according to their accustomed manner they are both deceive themselves, & also they deceive others. For when the Apostle teacheth, that Abraham was not justified by circumcision, but received it afterward being now justified by faith, undoubtedly he taketh away the power of iustefying from that ceremony even also in the time of Abraham, wherein it was first instituted. David also when he affirmeth, that blessedness herein consisteth, that sins should not be imputed (which thing, as we now reason is nothing else then to be justified) speaketh he of his own time, or of any other time? Abacuch also when he saith, that the just man liveth by his faith, and excludeth works from justifying (as Paul manifestly expoundeth him) spoke he only of his own time, think you? Undoubtedly he spoke both of our time and also of his own time. Lastly when Paul expressedly writeth unto the Galathians in the third chapter: As many as are of the law, are under the curse, and goeth on in proving that sentence, wherehence I beseech you seeketh he a testimony? Undoubtedly out of the law. Cursed saith he be he, which abideth not in all the things that are written in book of the law. Seeing therefore the Law so speaketh, and that (as Paul saith) it wrappeth in a curse all those which transgress another cavillation. the commandments thereof, then followeth it of necessity, that by those works which pertain unto it, no man can be justified. But these men go to an other shift, for they say that all those which are to be justified, are not of one and the self same condition: For such which come to christianity are either of the hebrews They put a difference between those which are first converted unto Christ, and those which having sall●n are restored. or else of the Gentiles: certain also, after they have once received Christ, do fall into grievous wicked crimes, and have need again of instauration. Now (say they) the state and consideration of both these parts is not a like. For they, which have once professed the name of a Christian, when they are fallen, can not recover righteousness, but by good works, as by alms giving, tears, fasting, confessions and such other: which preparations and merits are not required of those, which, from infidelity are first converted unto Christ. But I would first hear of these good wise men, out of what place of the holy scriptures they found this their distinction. And seeing the manner of justification is utterly one and the self same, and portayneth as well to the one as to the other, why ought the one to come unto it one way, & the other an other way? Farther, why do they attribute this unto those that are fallen in Christianity, by their works to merit unto themselves justification, but unto those which come from infidelity they attribute not the same. Are they which have not kept faith when they were in the Church, better than the They which fall from christian religion, are of worse estate than infidels. ethnics? I think not undoubtedly: for they which have once tasted of the sweet word of God, and do afterward fall from it, are in worse estate than the other. And the servant which knoweth the will of his master and doth it not, is greevoslier punished. Also, He which hath not a care over his, and especially over his house hold, the same man hath denied the faith & is worse than an infidel. But they say, they deny not, but that they which are converted from infidelity, may do some good works, yea and that they may if they do them after some sort, deserve justification, at the lest way of congruity: but that these works are alike required as well of those as of the other they deny. But forasmuch as all their works (as I have else where taught) are sins, how can they do good works before God? Moreover how are not good works required of them before they come unto Christ & are baptized? When as none, which are regenerate by Christ can believe truly, unless he earnestly repent him of his former wicked life? For he abundantly bewaileth the sins of his former life, & confesseth that he hath grievously erred. Which thing if he do not, undoubtedly he believeth not faithfully and truly. This doth Augustine write of himself in his book of confessions. And in the acts of the Apostles: the Ephesians, when they had given themselves over unto Christ, did not only confess their sins, but also burned those books which before they had used unto superstition. But I will declare unto you what hath deceived these men. They read peradventure in the Fathers, that they attributed much unto tears, fastings, alms, and other godly works of the penitent. But these men understand In what sense the fathers have attributed so much unto prayers, fastings & tears. not, what the Fathers meant in those places. For they entreated of ecclesiastical satisfactions: and not of our works, by which God should be pacified, or the forgiveness of sins deserved. For the Church forasmuch as it saw not the inward faith of them that fall, and there were many, which not abiding the shame of excommunication, sometimes dissembled some show of conversion and repentance, thereby the rather to be reconciled, and received unto the communion of the other brethren, the Church I say, to the end this should not happen, would have a proof of their faith and conversion, neither would it admit them that fell unto the fellowship of the faithful, before they had declared tears, fastings, confessions, and alms, as witnesses of a true and perfect changing. And because these men mark not this they confound all things, and build thereupon most detestable hypocrisy. But they have yet an other shift: for they say, that the works of infidels are not sins, although they be done without the faith of Christ. For they imagine, that there Whether the works of infidels be sins or no. is a certain general and confused faith towards God: which faith they which have, although they believe not in Christ, yet may they work many excellent works, which even for that self same faith sake may please God, and after a sort deserve justification. They give (say they) large alms: they honour their parents: they exceedingly love their country: if they have committed any thing that is evil, they are sorry for it, they live moderately: and do a great many other such like things, and that not rashly: but because they believe there is a God which delighteth in such works. Therefore they apply themselves unto them, to make themselves acceptable unto him. Farther they paint out and colour their feigned lie with a trim similitude. A stake say, or a post being put into the earth, although oftentimes A similitude. it take not root, or life, yet draweth it some juice out of the earth, & so bringeth forth some leaves and buddeth, as if it lived in very deed. So men (say they) that are strange from Christ, although they live not by the celestial spirit, yet by some inspiration of the spirit they work those excellent works which we have described. But we We please God with no faith, but with that which is in Christ. that are instructed by the holy scriptures do acknowledge no other faith, whereby we can please God, but only that which is in Christ jesus. For there is no other name under heaven given unto men, whereby we can be saved, but only the name of Christ our saviour. And Paul as often as he maketh mention of faith which justfieth, always declareth it to be that faith: whereby we are godly affected towards Christ and his Gospel. But least Paul should seem to teach this thing peculiarly, and alone, I will a little more deeply repeat the whole matter. Abraham believed God, and it was counted unto him unto righteousness. Abraham was justified b● faith in Christ. But what believed he? Forsooth this: that he should have seed given him, namely, that only seed (as Paul interpreteth it) wherein all nations should be blessed, which is Christ jesus. This testament was confirmed of God unto him in Christ: yea the Lord himself, when he spoke of him said: He saw my day and rejoiced. job also in the nineteen. chap. I (saith he) do know, that my redeemer liveth: which shall also rise in the last day over them that lie in the dust, And after the worms shall destroy this body, I shall see the Lord in my flesh. Whom I myself shall see, and mine own eyes shall behold and none other for me. This faith expressed in those words is in no wise general or confused. For in it are plainly described the principal points which pertain unto Christ. For first he is called a redeemer, wherein is published the forgiveness of sins. Further his coming to judgement is set forth, and also the resurrection of the dead, in which resurrection not other bodies, but even the self same which they had before shallbe restored unto men. There also put the human nature of Christ, which may be seen with corporal eyes. Further what manner A true faith draweth with it all good motions of the mind. They which be strangers from Christ may have a credulity, but not a true faith. The Turks have not a true faith, although they believe many true things that we believe. of faith I beseech you is that faith, which these men affirm infidels to have? For a true and firm persuasion, and a constant and an assured assent unto the promises of God draweth with it (as I said at the beginning) all good motions of the mind. How then can they say, that these men have faith which lie still weltering in idolatry, and in most filthy and gross sins? They may indeed have some certain credulity either by education, or by human persuasion, or by an opinion after a sort rooted in them: but to have a true faith, so long as they lead such a kind of life it is by no means possible: unless they will grant that the Turks have also faith: for they assent unto many things, which we profess and believe. But this place of Paul out of the first epistle unto the Corrinthians, If I have all faith, so that I can remove mountains, and have not charity, I am nothing, this place I say they will have to be understand not only of the true faith, but they also say that the same faith may be separated from charity: howbeit they grant that if it so come to pass the same faith can profit nothing. Seeing therefore they after that sort expound that place, how agree they with Paul when they say: that a general and confused faith, which is in men that are yet strange from Christ, can bring forth good works which of congruity may merit justification and please God, when as Paul saith, that even the true faith also (as they interpret it) doth nothing profit without charity? But that similitude which they bring of a stake or post fastened into the earth utterly overthroweth their opinion. For although being dead it seemeth to live, yet in very deed it liveth not. And a wise husbandman seeth that that budding forth is unprofitable: and therefore such leaves he casteth away and destroyeth as vain and nothing worth. And of the same estimation are those They put in infidels a grace, whereby they may do good works works with God, which these men so colour and adorn. They invent also an other feigned devise not much unlike unto the first: for they say, that those works of the infidels are not done without grace. For there is (say they) a certain general grace laid forth unto all men, and common unto men even not regenerate, wherewith they being after a sort helped may merit justification, and do An heresy of the Pelagians. works which please God. But in so saying, they fall into the heresy of Pelagius. For he also taught, that men without the grace of Christ might even by the strengths of nature and doctrine of the law work good works, by which they might be justified. Neither doth this any thing help their cause, in that they say, that they refer not these things unto nature, but unto grace, which the Pelagians utterly denied: for in words they will seem to disagree from them, when as in very deed they altogether agree with them. For in that they assign a grace, whereby they can attain unto righteousness without Christ, they are both against Christ, and also against the counsel Millevitanum and also against the holy scriptures. Further in that they make grace common unto all men, they turn it unto a nature: and so say that some use it, and other some use it not. And this grace they Grace preventing, and grace after following. call a preventing grace: but that other which is more absolute, they call an after following grace. Which division we deny not, so that it be rightly understand. For we grant that there is one grace which preventeth and an other which followeth after: but that grace is nothing else but one and the self favour of God through Christ, wherewith we are both prevented, to will well, and wherewith we afterward being regenerate are helped and stirred up, to live well. For who ever doubted, but that we are prevented of God, before we can be changed and renewed in Christ? He were worse than mad which would say that we in our conversion do prevent the aid and help of God. He first loveth us before we can begin to love him: he first stirreth us up by his favour and spirit, before that we can either will or think any thing that is good. But herein is the error, if we think that men are endued with the grace of Christ, when they are not yet regenerate, nor renewed in Christ. There are in deed sometimes given unto them certain illustrations: but if those be not so vehement and of such efficacy, to change their minds, Certain illustrations are given unto infidels. then serve they unto their judgement and condemnation, and not unto their salvation: which thing we must think that even the sins of them which are so illuminated do deserve. And lest any man should be ignorant, what these men's meaning is, this is to be known, that they affirm, that Paul excludeth from justification those works only, which are done of them by free will only, and by the help of the law. But I would feign know of these men, what manner of works those be which are so done of men. They are not undoubtedly gross and filthy sins, such as are murders, fornications, adulteries, thefts, and other such like. For these things are not done by the help of the law, but rather by the impulsion of the flesh and of the devil. Neither are they natural works, as to play or pastime, to plough, to reap and to sail: for as touching these things there is nothing commanded in the law. Then there remaineth only honest, civil, or moral works: as to honour the parents, to help the poor, to be sorry for wicked acts committed. For these things are both commanded in the law, and may as these men think be performed by free will: from all these say they, Paul taketh away the power of justifying. But what other good works than are there remaining? undoubtedly I see none: unless peradventure they understand those which are done of men already justified: for before justification other works have we none, besides those which we have now rehearsed. Sithen therefore these men exclude both sins, and also works natural, and these moral works which the law commandeth, undoubtedly they exclude all works. Let them then show, by what works they would have men to be justified. If they had any consideration, they would have this always before their eyes: If of grace, than not of works: and if of works, then is it not of grace: neither would they fly unto this so foolish, false, and vain cavillation, to say that Paul is to be understand of those works only, which are destitute of any faith and grace whatsoever they be. How dare these men speak this, when as they cannot abide that a man should say, that men are justified by faith only? Ye added (say they) that word, Only, of your own head: it is not found in the holy scriptures. If they lay this justly, rightly against us, why did they themselves commit the same faults? why will they take that themselves, which they will not give unto others? Seeing therefore Paul taketh away the power of justifying from works not adding thereto this word, only: how do they then add that word unto them? But we have Why wear said to be justified by faith, & that by it only. most firm arguments out of the holy scriptures to add unto faith this word, only: and we use that kind of speech, which as we shall declare is received and used of all the fathers. But let us hear what they also babble as touching this matter. Paul (say they) had most to do with the jews, which thought that they might so be justified by works, and especially by the works of the law, that they had no need of Christ. Wherefore the Apostle bendeth himself to that only. But I think that whatsoever things he wrote, he wrote them unto the church, which consisted both of the jews and also of the Gentiles, which with one assent confessed Christ. Do they think that there were any among all these which promised unto themselves salvation without Christ? Undoubtedly if there had been any such, the church would not have suffered them. But yet there were some, which together with Christ would have retained ceremonies, unto which they attributed over much but that there were any which excluded Christ it is not to be thought. Further Paul wrote of justification unto the whole Church, which consisted both of▪ Jews and also of Gent●es. Paul when he teacheth these things, instructed not only the jews, but also the Gentiles: as it most manifestly appeareth by the Epistle unto the Ephesians, where he saith, that a man is justified by faith: and that (saith he) not of yourselves, least any man should boast: and in that place he by name calleth those Gentiles, unto whom he writeth and especially in the second chap. Wherefore this fond mention of theirs is vain & riduculous. But now let us come to their godly strong anchor hold. There are two kinds of merits, say they, one of congruity, the other of worthiness. And they confess that the works which go before justification, merit not of worthiness justification, Meritum congrui, & meritum condigni. but only of congruity. If thou demand of them what they mean, when they say, merit of congruity, they will answer, that they ascribe it unto those works, which in very deed of their own nature deserve not salvation: but so far forth as promise is made unto them through a certain goodness of God. And such say they are those moral acts, which many work before justification. But the merit of worthiness they call that for whose sake the reward is altogether due: and this do they ascribe unto those works, which are done of the godly after regeneration. And by this distinction they think they have wholly gotten the victory. But forasmuch as they have it not out of the holy scriptures, there is no cause why they should so much delight themselves therein. What if we on the contrary fide teach, that the same distinction is apartly and directly repugnant unto the word of God? will they not then grant, that this their so notable invention, was by them found out and devised only, to trifle out our arguments? Paul when he spoke of men justified, yea even of the martyrs of Christ, which at that time suffered persecutions, and most grievous calamities, for their consolation wrote these words: The sufferings of this time are not worthy the glory to come, which shallbe revealed in us. These men say that such sufferings are worthy: But Paul denieth them to be worthy: How agree these things together? or rather how manifestly are they repugnant one to the other? And because they say that in the merit of congruity are regarded only the promises of God, and not the dignity or nature of the action, let them show what God ever promised unto those works which are done without faith and the religion of Christ? Farther who seeth not how foolish this kind of speech is? Undoubtedly they which are worthy of any thing, the same is of congruency due unto them: and such unto whom by an upright and sound judgement any thing is of congruency due, aught to be judged worthy of it. Wherefore it manifestly appeareth that this distinction was both ill framed, and also maliciously devised to avoid our reasons. And yet these men accuse us, as though we neglect or rather utterly deny those works which they call works of preparation: which thing undoubtedly we do not. For although we admit not the preparations of those Works preparatory are not utterly ●o be denied. men, yet some preparations we both grant and also allow. For God the author of our salvation through Christ, useth many and sundry means, and degrees, and ways whereby to lead us unto salvation which by reason of his providence, and wonderful power, and incredible love towards us, may be called preparations: although if a man consider the nature of the things themselves, and consider also our mind and will in doing of them, they have in them nothing, why our salvation ought to be ascribed unto them: yea they are rather repugnant unto our salvation. For those goodly actions, which they call moral, do give unto the wicked matter to puff up themselves, and are occasions, to make them to delight in themselves, and not to seek any salvation either of Christ, or of sincere piety. But contrarily we see that it oftentimes happeneth, that they which have fallen into gross and heinous sins, are sooner touched with an healthful repentance, and do more readily come unto Christ. Wherefore Christ said unto the Scribes and pharisees: Harlots and publicans shall go before you in the kingdom The means whereby we are brought unto salvation, are by the grace of Christ made of efficacy. of God. Neither also will any godly man say, that men are either restrained from justification by reason of wicked acts, or else helped unto it by the strength of civil virtues. But the whole matter consisteth herein, because these means sometimes are destitute of the grace of God, and sometimes they are by him converted unto our salvation: so that although as touching us, they are sins, & of their own nature do help nothing, yet by the government of God they are always brought unto a good end. A man shall see sometimes some men to live uprightly & honestly as touching the judgement of men: which yet forasmuch as inwardly they swell in pride and disdaynfulnes, are so forsaken of God, that they throw themselves headlong into most filthy falls, and most heinous sins: and yet by that means it cometh to pass, that they more easily acknowledge themselves, and are amended, and do return again unto the fold of the sheep of Christ. This is plainly set forth unto us in the Gospel. The prodigal son leaving his father, An example of the prodigal son. and having spent and wasted his patrimony, was at the last driven to this point, that he became a bondman, and also a swineherd: which thing undoubtedly he could not do without great shame. For being borne of so noble a blood, he should never have so embased himself unto such vile things. But he being in this state, began to think with himself that he should be happy, if that he might but eat cods with the swine: of which cods yet he had not his beally full. All these things undoubtedly were to be counted a reproach unto him. And yet thereby came to pass, that he began to think with himself: Ah how many hired servants are in my father's house, which have plenty of bread and good meat: but I perish here for hunger. And by this means was stirred up in him a just repentance: wherefore he wisely and godly went again unto his father, from whom he had rashly departed. For who knoweth the secret counsels of God, and the most deep bottomless pit of his providence? He oftentimes prepareth men unto salvation by those things, which of their own nature should be hurtful and deadly, but that A similitude. he of his goodness turneth them to an other end. This will I declare by a similitude so plain and manifest, that there is no man but he may understand it. A physician sometimes cometh to a man that hath a rotten leg, which can by no means be cured unless it be cut of. He cutteth it of: afterward he addeth plasters and medicines, and at the length healeth the man. Here I demand, whether that cutting of may seem to be a preparation to recover health or no? Thou wilt say, it may: but whether hath it that of his own nature, or else, by some violence and condition of the sick person? It hath not that undoubtedly of his own nature: for if the sick person being so cut had been left of the physician, without doubt he had perished. For he that was so pained had never been able by his own wit, or by his own strengths to come to health: yea rather for very pain and anguish he should have died. Wherefore in that the cutting of was a preparation unto health, the same is to be ascribed unto the physician, and unto his art. So if God should leave a man in those ways and degrees, by which some are brought Means & preparations of their own nature nothing help unless the grace of God be annexed unto them. The difference between God & physicians. unto salvation, he should miserably perish in them. But forasmuch as God by his most healthful art and wisdom useth them, they are made preparations unto justification: although of their own nature they nothing help us, but through our default, & corrupt nature do exceedingly hurt us, unless the grace of God be joined unto them. But this similitude in this part faileth, for that the physician can not peradventure heal the sick person without that cutting of: but God can by infinite other ways and means bring us to salvation. The self thing I will now declare by examples. judas when he had betrayed Christ, acknowledged his sin and confessed it plainly. For he said openly, that he had sinned and betrayed the just blood. This acknowledging, and confession of his sin, should have been undoubtedly preparations unto justification, if God would have used them. But forasmuch as God used them not, what other thing shall we think that judas therein deserved, but only damnation? For certain it is that afterward he An example of judas. hung himself, and perished for ever. This self thing we see happened in Cayn, for he also confessed his sin, and yet was he swallowed up with desperation. This is the strength and nature of these things if they be not governed and ordered by God. Farther our adversaries accuse us, that we heinously slander the law of God, and make it unprofitable, when we affirm that it can not be observed of men by natural strengths. But these men do right well declare, that they never thoroughly considered in the scriptures what are the offices of the law. The law is not unprofitable although it cannot be fulfilled. For if they had poised them, they would never judge it unprofitable, although it can not fully be observed of us. The first office thereof as Paul teacheth, is to show sin: For by the law is the knowledge of sin. Again it provoketh the wrath of God: For the law worketh anger. Moreover it augmenteth the heinousness of sin: For the law entered in that sin should abound. It bringeth also a curse: For as many as are under the law, are under the curse. But to what end are these things? That it might be as it were our schoolmaster unto Christ. For they which acknowledge their sins, do see that the wrath of God hangeth over them, and feel that their sins do daily increase, and that they are continually more and more under the curse: at the length when the spirit of God shall breathe upon them, they begin to long for Christ, that they might by him be delivered from so great evils. And this is the schooling of the law unto Christ. And seeing it is so, how can the law An example of Aristotle seem unto any man unprofitable? Farther who will say, that Aristotle laboured unprofitably, when with so great cunning he did set forth in his books called Aualytica posteriora, the nature of a ●yllogismus demonstrative? When as yet notwithstanding there are scantly found any reasons framed with so great cunning in any faculties or sciences of wise men? For seeing we are ignorant of the last differences of things we can not either perfectly define, or make a perfect demonstration. But yet notwithstanding Aristotle bestowed good and diligent labour: for by those his most excellent rules he showeth, whereunto at the lest we should level, if a man will surely and firmly prove any thing. Cicero also when he describeth unto us such an Orator, as there never hath been or shallbe, yet loseth he not his labour. For this at the least way he showeth, what pattern he ought to set before him which desireth to excel in that art. So God hath set forth his laws, that men should always have an example before their eyes, whereunto they should frame their life. Besides this, unto men that are regenerate in Christ The law of God is after a sort observed of the godly. the laws of God are not utterly impossible to be observed. For forasmuch as they by the spirit of God have their strength after a sort renewed, and the violence of the flesh somewhat repressed, they may accomplish many things which are greateful and acceptable unto God. Farther also men not yet regenerate, may notwithstanding as touching outward discipline after a sort apply themselves unto the laws of God. Which thing where it is practised, there pub. wealths flourish and the wrath of God is not so much kindled against men, and the punishments which By civil discipline the scourges of the wrath of God are avoided. It lieth in no man to add an equity unto the law of God. God useth sometimes to pour upon open sinners, are for a time avoided. And these are no small or vulgar utilities of the law, which they seem to be ignorant of, which make those objections unto us. But they not being content with this, say farther, that the law may be kept even of men not yet regenerate. And if a man object the excellency and difficulty thereof, they answer, that our righteousness, if it be compared with the righteousness of God which is on every side absolute and perfect, or be applied unto the law being taken by itself, is no righteousness. But if our righteousness be so compared with the law, as God of his goodness condescendeth unto our infirmity, after that manner we may observe it and be justified by good works. But to the end thou shouldest not be ignorant, know that this is a Sophistical distinction of Pigghius, whereby he took upon him authority to moderate the law of GOD: which authority undoubtedly can pertain unto no mortal man and this may we prove both by the law of man, and also by the law of God. For it is written in the digests, de Legibus, & Senatusconsultis: As touching those things which are first ordained in a common wealth, decrees ought to be made certain, either by the interpretation, or constitution of a good prince: namely, that it be not in the hand of any man, or judge, to mitigate the laws at his pleasure, or to transgress them under the name of any equity. For so laws should be made Lesbian regula: that is a rule of lead, and all things should be confounded at every man's pleasure. Yea rather this rule is therefore given, that if the extremity of the law be set forth in any decree, and the equity and moderation of the same extreme law be no where expressed, An argument taken of the Roman law. the judge ought to follow the extreme law, and ought not to add equity: which equity yet he may then follow if it expressed in any law. As for example: All laws agree, that if a debiter pay not his mooney at his day, and the creaditour by that means sustain loss, the debitour is bound to bear the loss. And this they call to pay the interest, or as other speak, to pay the damage. But because it is had in the digests de Regulis juris, In all causes that thing is taken for a fact, wherein it cometh to pass that by an other man's means there is a stay why it is not done: wherefore if the debtor can prove, that the fault was not in him why the mooney was not paid, for he had the mooney and offered, it but the creditor was in the fault why payment was not made, although the creditor sustain never so much loss by forbearing of his mooney, yet is not the debtor bound to make recompense by equity. For by equity written it is counted for a deed, when the let came by reason of an other. Wherefore it manifestly appeareth that it is not in the power of a judge or of any man, to moderate laws as he lust himself. And if the case be so in the Roman laws invented and set forth by men, what shall we think of the law of God? For it ought infinitely to be more firm than the law of man. Neither is it lawful for us to feign in it any equity, unless The law of God more firm than the law of man. when we see it expressed in writing. As for example. The law is, He which shall shed man's blood, his blood shall also be shed. Here we have the extremity of the law, which undoubtedly we ought always to follow, unless in some other place equity teach that the same extremity ought to be mitigated. But in an other place it is thus written: If two go forth together into the wood to cut down wood, and the axe by chance falleth out of the hand of the one, and killeth him that standeth by him, let there be some cities of refuge, unto which this manqueller may fly, and in which he may live safely, till such time as the matter be tried: so that if he can prove his innocency, then let him be let go free at the death of the High priest. This equity mought the judges use, because it was written in the laws of God: yea they ought also to use it, so often as they saw that the matter which they had in hand so required. But that it was lawful for them by their authority to bend the laws of God, or to mitigate them, it can not be proved by any testimony of the holy scriptures. Yea rather contrarily they were commanded, There may nothing be added unto the law of God, nor any thing taken from it. The law of God is impossible to be observed by human strengths. that they should not decline neither to the left hand, nor to the right hand: and that they should not add any thing unto the law of God, nor diminish any thing from it. And we need no long discourse to teach, that the law is impossible to be observed as touching our strengths: and especially before we are regenerate. For that the scripture itself manifestly testifieth. For Paul thus writeth in the 8. chapter, unto the Romans. That which was impossible unto the law, in as much as it was weakened by the flesh: Also in the same chapter: The wisdom of the flesh is enmity against God. For it is not subject unto the law of God: yea neither can it undoubtedly. And in the first to the Corrinthians: The carnal man understandeth not those things which are of the spirit of God: for neither can he: for unto him they are foolishness. Christ also: An evil tree (saith he) can not bring forth good fruits: Also, How can ye speak good things, when ye yourselves are evil? All these things do manifestly teach, that it is not possible that the law of God should be observed by human strengths being as they are now vitiate and corrupted. But as touching these cavillations and subtle evasions of the Papists, let this suffice. Now let us come to certain singular objections, which they make whereby they labour both to trouble us, and also to establish their own fond lies. They An objection touching the repentance of Achab. say that Achab the ungodly king did rend his garments at the threatenings of Elias, did put on sackcloth, and so lay on the ground, and fasted, and went barefoot: and for that cause the lord said unto the Prophet: Hast thou not seen Achab humbled before me? In his days I will not bring the evil, but in the days of his son. Behold (say they) the works of an ungodly king, and one not yet justified do so please God, that they pacified God towards him. But we say on the contrary that Achab was by these facts justified. For if he had had that true faith which How Achab is said to be humbled before God. justified men, he would not have abiden still in idolatry, and other most gross sins: indeed he was somewhat moved at the threatenings of the Prophet: but that thing which he did pertained only unto a certain outward and civil discipline rather than to true repentance. But God saith that he was humbled before him I answer, that that word, Before me, may be referred either unto the words of God which were spoken unto Achab by the Prophet: so that the meaning is, Before me, that is to say, at my words: or else, Before me, that is to say, in the Church of the Israelites. And by that fact Achab testified that he repented of the wicked fact which he had committed: and that was a good and sound example before the multitude. But God which beheld the inward part of his heart, saw that that repentance was feigned and unfruitful. And for that cause he promised that he would only differre the punishment: so that that punishment which otherwise should have happened in his days, should happen in the days of his son. Neither is God holdeth back his scourges for the observing of outward discipline. this strange, neither ought we to be ignorant thereof, that for the keeping of outward discipline, plagues are differed, and most grievous punishments of this present life are avoided. For our doctrine is not that all sins are alike: God also waited till the sins of the Amorhites were full. And then at the length is his wrath wont to be powered out when filthy lusts and wicked acts impudently & without any bridle range abroad. Yea where outward discipline is kept, God oftentimes giveth many good things: not indeed for the merit of the facts, but by an order appointed by God in nature. For God for the conservation & good order, God will have an order to be kept in outward things. How Roboam is said not to have prepared his heart. of things, will that this by a certain connexion should follow of the other. But I marvel what these men mean, when out of the books of the Chronicles they say, that Roboam the son of Solomon did evil, in that he prepared not his heart to inquire of the Lord. They mought easily have seen that this serveth nothing to this present purpose, unless they be (if I may so term them) table doctors, which have more skill in the tables, then in the books. For as often as they find in the table of the holy books this word, to prepare, or preparation, that straight way whatsoever it be they snatch, and think that it maketh for their purpose, and pertaineth unto their preparatory works. But the holy history, when it declared, that the king behaved himself wickedly, addeth by exposition (as it oftentimes doth) that he had not an upright heart & ready to seek the Lord. Neither doth this any thing help their cause which is written in the 16. chapter of the proverbs: Why it is said that it pertaineth to man to prepare the heart. It pertaineth to a man to prepare the heart: but the answer of the tongue is of the Lord. For we ought by those words to understand nothing else, than that men indeed are wont to purpose with themselves many things: but the event and success is not in their power, but dependeth of God. Men oftentimes appoint with themselves what they will say in the senate house, in the judgement place, before the king, unto the soldiers, and unto the people: But what shall come to pass, lieth in the pleasure of God. They indeed prepare the heart: but God ordereth the answer of the tongue according to his providence. Such an other weighty reason they cite out of the 10. Psalm: The Lord hath heard the desire of the poor: thy ear hath heard the preparation of their heart. But in this place these The preparation of the heart of the poor. good masters make two flat errors. For first they understand not that which they speak: secondly they cite not the place according to the truth of the Hebrew. For the sense is, That God despiseth not the prayers of the poor: but according to his great goodness accomplisheth for them those things which they had determined in their mind to desire of him. And this is the preparation of the heart. For there is none that is godly desireth any thing of God, but first he deliberateth in his heart, that the same thing is to be desired. Otherwise he should come rashly unto God, & should pray foolishly. But these men wheresoever they find in the holy scriptures this word to prepare, strait way snatch it up even against the nature thereof to establish works preparatory. But now let us see what the sentence is after the Hebrew verity: Taavah anavim shamata iehouah, tachin libbam tacshib osnecha. That is, Thou hast heard the desire of the poor, Lord: thou hast prepared, or shalt prepare their heart: thy ear shall hear. Here we see that David affirmeth that God heareth God prepareth the heart of the saints. the desires of the saints whom he calleth poor. And he addeth a cause, namely, because God prepareth their heart to require those things which may serve to their salvation and please God. But by whom God worketh such a preparation in the hearts of the faithful, Paul teacheth in this Epistle, when he thus writeth: God prepareth our hearts by his holy spirits. What we should ask as it behoveth us, we know not. But the spirit prayeth for us with unspeakable sighs. But it is God which searcheth the hearts, he seeth what the spirit will ask for the saints: We see therefore both by David and also by Paul that God heareth those prayers of them that pray unto him, which are by the impulsion of his spirit stirred up. We learn also of the Ethnic Philosophers, and that in more places than one, that those are worthy of reproof, which without consideration and rashly require any thing of God. But they which profess Christ, even as they believe that he is the author of their prayers, so also do they close them up in this sentence: Thy will be done. But (say they) ezechiel saith in his. 18. chapter. Walk in A concilition of places of jeremy and ezechiel. my ways and make ye a new heart: jeremy also saith: Be ye converted unto me, saith the Lord. Wherefore a man (say they) may of himself prepare himself to the obtaining of righteousness. But these men should remember, that it is no upright dealing to cite some places of the scriptures, and to overhip & leave unspoken other some. Let them go therefore and see, what ezechiel writeth in the. 30. chapped: I saith the Lord will bring to pass that ye shall walk in my ways. Again: I will give unto you a fleshy heart, and will take away from you your stony heart. jeremy also in the 31. chap. Convert me O Lord, and I shallbe converted: Wherefore Augustine very well said: give what thou commandest: and command what thou wilt. They abuse also an other place out of the Prophet jonas to confirm their error. For in him it is written, that Of the fact of the Ninivites. God regarded the works of the Ninivites. Behold (say they) the affliction of the Ninivites whereby they afflicted themselves with fastings, and cried unto the lord, prepared their minds, and made them apt to obtain pardon. As though it behoved not the Ninivites first to believe the word of God before they could either pray healthfully, or else repent. Seeing therefore they believed before they did any works, they were justified by faith, and not by works which followed afterward. And God is said to have regarded their works, because they pleased him. Neither did we ever deny, that the works of men being now justified are acceptable unto A profitable rule for the right understanding of sentences of the father's touching justification. God. So often as we find in the scriptures such places which seem to attribute righteousness unto our works, we must according to the doctrine of Augustine, have a consideration, out of what foundation those works proceed. And when we perceive that they springe out of faith, we ought to ascribe unto that root that which afterward is added as touching righteousness. And how foully these men ●rre in their reasoning, hereby we may perceive, for that they take upon them to transfer those things which are proper unto one kind of men, unto an other: Which thing even human laws will not suffer. For as it is had in the Code. As touching testaments or last wills, If rustical and unlearned men, which dwell out of cities, A similitude. and have not store of wise and learned men, do make their last wills withous a solemnity required thereunto, and without a sufficient number of witnesses prescribed, which yet otherwise were necessary, such testaments ought to be allowed. Now if a man would transfer this prerogative unto citizens, who for that they have their abidings in cities, have store of men of understanding, he should exceedingly err. For if their testaments should be so made, they are refused, neither are they counted firm. So we say that the works of men justified may please God: which thing yet neither can nor ought to be granted unto them which are without faith, and without Christ. Farther let us mark the accustomed fond kind of reasoning of the adversaries, which the Logicians call, A non causa, ut c●usa▪ that is, from that which is not the cause, as the cause. For they always appoint good works to be the causes A similitude. of righteousness when as in very deed they are the effects of righteousness & not causes. For it is as though a man should say, the fire is therefore hot, because it maketh How this sentence is to be understand▪ God rendereth to every man according to his works hot. But it is clean contrary: for therefore it fore maketh hot, because it is hot. So also we, because we are justified, therefore do just things: and not because we do just things, therefore we are justified. Sometimes also they make this objection, that God will tender unto every man according to his works. Wherefore works (say they) are the causes of our felicity. But here also as their wont manner is, they are very much deceived. For unless they have found out some new grammar unto themselves, undoubtedly this word according, signifieth not the cause. But Christ (say they) in that his juxta. last judgement seemeth to express these things as causes wherefore the kingdom of heaven is given unto them. For thus will he say: I was hungry, and ye fed me: I was thirsty, and ye gave me drink. But Christ doth not in very deed rehearse these things as causes: but rather those things which went before: Come ye blessed of my father, possess ye the kingdom which was prepared for you from the beginning of the world. For the true cause of our felicity is, because we are elected and predestinate of God to the eternal inheritance. For they which are in this number are when time serveth adorned with faith, whereby being justified they have right unto eternal Why Christ in the judgement will make mention of outward works. There are two beginnings of things. life. But because this faith is hidden, neither can be seen, and Christ will have all men to understand, that none but the just are received into the kingdom of heaven therefore rehearseth he these outward works, that by them it might plainly be perceived that righteousness is given unto men by faith. For there is no man that can be so ignorant, but that he knoweth that there are two grounds of things the one is, whereby they are, the other, whereby they be known. Again they object out of the first of Samuel: Those that honour me: I honour, & those that love me, I love. Here say they the promise is made unto the work. But if they would make a distinction between the promises of the Gospel and the promises of the law (as we have else where abundantly taught) they should easily understand that that place is nothing repugnant unto our sentence. For if we could of ourselves satisfy the commandment of the law, than might it be the cause, why the promise should be given unto us. But forasmuch as no man is able to perform it, all men fly unto Christ and are through faith towards him justified. Then by a certain obedience begun we begin to work: which although it be not exactly done according unto the rule of the commandment, yet it pleaseth God. And he of his mere liberality performeth the promise which was adjoined unto that work. And so those conditions which are adjoined unto the precepts are not unprofitable. For they that are justified attain unto them. Neither 〈…〉 th●se men ashamed to cite these words out of the 25. Psalm: Look upon my labour, and my utility, and forgive me all my sins: as though our labours, or afflictions are the causes of the remission of sins. But in this place David being in most grievous calamities desireth of God, to forgive him his sins: that if he should be angry for his sins, the cause of punishments might be taken away. For here is not entreated of labours which a man taketh upon him of his own voluntary will, but of punishments A similitude. inflicted by God. We see also that children whilst that they are beaten of their masters, do desire forgiveness and pardon. If thou give an alms unto one that is leprous, the leprosy can not properly be called the cause of thy compassion or mercy. For otherwise all that passed by the leper should do the same. But the true cause is the loving affection in thy mind. But they say moreover that in the holy scriptures much is attributed unto repentance. Which thing we deny not. But we on the other side would have them to understand that repentance is the fruit of faith: and that no man can with profit repent him of his sins, A distinction of confession. unless he first believe. They also vainly boast of many things touching confession. But touching it we make a distinction. For either it is separated from hope and faith, as it was in judas which confessed that he had sinned in delivering the just blood: and so far is it of, that that confession should bring any profit, that it is a preparation also unto desperation and unto destruction: or else it is joined with faith and hope, as it was in David and Peter: and so is it not the cause but the effect Auricular confession. of justification: for it followeth faith, and goeth not before it. The auricular confession also of the Papists is utterly superstitious, wherefore we utterly contemn it. For they obtrude it as a thing necessary unto salvation, and as a cause why sins should be forgiven, which they are never able to prove by any testimony of the holy scriptures. They violently wrest this also out of the lords forgive us our trespasses is expounded. prayer: forgive us our trespasses as we also forgive them that trespass against us: Again, forgive, and it shallbe forgiven you. Ergo (say they) the forgiveness of injuries is the cause why our sins are forgiven us. This their reason, as the common saying is, with the one hand stroketh the head and with the other giveth a blow. For if the forgiveness of injuries should (as these men would have it) deserve remission of sins, than that remission were no remission. For after thou hast once paid the price▪ there is nothing that can be forgiven thee: but then hath remission place, when the price is not paid. And as touching that place, we first desire that our sins should be forgiven us. And because that by benefits received men are encouraged to hope, that they shall receive other and greater benefits, therefore is this the meaning of that sentence: O father which hast of thy goodness given us grace to forgive injuries unto our trespassers, forgive unto us also our sins: by these words also is not signified a cause but a similitude: although that similitude be not perfect and absolute. For there is none that is wise, that will have his sins so forgiven him of God, as he hath forgiven his neighbour the injuries that he hath done unto him. For every one by reason of the flesh, and that infirmity which it carrieth about, forgiveth much les unto his brother than he ought. For there always sticketh in his mind some offence, which although it burst not forth, yet his own conscience is a sufficient witness unto himself, that his mind is not very perfect towards him, by whom he hath been hurt. But the former exposition teacheth, that the similitude is to be referred not unto remission, but unto the liberality of God: that even as he hath given the one, so also he will vouchsafe to give the other. But whereas it is said: forgive and it shallbe forgiven, that is a commandment and therefore pertaineth unto the law. But thou wilt object that that sentence is written in the Gospel, and not in the law. That is no thing at all: for the law and the Gospel are not separated The law & the Gospel are not separated by volumes or books. In what manner we ought to forgive injuries. a sunder by volumes or books. For both in the old Testament are contained the promises of the Gospel, and also in the Gospel the law is not only comprehended, but also most perfectly by Christ expounded. Wherefore by those words we are commanded to forgive injuries done unto us. And forasmuch as we are bound to do that according to the prescript of the law, & that law dependdeth of this great precept, Thou shalt love the lord thy God with all thy heart, with all thy soul, and with all thy strengths, according to the form therefore we ought to forgive our enemies: which thing because no man hath at any time performed, neither can perform, it followeth, that we ought to fly unto Christ, by whom we may be justified by faith, and afterward being justified, may after a sort accomplish that which is commanded. Which although we do not perfectly perform yet it pleaseth God: and he freely giveth unto us the promise annexed unto it, not Redeem thy sins with alms is expounded. because of our works or for our merits, but only for Christ's sake. They go about also to blind our eyes with the words of Daniel wherein he exhorted the king, to redeem his sins by alms. But in that place by sins we may understand the pains and punishments due unto sin. For the scripture useth oftentimes such phrases of speech. Which thing we never denied. Yea rather we willingly grant, that to works which proceed from faith, God is wont to give many things specially as touching the mitigation of plagues and punishments. They object also this sentence out of the first chapter of john: God gave them power He hath given them power to be made the sons of God, how it is to be understand. to be made the sons of God. Wherefore they say, that those which have already received Christ, that is, have believed in him, are not yet justified, and regenerate, and made the children of God, but only have received power to be made the children of God: namely, as they think, by good works. And in this argument Pigghius the great champion and Achilles of the Papists, putteth great affiance: but yet in vain. For he thinketh that of necessity, he to whom power to have any thing is given, hath not as yet the same thing. As though we should here deal philosophically, that power excludeth act, which yet even amongst the Philosophers, also is not universally true. For when they define the soul, they say, that it is an act of a body natural having members or instruments, and also having life in power. By which definition appeareth, that our body hath life in power, when as yet it hath life in act and in very deed. But that word power, here signifieth that the body hath not of itself life, but of an other, namely, of the soul. Which thing we in this matter at this present may also affirm, namely, that those which have received the Lord, and have believed in him, are regenerate and made the children of God: and yet not of themselves, but from some other way, namely, of the spirit and grace of God. For so signifieth this word power. Although the Evangelist in that place spoke not peripatetically, but simply and most plainly. For a little before he said, His received him not, By this word his, he meant the jews, which peculiarly professed the knowledge of the true God. But when they had refused the truth offered unto them, God would not be without a people: but appointed them to be his peculiar people which should believe and receive Christ. Wherefore he gave unto them power, that is, This power is adoption & grace a right, and a prerogative, that when they had received the Lord by faith, they should be made and be indeed the sons of God. And therefore Cirillus expounding that place, saith, that this power signifieth adoption and grace. Farther Pigghius, although he think himself very sharp of wit, yet seeth not that when he thus reasoneth, he speaketh things repugnant. For how is it possible, that any man should have life in himself, and yet not live. Assuredly if they in believing have received Christ, it must needs be, that strait way they have righteousness. For as Paul writeth in the first epistle unto the Cor. He is made of God unto us, wisdom, righteousness, holiness, and redemption. But what need we so long a discourse? The Evangelist himself declareth unto us, who those be, which have received such a power: namely, which are not borne of blood, nor of the will of the flesh, nor of the will of man, but of God. And if they be borne of God, then followeth it of necessity that they are justified and regenerate. They object also unto us a servile fear, which goeth before charity: as though by it we should be prepared unto justification, and the more easily to receive charity. Unto whom we answer, that such a fear without charity is sin: they reply again, and say, that Christ commanded that fear: But God commandeth not sin. And he commanded such a fear (say they) when he said: I will show unto you whom ye ought to fear: fear him, which, when he hath killed the body, can also cast the soul into hell fire. And that this fear prepareth unto justification, they think may hereby be proved, for that Augustine (expounding this place out of the first epistle of john, Perfect charity casteth out fear) saith, that this servile fear is not unprofitable: for even as a bristle being put by the shoemaker A similitude. draweth the thread after it, so this fear draweth with it charity. As touching the first, I answer, that their ground is false: namely, that God hath ever in any place commanded such a fear which wanteth charity & faith. Which thing, I know right well, these men are never able to find. But as touching Augustine. we answer, that in the A place of john. place of john (Herein is charity perfect in us, that in the day of iugdement we have confidence, for as he is, even so are we: In this world there is no fear in charity, but perfect charity casteth out fear) by charity is not to be understanded our love towards God, but the love of God towards us. For he speaketh of perfect charity, such a one as we have not in this life. And the meaning of john is, that after that we are persuaded of the perfect love of God, wherewith he embraceth us, we have confidence that in the day of judgement we shallbe in safety. And this perfect charity of God, after we once know it, casteth out fear because it suffereth us not to fear. Wherefore that interpretation of Augustine touching our love towards God, maketh nothing to the purpose But suppose, that john spoke of our love towards God, as that place is commonly taken. In that sense also may the words of Augustine be true, but yet not universally, Charity doth not always follow a servile fear. that charity always followeth such fear (for we know, that it otherwise happened in Cayn and judas) but only in men which are to be justified. For God useth this mean, first to pierce them with great fear of their sins: and then by it to bring them unto faith and charity. In the mean time yet we nothing doubt How a servile fear is called profitable. but that that fear is sin, Howbeit the said fear may be called profitable, not worthily or of his own nature, but because of the order instituted by God, whose will is so to use it to our salvation. And this thing also we add, that that charity the more it increaseth in us so much the more and more doth it cast forth fear, not only servile fear, but also the fear which men that are justified have. For whosoever is thoroughly persuaded of the love of God towards him, can never fear his own damnation. For that doubting whereby we fear eternal punishments is sin. And yet that doubt somewhat always sticketh in our minds: for we never in this life believe so much as we ought, nor so much as we should. And by reason of this weakness of charity, wherewith we should love our neighbour: and also by reason of the infirmity of the persuasion, whereby we ought to believe in God, so long as we are in this life, we never clean put of all this vicious fear. This also they take and object against us, Ask and ye shall receive. Seek and ye shall find: How this is to be understand. Ask and ●e shall receive. knock and it shallbe opened unto you. But they ought to remember, that prayers proceed from faith and clean unto it only. For otherwise they can not be heard. But I marvel why they left this unspoken of, Whatsoever, ye shall ask believing, it shallbe given you. For by these words it appeareth, that whatsoever is given unto them that ask, is given unto faith. Hereunto also they add a sentence out of Luke: give alms and all things are clean unto you. give alms and all things shallbe clean unto you. But these words may be expounded three manner of ways, of which yet never a one serveth for their purpose. The first way is, to say y● that kind of speech was any Irony, as if Christ should have said unto the pharisees: ye give alms, and ye think strait way, that all things are clean unto you. Which is not so: for we ought first to make clean those things which are within. another way is which Augustine followeth in his Encheridion to Laurentius: Certain had persuaded themselves, that if they gave alms they should be saved, though they ceased not from sinning. And their chiefest anchor hold was these words of Christ. Augustine answereth, that those words of Christ are to be understand of the true and approved alms: of which is written in Ecclesiasticus the 30. chapter: Have compassion of thy soul and please God. Wherefore thou oughtest to begin true alms at thine own self: that having compassion of thyself thou mayest be converted unto God, and cease of from sins, and afterward have compassion of others. And the third way is this, which in my judgement more agreeth unto the purpose: Christ being at dinner with the pharisees began to eat with unwashed hands: for which thing when they were offended, Christ began to reprove their ignorance, which would have their dishes, hands, and all outward things made clean and beautiful, but as touching that which they had inwardly, that is, in their mind, they were nothing careful. Wherefore he first exhorteth them to purify the heart which is inwardly: which thing is done by faith: For in the Acts it is written, By faith purifying their hearts. Afterward as touching outward things he addeth, give alms and so all things shallbe clean unto you. Farther as Theodorus Beza a man of great learning and judgement hath in his adnotations, very well considered Christ spoke not of all manner of cleans, but of that which pertaineth unto meat, whereunto Christ applieth a double commandment, one is that they should eat nothing gotten by rapine or stealth: an other is, that of those things which are within, that is, which are contained in the dishes, somewhat should be taken out for the alms of the poor, whereby what soever is left might be cleansed and sanctified. But of all this there is nothing which furthereth our adversaries opinion. There are others which think to establish this their error by the ministry of the keys, by which other think that men are absolved from sins. But they are far deceived: for they understand not what What be the keys that are delivered unto the Church. those keys are, which Christ hath commended unto the Church. The preaching of the word of God touching the remission of sins to be obtained by Christ, is the only key to open the kingdom of heaven. And if he which heareth this word, do also adjoin a true faith, and give full assent unto those words, then cometh also that other key. With these two keys is the kingdom of heaven opened, and the forgiveness of sins obtained. Wherefore Christ sending forth his Apostles, said: Go ye, and preach the Gospel. Then he addeth, He which believeth shallbe saved. By these few words he expressed the keys which he delivered unto the Church. In which Many sins are forgiven her, because she hath loved much. words thou shalt find no work wrought, as they call it. For Christ spoke only of the hearers, & of the word of God which is preached. But how shall we at the length confute this sentence which is never out of their mouth: Many sins are forgiven her, because she hath loved much? If the place be diligently considered, it will be an easy matter to do. We ought to know, that some reasons are taken of the causes, and some of the effects. Christ a few words afterward showeth the cause of salvation when he said unto the woman, Thy faith hath made thee safe. But because that faith was hidden in her mind, neither could it be seen of those which were present, therefore putting forth a parable he showeth, that they love more, which receive greater gifts of any And that this woman received a very great gift, that is, justification, he showeth by the effects: namely, because she washed his feet with her tears, and wiped them with her hear, because she kissed them, because she anointed them. Which things forasmuch as that Pharisey did not, it may be a very great token or sign, that he had not received the like gift. Not the hearers of the law shall be justified but the doers. They cite also out of this epistle unto the Romans, Not the hearers of the law shall be justified, but the doers. But Paul in that place, when he reproved the jews, because, when they had received the law, and boasted thereof, yet they lived contrary to the law, meant thereby nothing else, but that if righteousness were to be sought for by the law, it is not sufficient either to have it, or to hear it: but it behoveth also in acts and deeds to perform it. Which thing we never denied, that a man may be justified by the law, if he can perfectly and fully accomplish it. But forasmuch With fear and trembling work your salvation, how it is to be understand. as the same is by no means possible we say, that by it righteousness can not be hoped for. That also which they object out of the epistle unto the philippians, with fear and trembling work your salvation, nothing helpeth them. Undoubtedly they which know that they have all that they have from God, are of a moderate and humble mind: and are ever more afraid of themselves. For they see, that in themselves there is nothing that is good: but that help is to be looked for at the hands of God only. And therefore Paul biddeth a godly man always to fear, and tremble. But they which think, that it lieth in their own power, to justify and save themselves (such as are those, which in this matter contend against us) they I say have nothing that they need to be afeard of, or to tremble for. For they boast that their salvation consisteth in themselves. Which salvation though Paul do in this place name, yet he thereby understandeth not justification. For he writeth unto those which were already before justified. Wherefore this place maketh nothing for them. But Paul meaneth by salvation that renewing, by which we always profit A place of the Apoc. Behold I stand at the door and knock. and go forward to things better and better. Lastly as though now they had gotten the victory, they object this out of the third chapter of the apocalypse: Behold I stand at the door, and knock. And if any man open unto me, I will enter in and sup with him. But we plainly affirm, that by these words is signified, That God at the beginning calleth and stirreth up, and instigateth us to salvation, unto which no man can by his own strengths be led with out the impullsion of God. But that we of our own accord, without the Grace of God penetrating and changing the mind, can open our heart unto God, we utterly deny: neither can these men ever prove it by the holy scriptures. But because we have certain adversaries, which pass very little or else nothing at all upon the holy scriptures, but measure all their religion by fathers and counsels, so that they may rather be called Patrologi, then Theologi, and that which is more intolerable they gather certain pretty sentences out of the writings of the Fathers, and obtrude them unto the people and the easilier to obscure the truth, and to blind poor simple men: they add taunting speeches: & especially forasmuch as certain of them think themselves cunning crafts men in rhetorical speech, and have in that kind of study spent the greatest part of their time, I shall desire the indifferent reader, not to judge any thing rashly against the truth, but rather attentively to consider those things, which we also will allege out of the fathers: for by that means he shall easily understand, that the fathers make not so much on our adversaries side, as they do on ours. But lest we should allege any A method in citing of the fathers. sentence out of the Fathers confusedly and rashly, we will use a method or compendious way which method that it may the easilier be understand, it shallbe good, first to put forth a demonstration or a certain proof out of those testimonies of the holy scriptures which we have before cited. Which shallbe in this manner: They which do work according to the prescript of the law, that is as the very law requireth are justified by works. But none, & especially before regeneration can do such works, as the law requireth. Wherefore none are justified by works. The mayor or first proposition is so plain, that it needeth no exposition: For he which doth any thing contrary to that which the law prescribeth, undoubtedly committeth sin: so far is it of that he can thereby be made just. But the minor or second proposition although it be proved by testimonies of the scriptures, yet will we also declare by the Fathers. Farther seeing the conclusion is, that justification is not of works, it must then of necessity be of grace. Wherefore secondly we will show out of the Fathers, that men are justified freely, and without all consideration of merits. And because we reject not good works, but say that in their place they are to be had in estimation, as which by a most strait bond follow justification already obtained, we will lastly teach this also out of the sayings of the fathers. That good works follow justification, but go not before. And those places will we chiefly cite out of the fathers, which are founded upon the holy scriptures. And first cometh in place Basilius who in his first book de Baptismo, bringeth Basilius. these words out of the Gospel, Many shall say in that day, Lord in thy name we have prophesied, we have cast out devils, we have done many miracles. But these men (saith he) God will not only cast out of his kingdom, but also call them workers of iniquity. Wherefore they which work miracles, and seem to observe the commandments of God and his justifications, if they appoint their mind, and end to any other thing, than they ought to do are said to sin: namely because they follow not the precept of God published by the Apostle Paul. Whether ye eat, or drink, or whether ye do any thing else, do all things to the glory of God. And it is most certain that this cannot be done without faith and charity. Which faith and charity forasmuch as men not yet regenerate do want, it necessarily followeth by the words of Basilius, that their works are sins. Of which self same sentence he writeth in his. 2. book de Baptismo, the 7. question. And of purpose he demandeth, whether any man so long as he abideth in sin, can do any thing that is acceptable before God. Which thing he affirmeth to be unpossible, and that by reasons both many in number, and also taken out of the holy scriptures. First (saith he the holy ghost testifieth, that he which worketh sin is the servant of sin: further Christ saith, ye cannot serve God and Mammon: for no man can serve two masters. Paul also saith, that light hath no fellowship with darkness, neither hath God any agreement with belial. Which thing also he proveth out of the book of Genesis, although he follow the interpretation of the seventy. Thus saith he) spoke God unto Cain, if thou offer well, and devidest ill, thou hast sinned: be content. The sense (saith he) is, if thou offer sacrifice as touching the outward show, and thy mind be not right, neither regardest thou the end which thou oughtest to do, then is thy oblation sin. With which saying agreeth that also which Esay writeth in the. 66. chapped. He which killeth an ox, is as if he should kill a man: and he which sacrificeth a beast, as if he should kill a dog. It is not enough to do a work which is goodly and a beautiful to the eye: but it behoveth also that thou apply it unto the prescript of the law of God: which is, that whatsoever thou dost, it be done in such manner and in such condition as the law requireth. And therefore saith he, Paul said, None shallbe crowned, but he which hath wrestled lawfully. And it is not sufficient to wrestle, unless thou wrestle lawfully. Christ also in the Gospel saith: Blessed is that servant, which when his lord cometh shall find him thus doing. By which words it appeareth that it is not sufficient to do, but behoveth also to do after such, for namely, as be hath commanded. Moreover he showeth out of the old testament, that he committed sin, which did sacrifice unto the true God, out of the temple, or not in that place where the tabernacle was. For although that were sacrificed, which was commanded in the law, yet was the condition of the place absent, which the law also required. And if any man had either in the temple, or in that place where the tabernacle was, killed an offering, which had any spot, the same man also had committed sin, because he neglected a necessary condition. He citeth that also out of the Gospel which is taken out of the Prophet: This people honoureth me with their lips: but their heart is far from me. And he thinketh that to the same end tendeth that which Paul writeth in this Epistle, they have indeed the zeal of God, but not according to knowledge: and that which he writeth of himself unto the philippians, That he counted for outcasts, and dung, and losses all those his works, which he did, when he lived under the law, yea and that without blame. When as therefore the affect and scope is taken away from works which ought to be in them, what then resteth, but that they are sins, and are displeasant unto God? And to this end he thinketh serveth that which Paul writeth unto the Corinthians: If I deliver my body to be burnt, and if I distribute all my goods unto the poor, yet if I have not charity, I am nothing. Wherefore unless these men will ascribe unto men not yet regenerate faith and charity, they must of necessity grant, that they can do nothing which is not sin, or is not displeasant unto God, And thus far out of Basilius. Gregorius Nazianzenus in that oration, which he made after he returned out Gregorius Nazianzenus. of the camp, and when those things were finished which were done against Maximus saith, That there is no work accepted or allowed before God without faith: whether it be done through the desire of vain glory, or by the instinct of nature, for that a man judgeth it to be honest. Here is this worthy to be noted, that he saith, that the work which is done by the instinct of nature, that is, in that respect, because it seemeth to be honest, is dead, neither can it please God. The self same sentence hath he in his oration de sancto Lavacro, toward the end. And in both places he addeth, Even as faith without works is dead, so is a work also without faith dead. And if it be dead, how can it (as these men would have it) merit justification? By this we see that these two fathers, although otherwise they were great justifiers by works, and patrons of free will, yet as touching this thing they were wholly of the same mind that we are of. But Augustine most manifestly of all teacheth the same in his fourth book against Augustine. julianus in the. 3 chapter. In which place he entreateth upon these words of Apostle, The Gentiles, which have not the law, do by nature those things which are of the law. These words (saith he) are to be understand, either of the Gentiles converted unto Christ, who now fulfilled the law by the grace of the Gospel: & so that which he saith, by nature, is no otherwise to be understand, than that the law is excluded: but he meaneth such a nature as is now corrected and amended by the spirit which regenerateth. Or (saith he) if thou wilt have those words to be understand of the Gentiles being yet unbelievers, thou must say, that they by nature fulfilled the law, not in deed so much as it required, but after a sort: neither did that outward & civil righteousness any farther profit them, but to be more tolerably punished then others: which utterly casting away all discipline lived wickedly and filthily: for we judge that Fabritius, is less punished then Catcline: unless peradventure (saith he) the Pelagians have prepared for the Fabritians, Regulists, Fabians, Cavelistes and Scipios, some middle place between the kingdom of heaven, and the hell of the damned: such a place as they have framed for young infants which depart without Christ. In sum, he concludeth, that forasmuch as without faith it is impossible to please God, infidels can by no means have true virtues. Which sentence the Pelagians so derided, that they said, if the chastity of infidels be not true chastity, neither are their bodies true bodies: neither is the corn which groweth in their fields true corn. Augustine confuteth them, and showeth, that this is no apt similitude: for the bodies of infidels, forasmuch as they are made of God, are true bodies, their corn also (for that it is his work) is true corn: but their chastity, forasmuch as it proceedeth out of their corrupt & vitiate will, can by no means be counted true chastity. And he addeth that universal sentence, whereof we have much spoken before: Whatsoever is not of faith is sin. The same Augustine upon the 30. Psalm, expounding these words: Deliver me in thy righteousness: who is he (saith he) which is saved freely? Even he in whom our Saviour findeth not any thing worthy to be crowned, but findeth much worthy to be condemned: in whom he findeth not merits of good things, but merits of punishments. Hereby we see what is the nature of human works before justification. The same father in his first book & 30. question to Simplicianus saith, that we are commanded to live uprightly and that by a reward set before us: namely, that we may merit to live blessedly for ever. But who (saith he) can live uprightly, and work well, unless he be justified by faith? Here we are taught, that there mought be in men a merit and deserving of happy and eternal life, if they could accomplish that which is commanded. But forasmuch as that is impossible for us to do, therefore we fall away from merit. The same Augustine in his Enchiridion? ad Laurentium, the 121. chap. The end (saith he) of the commandment i● of charity out of a pure heart, a good conscience, and an unfeigned faith. The end of every precept is charity, and is referred unto charity. And whatsoever is done without such charity is not done as it ought to be done. Wherefore if it be not done as it ought to be done, it can not be denied, but that it is sin. Chrisostome expounding these words of Paul, The end of the law is Christ: If the Chrisostom end of the law (saith he) be Christ, it followeth, that he which hath not Christ, though he seem to have the righteousness of the law, yet hath he it not in very deed. By these words we gather, that he which is without Christ, may indeed have works which may seem good, which yet in very deed can not be just. And strait way he saith: Whosoever hath faith, the same also hath the end of the law, and whosoever is with out faith, is far from either of them. Hereby we gather, that they which have not faith are strangers, not only from Christ, but also from the righteousness of the law: which herein consisteth to do that which is commanded. And strait way: For what desireth the law? To make a man just: but it can not For no man hath fulfilled it. But because a man might object, although a man not regenerate can not fulfil the law, yet if he take pains therein and go about, and travail, he may attain unto righteousness: this thing also Chrisostome excludeth. And a little before when he expounded these words: Being ignorant of the righteousness of God, and willing to establish their own righteousness they became not subject unto the righteousness of God: This (saith he) he calleth the righteousness of God: which is of faith: because it is altogether of the heavenly grace, wherein we are justified, not by our labours but by the gift of God. This self same thing also writeth Ambrose when he expoundeth these words Ambrose. of David, Blessed, are they whose iniquities are forgiven, and whose sins are covered. He calleth (saith he) them blessed, of whom God hath decreed, that without labour or any observation they shallbe justified by faith only. And upon those words of Paul: Being justified freely by his grace They are justified freely (saith he) because by the gift of God they are justified by faith only, they themselves working nothing, nor making any recompense. The same Ambrose upon these words of Paul: Wherefore death hath reigned upon them which have not sinned, after the similitude of the transgression of Adam. He wrote this (saith he) because it is impossible for a man not to sin. Which thing seeing he peradventure spoke of men regenerate, what is to be thought of man that are strangers from Christ? Cyprian also ad Quirinum, We ought (saith he) to boast in nothing: because we Cyprian. have nothing of our own. I suppose it sufficiently now appeareth, that that is true which we affirmed, namely, that men before justification can not frame their works according to the prescript of the law: and therefore are they sins, neither can they merit justification. But if our adversaries will object and say, that they affirm not that those works which they call preparatory do merit justification, but only are certain preparations, by which men are made more apt to attain unto justification, we may thus answer them: If they merit not, why fain ye unto them that your merit of congruity? Farther why call ye them good, when as (as we have taught) they neither please God, nor are done according to the prescript of the law? Lastly forasmuch as they want their end, and not only are, but also by good right are called sins, how teach ye, that men by them are prepared unto righteousness, when as they should much rather by them be prepared unto punishments. Wherefore let them once at the length cease to adorn them with these goodly titles. For though peradventure God sometimes by these works bringeth men to salvation, he doth it because of his mercy towards men, which is so great that he will use works, which are of themselves evil and sins, to their good. Now let us see, if justification be not given unto works, how it is then given freely, and it wholly dependeth of the mere grace of God. For no manner of way it dependeth of merits. Which thing Origen saw: for he upon this Epistle expounding these words of Paul, Unto him which worketh the reward is not imputed according to grace, but according to debt: But I (saith he) when I desire excellency of speech, whereas he saith, that unto him that worketh is rendered a debt, can scarcely persuade myself, that there can be any work, which can of duty require a recompense of God: forasmuch as even this, that we can do or think, or speak any thing we do it by his gift and liberality: What debt then shall he owe unto us whose grace preventeth us? A little afterward he rendereth a reason of his saying, which reason Augustine oftentimes used. For he bringeth that place of Paul, The stipend of sin is death: But the grace of God is eternal life. For here the Apostle added not, But the stipend of righteousness is eternal life: which yet the nature of the Antithesis required. For Paul's meaning was to declare that our wicked works of duty deserved death, and that everlasting death: but eternal life is not given but only by grace: wherefore in the second part he left out the name of stipend, and of righteousness, and in steed of them put in the name of grace. Neither do I greatly pass that Augustine in an other place writeth, that Paul mought have said, the stipend of righteousness is eternal life: and yet he would not say so, lest he should have given occasion of erring. For how Augustine thought that Paul mought have said it, undoubtedly I see not: unless peradventure by righteousness he understand the works of men regenerate, forasmuch as with those works the merits of Christ are joined. For so it might be true, that eternal life is the stipend of such a righteousness. Farther Origen goeth on and showeth, that men are so justified freely, How eternal life may be called the 〈…〉 penned of righteousness. that good works are not required to go before. For, expounding this sentence, Blessed are they whose iniquities are forgiven. The soul (saith he) whose sins are forgiven must needs now be in good state: for it is called blessed. Wherefore it hath righteousness, which God imputeth unto it: although it have not yet done any works of righteousness: but only for that it hath believed in him, which justifieth the ungodly. Out of these words we gather many things: First that God for works sake is not made debtor unto any man. Secondly, that not only justification, but also eternal life is given freely. Lastly, that righteousness is imputed unto the minds of the believers, although no good works went before in them. Basilius upon these words of the 114. Psalm. Be thou converted my soul into thy rest, for the Lord hath done good unto thee. For (saith he) eternal rest is set forth unto them, which in this life have wrestled lawfully: which yet is not rendered according to the merit of works, but is given according to the grace of the most liberal God unto them, which have hoped in him. Seeing these things are spoken of the works of men already justified, as touching eternal felicity, then are they to be counted much more true if they be referred unto the works of them which are yet strangers from Christ. Wherefore even as those merit not an eternal reward, no more also can these merit justification. For both these things are given freely. Augustine in his book De dogmatibus ecclesiasticis, chap. 48. If by the law (saith he) cometh righteousness, than died Christ in vain: So also may we say, if by nature come righteousness, Christ died in vain. This spoke he against the Pelagians, who affirmed that the liberty of man was so great, that by nature only it could do things acceptable unto God. And Augustine warily transferreth unto nature that, which Paul spoke of the law: and showeth that the self same absurdity followeth either: namely, that the death of Christ is made in vain. For in very deed there is no other cause why the law bringeth not righteousness, but only because nature is vitiate and weak. Wherefore that which is spoken of the one, may rightly agree with the other. The same Augustine upon the first chapter of john expounding these words: Grace for grace: what (saith he) is grace? He answereth, That which is freely given. What is grace freely given? That which is not rendered, (saith he) as due. For if it were due unto thee, than it is a reward rendered. If it were due, thou wast before good. And in his book de predestinatione sanctorum, the 7. chap. Let no man extol himself, as it is customably said: Therefore deserved he to believe, because he was a good man, and that before he believed, which thing seemeth to be written of Cornelius: when as yet he had faith when he did good works. These words are so plain that they have no need of declaration. Chrisostome in his 2. homely upon the first epistle Chrisostom unto the Cor. Where grace (saith he) is, there are not works: and where works are, there is not grace. Wherefore if it be grace, why are ye proud? by what means are ye puffed up? Chrisostome according to the manner of Paul so opposeth grace against works, that the one excludeth the other: so far is it of, that he will have grace to be given for works. Jerome upon the epistle to Philemon. Grace (saith he) is whereby ye are saved and Jerome. that by no merit or work. The same Jerome upon the epistle unto the Ephes. expounding these words: By grace ye are made safe through faith, and that not of yourselves for it is the gift of God: Paul (saith he) therefore spoke this, lest some hidden thought should creep into us, if by our works we be not saved, undoubtedly yet by faith we are saved, so that in an other kind it cometh of us that we are saved. All these testimonies sufficiently declare, that justification is given freely, neither can it be gotten by any merits or works going before. Now resteth to declare out of the fathers how good works are to be esteemed. Undoubtedly they follow justification, as the fruits thereof, which spring and burgeon forth out of true faith. Wherefore Origene saith in that place, which we have before cited, expounding these words unto the Romans: But unto him which worketh, the reward is not imputed according to grace, but according to debt: Wherefore (saith he) not out of works cometh the root of righteousness: but out of the root of righteousness increaseth the fruit of works. Which self thing Augustine affirmeth unto Honoratus, saying: Hereout spring good works for that we are justified: and not because good works went before, therefore are we justified. And in his first book & second question ad Simplicianum: Yea and works (saith he) if there be any that be good, do follow (as it is said) that grace, and go not before it. And therefore he addeth, If there be any good, because even the works of the regenerate have in them much imperfection: and unless the righteousness of Christ which is imputed unto the believers, were joined with those works, they should not in very deed be good. The same father in his 26. chapter: de spiritu & Litera at large entreateth this place unto the Romans, Not the hearers of the law shallbe justified, but the doers: and by many reasons he proveth that good works follow justification and go not before. To this also tendeth that which Basilius writeth in his second book De spiritu sancto. the 7. chap. of the words of the Lord, that first it behoveth that the tree be good: & then his fruits to be good, & that the Phariseis were reproved, which in their dishes & cups made clean the which was without, Make clean (saith he) that which is within, and that which is without shallbe cleane, otherwise ye shallbe compared unto painted sepulchres, which in deed without seem beautiful, but with in are unclean and full of dead men's bones. What counsels are to be hearkened unto. Now let us come unto the Counsels, which yet are not without choice and judgement to be hearkened unto. We ought to receive and reverence those Counsels only, which have framed their doctrine to the rule of the holy scriptures. Demosthenes in an oration against Androtion saith, that decrees of the senate ought not to be made but according to the prescript of those things, which are already determined in the laws. So in ecclesiastical counsels ought not new decrees to be made as touching doctrine, but of those things only, which are either had expressedly in the word of God, or else may assuredly and evidently be gathered out of it. First we will begin with the Counsel of africa, in which in the 80. chapter, a curse is pronounced Concilium Aphricanun against the Pelagians, who said, that the grace of justification is therefore given, that by grace we may the easilier fulfil that which we are commanded to do: as though also with out grace, although with more difficulty, we might by our free will fulfil the commandments of God: when as yet the Lord speaking of the fruits of the commandments, said not, Without me ye can hardly do any thing, but with out me ye can utterly do nothing. By these words are reproved the Papists of our time, which are not ashamed to say, that a man before justification can do the works, which are commanded in the law, and which do please God, and prepare a man to regeneration. For what thing else is this, then with the Pelagians to say, that a man may indeed also before justification perform the law, although not so fully and easily as after he is justified. And that is nothing which they say, namely, that they put a certain grace preventing, whereby men not yet regenerate may do those works which they call preparatory. For in thus saying they differ in name only from the Pelagians. For they also taught no less than these men do, that there goeth before a certain grace of the law, and of the knowledge of the will of God, and of illumination, whereby a man understandeth what he ought to do. But as for the rest, they attributed it unto free will, which thing these men also do. And that the Pelagians were of that opinion, the counsel Milevitanum declareth, wherein it is thus written in the 4. chap. We curse all them which say that the grace of God through jesus Christ our Lord helpeth us only, for that Concilium Milevitanum. by it, is revealed and opened unto us the understanding of the commandments of God: that we may know what we ought to desire, & what to avoid: and that by it is not given us also to love & to be able to do that which we know aught to be done. For forasmuch as the Apostle saith, knowledge puffeth up, but love edifieth, it is very wicked to believe, that we should have that grace of Christ which puffeth up: and not that grace which edifieth: especially seeing it is written in the 4. chapter of the 1. epistle of john: Love is of God. In the second counsel also of Arausicanum the 4, chap. it is thus written, That Concilium Arausicanum. they resist the holy ghost, which say, that the Lord waiteth for our will, when as Solomon saith: The will is prepared of the Lord: and also when as Paul saith unto the Philippians, It is God that worketh in us both to will and to perform according to his good will. And in the 5. chapter are reproved those which affirmed, that of the grace of Christ is given an increase of faith, & not the beginning. For the beginning also of faith cometh of the inspiration of the holy ghost, which correcteth our infidelity, bringing it from infidelity to faith, and from ungodliness to godliness. And the proof hereof is brought out of sundry places of the scriptures. For Paul saith unto the Philippians: I trust that he which hath begun the good work in you, shall accomplish it even to the day of the Lord. And again in the same epistle. Unto you it is given not only to believe in him, but also to suffer for him. And unto the Ephes. By grace ye are made safe through faith, and that not of yourselves. For it is the gift of God. Moreover they are there subject unto the curse which would say: That the mercy and grace of God is given unto the willing, unto the believers, unto them that are desirous, unto them that go about it, unto them that labour, unto them that watch, unto them that study, unto them that ask, unto them that seek, unto them that knock: but confessed not that by the infusion and inspiration of the holy ghost, and by the gift of God is given unto us, to have a will, to believe, to endeavour ourselves and to labour. They cite these testimonies out of the scriptures: What hast thou, ●that thou hast not received? And if thou hast received, why boastest thou as though thou hast not received? And the Apostle writeth of himself: By the grace of God I am that I am. In the 7. chap. are condemned those which think that by the strengths we can think, or attain unto any thing that serveth to salvation: or that we can without the illumination of the spirit give credit unto the word of GOD preached. This may be confirmed by the scriptures. For Paul saith: that we cannot think any thing of ourselves as of ourselves, but our sufficiency is of God. Christ also saith: Without me ye can do nothing: Also, blessed art thou Simon Bariona: for flesh and blood hath not revealed this unto thee. They also are cursed which grant that free will is in deed in some manner weakened and hurt: but yet not so, but that men by it may be converted unto salvation. The scriptures are apertly repugnant unto that sentence. For the Lord saith: No man cometh unto me unless my father shall draw him: Paul also unto the Corinthians: No man can say the Lord jesus but in the spirit of God. This is an excellent sentence. God loveth us being such as we shall be by his gift, and not such as we are by our own merit. And in the 13. chapter it is thus written. Free will being lost in the first man cannot be repaired: and because it is lost it cannot be restored, but by him, by whom it was given at the beginning. Wherefore the truth itself saith: If the son shall make you free, then are ye truly free. Farther in the 17. chapter is decreed, that the strength of the ethnics cometh of worldly lust: which words declare that their virtues (as we have before showed out of Augustine and other Fathers) were not true virtues: chief forasmuch as they sprang out of an evil ground. But human lust comprehendeth whatsoever is possible to be found in men not regenerate. It followeth in the self same chap. that the love of God maketh the force and strength of Christians, which love is poured into our hearts, not by free will, but by the holy ghost which is given us, whereas no merits go before that grace. And in the 25. chapter: We ought to preach and to believe, that by the sin of the first man free will is so decayed and diminished, that no man afterward can either love God as he ought to do, or believe in God, or for God's sake to work that which is good: unless the grace and mercy of God prevent him. Wherefore just Abel, Noah, Abraham, Isaac, jacob, and all the saints in the old time, are in the Epistle unto the hebrews said by faith to have done those things which are in the holy scriptures mentioned to have been done by them: which faith we have before taught to come of God. And Paul writeth of himself: I have obtained mercy that I might be faithful. But he saith not I have obtained mercy, because I was before faithful: but contrariwise. And in the self same chapter: This also we plainly confess and believe, that in every good work it is not we ourselves that do first begin, and afterward are helped with the mercy of God: but that he first inspireth in us both faith and the love of him, and that without any of our merits going before. Wherefore we must without all doubt believe, that both Zacheus and the thief, and also Cornelius attained not to believe by nature, but by the gift of the goodness of God. These things have I alleged out of the Synod of Arausicanum, peradventure more largely than may seem to be convenient for this place, but for this cause have I the willinglier done it, for that I saw that all those things which are there affirmed, are confirmed by the holy scriptures, and do exceedingly much serve for our purpose. Such Counsels undoubtedly (gentle Reader) are to be hearkened unto, which lean unto the word of God. For whatsoever commodity or discommodity the church hath, the same ought wholly to be ascribed unto the observation or contempt of the word of God. For in the old and ancient counsels, how were Arius, Eunomius, Nestorius, Eutiches, and other pestiferous heretics onercome, but by the word of God? For without doubt they could never by any other engines be overcome and vanquished. And contrariwise, when began the church to give place unto abuses & superstitions, but when the word of God was contemned? And now in our times, unless the word of God had been sought for, and called again in a manner out of exile, how could we ever have been delivered from the tyranny of the Pope? Let these few things be a warning unto us, not rashly to believe every council: but let us receive those counsels only, which have sound Tridentinum consilium. confirmed the decrees of their doctrine by the scriptures. But to make that which I say more manifest, I will speak somewhat of the Council of Trent: that by the contrary the truth may the better be understand. In that Council the 5. Session from the 5. chap. unto the 11. chap. is entreated of justification. There these good holy Fathers, namely, the hirelings of the Pope do thus decree: That the beginning of justification is of grace. But what grace they there understand, they strait way make plain. For thus they say: It calleth and it stirreth up: they which are to be justified, are so holpen by it, that being called and stirred up, they give assent unto this grace, and work therewith, and are made apt to regeneration: but this assent, and working together they affirm (as the words declare) to be done by free will. What more could Pelagius say if he were now on live? For neither did he also deny grace, if thou take it for an admonition, calling, and stirring up. He also attributed this unto What is the work of grace in ●●stification. free will, that it had power to assent and to obey the commandments of God. But the grace which the holy scriptures set forth unto us, reneweth our understanding and will, and in stead of a stony heart giveth us a fleshy heart. For it doth not only counsel our reason, but also fully persuadeth it, and boweth and changeth the will. Our men of Trent grant in deed that God toucheth the heart of man by the illumination of the holy ghost: but lest a man himself should do nothing, they add, that he receiveth the inspiration: as he which may also refuse it. Wherefore they fully conclude, that it pertaineth to man to receive: although they confess that he can not do that unless he be called and stirred up by grace. But how can the heart of man, unless it be renewed by the spirit and grace of God, receive those things against which, by reason of his nature being yet corrupt and vitiate, it resisteth? Assuredly, though it be never so much stirred up, taught, and moved, yet unless it be utterly changed, it will continually withst and and resist. Wherefore Augustine It is not in our power that those things which are set forth unto us should please us. ad Simplicianum writeth very well: That it is not in our power, that those things which are set forth unto us, should be acceptable and pleasant unto us. But we choose not that thing which is neither acceptable nor pleasant, though we have never so many admonishers to stir us up. As if there should be offered unto a sick man good healthful meats, and very pleasantly dressed, yet because they are neither pleasant nor acceptable unto him, he refuseth them: though there stand many by, and say unto him, that those meats are wholesome, and very well dressed. The self same thing undoubtedly happeneth unto a mind not yet regenerate: but that as touching the receiving of the grace of God, there can be done no violence unto the mind: but the sick person may be compelled to take meats that are unto him unpleasant. Wherefore so long as our will and understanding is not changed by the spirit of God, it will not admit any healthful admonitions. And even as a sick person before he be restored to health, neither abideth nor gladly receiveth meats when they are offered him, so also the mind of man unless it be changed from infidelity to faith, from impiety to godliness (as saith the Synod of Arausicanum) it neither obeyeth nor giveth place unto grace which calleth and stirreth it up: which thing yet the good Fathers A place of Zachary declared. of Trent affirm. But lest they should seem to speak without scriptures, they bring forth two testimonies: The one out of the first chap. of Zacharie. Be ye converted unto me, and I will be converted unto you. This (say they) hath a respect unto the man, who is commanded, that even in justification he should do somewhat. But jeremy saith: Convert us Lord, and we shall be converted: by which word is declared, that unto this conversion is also required the help of God. And by this means they divide the whole matter between God and man. But Augustine & many other of the Fathers ascribe the whole act of our justification unto God only. But, as touching this place of Zachary, it may be expounded two manner of ways: First, that those are the words of the law commanding, & yet by them cannot be proved, that a man can be converted unless God convert him. For What are the inward motions in justification of it Augustine thus writeth: Lord give that which thou commandest, and command what thou wilt. An other exposition is this, in justification are two inward motions: of which the one pertaineth unto reason, which (as we have said) hath need not only to be taught, but also to be persuaded and to be drawn into the sentence of the holy ghost: the other motion pertaineth unto the will, that it may be bowed, to receive all those things which the holy ghost promiseth and offereth. And this is the faith, by which we are justified, and whereby our sins are forgiven us. But forasmuch as these things are done secretly in the inward parts of the mind, the Prophet speaketh not of them: but rather spoke of those things which follow. For man after he is once justified, beginneth to be converted unto good works. Wherefore he which before lived dissolutely and wickedly, now behaveth himself well and orderly: and being renewed with grace and the spirit, worketh together with the power of God. Of this conversion the Prophet speaketh, when he saith: Be ye converted unto me. And God promiseth to heap them up with great benefits: which is signified by this, And I will be converted unto you. For before, when he withdrew from them his benefits, and afflicted them with captivities, and other miseries, he seemed to be turned away from them. Wherefore the Prophet spoke not of the inward justification, but of the outward conversion unto good works. But jeremy when he said: Convert us Lord and we shall be converted, had a respect unto those inward motions of the mind, which we have now described. But our men of Trent, when they thus say, although they feign that they differ from the Pelagians, yet in very deed they can never prove it. They say that they deny not grace: but in very deed they put that grace which the Pelagians would never have denied. But let us see what degrees, and what preparations these men appoint ●o justification. First (say they) a man which is to be justified, being called & stirred up by the grace Degrees of justification appointed by the Synod of Trent. of God, beginneth to believe those things which are written in the holy scriptures: then is he smitten with the fear of the sins which he hath committed: afterward looking unto the mercy of God, he beginneth to have a good hope: this hope being conceived, he loveth God: out of which love springeth in him a certain detestation of sins, and a purpose to live well: lastly he receiveth baptism or the sacrament of repentance: and herein say they consisteth justification. For all other things which went before, were only preparations. But these men see not that we ought far otherwise to judge of baptism. For the holy scriptures teach, that Abraham was first justified by faith in uncircumcision: and then he received circumcision, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a seal of righteousness already received. This self same consideration according to the Analogy is to be kept in baptism. For our baptism answereth unto the circumcision of the elders. When these men put, that faith, the fear of God, hope, charity, The degrees of Trent before brought are confuted. What causes of iustication they of Trent assign. detestation of sin, and a new purpose of living uprightly, are only certain preparations unto justification, they decree that a man may be perfect before he be justified. Then they add the causes of our justification, and begin at the final cause: and that say they, is the glory of God and our salvation. The efficient cause, they say is GOD himself of his mercy. The meritorious cause (as they call it) they put to be Christ jesus by his death on the cross, and the shedding of his blood▪ And hitherto in deed all is well. The formal cause they say is the justice of God, not that justice whereby he himself is just, but that which he communicateth unto us, whereby we truly both are counted just, and also are so in deed. By which words they understand the renewing of a man now regenerate, and his new forming by grace and the holy ghost. And that these things are done in a man already justified, we deny not: but that justification consisteth therein, we can not grant. For Paul affirmeth Wherein justification properly consisteth▪ it to consist herein, that our sins are forgiven us, and that they are no more imputed unto us. And to confirm this, he citeth a testimony out of David: Blessed are they, whose iniquities are forgiven: and that testimony also out of Genesis: Abraham believed God, and it was counted unto him for righteousness. And to the end he would express the thing more plainly, he oftentimes in that self same place useth this word Imputation. And therefore say we, that in justification cannot consist in that righteousness which cleaveth in ●● us. that righteousness and instauration whereby we are reform of God, can not consist justification, for that it through our corruption is imperfect, neither can we with it stand before the judgement seat of Christ. Farther they say that this righteousness, whereby they will have us to be justified, is distributed unto every man by the holy ghost, as it pleaseth him, which saying in deed may be suffered. For the holy ghost is the disposer in the distribution of the gifts of God. But they go on farther and say, According to the measure of the preparation, but this can by no means be borne with all. For we have before showed out of the fathers, and chief out of the holy scriptures, that all those things which are done before justification, are sins: so far is it of, that they can merit and prepare unto justification. Farther these men teach, that justification being once had, men ought never to be thereof assured and certain, but aught to be doubtful and careful. And when we object, that this is to derogate the truth of the promises of God, and the dignity of grace, they deny that to be true. For they say that they doubt not of the promises of God: but when they look upon their own indispositions, (as they call it) then at the length they begin of necessity to doubt. Undoubtedly this is not to be marveled at, for if a man have a regard to his own unworthiness, he shall not only doubt of the promises of God, but also shall be most assured, that he can not be justified. But the holy scriptures teach far otherwise. For they set forth unto us the example of Abraham, how that he contrary to hope, believed in hope: and that he, when now A man being justified doubteth not of his justification he was in a manner a hundredth years of age, had no regard to his body, being past getting of children, nor to the womb of Sara, being past childbearing: and that he staggered not by reason of distrust, but was by faith confirmed, & most certainly persuaded that God was able to perform what so ever he had promised. This example teacheth us, that we ought not to have a regard unto those things, which either may, or seem to hinder our justification: but our faith ought utterly to be fixed in the words and promises of God, but contrariwise these men will call us back to our own indispositions (as they call them) and will have us therefore always to be in doubt of our justification. In deed we ought not to dissemble whatsoever imperfection or fault is in us: and that for this cause, that it may be daily amended and corrected. Yet ought we not therefore to be in doubt and wavering, touching our justification, and the grace of God. Now have we to prove the second proposition, namely, that a man is justified by faith. Which thing we intend first to prove by testimonies of the holy A confirmation that we are justified by faith. scriptures. Paul in the first chapter of this Epistle thus defineth the gospel, that it is the power of God to salvation to every one that believeth. In these words is touched the efficient cause of our justification, namely, the power of God: and the end, which is our salvation: and also the instrument whereby it is received, namely, faith: for he addeth, unto every one that believeth. And this he confirmeth by a testimony of Abacuk the Prophet. In which sentence he so much delighted, that he used it both to the Galathians, and also to the hebrews in the self same sense. He addeth moreover that the wrath of God was revealed from heaven, by reason of the knowledge of the Philosophers, which withheld the truth of God in unrighteousness, and which when they knew God, glorified him not as God: but fell to the worshipping of Idols. But contrariwise in the gospel, is revealed the righteousness of God, namely that righteousness, whereby men are justified from faith to faith, which phrase of speech we have in his due place sufficiently expounded in the third chapter. Now is the righteousness of God (saith he) made manifest without the law: the righteousness (I say) of God by the faith of jesus Christ in all, and upon all them which believe in him. And a little afterward, wherefore being justified freely, by his grace, by the redemption which is in Christ jesus: whom God hath set forth a propitiator by faith in his blood. Here also is not only showed the grace, by which God freely justifieth us, but also Christ & his death is set forth, that it may manifestly appear, that he is the reconciliator and the mediator. Whereunto also is added faith, whereby we receive the fruit of his redemption: to the showing forth also of his righteousness in this time, that he might be just, and justifying him which is of the faith of jesus Christ. If men could by their works get unto themselves righteousness, the righteousness of God should not then be so declared. But seeing we see that it is communicated unto us by faith, without any preparation of works, it must needs seem unto us very great. And amongst other things which God requireth of men, this is the chiefest, that they should not any thing glory of themselves. But if justification should consist of works, men might boast of their own endeavour and industry. But seeing we are freely justified by faith, there is no place left for boasting. Wherefore Paul saith. Thy boasting is excluded: by what law? by the law of works? No, but by the law of faith. Wherefore he concludeth after this manner. We judge that man is justified by faith without works. And that we should not think that that proposition is particular, he declareth that it is universal▪ God (saith he) is he the God of the jews only, is he not the God of the gentiles also? Yea of the Gentiles also. For it is one God which justifieth uncircumcision through faith, and circumcision by faith. Wherefore even as there is but one God over all men, so justifieth he all men by one, and the self same way. And in the fourth chapter he saith: but unto him which worketh not, but believeth in him, which justifieth the wicked, faith is imputed unto him unto righteousness. By this sentence are both works excluded, and also faith is set forth, by which is imputed righteousness unto men. And strait way he addeth of Abraham, that he is the father of all them that believe by uncircumcision, that it might also be imputed unto them, and that he is the father of circumcision, not only unto them which are of circumcision, but also unto them which walk in the steps of faith which was in the uncircumcision of Abraham our father. Afterward by the nature of the promise, he showeth that justification is by faith. For he saith, by the law was not the promise made unto Abraham, and unto his seed, to be the heir of the world, but by the righteousness of faith, for if those which are of the law should be heirs, than should faith be abolished, and the promise made void. In these words are two excellent things to be noted. The first is, that the promise is free▪ neither is it joined with the condition of works: and therefore seeing faith is as a correlative referred unto the promise, it must needs follow, that it is such as the promise is: and therefore it hath a respect unto the promise by itself, and not to the conditions of our untowardness or indisposition, as the good holy Fathers of Trent ●eache. The second is, that if the inheritance and righteousness should depend of that condition of works, than had there been no need of the promesie. For men might have said, why is that freely promised unto us, which we can claim unto ourselves by our own endeavour and labour? Or why is it so necessary, that we should believe, when as by our own works we can attain unto righteousness? Afterward Paul addeth the final cause, why justification cometh by faith. By grace (saith he) that the promise might be firm: for if by our own works and preparations we should be justified, the promise should always be unsteadfast: neither could we appoint any certainty of it. afterward he putteth the example of Abraham: who (as it is before said) contrary to hope, believed in hope: neither had he a regard unto those things, which as touching his own part, mought have been a let unto the promise of God, namely, his own body, being n●w as it were dead, and an hundredth year old, and the age of Sara his wife. These things sufficiently declare what manner of faith that was, by which unto Abraham was imputed righteousness, so that thereby we also may understand the power and nature of faith which justifieth. Paul also addeth, that by such a faith, is much advanced the glory of God. For when as nothing is attributed unto our merits and works, it must needs be, that the whole glory redoundeth unto God. Therefore Paul saith of Abraham: he gave the glory unto God, knowing this most fully, that what soever he had promised, he was able also to perform. And the more to express the certainty of faith, he used this participle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: whereby he signifieth that Abraham with a certain most full assent embraced the promise of God. And lest any man should think that this was a proper and pecul●are prerogative given unto Abraham, the Apostle addeth an universal rule, and saith: that it was not written for him only, that it was imputed unto him for righteousness: but also for us, unto whom it shallbe imputed so that we believe in him, which raised up jesus Christ from the dead: which was delivered for our sins, and rose again for our justification. Farther out of the .v. chapter we have also an other testimony: wherefore seeing (saith he) we be justified by faith, we have peace towards God, through jesus Christ: by whom we have access through faith into this grace wherein we stand. Here are two things to be noted: the one is, that we are justified by faith, and that by grace: the second, that unto this grace is not an entrance made open by preparations, or works which dispose us, but only by faith. In the. v●ij chapter are set forth as it were certain steps and degrees, by which we must come to eternal salvation. Whom he hath foreknown (saith he) those also hath he predestinate, that they should be like fashioned unto the image of the son of God, that he might be the first begotten amongst many brethren. And whom he hath predestinate, those also hath he called. And whom he hath called, those hath he justified: and whom he hath justified, those also will he glorify. Here are reckoned up .v. degrees, foreknowledge, predestination, vocation, justification, and glorification, in which as touching our purpose, let us consider what cometh between vocation and justification. And that is nothing else but faith. For for as much as vocation is done by the promise of justification, and of salvation, the same is received by faith, giving assent thereunto. Towards the end of the ix chapter, is set forth a difference between the jews and the Gentiles: and a reason is given why the Gentiles obtained righteousness, and not the jews. For thus Paul saith: What shall we say then? That the Gentiles which followed not righteousness, have taken hold of righteousness, which is by faith. But Israel which followed righteousness, attained not unto the law of righteousness: because they sought it not by faith, but as it were by works. What can there be more manifest than these words: for they declare that they which will be justified by faith, do obtain righteousness, but those which do aspire unto it by works, do labour but in vain. This self thing he proveth even from the beginning of the ten chapter, where he describeth two kinds of righteousness: the one which he calleth ours, which consisteth of works, the other which he calleth the righteousness of God, which is taken hold of by faith. And thus he writeth: They being ignorant of the righteousness of God, and going about to establish their own, are not obedient unto the righteousness of God. Hereby it is manifest, that they which will establish their own righteousness▪ that is, the righteousness of works, do fall away from the righteousness of God. Paul goeth on, and more plainly openeth the nature of these two kind of righteousnesses. Moses (saith he) thus writeth of the righteousness which cometh of the law: The man which doth these things shall live in them. By these words he showeth, that the righteousness of the law consisteth in works. But of the righteousness which cometh of faith, he thus speaketh: Say not thou in thine heart, who shall ascend up into heaven, to fetch Christ from thence: or who shall descend into the deep to fetch up Christ again from the dead? But what saith he? The word is nigh thee, even in thy mouth and in thine heart. The same is the word of faith which we preach, which word he which believeth in his heart, and with his mouth confesseth the Lord jesus Christ, shall be saved. Hereby we see that not the righteousness of the law which is had by works, but the righteousness of faith is it which bringeth salvation. And this is by the latter words more manifestly confirmed. For in that there is added, With the heart we believe unto righteousness, and with the mouth is confession made unto salvation, the later clause touching confession, which seemeth to be an outward work is therefore added, lest we should think that the faith whereby we are justified, should be idle: for it is not a vain & barren faith: such a one as our adversaries dream that we obtrude. It hath most plentiful and most abundant fruits, amongst which the confession of piety obtaineth the first place, and is most necessaryest. Hereunto Paul addeth a testimony out of the Prophet, he which believeth in him shall not be made ashamed. They are commonly ashamed, which contrary to their expectation are frustrated of that, which they hoped to have obtained. Wherefore the meaning is. He which believeth in Christ, and by this faith waiteth for salvation, shall not be put to shame: because he shall not be frustrated of his hope. He addeth also an other testimony taken out of the Prophet joel: Whosoever doth call upon the name of the Lord, shall be saved: in which words the promise of salvation seemeth to be ascribed unto invocation. But Paul profitably teacheth (as I have before oftentimes said) when Note tha● the scriptures teach a resolution from works▪ unto faith. And again from faith to his object promises seem to be adjoined unto works, we must always run from them unto the root and foundation, namely unto faith. So Paul in this place when he had said, Whosoever calleth upon the name of the Lord, shallbe saved, strait way addeth, how shall they call upon him, in whom they have not believed? So he resolveth the whole matter from invocation into faith. And that we should not think that faith by his own power, hath any thing whereby it can justify, he again passeth from it unto the object, saying: how shall they believe without a preacher? and how shall they preach, except they be sent? Also, faith cometh by hearing, and hearing by the word of God. Wherefore the uttermost point of the resolution, is the word of God, and promise touching Christ: from whence as from the fountain, is derived our salvation and justification. In the xj chapter is set forth the Antithesis between incredulity and faith: which serveth very much to confirm that, which we now teach. The branches were broken of, that I might be grafted in. This was an objection of the Gentiles against the jews. Paul answereth, thou sayest well, because of unbelief they were broken of: but thou standest by faith. Here is given the reason of the fall and destruction of men, and on the other side of salvation and constancy, namely unbelief & faith. And of the jews which should one day be restored, he addeth, And if they abide not still in their unbelief, they shallbe again grafted in, for God is of might to graft them in. Here we see, that by departing from unbelief, which consisteth in believing, Hereby is proved that the restoring of them that fall, cometh by faith. men that have fallen are restored. This maketh very much against the error of those, which although they after a sort confess that the first justification is given freely without any works going before, yet unto men that have fallen, they grant not restitution unto justification, but by satisfactions, and many works preparatory. These things have I gathered out of the Epistle unto the Romans, now will we in order prosecute the other Epistles. In the first Epistle to the Corinthians the first Chapter, it is thus written, because the world in the wisdom of God knew not God by wisdom, it pleased God by the foolishness of preaching, to save them that believe. Because the wise men of this world saith the Apostle, by their natural searching out, could not take hold of the wisdom of God, whereby they might be saved, God of his goodness hath instituted a contrary way: namely the preaching of the Gospel, which unto the flesh seemeth foolishness, that by it salvation should be given unto men: but yet not to all sorts of men, but to those only that believe. Wherefore in the two to the Corinthians the. 1. chapter, it is thus written, by faith ye stand: by which words we understand that the foundation whereby we are confirmed and established in the way of salvation, is faith. Farther Paul to the Galathians the two Chapter, where he reproveth Peter for his dissimulation, whereby he seemed to lead the Gentiles to observe the Ceremonies of the jews, thus speaketh: If thou being a jew, livest after the manner of the Gentiles, and not as do the jews, why compelest thou the Gentiles to live as do the jews? For we which are jews by nature, and not sinners of the Gentiles, know that a man is not justified by the works of the law, and we believe in Christ, that we might be justified by the faith of Christ, & not by the works of the law, because by the works of the law shall no flesh be justified. Here we see that the Apostles therefore followed Christ, that they might be justified by faith, which they could not obtain by works. And afterward, the life which I now live in the flesh, I live by the faith of the son of God, which is all one, as if he should have said: As yet in deed sin sticketh in my flesh: and in it I carry death about: but yet notwithstanding I have life, not through mine own merit, but by the faith of the son of God. In the three chap. he thus writeth, I would know this of you, received ye the spirit by the works of the law, or by the hearing of faith? And strait way he addeth, he which ministereth unto you the spirit, & in you worketh miracles, doth he the same by the works of the law, or by the hearing of faith? By these words we see, that it is faith and not works, whereby we take hold of the gifts of God: and he addeth, ye know that they which are of faith, the same are the children of Abraham, and that undoubtedly for no other cause, but because in believing, they imitate him. Wherefore saith he, the scripture foreseeing that God would justify the Gentiles by faith, showed before hand glad tidings unto Abraham, saying, in thee shall all nations be blessed. This blessing spread not abroad unto them, because they had their beginning of the flesh of Abraham, but because they followed the steps of his faith. Otherwise of Abraham as touching the flesh came not, as far as we can read, any other nations, than the Ismaelites, Edomites, and Israelites Then followeth the conclusion, Therefore they which are of faith, shallbe blessed with faithful Abraham. But to be blessed, in the Hebrew phrase, is nothing else, then to receive the gifts of God, amongst which justification is the principallest. Wherefore it followeth, That unto the Gentiles through Christ might come the promise made unto Abraham, that we might receive the promise of the holy Ghost through faith. We see therefore that the promise of the holy ghost is not taken hold of by works, as many feign it is: which thing even reason sufficiently declareth. For seeing the Lord (as it shall a little afterward be declared) had by promise given this blessing unto Abraham, we must see, what is referred unto the promise as a correlative. Which (as we have said) can be nothing else but faith: for faith setteth forth unto itself the promises of God as an object. Paul furthermore addeth, that the scripture concludeth, all things under sin, that the promise by the faith of jesus Christ should be given to them that believe. This is the cause why the holy scriptures so diligently show unto men, how they be guilty of sins: namely, that they should be the more stirred up to embrace the promises of God at the least way by faith, when as they have not good works, by which they may take hold of them. And this understand we by that which is afterward written, The law is our schoolmaster unto Christ, that we should be justified by faith. These words signify nothing else, but that the law therefore showeth sins, & setteth forth unto men their infirmity, and stirreth up their lusts, whereby sins are more and more increased, that they being thus admonished should return unto Christ, and might from him through faith receive righteousness. Which thing they undoubtedly did, of whom it is said. Ye are all the children of God by the faith of jesus Christ. For what is it to be the sons of God, but to have now obtained adoption: which we obtain only by regeneration or justification. And in the 4. chapter. brethren (saith he) we are after Isaake, children of the promise. But to be children of the promise is nothing else, but to believe those things which God promiseth whereby we are made his children according as he hath promised we should be. For so was Isaake borne unto Abraham, not by the strength of nature, but by the benefit of the promise of God. In the 5. chapter: he writeth, We in the spirit look for the hope of righteousness by faith. In this place are two things touched: the spirit of God, whereby we are new fashioned, and renewed unto salvation and faith whereby we apprehended righteousness. Wherefore in this matter of our justification, although there be in our minds many their works of the holy ghost, yet none of them except faith help to justification. Therefore the Apostle concludeth, Circumcision is nothing, and uncircumcision is nothing, but only faith, which worketh through love. Of this only dependeth justification: of this faith (I say) not being dead, but living and of force. And for that cause Paul added, which worketh by love. Which yet ought not so to be understand, as though faith should depend of love, or hath of it (as they use to speak) his form: but for that when it bursteth forth into act, and will show forth itself, it must of necessity do it by love. So the knowledge of a man dependeth not hereof, for that he teacheth other men: but therein is it most of all declared. But if any perfection of these actions of loving and teaching redound unto faith and knowledge, that cometh of an other cause, and not for that that they depend of it or thereof have their form: as many Sophister's dream. In the Epistle to the Ephesians the 2. chapter it is thus written, By Grace ye are made safe through faith, and that not of yourselves: for it is the gift of God. And moreover in the third Chapter, That according to the riches of his glory he would grant you, that ye may be strengthened with might in the inward man by the spirit, that Christ may dwell in your heart by faith. He that hath Christ in him, the same hath without all doubt righteousness. For of him Paul thus writeth unto the Corrinthians: in the first Epistle and second chapter: Who is made unto us wisdom▪ righteousness, holiness, & redemption. Here therefore is showed by what means Christ dwelleth in our hearts, namely, by faith. Again Paul in the third chapter to the philippians, That I might be found (saith he) in him, not having mine own righteousness, which is of the law, but that which is of the faith of jesus Christ. Here that righteousness, which is of works, and of the law he calleth his: but that which is of faith, and which he most of all desireth, he calleth the righteousness of jesus Christ. Unto the hebrews also it is written in the 11. chapter: The saints by faith have overcome kingdoms, have wrought righteousness, and have obtained the promises. These words declare how much is to be attributed unto faith: for by it the saints are said not only to have possessed outward kingdoms, but also to have exercised the works of righteousness, namely, to have lived holily and without blame, and to have obtained the promises of God. And Peter in his first epistle and first chapter, In the power of God (saith he) are ye kept unto salvation by faith. In these words are signified two principal grounds of our salvation. The one is the might and power of God, which is wholly necessary for us to attain salvation. The other is faith, whereby as by an instrument is salvation applied unto us. john in his first epistle and 5. chapter, Every one (saith he) which believeth that jesus is Christ, is borne of God. But to be borne of God is nothing else then to be justified, or to be borne again in Christ. It followeth in the same chapter. This is the victory which overcometh the world, our faith. By which testimony is declared, that the tyranny of the Devil, of sin, of death, & of hell is by no other thing driven away from us but by faith only. And toward the end of the self same chapter it is said. And these things have I written unto you which believe in the name of the son of God, that ye might know that ye have eternal life, and that ye should believe in the name of the son of God. Now let us gather also out of the Evangelists as much as shall serve for this present question. Matthew in his 8. chap. saith, That Christ exceedingly wondered at the faith of the Centurion, and confessed, that he had not found such faith in Israel. And turning unto him said, Even as thou hast believed, so be it unto thee. Here some reply, that this history and such other like entreat not of justification, but only of the outward benefits of the body given by God. But these men ought to consider that sins which are in us are the causes of the griefs and afflictions of the body. For only Christ except, who utterly died an innocent, all other, for as much as they are obnoxious unto sin do suffer no adversity without just desert: and although God in inflicting of calamities upon us, hath not always a regard hereunto, for oftentimes he sendeth adversities to show forth his glory, and to the trial of all those that are his, yet none whilst he is so vexed, can complain that he is unjustly dealt with: for there is none so holy, but that he hath in himself sins, which are worthy of such like, or else of greater punishments. And where the cause is not taken away, neither the effect is nor can be taken away. Wherefore Christ forasmuch as he delivered men from diseases of the bodies, manifestly declared, that it was he which should justify them from sins. And that this is true, the self same Evangelist teacheth in the. 9 chapter. For when he that was sick of the Palsy, was brought unto Christ to be healed, he saith that Christ answered, Arise my son, thy sins are forgiven thee. At which saying, when as the Scribes and Phariseis were offended, to the end they should understand, that the cause of evils being taken away, even the evils themselves also are taken away, he commanded him that was sick of the Palsy to arise, and to take up his bed, and to walk. Wherefore it manifestly appeareth that Christ by the healings of the body, declared that he was he, which should forgive sins: and even as those healings were received by faith, even so also by the same faith are men justified, and receive the forgiveness of sins. And in the self same ix Chapter is declared that Christ answered unto two blind men which were very importunate, and most earnestly desired to be healed, Do ye believe that I can do this for you? And when they had made answer that they believed, he said: Even as you have believed, so be it unto you. And when our Saviour was going to the house of the ruler of the synagogue, to raise up his daughter from death, there followed him a woman, which had an issue of blood, which woman was endued with so great a faith, that she thought thus with herself, that if she might but touch the hem of his garment, she should strait way be made whole. Wherefore Christ answered her, be of good confidence daughter, thy faith hath made thee whole. But why Christ adjoineth confidence unto faith, we have before declared in the beginning of this question, when we declared the nature of faith. For we taught that that assent wherewith we take hold of the promises of God is so strong & so vehement, that the rest of the motions of the mind which are agreeable unto it, do of necessity follow. In Luke also is set forth the history of that sinful woman, unto whom the Lord thus answered, thy faith hath made thee safe, signifying that he for her faith sake, had forgiven her her sins. And that the faith of this woman was very fervent, she declared by the effects, in that she loved much, in that she kissed his feet, in that she washed them with her tears, and wiped them with her hair. In the Gospel of john the three chapter, Christ said unto Nicodemus: So God loned the world, that he gave his only begotten son, that he which believeth in him should not pearish, but have eternal life. And in the self same Chapter John Baptist, thus speaketh of Christ, He that believeth in the son hath eternal life, but he that believeth not, hath not life, but the wrath of God abideth over him. Out of which place we gather not only that we presently entreat of, but also this, that they are strangers, Here is proved that they which are strangers from Christ, can do no good thing that may please God. from Christ, and those which believe not, can do nothing that may please God, and therefore they can not merit of congruity (as they call it, and as our adversaries affirm) the grace of God. And in the uj chapter Christ saith, This is the will of him which sent me, that he which seeth the son, and believeth in him hath eternal life. And I (saith he) will raise him up in the last day. And when as he had before said, No man cometh unto me unless my father draw him. Also, He that hath heard of my father, and hath learned, cometh unto me, afterward he addeth: And he which believeth in me hath eternal life. In the xj chapter, when Christ should raise up Lazarus, he said unto Martha, He which believeth in me, though he were dead, yet shall he live: and he which liveth and believeth in me, shall not die for ever. And in the xvij chapter, this is eternal life, that they acknowledge thee the only true God, and whom thou haste sent jesus Christ. But this is to be noted, that here he speaketh not of a cold knowledge, but of a mighty and strong faith. Wherefore if it be eternal life, then shall it also be justification. For as we have before taught when we expounded this sentence of Abacuk the Prophet, The just man shall live by faith, justification and life are so joined together, that the one is oftentimes taken for the other. And in very deed justification is nothing else then eternal life now already begun in us. And in the. 20. chapter, Those things (saith he) are written, that ye should believe that Christ is jesus, and that in believing ye should have eternal life. In the Acts of the Apostles the 15. chapter, it is thus written, by faith purifying their hearts. In which place Peter speaketh of the Gentiles, that they should not be compelled unto the works of the law of Moses: for Christ had without them, given unto them the holy Ghost, and had by faith made clean their hearts from sins. Paul also in his Oration to king Agrippa said, that he was called of Christ to be sent unto the Gentiles, which should by his ministry be illuminated, and by faith receive remission of sins, and lot amongst the saints. And these testimonies hitherto we have gathered out of the New testament. But if I should out of the old testament rehearse all that which maketh to this purpose, I should then be over tedious. And if there be any of so obstinate a heart, that those things which we have already spoken, can not urge them to confess the truth, neither should it any thing profit such men, if we should bring many testimonies. Wherefore a few shall suffice, and besides those testimonies which Paul hath cited out of the. 15. Chapter of Genesis, Abraham believed God, and it was counted unto him for righteousness, out of Abacuk. The just man shall live by his faith: out of David, Blessed are they whose iniquities are forgiven: out of Esay, Every one that believeth in him, shall not be confounded, and a few others such like, besides these testimonies (I say) I will cite the. 53. chapter of Esay, wherein Christ is by most express words painted forth. For there he is said to have taken upon him our sorrows: and to have borne our infirmities, to have given his soul a sacrifice for sin, and many such other things: which are so plain, that they can be applied unto none other, but only unto Christ jesus our saviour. And it is said moreover, and by the knowledge of him, shall my righteous servant justify many, and he shall bear their iniquities. These words teach that Christ justifieth many, namely the elect by the science and knowledge of him, which knowledge undoubtedly is nothing else, but a true faith. And that he in such sort justifieth them, that he taketh upon himself, and beareth their iniquities. And jeremy in the. 15. chapter writeth, O God have not thine eyes a regard unto faith? undoubtedly they have: As if he should have said. Although thou seest all things, and there is nothing pertaining unto man hidden from thee, yet hast thou chief a regard unto faith, as unto the root and foundation of all good actions. And as touching the oracles of the scriptures, this shall suffice. Now will I answer unto such objections which are commonly brought against this second proposition. And we will heginne first with Pigghius, because our adversaries count him for their Achilles or chief champion, and think that he only by his subtle sharp wit hath pierced even into the inward mysteries of the truth. And this man useth this cavillation: we are not justified by that from which this justification may be separated: For it is not possible that the causes should be pulled away or separated from their effects. But faith is separated from justification: for many that believe do notwithstanding live most filthily: so far is it of, Whether justification may be separated from faith. that they should be justified. But because he thinketh that this may be denied, he bringeth a reason to prove, that it is not against the nature and definition of faith but that justification may be separated from it, And he maketh an objection out of the 13. chapter of the epistle to the Corrinthyans', If I have all faith, so that I can remove mountains, and have not charity, I am nothing. By these words he concludeth, that faith may be separated from charity, and therefore from all good works. He citeth this also out of Matthew, many shall come in that day, and shall say, Lord in thy name we have prophesied, and have cast out devils, and have wrought signs. But unto them shall answer be made, I know you not. These signs, saith Pigghius can not be done without faith, wherefore seeing that they are shut forth from the kingdom of heaven which yet do these things, it is clear that they were not justified. Wherefore in them faith was separated from righteousness. But this he thinketh is much more plainly confirmed by john, For he saith, that many rulers of the priests believed in Christ, which yet durst not openly profess him. But they which abhor from the confession of the name of Christ, are far from salvation: For Christ himself saith, he that is ashamed of me before men, of him will I be ashamed before my father. These arguments although at the first sight they seem to have some show, yet if a man more narrowly examine them, he shall see, that The judgement of Epictetus touching his own books. A similitude. that very well agreeth with them, which Epictetus pronounceth of his books: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, these are but sights or ghosts of the dreams of hell. Wherefore we must diligently ponder these reasons and not judge of them by the first sight. And even as in coins of money we use not so much to have a regard unto the inscriptions or Images as to the goodness and weight of the matter, so also in arguments ought we to weigh and regard not so much the show and colour of them, as the thing itself and the strength of them. We first deny that faith can be separated from justification. And whereas Pigghius saith, that that is not repugnant unto the nature and definition of faith, we in no wise admit it: For against that sentence are all the holy scriptures, and the true sense of the definition of faith, and also the fathers: For as touching the scriptures, john saith, he that believeth that jesus is Christ the son of God, is borne of God: And he which is borne of God sinneth not. For so long as faith beareth sway in our heart, we commit not those sins which destroy the conscience and alienate us from God. How then saith Pigghius that it is not against the nature of faith to be separated from justification and from good works? especially seeing john saith, he which sinneth knoweth not God? This thing also saw the fathers. For Cyprian de Simplicitate Prelatorum, where he complaineth of the infelicity of his time, for that charity, fear, good works, and such like things were waxen very cold, thus writeth, No man thinketh upon the fear of things to come, no man considereth the day of the Lord, and the wrath of God, and that upon the unbelievers shall come punishments, and that everlasting torments are appointed for the unfaithful. Of which things our conscience would be afeard if it believed: because it believeth not, therefore is it utterly without fear: but if it believed, then also would it beware, and if it did beware, than also should it eschape. These words declare that with true faith is joined the fear of God, and the eschewing of eternal punishments, and avoiding of sins. Now let Piggbius go & say, that true faith can be separated from holy motions of the mind, and from good works. This self same thing together doth Jerome with Cyprian affirm against the Luciferians. And if (saith he) I believed truly, I would cleanse that heart wherewith God is seen, I would with my hands knock my breast, I would with tears water my cheeks, I would in my body have a horror, I would in mouth wax pale, I would lie at the feet of my Lord, and would wash them with weeping, and wipe them with my hears, I would undoubtedly cleave fast unto the stock of the cross, neither would I let go my hold thereof, before I had obtained mercy. Hereby also it is manifest that with true faith The definition of faith declareth that it can not be separated from justification. A similitude. are joined good works and repentance. But as touching the definition and nature of faith, it may easily be proved, that it can not be separated from justification and from good works, that is, from his effects. For faith is no common but a firm and vehement assent, and that proceeding from the holy ghost. And if in case a poor miser being condemned to ●y, should receive a promise only at the hand of a man that he should be delivered, and should give credit unto those words, strait way his mind would wholly be changed to mirth, and would begin to love him that promised him such things, and would pleasure him in what thing so ever lay in his power. How much more is to be attributed unto the true faith, which is given unto the word of God, and is inspired by the spirit of God? Wherefore if that human faith do draw with it wonderful motions of the mind, how can we say that the true and Christian faith is naked without good works, and destitute, & alone. Wherefore we now plainly see both by the holy scriptures, and by the Fathers, and by the definition and nature of faith, that it can not be separated from righteousness and from holy works. Now let us come unto Paul. He saith, If I have all faith etc. But how knoweth Pighius that Paul there speaketh of that general faith which cleaveth unto the promises of God and justifieth: and not rather of a particular faith whereby are wrought miracles, and which is a fire or gracious gift of the holy ghost? This faith is not applied unto all things which are found in the holy scriptures, but only is a certain vehement confidence, whereby we certainly believe that God will do this miracle or that miracle. Of this saith Chrisostome interpreteth Paul in this The faith of doctrine & the faith of miracles▪ place. And to the end of this distinction either part should have a distinct name, the one calleth the faith of doctrine, the other, the faith of signs. And unto this latter faith, Chrisostome applieth those words, If ye have of faith as a grain of mustard seed, and shall say unto this mountain, Get thee hence, and hurl thyself into the sea: it shallbe done. Neither undoubtedly can it be denied but that there is such a kind of faith. For Paul in the 12. chapter of the first epistle unto the Corrinthians, when he rehearseth up the free gifts which the holy ghost distributeth unto every man as it pleaseth him, thus writeth: Unto one is by the spirit given the word of wisdom and to an other the word of knowledge by the same spirit: and unto an other is given faith by the same spirit: and unto an other the gifts of healing by the same spirit. Here we see that amongst the free gifts of the holy ghost is reckoned faith, and that in the third place: because Paul spoke not there of the general faith, whereby we are justified. And if we diligently poise things, we shall see that Paul keepeth the self same order in the 13. chapter of the first to the Corrinthians, For as here in the first place he putteth the word of wisdom, so there he putteth prophesying: and as here in the second place he putteth knowledge, so there also in the self same place he putteth knowledge: and as here, so also there he putteth faith in the third place: and as here the gift of healings and of miracles followeth faith, so doth there the removing of mountains: wherefore those things which Paul hath spoken of a particular faith ought not to be wrested to the universal and justifying faith. For, that is to make a false argument, A secundum quid ad simpliciter. As if a man should say, this faith may be separated from justification, which is called faith secundum quid, ergo, the true faith and the justifying faith, which is called faith simpliciter, that is to say, absolutely, may be separated from justification. If a man should so compare two several kinds, that he will ascribe one and the self same propriety unto either of them, he shall soon be deceived. But Pigghius saw that by this easy and plain exposition all his reasoning may be overthrown, and therefore went he about by violence to take it from us, forgetting in the mean time, that the author and patron thereof is Chrisostome. And to infringe it he useth this argument: Universal propositions are to be drawn unto th● matter whereof is at that time entreated. Paul manifestly saith, All faith: Wherefore we may not understand it of any singular faith. For the Apostle maketh an universal proposition. But this man ought to remember, that universal propositions are to be contracted or drawn unto that matter whereof is at that time entreated. And although this might be declared by many examples, yet at this present only one shall suffice us. Paul in that self same epistle unto the Corrinthians the first chapter, saith, that he giveth thanks unto God for them, for that they were enriched in all kind of speech and in all knowledge. And yet it is not very likely that they were by the spirit of Christ endued with natural philosophy, with Metaphysical and Mathemathematicall knowledge, with knowledge of the law, and with other liberal sciences: but only with all knowledge which perttayned unto piety and unto the Gospel. Neither is it likely, that they by the power of the holy ghost were adorned with all kind of Rhetorical, Logical, Poetical, and historical speeches: but only with those which pertained unto the edification of the church, with sound doctrine, and godly admonitions. Wherefore propositions although they be universal, yet are not always to be understanded simply, but aught sometimes to be drawn unto the matter whereof is at that time entreated. Wherefore that which Paul saith: If I have all faith, we understand of all that faith, which serveth unto the working of miracles. And that this contraction is of necessity, the words which follow do declare. For Paul strait way addeth: So that I can remove mountains. Chrisostome also saith: that he in that universality saw, that this particular sentence is of necessity to be understand. For he saith: that it may be doubted, how Christ saith that to remove mountains a little faith is sufficient, which in his smallness of quantity resembleth a grain of mustard seed, when as Paul saith: If I have all faith so that I can remove mountains: as though to bring that to pass is required a wondered great faith. He thus dissolveth the question, and saith: that Christ spoke of the truth & nature of the thing: for the gift of faith though it be never so small is sufficient to work miracles be they never so great: but Paul had a respect unto the common opinion and judgement of men, for they when they look upon the greatness and hugeness of a mountain, think that it cannot be removed without a certain incredible efficacy and greatness of faith. Neither helpeth it much Pighius cause, that Erasmus making Erasmus opinion. answer unto the sorbonical doctors, rejecteth this our interpretation. For first his reason is very weak, and secondly false: for he saith that the purpose of the Apostle was to praise charity by comparison. But what praise should that be (saith he) if it should be compared with faith, which is one of the free gifts of the holy ghost, and may light as well upon the wicked, as upon the godly. For he should but coldly praise a man, which should say that he is better than a dog or a bear. First this is false, that Paul compareth not charity with free gifts of God. For he maketh mention of prophes●eng, of knowledge and of the gift of tongues: and preferreth Charity before them. Secondly it is weak that he saith, that if our interpretation be received, the Apostle should compare Charity only with free gifts. For we confess that toward the end he compareth it with the true faith. For Paul saith, there are three things, faith, hope, and charity: but the chiefest is charity. And he bringeth a reason why, for it abideth, and the other shall cease. Farther it is a full comparison, if as we have said, we begin at the free gifts, and so afterward come in order to the virtues Theological, yea rather by that, that Paul toward the end of the chapter, compareth charity with true faith, it is most likely that he did not so before. But if we should fully grant this unto Pighius, that that faith whereof Paul speaketh, is the universal faith whereby men are justified, yet neither so undoubtedly should he obtain his purpose. For the Apostle going about by all manner Figur● fictionis▪ of means to set forth charity, thought to amplify the same by a fiction or feigning, which is a figure of Rhetoric, known even unto children. And yet doth not Paul therefore bring a false proposition: for he useth a conditional proposition, which we may not resolve into a categorical proposition: yet notwithstanding is the truth in the mean time kept. As if I should say unto a man, if thou hadst the life or use of the reasonable soul without the life or use of the sensible soul, thou shouldest not be affected with pert●rbations of mind, no man could reprove this kind of speech to be false. And yet it is not possible that in a man the reasonable life should be separated from the animal life. Such kind of speeches also are found in the holy scriptures: As for example, If I shall ascend up into heaven, thou art there, if I shall descend down into hell, thou art present. And if I take the feathers of the morning, and dwell in the uttermost ends of the sea, thither shall thy right hand lead me. These sentences are true, and yet is it not possible, that a man should take unto him the feathers of the morning. After the same manner we say, if a man should separate faith from charity, he should make it unprofitable: although in very deed it can not be separated from charity. And that Paul in that place used such an Hyperbole or fiction, that manifestly declareth, which he a little before spoke: Though I should speak with the tongues of men and of Angels, and have not charity, I am made as a sounding brass, or a tingling cymbal. But we know that Angels have neither bodies nor tongues. And yet notwithstanding Paul speaketh truth, that if they had tongues, and I should speak with them, yet that should nothing profit me without charity. And this exposition Basilius confirmeth in an Epistle a● Neocaesarienses. For h● saith, that the Apostle minded in this place to commend charity: and he saith that he useth those reasons, not that all those things, which he here maketh mention of, can be separated from charity. Wherefore of the former interpretation, we have Chrysostom for an author, and the latter interpretation Basilius confirmeth. Let Pighius go now, and of this saying of the Apostle, conclude if he can, that which he so much contendeth for. But as touching those words of Matthew, Lord have we not in thy name prophesied, and in thy name cast out Devils. etc. which things Pighius denieth, can be done without faith, and yet they which have done them are not justified, when as they are excluded from the kingdom of heaven, we may answer with the self same solution which we have now brought: namely, that they whom Matthew maketh mention of, had the faith of signs or a dead faith, but not a true and justifying faith: moreover I see not, how true this is, that miracles can not be done without faith. For God sometimes worketh miracles, not for his faith's sake, by whom they are Miracles are not always done for faith sake. done, but either to illustrate his glory, or to bear testimony unto true Doctrine. Undoubtedly Moses and Aaron when they struck water out of the rock of strife, wavered in faith. And yet God, to the end he would stand to his promise, with a great miracle, gave water unto the people, and reproved Moses and Aaron of infidelity. And Naaman the Syrian, doubted of recovering his health in the waters of jordane: yea also he would have gone his way, for that he said that the rivers of his country were much better than jordane. And yet notwithstanding God left not his miracle undone. And when the dead body was cast into the sepulchre of Elizeus, by a great miracle it came to pass, that at the touching of the dead bones of the Prophet, life was restored unto it. But there was no faith there, neither in the dead corpse, nor in the bones of the Prophet, nor in them which brought the dead man thither. And yet not always when faith is absent, is granted unto them that ask, to do miracles. For in the Acts we read, that when the sons of the high priest Skeva, the exorcist would have cast out Devils in the name of Christ, whom Paul preached, the Devil answered, jesus I know, and Paul I know, but who are ye? And strait way ran upon them. Here we see that God would not give a miracle when it was asked, as it is most likely of wicked and unbelieving men. Howbeit contrariwise we have in Mark the 9 chap. that a certain man did cast out Devils in the name of Christ, who yet followed not Christ: and when john would have reproved him, Christ allowed him not. By this Pighius might have seen that to the working of miracles, is not always required ●aith. And yet if I should grant him, that faith is of necessity required, thereunto were sufficient either the faith of signs, or also a dead faith. Wherefore Pighius in his second confirmation proveth nothing, for it hath nothing in it that is sincere. Now let us examine his third prove. john saith, many of the princes believed in him. But they confessed him not, for fear they should have been cast out of the sinag●ge. Wherefore they were not justified by faith. This reason is but a waterish reason, & not so strong as he thinketh it to be. For we deny that they had the true faith truly. For the assent of theirs, was nothing but an human assent. For when they saw, that by Christ were wrought wondered works, & that his doctrine was confirmed by most evident signs they began by a certain human persuasion to give credit unto him The There is a certain saith which is human and is not in 〈…〉 led of God. devil also for that he certainly knoweth of many things done by God, assenteth unto the truth and believeth it. And yet it is not to be thought that he is by a true faith induced to believe. And that these rulers had not the true and lively faith, hereby it is manifest, for that Christ said unto them, How can ye believe when as ye seek for glory at man's hand. By which words we understand that that they which more esteem human glory than piety, can not believe truly in God. And those Princes were to be numbered amongst them: for they so much did set by their estimations and the judgement of men, that rather than they would be cast out of the synagogue and be noted of any infamy with the people, they would forsake the confession of the name of Christ. Wherefore when as the Lord saith, that such could not believe, and john affirmeth that they did believe, it is manifest that they spoke of a Two places conciliated which seem at the first sight to be repugnant. divers and sundry faith: unless we will say that two contradictories may both at one and the self same time be true. Wherefore john spoke of an human faith, but Christ of the sincere and true faith. Which true faith ought to be joined with confession, as Paul declareth saying, with the heart we believe unto righteousness, and with the mouth is confession made unto salvation. He which seeth the connexion bebetwene righteousness and salvation, must needs also see the conjunction which ought to be between faith and profession. Wherefore we say that their faith was a dead faith. But a dead faith is not faith no more than a dead man is a man. Although A dead faith is not faith. D. Smith. one Smith, in a certain little book of his justification which he wrote against me, contendeth that a dead faith is faith: which he proveth chief by this argument, for that the body of a dead man although it be dead, is notwithstanding a body. And this good wise man wonderfully delighted in this his similitude. In which yet he hath uttered a sophistical argument not unmeet for his diligence and wit. For let us a little examine this notable similitude I would have him to answer me, whether a carcase be the body of a dead man, or simply the body of a man I think he will not answer, that it is the body of a man: for the body of a man & a dead carcase differ much the one from the other: and that in very deed more than two forms of one and the self same general word: for that they are contained under diverse general words being next together. I grant that the carcase of a dead man is a body in the general word of substance, as are stones, stocks and Whether a karkase be the body of a man. such other like. But that it is in very deed the body of a man. I utterly deny. For death taketh away from the body of a man the proper form, which he had before: but it leaveth, the general word, so that it can only be called a body. So, true and justifying faith when it is lost, ceaseth to be the true and proper faith, it may indeed as touching the general word be called a certain cold assent sprung of human persuasion and not such as cometh of the holy ghost, and which hath the self same strength and efficacy that it had before. Wherefore if on either side be kept the self same proportion of the similitude, this wonderful strong buttress shall make nothing against us. For as we confess that a dead body is a body, so also do we grant that a dead faith is faith: so that by faith we understand the general word of faith: and not that lively and true faith whereby we are justified. It is paralogismus aequivocationis, that is, a false argument coming of divers significations of a word. He addeth moreover that faith can not justify, because of his own nature it True faith is not a dead faith. is a thing dead, and receiveth life of an other thing, namely, of charity, and of good works. These objections are vain and trifling. For none that is in his right wit will grant that true faith is a dead thing. For the just man is said to live by his faith. And if out of faith we draw life, how can it then unto any man seem dead? But that it taketh life of an other thing, we deny not: for it hath it partly From whence faith hath life. of those things which it believeth, namely, of Christ and of the promises of God, and partly of the holy ghost, by whose breathing it is inspired. In this sort we will grant that it hath life of an other thing, but not in that sort that this man will: namely, that it hath it either of charity or of good works. For what man that is well in his wits will ever say, that either the stock of a tree, or the branches, or A similitude. the fruits or the flowers give life unto the roots? And faith is before either hope or charity. Therefore of them it receiveth not life: for in very deed faith can not be the matter of these virtues. And even as that faculty or power which they call vegetative, giveth life unto the body and receiveth not life of the faculty or power sensitive or rational which followeth: so faith giveth life unto the soul, but How faith is increased by good works. taketh not that life either of charity or of good works. Howbeit I grant that that life of faith is made so much the greater & ampler, as it hath more & better works, and more ferventer charity bursting forth out of it: and not that it is increased of many and often repetition of actions as it is said of virtues which they call moral, but because God of his grace and mercy multiplieth the talon for that it was not idle: and because God by his power bringeth to pass, that faith when it worketh through love is stronger than itself when it is remiss in working. But omitting these things let us return again to Pighius. He as much as lieth in him contendeth that a man can not be justified by that faith which is in Christ and in the remission of sins. For, that faith (saith he) whereby Abraham was justified, was not applied unto these things. For God promised unto him only a plentiful seed, and possession of a country. And strait way it is added, that Abraham believed God, and it was imputed unto him for righteousness. In this argument Pighius triumpheth, and is violent against the truth and utterly derideth our sentence. But this is nothing else then to deride Paul himself. For he by most express words affirmeth, that we are justified by faith in Christ and by the remission of sins. Neither is there any thing else in Pighius than a mere madness, and a wicked desire to contend. But let Paul come forth, and answer for himself, what he thought is to be understand by the seed promised unto Abraham. Undoubtedly in his epistle unto the Galathians the third chapter, he calleth that seed, Christ. Unto Abraham saith he were made the promises, and unto his seed: He saith not, and unto the seeds, as speaking of many, but as is were of one, and in thy seed, which is Christ. And this testament I say was confirmed by God towards Christ. Let Pighius now yet believe Paul, that in that seed which was promised unto Abraham was Christ comprehended and declared, neither let him ever from hence forth with such malapertness and desire of victory take upon him to say, that the faith whereby Abraham was justified was not faith in Christ. But as touching the remission of sins, forasmuch as unto us is promised the blessing, we ought to remember, that the chief and principal point thereof herein consisteth, that we should be received of God into favour, and that our sins should be forgiven us. But Pighius goeth on manifestly to oppunge the doctrine of the apostle touching the justification of Abraham. For he saith, y● before Abraham was circumcised & had a testimony of the scripture, that his faith was imputed unto him unto righteousness, he believed God, as it is manifest by the 12. chapter of Genesis. Wherefore (saith he) according to this your sentence, he was then justified, neither was his righteousness differred until that history which is had in the 15. chapter. It is wonderful, to see how much he attributeth unto these his arguments, as though by them were taken away from us all possibility to answer: what I beseech you letted, but that Abraham At what time Abraham was justified. mought be justified at that first time, when God spoke unto him first, to go out of his country and from his kindred. For even in the self place at the beginning of the 12. chapter are had the self same promises which are had in the 15. chapter. For thus God promised him: I will make of thee a great nation, and will bless thee, and will make thy name great, and thou shalt be a blessing: I will also bless those that bless thee, & will curse those that curse thee: and in the shall all thee families of the earth be blessed. Undoubtedly in these words is contained the promise of Christ, and the remission of sins. And therefore there shallbe no absurdity, if we say that Abraham by believing of those words also was justified. But because the scripture in that chapter did not plainly set forth this, therefore Paul with great wisdom hath cited those words which are had in the 15. chapter, where it is expressedly written, that faith was imputed unto him unto righteousness: which sentence was most necessary to confirm the sentence of the Apostle, namely, that a man is justified by Why God repeateth the self same promises. faith. But why God would repeat the self same promises it is not hard to see. For so weak is our mind, that except the words of God be repeated, and again and again inculcated, it easily starteth back from faith. Neither is justification only once taken hold of, but so often as we truly and mightily assent unto the promises of God. For forasmuch as we continually slide and fall into sins, we have need evermore that our justification should be repeated. Afterward he maketh a caviling that in the epistle unto the Hebrews are many things had touching faith, and many wonderful facts made mention of, which have been by it obtained: but yet not one word spoken, that justification is to be ascribed unto it. But this man with an unjust payr of balance weigheth the words of the holy scripture: neither sufficiently considereth him what those words mean: The just have by faith overcome kingdoms, have wrought righteousness, have obtained the promises. For these are so to be resolved, that from the last effect we must return unto the first: The last is to overcome kingdoms: the next to work In the 11. chap. to the Hebrews, saith is said to justify. righteousness: the first is to obtain the promises: amongst which promises are reckoned blessing, life, remission of sins and such other like, which serve to justification. Wherefore that which is first made mention of, saith apprehendeth, & by it we are justified: afterward follow good works: & therefore it is said, and they wrought righteousness: lastly by the self same faith we obtain also temporal good things and for that cause it is said, They have overcome kingdom. Wherefore Pighius falsely affirmeth, that in the Epistle unto the hebrews among the effects of faith is no mention made of justification. For although that word be not there read, yet is it of necessity and manifestly gathered of those things that are there written. For neither are we Arrians (as some wickedly bely us) that we will grant nothing, but that which is by plain and express words read in the holy scriptures. For we grant those things also which are by evident and plain arguments gathered out of them. But Pighius afterward demandeth, why we take away from works the power of justifying. Unto this we could make answer with one word, that we do it because the holy ghost in the holy scriptures so teacheth us: namely that men are justified by faith without works. But to the end we should not so briefly dispatch it, he hath laid a block in our way, for he answereth unto himself, that the cause thereof is, for that our works are imperfect, neither satisfy they the law of god, neither also can they stand sure before the judgement of God. But by this means also (saith he) we may affirm that justification is not of saith: for it also is imperfect. Faith as it is a work justifieth not. For there is no man that believeth so much as he should do. But unto this we answer as we have in other places oftentimes answered, that faith, as it is a work justifieth not. For that effect cometh unto it, not by any his own power, but by his object. For from the death of Christ and promises of God is righteousness derived into us. So a beggar receiveth alms with a leprous, weak, and sore hand, and yet not in that respect that his hand is in such sort weak and leprous. But thou wilt say, why do not other good works also by their object, namely, by God for whose sake they are done, apprehend righteousness as well as faith? I answer that faith was to this use made and iustituted of God. For so also in the body of a man, although it have divers and sundry members, yet the hand only taketh hold and receiveth. And so is easily dissolved that common paralogism, we are justified by faith: Faith is a work: ergo, we are justified for work sake. Here in the conclusion is stuffed in this word, For, which was not in the premises, and therefore the collection is not good. Farther the form of the reason is ab Accidenti. For it is accident or happeneth unto saith, to be our work in that it justifieth us. Wherefore it is a fallacy or deceit (as they call it) of the Accident. Farther Pighius objecteth, that charity justifieth rather than faith, for that it is the nobler & excellenter virtue. But this reason we have before confuted as ridiculous: The nobility of the virtue serveth nothing to the power of justifying. charity is more nobler than faith, therefore it justifieth rather than faith. For nobility or dignity serveth nothing to justification. For it is all one, as if a man would thus reason. The eyes are more excellenter than the mouth, and the hands, Ergo, meats are to be received with the eyes, and not with the mouth or the hands. Which also we see happeneth in natural things, that things which follow, are of more perfection, although they give not life. In the child conceived, nature ascendeth as it A similitude. were by degrees from the power of vegitation, to the power of feeling, and from the power of feeling, to the power of understanding. And yet doth it not thereof follow, that the powers of understanding or of feeling, for that they are more noble than the power of vegitation, do therefore give life unto the child. And that to justify It is declared by reason that faith justifieth & not charity rather pertaineth unto faith then unto charity, besides that the holy scriptures do teach the same, it may also be showed by good probable reason. For the power of knowledge which pertaineth unto understanding, consisteth in perceiving. And therefore they which are taught any thing, after they once understand it, are accustomed to say, Accipio, or teneo, that is, I take it, or, I hold it. For in very deed by knowledge a thing is after a sort received into the mind. Wherefore it ought not to seem marvelous, if by faith we are said to take hold of the promises of God, and the merits of Christ. But charity consisteth in pouring out, bestowing and communicating our goods unto others. Which thing ought to follow justification, and not to go before. For before that we are regenerated, we are evil, neither can we uprightly or in such sort that God should allow it, communicate any good thing unto others. Hereunto Pighius addeth, that if that faith which justifieth suffereth not with it heinous sins which may trouble the conscience, and which may alienate a man from God, it must needs follow, that if a man which believeth do chance to fall into any grievous wicked crime, he is strait way destitute of faith, and ceaseth to believe that there is a God: when yet notwithstanding we see that wicked men do not only believe, that there is a God, but also do confess all the articles of the faith. This argument at the first sight seemeth to be very terrible. But suffer not thyself gentle reader, to be deceived with a vain show. Examine it well, and try it diligently, and thou shalt find that it is a weak and ridiculous argument. We grant that a man that is by sins and wicked facts alienated from God, may assent unto the articles of the faith, and believe that there is a God. But this good man should have taught farther, that the same is done by the motion and impulsion Faith abideth with such sins as are most greuou●s and do waste the conscience. on of true faith. There may in deed be left to a wicked man, a certain humane persuasion, either by education, or by opinion, because he thinketh it to be most likely. But lest any man should think that this that I say, is of mine own inventing, namely that a man which grievously sinneth, is destitute of the true and justifying faith, let him rather consider what Paul saith. For he unto Timothe saith. He which hath not a care over his own, and especial over his household, hath renounced faith, and is worse than an infidel. Doubtless he which hath renounced faith, hath not faith. And unto Titus he saith: They confess that they know God, but in deeds they deny him. To confess and to deny, are things contrary: wherefore it must needs be, that forasmuch as both are spoken of one, and the self same men, they are to be taken in a divers sense. Wherefore they may have faith, that is a certain humane opinion such as it is: but yet not that firm and mighty assent inspired by the holy Ghost, whereof we now entreat. john saith in his first Epistle and second chapter, he which saith that he knoweth God, and keepeth not his commandments, is a liar, and the truth is not in him. Wherefore the true faith, whereby we believe truly in God, is not without good works. Neither ought it to seem unto any man absurd, that one and the self same thing may be known divers ways. For the devil also as well as we, both knoweth and confesseth many things touching Christ: The devil is not endued with true faith. A similitude. whom yet neither Pighius doubtless (as I suppose) will grant to be endued with the true faith, whereby we are persuaded to believe those things, which we confess of Christ. It is possible also, that one skilful in the Mathematical sciences may assent unto some one conclusion confirmed & proved by demonstration, which demonstration if he chance afterward (as oftentimes it happeneth) by reason of age or of some disease to forget, he will not yet for all the cease to affirm the proposition which he before knew: but this doth he by opinion, or some probable argument, & not (as before he did) by demonstration. Therefore the knowledge of one, & the self same thing doth not of necessity infer the self same ground of knowledge. And those things suppose to be spoken only by supposition, upon that sentence which holdeth, that after a man hath committed any great heinous wicked fact true faith is lost, which yet in the elect is afterward by the benefit of God again recovered: otherwise it may be said, that in men justified and appointed of God unto salvation, faith can not through the committing of any heinous crime be utterly extinguished, but is as it were in dead sleep, and lieth hidden, neither bursteth it forth into act, unless it be again stirred by the holy ghost: for in such men that have so fallen the seed of God still abideth, although for that time it bringeth not forth fruit. But Pigghius goeth on and saith. Faith is the foundation: therefore it is far from the perfection of the building: wherefore it justifieth not. For unto iustificatimany other preparations are required. If by this perfection of the building he understand Faith is very far from the last perfection. the blessed resurrection, and chief felicity, wherein we shall see God face to face, we grant that faith is very far from it For we must by many tribulations, adversities, and grievous labours come unto the kingdom of heaven. But after the self same manner we may say, the justification also is only the foundation of that eternal salvation: and that it also is far from that blessedness which we look for. For the first degree unto salvation is, to be received of God into favour, and to be regenerated through Christ: And afterward follow other degrees, by which we come unto that chief goodness which we look for. But where this man found that faith is only the foundation he can not teach out of the holy scriptures: except peradventure he will bring that out of the Epistle unto the hebrews: Faith is the substance of things that are hoped for. But by those words is nothing else meant, but that those things which we hope for, are by faith upholden and confirmed in our minds: which would otherwise waver, neither should they by any means stand fast. But this maketh nothing at all to this purpose. And if in case he will cite this also, That he which will come unto God ought to believe, we have already before answered thereunto: & peradventure we will afterward in due place speak somewhat more as touching that. But go to, seeing he by so many means goeth about to overthrow our sentence, let us hear what he himself at the length affirmeth, and unto what thing he attributeth the power of justifying. There are (saith he) many preparations Pighius sentence. and dispositions required in us to be justified. First (saith he) we believe the words of God: afterward we are afeard of his wrath: after that we hope for mercy: then we detest sins. To be brief, he reckoneth up all those things which we before declared under the name of the Synod of Trent, but in the last place he saith, succeedeth a sincere & pure love of God, which altogether beareth dominion in our hearts: and unto this he saith, is ascribed justification. I can not enough marvel at the devise of this man. For he affirmeth that a man is in a manner perfect before he can be justified. For he which believeth, feareth, hopeth, repenteth, and sincerely loveth God, what wanteth he to perfection? But this man holdeth, that a man without Christ, a stranger from God, and not yet justified, is able to accomplish those things: which undoubtedly in no wise agreeth with the holy scriptures. For they teach that a man before he is justified, is occupied in evil works, & wandereth in the hatred of God: as it is manifest in the Epistle to the Colossians the first chapter, and to the Ephesians the second chapter. But how can they by whom are wrought so excellent works, as this man maketh mention of, be the children of wrath? how can they be sinners? how can they, as it is written unto the Romans, be the enemies of God? But omitting those things, let us see what are the grounds of this opinion. First he citeth that out of john, he which loveth not, abideth in death: and thereby he concludeth, that of love is had justification & life. This is all one, as if a man should say, he which can not laugh, is not a man: Ergo, by the power of laughing, a man obtaineth to be a man. But how absurd this is, every man may easily perceive. For to be men, we have it of the soul endued with reason. Unto which soul, for as much as the power of laughing, is of necessity joined, this proposition which we have brought, is ever true. He which can not laugh, is not a man. So is that most certain which john saith, That he which loveth not, abideth in death: although he have not life of love but of faith: wherewith love is of necessity joined. He citeth also those words of Christ: If ye had God to your father, doubtless ye should love me. Therefore (saith he) of love we have the adoption, whereby we are made the children of God. But here also he useth the self same form of reasoning. For they which love not Christ, are not the children of God: and yet have we not of love to be the children of God, but of faith, out of which love springeth. After the self same manner a man mought say: if thou wert liberal, thou shouldest also be prudent. And this in deed is a true proposition. And yet it followeth not, that a man is by liberality made prudent. Yea much rather of prudence springeth liberality. To be brief, these arguments and such other like conclude nothing else, than that justification can not consist without love, and other christian virtues. And yet can not thereof be rightly gathered, that a man is justified for these virtues sake. Pighius addeth moreover this sentence of Christ: If any man love me, he will keep my commandments, and I and my father will come to him, and make ou● abiding with him. By these words it appeareth, saith he, that justification followeth of love, and the observing of the commandments of God. For those being observed, Christ promiseth, that he will come with his father, and abide with us. For he thinketh that to receive and to retain Christ, is nothing else then to be justified. We confess, that when Christians being now regenerate and justified do live uprightly, and by good works do show forth their faith, God cometh unto them, and heapeth them up with greater gifts and a more ample grace. For God, although otherwise he be every where, yet is expressedly said to come unto them, in whom he beginneth to work new works. And sithen he daily increaseth and adorneth his which behave themselves uprightly and godly, and faithfully excercise the talents committed unto them, it is very well said, that he daily cometh unto them by reason of new gifts. And this is that kind of visiting, whereof Christ speaketh in the Gospel of john. But, if we will know the first access of God, & coming of Christ unto our hearts to dwell in them, Paul teacheth it us to the Ephesians. For thus he writeth: That Christ may through faith dwell in your hearts. Wherefore this sentence of Christ teacheth not, that justification cometh of love. For justification goeth before it, although not in time, yet in order. Pighius proceedeth and maketh such a distinction of testaments, that some he saith are absolute and free: by which the heir may straight way enter upon the inheritance: other some are conditional, which make no heir, but upon certain conditions. And to this latter kind referreth he the testament of God. And therefore contendeth he, that except those conditions be performed, none can be justified. Here we deny his assumpt, namely, that the testament of God touching the remission The promise concerning justification, hath not a condition joined. of sins in Christ hath any condition joined with it. Which thing Paul testifieth in his 3. chapter to the Galathians, when he thus writeth▪ brethren, I speak accorto the manner of men: Though it be but a man's testament, yet when it is confirmed no man doth abrogate it, or add any thing thereunto: Now, to Abraham were made the promises, and to his seed: he said not, To the sedes: as speaking of many: but as of one: and in thy seed, which is Christ. And this I say, that the law which began 430. years after, can not disannul the testament before approved of God towards Christ, that it should make the promises of none effect. These words most manifestly declare, that the testament which God made with Abraham was pure and absolute, & without any condition of the law. Which thing the words of Genesis declare. For God once promised unto Abraham the blessing. Afterward was given the law, which unto those promises should add conditions of precepts: so that if men would be justified and obtain them, they should know that they must perform & accomplish all the commandments of God. But this latter way of justification, although it can by no means be accomplished, can not let, or make void the first way. But that first way was nothing else but the Gospel through Christ. And that men should the more willingly come unto it, there was set forth also the latter way of justification by works: that men, when they understood, that they were not able to perform them, should fly unto Christ: of whom, when as being justified they endeavoured themselves to live uprightly, they might freely receive the promises set forth in the law. Now let us see, what be those conditions which this man ascribeth unto the Testament of God. In the. 103. Psalm it is written: The mercy of the Lord is from generation unto generation upon them that fear him, and his righteousness upon children's children, upon those which keep his testament, and are mindful of his commandments, to do them. Of these words Pighius gathereth, that the fear of God, the mindfulness of the Testament of God, & the endeavour to perform his commandments, are the conditions of the promises of God. But here I do not a little marvel, that Pighius would affirm, that a man is justified by love, when as he confesseth that the holy scripture attributeth the same unto fear. But we will not stick with Pighius, that he be contrary unto himself. But if we will hearken unto the scriptures in the 33. Psalm, Mercy is promised unto them that hope. For thus it is written: And him that hopeth in God, mercy shall compass about. Also in an other place it is written, he which believeth shall not be confounded: and he which calleth upon the name of the Lord, shall be made safe. But who seeth not, that all these virtues are in a man already justified? and that God hath mercy upon him? But here lay all the controversy, unto which of these virtues chief justification is to be ascribed. Undoubtedly by the testimony of the scriptures, the same is to be attributed unto faith. Pighius saith moreover, that in that condition which he alleged is said, that they should be mindful of the commandments of God to do them, there is not added saith he, to do all the commandments, God receiveth a man which endeavoureth himself to do them, and of his mercy forgiveth many things. But this that is written, To do them, must of necessity be understand of all. For doubtless in the law, which this man calleth the Testament, are written all. And if God forgive or remit any thing, he doth it to men already regenerate: And not unto Unto those which are not justified nothing is remitted of the rigour of the law. them that are strangers from him, & children of wrath: such as they must needs be, which are not as yet justified, but still prepare themselves, and are bend to perform the conditions. Unto these I say, nothing is remitted, wherefore they are bound unto all. And therefore Moses said, as Paul testifieth, Cursed be he which abideth not in all the things that are written in the book of the law. Farther he maketh a contention also about the production of faith, and demandeth, from whence it hath his beginning in us. We in one word easily answer that it hath his beginning of the holy ghost. But he feigneth himself to wonder, From whence faith is ingenerated in us. how we grant the holy ghost unto a man before he doth believe. For he thinketh that to be absurd. First I can not devise how this man should so much wonder at this. But afterward I perceive that he manifestly maketh and teacheth with the Pelagians, that faith is of ourselves, and that it is gotten by human strengths. For otherwise if he believed that it is of God and of the holy ghost, he would not separate the cause from his effect. But that he should not think, that we without good reason do attribute unto the holy ghost the beginning of faith, let him hearken unto the most manifest testimonies of the Scriptures. Paul saith in the first epistle unto the Corrinthians: Not in the words which man's wisdom teacheth, but which the holy ghost teacheth: that your faith should not be of the wisdom of men, but of God. And in the same place, The carnal man understandeth not the things that are of God, neither can he: for unto him they are foolishness: for they are spiritually discerned▪ But how can they be spiritually discerned except the spirit of God be present? Children also know that of * Coniugata be those words which being of one kind be derived of an other: as of justice, a just man or a just thing. Coniugata are derived firm arguments. And unto the Galathians: God (saith he) hath sent his spirit into our hearts whereby we cry, Abba father. For by the spirit we believe and in believing we call upon God. Yea and the spirit himself (as it is written unto the Romans) beareth testimony unto our spirit that we are the children of God. And unto the Ephesians, Be ye strengthened by the spirit in the inward man, that Christ may by faith dwell in your hearts. Here we see, that that faith whereby we embrace Christ, cometh of the spirit of God, whereby our inward man is made strong. The Apostles when they said, Lord increase our faith, manifestly declared, that it sprang not of their own strengths, but of the the breathing of God. And Paul in the 1. to the Corrinthians the 12. chapter: Unto one (saith he) is given the word of wisdom, unto an other the word of knowledge, unto an other faith, unto an other the grace of healing. And then is added, that it is one and the self same spirit which worketh all these things, dividing unto every man as pleaseth him. And if thou wilt say that this place and the foresaid petition of the Apostles pertaineth unto the particular faith by which are wrought miracles, doubtless I will not be much against it. And yet if thou wilt needs have it so, I will reason a minori, that is, from the less. For if these free gifts are not had, but from the spirit of God, much les can that universal and mighty faith whereby we are justified he had from else where. Farther Paul unto y● Rom. Unto every one, saith he, as God hath divided the measure of faith. And in the latter to the Cor. Having (saith he) the self same spirit of faith: even as it is written: I have believed, for which cause also I speak: we also believe and speak, that God which raised up jesus from the dead, shall through jesus raise up our bodies also. Unto the Gal. are reckoned up the fruits of the spirit: Charity, joy, peace, patience, lowliness, gentleness, faith, meekness, and temperance. faith here is numbered among the fruits of the spirit, wherefore it proceedeth of the spirit. But unto the Ephesians he saith more manifestly, By grace, you are made safe through faith: and that not of yourselves, for it is the gift of God. And in the Acts of the Apostles it is thus written. The Lord opened the heart of the woman that sold silks, to give heed unto those things which Paul spoke. And in the 13. chapter, They believed as many as were predestinate unto eternal life. Wherefore it is not to be doubted but that faith is ingenerated in our hearts by the holy ghost: who yet may indeed be had of them which believe not, but that yet is only persuading, and not as sanctifying them. How the holy ghost is in man not regenerate And although in the elect he suddenly poureth in faith, yet forasmuch as he is the cause of faith, he is therefore before it, both in dignity and in order. Now let us see what absurdities Pighius gathereth out of this sentence. If the spirit (saith he) be the author of our faith, and useth the instrument of the word of God, and may be also in them that believe not, how cometh it to pass, that when as there are many at one and the self same sermon, where as both spirit is present and the word preached, yet part do believe, and part believe not? we answer in one word: that that cometh because the spirit is not of like efficacy in all men, neither doth after one & the self same manner teach all men inwardly and in the mind. But of his will we can not render in cause, although we nothing doubt but that it is most just. If the matter be so (saith he) the hearers will easily content themselves, neither will they put to their endeavour or study: for they know, that that is in vain, when as it wholly dependeth of the spirit of God. This is not only a very common, but also an envious objection. But we answer that all men are bound to believe the word of God, and therefore their bounden duty is diligently and attentively to hearken unto it, & with all their strengths to assent unto it. And if they so do not, they shall then incur the punishment of the law: neither are they to be harkened unto if they shall say that they could not obey it: or if they would have gone about to have proved what their strength could have done, their endeavour, for that they were not as yet justified, should have been in vain and sin. As if a master should bid his servant which is lame to walk, and he should excuse himself, and say that he were lame, and could not go without great deformity, it is not to be thought that therefore he is excused. We are not of that mind that we think that all sins are alike. Yea rather we teach, that they which omit or neglect those outward works which they might perform, and put not to endeavour and study to do well, do much more grievously sin than they which according to their strengths observe some certain outward discipline: And as Augustine saith, Cato and Scipio, shallbe much more tollerablier dellt with, then Catiline or Caligula. But I would have that Pighius whom our opinion so much misliketh, to declare himself when he thinketh that the holy ghost is given unto men. He will answer when as now these preparations have gone before, when a man hath believed, feared, hoped, repent, and sincerely loved. What more could Pelagius have said? As though to believe, to love, and such other like should spring of human strengths. He allegeth this also, and thinketh it to make for his purpose, Come unto me all ye which labour and are laden, and I will refresh you. For he thinketh that labours, burdens, contrition, confession, and as they say, satisfaction, fastings, tears, & such other like make to the obteynment of justification. But this place is to be understand far otherwise. For Christ calleth them labouring and laden, which were oppressed with the law, and felt their own infirmity, and the burden of sins, and which had now long time laboured under human traditions. These men being now wearied, and in a manner without all hope, the Lord calleth unto him. For they are more apt unto the kingdom of heaven, them are other blessed & secure men, which by their own works & good deeds thought themselves very just. God (saith Pighius) requireth works preparatory: and them he promiseth not to fail them of his grace. This was utterly the opinion of the Pelagians: against which the holy scriptures are utterly repugnant. For they teach, that it is God, which giveth both to will, and to perform, according to his good will: that it is God which beginneth in us the good work, and accomplisheth it even unto this day: that it is God, from whom only we have sufficiency: when as otherwise we are not able to think any thing of ourselves, as of ourselves. Wherefore it is manifest, that Pighius confoundeth the laws of God, & disturbeth those things which are well setforth in the holy scriptures. Farther, when as we say, that unto justification is not sufficient, an historical faith, he feigneth himself to marvel what manner of historical faith we understand. For if (saith he) they call all those things which are written in the holy scriptures, an history, will they bring unto us an other faith whereby we may believe those things which are not in the scriptures? But we reject not an historical faith, as though we would feign some new objects of faith, besides those which are The difference between a● historical faith and a strange faith. setforth in the holy scriptures, or are out of them firmly concluded. But we require, not a vulgar or cold assent such as they have, which are accustomed to allow those things which they read in the holy scriptures, being thereto led by human persuasion, & some probable credulity, as at this day the Jews & Turks confess & believe many things which we do, but an assured, & firm & strong assent, & such which cometh from the afflation of the holy ghost, which changeth & maketh new the heart and the mind, and draweth with it good motions and holy works. In this manner we say, that that faith which is of efficacy differeth very much from an historical assent. And, that we are by that faith, which we have now described, justified, we have three manner of testimonies. The first is of the holy ghost, Which beareth witness unto our spirit, that we are the children of God: The second is of the scriptures: The third is of works. But contrariwise, they which hold and cry, that a man is justified by works, have no sufficient testimony. For the holy ghost testifieth it not, the holy scriptures deny it: only works are brought forth, and those without piety and faith: such as were in times past the works of the old ethnics, and at this day the works of many which believe not in Christ, and are strangers from God. But it is worthy to be laughed at, that he hath cited also a place out of the 66. chapter of Esay, by which, and if there were no more places than it only his cause is most of all overthrown. Unto whom (saith God) shall I look, but unto the poor man, unto▪ the contrite of heart, and unto him that trembleth at my words. By these words Pighius thinketh are signified those works, whereby God is drawn to justify us. But the matter is far otherwise. For the scope of the Prophet was, to detest the suspicion of the jews. For they neglecting the inward piety of the mind trusted only to outward ceremonies. Wherefore this thing God by the voice of the Prophet condemned, and declared how odious it was unto him: Heaven (saith he) is my seat, and the earth is the footstool of my feet. As if he should have said, I nothing pass upon this your temple, which ye so much boast of. For heaven is my seat, such a seat as you can not frame nor make: and the earth adorned with all kind & variety of plants, living creatures, herbs, & flowers, is the footstool of my feet. Where then shall be that house, which ye will build for me? And where shall be my resting place? And strait way to declare that it was not the temple built with hands, All these things (saith he) hath mine hand made: and all these things are made saith the Lord. By which words we learn that God delighteth not in these things, and in outward ornaments and sumptuous buildings for their own sakes: but chief requireth faith, and inward piety of the minds, that he may dwell in them. And who they be that believe, and are in very deed godly, is declared by their certain and proper notes. Whosoever is poor and seeth himself to want righteousness, and whosoever is contrite of heart, that is to say, afflicted in this world, whosoever is of a moderate and dejected spirit, and not of an arrogant and proud spirit, whosoever with great reverence and fear receiveth the words of God, he most justly may be numbered amongst them. These are fure tokens, and as it were the proper colours of faith and true piety. Afterward the Prophet declareth how much God esteemeth the works of men that believe not, and are not as yet regenerate, though these works be never so goodly to the show. He which killeth an ox (saith he) it is all one as if he should kill a man: and he which sacrificeth a sheep, as if he cut of a dogs neck: he that offereth an oblation, as if he offered swine flesh: and he that maketh mention of incense, as if he blessed iniquity. All these kinds of oblations and sacrifices were commanded and appointed in the law of God: which yet bein done of an unclean heart and of a stranger from God, were counted for most greguous sins. Wherefore Pighius hath nothing out of this place whereby to defend his error: but we by the self same place do most aptly and most truly confirm our own sentence. But this is a notable and sharp disputer, which bringeth for▪ himself those things which make so plainly and manifestly against himself. But he draweth this also out of the epistle unto the hebrews, That he that cometh Two manner of ways of seeking after God. unto God ought to believe that there is a God, and that he rewardeth them which seek unto him. By these words it seemeth that he would conclude that justification is given unto them which seek God, namely, by good works. But he ought to have made a distinction of them that seek God: which thing Paul also did. Namely, that some seek him by works, & other some by faith. This distinction Paul showeth: neither leaveth he unspoken what followeth of it. For thus he writeth unto the Romans: Israel which followed after righteousness, attained not unto the law of righteousness because they sought it of works, and not of faith. Wherefore they which seek God to be justified of him by faith, as the Apostle teacheth, do attain unto that which they desire. But they which will be justified by works, do fall away from justification. And that God rewardeth works which are done of men regenerate, and by which they contend to the crown of eternal salvation, we deny not. But that pertaineth not unto this question. For at this present the contention is not about this kind of works: but only about those which are done befor● regeneration. Those Pighius contendeth to have their reward, and to be merits after a sort of justification. Neither doth this any thing help this cause, that he affirmeth, that this kind of merit redoundeth not upon God, or maketh him debtor unto us, or is equal unto that which is rewarded. For these things although unto him they seem to serve only to extenuate the dignity of merits, yet do they utterly take away all the nature of merit. For whatsoever good thing men do also even after justification, the same is not properly theirs: For God worketh it in them. Moreover also all that whatsoever it be, was already before wholly dew unto God: neither can we do any thing that is good, or give any thing unto him which is not his. Wherefore we must utterly take away all merit not only in them which are not as yet justified: but also in them that are justified. Merit is taken away both from them that are not justified and from them that are justified But Pighius the easilier to persuade, putteth forth a similitude of a certain master which hath many servants: unto whom, to the end they should the diligentlier and spedelier accomplish some certain work which he setteth them to do, he appointeth a reward. Who (saith he) will deny, but that those servants which speedily and diligently have finished their work, have deserved the reward that was promised? We will briefly examine what may be concluded by this similitude. If by servants he understand men regenerate in Christ, we will grant that God setteth forth prices and rewards, whereby we are stirred up to live holily: neither will we deny but that such may be said to receive a reward. But yet we will not grant that they truly and properly merit the crown of eternal felicity. And certain of our writers to declare that this thing pertaineth unto the justified do use a similitude, not of a master and his servants, but of a father and his children. For fathers are wont oftentimes with some certain condition to promise a gown, a cap, or money unto their children which otherwise they would freely give unto them, yet they do it to quicken their endeavour thereunto: as for example sake, that they shall have this or that, after they have thoroughly learned this book or that book. Here no man that will speak as he should do and properly will say, that these children when they have finished their woork● have deserved the gifts which were promised unto them. For the father giveth them freely and of liberality unto them. But Pighius entreateth of servants, that is, of men not as yet regenerate, but that unto such are by God setforth anya rewards of good things, I marvel out of what place he can at the length declare. Or whereby will he prove that the works of such men, seeing they are yet, as we have taught, sins can please God? And seeing the matter is so, unto them is set A comparison between servants & children. forth not a reward, but a punishment. But to make the thing more plain let us compare children and servants together. Children though they do nothing, yet they enter upon their father's inheritance only, so that they will receive it: But servants though they labour never so much, yet they have no inheritance with the children. This is so plain that it needeth no further declaration. But to wrest out of our hands this, that we say, that if works ●e required unto justification, the honour of Christ should be diminished, as though his merit alone could not be sufficient to reconcile us unto GOD, I (saith he) do take away nothing from Christ, but do leave unto him his honour whole and safe. But I beseech thee, how dost thou take away nothing, when as thou requirest works unto our justification, and so requirest them, that thou sayest, that God more regardeth them, than faith? But he thus expoundeth his subtle riddle▪ That Christ in that his order is a sufficient cause: as if he should have said, if we speak of the reconciliator, and of the sacrifice, whereby we are reconciled unto God, Christ only is sufficient. But we cannot be prepared and be made apt unto that benefit but by many works. I cannot doubtless but marvel where is become the wit of this so great sophister. As though forsooth they, against whom the Apostle disputeth, ever said, that works are required unto justification as outward principles or grounds. Undoubtedly they also went about the same that Pigghius doth, that works are certain purgings and preparations of the minds. Farther who seeth not, that an universal proposition being true, it is lawful to apply unto all the singular propositions thereof that which is either affirmed or denied in it? Wherefore seeing Paul denieth that a man is justified by works, he excludeth all kinds of works, in what order so ever they be put. But Pighius saith farther, that God requireth these works, that he may● freely impute unto us justification. Whosoever is but even slenderly exercised in the holy Scriptures, shall easily see, that this man is even directly repugnant unto Paul. For he in the Epistle to the Romans saith, Unto him which worketh not, a reward is imputed according to grace. But Pighius saith, unto him which worketh God imputeth righteousness freely. But to impute freely, and not to impute freely, every child may see that they are contradictories. But mark gentle Reader, this reason of two members. These works which he speaketh of, either profit unto justification, or else profit not. If they profit not, why calleth he them preparations? For amongst causes are reckoned also causes preparatory. But if he will say that they profit, & are in very deed causes preparatories, with what mouth can he affirm, that he plucketh away nothing from the honour of Christ, but appointeth him to be the whole, and absolute cause of our justification? But peradventure this two membered argument, a man will turn upon us, touching those works which follow justification. For (he will say) either they are profitable to obtain salvation, or they are not profitable: If they be not profitable, Whereunto good works profit after justification. why are they required, and why are their promises setforth unto them? But if they be, why do we not allow merit to be in them? I answer that such works are profitable unto men regenerate, for that they living uprightly and orderly, are renewed and made more perfect. But that is nothing else but a certain inchoation, and as it were a participation of eternal life. Farther, it hath seemed good unto God, by such means, or rather by such spaces to bring men unto eternal felicity. But we can not call these works merits. For Paul expressedly teacheth, that the stipend of sin is death: but eternal life is grace. But that which is given freely, utterly excludeth merit. And in the mean time we ought to remember, that That which is given freely excludeth merit. there is a great difference (as we have oftentimes taught) between their works, which are as yet strangers from Christ and from God, and their works which are now by grace grafted into Christ, and made his members. Afterward also he goeth about to confute that which we say, that a man is justified by that faith which hath a respect unto the promises of Christ, and of the remission of sins: as though we hold that faith is the proper correlative of such promises. For he saith that faith hath equally a respect unto all the things which are set forth in the holy scriptures. Yea (saith he) he doth unto God a thing no les acceptable, which believeth, that he created the world, or believeth the three persons of the divinity, or the resurrection to come, than he, which believeth that Christ was given to be our mediator, and that by him is to be obtained the remission of sins. For that faith is of no less worthiness than the other. And, if we be justified by faith, he contendeth that that faith no less pertaineth to the other articles then to the remission of sins by Christ. And this he thinketh, may be proved by that which Paul writeth in the. 4. chapter unto the Romans: And not for him only, were these things written, but also for us, unto whom it shall be imputed, so that we believe in him which hath raised up Christ from the dead. Behold saith he, that faith is imputed unto us unto righteousness, whereby we believe that God raised up Christ from the dead: and not that faith, whereby we believe that sins are forgiven us by Christ. First here we confess, that our faith assenteth unto all the things which are contained in the holy scriptures. But forasmuch as amongst them, there is but only one principal and excellent truth, unto which all the other truths are directed, namely that Christ the son of God suffered for us, that by him we might receive forgiveness of sins, what marvel is it if our faith have a respect unto this one thing chief? For this our assumpt Paul proveth. For he saith, that Christ is the end of the law. Wherefore seeing he is the end of all the scriptures, he is also the sum and principal object of our faith: although otherwise Christ is the principal object of our faith. by our faith we also embrace all other things which are contained in the holy scriptures. And whereas he addeth that the faith which is of the other articles, is no less acceptable unto God, than this faith which concerneth Christ and the remission of sins, we may first say that that is not true, if a man rightly way the dignity of the action of faith. For the dignity of faith, as also the dignity of other such like kinds of powers, is measured by the objects. For as those objects differ one from an other in excellency and dignity, so the assenting of faith ought according The dignity of faith is measured by the object. to the same to be counted inferior, or of more excellency. Seeing therefore God would in such sort have his son to die, and that men should be by him reconciled, that for this he hath instituted all the other things to be believed, which are set forth in the holy scriptures, we can not put any doubt, but that this pleased him much more than the other. For that the other are directed unto this, as unto their end. And this is a common rule amongst the Logicians, Every thing is such a thing, by reason of an other, wherefore that other thing shall much more be such. Wherefore this action of faith, whereby we assent unto this most noble truth, aught to excel all other actions of faith, whatsoever they be. And so it is not by a thing like acceptable unto God, whither a man believe this or that. If we should use this answer, I know Pighius were never able to confute it, but we say moreover that he in vain contendeth about the greater, or less dignity of faith as touching this or that article. For we are not justified by the dignity of faith. For it is in every man weak● and feeble. But we therefore say, that we are justified by faith, because by it, as by We are not justified by the dignity of faith. an instrument unto this end given unto us, and by God appointed, we apply Christ unto us, and take hold of the forgiveness of sins. Wherefore the worthiness or unworthiness thereof, is to no purpose considered. But that which he bringeth out of the. 4. Chapter of the Romans, he bringeth cut of and maimed. For if a man read the full and perfect sentence, he shall easily see, that plain mention is there made of the death of Christ, and of the remission of sins, which by it we have obtained. For Paul saith, that unto us it shall be imputed as it was unto Abraham, if we believe that god raised up our Lord jesus Christ from the dead, which was delivered for our sins, and rose again for our justification. Is it not here most manifestly said, that we ought to believe that that jesus Christ whom God raised up, was dead and rose again, that we should be justified, and have all our sins forgiven us? doubtless it is a thing most uncomely for a man that professeth divinity so willingly not to see things, that are most manifest. Afterward he maketh a cavillation about the particular faith whereby we say that every one that believeth truly in Christ ought to be most assured with himself, that his sins are forgiven him. He denieth that there is any such faith found in the holy scriptures. And that therefore this is only our devise and invention. Here undoubtedly I can not hold myself, but that I must needs say, that Pighius loudly lieth. For I would have him to tell me, what did Abraham believe when he was justified, but that unto him should one day be rendered those promises of God? For unto whom is it most likely believed he that they should be rendered, but unto himself? The self same thing may be said of Moses of David, and of many other: of whom it is most certain that they believed, that the promises which God made unto them, should particularly be rendered unto them. And what, I beseech you meant Christ, when he said unto the man that was sick of the palsy, Son, thy sins are forgiven thee. And when he said unto the woman, Thy faith hath made thee safe? And did not Paul unto the Galathians thus speak of Christ. Who hath loved me, and delivered up himself for me? What can be more manifest than these words? Let Pighius go now & make his vaunts, that we were the first finders out of this proper and singular faith: and let him cry, that every Christian man ought to believe that the promises are made only indefinitely, & that it is not meet, that every one of us should apply them severally unto himself. For we ought to believe of ourselves, and not of other. For we may as touching others be deceived, whether they believe or no. But touching ourselves we may be assured and certain of it. Let every man believe the promises of God indefinitely as touching others, for we know not who is predestinate and who is reprobate, but none which is faithful aught in any wise to doubt of himself, but to believe that the promise is particular as touching himself, by that that he seeth that he truly believeth. Farther when promises are set forth in an universal proposition, we may most assuredly of them gather their singular propositions. And Christ saith in john, This is the will of my father, that every one that seeth the son and believeth in him should have eternal life. Wherefore we thus infer: But I believe in the son of God, Ergo, I have now and shall have that which he hath promised. Pighius still goeth one, and, to the end he would prove that the faith of every article, and not that faith only which is referred unto Christ for the remission of sins, justifieth, useth the example of Noe. For he saith that he believed only those things which pertained to the safeguard of his house, and to the destruction of the world: and by that faith he saith he was justified. Here saith he, is no mention made of Christ or of the remission of sins. But it seemeth unto me that this man hath not very diligently red that which Peter writeth in his 1. Epistle and 3. chapter: For Peter saith, when once the long suffering of God abode in the days of Noah, while the Ark wos preparing, wherein few, that is, eight souls were saved through the water: unto the figure whereof Baptism now agreeing, maketh us also safe: whereby not the filth of the flesh is put away but whereby it cometh that a good conscience Noah was justified by faith in Christ. well answereth unto God. That which Peter saw was signified by the Ark, and by those things which Noah did, can we think that the patriarch himself saw not? This undoubtedly were to much derogation unto him. And if he saw those things which Peter maketh mention of, He believed not only those things which were then done, but also those which were looked for to be accomplished by Christ. And therefore it is very well written unto the hebrews, the he was by such a faith made the heir of righteousness. But Pighius nothing passeth upon this, who, so that he may be against us, is nothing at all afeard to fight even against the Apostles themselves. For he is not afeard to affirm that our first father Adam was justified, but yet not with that faith, which we speak of, which concerneth the remission of sins through Christ For he had no promise as touching that, as far as may be gathered out of the scriptures. But doubtless this man is both far deceived and also hath forgotten his Fathers, whom he would be seen to make so much of. Was not the self same thing Adam was justified by faith, whereby he believed the remission of sins through Christ. said unto Adam, which was by God promised unto Eve his wife, that his seed should bruise the head of the Serpent? Christ was that seed, & he hath so broken the head and strengths of the devil, that now neither sin, nor death, nor hell can any thing hurt his members. This place all the fathers in a manner thus interpret. But Pighius which yet is les to be borne withal, is not afeard to say, that justification is not given unto us by the promise. In which thing doubtless he is manifestly against Paul. For he unto the Galathians thus writeth, God gave unto Abraham by the promise: and there is no doubt but that unto us it is given after the self same manner that it was unto Abraham. But this is to be known that Distinction of the promise. this word promise is taken two manner of ways: either for the thing promised: and so it is not to be doubted, but that we are justified by the promise, that is, by Christ, and by the forgiveness of sins which is promised unto them that believe: or else it is taken for the very words of God, in which he through Christ promiseth unto us remission of sins. And in this manner also we may be said to be justified by the promise. For although the cause of our justification be the mere will and mercy of God, yet is not the same offered or signified unto us but by the words of the promises, and by the sacraments. For these words have we as sure testimonies of the will of God towards us. And, so faith want not whereby we apprehend the things that are offered, we are justified by the promises. Afterward Pighius, to the end he would prove that God attributeth more unto works then unto faith, citeth a place out of the 22. chapter of Genesis: where is described that excellent work of Abraham, that he refused not to slay his only son, and to offer him unto God: And therefore God said unto him from heaven. Because thou hast done this thing, I have sworn by myself, that in blessing I will bless thee, and in multiplying I will multiply thy seed, that it shallbe as the stars of heaven, and as the sand of the sea: it shall possess the gates of his enemies: and in thee shall all nations be blessed. Behold here (saith he) are promises given for works sake: and thereunto is added a most faithful oath: but there is no mention at all made of faith. Wherefore (saith he) God hath more regard unto works, then unto faith. This speaketh he with a stout stomach: but according to the Proverb, The mountains would be brought to bed, and out cometh a poor silly mouse. Wherefore if a man would demand what I think as touching this thing, I would answer that it is a notable and most excellent history, out of which yet can not be gathered that which this man exclaimeth. First here is no mention made of justification. What serveth it then to that matter whereof we now entreat? So often as any thing is called in controversy, we must run to such certain and assured places in which is entreated of the self same thing: and not unto those places in which it may be answered that they entreat of an other matter. Of this nature is that place which Paul citeth as touching this thing. Abraham believed in God, and it was imputed unto him unto righteousness. But as touching this history, I willingly grant, that Abraham by that work obtained a certain more ample benefit, than he before had by faith: not indeed either in substance, or number, or quantity of the promises, but in a sound and firm certainty. For although he doubted not, but that whatsoever things he believed, God would faithfully render unto him, yet afterward when he had done those excellent deeds, he was more fully persuaded of the verity of his faith, and constancy of the promise, and strength of the righteousness imputed unto him. I deny not but that by that excellent work, Abraham obtained these things. What is there here that Pighius should boast of? What new thing is here promised? What covenant not heard of before, or new oath is here set forth? Nothing is here rehearsed, which was not before made mention of. For the covenant which is here made, was before ordained, partly when Circumcision was appointed, and partly in that sacrifice, wherein was commanded that the beasts should be divided partly on the right hand and partly on the left: as though they which should swear and make the covenant should pass through the midst. For, that manner was also used amongst the men of Athenes: as Demostenes declareth in his oration against Aristocrates. Farther we can not deny but that Abraham A manner amongst them of Athens▪ was justified before. For even before it was said, Abraham believed God, and it was imputed unto him unto righteousness. And seeing the matter is so, although afterward were added some promise, yet will that make nothing against us. For we deny not but that those works which follow justification are both good, and also do please God, and are recompensed of him although freely, yet with great & ample gifts. Now resteth only to declare an other way how to understand this clause, Because thou hast done these things etc. And this pertaineth unto the certainty whereof we before made mention: which as we have said, is from the effects, and, as they use to speak, a posteriori, that is from the latter. And that thou shouldest not think that this is of mine own invention, go & read Augustine in his questions upon Genesis: For he diligently peiseth these words. Now I know that thou fearest God, was God (saith he) ignorant of this before? Had he any need of this trial, when as he is the searcher of the reins, and of the heart? Nothing les saith he. For here this word, I know, is nothing else, but I have made thee to know, or I have made plain and manifest. Wherefore here is not rendered a reason of the promises by the cause: but after the self same manner undoubtedly, by which it was said of the sinful woman, Many sins are forgiven her, because she hath loved much. Of which place we have so largely before entreated, that now there is no need at all of any repetition. Pighius hath framed an other objection out of the. 18. chapter of Ezechiel. If the wicked man (saith the Prophet under the person of God) shall repent him of all his iniquities, and shall do all my commandments, I will no more remember all his iniquities. Here saith Pighius, we see that justification which is the forgiveness of sins is not promised unto faith, but unto perfect repentance, and unto the observation of the law of God. And here his bristles so arise, as though we must needs now give place. But this argument, if it be more narrowly considered, is both vain and trifling. For we easily grant, that if a man perfectly repent him of all his iniquities, and do all the commandments of God, he shall have justification by works. None of us ever denied this. But here is the pain, this is the travail, to find such a one as being not yet justified hath performed this. And where I pray thee Pigghius is that thine interpretation wherein thou before saidst, that God requireth not that we should perform all the commandments: but that he of his mercy remitteth many things. For here thou hast brought a most manifest testimony against thyself. But to return to the matter. Forasmuch as man neither performeth, nor also can perform those things which are set forth both of the Prophet & of the law, what resteth there then, but that he should come humbly unto Christ, and having through faith freely received justification of him, should by grace and the spirit now given unto him do perfect repentance (so much as this life will suffer) and begin by an obedience to obey the law of God? Entreating of this argument, there came to my remembrance the old Philosopher Antisthenes. For when a certain glorious young man, which was one of his scholars, boasted that he had a ship laden with excellent merchandises, and when it were arrived, he would give unto him an excellent gift, and this song was evermore in his mouth, so that he was irksome to the hearer, Antisthenes brought him forth into the market place, and in a certain shop bought a few elles of cloth, and having them in his hand, when Antisthenes not having paid the money, began to go his way, the Merchant called him back again, Hoo, good fellow, saith he, before thou depart pay me my money. Then Antisthenes showing him the young man, This man (said he) shall pay thee so soon as his ship is arrived. So will I answers unto Pighius, when thou she west me one, which, being not yet regenerate, by his own strengths repenteth him of all his iniquities, & observeth all the commandments of God, we will say that he is justified by his works. But when will this ship arrive? wherefore let him cease to boast of the words of the law. For those words what so ever they be, whether they pertain unto promises or unto proceptes, we will after this manner interpret. But he saith moreover, that Christ also said, He that doth the will of my father, shall enter into the kingdom of heaven. But the Lord said not (saith he.) He which believeth. Yea but I say that in an other place he did, and maketh no mention of any work. For this (saith he) is the will of my father, that he which seeth the son, and believeth in him, have eternal life. Let not Pighius then from henceforth deny, that the Lord ever spoke this. But that no man should think that the scriptures speak things contrary, I answer that these two sentences are not repugnant, but agree very well together. Pighius by the will of the father, understandeth a great heap of good works. But Christ saith, this is the work of God, that ye believe. And after this action of believing, follow many other good works. Wherefore the holy scriptures are not repugnant one to the other. And Pighius argument is left weak, and of no efficacy. But because Pighius seeth himself urged with the word of God, for that so oftentimes is red in the holy scriptures, that man is justified by faith. He saith that that is to be understand of a lively and strong faith, which hath joined with it other virtues. As though forsooth we ever spoke of any other faith. If he speak this from the heart, he believeth the self same thing that we believe. Wherefore lay aside the contention, and the controversy being ended, let us all agree in one. But Pighius cannot abide that this agreement should take place. For afterward, when he expoundeth how we are justified freely, he saith that that is nothing else, but that God will freely impute unto us unto righteousness the works of faith, hope, and charity. What have we here to do? Doubtless it seemeth unto me, that this man doth not with a sound judgement read the scriptures, but doth with a corrupt affection, wrist them at his pleasure. For where works are, Paul denieth that there is any free imputation: for these two are repugnant one to the other. Wherefore in that Pighius goeth about to join them together, doth he not seem most manifestly to be against the Apostle? Thus much of Pighius: unto whom our Smith the eight wise man of Gréece, and the first wise man of England, adjoineth himself a companion as Theseus did unto Hercules. But in very deed, h● bringeth nothing else, but that which he hath drawn out of the sinks of this man and other such like. First he saith that faith is not touching remission of sins: and therefore we fond feign that justification is had by it. For the faith (saith he) whereby Christians are discerned from no Christians, is in jesus Christ. Which thing also (as though it made much to the purpose) he goeth about to prove by the holy scriptures, and by a testimony of Jerome. But I would have this man to answer me, if ever he learned the Hebrew tongue, what is the signification of this name jesus. Undoubtedly amongst all the Hebrews this word jaschag signifieth to save: wherefore jesus may in Latin rightly be turned Seruator that is, a saviour. But if (which thing I think) true he be ignorant of the Hebrew tongue, yet he ought at the least to have believed the Angel, which so interpreted that name. Thou shalt call his name (saith he) jesus: for he shall save his people from their sins. How then can faith be in Christ jesus, unless it be also touching the remission of sins through Christ? Afterward he is not afeard to cite that also out of the Epistle of Peter: Charity covereth a multitude of sins. Behold (saith he forgiveness of sins is here ascribed not unto faith, but unto charity. He that will have a meet axe to cut those knots a so●der, let him attentively consider the holy scriptures, and diligently see, from whence those places, which are cited in the new testament, are taken out of the old. This sentence of Peter is had in a manner out of the 10. chap. of the Proverbs For there it is thus written, Hatred stirreth up rebukes. For whom a man hateth, he uncovereth and publisheth abroad his faults as much as in him lieth. But contrariwise Charity hideth and covereth the sins of his brother. For they which truly love one an other, are wont to defend one and other, and to cover one an others faults, so much as they see by conscience they may. And this is a most true sentence of Solomon. Wherefore Peter going about to exhort Christians unto Charity wisely and aptly borrowed this sentence out of Solomon. But Smith not understanding, nor considering this, thinketh that Peter thought, that remission of sins is gotten by Charity. But he is most foully deceived, as oftentimes he is wont to be. But leaving these men aside let us this remember, that if any time the Fathers seem to attribute righteousness unto works, the same is not to be understand of that righteousness, which God freely imputeth unto us through Christ, but of the inward righteousness cleaving unto us, which we continually get and confirm by upright life. Or if those things which they speak do manifestly pertain unto the righteousness imputed, that is, unto the remission of sins, we must always as we have before taught run unto the foundation of good works, namely, unto a lively faith in Christ. Which rules and such like if our adversary would consider, they would never so impudently & obstinately defend so manifest lies. Although if I should speak any thing touching Pighius, forasmuch as I see that he is neither of dull wit nor unlearned, I can not say, that he in earnest and from the heart wrote touching this matter: but when he had once taken the matter in hand, he counted these things for pastime and pleasure. But now to prosecute that order which I have appointed, let us come unto the Fathers, and see how much they make on our side. And undoubtedly for this matter shall we not need any great number of testimonies. For even as to understand of what taste the water of the sea is, it is not needful that a man drink up the whole sea, so, to understand, what the Fathers think touching this, we shall not need to go through all their sayings. Ireneus a most ancient author in his 4. book and 30. chapter, against Valentine writeth somewhat touching this matter although briefly. And I suppose that he for this cause wrote so briefly of it, for that this truth was in those first times so confessed and certain, that it was not of any man called into doubt. But yet by that little which he hath may sufficiently be understand, what his judgement was: as the saying is that Protogenes knew Apelles: by the draft of one line only. Ireneus saith, that the old Fathers even those also which were before the law, were justified by faith. For first when he had spoken of Abraham, he ascendeth from him unto Loth, them unto Noah, and unto Enoch, and afterward he addeth a reason why in these men's time the law was not written. Because saith he, they were already just, unto whom the law was not given. For the just have the law written in their hearts. But peradventure thou wilt scarcely admit this testimony, because Ireneus in that place, when he speaketh there of Enoch, saith, that he was sent a legate unto the Angels: which may seem to be Apocryphal. But I think that the same is cited, not so much out of any book which is counted apocryphal, as out of some old tradition. For many things were as it were by hand delivered unto the elders, which indeed are not to be riected, so that they be not repugnant with the holy scriptures. Otherwise if for that cause we reject this testimony, why do we not also reject the epistle of judas? For he also citeth a sentence of Enoch, that God shall come with thousands unto judgement. But whereas Ireneus saith that Enoch was a Legate unto the Angels, I suppose that it may thus be understand to say that those Angels were men which were princes and great kings, or such as were borne of the family of Seth. For so in Genesis the sons of God are said to have seen the daughters of men, that they were fair. Peradventure Enoch was sent unto them by God to reprove them. And thus much out of Ireneus. Tertullian in his book of Baptism saith, that a perfect faith hath security of salvation. Wherefore it is not we alone that have brought in a particular faith touching the remission of sins. Neither ought it any thing to move us, that in that book he defendeth most manifest errors touching Baptism, and exhorteth men to differ Baptism till they come to ripe age, and not to make haste unto it before they marry. For although we allow not these things yet in the mean time whilst he entreateth hereof, he hath many things which ought not to be contemned, which were at that time received and confessed in the Church. So Cyprian when he entreateth of rebaptising of heretics, when they returned unto the Church, hath in the mean time many true and weighty testimonies, which we can not reject, although in the very state of the question we utterly disagree from him. And what father I pray you is there amongst them all, which in some one place defendeth not some sentence which is not to be allowed, and yet ought not all their works therefore to be contemned. For there is no Pomegranet so fair, which hath not in it some rotten carnells. Now let us come unto Origen. He in his first book upon job (if yet that be Origens' work) thus writeth: All things which men do, whether it be in virginity, or in abstinency, or in chastity of the body, or in burning of his flesh, or in distribution of his goods, all these things I say they do Gratis, that is in vain, if they do them not of faith. In this place, whereas he saith Gratis, all men understand in vain. Which thing doubtless Pigghius and his companions will not admit. For they will have these things to be certain preparations unto justification. But, that Origen is by express words against them, those words which follow do more plainly declare. For thus he writeth, That all holiness and righteousness which a man doth without faith he doth it in vain, and to his own destruction. And he citeth this sentence of Paul, whatsoever is not done of faith is sin: I am sure that neither Pigghius can deny, but that Origen in this place maketh on our side: & that he in that sense understood these words of Paul, whatsoever is not of faith is sin: which words yet he crieth out that we are accustomed to abuse. Although not only Origen, but also Augustine, Basilius, and other fathers as we have before taught, expound those words after the self same manner. Wherefore he doth unjustly and impudently accuse us: but if he will say that we must not so much regard, what interpretation the fathers bring, but must see whether the place in the text may so be taken, therein we commend him. For we gladly admit appealing from the Fathers unto the word of God. But he ought to have remembered, that it is not the point of a good man to reprove that in others, which he doth himself. Wherefore he should suffer us also on the other side, when the matter so requireth to appeal from the Fathers unto the scriptures. But as touching the very matter, we have else where declared, that that sentence of Paul as it written in his Epistle, is so to be expounded, that of it may be inferred that the works of men not regenerate are sins. Origen afterward addeth: Of whom shall he receive a reward? Of him think you whom he sought not for? whom he hath not acknowledged? in whom he hath not believed? He shall not saith he receive of him a reward but judgement, wrath, and condemnation. If these things be rendered unto such works, who will deny but that they are sins? Afterward he bringeth a similitude. Even as (saith he) he which buildeth without a foundation loseth his labour, and hath only travail and sorrow: even so it is with him which will build up good works without faith. And even as unto him which believeth all things are possible to find refreshing at his hands in whom he hath believed, so unto him that believeth not nothing is possible. Even as the earth without the Sun bringeth not forth fruits, so except the truth of God do through faith shine forth in the hearts, the fruit of good works springeth not forth. For so (saith he) all that whole year, wherein Noah was saved from the flood, for that the Sun shined not forth, the earth could bring forth no fruit. Thus much hath Origen in that place which we have now cited, by which we conclude that faith sormeth and maketh perfect all good works which follow, and not that it as these men (I can not tell who) have feigned, taketh and borroweth his form of them. The same Origen upon the. 4. chap. unto the Romans thus reasoneth: If he which believeth that jesus is Christ be born of God: & he which is born of God sinneth not: them is it certain that he which believeth in Christ jesus sinneth not. This kind of argument is called Sorites, & is allowed of the Logicians. For the stoics were wont oftentimes to use it. The assumptes of this argument cannot be denied. For they are taken out of the holy scriptures. But he addeth afterward, And if in case he sin, then is it certain that he believeth not. This of necessity followeth of the former conclusion. For if every one which believeth sinneth not, then doubtless whosoever sinneth, believeth not. Let Pigghius now go laugh, for that we say, that by grievous sins true faith is lost, or is in such a dead sleep, that it hath not his act. And let him aggravate the matter as much as he can, that he which sinneth grievously neither believeth that there is a God, nor also the rest of the articles of the faith. Origen both thinketh & writeth the self same thing that we do. And he saith moreover, that there is a token of true faith, where sin is not committed: as contrariwise where sin is committed, it is a token of infidelity. Again he addeth in the same chap. If peradventure that which is said of the Apostle, to be justified by faith, seem to be repugnant with that, which is said that we are justified freely (For if faith be offered first of the man, he can not seem to be justified freely) we must remember that even faith itself is given of God: and this he proveth by many testimonies. But this thing our Pigghius can not abide. For he derideth us as often as we say, that faith is had by the breathing of the holy ghost. For he saith that it is wonderful that the holy ghost will have his abiding & work in them which do not as yet believe. The same Origen upon Leviticus in his 3. book & 3. chap. The holy sickle, saith he, representeth our faith. For if thou shalt offer faith unto Christ, as a price unto the immaculate ram offered up for a sacrifice, thou shalt receive remission of sins. Here also we have expressedly, that remission of sins is obtained by the faith (I say) which is directed unto Christ, delivered unto death and sacrificed for us. There can nothing be more manifest than these testimonies which Origen hath brought for us. But these men are so obstinate, that they will not be led from the opinion which they have once take in hand to defend, although thou bring never so great light with them, lest they should seem to any of theirs to have defended an ill cause. Cyprian beside those things, which we have spoken of the conjunction of faith with a good life writeth also in his 3. book to Quirinus, that faith only profiteth, and that we are able so much to perform as we do believe. The first part of this sentence pertaineth unto the third article of this question: but the latter serveth very much for that which we are now in hand with. It is a wonderful saying doubtless, that so great is the force of faith, that by it we are able to do whatsoever we will. And yet did not Cyprian think it sufficient absolutely to pronounce this, but hath also confirmed it by many and sundry testimonies of the scriptures. As touching Basilius, and Gregorius Nazianzenus that shall suffice which I have before cited. Chrisostome in his sermon, which he hath entitled, de fide, lege naturae, & spiritu, saith, that even faith is of itself able to save a man. And for an example he bringeth forth the thief, who he saith only confessed and believed. But works, saith he, alone can not save the workers without faith. After that he compareth works done without faith with the relics of dead men. For dead carcases, saith he, although they be clothed with precious and excellent garments, yet draw they no heat out of them. So (saith he) they which want faith although they be decekd with excellent works, yet are they by them no thing helped. And the same father upon the epistle unto the Romans, upon those words of Paul, But the righteousness which is of faith, Thou seest (saith he) that this is chiefly peculiar unto faith, that we all treading under foot the complain● of reason, should inquire after that which is above nature, and that the infirmity of our cogitations being by the virtue and power of God cast away we should embrace all the promises of God. Here we see that by faith we obtain the promises of God: and although by it we assent unto all that which is contained in the holy Scriptures, yet it peculiarly hath a regard unto the promises of God. This is also to be considered that he saith, that the infirmity of our cogitations in believing is by the virtue and power of God cast away. For this maketh against them which contend that this is done by human strengths: as though we should have faith of ourselves and that as though it goeth before justification. The same Chrisostome upon the 29. chapter of Genesis in his 54. homely. This (saith he) is the true faith not to give heed unto those things which are seen, although they seem to be against the promise, but only to consider the power of him that promiseth. Let them well consider this, which will have us to have a regard not only to the power and promises of God, but also chiefly to our own preparations. And expounding these words in Genesis. Abraham believed God & it was imputed unto him unto righteousness, let us also, saith he, learn, I beseech you, of the patriarch of God to believe his sayings, and to trust unto his promises, & not to search them out by our own cogitations but to show a great gratitude. For this can both make us just, and also cause us to obtain the promises. Here also are two things to be noted. The one is that we are made just by faith, the other that by the same we obtain the promises: which two things our adversaries stoutly deny. The same father upon these words of Paul unto Timothe, Of whom is Himeneus, and Alexander, which have made shipwreck as concerning faith, So, (saith he) he which once falleth away from the faith, hath no place to stay himself, or whether to go. For the head Works dead without faith. being corrupted and lost, what use can there be of the rest of the body? For if faith with out works be dead, much more are works dead without faith. Here is to be noted that this is an argument a minori, that is, of the less. For he saith, that works are more dead without faith, then is faith without works. The same author in his sermon de verbis Apostoli, upon these words of the Apostle, Having one and the self same spirit of faith, For it is impossible (saith he) it is doubtless unpossible, if thou live unpurely, not to waver in faith. By this we see how great Chrisostom thought the conjunction to be between faith & good works. The same father expounding these words of the Apostle, do we then destroy the law by faith? God forbid, yea rather we confirm the law. So soon as (saith he) a man believeth, strait way he is justified. Wherefore faith hath confirmed the will of the law, whilst it hath brought to an end even that for which the So soon as a man believeth h● is 〈◊〉 law did all things. How then doth Pighius say that faith is only the foundation, & therefore is very far from the perfection of justification? Or to what purpose is that, that after faith he putteth so many degrees and means by which we come unto justification. For Chrisostome speaketh far otherwise, that a man is justified strait way so soon as ever he believeth. Farther he attributeth unto faith even this also, that it maketh men just, when as the law was not able to perform that, although it by many ways endeavoured itself thereunto. Moreover when he expoundeth these words, They being ignorant of the righteousness of God, and going about to establish their own righteousness, are not subject unto the righteousness of God. This righteousness of God (saith he) he calleth the righteousness of faith, which is wholly given by grace from above, and not for our labours. And upon these words: Behold I put in Sion a stone of offence. Thou seest them (saith he) that faith hath with it confidence and security. Here he manifestly appointeth a particular faith and a certainty touching the remission of sins: which thing our adversaries so much resist. Farther when he expoundeth that saying in the 11. chapter, And if they abide not in their incredulity they also shall again be grafted in, If faith, saith he, could graft thee, when thou wast a wild olive tree, into a good olive tree, it can also restore them into their own good olive tree. Here also the power to be grafted into Christ by justification, and the power to restore them which are cut of, is attributed unto faith. I could now pass over to Jerome, if there were not somewhat which calleth me back again unto Chrisostome. For the self same man writeth, that faith only is not sufficient unto salvation. And such sentences are oftentimes read in the Fathers: which our adversaries continually wrest against us. Although to speak the troth such an objection is no such a manner of weapon, that it needeth so greatly to be feared. For it may easily be answered in one word. For he saith not, that faith is not sufficient unto justification, but only unto salvation. For faith is of itself sufficient unto justification. But after we are once justified, it is not enough to the obteynement of salvation to say, I believe: We must put to also an holy life & good works: for by them, as it were by certain degrees God bringeth us to felicity. And after this manner we may interpret all the sentences of the Fathers which seem to tend this way. And if in case their words (as sometimes it happeneth) will not bear such an exposition, then as it is most We must appeal unto the scriptures. right we will appeal from them writing negligently unto the self same father's writing in an other place more sound and more catholicly: as did woman in times past, which appealed from Philip being drunk unto the self same Philip being sober. Jerome upon the epistle unto the Galathians upon these words, And we knowing that man is not justified by the works of the law, but by the faith of jesus Christ, saith, That all the old fathers were justified by the self same faith in Christ, by which All the fathers were saved by faith in Christ. we are now at this day justified. And this sentence he confirmeth by induction of many examples: first he reckoneth up Abrham, for of him he saith Christ thus spoke. He saw my day, he saw it and rejoiced: after him he maketh mention of Moses: for of him he saith, it is thus written in the epistle unto the Hebrews, that he counted the reproaches of Christ greater riches than the treasures of Egypt: and that he refusing to be in the court of Pharaoh did choose rather to embrace the cross of Christ. And he addeth that john Evangelist in his 12. chapter most manifestly teacheth, that all those things whicg Esay hath put in writing touching the glory of God, when he saw the Lord sitting upon an high throne lifted up, are to be understand of the son of God. He adddeth moreover out of the epistle of judas, that the Lord jesus Christ delivered the people of Israel out of Egypt, and after that smote the unbelievers. In which place I very much marvel that Jerome, a man otherwise excellent in the Greek tongue, turned it thus the Lord Jesus Christ, when as in our text is had only this word Lord: unless we will suppose that his exemplar was differing from that which we now use. Which I speak not as though I doubted, whither those things which at that time happened, were done by Christ the son of God or no. For john saith, No man hath seen God at any time: but the son which is in the bosom of the Father, he hath Whatsoever hath been uttered unto men touching things divine, hath been uttered by the son of God. Faith is not separated from charity. declared him. Wherefore whatsoever is uttered unto men touching things divine, is uttered by the son of God, who hath most truly given himself unto mankind a faithful interpreter of God his father. And Paul in his first epistle unto the Cor. the 10. chap. saith, They drank of the spiritual rock following them: And that rock was Christ. Also, Let us not tempt (saith he) Christ as certain of them tempted him. The same Jerome upon the epistle unto the Galathians, where he reckoneth up the fruits of the spirit, when he cometh unto faith, thus writeth, If charity be absent, faith also departeth away together with it. These words manifestly declare, that his judgement was, that true faith cannot be divided from charity: which thing we also teach and defend. But Pighius with his, hisseth at it, and crieth out against it: but let him gruntle as much as he will, it sufficeth us that this doctrine agreeth both with the scriptures and with the fathers. Ambrose expounding these words out of the Epistle unto the Romans. For it is one God which justifieth circumcision by faith: Because (saith he) there is but one God, he hath justified all men after one and the self same manner, forasmuch as nothing causeth merit and dignity, but faith. And afterward upon these words, Therefore by faith according to grace, that the promise might be firm unto all the seed. The promise (saith he) cannot be firm unto all the seed, that is, unto all manner of men of what nation so ever they be, except it be by faith. For the beginning of the promise is of faith, and not of the law, for they which are under the law are guilty: but the promise cannot be given unto them that are guilty: and therefore they ought first to be purified by faith that they may be made worthy to be called the sons of God, and that the promise may be firm. And towards the beginning of the. 5. chapter, upon these words, Being justified by faith we have peace towards God, faith (saith he) and not the law causeth us to have peace with God. For it reconcileth us unto God, when our sins are taken away which had before made us enemies unto God. And afterward upon these words, The law of the spirit of life. It is faith, (saith he) which justifieth them that fly unto it to remit unto them, that which the law held them guilty of, that living under faith, they might be free from sin. And in his 2. book upon the Gospel of Luke he saith, that Peter wept not, but when the Lord had looked back upon him. And he addeth that the Lord brought forth in him both repentance, and the power to weep. But Augustine when he entreateth of this matter seemeth to be in his own field, so that to hunt in him for testimonies touching this controversy, is, as the common saying is, to seek water in the sea. Howbeit it shall not be strange from our purpose to pick somewhat out of him also. In the sermon of the Lord upon the mountain, touching the words of the Gospel in Matthew in his. 7. Sermon towards the end: If thou presume of thine own work, a reward (saith he) is rendered unto thee, and not given unto thee by grace. I demand now, believest thou, o sinner? I believe. What believest thou? that thy sins may by him freely be forgiven thee? Then hast thou that which thou believest. In his preface upon the 31. Psalm. Thou hast done no good: and yet remission of sins is given thee. Thy works are considered, and they are all found nought, If God should render unto these works that which is dew, doubtless he should condemn thee. And in his book de Spiritu & Litera the 12 chapter. We gather that a man is not justified by the rules of good life, but by the faith of jesus Christ. And in his book against the 2. epistles of the Pelagians in his 3. book and 5. chapter. Our faith (saith he) that is, the catholic faith discerneth the just from the unjust, not by the law of works, but even by the law of faith. And Augustine and Alpius in his 106 epistle. of righteousness is of faith whereby we believe that we are justified, that is, that we Note diligently what grace we ought to confess. are made just by the grace of God through jesus Christ our Lord. The same father against Pelagius and Coelestius in his 1. book and 10. chap. It is not enough (saith he) to confess what grace thou wilt, but that grace whereby we are persuaded, whereby we are drawn, and whereby even that which is good is given. This maketh planly against them, which put I know not what general grace, and will have it to lie in every man's power either to admit or to refuse the same. But this grace whereby we are so persuaded, is nothing else but faith. Which faith indeed is necessary to justify, but those works which are done before we be justified, do nothing avail. For the Works which seem good are turned into sins. same Augustine against the 2. epistles of the Pelagians the 3. book and 5. chapter: Even as works (saith he) which seem good, are unto the ungodly turned into sins. etc. And in his book de Spiritu & Litera the 28. chapter. Even as (saith he) there are certain venial sins, without which even the just men can not live: and yet they hinder us not from salvation, so are there certain good works, without which even the most wicked men can very hardly live: which works yet nothing profit them unto salvation. And that we should not think that this faith whereby we are justified is a thing common, What may be answered to be the causes why one man is persuaded and an other is not. and straying at pleasure, he addeth afterward in the 34: chap. Why is this man so instructed, that he is utterly persuaded, & an other not so? There are only two things, which I think good to answer: O the depth of the riches. etc. Also what is their iniquity with God? He that is displeased with this answer, let him seek (saith he) men better learned, but let him beware of presumptuous persons. If we should give credit unto our adversaries this had been a very rude & blind doubt. For they would have strait way answered at one word: that the one was persuaded, because he would: & the other was not persuaded because he would not. But Augustine considering the matter more deeply, namely, that it is god, which worketh in us, both to will & to perform according to his good will, & perceiving the Paul himself (being overcome with the admiration of this thing) made such exclamation, thought it most meet rather to refer the whole matter unto God: who distributeth unto every man the which seemeth unto him good, & that without doubt justly: although we see not the reasons of his justice. Yea neither is it meet for us to search them out: unless we will have that to happen unto us, which commonly happeneth unto flies: which, being alured by the The grace which the Pelagians taught was set forth to be common unto all men was nature. Grace is given unto some, and is not given unto other some. light of the candle and flying more nigh unto it, are oftentimes burnt with the slame thereof. The same Augustine de Predestinatione sanctorum in his 5. chapter reproveth Pelagius, for that he had feigned that common grace unto all the saints: which he would have to be nothing else but nature: which self thing our adversaries also at this day do, when as they cry out that that grace is set forth as it were openly unto all men, and that it lieth in every man's power to receive it so that he will. The same author ad Vitalem in his 107. epistle, Unto those, saith he, whose cause is a like, with those unto whom grace is given, unto whom yet it is not given: that they unto whom it is given might understand how freely it was given unto them. And in the self same place he plainly declareth, that it is God, which of unwilling maketh us willing, and taketh away our stony heart, and giveth us a fleshy heart. This manifestly declareth, that it is faith whereby we are justified: and that God distributeth it according to his good will. The same father de dogma tibus ecclesiasticis in the 4. chap. (for that book, whosoever was the author thereof, beareth the name of Augustine) To be purged from sins, (saith he) God tarrieth not for our will, and in the 44. chapter, The holy ghost maketh us to choose, think, and consent unto every good thing pertaining unto salvation. And in his 13. book and 17. chapter de Trinitate, The word of the son of God, saith he, took upon him the nature of man without any manner of merit. And after the self same manner also is the grace of God given unto us. This comparison is taken of the greater. For if that man which was made the son of God, obtained the same without any merit: much more are we without any merit either of congurity or of worthiness received into It is not in our power to be touched with that sight whereby the will may be moved unto faith. adoption. And unto Simplicianus in the first book and 2. question, who (saith he) can live uprightly, and work justly, except he be justified by faith? Who can believe, except he be touched by some calling, that is, by some testification of things? who hath in his power to have his mind touched with such a sight, whereby the will may be moved unto faith? And in his 61. sermon upon john: All sins (saith he) are comprehended under the name of infidelity. And he addeth, That faith can not be without hope and charity. Which thing also he most plainly teacheth upon the 31. Psalm. The same father in his 1. book and 19 chapter against the 2. epistles of the Pelagians, at large entreateth after what manner we are drawn of God, and amongst other things saith, that the Pelagians would to much triumph over the Christians, if they had not the word of drawing in the holy scriptures. But forasmuch as that word is expressed even in the Gospel, they have now utterly no place whereunto to fly. There are infinite other places in Augustine which confirm this sentence: which now for briefness sake I think good to overpass. Cyrillus against julianus in his 1. book and 14. page saith, The faith of Abraham and ours is utterly one and the same. And the same author upon john in the 3. book and 31. chapter expounding this sentence, This is the work of God, that ye believe in him, whom he hath sent, For faith (saith he) bringeth salvation, and grace justifieth: but the commandments of the law rather condemneth. Wherefore faith in Christ is the work of god. In these words we ought to note, that faith is it whereby is brought salvation: and that we are justified by grace. And he declareth these things more plainly upon John in his 9 book and 32. chapter upon these words, The fathers were justified by the faith of those promises which we believe. And whether I go, ye know, and ye know the way. For we are justified by faith, and are made partakers of the divine nature by the participation of the holy ghost. Leo in his 13. Sermon of the Passion of the Lord, The fathers (saith he) believed together with us, that the blood of the son of God should be shed. Wherefore there is nothing (dearly beloved) strange in Christian religion from the old significations, nor at any time from the just men that have gone before us, but that salvation is in the Lord jesus Christ which was hoped for. This and many other like testimonies confute those chief which dare say, that Abraham was indeed justified, but not by in Christ, but by faith touching earthly promises. But the same author may seem to make against us in that that we say, that true faith is not found without charity. For in his Sermon de Collect: & eleem: he thus writeth of Satan: He knowing that God is denied not only in words, but also in deeds, hath taken away charity from many, from whom he could not take away faith: and possessing the field of their heart with the roots of covetousness, he hath spoiled of the fruit of good works those whom he hath not deprived of the confession of their lips. These words if they be deeply considered make nothing at all against us. For we speak of a true, sound, and lively faith. But Leo understandeth only a certain outward profession of faith. For when he would render a reason whereby it might appear that faith was not taken from them, he setteth forth only an outward confession of the lips: which we also grant may consist without charity, & is oftentimes boasted of of many men which yet are most wicked. And after this manner I suppose are to be expounded such like testimonies if any happen in the fathers. Gregory Bishop of Rome in his 19 homely upon ezechiel. We come not, (saith he) to faith by works: but by faith we attain unto virtues. For Cornelius the Centurion came not unto faith by works: but by faith came unto works, For it is said, Thy prayers and alms, But how prayed he if he believed not. But that he now knew not that the mediator was incarnate, by works he came unto a more fuller knowledge. Hereby I would have our adversaries to know, the faith necessarily goeth be fore all good works. For they contend the moral works, which are done of Ethniks and of men not yet believing in Christ, are good. Which thing is in this place of Gregory confuted. The same author in his 2. book and 25. chapter de moralibus, speaking of the same thing thus writeth: Unless faith be first gotten in our hearts, all other things whatsoever they be can not in deed be good although they seem good. Bede upon the 2. chapter of james: He only believeth truly, which by working excerciseth that which he believeth. For faith and charity can not be separated a sender. And this shall suffice as touching the Fathers. But what these councils Aphricanum, Milevitanum, and Arausicanum teach concerning justification, faith, grace, and works, we have before at large declared in the first article. This only will I now add, that our adversaries, when they say, that God offereth his grace unto all men and giveth his gifts unto men that desire them and take hold of them, and forgiveth sins to them that do that which they ought to do, forasmuch as in the mean time they omit the breathing of the holy ghost, and the power of God which draweth us, and the inward persuasion of the mind, and all those things which are most chief required in this matter, are most manifestly against those counsels which we have now cited. Howbeit I can not leave unspoken, that in the counsel of Mence, which was celebrated under Carolus Magnus, in the 1. chapter is cited Gregory who thus writeth: He believeth truly, which by working excerciseth that which he believeth. Forasmuch therefore as we have now hitherto spoken as touching this article, namely, that men are justified by faith in Christ, and have confirmed the same by scriptures, & have overthrown the objections of our adversaries, and alleged testimonies of the Fathers to confirm our sentence, let us now come unto the third article. Wherefore we say that justification consisteth of faith only. Which sentence The third article. We are justified by faith only. all those places of scriptures prove, which teach that we are justified freely: and those which affirm that justification cometh without works: and those also which put an antithesis or contrariety between grace and works: All these places (I say) most truly conclude, that we are justified by faith only: Although this word, Only, be not red in the holy scriptures. But that is not so much to be weighed, for the signification of that word is of necessity gathered out of them. Farther this also is to be noted, even as we have already before taught, that we affirm not that that faith whereby we are justified is in our minds without good works although we say that it is it only which taketh hold of justification and remission of sins. So the eye can not be without a head, brains, heart, liver, & other parts of the body: and yet the eye only apprehendeth colour and the light. Wherefore they which after this manner reason against us: faith, as ye say, justifieth: But faith is not alone, Ergo, Faith alone justifieth not, do fall into a fowl paralogism. As if a man should thus conclude, only the will willeth. But Fallacia composition is & divisionis. the will is not alone in the mind: Ergo, not the will alone willeth. Here even little children may see the fallace or deceit, which they call, of composition & of division. And is it not a fowl thing that so great divines should not see it? But here Smith, the light forsooth of divinity, setteth himself against us. He of late cried out even till he was hoarse, that we falsely affirm that those places of the Of the adverb gratis that is freely. scripture, which testify that we are justified gratis, that is freely, should signify all one with this to be justified by faith only. For this word gratis is not all one with Solum, that is only. O dull grammarians that we are, which without this good master could not understand this adverb so much in use. Howbeit this Grammatical Aristarchus, lest he should seem without some reason, to play the fool. It is written (saith he) in Genesis, that Laban said unto jacob, Forasmuch as thou art my kinsman, shalt thou serve me gratis? Here saith he, put this word, Only, and thou shalt see, what an absurd kind of speech it will be. And in the book of Numbers, The people said, that in Egypt they did eat fishes gratis. And in the Psalm, They have hated me gratis. Here saith he can not be put this adverb Only. Wherefore we rashly and very weakly conclude, that for that in the scriptures a man is said to be justified gratis, he is therefore straight way justified by faith only. But this sharp witted man & one so well exercised in the concordance of the Bible should have remembered, that this word, Gratis, signifieth without a cause, or without a reward and price. And therefore we rightly say, that justification consisteth of faith only, because it is said to be given gratis. For if works were required, there should be a cause, or a reward or a price to the obteynement of righteousness. But forasmuch as Gratis, excludeth all these things, of the word is rightly and truly inferred, only faith. And those places which this man hath alleged are not hard to confute. For Laban saith, Shalt thou serve me gratis, that is, without this condition that I should give the any thing which is, only to take, and nothing to repay. And the Israelites when they said that they did eat fishes gratis, meant, that they did eat them with out any price paid. And this, They have hated me gratis, is nothing else then without a cause, or without any my desert. Wherefore if this word, Gratis, take away price & merit, forasmuch as Paul saith, that we are justified gratis, we must needs understand that it is done without any our price or merit. Which doubtless should not be true, if works should be required as causes and merits. And because we once brought a place out of the epistle to the Galathians, Of this adverb Nisi that is, except. But when as we knew that man is not justified by the works of the Law, except it be by the faith of jesus Christ, and of this particle, Except, concluded, that justification consisteth of faith only, this man according to his wisdom rageth and saith, that this word, Except, is not all one with Only. For, saith he, joseph in Genesis said unto his brethren, Ye shall not see my face except ye bring your youngest brother: & Christ (saith he) saith, Except ye eat the flesh of the son of man, ye shall not have llfe in you. Who (saith he) will say, that life is had only by the eating of the Sacrament: wherefore (saith he) these things can not be expounded by this word Only. Yes doubtless but they may. For in the book of Genesis, what other thing meant joseph then to admonish his brethren, that they should upon this condition only come again into his sight, namely, if they brought their youngest brother with them▪ And Christ in the 6. of john entreated not of the eating of the Sacrament: for he had not as yet instituted it: wherefore by this word to eat he signifieth to believe. And he saith that they which are of full age herein only have life, if they eat his flesh and drink his blood: that is, if they believe that the son of God was delivefor them for the remission of their sins: And that this is the only way whereby they may be saved. But Smith addeth, that from justification is not to be excluded hope and charity and other good works. I grant indeed, that those are not to be excluded from a man that is justified. Howbeit I do not attribute unto them the power of justifying. For that which Paul saith that a man is not justified by works, should not be true, if we should be justified by any kind of works. For if a man should say, that an artificer worketh not with his fingers, and afterward should confess, that he unto that work which he doth used fingers, he were worthy to be laughed at: although being convict he would say, that he excepted only the little finger and the third finger, and not the thumb, forefinger or middle finger. For he which useth three fingers, undoubtedly useth fingers. But why doth this man say, that hope and charity are not excluded? Because (saith he) even ye yourselves will have us to be justified by a lively faith: which doubtless is not without these. We grant that these virtues are always joined with true faith. But yet we do not in them put any part of our justification before God. In this argument is a Fallacia accidentis. fallace or deceit of the Accident. For unto those things which are adjoined is attributed that which is proper unto that unto whom they are adjoined. As if a man should say, The Sun is round and high, ergo, the roundness and high of the Sun do make us warm. What works then doth Smith exclude from justification, when as he includeth hope and charity? I suppose surely, he excludeth outward works, fastings, alms, and such like. But with what face can he so say or teach, when as he appointeth and defendeth works preparatory? But this sharp witted man thinketh, that he hath trimely escaped, for that he saith that these things are not of necessity required unto justification but only if they be present they are profitable unto justification. But this is worthy to be laughed at. For we have before most plainly taught, that all works which are done before justification are sins. So far is it of that they can serve any thing unto justification. And if they should by any means profit unto justification, our glorying should then not be excluded. For we might glory, that we had done those things by whose help and aid we were justified. But of this (saith he) we can not boast, for that they were done by a certain grace of God preventing. But this is chief to be marked, that these men attribute a great part of such works unto free will. And therefore in that be half at the lest we may glory. Neither also shall that be true which the Apostle saith what haste thou, that thou hast received? And again, why dost thou boast, as though thou hadst not received? Here some of them answer that we can not glory of this liberty of will, for that we have it not of our own. For it is God which hath endued us with this faculty, and gave us free will when he created us. But this is not sufficient The Pelagians f●ed unto the common grace of creation. to take away boasting. First, for that this were to fly unto the common grace of creation, which thing the Pelagians did: and by that means should at the lest may be left unto us a good use of free will, of which we might glory. For although we have the same of God by creation, yet the right use thereof is ours: namely, to assent unto God when he calleth us, and to apply ourselves unto good works which of God are set forth unto us. And therefore utterly to take away all glorying, it is needful that we continually have this in our mind which Auguctine hath admonished us of in his book de spiritu & Litera the 24. chapter, That not only the will and election of well doing is of God, because by creation he hath given choice & free will, but also because by the persuasion of things seen he hath made us both to will and to believe: and that not only by the outward preaching of the Gospel, but also by inward persuasion. For he doth not only stir up the heart, but also persuadeth draweth and boweth it to believe: I grant indeed, that it is the office of the will, to will and to embrace that which God offereth: for we do not will by understanding or by memory, but by will. And yet for all that I doubt not, but that it is God which maketh us to will and to follow good things. Farther our adversaries think that although works concur unto justification, yet is that notwithstanding true which the holy scriptures teach, namely, that we justified freely. Because say they those works are given of God, and are done of grace. If this refuge mought help, than had not Paul done well, when he took away from ceremonial works the power of justifying. For a jew might say, Our fathers which in the old time were circumcised, and performed other observations of the law, did not the same by their own natural strengths, but by the grace of God both helping them and stirring them up thereunto. Wherefore if other works which were commanded in the law could profit unto justification to merit it, as ye speak, of congruity, why could not ceremonial works do▪ the same? Neither will this any thing help, to say, that Paul taketh not away from them the power justifying, but only after the coming of Christ. For he manifestly speaketh of Abraham, which was justified by faith, and not by circumcision, and useth a testimony of David, of whom it is most certain that he lived under the law. But whereas this man saith that charity and hope can not be excluded, I would gladly know of him, whether the works of these virtues be just or no. I know he will grant that they are just. What will he then answer unto Paul, who unto Titus saith, Not by the works of righteousness which we have done. But I know these men's fond devices. They answer, that such works also are excluded, if they be done by the law, and by free will without grace. But what needeth to exclude that which can A strong reason to prove that faith only justifieth. not be? For who will either love God or hope in him without grace? Farther in what manner so ever they be done they can not serve to justification: for we are justified by grace, as it plainly appeareth by the holy scriptures. But between grace and works is so great contrariety, that Paul saith: If of grace, then is it not now of works: and if of works than is it not of grace. Neither ought these men to be so much displeased, for that we use this word, Only. For we necessarily conclude it of that which Paul saith: First, that we are justified by faith: and afterward addeth, without works. How aptly we thus conclude, I will declare by a similitude in the 6. chapter of deuteronomy, if we follow the truth of the Hebrew, it is thus written, Thou shalt fear the Lord God and him thou shalt serve. Here as thou seest wanteth this particle Only, yet because there followeth, Thou shalt not go after strange Gods, The seventy interpreters have thus turned that place, Thou shalt fear the Lord thy God, and him only shalt thou worship. These men, of the first proposition, being affirmative that God is to be worshipped, and of the other being negative, that strange Gods are not to be worshipped, concluded that God only is to be served. Whose authority should not be of so great weight with me, but that Christ himself hath cited that place in that sort. For thus he rebuked the devil, Depart from me Satan, for it is written, thou shalt worship the Lord thy God, and him only shalt thou serve. Here we see that to disprove the worshipping which is given unto a creature this particle only, is necessary: which although it be not had in the Hebrew yet is it necessarily gathered out of it. Now when as we also after this manner reason, why should these men so much be offended? Let them consider that the best and the most auncienst Fathers abhorred not from this word. It is a thing ridiculous to see with how cold toys and poor shifts Smith goeth about to The fathers used this word, Only. resist them. First he saith that they meant nothing else but to repress men, that they should not wax insolent. But let Smith in one word according to his good wisdom answer me, whether the Fathers spoke this truly or falsely? If they spoke it truly, then make they on our side: and why doth this man so much impugn it? But if falsely, this good end nothing helpeth them to repress the insolency of men. For even as evil is not to be committed, that good may ensue, so false doctrine is not to be affirmed, to overthrow other false doctrine. But this man undoubtedly is so far besides himself that he saith that this was lawful for the Fathers to do? For in his book de votis, which not many years ago he set abroad, he saith that Augustine in his book de Bono viduitatis, whereas he writeth that their matrimonies which had vowed a vow of virginity or of sole life are true marriages & not adulteries wrote the same for no other end but to persuade juliana the widow unto whom he wrote the book, that marriages in general are not evil. And so in God's name he confesseth, that Augustine setteth forth one false doctrine, to overthrow an other false doctrine. And with the like wisdom in the same book he feigneth, that Clemens Alexandrinus wrote that Paul had a wife (which he thinketh to be most false) only to prove that marriage is good and honourable. And if it be lawful so to mingle true things with false, and to confound all things, when then shall we believe the Fathers? What thing can at any time be certain unto us, but that we may be deceived by them? Farther he feigneth that Paul excluded from justification only works of the law. But this we have before abundantly confuted and have taught that the reasons of Paul are general. Yea the Fathers saw even this also: For Augustine in many places affirmeth, that Paul entreateth not only of ceremonial works, but also of moral works. But because the authority of Augustine is I can not tell by what means suspected unto our adversaries, Jerome also was of the opinion that not only ceremonial works are to be excluded from justification let us see what Jerome saith. He unto Clesiphon against the Pelagians upon these words, By the works, of the law no flesh shallbe justified, thus writeth, By cause thou thinkest this to be spoken of the law of Moses only and not of all the commandments which are contained under this one name law, the self same Apostle saith, I consent unto the law of God. There are others also of the Fathers which teach the same: but I now overpass them. Let it suffice to show that this other feigned invention of Smith is vain and trifling. Thirdly (he saith) that they meant to exclude works, as he calleth them, penal namely, those works I suppose which men repentant do but to show how ridiculous this is also, shall need no long declaration. For first such works were required of men, not that by them they should be justified before God, but only to approve themselves unto the Church: namely, lest they should by a feigned and dissembled repentance seek to be reconciled. Farther it is not very likely that Paul spoke of any such works. For they were not at that time in use. In deed Ambrose when he excludeth works from justification, hath hereunto once or twice a respect. But we ought not so much to consider what one or two of the Fathers say, but what agreeth with the holy scriptures. Smith addeth moreover, that it is certain that God requireth much more of us then faith. For in Mark it is thus written, Repent ye and believe. Here (saith he) unto faith is adjoined repentance. And in an other place He that believeth and is baptized shallbe saved. He addeth also that in the epistle to the Ephesians: the Church is said to be sanctified with the lavacre of water in the word, And that Peter in his 3. chap. of his first epistle saith, That Baptism hath made us safe: Jerome also thus writeth upon the first chapter of Esay, The lavacre of regeneration only remitteth sins. Behold (saith he) justification and remission of sins is ascribed not only unto faith, but also unto the sacraments. As touching the first we grant that Christ requireth more of us then faith. For who doubteth, but that he will have men that are justified to live uprightly, and to exercise themselves in God requireth more of men than faith. all kinds of virtues, otherwise they shall not come unto eternal salvation? But these are fruits of faith, and effects of justification, and not causes. But as touching the sacraments, we have many times taught how justification is to be attributed unto them. For they are in the same respect unto it, as is the preaching of the Gospel and the promise concerning Christ which is offered unto us, unto salvation. And very oftentimes in the Scriptures that which belongeth unto the thing is ascribed unto the Sacrament or sign. And because Baptism promiseth remission of sins by Christ, and signifieth it, and sealeth it in them which are washed, therefore Jerome of all other sacraments attributeth this unto it only. Wherefore the words of the Fathers ought nothing to move us when as they thus write. That faith alone is not sufficient unto salvation. For they understand that of eternal salvation, unto which we come not, except some fruit follow our faith. But of their sayings we ought not to gather, the a man is not justified by faith only. And though at any time those self same fathers seem to refer their words unto justification, yet are they to be understand, that their meaning was to express the nature of the true and justifying faith. For it in very deed is never alone, but hath ever hope and charity and other good works as companions. Sometimes also by justification they understand the righteousness which cleaveth unto us: of which it is most certain that it consisteth not of faith only. They think also, that this maketh against us, for that Paul writeth unto the Romans. By hope ye are made safe: Neyse The righteousness which cleaveth unto us consisteth not of faith only. they, that hope is there taken for the last regeneration, which we hope we shall one day obtain in our country. For the Apostle a little before spoke of it. And undoubtedly we possess that salvation only in hope not as yet in very deed. If there be any peradventure, whom this most just and most true solution will not satisfy, let him follow the interpretation of Origen. For he upon that place saith, that hope is there put for faith: which is no rare thing in the holy scriptures. But they have found out yet an other fond devise, whereby as much as lieth in them they go about to lenify this word, Only, which is so often used of the Fathers, namely, that faith only hath the beginning, and as it were the first degree of justification, which afterward is made perfect and full when other good works come unto it. But how vain this is Paul himself sufficiently teacheth. For he doth not only say that we are justified by faith only, but also he addeth, without works. Farther this also maketh against these men which is written in in the 15. chapter of wisdom, To know is full righteousness. In which place it is a sport to see, how our Smith writeth himself. First he dareth not deny the sentence for he counteth that book for canonical: but as he is of a sharp wit, at the last this he feigneth: That God is not known by faith only, but also by love. But who ever would so say, but this man only? Undoubtedly by love we know not, but by love we love. But that which is spoken in the book of wisdom (which yet with me is not of so great authority) Christ himself hath most manifestly testified in the Gospel, saying, This is eternal life, that they know thee the only true God. Although of this saying also of our saviour, Winchester hath feigned a new devise I know not what: namely, that to know God is not properly eternal life, although it somewhat help forward thereunto. But forasmuch as neither the Fathers, nor Paul, nor Christ himself can satisfy these men, there is no hope that we shall any thing prevail with our reasons. They add moreover. That the fathers say, that only faith justifieth, that is, is the principallest thing whereby we are justified. I confess indeed, that only, sometime signifieth, principal. But this sense can not agree with Paul's purpose. This word Only, some times signifieth principal. For if charity be compared with faith, charity is excellenter and better as Paul saith. Wherefore if both of them justify (as these men will have it) then should charity have the chiefest part and not faith. And this also is a great let unto these men, which I have oftentimes spoken of, that Paul so ascribeth justification unto faith, that he saith, without works. But Augustine say they, unto Simplicianus writeth, That by faith we begin to be justified. Unto this we may answer two manner of ways: first that that beginning is such, that in very deed it hath the very full and whole justification. So that Augustine's meaning is, that we are justified, so soon as we have faith. Or if this please them not, we will say as the truth is indeed, that Augustine meant of the righteousness which cleaveth in us. They cite also Ambrose upon the 5. chapter unto the Galathians, In Christ. etc. For (saith he) we have need of faith only in charity to justification. Behold say they unto justification we have no less need of charity then of faith. But they are far deceived: For by those words Ambrose meant nothing else, but to make a distinction between true faith and a vain opinion. Therefore he saith, that we have need of faith only, namely, which is joined with charity. But Jerome upon the 5. chapter unto the Galathians saith, That it is charity only which maketh clean the heart. What other thing else shall we here answer, but that this his saying if it be urged roughly & simply, is false? For it is faith also which purifieth the hearts, as it is written in the Acts of the Apostles. And Paul to Timothe saith, Charity out of a pure heart, good conscience etc. By which words it is plain t●at the heart must of necessity first be pure, before charity can come. Wherefore we will interpret that sentence by the effect, and as touching our knowledge: For then is it most certain, that we are regenerate and have a clean heart, when we be endued with charity. After this manner also ●aue we before expounded this, Many sins are forgiven her, because she hath loved much. And by the self same means also may that saying of Augustine in his book de natura & Gratia the 38. chapter be answered unto: It is the charity of God (saith he) by which only he is just, whosoever is just. But this seemeth unto me best, to understand such sayings of the fathers of that righteousness which cleaveth unto us. For that consisteth not only of faith, but also of all virtues and good works. But because amongst all virtues charity is the principallest, therefore the fathers sometimes Why our righteousness is attributed sometimes unto charity. attribute righteousness unto it only. And that which our adversaries have most unjustly usurped, to expound this word Only, for principal or chief, may in this place most justly serve us. For here we entreat not of that justification which is had by imputation, but of that which we attain unto after regeneration. Wherefore in this our proposition we exclude not from a man that is justified hope, charity, and other good works: but this only we say, that they have not the power, or cause, or merit of justifying. And when we say that a man is justified by faith only, we say nothing else undoubtedly, but that a man is justified only by the mercy of God and by the merit of Christ only: which we can not apprehend We must not leave o● from using this word Only. by any other instrument then by faith only. Neither must we give place unto our adversaries, not to use this word, Only: though they cry out never so much that of it springeth great offence, and men's minds are by this persuasion somewhat weakened in the excercise of virtues. For by sound doctrine we may easily remedy these discommodities. For we always inculcate, that it is not true justification, or true faith, which wanteth the fruits of good life. But we see the subtle and crafty devise of these men: For if we should say, that a man is simply justified by faith, leaving out this word Only, Sreight way they would add of their own, that a man indeed is justified by faith, but yet is he no les justified by hope, and charity, and other good works. For this self same cause the Catholics in times past would not permit unto the Arrians this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, of like substance: because they would A like example. straight way have said, That the son indeed by appellation or name is GOD like unto the father, & in a manner equal unto him, but yet not of one and the self same nature and substance. Wherefore they did with tooth and nail defend and keep still this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, of one and the self same substance, as a word most apt to express the truth of that controversy: which they might also by good right do, and chiefly for that they saw that that word was of necessity concluded out of the holy scriptures: out of which also is most evidently concluded this our word, Only: and is thought of us a word most meet to confute the errors of those which would have justification to come of works. Moreover Gardiner bishop of winchester counted this our proposition to be absurd: and against it amongst other arguments used this, and it is to me more than wonderful, how much it is esteemed of certain Papists his parasites: The righteousness (saith he) that is given us of God whereby we are justified pertaineth to all the faculties of the mind, or rather to the whol● man. Ergo, we are not justified by faith only: For, that pertaineth only unto the higher part of the soul. Here gentle reader, lest thou shouldest be deceived, lieth hidden a double fallace or deceit. For first grant that that righteousness which is given unto us pertaineth unto the whole man, and unto all the faculties of the mind. Shall it therefore follow, that that righteousness which is offered of God, is not apprehended by faith only? Undoubtedly the meat which we eat is distributed into all the members, and into the whole body. And yet is it received with the mouth only, and not with the The righteousness whereby we are justified is in God and not in us. whole body. Farther the disputation is not about any righteousness which cleaveth unto us, which in very deed is dispersed into the whole man, but about justification, which is the forgiveness of sins. But this righteousness hath no place or seat in our minds, but in God only by whose will only our sins are forgiven us. But now forasmuch as this article hath been sufficiently defended against the cavillations of importunate men, we will omit this, and briefly declare, that the ancient father's abhorred not from this word Only, which our adversaries so much detest. Origen upon the epistle unto the Romans, upon these words: Thy glorying is excluded, By what law? by the law of deeds? No. But by the law of faith. For we suppose that a man is justified by faith without the works of the law: The justification (saith he) of faith only is sufficient, that a man only believing should be justified, although he have done no good work at all: and for example he bringeth forth that thief which was crucified together with Christ: and that woman unto whom Christ answered, Thy faith hath made thee safe. Afterward he objecteth unto himself, that a man hearing these things mought be made secure and contemn good works. But he answereth, that he which after justification liveth not uprightly casteth away the grace of justification. For no man (saith he) receiveth forgiveness of sins to use licence to sin. For pardon is given not of faults to come, but of sins past. Then which sentence can nothing be said more conformable unto our doctrine. Cyprian to Quirinus in his 42. chapter, Faith (saith he) only profiteth and look how much we believe, so much are we able to do. Basilius in his sermon de Humilitate writeth, that a man is justified by faith only. Hilarius also upon Matthew the 8. chapter. faith (saith he) only justifieth. Ambrose upon the 3. chapter unto the Romans upon these words: Being justified freely: Because (saith he) they working nothing, nor rendering turn for turn, are by faith only justified by the gift of God. The same author upon these words: According to the purpose of the grace of God, So Paul (saith he) saith it was decreed of God, that the law ceasing, only faith should be required unto salvation. And strait way after, God hath ordained, that men should by faith only without labour and any observation be justified before God. The same father upon the. 1. chapter of the. 2. epistle unto the Corrinthians. It is appointed (saith he) by God that he which believeth in Christ should be saved without works by faith only. And he hath the like sentences in his book de vocatione Gentium. Out of Chrisostome I could bring a great many places to confirm this sentence: but of them I will pick out only a few. Upon the 3. chapter unto the Romans upon these words, Thy glory is excluded, In this (saith he) is set forth the might and power of God, in that he hath saved, justified, and wrought glorification by faith only without works. And at the beginning of the 4. chapter, That a man being destitute of works should be justified by faith, peradventure it may appear to be well. But that a man being adorned with virtues & good works, is not for all justified by them, but by faith only, this assuredly is wonderful. Hereby our adversaries may understand, that although faith have as companions hope, and charity, and other good works (which thing cannot be doubted of Abraham) yet they serve nothing to the apprehending of righteousness. And upon the. 10. chapter upon these words, They being ignorant of the righteousness of God and going about to establish their own righteousness, were not subject unto the righteousness of God, He calleth (saith he) the righteousness of God that righteousness which is of faith. Because we are without labour by faith only justified through the gift of God. Of Augustine I will speak nothing. For he is full of this against the Pelagians, and any man may easily by his writings prove this sentence. Hesichius upon Leviticus in his first book and second chapter, Grace (saith he) is comprehended by faith only: not of works: Which self thing in a manner he hath in his 4. book and 14. chapter. Theophilactus upon the 3. chapter unto the Galathians, expoundeth these words Because by the law no man is justified before God: Now (saith he) Paul plainly declareth, that faith even alone hath in it the power to justify. Phocius upon the fift chapter unto the Romans, justification (saith he) consisteth of faith only. Acacius in Oecumenius upon the first chapter unto the Romans. He hath (saith he) by faith only raised up and quickened us being mortified by sins. Bernardus in his 22. Sermon upon the Canticles By faith only (saith he) he that is justified shall have peace. And in the self same sermon, That wanteth (saith he) of grace, whatsoever thou ascribest unto merits. Grace maketh me justified freely. Whom these things suffice not let him read Genuadius upon the 5. chap. to the Romans: Cirillus in his 9 book 3. chapter upon john: Theodoretus upon the 5. chapter to the Romans. Didimus upon the 2. chapter of james Eusebius in his Ecclesiastical history the 3. book and 27. chap. Cyprian (or whatsoever he were, in his exposition of the symbol: Liranus upon the third to the Galathians: The ordinary gloss upon the epistle unto james: Haimo upon the Gospel of Circumcision: Sedulius upon the 1. and 2. chapters unto the Romans. Thomas upon the 3. to the Galathians Bruno upon the 4. unto the Romans. Arnobius upon the 106. Psalm. Now I think I have spoken enough as touching this question. Wherefore I will now return to the exposition of the words of the Apostle. The twelfth Chapter. I Beseech you therefore, brethren, by the mercies of God, that ye offer up your bodies a living sacrifice, holy, and acceptable unto God, which is your reasonable worshipping. I beseech you therefore brethren.] Physicians are accustomed to cleanse a sore or wound of all matter and corruption, and then to anoint it with soft and gentle medicens. So Paul hath first by a sharp disputation confuted the arrogancy of them, which had confidence to be justified by the law or by philosophy, and that through their own strengths, now therefore he turneth himself to persuade to an holy life and to good works, whereby we are renewed, and are made perfect by a righteousness cleaving unto us. Wherefore first he establisheth the doctrine of justification: and then that being finished he exhorteth to the fruits and endeavours of good works. Let the adversaries learn at the way by this method of the Apostle, that good works go not before justification. For first we must be regenerated, & afterward bring forth the fruits of regeneration. And this part is not to be neglected, for it is added unto the former as a fruit thereof. For why doth God justify us, and regenerate us by faith in Christ? Doth he it to the end, we should abide still in sins? Aul. Fuluius when he had called back his son from the retinue of Catiline, and was now ready to kill him, said, I begat thee not to Catiline, but to thy country. So God hath not regenerated us unto sin, but to innocency and holiness. Wherefore Paul in this chapter desireth us, and that for God's sake, to lead a life worthy his benefits. But what those benefits are, we before at large have declared. For when we lay in sins, and could by no means raise up and heal ourselves, he of his mere mercy justified us, for Christ's sake. And to bring this to pass, he suffered his only & dearly beloved son for our sakes to be delivered unto the death, & that unto a most shameful death, namely the death of the cross. And so great was his goodness towards us, y● before the foundations of the world were laid he elected us and predestinated us to eternal felicity. By these most excellent benefits of God towards us we are stirred up to behave ourselves in such worthy and convenient sort as those benefits require. The form of this prayer is an The form of this prayer is in obsecration. obsecration. For he intermeddleth the mercies of God, and desireth them for these mercies sakes. And this form of prayer is very necessary for the ministers of the Church. For Solomon saith in his 8. chapter of proverbs, The poor man speaketh with obsecrations. But the rich man answereth things hard or rough. And the poor man therefore speaketh gently, and lowly, and by way of obsecration, for that he seeth that he wanteth favour and authority, and by that means may easily be rejected. And therefore he intermeddleth things holy and divine, by which he thinketh he with whom he hath to do may most be moved. But the ministers of the Church although their dignity be great, yet for that to the world, as touching the outward appearance they seem abject, therefore they oftentimes fall to obsecrations. This work of the ministers Paul declareth in the 2. to the Corrinthians It is meet for the ministers of the church to use obsecrations unto the people. the 5. chapter. We are (saith he) ambassadors for Christ, as though God did beseech you through us, we desire you in Christ's steed that ye be reconciled unto God. And in the same epistle in the 10. chapter he saith: Now I Paul myself beseech you by the goodness and meekness of Christ which when I am present amongst you, am base and humble. And in the fourth chapter of the first to the Corrinthians, We are blasphemed, and we beseech. And yet is not this said, as though the ministers have not power earnestly to reprove, and sometimes sharply to chastise. For Paul saith in the epistle to Philemon, Wherefore though I be very bold in Christ to command thee Ministers may also reprove and sharply cha●●en and command. touching thy duty, yet for loves sake I rather beseech thee, though I be as I a●, even Paul aged, and even now a prisoner of jesus Christ. Sometimes also Paul used that severity. For in the Acts in the 10. chapter he said, O thou son of the devil full of deceat, and of all guile: how long pervertest thou the straight ways of the Lord? Behold the hand of the Lord is upon thee, and thou shalt be blind, and shall not see for a tyme. And in the fourth chapter of the first to the Corrinthians, Will ye that I shall come unto you with the rod, or with the spirit of lenity? And unto the Galathians, O ye foolish When obsecrations are to be used, and when obiurgations Galathians. He also delivered some to Satan to the destruction of the flesh. But thou wilt peradventure ask: when it is most meet to use obsecrations, and when severe obiurgations? The prudent minister may deal in this matter as occasion serveth: with men obstinate, arrogant, and living without the fear of God, he must deal more sharply. But unto godly men and such as are weak and The law and the propheter use not obsecrations. faint hearted, he must use obsecrations. Howbeit this is to be noted, that neither the law nor the Prophets use obsecrations. For the law threateneth, and commandeth, and speaketh with authority, and menaceth punishments if any transgress. And the Prophets were interpreters of the law: and in manner had to do with them which were contaminated with impiety and all kinds of sins. And therefore I think are not found in them any such obsecrations. Neither did Christ, as far as we can gather by the Gospels, use them. For in him was a singular Christ also used ●ot obsecra●ions. authority and dignity. Therefore he is said to have taught with great authority and gravity, and not as the scribes and pharisees and he had oftentimes to do with hypocrites, and with most perverse oppressors of the synagogue. But Paul beseecheth us, and that, as we have showed, not besides his office. Now it is our part neither to contemn him, nor God which speaketh in him. For if we despise these that in such sort beseech us, what punishment is it that we are not worthy of? If we will have our prayers to be hard of God, let us not suffer these obsecrations to be in vain. Moreover by this kind of prayer we are taught, that monitions, obiurgations, and obsecrations, are not in vain, as many think) although the whole estate of our salvation be ascribed unto the grace of God. For Paul as we Obsecrations are not in vain although our salvation depend ● holy of grace. heard, hath plainly taught, that it is not of him that willeth nor of him that runneth, but only of God that hath mercy: who yet now exhorteth and beseecheth us. Doubtless whatsoever pertaineth to our conversion is wrought by the grace of God, but thereto it useth sundry instruments, namely, the preaching of the gospel, admonitions, reprehensions and punishments. For by these means men are called again into the right way. Wherefore none of us aught under this pretence to cease of from doing his office. Yea rather let us admonish them that are fallen let us prick forward the slow, and finally let us exhort all men to holiness: which thing we see Paul now presently doth. For although we ourselves can not make our words of efficacy, yet ought we to refer the matter unto GOD to use them according to his most just pleasure, either to the salvation or to the condemnation of them with whom we have to do. Paul in this obsecration intermeddleth a thing of most excellency, namely, the mercy of God: and that the greatness and power thereof might the more manifest appear, he useth the plural number. Many effects of the mercy of God. I beseech you (saith he) by the mercies of God. And what these mercies were and of what sort he hath before declared in his discourse: and therefore there is no need in this place of any new explication touching this matter. But let them which are studious in the holy scriptures note, that there are many effects of the mercy of God. And therefore Paul beseecheth by the mercies of God, as mothers are wont, when their children are stubborn and will not be ruled, to beseech them by their breasts that gave them suck, and by their womb which bore them for they set forth unto them their chiefest benefits towards them: that they bore them in their womb: and after when they were borne nourished them with their breasts, which offices although they were very painful yet by reason of the singular love they seemed to the mother things sweet. So here the Apostle besides infinite other benefits of God towards men maketh mention of the mercies of God: by which first we are regenerated in spirit: and after that by them we are both fed and sustained in this way wherein we stand. In this heat of prayer the talk of Paul is inflamed & set on fire. For it manifestly appeareth that these words came not from the lips only, or were but spoken with the tongue, but they came wholly even from the bottom of the heart. And which ought more vehemently to move us, he requireth nothing against our own commodities and profit, for he Demades against Philip. requireth nothing else, but that we should lead a life worthy our calling. Demades when he saw king Philip very merry, and dancing amongst the captives, and upbraiding unto them their calamity, said unto him, that fottune hath put on thee, the person of Agamemnon, art thou not ashamed to behave thyself like Thersites? Wherefore Paul requireth this, that forasmuch as not Fortune, but God himself hath put on us not a person, but the most true dignity to be the members of Christ, and his children, we should not show ourselves to be lost children and strangers from God. Now will we declare what he particularly desireth. He desireth us to offer ourselves unto God. And this oblation he saith shall have the nature of a sacrifice. And that we may the redilier understand what Paul meaneth, it shall not be from the What a sacrifice is. purpose to consider, what a sacrifice is. A sacrifice is a voluntary action, wherein we worship God, and offer unto him somewhat, whereby we testify his chief dignity and dominion, and our servitude and submission towards him. In this definition are expressed all the causes. The matter is the oblation: the form is the action, not a natural action, but the which is done with election, and inspired, by the holy ghost: neither is it a political or economical action but a religious action: for that pertaineth to the worshipping of God. The end is to testify our servitude and submission towards the so great highness and dominion of God. Wherefore we by good right belong to his proper possession, which hath at the beginning created us, and afterward when we were lost redeemed us. And sacrifice is divided according Division of sacrifices. to his proprieties: so that one kind of sacrifice is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a sacrifice of thanks giving: and an other is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is a sacrifice of expiation or purging. That sacrifice which we ought to offer is not a sacrifice of expiation. It is lawful for us to offer a sacrifice of thanks giving, but not a sacrifice of expiation. For, that pre-eminence was given to Christ only, by the one only sacrifice of himself which he offered upon the cross to consummate & accomplish all things. But the giving of thanks which we offer unto God in this sacrifice is very excellent. And this sacrifice of thanks giving is divided by the matters about which it is occupied. For unto God were offered either prayers, or first fruits, or some kind of life (as of the Nazarites) or finally some certain oblations and offerings. And to this last part pertaineth, that which Paul in this place exhorteth us unto: for he willeth us to make ourselves oblations unto God. Ambrose in this place demandeth, why oblations were in the old sacrifices killed. And he putteth two causes: first, Why oblations were slain. that they which sacrificed should understand what they had deserved: secondly, that by that slaughter should be shadowed the death of Christ. Which two causes may serve us also as touching this our kind of sacrifice. For it is necessary, that the death In this sacrifice are sins to be killed. which sins have brought unto us, we again rebound unto sins, and that in ourselves we kill wicked affects. And to do this, the death of Christ doth not a little prick us forward. For if he would for our sakes in this sort die, how much more ought we for his sake with a ready mind to offer this sacrifice? And doubtless there is no other sacrifice more noble. For here we offer not outward things, but ourselves. And Augustine in his book de Civitate De● saith, that that outward sacrifice The outward sacrifices were symbols of the inward sacrifice. in the old time was a sign, whereby was signified this inward sacrifice, wherein we offer unto God both ourselves and all that we have. Seeing therefore we now see that that whereunto Paul exhorteth us is a sacrifice, and that a sacrifice of thanks giving, wherein we offer unto GOD all that we have and also ourselves, now let us see how Paul describeth this sacrifice. Your bodies.] When he nameth a, Body, by the figure Synecdoche he understandeth the whole man, which also is sometimes understanded by this word soul. For so is it written, that jacob entered into Egypt with 70. souls. And the Why man ●● oftentimes in the scriptures called body & flesh scriptures therefore oftentimes call man by the name of flesh, and of the body to put us in mind of our infirmity, and chiefly of sin, which we draw first of propagation by the body. Wherefore this word body in this place is not the name of nature, but of corruption. For corrupt affects ought to be mortified, and good affects Body is not here the name of nature, but of corruption. substituted in their place, that our offering may be acceptable unto God. This self thing meant the Apostle when he wrote to the Colossians, Mortify your members which are upon the earth: in which place by members he understandeth that tyrannical law of sin, which chiefly beareth dominion in the members, and in the whole man. And Paul before in the sixth chapter, knowing, saith he, that our old man is crucified with Christ, that the body of sin should be abolished. In which place is used The body of sin. the Hebrew phrase. For it is said The body of sin in stead of the body obnoxious to sin. But he more manifestly by the name of body understandeth the whole man, when he thus writeth, Let not sin reign in your mortal body. For he meant the sin aught to be prohibited not only from the body, but also from the mind and from the whole man. And the same thing he meant when he wrote in the seventh chapter. Unhappy man that I am, who shall deliver me from the body of this death? For he desired not so greatly to be delivered from the nature of the body. For in an other place he saith, We desire not to be spoiled of that we have, but to be adorned a new. Wherefore he desired that he might at the length be delivered from corrupt affects and motions both of the soul and of the body. Hereto also tendeth that which is written in the first to the Corinthians, I chastise my body and do bring it into bondage. For there is chiefly entreated of the mortification of affects, and not only of the outward tormenting of the body. If we so understand the matter, the sacrifice shallbe full and perfect. For by this means as we have received all whole of God, As we receive all whole of god to have our being▪ so aga●ne let us render all whole unto him. An error of Plato. so in the other side we shall render all whole unto God. Which thing as it seemeth they of Plato's sect rightly understood not. For they, as far as may be gathered out of ●imeus, were of this opinion, that the mind only and reason are immediately given of God. For they held that the substance of the body is drawn of the elements: but the temperature, which they call the complexion they said is drawn of the celestial spheres: and the affects and grosser parts of the soul is drawn of Devils. And therefore they taught that the mind and reason ought to be rendered unto God. But we know that the whole man is form of God, and therefore ought he all whole to be rendered unto him. And if we be now grafted into Christ, & have given ourselves all whole into the possession of God, we ought perpetually to offer up ourselves all whole unto him. This self thing Paul before touched in the sixth chapter, when he thus wrote, give not your members as weapons of iniquity unto sin, but give yourselves unto God, as they that are on live from the dead, and give your members as weapons of righteousness unto God. Which thing unless we do, we incur A man to withdraw himself from God, is sacrilege. into the most grievous crime of sacrilege. For when we withdraw ourselves from God, we take away from him a thing most excellent, that thing I say, which of all sacrifices is unto him most acceptable. A living sacrifice, holy, & acceptable unto God.] If Christ would for our sakes be made an oblation, it ought not to seem grievous to any of us, if we on the other side be made oblations, & be sacrificed unto God. For hereto are we predestinated, He is not a good christian which refuseth to take upon him the condition of his head. to be made like unto the image of the Son of God. And even as he is not a good citizen which cannot be content with the common condition of other citizens, so or rather much les is he to be counted for a good Christian which refuseth to take upon him the condition of his head or first borne brother. As touching the name of a sacrifice or oblation in latten called hostia or victima, we ought to know that either of these words is derived of the victory gotten of enemies. For those verses of Ovid are commonly known of all men. Whereof these words hostia and victima are derived. Victima, quae dextra cecidit victrice vocatur Hostibus a domitis hostia nomen habet. That is. Victima, of him that overcometh, taketh his name: And Hostia, of enemies overcome, doth take the same. Wherefore seeing that by Christ is now gotten the victory, whereby he hath set us being now redeemed by his blood at liberty, we ought by good right to offer up ourselves as sacrifices unto him: to the end to give thanks unto him for so great a benefit. And that we should not err in this sacrifices, Paul here diligently describeth the proprieties of a Christian sacrifice. For so it was in the old law expressedly commanded, what faults should be taken heed of in choosing of Sacrifices. And doubtless godly men had at that time a great care not to offend that way. And in Malachy the Prophet, God grievously complaineth of the covetous and ungodly: which when as they had in their herds and flocks whole, fa● and strong cat-tail, would notwithstanding sacrifice weak, lean, and deceased cattle, wherefore the Apostle willeth us that it be a lively sacrifice. For dead sacrifices please not God. And in the old law, if a man had touched a dead carkayse, he was made unclean: wherefore we ought to take heed that our bodies be not subject unto sins. For they which are so as saith Ambrose, are utterly addicted unto death. Those are called living things, which are moved of themselves, namely, of a beginning within them: and are not driven of any outward force, which they called violent force: by which motion wood, stones, and iron, are moved hither and hither. Wherefore we ought to be the sacrifices of GOD, not by force, but from the heart and willingly. A consideration also is to be had to that, whereby we are stirred up to work. And we must in any wise beware, that that ground be not evil: such as is theirs which are moved only by the lusts of the flesh, or by human reason, or by the impulsion of the devil to do those things which they do. Those bodies which are in very deed living before God, are moved by the spirit of God, and therefore they can not lie weltering in idleness. Then undoubtedly do Christians live, when they always diligently do those things which may both please God, and advance either our salvation or the salvation of others. For they which live idly, are not worthy to be sacrificed unto God. For idleness seemeth to be a certain participation of death. Therefore Seneca when he passed through a village longing to one called Vatia, a man full of idleness Idleness is an image of death. and given to pleasures, Here (said he) lieth Vacia, signifying thereby that such may seem not only to be dead, but also to be buried. Wherefore let the sacrifice be living and cheerfully move itself to those things which please God. And where hence this life hath his beginning Paul teacheth to the Galathians, In that (saith he) I live in the flesh, I live in the faith of the son of God. And Abacuch the Prophet saith, The just man liveth by his faith. Paul mought aptly command these things, when as he had before abundantly reasoned of justification, and of the life of the soul which is to be obtained by faith. Wherefore by this place we are taught, that men not yet justified can not be such sacrifices. For they want, that life which the holy ghost above all other things requireth. Holy.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Etymologye of which word Plato thus describeth in Cratylo: Men not yet justified cannot be sacrifices unto God. What holy is. as though it were composed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a particle privative, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, earth: wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are things impolluted and choosed from all earthly filthiness and dregs. And with the latins this word sanctum that is holy, signifieth the which is consecrated with blood, as Servius saith, writing upon these words in the 12. book of Aeneidos, Qui foedera numine sancit. And his opinion is, that sancire amongst the elders was to consecrated with blood. Martian the Lawyer in the Title De rerum division, saith Sanctum, is a thing unviolated, and which is defended and guarded from the injury of men. And he thinketh that the name is derived of the Herbs, called * Sagmen is a kind of grass plucked up with earth. sagmina, which the Legates of Romans carried with them, to the end their enemies should do them no violence. But Ulpian, De significatione verborum saith, that Sanctum signifieth all one with firm, fixed & stable. And that sancire is all one with to appoint, & constantly to decree. All these significations agree very well with that thing whereof we now entreat. For our sacrifice ought to be consecrated with the blood of Christ. Further it ought to be certain and stable, which ought never to be revoked or to be changed: and finally, it ought to be purged from the filthiness of sins. Acceptable unto God which is your reasonable worshipping.] Plato in Eutiphrone, when he had appointed to entreat of holiness, confuted this definition, wherein that was said to be holy, which is beloved of God. For he thinketh that Things holy have this property to be beloved of god this is rather a property of holiness than the definition thereof. For things holy seem to have this propriety, to be beloved of God. Therefore the Apostle aptly unto holiness of life addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, acceptable unto God. And it is all one as if he should have said, If your sacrifice be holy, it shall also be acceptable unto God. And in the mean time he seemeth to have alluded to that which is written in the law, namely, that God accepted as a most sweet smelling savour those sacrifices, which are done as they should be done. The hebrews say: Richan jehovah. Your reasonable worshipping.] This oblation is called reasonable by an Why our worshipping is called reasonable. Antithesis to the sacrifices of the jews and of the Gentiles. For they consisted of brute beasts: or else as Origen interpreteth it, for that our sacrifice is such that we thereof can render a reason to them that require it. Such doubtless were not the sacrifices of the elders. For the jews could give no reason why God chose out for his sacrifices, rather these beasts than other, or why he would be worshipped rather after this manner then after that. That which we in Latin read Cultum, that is, worshipping, is in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which word, as the Latin Fathers writ, and especially Augustine in his 10. book, De civitate Dei, the 1. chapter, properly signifieth the worshipping of God. For although (saith he) many other things are worshipped, yet this worship called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongeth not unto them. As touching the substance of the thing we deny not, but that unto God is dew a certain worshipping which is not to be communicated unto things created: Howbeit that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth with the Grecians always so signify: I am not able to affirm, for as Suidas saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, to serve for a reward or hire. And in the holy Scriptures where we read, that the festival days ought so to be kept, that in them should be done no servile work, the Greek edition hath it thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also, that is, to serve, doth not so properly belong unto creatures, that it is not also attributed unto God. For the Apostle many times calleth himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the servant of jesus Christ: as also with the hebrews this word Abad, which signifieth to serve, signifieth the obeisance, which we give both unto God, and also unto the creatures. By these words we may gather that all Christians are now sacrificers: as which ought not only to sacrifice themselves, but also others: which thing they chief accomplish All christians are sacrificers The ministers of the word of God above all other do sacrifice. which preach, teach, exhort and admonish their neighbours to return unto Christ, that when they fall they should repent and return again into the right way. This thing Paul pronounceth of himself in the 15. chapter of this epistle. By the grace (saith he) which is given unto me, that I should be the Minister of God amongst the Gentiles. In that place saith, that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: as if he should say, that he sacrificed the Gospel, that the oblation of the Gentiles might be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, acceptable & sanctified in spirit, etc. But in my judgement it seemeth most likely, that Paul meant in these words to comfort those which were newly converted unto Christ, aswell jews as Gentiles. For our religion mought seem unto them at the first sight very slender and bare: as which wanted that goodly show and outward decking of sacrifices. But Our religion wants not convenient sacrifices. the matter saith Paul, is far otherwise than ye think it is. For we also have our sacrifices: but they be living, holy, reasonable, and acceptable unto God. What more sharper spurs can be put to our sides to cause us to lead a godly and holy life, then to be taught that we ought all to be such sacrifices, & the offrers up also of those oblations? He that is not moved with they reasons to live holily and innocently, I see not doubtless, by what other means he can be moved. And apply not yourselves to the figure of this world: but be ye transformed in newness of your mind, that ye may allow what is the will of God: good, acceptable, and perfect. And apply not yourselves to the figure of this world, but be ye transformed in newness of your mind.] They which teach Music do not only teach how The order of teaching used of Musicians. men should sing, but also do therewithal inculcate how men should not sing that the scholars may perceive, both what thy aught to follow, and what to avoid. So Paul here teacheth what is to be done in this sacrifice, & what is to be eschewed. Imitate not (saith he) this world. He useth the figure Metonomia, by the world to understand men not yet regenerate. For they are rightly said to be of this world, for that their affects and manners are vile and filthy. For men now regenerate, World what it here signifieth. although they live in the world, yet as Christ said unto the Apostles, they are not of the world: for they are continually conversant in heaven, as Paul saith to the Philippians. And that which the Apostle in this place requireth at our hands, the self same requireth he in the 4. chapter to the Ephesians. This (saith he) I say and testify in the Lord, that henceforth ye walk not as other Gentiles walk, in vanity of their mind, having their reason darkened, and being strangers from the life of God, through the ignorance, that is in them, and the blindness of their heart, which being past all feeling have given themselves to wantonness, to work all uncleanness even with greediness. These are the chiefest faults & sins of the children of this world, from which Paul calleth us back. Chrisostome expounding this place weigheth these two words, What difference between a form and a figure. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is, if I may so term it, be ye configured, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, be ye transformed. And he putteth a great difference between this word form & this word figure. For the good things of this world as they are weak & transitory have rather as he thinketh the nature of a figure then of a form. For so saith Paul writing to the Corrinthians, the figure of this world is gone. For riches, honours, and pleasures, are things (saith he) most uncertain. For they have not a sound form, but are beholden and seen only as a person playing in a stage play: so that they are rather a spectacle or show unto us, then that we can in very deed have the fruition of them. And forasmuch as such things are crooked and obliqne, they ought not to be unto us a rule of life: and especially seeing that we are made to the Image of God, whereunto only we ought perpetually to apply ourselves, unless we will fall away from our native dignity. These things which Chrisostome thus mentioneth, are both true, and godly, although I can scarce think that Paul had any consideration of any such thing. For with him there is not so great a difference between a form and a figure. Yea rather each word is oftentimes used for one and the self same ihing. For unto the philippians he saith, that the son of God took upon him the form of a servant, and was found in figure as a man. Although whether so ever exposition be received I think it skilleth not much. In renewing of your mind.] Unless our mind had been corrupted, and now I● the renewing of the mind be commanded, then was it corrupt. enfected with some oldness, Paul would never have added this particle. For we renew not but only those things, which now through oldness are worn, and corrupted. And seeing that the Apostle as before by the body, so here by the mind understandeth the whole man, it may seem strange why he before used the name of the body, and afterward the name of the mind. But the answer is not hard. He before entreated of the sacrifice, wherein are to be slain corrupt affects & sins, which affects and sins forasmuch as they have crept in through the body & the flesh, which we have by propagation drawn from Adam, therefore the Apostle in that place used this word body, rather than the name of mind. But here, where is entreated of renewing, which beginneth at the mind, and is afterward spread abroad into the affects and grosser parts of the soul, that it cometh also Whether the mind be incorrupt in them that are not regenerate. unto the body and unto the members thereof, he would first make mention of the mind which ought first to be renewed. Many contend that this part of our soul is yet whole and uncorrupt. For, as Aristotle saith in his ethics, it seemeth always to incline to good things. Which thing I confess: and know that amongst the philosophers were Socrates, and certain others endued with a wonderful innocency of life, and upright manners: for that reason always stirred them up to notable and excellent facts. But these things they did not neither after an upright manner, nor to a due end, nor with a sound intent. For they had not a regard unto the honour of God, nor to his will, nor the true and pure worshipping of him. This thing only they followed, which they had set before them to rest themselves in, & thereby to make themselves perfect, for that they had chosen unto themselves such orders of life. This was that spot and corruption wherewith their mind was exceedingly contaminated. Yea we also although we be regenerate, yet have not as yet our mind, in all things cleansed. Wherefore this admonition was needful even for the Romans which were converted unto Christ. And that our mind ought so to be renewed Paul admonisheth also unto the The mind of the regenerate is not in all points cleansed. Ephesians. Be ye renewed, saith he, in the spirit of your mind. And in what estate our mind was, when we lived without Christ, we are taught in the self same epistle: Amongst whom (saith he) we also were conversant, doing the will of the flesh and of reason. And in the first chapter to the Collossians he saith, that we were alienated from God in evil works and were enemies in mind. The Apostle exhorteth to this renewing by a reason taken of the end: namely, that we should allow what is the will of God. Neither doth he here require a common allowing: but such an What approbation of his will god requireth. allowing whereby we in very deed follow and embrace the commandments of God. For otherwise as touching the common allowing we know that saying of the Poet concerning Medea: Video meliora, proboque: Deteriora sequor, that is, I see good things, and I allow them, but I follow the worse. And in this epistle in the 2. chapter. Behold thou art a jew, and restest in the law, and gloriest in God and knowest his will, and allowest things that are profitable. Howbeit strait way he writeth of the self same jew, Thou which teachest an other, teachest not thyself: thou that preachest a man should not sheale, stealest. If this be the nature of a mind renewed to acknowledge the will of God, that is, with a sound judgement & The philosophers had not a mind renewed. uprightly to think of it, and cheerfully to follow it, first it is manifest that the philosophers had not a mind renewed. For they only allowed their own doctrines, and rested themselves in them only. The wicked also have not a mind renewed. For if a man ask them what they think touching the commandments of God, if they speak as they think, they will answer that they seem unto them hard, and irksome, and importunate. Yea and the matter at the length proceeded to such impiety, that there were some, which held, that the law of Moses was not given of the true God, but of an evil God: such a God as they had feigned unto themselves. In this error, or rather wicked impiety were the Valentinians, Martionites, Manichees, and other pestiferous heretics. Last of all neither they also have their mind renewed, which in sense only and words praise The law of God ought to be allowed not only in sense and words, but also in deeds. and allow the law of God, but in deeds do much abhor from it. Chrisostome thus readeth it, That ye may allow the better things, and then by opposition he addeth, The will of God: as though he should add an interpretation which should make plain what these better things are: namely, those things which God willeth. But that particle is not had in this place: but is red in the Epistle to the philippians: for there after this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, to allow, is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, better things. Paul in these words setteth forth an excellent rule whereby a mind renewed aught to be directed: namely, that the whole order of a man's life is to be taken out of the word of God, and out of his laws. For this is the part of true a Christian, that being asked a reason of his doings, whatsoever he do, speak, or meditate, he answer that therefore he doth it, for that he knoweth that it pleaseth God. That the mind of man not yet renewed can not allow The institution of life, aught to be directed by the word of God. the things which are of God, but rather earnestly resist them, we may understand by that which Paul before said. The wisdom of the flesh is enmity against God, for it is not subject unto his law: yea neither can it. Wherefore even as in a sick man the taste ought first to be cleansed from corrupt humours, before that he can judge a right of his meat and drink: so in us human reason must needs be purged, before that it can understand any thing pertaining to God and conducing to salvation. Farther Paul when he exhorteth to renew the mind seemeth to have a respect to that which he had before touched concerning those which when by human wisdom, and by the admonition of creatures knew God, yet worshipped him not as it was meet: and therefore they were cast of God into a reprobate mind: Wherefore he now exhorteth us, that by a new profession of faith we utterly put of the old mind. Good, acceptable, and perfect.] These things may be taken two manner of ways, first, they may be referred unto the will of God, as though they were a certain expression of his disposition or nature. And if we follow this interpretation, them ought we to take the will of God for those things which God willeth: & not for the power or faculty whereby he willeth. For so we use to say, this is my will, or this or that man's will: when as only thereby is signified what it is that I will, or what is that this or that man willeth. So the meaning of Paul should be, that those things which God willeth are good & acceptable unto him & perfect. Yea we cannot find those proprieties, but only in those things which God willeth. The other exposition is, that that which is here said, be referred wholly to the which went before: as if Paul should say, that to be transformed in newness of mind, and to allow the will of God, is both good, and acceptable unto God, and perfect. But the first sense is both more simple, & seemeth also more agreeable. Origen upon this place thinketh that there is one will of God, which is taken absolutely & simply, & there is an other will which Paul calleth good, acceptable and perfect. For the old law saith he, and the old ceremonies were the will of God: But they could not be called the good & acceptable and perfect will of God. After this manner we may say that the sins whereby God avengeth other sins are a certain will of God, but not a good, acceptable, and perfit will, for such sins we ought neither to allow nor to desire. For we wought to follow that will of God, which we have set forth unto us in the holy scriptures. But I think that this subtlety serveth nothing to the purpose of Paul For I say through the grace that is given unto me, to every one that is amongst you, that no man presume or think of himself more than he ought. For we ought to be wise unto sobriety as God hath dealt to every man the measure of faith. For I say through the grace, that is given unto me.] That which was before spoken summarily and generally. Paul now declareth particularly and by parts, and more plainly setteth forth, and profitably amplifieth. By this grace given unto him he understandeth the office of the Apostleship, and saith that he was heard of God, although not for his own sake, yet for his office sake which he executed. He useth the figure Metonomia, whereby the cause is put for the effect. For of the grace and mercy of God it was that Paul was an Apostle. He showeth also the necessity, whereby the Romans unto whom he wrote were bound to obey his sayings. And when he nameth grace, he escheweth all suspicion of ambition. For it signifieth that that office was freely given unto him of God. For he did not thrust himself into the ministry: but when he thought nothing les, or rather when he persecuted the Gospel, God appointed to him this office. Hereby also men ought to learn, how much they are bound unto God for the pastors and ministers of Churches. For God in this thing no les gratifieth the people, than he doth them that be their rulers and their teachers. For those gifts of God, which are commonly free gracious gifts, are bestowed not so much to their use unto whom they are given, as to the edifying of the common body of the Church. Crisostome moreover noteth the singular modesty of Paul: who as before he did set forth the mercies of God, whereby to allure the Romans to hearken to the word of God, so here he maketh mention of his grace, to the end those things which he speaketh should not be rejected. I say.] Many have taken this word as an exposition of those things which were before spoken. As if Paul should say, that this is the good, acceptable and perfect will of God, which he now setteth forth and persecuteth. But I think rather that here he beginneth to speak of a new matter. For if this word, I say, should To say, sometimes signifieth to command. here have that signification, it would not very well agree with it which is added: namely, through that grace, which is give unto me. Wherefore it signifieth nothing else, but I bid or I command: which signification disagreeth not from the Greek nor Latin phrase. For the Grecians say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And we in our epistles use at the beginning to say Salutem dico: which is all one as if we should say, jubeo te saluere, that is, I command thee to have health. Wherefore Paul by this phrase of speech signifieth, that those things which follow are commandments of the Apostle. And that which consequently is written in this chapter, may be comprehended in this proposition or sum. Whosoever is in this body of the Church, let him abide in his place: let him not usurp an other man's office: but let every man execute his own with as much diligence and love as he can: For Paul's mind was utterly to banish from the congregation of the godly all busy and curious doings whereby cometh to pass, that men either meddle with higher matters than is meet for them, or neglecting their own they busy themselves about other men's matters. Paul giveth this charge to all men universally, he excepteth not one. For in this point he relenteth neither to princes, nor to rich men, nor to learned men, more than to others. And this pertaineth to that virtue, which they commonly call humility. And therefore Chrisostome saith, that Here in is commanded modesty. Christ gave great charge touching this modesty. Discord in the church of Rome. the Apostle here setteth forth unto us humility the mother of all virtues. And therein he seemeth to imitate Christ: when he should entreat of manners and of an upright life, began first with this sentence, Blessed are the poor in spirit: for theirs is the kingdom of heaven. Doubtless there were great causes that moved Paul so largely in this place to entreat of this thing. For first the church of Rome was enfected with no small discord. For the jews sought to be preferred before the Gentiles, and the Gentiles on the other side despised them. This so great evil could not more conveniently be remedied, then that Paul should admonish them all to contain themselves within that measure, which God had divided unto every man. And even as in the Church of the Corinthians emulation once kindled, grew at the length in a manner to contention, because that the gifts of the holy ghost were not with an equal proportion distributed unto all men, so is it also most likely that the like things happened amongst the Romans. Moreover we may say that the Apostle after a sort maketh a step unto those things which he will afterward speak of, when he shall reprove those, which through a certain arroganty trusting to their great knowledge used all kinds of meats, and that to the great offence of the weak. Yea and those weak ones also forgetting their limits and weak knowledge, were not afeard to condemn others which were excellenter than themselves, as though they grievously sinned, when they did eat those meats, which they durst not touch. Wherefore seeing that either of them exceeded the mean, it was very meet and requisite that they should be put in mind of modesty and temperancy. Let no man (saith he) presume, or think more of himself, than he ought, For we ought to be wise unto sobriety.] That is we ought to think moderately and temperately of ourselves. Jerome against jovinian, most sharply defending virginity and chastity, to the end to abuse this place for a testimony, condemned the received translation of the Latin books: For he thought that we should here reed not that we ought to be wise unto sobriety, but, to be wise unto chastity. I grant indeed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth chastity. Howbeit in this place that signification agreeth not. For Paul generally entreateth of arrogancy, and self love whereby every man sought to be preferred one before an other. Origen much better by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understandeth temperance: not that temperance, whereby we moderate pleasures in meat and drink and carnality: but whereby we bridle our affects, and lusts, and all our actions. So that Paul seemeth here to teach nothing else, but that no man should take upon him more than his degree and condition will suffer. Neither is this to be passed over, that Chrisostome hath noted that the Greek etymology of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is, that it keepeth a mean or rather prudence. Which etymology Plato also followeth in Cratilo, as though it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the preserver of reason: And doubtless they which let loose the bridle to arrogancy, and think higher of themselves then is meet, are destitute of their accustomed prudency, and become mad: such as were certain, Emperors and monarchs, which would be worshipped for Gods: and such as he was, which was not afeard to say, And what God is it, that can deliver you out of mine hand? These things also are aptly applied unto them which trusting in their own doctrine, will search out the secrets of God: which thing we know many of the Philosophers did, but they were so utterly besides themselves, that they had great need of a violent purgation. This thing Agrippa objected unto Paul as a reproach, Much learning (saith he) hath brought thee to madness. And Chrisostome saith: that if a man by reason of wisdom or any gift of the holy ghost be puffed up into so great arrogancy, that he become mad and out of his wit, that man (saith he) is in no wise worthy of compassion. For he (saith he) which is borne a fool, hath an excuse and all men easily pity his case. But he which becometh mad, for that he seemeth unto himself, excellently well learned, or for that he is endued with some gift of God, by that which (saith Men intemperate and proud hurt themselves. What belongeth chief to a temperate man. Arrogancy called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he) is good, he hurteth himself: and he untemperately abuseth things healthful. And y● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rightly taken for temperance in so large a signification, Plato teacheth by these words in Timo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, A man to do, and to know both himself, and that which pertaineth unto him, belongeth only to a temperate man. And that Paul now earnestly exhorteth to temperance, we may understand by that that he before commanded the renewing of the mind. Wherefore seeing that this virtue preserveth prudence and arrogancy, the which is contrary thereunto, exceedingly weakeneth it (which thing also the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereby is signified arrogancy, plainly declareth, we are admonished both to eschew the one, and to the uttermost of our power to embrace the other. For we offend in that sin not only in our actions and in the executing of duties, but also in the study of knowledge & of understanding. For there are many which neglecting the care of knowing things necessary, unprofitably wander in things unfruitful and vain. Did not the Emperor Adrian make himself a laughing stock, when amongst the weighty affairs of the common wealth, he curiously inquired of Grammarians who was the nurse of Euandre, who was the great grandfather of Priamus, and other such like trifles, and fond toys? And was not the philosopher worthily derided of his handmaiden, when as he attentively and carefully considering the stars, fell into a ditch which was before his feet. This oftentimes happeneth in over much busying ourselves in curious things that whilst we go about to search out these things which nothing pertain unto us, we to our shame are ignorant of other things which are profitable & necesssary. The understanding of men is weak, neither is it able to consider many & sundry things at one and the self same tyme. And thereof it cometh to pass, that where with great earnestness we seek to pease any thing, our attentiveness is very much slackened touching the searching out of other things. Wherefore Seneca justly complained, that a good part of our life is lost whilst we do nothing: but a greater part whilst we do evil things: & the greatest part of all, whilst we do things strange A most grave saying of Seneca. that is, unprofitable and nothing pertaining unto us. They also break this commandment of the Apostle which in things profitable & necessary to salvation will be wiser than they ought to be. For there are some which search out things pertaining unto Christian faith with greater study than is needful. For they will not be content with those things which are set forth in the holy scriptures: but according to the rashness of human reason will either add somewhat to the words of God, or pluck some thing therefrom. Who will not say, but that these men are beside themselves. Wherefore we ought to obey this doctrine of the Apostle. For there can nothing be devised which is generally more profitable than it. And that we may the easilier perform this, Paul addeth a mean which we ought to keep in esteeming ourselves. As God hath divided to every man the measure of faith.] In these words is used the figure Eclipsis which signifieth want. And the want may thus be supplied: Let him in such sort think of himself, and let him not arrogantly take upon him more. When mention is made of faith, it is by the figure Metonomia▪ For in the cause we understand the effect, namely, the gifts and spiritual powers given of God. For no man aught more to presume of himself, than the measure of the gifts of God suffereth him, which gifts forasmuch as they are received by faith, therefore Paul aptly said, that we must be wise according to the measure of faith. But what this faith is all the interpreters are not of one mind. For some think that in this place is understanded that sound faith whereby we are justified. For, to use the gifts of God uprightly, is given unto us by regeneration, which we have obtained by faith. But because the Apostle afterward teacheth those things which serve chiefly to the right use of the gifts of God, it is not likely that he would now before due place entreat of that doctrine. Moreover we see that the quantity or measure of spiritual gifts, which they call free gifts are not according to the measure of faith which justifieth. For we see oftentimes those which have a very slender faith, or rather not that faith at all which justifieth, are yet notwithstanding endued with a wonderful gift both of teaching, and of persuading, and of doing things orderly. And in that last day many shall say, Lord have we not prophesied in thy name? etc. But answer shall be made unto them, I know you not. And on the other side we sometimes see most holy men endued with a true faith and fervent charity, which yet have these free gifts either very slenderly, or sometimes not at all. Wherefore it seemeth that faith in this place may be taken for the faith whereby are wrought miracles. Chrisostome also in this place discourseth, how faith ought in these words to be taken, but so obscurely, that it can scarcely at the length be known, what his mind is. Origen mentioneth, that certain of the learneder sort gathered out of these words of Paul (Let no man be wise more than is meet.) that a certain measure and mediocrity is to be retained in all virtues. For if a man keep not measure in that justice whereby sins are punished, he strait way incurreth into the vice. For if in that kind he want of the mean, then shall he be remiss and dissolute. But if he exceed the mean than shall he be cruel and tyrannous: For so shall he seem to be to greedy of vengeance. In christian liberty also, he which passeth the mean is rash and headlong, Mediocrity between extremes, aught to be kept. he which dareth not use it, is fearful and cowardish. So in prudence, he which wanteth of the mean is a fool: and he which passeth the mean, is crafty, wily, and malicious. So the serpent in paradise is said to have been more prudent than all living creatures. Touching chastity also he saith, that they are wiser than Against superstitious sole life. they ought to be, which give themselves to the doctrines of devils, and prohibit matrimony, and forbidden meats created of God. This place the superstitious bond slaves of the Pope ought well to pease. For those pestilent furies contend, and cry out, that it is well done, that no man be admitted into the fellowship of the ministers, but he only, from whom is wrested the vow of sole life. Moreover in this virtue they also departed from the mean, which through lusts and adulteries impudently let loose the bridle unto the flesh. Yea, saith he, there are found some, which touching Christ himself are wiser than they ought: as are those, which think that he is not the son of that God which made the world, as though forsooth they could find out a more excellent father for him. Neither do they commit any les sin which think, that he took not an human body of the blessed virgin, but fain that he brought a celestial body with him from heaven. These things bringeth Origen for the laudable mediocrity which is to be kept in all things: and that according to their judgement, whom he calleth wise and learned. The ecclesiastical vocation is not to be eschewed. Moreover this is not to be passed over, that they are not so wise as they ought to be, which under the pretence of modesty eschew a higher degree and place in the Church, for that they say, that they have not the gifts and faculties, which are meet & convenient for such an administration: when as yet in the mean time either they fly the dangers and troubles, which they should incur for the Church sake, or else they provide for their own commodities, delights, & ease. So did in times past many monks, which as their common saying was, forsaking the world, refused those functions, whereby they mought have helped the Church. And this is nothing else, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, to be too careful or mindful of the success. But we can not (say they,) we have not that strength and power: and the times are troublesome. I grant that this is the property of a good & honest mind thus to testify of himself. Howbeit they which thus excuse themselves, when the necessity of the Church urgeth, and the calling suffereth not any counterfeit excuse, it can not be chosen but that they are to be counted to be wiser than they ought to be. And when Paul addeth, As God hath divided to every man the measure of faith, he both comforteth those, (if there were any such) which were grieved, for that less was given unto them then to others, and he putteth down their arrogancy, which by reason of more ample gifts, were over much insolently puffed up. For the first sort, for as much as they knew that God is the distributer & orderer, ought willingly to be content with his order & appointment: unless they will be over wise, and prescribe unto God himself. And the proud and arrogant aught to remember, that those gifts which caused them so much to glory of themselves, came not unto them of themselves, but of God. Which thing Paul also in an other place to the Corinthians teacheth, What hast thou (saith he) that thou hast not received? And if thou hast received it, why boastest thou as though thou hadst not received it? For as we have many members in one body, and all membres have not one office, so we being many are one body in Christ, and every one, one an others members, seeing that we have gifts that are divers according to the grace that is given to us, whether prophecy according to the proportion of faith: or whether ministry in the ministry. He that teacheth, in doctrine: he that exhorteth, in exhortation: he that distributeth, let him do it with simplicity: he that ruleth, with diligence, he that showeth mercy, with cheerfulness. For as we have many members in one body. etc.] The next commandment he proveth by a similitude: namely, that forasmuch as there are sundry gifts in the Church, every man ought to be content with this own, and not to invade an other man's. For so saith he cometh it to pass in the body: in which are sundry parts and many members endued with divers faculties and powers. And for as much as they execute their offices appointed unto them, so also in the Church, which is the body of Christ, it is meet that every member do in like sort behave himself. This similitude the Apostle very much useth. For he useth it not only in this place, but also to the Corinthians, and to the Ephesians: and that more than once. Neither doubtless is it to be wondered at. For how great the efficacy of this similitude is, we may perceive by that history which Titus Livius wrote of Menenius Agrippa. For when the people had fallen away from the Fathers, he called them home again by this parable. And in this comparison these things are chief to be considered. First, that in the Church are not granted unto all men the self same gifts: as in the body are not given unto all the members the self same strengths. Secondly, that we ought not to thrust ourselves into an other man's office. For no member of the body taketh upon him the office of an other member. Last of all, what soever the members of the body do, they do it to the common utility of all the parts of the body. If all these things where observed in the church, it should without all doubt be in safety and men should in vain complain, that the dissolution of the church hereof cometh, for that the authority or rather the tyranny of the Pope is banished away, as though by it only men can be kept in doing of their duty. But whereas Paul calleth the Church a body, that disagreeth not from the common speech of men. For we use to call the congregations and assemblis Congregations and assemblies of men are called bodies. of many, by the name of Bodies. Thereof cometh that title in the digests de Corporibus & collegiis mutilibus▪ that is, of bodies and unprofitable colleges. And Paul unto the Corinthians calleth the congregation of the godly, one loaf, and one body. We have gifts (saith he) that are divers according to grace. According to the grace (saith he) given namely of God: who before he said destributeth unto every man the measure of faith. By this phrase of speech we may most aptly conclude, that the holy ghost is God. For Paul to the Corinthians expressedly & plainly writeth, that the holy Ghost divideth those gifts unto every man as pleaseth him. Wherefore seeing that now this distribution is ascribed unto God, it thereof most evidently followeth, that the holy ghost is God. These gifts in this sort disfering, The holy ghost is God. are degrees and limits, within which it is necessary that every man contain himself, that he be not more wise than he ought to be. But this doubtless is a very hard matter. For it is a hard thing to put of the old man, being now in all parts so corrupted. For the old man is it which causeth every man ambitiously to desire to excel others both in degree, honour, and dignity. These gifts whereof The gifts which are her● spoken of ●re ●●t the gifts of miracles. here is entreated, pertain not to miracles, as the gifts of tongues, and those that are mentioned in other places but unto ministries and functions, which ought at this day also to be kept in the Church. Whether prophesy, according to the proportion of faith.] prophesy is here taken of many for that faculty or gift, whereby many in the Church, did by the spirit of God foretell things to come. Neither doubtless can it be denied, but that in those first times such gifts flourished in the Church. For Agabus foretold what evil should happen unto Paul if he should go to jerusalem. And the daughters of Philip are said to have been Prophetesses. Unto Peter also was foreshowed the coming of the messengers, which Cornelius the Centurion sent unto him. And the spirit of God commanded that Paul and Barnabas should be put apart for him. And in the book of the Apoc▪ those things which should come to pass, were showed unto john. Wherefore at that time such gifts appeared openly in many▪ Of what kind of prophecy mention ●● here made. Howbeit in this place I will not follow that signification. For Paul here means not that power, whereby were wrought miracles: but only describeth those offices which are at all times necessary in the Church. Wherefore, that prophesy that was spoken of in the first Epistle to the Corinthians the. 14. chapter, when Paul said, he which prophesieth, speaketh edification, exhortation, and consolation. And again, ye may all one by one prophesy that all may learn, and all receive consolation, the same prophesy I say, I think is meant in this place. And this is to be noted, that the Apostle did at the beginning set forth two offices generally: which are afterward divided into their parts, as we shall see. And there are two, for that man consisteth of body and soul. And God for that his will is that the whole man should be saved, hath instituted ministries in the church, both which pertain to the soul and which pertain to the body. Prophecy comprehendeth the gifts which pertain to doctrine and to exhortation. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, ministry, containeth those things which conduce to relieve the body either from poverty or from diseases, and which restrain it from wicked and uncomely actions. Touching the first he saith, Whether prophesy, according to the proportion of faith. In this place many think that by faith are to be understanded the chief grounds and principal sentences of religion, as those which are comprehended in the symbols. And so the sense is, that they which teach, or exhort, or comfort the people of God, ought chief to beware of this, that they speak nothing that is repugnant to the whole sum and principal grounds of the Catholic faith: which things they which have the charge of such functions, ought always to have before their eyes, lest peradventure they decline from them. Others by faith understand the root of such gifts. And Origen thinketh that this particle is to be repeated in all those things which are afterward mentioned: namely, that the ministry and doctrine ought to be exercised according to the measure and portion of that faith: as though all those parts of this general thing, which seem to have in them the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, should by this particle be made complete. But I think that this place is more simply to be understanded, so that faith here signifieth that knowledge, whereof God maketh them partakers whom he placeth in such functions, that he which teacheth, which exhorteth, or which comforteth, set forth nothing unto the people, but that which God hath put into his head, namely, by his inspiration and revelation: that they presume not to speak those things which either they understand not, or which are of their own invention. If our elders had observed this rule, we should not now have had in the Church so many new inventions of men, nor so many abuses, nor so many superstitions. For when every man took upon to speak and to teach the people what so ever came in his head, than began these mischiefs to increase without measure. Farther this we ought to know, that Origen and Chrysostom, of this, that the Apostle saith, according to the proportion of faith, took occasion to think, that it lieth in every man's power to obtain these gifts at his own pleasure. For God (say they) poureth in those things according to the vessel of faith offered of us. As though it were not before said, that God divideth unto every man the measure of faith. But (say they) GOD divideth it according as we ourselves will. Not so undoubtedly. For Paul to the Corrinthians of these free gifts thus writeth: All these things worketh one and the self same spirit, dividing to all men as he will. But thou wilt say, He worketh Free gifts are not distributed of God according to the will o● the receivers. indeed as he will: but he would frame his will to our disposition: and therefore he giveth not but so much as we wil He which thus speaketh, considereth not the history of the primitive Church. For it is manifest that there were many amongst the Corinthians, which would indeed have spoken with tongues, as they saw others speak: but yet they could not attain unto it. At this day also there are many, which would feign have the gift of teaching aptly and of exhorting with fruit: yet are they not therefore endued with the gift. And there are just causes, why God will not sometimes give those gifts. For peradventure they should turn to the destruction of the receivers: either for that they would become insolent, or else for that otherwise they would abuse the gift of God. The scripture manifestly admonisheth us that we are ignorant what we should pray as we ought. And therefore God rejecteth not the prayers of his, although oftentimes he give not those things which they ask particularly of him. Farther Paul unto the Ephesians plainly Those gifts depend not of ●ur preparation but o● the will of God. admonisheth, that God hath put in the Church some to be Apostles, some Prophets, and some Evangelists. And if it be God, which ordereth the disposing of these gifts, them depend they not of our preparation, but of his will. But some man will say, if this lie not in our choice, what needed Paul to say to the Corinthians, Labour to attain to the better gifts, but chief to prophesy. I answer, that the Apostle there reproveth the preposterous judgement of the Corrinthians. For they most esteemed the gift of tongues, when as rather prophesy was much better And if any man had each faculty, namely, of speaking with tongues, and of prophesying (which thing happened to many, for Paul himself, both spoke with tongues, and prophesied) yet he admonisheth, to labour rather to execute the gift of prophesy then of tongues. And if a man will desire of God any of this kind of gifts, Paul showeth what gift most conduceth to the edifying of the Church. And yet doth he not therefore affirm that it lieth in the hand of every man to have what he will. For he showeth only what is rather to be desired. Origen findeth fault with the Latin translation, which thus readeth, ●uxta rationem fide●, that is, according to the reason or consideration of faith For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, proportion, he thinketh signifieth a competent measure. But whether those be the words of Origen, or rather added to by the interpreter, I somewhat doubt. For in my judgement it seemeth not very likely, that Origen in his interpretations would seek for any help of the Latin books. And besides that I see not how justly our translation in this thing should be reproved. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may very aptly be turned ratio. Now resteth to declare why I said, that prophesy is here set forth as a general office, which afterward is divided into doctrine, & into exhortation: This I prove by the words of the Apostle, which I before cited out of the 14. chapter to the Corinthians. He which prophesieth speaketh edification, exhortation, and consolation to all men. In these words Paul most manifestly teacheth to what peculiar offices the gift of prophesy pertaineth in the Church. Or a ministry, in ministry.] The want of this speech may thus be supplied whether he have a ministry, let him abide and be occupied in the ministry, and wholly apply himself thereunto: unless peradventure any had rather with Origen to repeat that former particle namely, according to the proportion or measure of faith let him exercise himself in the ministry. As touching the sense Paul in these words No man ought to be idle in his vocation. showeth, that God will not that any man should be Idle in his vocation. For as Alexander said to Mammea, There is nothing more pernitions to a common wealth, then to have things done by deputies. Every man ought to labour himself in his vocation. But what a lamentable case is it, to see in these days infinite ministers in the Church, which boast, that they are not bound to preach, to feed the flock, and to govern the sheep of Christ: when yet in the mean time they receive no small gains at the hands of their sheep. He which teacheth in teaching.] Of this commandment the Apostles have given us an excellent example, when they said, It is not meet for us to leave the word of God and to minister at tables. For forasmuch as they were appointed of the Lord to teach the whole world, they would be occupied in teaching. He which exhorteth, in exhortation.] These two to teach and to exhort are To teach. & to exhort, are divers. of very nigh affinity the one to the other. And sometimes each is given to one and the same man. But sometimes and for the most part they are divided. For a man shall see some teach aptly, and most plainly set forth things most subtle, and perspicuously expound things that are obscure: which self men yet in exhortatations are very unapt. There are others, which have a wonderful dexterity and efficacy in exhortations, which yet of all men are most unapt to teach. By the words of the Apostle to the Cor. a little before alleged we see how the gifts of the prophesy are distinguished,▪ First he saith, He speaketh edification, which pertaineth to doctrine: secondly, exhortation: namely whereby men are stirred up to do good and to eschew evil: thirdly is put consolation. For oftentimes it cometh to pass Three parts of prophecy that some are broken in adversities, which by that means may seem ready either to despair or to fall away from the truth. Wherefore it is necessary that they be helped by consolation. This part Paul here prosecuteth not (I think therefore) for that he comprehendeth it under exhortation. And how much public teachings and exhortations were used in the old time in the Church, we may gather out of that 14. chapter to In the synagogue of the jews, these offices of prophecy were used. the Corinthians. Yea neither were these things ever entermitted in the synagogues of the jews, so often as there was had an holy assembly. Which may here by be proved, for that unto Christ, when he was set down in the synagogue, was delivered a book, to expound somewhat thereof unto the people. And when Paul and Barnabas came to Antioch as Pisidia, as it is written in the 13. chapter of the Acts, and were come to the synagogue with the rest of the jews, the ruler of the synagogue said unto them, If ye have any word of consolation for the people, say on. He that distributeth, let him do it with simplicity.] Here is touched the office of deacons, as they were at that time, and aught also to be in our time. Their office was to distribute to the poor the alms and oblations of the faithful. Let them do their office saith he with simplicity. Let them convey nothing away by craft, or by evil practices. For naughty and deceitful men, when they have the charged of common receivings of mooney, do nothing simply, but use wonderful The office of Deacons guiles and subtlety. The faults Paul willeth to be removed away from this kind of ministry. Others think that the giving aught to be done simply, that is, without any regard to get the praise of men, which some seek for in the distribution of other men's alms. But the first interpretation in my judgement seemeth more apt. He that ruleth, with diligence.] Although I doubt not that there were many kinds of government in the Church, yet to confess the truth, this as I think may most aptly be understanded of those which were called praesbiteri, that is, elders, not of these which had the charge of the word and of doctrine, but of those which The office of the elders were appointed as helpers to the pastors. They as men of the wiser sort & endued with a greater zeal and piety, were chosen out of the laity. Their office was chiefly to see unto discipline, and to look what every man did, and in every house & family to see what every man needed, either as touching the soul, or as touching the body. For the Church had his elders, or if I may so speak, his senate, which as time required provided for all things meet and profitable. Paul describeth this kind of ministry not only in this place but also in the first to Timothe: For thus he writeth. The elders, are worthy of double honour, especially they which labour in the word & in doctrine. In which words he seemeth to signify, there are some praesbiteri which teach and set forth the word of God: and there are others, which although they do not this, yet are they governors in the Church as elders. This thing Ambrose left not untouched, when he expounded that place, yea he complaineth, that even then either through the pride, or through the slothfulness of the priests they were in a manner worn away. For whilst they which have the government of the Church seek to draw all things to themselves, they diligently as much as they can, labour that in that room should be joined no fellow officers with them. Wherefore Paul willeth, that they which have this charge, do put to their diligence, and expel slothfulness and sluggishness. He that showeth mercy with cheerfulness.] This seemeth to have been the office of widows & of old men: which were to that end maintained of the Church, to see unto strangers and to sick persons. Unto these he not without just cause commandeth cheerfulness. For men weak and afflicted are much relieved, if they see their necessities helped with cheerfulness. For they which do these things with an heavy and frowning look, do seem to add sorrow to them that are in sorrow. For thereby they suspect that they are greavousome and burdenous to their Why these gifts are called free gifts. brethren. By means whereof they are oftentimes brought to that point, that they count death much better than that life. Thus much hath Paul spoken of the public ministers of the Church, which he not without just cause calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, free gifts. For all these things, although it seem they may be gotten by human art and industry, yet by our endeavour we shall never bring any thing to pass the way, unless we be helped by the grace of God, whereby those things which we do are made profitable, and of efficacy. For they which are occupied in these offices without the help of God, may indeed win praise of men, and commendation of the people, but they are not able to advance the salvation of the souls, and the commodities of the Church. And as touching this matter oftentimes they have God favourable & prosperous unto them, which yet obey him not with a sincere will. But this is exceedingly to be lamented that this governance of the Church is so miserably decayed, that at this day not so much as the names of these functions are any where extant. They have put in stead of them. Taper carriers, Accoluthes and Subdeacons, which have light and trifling effects appointed to them pertaining to their superstitious altars. Let love be without dissimulation: hating that which is evil, and cleaving to that which is good. Being affectioned with a brotherly love to love one an other. In giving honour, go one before an other. Not slothful to do service, fervent in spirit, serving the time. Rejoicing in hope, patiented in tribulation, continuing in prayer, communicating to the necessities of the Saints, giving yourselves to hospitality. Let love be without dissimulation.] Men are of their own nature very prone to hypocrisy. Therefore Paul expressedly prohibiteth it. For God, as john saith, will not that we should love in words & in tongue: but in deed and in truth. And Paul to Timothe writeth, Love aught to come from a pure heart, and a good conscience, and a faith unfeigned. Origen saith, He which loveth God, and those things which God willeth, that man hath love without dissimulation. But he which loveth not either God, and those things which God willeth, he I say loveth not, but only dissembleth and pretendeth love. As if a man see his neighbour fallen into some grievous crime & do not admonish him, or reprove him, his love is conterfeate. For he willeth not those things towards his neighbour which God willeth. The favour of his neighbour is more dear to him, than the will of God. Hating that which is evil, and cleaving to that which is good.] Good and evil in this place may signify profit and disprofit. And so the sense here is he loveth Good signifieth two things. his neighbour without hypocrisy, which hateth all things whatsoever he seeth shallbe discommodious and hurtful unto him: but those things, which may by any manner of means be profitable or commodious unto him, he both vehemently desireth, and as much as he can helpeth forward. It may be also that Good and evil signify honest and dishonest. And so they which love truly, abhor from wicked and filthy works: and as much as they can apply themselves to holy and honest works. Which is therefore said, for that some are so foolish, that they think they love their neighbours, when they consent to them in their wicked lusts and great extortions. But this is not that love, which the Apostle describeth, when he saith, that we ought to abhor from wickedness, and to embrace as much as lieth in us that which is honest & just. Chrisostome noteth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, hating The affect of hatred is not in vain planted in us. The stoics unjustly rejected affects. is spoken with a vehemency. For this preposition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Paul signifieth vehemency of speech as in the 8. to the Romans, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth not any common, but a great and vehement carefulness and anguish. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth more than to wait for? For it signifieth diligently to wait for. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is redemption, not every kind of redemption, but an absolute redemption. Moreover we see that the affect of hatred is not in vain planted in our minds: but to the end we should exercise it upon vices. Wherefore the stoics unjustly rejected affects: For affects are the matter of virtues. And as in an harp when to the wood, pegs of bone and strings are applied number, proportion and measure, is brought forth a most sweet harmony: so when to these affects is added the spirit and grace of God, of them spring forth notable and excellent virtues. But we are in the fault which abuse those gifts of God, and hate those things which both are honest and please God: and contrariwise the things which are filthy and displease him, we embrace. And so perverse oftentimes is our judgement, that we call good evil, & evil good. Although the nature of the things themselves be not changed by our judgement. For things that are filthy, Things are not changed by our judgement. are always filthy, although we judge otherwise of them. Wherefore he wisely answered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, That which is filthy, is filthy, whether thou so judgest it, or no. And this is to be noted that as the Apostle commandeth us to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word as we have declared signifieth an hatred with vehemency, so willeth he us not simply and absolutely to cleave unto God, but addeth the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to be joined together not slenderly, but as it were with a strong and indissoluble bond. Being affectioned to love one an other with a brotherly love.] In Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: What Storge signifieth. in which words is declared, what manner of affect love is, namely, a brotherly affect. And it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which word signifieth an affect not coming of election, such as are friendships which men enter into one with an other: but grafted in by nature, and therefore so joined to our minds that it can never in a manner utterly be shaken of. And forasmuch as of these natural affections there are sundry sorts or kinds (for either they are between the parents and the children, or between the husband and the wife, or between brethren) the Apostle mentioneth that kind which most agreed with his exhortation which he had begun: namely, to give us to understand that our love towards others ought to be a brotherly love: which is therefore more vehement than are common friendships, for that these frendship●●●e dissolved even among honest men, when they perceive that their friends have fallen away from justice, & are become wicked, & corrupt. But as touching our parents, brethren & children, it is undoubtedly a grief unto us if we see them behave themselves otherwise than we would they should: yet is not therefore the affection of our mind towards them extinguished. Moreover in these affections of love we seek not, that in our loving one should recompense an other with mutual benefits. For of our own accord we love both our children and brethren, although they have not bound us unto them by any their benefit to us ward. And forasmuch as these things ought to be observed in christian love, therefore Paul calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, although it come not of nature, but of the spirit of God and of grace And how much the consideration of brotherhood is of force to stir up love between The love of brethren is of great efficacy. Christian men, we are taught by the example of Moses. For he the next day after that he had slain the Egyptian, when he went to visit the hebrews, and saw a certain Hebrew doing injury to an other Hebrew, as S. Stephan reciteth the history, said unto them, Ye are brethren, why do ye in this sort injury one an other? The force of this affect joseph also declareth: For he when he meant upon the sudden to reconcile himself to his brethren, who had sold to be a bondman, said unto them: I am your brother joseph. And so soon as he had spoken that, he could not restrain himself from tears. So great is the force of this affect with the godly. Neither is the mutual love between Christians without just cause called a brotherly love. For Christ called his disciples brethren: and that at that time chief when after his resurrection he was now endued with immortality. Aristotle in his. 9 book of Ethics, when he entreateth of friendship. Amongst brethren (saith he) one and the self same thing is distributed amongst many, and therefore for as much as they communicate among themselves in one, and the self same thing, they by good right love the one the other. By that one and the self same thing wherein brethren communicate, he understandeth the substance of the father and of the mother, whereof each have their part. The like consideration also is there between the faithful. For as Peter saith, they are made partakers of the nature of God, wherefore they ought to love one an other as brethren: which thing if they neglect to do, they are worthily called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, without natural affections. Which vice, as a sin most grievous Paul in the first chapter of this Epistle attributed to those which fell away from the true worshipping of God, and were therefore delivered of him into a reprobate mind. In giving honour▪ go one before an other.] This is the proper effect of brotherly The ●ffects of honour & of contempt love, that whom we love, those we labour by all means to honour: and in so doing, we allure those whom we honour to love us again: as contrariwise when we contemn our brethren, we break in sunder the sinews of love, and provoke our brethren to hatred and enmities towards us. For what thing else is anger, but a desire of vengeance, sprung by reason of contempt? Honour is here taken not only for a certain outward reverence, whereby we reverence the dignity of our What honour signifieth. neighbour, but also for an outward help, succour, and aid, whereby we help those which stand in need. So Paul admonisheth Timothe to honour widows. And Christ reproved the Phariseis, for that they contemned the precept of God (which commanded that parents should be honoured,) when they gave counsel to the children, to offer up those things in the temple, which ought rather to have been bestowed towards the relief of their parents. And of how great force the neglecting of this kind of help towards our brethren, is to stir up hatred and enmities, we The neglecting of our brethren stirreth up contentions. may gather out of the Acts of the Apostles. For strait way in the primitive Church, there arose a grudge, for that the widows of the Greeks were contemned in the daily ministry. Hereunto Christ exhorted his, when he willed that they should not press for the first rooms in the synagogues, and that being bidden to feasts, they should sit down in the lowest room. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is in this text, may have a double sense by reason of the divers signification of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For sometimes it is taken for existimo, or reputo, that is to esteem or make account of. And so the sense shall be, let every man think that others are more worthy of honour than himself. As to the Philippians in the. 2. Chapter it is written, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, in humbleness of mind, every man esteeming others better than himself. And sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth nothing else, but to be a captain, and to go before. And so the sense is, let every one of you prevent the other with honour, and suffer not himself to be prevented. Not slothful to do service. For as much as these things which he hath now reckoned up, ought not slenderly to be put in ure, therefore Paul saith, therein we must do our diligence. And the slothfulness, which he commandeth to be put away, is that slowness in executing of offices, whereby men declare that they do those things which they do, grudgingly. From which fault they are clear, which do it with such cheerfulness and willingness, that sometimes they contemn even their own commodities. In sum Paul requireth, that we love not only in words, but also in very deed, and with an effectual endeavour: and that we be not professors of this Philosophy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, all in words, but nothing in deeds: which thing was reproved in divers wise men amongst the ethnics. Fervent in spirit. Those things, which he hath now made mention of, for that they bring with them troubles, loathsomeness, labours, and costs, therefore commonly seem irksome unto the flesh. Wherefore Paul requireth that we suffer not ourselves to be seduced by the flesh, but rather, that we be fervent in spirit. Men neither hot nor cold, highly displease God: I would to God (saith he,) thou wert either hot or cold, but for that thou art lukewarm, and neither hot nor cold, I will begin to spew thee out of my mouth. This word spirit may here signify two things, either the power and instinct of God, or else our soul. And it is doubtful whether sense Spirit sometimes signi●eth our soul. we ought here to follow. And that spirit sometimes signifieth our soul, it may be gathered by many places of the scriptures. For it is written, blessed are the poor in spirit. Again, he bowed down his head, and yielded up the spirit▪ Again, that the spirit may be saved in the day of the Lord. Again, that it may be holy both in body and in spirit. Again, the body without the spirit is dead. Again, Christ went to the spirits which were in prison. Howbeit I grant that this word spirit hath either signification. And I here think that it hath either signification: namely both our soul, and also the power of the spirit of God, wherewith the faithful are illustrated. Wherefore Paul requireth a force and efficacy, whereby our minds should be inflamed. And although as we have before taught, it lieth in no man's hand, to be endued of God with this or that power of the free gifts, for God distributeth them to every man as he will) yet the regenerate, for that they are not simply men, but are the men of God, and have their strengths after a sort renewed by the grace and spirit of God, they may by their endeavour, prayers and industry stir up The regenerate may after a sort stir up in themselves the spirit. in themselves the spirit, whereby to be fervent, or they may frame themselves unto it, when it stirreth them up. For so Paul saith to Timothe. Stir up the grace which is in thee, by the imposition of the hands of the eldership. And to the Thessalonians, Take heed ye extinguish not the spirit. For even as unto fire, being once kindled, we may put wood and coals, to make it to burn the more, so the spirit being now given may by the exercise of doctrine, exhortation, or ministry, be stirred up, to make us the more fervent: and this to do, Paul now here exhorteth us. In the Acts of the Apostles the 18. chapter it is written of Apollo, that he spoke with a fervent spirit, as which taught diligently those things which pertained to the Lord. But it is added that he was learned, and eloquent. In that place I se two things joined together, which are very necessary for a preacher. First that he diligently take heed what he speak: that he pour out nothing rashly or against the Two principal offices of a preacher. truth: the second is, that those things which he speaketh, be not spoken coldly and slenderly, but be set forth effectually and fervently. But in some, though otherwise they are vehement enough, yet there wanteth doctrine: & in other some, in whom sometimes seemeth to be diligence enough, yet they want ferventness of spirit. And that which I now speak of pr●●chers, ought also to be applied to other offices, whereof is now entreated. Serving the time.] Here some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, time, and some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Lord. Chrysostom and Origene read, Lord: and rather allow that reading, then to read time: peradventure therefore for that they thought it is the point of an inconstant and light man to be changed according to the time: and for that to serve the time, may seem to be rather a wary behaviour of man, then the worshipping of God. But contrariwise Ambrose, what needed (saith he) to say that we must serve the Lord, when as all the things which hitherto have been spoken, thereto tend, that we should serve the Lord. But that notwithstanding there is no cause, but that we may read, Lord. For they mought say, that Paul in his sentence admonisheth the godly to think that in all those things they serve not men, but God, who seeth all things, and to whose honour all things ought to be directed. How be it Origen somewhat relenteth and saith, that we may serve the time, whilst we consider how short it is, and contracted: that although we have wives: yet we are as if we had none: and although we possess, yet as though we possessed not, redeeming the days for that they are Occasion is to be observed. evil: which interpretation I dislike not. Although time in this place may more aptly signify occasion, which is earnestly and diligently to be observed, if we will do any good to our brethren. For occasion otherwise passeth away, neither can it be called back again when we will. We know, with how great subtlety and wickedness, Satan and the flesh resist the works of God. And therefore it cometh that there is no man almost which patiently taketh admonitions & reprohensions. And much les in a manner, if we admonish out of time, and out of season. Paul gave place somewhat to the time, when he Circumcised Timothe. But he could by no means be persuaded to circumcise Titus also, though he were vehemently thereunto urged. Christ himself according to the consideration of the time fled, when the jews sought to put him to death, Howbeit afterward, when he saw opportunity he returned of his own accord. Therefore his disciples said, Even now the jews sought to stone thee: and wilt thou now again go into jewry? Christ answered them. Are there not 12. hours in a day? In which words he signified that Occasions are counted as becks of God. we ought to serve time. And for no other cause. Solomon saith, that there is a time to build, and a time to plant. etc. Such occasions are as certain becks of God to bring things well to pass: which becks we ought no les to observe, than soldiers do the sign or watchword of their captain. And good servants attempt nothing before that they see their Lord or master to beckon thereunto. Erasmus thinketh, that to serve the time, is to take in good part adversities, when they at any time happen. And this sentence he thinketh is confirmed by that which followeth. For Paul addeth, Rejoicing in hope: patiented in tribulation. But if there be any which like better the other reading, serving the Lord, we will not be against it. But here is to be noted this Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, serving. For thereby we understand (which thing we before also admonished) that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, belongeth not only What is to be taken heed of, in observing of occasions. unto creatures excelling in dignity, but also unto God himself. On the other side he which thinketh, that Paul commandeth us to serve the time, aught to beware, that whilst he observeth occasion he decline neither to the right hand nor to the left, that is, that he change not his sentence. For we ought to be constant in that which we rightly understand: although every time will not suffer us to burst forth strait way into act. Rejoicing in hope.] This can not they do which settle themselves in worldly things for in them only put they all their hope and confidence: and wait for nothing else Paul in this place understandeth the hope of eternal felicity: whereby men are so confirmed in adversities, that Paul to the Thessolonians calleth it an How patience worketh hope, and hope patience. helmet. Here is hope reckoned as the ground of patience in tribulation. At which thing some man peradventure may marvel. For before in the 5. chapter Paul wrote, Tribulation worketh patience, patience experience, and experience hope. There we see that hope is produced of patience. But contrariwise in this place patience is said to spring of hope. But herein is no contrariety. For this commonly cometh to pass in things which are nigh by nature, that by an inverse order they Things nigh by nature together▪ do by an inverse order infer th●●ne the other What hope is. mutually infer the one the other. For so of rain are engendered clouds, and again of clouds is brought forth rain. And as the philosophers say, of good actions spring virtues, and contrariwise of virtues spring good actions. Chrisostome, as we before admonished, testifieth, that the honour which we give unto brethren hath not only love to the root thereof, but also engendereth the self same love in those whom we honour. Now hope, to express the nature thereof, is a certain faculty or power breathed into us of God, whereby with a constant and patiented mind, not through our own strengths, but through jesus Christ, we wait for the salvation now begun in us (which by faith we have received) until at the length it be accomplished. They which hope are merry and rejoice, for that they are assured, that they Hope maketh glad & maketh sorry shall one day obtain the things which they hope for. Howbeit in the mean time they are somewhat sorry, and it grieveth them, for that they have not as yet obtained those things. Moreover they which hope for things hard and difficile, which Hope is of things hard but not of things impossible. yet are not impossible. For unless we thought, that we may by the grace and spirit of Christ obtain eternal life, we would never hope for it. Paul before in the 8. chapter observed even this self same order. For he taught that of hope springeth patience. For the hope (saith he) which is seen, is no hope. For who hopeth for that which he seeth? And a little afterward, If we hope for that which we see not, we wait for it through patience. Doubtless the mind is not a little stirred up to suffer all things, where great rewards are set forth. And therefore in the self same chapter Paul saith. The sufferings of this time are not worthy the glory to come, which shallbe revealed in us. But here it may be doubted, why Paul unto hope attributeth joy: especially seeing that joy is an affect coming of a present good thing: but hope is of a thing to come. I answer that those good things which are hoped for are in deed absent but such is the force of hope, that that which is absent, it after a sort maketh present. Hope maketh things absent, present. Faith also maketh things absent, present Of the Eucharist. Therefore Paul in the 8. chapter very aptly wrote, that by hope we are made safe: and unto the Ephesians, That God through Christ hath brought to pass, that we now sit together with him in heaven at the right hand of God. And according to this form of doctrine we use to say, that they which believe truly & hope, do make the body and blood of Christ even present, although otherwise in very deed they be in heaven: and they wholly in mind and in spirit have the fruition of them, so often as they rightly and godly come together to the supper of the Lord. But how great a good thing it is, to have in tribulations a patiented mind, hereby may be gathered, for that it is a common saying: That it is a great evil, not to be able to suffer evil: as if a man should say, that adversities, and tribulations, which commonly It is a great evil, not to be able to suffer evil. A most profitable chain. are called evil, are not in very deed evil, but only for that they can not be borne or suffered. Continwing in prayers.] Chrisostome gathereth together in good order those things which may mitigate the painfulness of those offices, which have now been mentioned. Which chain or order he thinketh Paul hath diligently prosecuted The first remedy is love, and that such a love which cometh of a brotherly affect. For there is nothing hard to him that loveth: Secondly is required the ferventness of the spirit of God: thirdly the hope of that which is most excellent: four aid & help obtained at God's hand by affectual prayers. Wherefore Paul here admonisheth us of prayers, that we should continue in them. But whereas he here saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, continwing, to the Tessalonians he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is uncessantly. For we ought to pray unto God without ceasing and intermission, so much as human imbecility will suffer. And every man, so often as any thing happeneth which either troubleth the mind, or stirreth up a fear, or desire, aught to turn his mind to God, which can either deliver him or accomplish the things which he desireth. And this is done in a moment, and in the twinkling of an eye. Yea those prayers are chiefly commended, which are as burning firebrands cast up into heaven by a sudden conversion to God, and do not through multitude of words wax cold. And Christ in Luke the 19 chapter admonisheth us to pray always, and not to be weary In Greek it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are sometimes those which are slothful and sluggish. And that we should not become such, nor be discouraged in praying, Christ hath set forth unto us the parable of the widow and of the unjust judge: to declare unto us, that God will without doubt hear those things, which we incessantly ask of him. And at the end of the parable he addeth The Lord will take vengeance of them quickly. But how doth he it quikely, when oftentimes God quickly avengeth his. There is no tarrying in God but in our thinking. he differeth it so long? He is said to do a thing quickly, which doth that that is to be done so soon as occasion offereth itself? Wherefore the tarrying is not in God, but in our thinking. But if we should be admitted into the inward parts and secrets of the counsel of God, we should see that we are very rash and headlong in making our petitions. Wherefore that is to be cast away from us, that we be not letted from enduring and persevering in prayers. Communicating to the ness●ties of the Saints: giving yourselves to hospitality.] He chiefly maketh mention of the saints, for that they above all others have most need, as those whom the world hateth. And he rightly addeth, Strangers: The saints have most need above all others. Why the flesh abhorreth the poor. for at that time the saints being turned out of all their goods, lived oftentimes as wanderers abroad and exiles. Wherefore Paul exhorteth the Romans to entertain such men with a loving mind, and with liberal hospitality. The flesh is not ready to do good to this kind of men. For when it seeth them in misery, it judgeth, that they can by no means be recompensed again at their hands, and therefore, whatsoever is bestowed upon them, it thinketh to be lost. And they which follow this affect, count nothing more blessed, then to receive. Wherefore they willingly give nothing, but where they think there shall return unto them again either as much, or rather more. God oftentimes in the law commendeth Of the poor and of strangers. strangers. In Exodus the 22. chap. he commandeth the Israelites, that they should not vex strangers but should handle them courteously, for that they themselves also were once strangers in Egypt. Whereas he putteth them in mind of things past, that may also be profitable unto us, if we consider what may hap hereafter. For who is now so certain of his home and habitation, that he can be assured that he shall never be a stranger? And in the 19 chapter of Leviticus, commandment is given to the harvest folks, and to the grape gatherers, that they gather not all, but leave somewhat for the poor and for strangers, and God commandeth his people to love them even as themselves. And in the 10. chapter of Deut. God affirmeth, that he is the protector and avenger of orphans, widows and strangers. For these kinds of people are left to his care. Unto all such kind of men we own our benevolence, and chiefly if they be of the household of faith: of whom Paul now presently entreateth. Of this thing the Apostles Peter, James, and john, had so great care that when they sent away Paul to the Gentles, and they themselves were appointed to be ministers unto the circumcision, they commended unto his care the poor which dwelled at jerusalem. And this office he testifieth to the Galathiaas that he with an earnest diligence accomplished. That which is in the latin book, Necessitatibus, that is, necessities, is not well turned. For the Sophisters abuse this word, and teach, that a Christian man is not bound by Whether in helping of the poor we ought to tarry until they be in extreme necessity. the commandments of GOD, to help the miserable, unless they be in very great, or as they speak, in extreme necessity. But Paul willeth us to communicate rather to their uses then to their necessities. For to do good unto thy neighbour, thou must not tarry until he be urged with extreme necessity. For no man would gladly so be dealt with. Neither is this to be passed over in silence, that some books in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, uses or necessities, have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, memories. And of this reading Origen or rather his interpreter maketh mention. And Ambrose both so readeth it, and also interpreteth it. And so the sense is, that we ought to do good not only to the poor which are present, but also to them that are absent. For Thales milesiu was wont to say, that we ought to remember our friends, not only which are present, but also that are absent. And the Apostle had a great care to provide that the Gentles should minister alms unto the We must ha●●●●mpassion not only of them that are present b●t also of th●m that are absent. We must communicate unto the uses, and not to the pleasures of the poor. In alms is a communicating. A recompensing of alms. Saints which dwelled at jerusalem. Howbeit we will follow the accustomed reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and say, that we ought to communicate to the uses of the Saints, to their uses (I say) and not to their pleasures or delights. For by that means men are oftentimes made worse. And besides that also, such superfluity would serve to relieve other poor folks also. Neither (saith he,) giving, or bestowing, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, communicating. For in alms giving there is a certain communicating. For if we speak of the poor which were at jerusalem, the Gentiles had received at their hands spiritual things. For the word of the Lord came out of Zion, and the law of God out of jerusalem, and salvation from the Hebrews. For out of that nation were appointed preachers of the Gospel to preach unto the whole world. Therefore Paul in the second to the Corinthians the. 8. chapter, saith That your abundance may relieve their want, and that on the other side their abundance may relieve your want. But if we speak● of other poor folks, even when we help them with our alms, there redoundeth unto us no small commodity or profit. For Christ saith, as we read in Luke, Make you friends of the wicked Mammon, that when you fail, they may receive you into your everlasting Tabernacles. But what if the poor be evil, and they also excluded from the kingdom of heau●? These things are to be understanded not of the men, but of the works. But so also should follow an other absurdity, that by the virtue of our works, we should obtain the kingdom of God. I answer, as we deny that works are the causes of eternal life, so also deny we not, but that God rewardeth the good works of the faithful, which are now regenerate by Christ. For we know that he shall judge every man according to his works. For he will say, I was hungry, and ye fed me. I was thirsty. and ye gave me drink: I was a stranger, and ye harboured me. The kingdom of God is given for election and the promises sake, which the saints receive by faith. But because those things are hidden from man's eyes, therefore are brought forth good works: which are the proper and manifest effects both of our faith, and of the election of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, giving ourselves saith he to hospitality. This is not spoken without a great emphasis. For it is a greater matter to apply and give ourselves to hospitality, then only to keep hospitality. For Abraham waited not, until strangers came home to him, to desire to be received in, and to require harborough: but going of his own accord out of his tabernacle he looked round about, to see if he could espy any stranger, whom he might receive into his house. And if he saw any, he ran unto him, and prayed him, not to pass his house. If I have found favour (saith he) in your eyes, I beseech you turn in unto your servant. Hospitality is a work of noble men. And the same diligence and mind was in Loath, and in a manner in all the father's. Paul in these words chargeth us not with any vile and uncomely works, but with works noble, and of great excellency. For there was never any noble man, or notable Prince, but that he was desirous to do good unto others, and was careful over strangers. Titus Vespasian, at night, when he called to memory, that he had that day done no benefit unto any man (would with heaviness say) Friends we have lost this day. And Christ, The kings (saith he) of the nations bear dominion over them, and they which have power over them are called gracious: in Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The ethnics also saw that God hath a care over strangers, and therefore they worshipped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, jupiter hospitalis. This property of God, Homer, describeth in the second book of his Odisseas. And Virgil aptly saith: jupiter jupiter hospitalis. hospitibus nam te dare iura loquuntur: that is. For men say that thou o jupiter givest right unto strangers. And the natural affect toward citizens, commonly stirreth up every man, that if he meet a stranger, and one that is in need, he will to his power help him, and provide harborough for him. So we also if peradventure the Saints, which as touching the eternal country, are our Citizens, do come unto us, aught to help them, and gently to entertain them. But what if they be evil, and enemies unto us, and such as curse us, and hate the Gospel? What is in this case to be done? Paul addeth. Bless them which persecute you, bless and curse not. Rejoice with them that rejoice, and weep with them that weep. Be of like affection one towards an other. Be not high minded, but making yourselves equal to them of the lower sort. Be not wise in yourselves. Recompense not evil for evil, procure things honest in the sight of all men. If it be possible, as much as in you is, have peace with all men. Dearly beloved avenge not yourselves, but give place unto wrath, for it is written: Vengeance is mine, I will repay saith the Lord. Therefore if thine enemy hunger, feed him, and if he thirst give him drink. And in so doing, thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with goodness. Bless those which persecute you: Bless and curse not] I think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, bless▪ in the first place, signifieth to speak well, but it may seem marvelous how we can allow or commend him that revileth us, & worketh mischief against us. And if we so do, we shall be found liars. But Epictetus in his Enchiridion An excellent laying of Epictetus. wisely admonisheth, that every thing hath two handlesto be holden by, & therefore every wise man ought to have a consideration, by which of those handles it may best be taken and holden. For if thou take a thing by that part whereby it can not be holden, thou losest thine labour. Now there can none be found of so wicked and ungracious a nature, but that he which judgeth indifferently may behold in him some gifts of God. For he is either active, or strong, or learned, or noble, or eloquent, How we may speak well of our enemies. or witty. These things though we be never so much provoked by injuries, we ought not to deface, or to keep in silence, if any opportunity be offered us to speak well of our enemies. Eschines an Ethnic hid not from the men of Rhodes the eloquence of his most deadly enemy Demostenes, but rather as much as he could amplified it, and recited unto them his most spiteful Oration which he had written against him: and added, that it was nothing in comparison of the gesture and pronunciation which the orator used in uttering it. David both in words and in deed reverenced Saul being his enemy, for that he was anointed of the Lord. And the Apostle now therefore commandeth this, for that the world judgeth that men should deal far otherwise. For either it delighteth in cursed speakers, and enemies of the truth, or it thinketh that it is honest to requite injuries done against us. Wherefore Vespasian, when there sprang a contention between a certain Senator, and a knight of Rome, with this sentence appeased the contention. A Senator ought not doubtless to revile: but when he is reviled, it is both a thing lawful and civil to revile again: for that he which first reviled, spoiled himself of the prerogative of his honour. But Paul commandeth us far otherwise. For we must not consider what our adversary deserveth, but what is comely for us. Neither requireth the Apostle, that we should only speak well of our enemies, but also that we should wish well unto them. For so think I that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second place is to be taken, as an Antithesis to that which followeth, and curse not. Some think that it is nothing but a repetition for a more vehemency sake. But I think that this is the better sense, that we are first commanded to speak well of our enemies: and then to wish them good: and in no wise to curse them, as men commonly use to do. And if this seem a hard matter to do, let us remember that we are his children which maketh his Sun to shine upon the good, and upon the evil, and his Disciples, which answered his Apostles when they required fire from heaven, to burn the Samaritans, ye know not of whose spirit ye are: namely, of his spirit, which came not to destroy, but to save: of him which healed those that persecuted him: of him which restored unto Malchus his ear, who came with the other soldiers of the chief rulers to take Christ. Of him which saluted his betrayer judas as a friend, and received him with a kiss: of him finally which forgave the wicked thief, and promised unto him eternal felicity, which prayed for them that crucified him: and which of his own accord died for his enemies. It shall nothing profit thee, to recompense injuries with injuries, and taunts with taunts: thou oughtest rather to commit the matter to God, who will be a most just arbitror, neither can he by any perturbation be led away from justice. Further hereby may we gather that it is not lawful to speak evil of any man, nor to curse any man. For if we be prohibited to do these things against our enemies, which thing mought otherwise seem tolerable in man's judgement, much les it is lawful for us to do it unto others. Chrysostom, to persuade us to follow these words of Paul, reckoneth up the commodities, which the cursings and persecutions of the If we oght not to speak evil of our enemies much less of others. adversaries commonly bring to the godly. First (saith he) it excellently well helpeth us to the obtainment of the kingdom of heaven. For Christ saith, blessed are they which suffer persecution for righteousness sake, for theirs is the kingdom of heaven. And he addeth. Blessed are ye when they revile you, and persecute you, speaking all manner of evil▪ and lying against you for my sake. Be glad and rejoice, for your reward is great in heaven. etc. Moreover they are an occasion or matter of most excellent virtues. For as Paul teacheth, tribulation worketh patience: patience experience: and experience hope. But where is the patience of the saints? Where is their experience? Where is their hope? If thou take away the wicked enterprises of our enemies against us? Moreover, the glory of God can by no other means be more highly advanced, then if we valiantly and courageously behave ourselves in those things which are to be suffered for his name sake. For it is not so hard a matter to cleave unto God, so long as all things go prosperously and quietly with us, and as we would desire. But when all manner of adversities happen, and yet constantly to abide in his obeisance, this doubtless cometh of a manly and strong faith. And therefore I think james said, that patience hath a perfect work, unless peradventure a man will thus understand it, that perfection is not in any work unless we persever in the same. For when we leave of, we bring not the work to his end, and so without patience it is left unperfect. And besides all this, our enemies are by this means chief feared away from continuing to persecute us For when they see that we are not moved by their injuries, they think that they lose their labour. And therefore they take not so great pleasure of the reproaches, wherewith they reproached us. But if they perceive that we are out of quiet, and take it in ill part, they will think that their injuries have taken good success, and will afterward be more bold in their wicked endeavours. By this we may see why the Lord said, blessed are ye when they revile you, and persecute you, and speak all manner of evil, and make lies against you for my sake. Rejoice and be glad, for your reward is great in heaven. This commandment of Christ, the Apostles executed. For they returned from the presence of the Counsel, rejoicing that they were counted worthy to be reviled for his name sake. And Paul in the first to the Corinthians saith, we are evil spoken of, and we bless. In Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul always wished not we● to his enemy. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. How be it this counsel Paul always observed not. For to the Galathians he saith, I would to God they were cut of, which trouble you. And David saith, let their table be made a snare before them, let their eyes be made dim that they may not see, and bow down their back all ways. And other books of the Prophets, are every where full of curses and imprecations, wherewith they curse the enemies of the people of God. Here doubtless as I judge, is it to be said, that we ought so to deal, as Paul now admonisheth, so long as we have a respect to our own injuries, Whether it be lawful at any time to curse ou● enemies. and that we walk the ordinary way and common course, whereby we are of love bound to wish well to our neighbours. But if God open unto us his hidden will, and declare what shall without doubt come to pass of our enemies, and of those which persecute us, then if we sincerely and truly love him, we ought undoubtedly to stay ourselves in his will and counsel. Howbeit this caution is added, first to be fully assured, whether those things which God hath opened unto us, pertain only to a threat, or wholly to declare his determinate and assured wil For where we suspect that God threateneth only to bring us to repentance, we ought not to cease of from prayers even for the wicked. So did Moses, when he made supplication to God for his people. So did Abraham for the Sodomites: so did Samuel for Saul: and so did jeremy for the people. But when they are assured that it is the fixed, and certain will of God, they do not only pray against the wicked in prophesying (as Augustine thinketh against Faustus in his. 16. book and. 22. chapter, where he thus writeth. But curses when they are spoken by the way of prophesy, come not of the evil desire of him that curseth, but of the foreknowing spirit of him that denounceth them) But also it is done with a mind now consenting unto God, and wishing the self same things that he wisheth. David when as otherwise he was so gentle and favourable towards Semei, Absalon, Saul, and other enemies, yet sometime so curseth and banneth the wicked, that it driveth an horror into the readers. Christ also first be wailed the infelicity of the City of jerusalem, for that it knew not the time of his visitation: and saith, how often would I have gathered together thy children, as a hen doth her chickens under her wings, and thou wouldst not? Howbeit even the same Christ, when he knew the assured and unmovable will of God, did burst forth into these words, I give thanks unto thee O father of heaven and of earth, for that thou hast hidden these things from the wise and prudent men, and hast revealed them to infants. Even so, Lord for that it hath so pleased in thy sight. Moreover men of God when they come to this point, have not a respect to their own cause, neither do regard their own injuries: but consider that by the wicked works of the ungodly, the Church of God is hurt, the spiritual proceedings thereof are letted, the course of the Gospel is hindered. And they most ardently desire that the name of God might be sanctified, & his kingdom most amply spread abroad. And hereof it cometh, that when the godly pray against wicked men, they persecute not their own enemies, but the enemies of God, whom they desire might be most purely worshipped. David saw that he was called of God to the kingdom, and understood that the enterprises of the wicked, were not so much repugnant to his honour, as to the will of God. Wherefore worthily in his prayers he wisheth rather that they should pearish, and that most vilely, then that any jot of the most just will of God should be hindered. Wherefore both in this place, and in such other like, we are prohibited not only to curse, but also to speak evil, when we are overcome with the contumelies & injuries of the wicked, by which it is not meet that we should suffer our minds to be broken, & to be led away from the rule of charity. Herein doubtless consisteth the nobleness of stomach of Christians, & their incredible valiantness of courage, not only not to curse them that persecute them, but also to speak well of them, and to pray unto God for them. How be it I can not enough wonder, that Aquinas should say, that by these words of Wherein consisteth the nobleness of ●omacke of the Christians. ●n error of Aquinas. Paul, Christians are not compelled by the force of the commandment, to show singularly an affect of love to their enemies, or, as they use to speak, to show signs of benevolence unto them except it be in case of necessity. For it is enough if they exclude them not from the general bond of love, wherewith we ought to love our neighbours. Neither saith he is it necessary that we peculiarly pray for them. But this is sufficient if we exclude them not from the common prayers which we make for all men. And if any man (saith he) besides the case of necessity do show unto his enemy tokens of a singular love, or do singularly make intercession for him, that man followeth the counsel of Christ, but obeyeth not the commandment. But Christ and Paul when they spoke of these things, taught not this distinction. This doctrine doubtless cutteth in▪ sunder the strings of Christian religion: it abateth the vehemency of the spirit of God: and taketh away the force and sharpness of the law of God. Let these men go now and cry out, that we are they which dissolve the endeavour of good works, and open a window to lose life: when as they can not deny, but that they are the men which at their own pleasure change the assured and severe commandments of God into counsels. Doubtless Christ and Paul commend these things and do not only give them as counsels: But this is exceedingly to be lamented that those commeundementes, in this iron age of ours are made like to laws of the Athenians. For they although they were wisely invented and published abroad, yet notwithstanding lay neglected The laws of the Athenians. and were every where & of all men violated. And this I suppose to have come of no other cause, but for that the whole juice and blood of Christian religion is in a manner dried up. Rejoice with them that rejoice, and weep with them that weep] In Greek it is the infinitive mood. And no marvel for they oftentimes use the infinitive mood for the imperative mood, as the latins sometimes use the self same mood for the preterimperfect tempse. As touching the intent of the Apostle hereto chief he tendeth, that forasmuch as we are all members of one and the self same body, we should be altogether of one consent, & there ought to be between the members a certain simpathia or like affection, that, as it is written to the Cor. If one member suffer, the other members suffer also together with it: and that if one member be glorified, the other members be also glorified together with it. Hereto Paul exhorteth the Thessalonians in these words. brethren, if a man be contaminated with any sin, ye that are spiritual reprove that man in lenity of spirit, considering thyself, that thou also be not tempted. This is nothing else, but that we should transfer the affects of other men to ourselves. Then doubtless is a city in good estate, as a certain When a city is in good estate. wise man said, when every one of the citizens thinketh that injury done unto himself, which he seeth is done to an other man and counteth that his honour, which he seeth is given to an other. He which rejoiceth with them that rejoice, and weepeth with them that weep, declareth himself to be both full of humanity and also to be far from envy. Neither doubtless can there any thing be commanded which is more convenient for the Church. For forasmuch as it is one body, and hath Christ only to his head, and is governed by the the spirit of God only, it is meet, that it be endued with one and the self same sense and affect. Chrisostome It is a harder matter to rejoice with them that reio●ce, then to weep with them that weep. when he weigheth the parts of this sentence, saith that it is an harder matter to rejoice with them that rejoice, then to weep with them to weep: for the man is by nature prone to mercy if he see a man sore afflicted & in great misery: & for that the same man is prone to envy, if he see an other man increase and augment in good fortune and prosperous success. Howbeit to conciliate minds nothing is of so great force as these two commandments. For to him that sorroweth his sorrow is somewhat dimished, if he see that an other sorroweth his case together with him. And to him also that rejoiceth, the joy is increased, if he see others rejoice with him of his felicity. Hereby also cometh an other commodity, For if thou sorrow together with the afflicted, thou shalt by little and little accustom thyself to the godly affect of mercy: and if thou take pleasure in the prosperity of thy brother, thou shalt by little and little shake of the vice of envy naturally grafted in the. Origen not unprofitably admonisheth, that we ought not to think, that these commandments are to be taken universally. For we ought not with a glad mind to rejoice with a covetous man which rejoiceth in his evil gotten goods, but aught rather with a brotherly admonition to withstand his wicked joy, and to call him back from his foolish and pernicious joy to repentance. Neither ought we on the other part to mourn together with them which unmeasurably bewail their dead: or which therefore We ought not to frame ourselves ●o the wicked sorow● and wicked pleasures of our brethren. lament, for that they can not have the fruition of those things which they wickedly desire. For we ought rather to withstand them by reproving of them, and to amend their corrupt affects. Wherefore Paul admonisheth us to frame our affects to just sorrow, and to the sound pleasure of our brethren. Be of like affection one towards an other.] He exhorteth us to transfer the affections of other men to ourselves, that peace and concord may grow the stronger, and be the more constantly retained. When thou art rich and of might (saith Chrisostom) if one in misery & poverty come into thy house, thou oughtest not to judge of him by his beggary, misery, and poverty, but rather to ascribe unto thyself those things which thou thinkest to be in him: and gladly to participate unto him those things which are thine. As for example, if thou see him base and abject, such a one oughtest thou also to count thyself: if thou thyself be mighty and noble, doubt not; but that before God he also is mighty and noble. Be not high minded.] He utterly removeth away all arrogancy from the faithful of Christ. But into this fault falleth he whosoever, attributeth unto himself more than is meet, and which as the common proverb is, walketh in wonders. Arrogancy is a pestilence to brotherly love. And there is nothing which maketh more to break the peace and concord of brethren. But we shall very well advance both ourselves and the Church of God if thinking lowly and moderately of ourselves we abase ourselves to the lower and meaner sort. For thereto tendeth that which is added. But making yourselves equal to them of the lower sort.] This sentence some refer to persons of the lower sort, and some to things abject. But we think that it is to be understanded olech kind. For they which ascribe not to much unto themselves, nor disdain not to abase themselves to the commodities of their inferiors, those men (I say) will not contemn base affairs and offices. Be not wise in yourselves.] This thing Paul before commanded in the beginning of this chapter when he said, that no man ought to be more wise than is meet, but to be wise unto temperance. More plainly also and with the self same Whereof cometh the contempt of our brethren Every man hath need one of an other. words in a manner in the 11. chapter, I would not brethren (saith he) that ye should be ignorant of this mystery, Be not wise in yourselves. This admonition the holy scriptures every where urge. For Esay saith in the 5. chapter. Woe be unto them that are wise in their own eyes, and to those which are prudent in their own sight. Chrisostome affirmeth, that the root of this vice is to think that a man hath of himself all sufficienty For they which dare hope so much of themselves, do easily contemn others. But the case is far otherwise▪ For we have all need of the help of others, neither is there any man in all points so perfect, but that he needeth to be helped by others much inferior unto him. Who at any time was more prudent than Moses? Yet obeyed he jethro, when he gave him good counsel. Saul followed the counsel of his lad, to go to the seer. And that which was not revealed unto Isaac touching the infants that strove in their mother's womb, was by an oracle showed unto Rebecca▪ Crisostome thinketh, that the Romans were much infected with this vice: and therefore they were so often admonished touching this, for that the pride which was amongst them much disturbed the affairs of the church, when as the dignity of the city, the ampleness of their empire, and their excellent endewments of natural good things, aboudauntly ministered unto them matter of pride. Rendering unto no man evil for evil.] Unto the cause is aptly added the effect For they which arrogantly take upon them many things, and always aspire unto high things, do easily contemn others, and are offended even in trifles, and easily dame that they are despised of other men. Thereof springeth displeasure taking, and seeking of vengeance. Some think that that which is now said differeth from that which is afterward added, dearly beloved avenge not yourselves. For they suppose, that to render evil for evil extendeth farther, then to avenge. But I, to speak the truth, see not, how he which seeketh to recompense evil for evil, seeketh not also to be avenged. Therefore (as I think) the Apostle first setteth forth the thing generally: after that he addeth what ought rather to be done: last of all by way of repetition, he returneth to e●pound that which he put forth, we ought not to render evil for evil. For if we see that that is evil, which our enemy hath done unto us, we ought by no means to imitate him, as Chrisostome aptly He sinneth more grievously which rendereth evil for evil, than he which first provoketh a man to ●nger. admonisheth us. Origen addeth that they more grievously sin, which tender evil for evil, than they which first committed the evil. For it is possible that he which first did the hurt, did it unwares, or was ignorant that that was evil which he did to an other, or thought it would not have been so grievous as it was. But he which hath had experience in himself, and knoweth how irksome it is, and will yet notwithstanding repay the self same evil, may much more justly be accused then the other. This sentence Paul putteth forth generally, and excludeth no man. Wherefore it is by no means lawful to recompense evil for evil, neither to jews' nor to Gentiles, nor doubtless to any man living. And by this means is confounded the righteousness of the Scribes, and of the Phariseis. For they taught, that we aught to love our friends, and to hate our enemies. How be it Princes, judges, nor Magistrates do commit nothing against this law, when they punish wicked doers: for punishments proceeding of justice, ought not to be counted amongst evils. Procuring good things in the sight of all men] The common reading hath not only before God, but also before all men. But that particle is more than needeth. Here also is to be noted that he speaketh generally. For he saith not in the sight of the Greeks, or of the jews, or of this man, or of that man, but universally of all men. Paul in the. 10. chapter of the first to the Corinthians, saith: be ye such that ye give no offence neither to the jews, nor to the Greeks, nor to the church of God: even as I please all men in all things, not seeking mine own profit, but the profit of many, that they might be saved. This is in a manner all one with that which is in this place commanded. Wherefore we must not only beware, that we commit not any thing against those things which are forbidden in the law, but also that we behave ourselves warily in those things which should otherwise be lawful, lest the weaker sort should be offended. Good things, that is, just, holy, and honest, are procured in the sight of all men, when those things are done, whereby is illustrated the glory of God, and the edifying of our neighbour is advanced. Howbeit this ought not to be our intent, to get the praise of men. For Christ admonisheth, take heed that ye do not your righteousness before men to be seen of them. But let your light so shine before men that they may see your good works, and glorify your father which is in heaven. Wherefore Paul saith not, Seek to please men, but have a care that your examples be such in the sight of all men, that by them they may be put in mind of their salvation. And when he saith procuring, he plainly declareth that this ought not to be done negligently, but most diligently. If it be possible, as much as in you is, have peace with all men.] Therefore he addeth conditions, for that peace can not be had, but with certain. And oftentimes When peace with men is to be refused. it happeneth that through the outrageousnes and maliciousness of some, peace either can not be made, or else can not be kept: when as they labour through their impiety to lead us away from God, or else we should hold our peace, and consent to oppress our neighbours. But when we come once to this point, that either God is openly to be offended, or our neighbour, (whom we ought to aid, succour & help,) is to be forsaken, this peace with wicked men, is utterly to be refused. For every faithful man ought to his power to withstand the enterprises and endeavours of the wicked. Yea Chrisostome saith that Paul was so severe, that in the. 7. chapter to the Corinthians, he thus writeth even of them which are joined in matrimony: And if the unbeliever departed, let him departed. For in such a case the brother or sister is not subject to bondage: God hath called us in peace. And we do as much as lieth in us, when we hate the sin, and love the persons, and resist them as much as we can, that they commit nothing either against God, or against our neighbour. And this thing so oftentimes happeneth, that Christ said, that he came not to send peace upon the earth, but the sword. Wherefore Paul not without just cause saith, If it be possible, and as much as in you is: which conditions we fulfil when we have our minds prepared to an upright and honest peace. David saith, with them that hated peace, I was peaceable. Dearly beloved avenge not yourselves: but give place unto wrath.] After he had written, what we ought rather to do, then to recompense evil for evil, he returneth more largely to expound that which he put forth. This thing (saith he) I command you, that ye avenge not one an other. And therewithal showeth, what we ought to do, after that we have received injury. give place (saith he) to anger. But to whose anger? Some understand his anger that hath done to us the injury. For so it is possible that in giving place we may break the violence thereof: but if we resist the fury thereof, it will wax more hot. So lightnings overcome, break, & with a great noise and fall cleave in sunder things hard and which resist them. But when they meet with things soft and giving place they easily penetrate and hurt them not at all. So those instruments of war called Gonnes, with a great violence overthrow walls and castles built of hard stones, but if they light upon ramperes of earth, which give place to their stroke, they utterly lose their strengths, and nothing hurt. Wherefore good captains when they make ware upon the sea, use to cover their ships every where with wool, for by reason that the wool giveth place to the strokes, the whole force of the Gonnes' is easily frustrated. It may thus also be understanded, that we must give place to the wrath of God: for he which avengeth, preventeth or rather hindereth himself. So the sense is: Commit the matter to God and give place to his anger. For it hangeth over your enemy's heads. For when they hurt you, they heap unto themselves wrath in the day of wrath. Moreover he which avengeth himself, doth rashly, and usurpeth unto himself the office of God: and where as being of a private estate he hath not authority over those of whom he is hurt, yet he unjustly claimeth it. Beloved, saith he: for those things which he commanded seemed to be somewhat hard. And therefore with gentle speech he purchaseth their assent and therewithal declareth, that he writeth not these things, for that he little regardeth their injuries and hurts. It is not so, saith he, for I love you from the heart. Neither command I these We may go unto the magistrates in just causes. things but for your own profit sake. Thou wilt peradventure demand, whether Christians are prohibited by these words of Paul that when they are hurt they should not go unto the Magistrate, and plead against him which hath done thee hurt. They are not hereby undoubtedly prohibited. How be it this is to be taken heed of, that they do it not of a corrupt affect, and wicked mind, to seek vengeance, and to repay evil for evil. But this they ought to have a care of, to defend by the help of the magistrate, those whom they have in their tuition: and moreover that that brother which hath offended, whom they see will not be amended with sound counsels, and godly admonitions, be reform by some other means, lastly that evil examples be taken out of the Church, and out of the public wealth. Upon these and such other like considerations, it is lawful to go unto the Magistrate. For he is appointed of God: & as it is lawful for the faithful to use other benefits He which goeth to the magistrate giveth place to anger. of God, the heaven, I say, the sun, corn, and fruits, so also is it lawful for them to use the magistrate. And so is place given to the wrath of God. For the wrath is declared upon the wicked, either by the magistrate which judgeth by the authority of god, & in his place, or if the magestrat neglect his office, by god himself, as they use to speak, immediately. Wherefore in going unto the Magestrat, so that it be done rightly & orderly, is no offence committed. But this is chief to be taken heed of, that we seek not to abuse either God, or the magistrate, only to satisfy our anger, & to fulfil our hatred, as though we would use them for our tormentoures. The common edition hath. Not defending yourselves.] In Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word although sometimes it signify to defend, yet it signifieth that defence, which is joined with Whether it be lawful to repel 〈…〉 lence by 〈…〉 olence. vengeance. And a christian is not forbidden, but that he may repel violence by violence: when he is either suddenly invaded in a solitary place, or that he cannot otherwise have the aid of the magistrate For forasmuch as the laws made by a just magistrate permit unto him this thing, he doth it not as a private man, but as a public minister armed by just and public laws. Christ said, If a man give unto the a blow on thy right cheek, turn unto him the other. But this is to be done, when thou seest that thou mayst by this means profit thy brother, or that it conduceth to illustrate the glory of God. But besides these cases, we are not bound of necessity so to do: as both Christ and Paul by their example have taught us. But whilst we repel violence, by violence we must observe a moderation of a just defence of ourselves, as the lawyers speak, that we seek not either to hurt or to kill him which doth us violence. And this is diligently to be taken heed of, that we repel his violence that hurteth us with as little his hurt as we can. Doubtless unless it had been lawful to repel violence by violence, the Apostles when they followed Christ, would not have carried swords with them: but they had sword. For they said unto Christ, in that last supper. Behold, here are, two sword. And Peter when Christ should be taken, Shall we smite (saith he) with the sword. Hereby it is very manifest, that the Apostles to this use aware sword. If this had been repugnant unto the law of God, Christ would never have permitted it: for he was a most sharp defender of the commandments of his father. Vengeance is mine, and I will repay saith the lord] That which is hard unto the flesh, and disagreeing from human reason, he confirmeth by the authority of the word of God. These words are written in Deut. the 32. chapter. And it is to be red in the nominative case, and not in the accusative case. For in Hebrew it is Linekamueschalony and in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, vengeance. And that which is added, And I will repay, is not in the Hebrew, but only Veshalom, which is. And a retribution. Wherefore in the Hebrew it is thus: Unto me vengeance, and retribution. But the 70. interpreters have not that particle, but in stead thereof read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, In the day of vengeance I will repay when time serveth. Neither is it to be doubted but that God will avenge our cause. For in our injuries he is first offended. For no man can so much as once think to hurt us, but that he first violateth the law of God. And he will take vengeance of our enemies, for that we are unto him most dear. Therefore he saith, he which toucheth you, toucheth the apple of mine eye. And God is neither forgetful, nor also neglecteth his office. Wherefore seeing unto him belongeth vengeance and we are unto him dear, & when we are injuried he is first offended, and he neglecteth not that which pertaineth to him, we ought without doubt to leave the vengeannce unto him. Saith the Lord.] This is not had in the Hebrew. Howbeit it is added of Paul, to the end these admonitions should stick the deadlier in our minds. If thine enemy hunger, feed him.] O notable kind of vengeance, may human reason say. But much rather will it so say, if it think that in the name of meat and drink are comprehended all manner of duties which are necessary for the maintenance of the life. Wherefore the lawyers, when in a testament or will is bequeathed unto a man meat and drink, thereby understand that unto him are bequeathed clothing, lodging, bedding, physic, and such other like things. And the lord when he saith, that God maketh his sun to arise upon the good and upon the evil, and raineth upon the just and upon the unjust, by these two words Sun and rain, comprehendeth all the gifts of God, whatsoever we see in this life common to the good and to the evil. And in so doing thou shalt heap coals of fire on his head.] This some thus understand: thou shalt add spurs unto him, whereby he shallbe stirred up to love thee again. Some thus, Thy benefits shall be unto him as coals of fire, whereby he shallbe made ashamed, his conscience shallbe troubled, and he shallbe kindled, with confusion: as though this shallbe the vengeance of the godly, and by this ignominiof their enemies they shall satiate their anger. This latter interpretation is not so seemly for a Christian man. For none that is godly at any time rejoiceth in the hurt of his enemies. I grant indeed, that the benefits which we bestow upon our enemies may work these things in them. Howbeit we ought in no wise to set forth these things as ends of our duty: but in such sort as we declared in the first exposition, so farforth as they serve to his amendment to whom we do good. The self same thing is to be judged of that which Origen saith, that these coals signify hell fire. This indeed may come through their default that our benefits should increase their damnation and punishments. But that ought not to be the cause of our purpose or intent. For we ought to seek nothing else but their salvation. Be not overcome of evil, but overcome evil with good.] Forasmuch as between contraries there is a continual battle, therefore Paul aptly maketh mention of good & evil, which are contraries. It is doubtless an excellent kind of victory, A notable kind of victory. A dangerous fall. by well doing to overcome the force of hatreds: as contrariwise, it is a pernicious fall to be thrown down with the outrageousnes of anger. In this battle it is necessary, that either the wickedness of our enemies be overcome by our goodness, or that our goodness give place to the fury of our enemies. And that by such policies is overcome the maliciousness of ill men may be proved even by their own testimony, as Chrisostome writeth. For if they should be asked the question, they will confess, that they are then overcome of us, when with a valiant mind we contemn their injuries and hurts. For there they chafe, they fret, they fume, as though by our patience were broken and utterly dejected all their strengths. But they wonderfully rejoice when they see us so moved, that we will needs avenge the injuries which we have received. In human conflicts, those are said to overcome, The divers manner of fighting of carnal and of spiritual men. which overthrow others: and those are counted overcome which being vanquished and evil handled have the worse. Which is not to be marveled at, when as those things are the inventions of the devil. But the holy ghost here setteth forth unto us a far other kind of battle: wherein they are overcome, which whilst they seek to avenge themselves, plainly declare that they are overcome: and they go away conquerors, which so lenify and temperate their anger, that they show benefits unto them which have done unto them injury. Upon this stage ought Christians to exercise themselves: wherein they have as lookers on and supporters The stage of christians. the Angels. And the author or master of the game is the most just God. These words, to overcome, and to be overcome, Good and evil are of great efficacy: with which unless our minds be moved, it is a great argument, that there is but a very slender spirit and bastardly faith in us. But what shall we judge of How we ought to be have ourselves towards the excommunicate, and towards heretics. men excluded from the Church, whom they call excommunicate persons? And what also of them which preach and teach doctrine contrary to the truth. With the one we are commanded not to eat meat, and to the other not to say so much as God speed. Touching these men, if necessity urge, we ought to give unto them neat, and other things necessary not for acquaintance, familiarity, or our delectation sake, but even only that we cease not from the office of charity. But if there be no such necessity, we ought neither to talk with them, nor to eat with them. But if the necessity of the soul or of the body so require, all these things which Paul here writeth we ought to observe towards them. The thirteenth Chapter. LEt every soul be subject to the higher powers: for there is no power but of God: and the powers that be, are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist, shall receive unto themselves judgement. For Princes are not to be feared for good works, but for evil: wilt thou then be without fear of the power? do well, so shalt thou have praise of the same. For he is the minister of God for thy wealth: but if thou do evil, fear: for he beareth not the sword for nought. For he is the minister of God, an avenger unto wrath. Let every soul be subject to the higher powers.] If, as we have before proved, they are to be reproved which repay evil for evil, and if also the office of Christians be to render unto men that have offended them the duties of charity, then doubtless are they exceedingly to be accused, which in stead of benefits repay evil, & which give not due honour, nor show due obedience to such men as deserve well at their hands, such as are magistrates. And for as much as the Apostle intendeth diligently, and at large to entreat of this matter, that we may the better understand what his scope is, we will first define what a magistrate is. A magistrate is Definition of a magistrate. aperson elected, and that of God, to defend the laws and peace, and with punishments, and the sword to repress vices and evils, and by all manner of means to advance virtues. The efficient cause is God, the end is the preservation of the laws and of peace, the banishing away of vices and discommodities, and the increase of virtues. The form is the order, which the providence of God hath appointed in things human. The matter is the man, or person. For who so ever is appointed to be a magistrate, is taken of men. The methide which is here kept, is in a manner general. First he saith, that all men ought to b● subject unto magistrates, which thing is first proved by the efficient cause: for that ●● such powers are of God: then is it proved by the contrary, for that they which contemn the magistrate, are against God, and that to their own great hurt. Finally i● 〈…〉 proved Why so often in the new testament is in 〈…〉 ted, tha● ought 〈…〉 give ho 〈…〉 to the magistrate. ● he Pope he●e proved guilty and condemned. by the end, for that the magistrates bring unto us great profit. This is bo 〈…〉 〈…〉 ery often, and also very exactly entreated of in the new Testament, and that for 〈…〉 cause chief, for that the children of God sometimes think, that it is a thing in a manner vain, that they being governed by the spirit and word of God, should be subject unto outward powers. Neither can it be expressed in how ill part the Jews took it, when they were as captives oppressed of the babylonians, Assyrians, Medes and Persians: and when at home in their Country they were grievously afflicted first of the Macedontans, and afterward of the Romans. They would gladly have shaken of that yoke, which the anabaptists & Libertines at this day with great fury, go about to shake of: and which the Pope and his darlings, hath now long time shaken of. For he hath so exempted both himself and his clergy from all public power: that now Princes are subject unto him, and he suffereth the great monarchies of Christendom to kiss his feet, and most filthily to worship him. He createth Emperors: and putteth them down as it pleaseth him. He taketh away kingdoms, and pilleth and polleth them as he lust. But Christ behaved himself far otherwise, for he paid tribute, and taught, that unto Cesar, Christ was subject to the powers of the world aught to be rendered that which is Caesar's. With these words of Paul agreeth that which Peter writeth in the second chapter of his first Epistle, saying: Be ye subject to every human creature, that is, unto the ordinance which God would should be amongst men. Be subject saith he, for the Lords sake, whether it be unto the king, as unto the superior, or unto governors, as unto them that are sent of him, namely, either of the king, or of God, for the punishment of evil doers, and for the praise of them that do well. If we examine all the parts of this commandment, we shall in a manner find in it all those things which are here taught of Paul. The self same thing Paul wrote to Titus in the third Chapter, Admonish them (saith he) that they be subject unto Princes and powers, and that they be obedient to the magistrates. And in his Epistle to the Ephesians to Timothe, and to Titus he diligently commandeth servants to be obedient to their masters. And unto Timothe he commandeth Christians to make prayers for their magistrates. Whereby that is most manifest, which we have oftentimes said, and which Chrysostom in this place writeth, that the doctrine of the Gospel was not given to overthrow the politic governments The Gospel overthroweth not the governments of the world A magistrate called by the name of a father. of the world, but rather to confirm them, and to make them better. This place of the Apostle pertaineth to that commandment of the law, Honour thy father and thy mother. For in the old time, as Aristotle also writeth in his Politics, fathers gave laws to their family, and to them were as kings And amongst the Romans the Senator: were called Patres conscripti, that is, appointed Fathers. For a magistrate is nothing else but the father of the country. Here we need not curiously to entreat, by what right, or by what wrong, Princes have obtained their power. This thing only is to be seen unto, that we reverence magistrates, when they are in that room. For this Epistle was written when the Romans had now obtained the Empire of the whole world, which Empire we know they possessed by violence, and afterward the Emperors by as wicked practices drew unto them the whole dominion over all, yet Paul without all exception, commandeth us to be obedient unto the powers. And so general is this proposition In this precept are contained all degrees of men. of Paul, that Chrysostom testifieth that under this commandment, are contained Priests, Monks, Prophets, Apostles and Evangelists. But I think that Origen is not here to be allowed. For he writeth that Paul saith, let every soul, and not every spirit, for they which are utterly spiritual, & do not by any means follow the affects of the fle●●e, neither possess things human, do not live under Princes and powers. B●t who ever had more abundance of the spirit, than our Lord and saviour C 〈…〉 t had? Who at any time was more holy than his Apostles were? and yet th●● submitted themselves to the higher power even to the death. 〈…〉 to 〈…〉 to pope's & bishop's. Wherefore 〈…〉 s much better to say with Chrysostom, that none is to be excepted from this ●niuersall sentence. But those ecclesiastical Papists will say, that the kings themselves and public powers, have given unto them their right, and ha 〈…〉 appointed that the clergy should be exempted. But we ought not to regard ●hat Princes have done herein, but what they ought to have done. For it lieth not in their hands to disannul the laws of God. Wherefore if this divine commandment of Paul willeth, that even every soul be subject unto the public power, then doubtless ought we to obey it. For the decrees of God ought not to be revoked by any authority of man. Although these words are so to be contracted, that we understand, that we are not subject to the magistrate, but only as touching his function and office. Which if he at any time go beyond, and command any thing, that is repugnant unto piety, and unto the law of God, we ought to obey God rather than men. For there is no power but of God.] He proveth his purpose by the efficient cause. For that no human strength or force, but God himself is the author of all powers. And it is to be noted that there are sundry kinds of powers. For there is Sundry kinds of powers. a power of the father towards his children: there is also a power of the husband● towards the wife: and a power of the master towards his servants: and there is also over common wealths these powers, Regia that is the power of a King, and then Aristocratica, which is, where the best men govern, and Politica, that is, a political government, and Tyrannica, Oliga●chia, & Democratica. And although these three kinds are exceedingly corrupted and vitiated, yet is God the author of them. For there is in them a force, might, and power to govern men, and to kep● them under, which undoubtedly could by no means be, but of God. But if thou demand at what time such powers first began, or when they were first ordained of God, I answer that that light which God hath grafted in our minds, showed unto men even from the beginning, the manner of bearing rule: and it was afterward In what place God by his word confirmed the magistrate. by sundry oracles of God confirmed. In the book of Genesis God said to Noah, and to his children, that man's blood should be required at his hand which should shed it: that is, that he which killed a man, should also be killed. And the this ought not to be done rashly, and of every man, even reason itself teacheth. Wherefore out of this place is most manifestly gathered, that there aught of necessity to be chosen out men, to decide causes, and to punish the guilty. But for that we see that in kingdoms many things are done overthwartly and unjustly, laws are perverted, and the commandments of God are violated, many think that it can not be, that such powers should be of God. But as Chrysostom very well admonisheth, the thing itself, that is, the principal function, must be distinguished In judging we must distinguish the thing from the person. from the person. For it is not to be doubted but that the person, for as much as he is a man, may abuse a good thing, but the thing itself considered apart, forasmuch as it is good, cannot come from any else where but from God. For even as in the nature of things he hath appointed all things orderly. For he hath set heaven over the elements: and therehense through the air he infuseth sundry powers and faculties into the earth, and thereof bringeth forth divers and manifold fruits, wherewith we are nourished and live. And in man's body he hath set the head in the top, as in a tower, and under it hath placed the eyes, the ears, the nose and other members even to the soole of the feet: so in order he preserveth human society, so that there are in it certain degrees, by which it is directed in those works wherein men communicate the one with the other. For it is not possible that where all are equal should long be kept peace. For thereof rather spring contentions and discords. Wherefore some must needs be above others, to take away contentions, and to bring matters of controversy to a quietness. This thing God 〈◊〉 cannot be had where equally is. hath not denied to beas, crane's, and fishes. For these living creatures have their kings and princes, by whose conduit and leading they either go forth to work, or return from work. Wherefore seeing that man is the most excellent of all living creatures, and communicateth in many actions, it was most requisite that he should be fenced of God with this aid of principality. But besides this reason which yet is most true and very necessary, the holy scriptures also constantly affirm God giveth and transferreth kingdoms. the self same thing. For they teach that God is not only the author of all public power, but also that he distributeth kingdoms & principalities, when & to whom he will at his pleasure. For sometimes he called the Assyrians, sometimes the Chaldeans, & sometimes other nations, which by violence overcoming & oppressing the Israelites rained over them. The kingdom which David and Solomon had received all whole, was by the will of God rend in sunder, and ten parts thereof were given to jeroboam the son of Mabath. And that this thing should come to pass the Prophet in the name of God did show unto jeroboam before that it came to pass God afterward removed the family of A●hab, that it should no longer reign, & commanded Elizeus to anoint and consecrate john the son of Nansi. And in the 4. chapter of Daniel it is thus written, God obtaineth the kingdom amongst men and God by evil princes punisheth sins. delivereth it to whom so ever he will. Howbeit God observeth this order, to use wicked and ungodly Princes to punish the wicked doings of the people. And indeed we oftentimes see that sumptuousness, pomp, pride, and raging lusts are kept under by the violence of tyrants, which otherwise if all things were quiet, could not be cestrayned. Lenity oftentimes can not remedy these evils: therefore that they should not to far range abroad, stronger remedies are necessary. And after that men being in this sort chastised do return unto God, he comforteth them, and provideth for them gentler princes, and more just governors. For he will not suffer, that through the cruelty of tyrants', things human should utterly be overthrown God with tyranny entermingleth some just princes. and come to nought. And this is the cause, why God, as it is manifest by histories, always with these monsters, that is, with these cruel and bloody tyrants' mingleth some godly and just princes. For he will not have vices so be repressed, that the nature of men should utterly perish. Wherefore not only good and just princes do reign by the will of the lord, but also ungodly and wicked trianns But if thou wilt say, it be so, why saith Osea under the person of God, They have reigned but not by me. I answer, for that evil princes, and such which after that by wicked means have obtained the kingdom, do by worse means govern it, these I say in that they thus beastly behave themselves, have not a respect to the will of God, which is revealed unto us either by the law of nature, or in the holy scriptures. For by that will of God their doings and endeavours are most manifestly reproved. And in this manner they are said not to reign by God, for that they apply not themselves to the written and revealed will of God. Howbeit it can not be denied but that God by his hidden and effectual will would have them to reign to that end which we have now declared. For, that is not enough which some answer, that God doth not these things, but only permitteth them. For the holy scriptures manifestly testify, that he called the babylonians, the Assyrians, and other nations, to vex and afflict the Israelites: and that against Solomon and other kings, he raised up enemies and adversaries, to keep them under and to chastise them. And forasmuch as these men being thus raised up have no regard at all to the will of God, but only apply themselves to ambition, and to their own lust they grievously sin against God. Howbeit God by them though they be never so unjust and wicked executeth his most just judgement: and therein committeth no offence. The powers that be, are ordained of God.] If they be appointed of God, then also are they constant and stable: and although by sundry successions things human are disturbed, yet this power is perpetually preserved: as in the world, although there oftentimes happen most great and innumerable changes, yet the heaven, the air, the earth, and the sea, always keep still their place, neither at any time leave they their limits. I would to God they which bear dominion, would always have this in their mind, that that office which they execute is the ordinance of God, doubtless they would not then in such sort abuse it. Now the matter requireth that we should not keep in silence, how Bonifacius in his ●xtrauaganti, which beginneth, Boni●●cius the eight abused this place. unam sanctam, abused these words of the apostle to confirm his pride. For he goeth about hereby to prove, that those things which are of God, have between themselves a certain order, so that their dignity is by certain degrees distinctly known that one from the other. And thereof it followeth that the powers which are of God are not a like. And that power is the higher which is occupied about the worthier matter. And forasmuch as the ecclesiastical power consisteth in things spiritual, and the civil power in things corporal, therefore the ecclesiastical power is the highest, and ought not to be subject unto the civil magistrate. And the Pope (he saith) hath jurisdiction over all princes, for that Christ said, Whatsoever thou bindest upon earth shall also be bound in heaven: & whatsoever thou losest shalt be loosed. And to declare this also more manifestly, he bringeth that which we read was said to jeremy, Behold I have appointed thee over kingdoms and nations, that thou The ecclesiastical power consisteth in spiritual things. shouldest overthrow and destroy, and also build up, and plant. But these arguments, as they are full of pride and arrogancy, so also are they most vain. For first Paul here speaketh not of the degrees of powers distinct between themselves. This thing only he saith, that all powers whatsoever they be, are ordained of God. And that the ecclesiastical power consisteth in things spiritual I deny not: for it is occupied in the ministry of the word of God. And that power we therefore confess to be the greatest, for that the word of God ought to bear dominion over all men. But this power serveth to bring under all understanding, and to overthrow the highness of human reasons. Let these proud glorious lords do this: let them preach the word of God, and leave the fond inventions of men, and then if there be any which will not hearken unto them we will not stick to condemn them: whither they be princes or kings, or monarchs or emperors. Howbeit hereof it followeth not, that they as touching corporal life, and possessions, lands, houses and manners Whether the ecclesiastical function be subject to the political power. are not subject to the political or civil power. Yea also even as touching the function, they ought to be subject to agodly & religious magistrate: not that we think that the word or the sacraments ought to be subject to human laws: but for that the office of the magistrate is either to punish or to remove ministers, if they behave themselves ill in their function, if they deprave the truth, or minister the sacraments corruptly. Let them bind and lose, that is, let them by the word, and by preaching show, who are loosed and who are bound. And yet let them not therefore exempt themselves from the civil magistrate. For even as a king, though he be of never so great authority and dignity, ought yet notwithstanding to obey the word of God pronounced by the ministers of the Church: so an ecclesiastical man although he be placed in an excellent and high function, yet is he not exempted from the obedience, and subjection of the magistrate. But that which they bring out of jeremy is very frivolous and vain. For, that prophet neither overthrew, nor erected kingdoms howbeit hereunto he was called of God, to pronounce in How the prophets overthrew and erected kingdoms. the name of God, what kingdoms, should be overthrown, and what erected. Others labour very foolishly to avoid this place. For they say that the Apostle commandeth nothing else, but that every man ought to be subject to the power appointed over him. For otherwise should follow a great confusion, that the Spaniards should of necessity be compelled to serve the king of England, and the English men the French men. Wherefore the Apostles intent is this only, that every one be obedient to his own power. But the clergy say, they have their Bishops and Popes, whom they obey, and have nothing to do with the civil magistrate. One & the self same nation ought not to be divided into two bodies. These men see not, or rather dissemble, and will not see how absurd it is to divide and to cut in sunder any nation into two bodies: as though the clergy of the spaniards, are not spaniards: or the clergy of the French men, are not French men. Doubtless if all the Spaniards be subject to their king, the clergy also, for as much as they are spaniards, aught of necessity to be subject unto him. Further by this goodly sense they abuse the words of Paul. For he putteth subject every soul unto such powers, which have the right of the sword, and to whom tributes Christ hath not given unto the P●pe nor to Bishops the sword. ought to be paid. But Popes and Bishops have not the sword wherefore in this argument there is nothing but mere fraud and deceit. But they fay that the ministers of the church, as the Pope & certain other bishops, may have and use the right of the sword. And if thou object, that Christ gave not unto them the sword, yea rather said, that his kingdom is not of this world, and that he had not where to lay his head: they will answer, that ministers in deed have not the sword, in as much as they are ministers, but have received it from else where, and that by a just title, and by just possession. But Christ executed his vocation: for he came in humility, by his passion and death to redeem mankind, but his example is not to be followed in all things. Otherwise no Christian ought to bear the office of a magistrate. For Christ bore it not. Wherefore they affirm that he left an example only to men tending to perfection: such as are monks and begging friars, which (as they say) have renounced the world. Neither can they abide that Peter should prescribe unto his successor, when he said, that he had neither gold nor silver, but that he left only a pattern of perfection unto them, which so order their life as he did, who forsaking all that he had, followed Christ, that he might the redylier serve him. But these men should remember, that not only examples, but also commandments Commandment is given to the ministers of the church not to have the sword nor dominion. make on our side. For Christ saith, The kings of the nations bear dominion over them: but so shall not ye. And these words are to be understanded singularly and particularly of the Apostles and of ministers, and not of all men universally. For cities and kingdoms can not be governed without a magistrate. Peter also commandeth the governors of the Church, not to exercise dominion over the flock. But let us see by what reasons these men pretend the usurpation of the sword. Cities and provinces, say they, are by this means the better governed. Here I need not much to trouble myself to make answer. Let us look upon the Cities which are under Bishops, how much holier and purer they are than others. Verily By what light arguments the Popes and ●ishops defend their sword. for as much as they can not by themselves govern and order things, they substitute deputies and judges, and those whom they call Officials. But they give themselves to deceits, and to wicked practices, and to most filthy gains, no less than other most vile judges which are placed in the civil Magistrateship. another reason is, for that (say they) in this iron and most corrupt age, men are not led by the zeal of piety, nor by the spirit, as they were in times passed in the primitive Church, it is expedient that they be kept under by force, and by the sword. Amit it were so. But Princes can by their sword keep under the wicked: and especially at this time, when as Princes are Christians, and profess one, and the self same faith with us, but whom I beseech you, have they by their sword made the better. Undoubtedly the state of Christianity was never in worse case, than it hath been, since the time that Bishops leaving the charge of the sheep, and flock of None are ●p the sword of the Pope made better but worse. These two functions do let the one the other. Christ, began to usurp the sword. Further who seeth not, that these two functions do so hinder the one the other, that he which exerciseth the one, can not execute the other? For it is an hard matter to find one foe prompt and ready, that can rightly and orderly administer but even one of those functions. But touching this matter we have spoken sufficiently. Now resteth more diligently to consider upon the words. There is no power but of God. According to the rules of Logic, it is all one as if Paul should have said, every power is of God. Wherefore seeing that Paul in such sort reasoneth, some in vain cavil, that they should do no reverence to inferior magistrates, as to such as have the charge of cities, or are appointed governors of provinces. For they think it sufficient, if they be subject to the higher powers, as to Emperors and to Kings. But Paul comprehendeth all manner of power. For a proposition exclusive, as they use to speak, is of the same force that an universal proposition is transposed or converted. As for example, Only man runneth: Ergo, every thing that runneth is a man. So here, Only if God is power, It is lawful to appeal from the inferior magistrate to the superior. Ergo, all power is of God. And if all power be of God, then without doubt ought we to honour and reverence it. But if we see that we are too cruelly oppressed of the inferior magistrate, we are not by this doctrine letted, but that we may use the benefit of appealation. For as that is by good equity permitted by the law of man, so is it by no part of the holy scripture abrogated. Yea Paul himself used it when he saw opportunity. Wherefore it is lawful by way of appeal to fly from the inferior magistrate to the fidelity and mercy of the superior. But they which resist them, resist the ordinance of God.] What is more unjust, They which resist the power fight with God. The civil power is resisted two manner of ways. or more unworthy, then to go about to fight with God? How perverse a thing that is, even the Ethnic poets also saw. For they fain that jupiter took most grievous vengeance, upon the rashness of those Giants, which went about to assault heaven. And the civil power is resisted two manner of ways: either by open violence, which thing we see seditious and rebellious men use to do: or else by craft and subtlety, as when a Prince is through wicked policies and deceits circumvented, that he can not execute his office. For by these means oftentimes, the Prince being ignorant, the course of justice is hindered. Wherefore this saying of Dioclesian is much used, A good, wary, and wise prince is oftentimes sold. For whilst he is alone in his chamber, his servants come, and declare all things unto him deceitfully. So he unawares doth things as upright and just, which in very deed are most unjust. He removeth away good men from the government of the public wealth, and advanceth those which ought to be most far of banished. Therefore a certain writer called the Senate of Rome, not Patres conscripti, but circumscripti. Howbeit I speak not this, that I think that it is not lawful for godly men, by all manner of upright means, to avoid the danger of falling into the hands of tyrants. Which yet they ought not to do, after that they be once cast into prison. For this were to violate public laws, and to give an example to murderers and thieves to do the like. And they that resist, shall receive unto themselves judgement.] Men are not in this case hurt, but the estimation and dignity of God is contemned. For God answered to Samuel, They have not cast thee away but me, that I should not reign over them. By judgement we chief understand that judgement which concerneth eternal destruction. For afterward it followeth that we ought to be subject, not only for anger sake, but also for conscience sake. We may also by judgement understand judgement in this life. For Solomon saith, the anger of a king is like the roaring of a Lion: he which provoketh it, sinneth against his own soul. grievous punishments are appointed for seditious persons, and for rebels. In the old law it was death if a grievous punishments appointed to seditious and rebellious people. man had resisted the higher power. Chore with all his, was consumed with fire. Dathan and Abirom were swallowed up of the earth, for that they seditiously resisted Moses and Aaron. We know what end Absalon came unto, when he had expelled his father out of his kingdom. What seemed more goodly to the whole world, than that notable act of Brutus and Cassius, which destroyed the tyrant Cesar, and yet that their doings were not allowed of God, the end declared. Wherefore we ought not to resist Princes, though they be wicked, as Peter admonisheth He which obeyeth the powers, iobeyeth god. We reverence God in the earthly powers. In earthly judgements we contemplate the judgement of Christ to come. us. Of these words we may thus gather, he which resisteth the powers, resisteth God: therefore they which obey the powers, as it is meet, obey God. This argument taken of contraries, is very manifest and true. And this sentence not a little comforteth the children of God. For they see that when they obey Princes, they obey God, and reverence him in the powers. Moreover also by the form of the judgements of the earthly magistrate, they set before their eyes a certain similitude of the judgement of God, which at the end of the world we doubt not but Christ shall put in execution. For princes are not to be feared for good works, but for evil.] Now Paul, when he had abundantly spoken of the efficient cause of human powers, whereby he taught that we ought to obey them, tendeth to prove the same by the end: that we might with the attentive mind hearken to those precepts. If magistrates be appointed to take away wicked works and heinous facts, than it seemeth that there should be no place left for them, if men would of their own accord endeavour themselves to piety and to justice, and would not offend against the law. Yea but even then also their function is some way necessary. For oftentimes we see that good and innocent men, although their mind and will be good, and albeit they desire Not only the eu●● 〈◊〉 also ● good and godly are hospen by magistrates. to lead an upright life, yet of themselves they can not keep any order as touching civil discipline. Therefore they have need of good and godly laws to direct them to that which they desire. Wherefore the civil power may be unto them as a schoolmaster. But amity that amongst men were no ignorance of the offices of life, and of civil duties: yet must we neds confess, that they shall even then also be had in honour and admiration, which are more abundantly endued of God with most excellent gifts: unto whom yet should remain no part of principality, to be exercised over others. And forasmuch as this shall happen unto us after that blessed resurrection, therefore Paul to the Corinthians very well writeth, For what causes some resist the magistrates that Christ at the end shall deliver the kingdom to God, and unto the father, and all principality and power shallbe abolished. But whilst we live here still in the world, and have our conversation here amongst evil men, both the magistrate is necessary, and we ought utterly to obey him in those things which are not repugnant unto piety. And forasmuch as the magistrate is to this end appointed to punish wicked works, and to advance good, thereby we may understand, that they which resist him may two manner of ways be accused: either for that their own conscience accuseth them of evil acts by them committed which they would not have punished: or for that they are negligent followers of justice, whereunto they can not abide to be pricked forward. But they complain that they which are magistrates are men corrupt, cruel, and violent: and that their whole travail is, that every man should have either nothing at all, or else very little. But these men ought to consider, that Paul here entreateth of the thing itself, and not of the abuse: and speaketh of that which happeneth for the most part, & not of that which happeneth seldom. As touching the first, that may not to be imputed as a fault to the thing, which cometh of the abuse thereof. As if a wicked man should perversely abuse either the mind, or the eyes, or the ears or the rest of the powers of the soul, yet should it not thereof follow, that the ends of all these things are not most excellent: Both the subjects and the princes sometimes abuse the power. tyrants also want not many good things. Examples of the government of Nero. unless peradventure we will say that God is the author of evil things. And as touching power it may be abused as well by them which exercise it, as by them which ought to obey it. We ought also to remember that even tyrants also, all be it they be grievous and irksome, do notwithstanding retain still many offices of justice and of equity: and therefore they have much more utility and commodity, then Anarchia hath, wherein every man may at his pleasure without any consideration do what he will. For unless tyrants though they be never so cruel had some regard to right and equity, they could not keep still that their power. When Nero in his government oppressed the whole world, yet were matters in controversy decided, neither was the strength of laws utterly taken away from men. For under him Paul was by the Centurion delivered from the danger to be torn in sunder of the common people, and of the multitude of the jews. And when he had cried that he was a citizen of Rome, he was loosed from his bands, & escaped stripes. And the same Paul, to the end he should not be oppressed of the embushmentes of the jews, was by night led away of the soldiers to Antioch: and there oftentimes had liberty to defend himself. And to be short, he pleaded his cause, and at the last appealed unto Nero. Wherefore seeing that even in wicked Princes shineth It is not lawful for private men to kill a tyrant. Examples of David. forth much good, it is very manifest, that their power also is of God: neither is it lawful for any private man to kill a tyrant: David when he mought, yet notwithstanding would not kill Saul, although he used himself like a tyrant: yea rather he commanded that Amalechite to be slain, which boasted that he had killed Saul: and he put them to death also, which had slain Jsboseth saul's son. And doubtless if it should be lawful for every man at his pleasure to destroy a tyrant, there would not want wicked men, which under the pretence of the condemning of tyranny, would do violence unto godly Princes: and so should nothing be left holy and unviolated. Howbeit I speak not this, that I think that superior powers What inferior powers may do to wards superior powers. There are two principal offices of power. The common wealth is contained in two things. can not be put down by inferior magistrates, or that they can not be constrained to do their duty of those which are appointed either keepers, or authors, or electors of Princes, if they transgress the ends and limits of the power which they have received. As in times passed at Rome the Senate & people of Rome were wont to do, & at this day in Germany, the Electors of the Empire use sometimes to do. But to return to Paul, those two offices of powers which he mentioneth, are the principallest, and most necessary, and such that they comprehend in manner all other offices of power. Solon was wont to say that the common wealth consisteth in two things, in reward and in punishment. And Antisthenes the Philosopher was accustomed to say, that those Cities tended to destruction and present ruin, where was no difference between good and evil. His meaning was, that good Citizens ought to be adorned with rewards, and wicked men scourged with punishment. Wilt thou be about fear of the power.] He useth a kind of reasoning, where in is a prevention joined with the confutation of that thing, which mought easily come into a man's mind. These powers although they bring many things profitable, To be astrid of the powers is irksome. yet oftentimes they are terrible, and they drive into men a terror & fear, which is a thing very irksome. Wherefore Paul saith, behave thyself well, & thou shalt be without fear. For know thou for a certainty, that either thou shalt receive praise of the power, or if the same power be overmuch violent and cruel, God will give unto thee so much strength and constancy, that thou shalt be able with a valiant and stout courage to suffer all manner of extremities. For if he gave this thing unto Socrates, Anaxarchus, and Seneca which were ethnics, and to infinite martyrs of Christ, then doubt not, but that he will give unto thee the self same thing: wherefore be not afeard of the power, if thou behave thyself uprightly and blamelessly. Thou shalt have praise of it.] It is no small praise to be acquitted in judgement. It was counted a praise unto Cato, that whereas he was so oftentimes accused, he It is no small praise to be absolved in judgement. was always absolved and acquitted. It is also a great praise, if a man live so holily and innocently, that in judgement nothing can be laid against him. As when Fimbria had accused Scevole, and was demanded what fault he could lay against him, which was counted a man so virtuous and innocent, he answered, for that when he struck him, his weapon ran not through out his whole body. For he is the minister of God.] He is as it were his vicar on the earth. And as monarchs or Emperors do not in weighty matters leave destitute their lieutenants and deputies, so God forsaketh not his ministers, and those whom h● hath appointed to be rulers: but when the state of things, are by these earthly powers God leaveth not the magistrate destitute of his pro●ection. Tokens of the government of god as touching powers. brought into extreme danger, he sometimes by his own power and might endeth all things, and worketh wonders. For we have oftentimes seen in very great authority, certain wicked governors, or rather pestilences of common wealths, which have been punished by a wonderful means and way, when as otherwise they were in great estimation with their Princes. We have also oftentimes great offenders, which when as otherwise they mought most easily have fled away, have been so dazzled and overwhelmed with darkness, that they could not fly. I would to God princes would take the rules of their administration out of these offices here described of Paul. They should not then so be led by their lusts, neither should they commit those things, which God by Samuel describeth in the law of a kind, and which he foretold tyrants should do. The Prince is appointed to be in steed of GOD, between GOD and men, and shall undoubtedly one day render an account to GOD of his doings. It is his duty to be careful for those that are his subjects and under him, and to Good princes ma●e virtues ●asy. procure for them whatsoever is profitable and commodious. Very well wrote Chrisostome when he saith, that good princes make virtues easy, when that they both urge them by example, and impel men unto them by fear and punishments. A man shall see many that do as it were abhor virtuous life: which yet when they are by the force of the laws and by fear compelled to acquaint themselves with it, are by little and little so taken with the worthiness thereof that afterward they diligently practise it. And this was the reason why Augustine whereas before he was An example o● Augustine. of this judgement, that the magistrate ought not to punish heretics, afterward changed his mind. For the other Bishops alleged for examples many Churches, which for fear of the Emperors and of the laws fell away from the sect of the donatists, & had now by long continuance, so acquainted themselves with the catholic truth, that they would be no means departed from it. For when those reasons had been very often inculcated into them, which before they could not hear, at the last they appeared unto them (as they were indeed) most true. Chrisostome also The magistrate h●●peth the ministers of the church. admonisheth that public powers do help the ministers of the Church. For we (saith he) teach the people piety, chastity, and modesty: we dehort them from murders, false witnesses, adulteries and thefts. But the magistrate draweth them to account for these things by their judgements: wherefore it seemeth (saith he) that he conspireth with us, and worketh together with our function. Origen also is of the same mind entreating of a place in the 15. chapter of the Acts. The Apostles decreed, that the Gentiles should obstayne from flesh offered to idols, from fornication, from blood, and from that which was strangled. And they said they would lay no other burden upon them. And at the last they thus conclude, If ye abstain from these things, ye shall do well. Far ye well. If (saith Origen) they would not charge them with more precepts, do they therefore leave unto them murders, thefts, perjuries, lusts, and adulteries free? Not so (saith he) But there was no need to decree any thing touching these th●ngs. For these are judged by the magistrate, and are prohibited by civil laws. For he beareth not the sword for nought.] Therefore he saith that the magistrate is to be feared of the wicked, for that before him are borne swords and The sword which is borne before the Prince, what it signifieth. scourges & axes. Which are tokens and iustruments of punishments, wherewith are punished those which offend against the laws. The sword declareth that they (as the lawyers use to speak) have a mere empery. Ulpian saith, y● that is a mere empery, which hath the power of the sword to punish wicked offenders. For he is the minister of God, an avenger to wrath.] As he is the minister of God to thy good and commodity, if thou do well: so is he the minister of God to wrath, that is, to vengeance, if thou behavest thyself ill. Neither ought he to whom The magistrate i● a keeper both of the first table and of the latter. the sword is committed to be ignorant, that he is a keeper not only of the latter table, but also of the first. Wherefore he ought to do his diligence, that religion also be rightly administered, and that according to the word of God: Neither let him think, which thing many princes at this day persuade themselves, that such a care pertaineth nothing unto them. They will distribute benefices and bishoprics to whom they think good: but that they whom they have exalted to such dignities should execute their office, they nothing at all regard. Wherefore you must be subject not because of wrath only, but also for conscience sake. For for this cause ye pay also tribute: for they are Gods ministers applying themselves for the same thing. Render to all men therefore their duty, to whom ye owe tribute, tribute: to whom custom, custom: to whom fear, fear: to whom honour, honour. Owe nothing to any man, but to love one an other for he that loveth an other hath fulfiled the Law. For this: Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness Thou shalt not covet, and if there be any other commandment, it is briefly comprehanded in this saying, even in this, Thou shalt love thy neighbour as thyself. Love doth not evil to his neighbour, therefore is love the fullfilling of the Law. Wherefore you must be subject, not only because of wrath, but also for conscience sake.] In this as it were in a brief conclusion he concludeth the chief reasons which he had before alleged. And referreth them either to vengeance or to conscience. And into how great a danger such as are stubborn and rebellious against the magistrate bring themselves, we may easily understand by the most grievous punishments, which are set forth in the laws De crimine lesae maiestatis, that is, of the case of treason, and in other such like laws. Moreover we must have a regard to our conscience, which otherwise condemneth us, and dilivereth us to the judgement of God: that although we escape the wrath of earthly princes, yet let us know that the vengeance of God doth still hang over our heads. But admit there were no such vengeance hanging over our heads, dost thou yet notwithstanding count it so small a matter, to have thy sick mind continually scourged with the pricks of thy conscience. There is no man I suppose which is ignorant, how grievous a torment those cogitations accusing and defending one an other, are. These are those avenging furies, which as the Poet's feigned, do always torment guilty men. If thou use thyself seditiously or stubbornly against princes a double care straightway afflicteth thy conscience. One is for that th●● hast cast A double care afflicteth the conscience of seditious persons. away the government instituted of God: The other is, for that thou hast with most great ingratitude, impiety, injustice, and contumelies sought to hurt the power which deserveth well both at thy hands, and also of all mankind. For this cause ye pay also tribute. For they are the ministers of God, applying themselves for the same thing.] Paul declareth by an outward sign, that the conscience of rebellious and stubborn men may justly be reproved, for that they pay tributes unto their princes. And that this is done justly and rightly, and orderly, For two cause's tribute is paid. he taketh as a thing granted and known of all men, and of all nations. For tribute is given, either that men should testify that they are subject to their princes: for for this cause God also commanded that men should offer some what unto him: not that he hath any need of our things, for whatsoever we have, we have it of him otherwise if he should have need of our good things, he should not be God, as David saith: Or else tributes are given in stead of a reward, that we might some way recompense those grievous pains which the magistrates take for the common wealth, and that they may be able to bear the burden of public costs and charges. Wherefore tribute admonisheth the conscience of men, that that power is excellent to whom that tribute is given, and that the same power is instituted of God, and set and placed amongst men in the stead of God, which also we ought to reverence and highly to esteem. For, that is the thing which every man in paying tribute promiseth to do. This also we are thereby put in mind of, that the Common wealth is by their care and industry very much helped, and therefore they ought to be sustained with our riches which are private men, as with a reward most justly due to their labours. For to the end we should live quietly and at ease, they are continually troubled with the affair, of the common wealth. They are compelled oftentimes to be abroad, and to neglect their own business for public affairs sake, that thou mayst abide at home, and look to thine own affairs. They defend the borders, they fight against the enemy, they suffer all manner of labours, they put themselves into most great dangers, that we may peaceably and securely have the fruition of our goods and possessions. They decide matters in controversy, they make laws, they set forth decrees, they sit in counsel, that no man should by violence be put from his own, that no man should have any villainy or hurt done unto him. They persecute the evil doers: murderers and the●es they destroy: that we may safely journey, and that no danger should be wrought against us either at home or abroad. For these so many benefits, none ought to think it a thing grievous, if tribute be paid unto them as a just reward. We ought to help the magistrates with prayers. But besides tributes Paul admonisheth us to help them also with our prayers, that under them we may lead a quiet & peaceable life with all piety and temperance. I would to God princes one the other side when they receive tributes & customs; would think with themselves, to what end they are given. I would to God they would thus say within themselves. These things are for this cause given unto me, that I should advance virtues, that I should repress vices, and defend the peace and tranquillity of the common wealth. I will not for nought, receive so great a reward: I will not neglect those things which my people by this kind● of honour requireth: or rather urgeth at my hands. If all Princes would do thus, then should be taken away that ignominy, which proverb is in every man's mouth. That all good Princes may be written in one ring. For they are the ministers of God.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Here we see that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Liturgia pertaineth not only to holy services. It is against justice not to pay or to diminish tributes. Why he so many ways setteth forth obedience towards magistrate's▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pertain not (as some think) to holy services only. Yea rather those words properly signify public offices and functions. Render therefore.] When he saith, Render, he declareth that this thing pertaineth to justice. Wherefore he which either not payeth, or slackly payeth that which he oweth, violateth justice, which rendereth to every man that which is his. Neither is it to be marveled at, that Paul by so many ways and means commendeth unto us obedience toward the magistrate. For it is otherwise an hard matter to bridle & keep under the proud stomachs of men in this duty. For we would all be Lords, and be obedient to no man. From hence Paul passeth to entreat of the common duty of love, which we ought to execute towards all our neighbours. To whom ye own tribute▪ tribute: to whom custom, custom to whom fear, fear: to whom honour, honour.] Some think that by fear in this place is understanded reverence, which they hereby prove, for that Paul before seemed to take away fear from godly men. When he said, do good, and thou shalt not be afeard: yea rather thou shalt obtain praise at the magistrates hand. But this is not of necessity. For albeit he which hath not committed a wicked fact, do not fear, yet is it profitable unto him, that he fear, lest he hereafter commit any such thing. Although all those things which are here rehearsed do pertain to the magistrate, yet because he doth not all things by himself, therefore the Apostle used a distribution. Unto the person of the Prince render honour: unto sergeants, men of war, soldiers, torments, render fear: to Collectors of subsidies, tribute: to Customers, custom. Neither do we own honour unto Princes only, but also to our parents. servants also own fear to their Lords and masters. In Malachi God thus complaineth: If I be your father, where is mine honour: If I be your Lord, where is my fear. And Princes ought to be acknowledged both as fathers, and as Tributes & customs are the sinews of the common wealth. Whether ecclesiastical men be exempted from all tributes & customs. Lords. We pay tributes of lands and possessions: and customs of Merchandises either carried forth, or brought in. And tributes and customs as Ulpian saith, are the sinews of the common wealth, without which it can not be sustained and administered. The Clergy and Ecclesiastical men contend that they by the benefit of Princes, are exempted from tributes and customs. Doubtless Christ used not this privilege. For he caused tribute to be paid both for himself, and also for Peter. Moreover if we look upon the civil laws, they are not exempted from all burden of tributes. justinian in deed willed that they should be free from personal offices, as it is had in the Code, De Ecclesus & Episcopis. And those are called personal offices, which we execute only by industry and labour. For if the ministers of the Church should be bound to them, it could not be chosen, but that they should be hindered from their function. And the same justinian seemeth also to have exempted them from extraordinary exactions, and not from ordinary. Yea they are bound to the mending of common high ways, and to the repairing of bridges. Neither doubtless doth the law of charity suffer, that when as they possess lands and many other things, they should withdraw themselves from civil burdens, and lay the whole weight upon others: that where as all others are afflicted with penury, they alone should live in wealth. Bonifacius the. 8. a man, as the Papists themselves A most unjust decre● of Bonifacius the eight. confess, over proud and arrogant in making of decrees, made a decree, as it is had de immunitate ecclesiarum, wherein he decreed that Ecclesiastical men should utterly be free from all manner payment of tributes. Yea he straightly forbiddeth that any man should without the commandment of the bishop of Rome presume to pay any thing to profane Princes. Doubtless a most grievous constitution of a most perverse man, whereout have sprung in a manner infinite brawlings, & endless contentions. How be it some have patched it up with a goodly interpretation. That somewhat may notwithstanding be exacted of them, if Church matters or religion, or the common wealth, be in any extreme danger. As though forsooth these men ought not to succour the common wealth, but when it is in extreme danger. I remember a very witty saying of Dioclesian to a certain philosopher which desired immunity, Thy profession (said he) much differeth from thy petition. For A philosopher wittily reproved of Dioc●esian. thy philosophy teacheth, that affects aught to be overcome. But thou plainly declarest thyself to be overcome with lust and covetousness. So the clergy, when as above all others they profess religion and charity, do yet notwithstanding desire, not to be compelled to obey magistrates, or to succour the common wealth. Thomas Aquinas thinketh that this exemption of the clergy, came by the privilege of Princes. How be it he saith that it is agreeable with the law of nature. And he citeth a place out of The priests of Egip●●● what sort they we●● ex●empted. the book of Genesis, where it is written, that the lands of the priests were free from the pension of the sith part. But if a man diligently consider the whole matter, he shall easily find, why their lands were free from that fithe part: Namely because they were not sold to the king, when the penury was every where wonderful great. For the Priests had corn of the king, so that they were not compelled to buy corn. Wherefore the possession of their lands abode unto them whole, which mought yet notwithstanding at the pleasure of the The priests of Isr●●ll were justly exempted, for they possessed nothing king, be charged with other customs and tributes: although they were not comprehended in that general pension of the fifth part. Others object that it is written in Esdras, that king Artaxerxes commanded that no tributes should be laid upon the priests. But this was no marvel, when as they possessed no lands amongst the children of Israel, but only lived of oblations and sacrifices. Cesar also writeth, that the Druids amongst the French men paid neither tributes nor customs, as others did, but were utterly free, and discharged from all such things. But Plini in his. 16. book and▪ 44. chapter writeth that those Druids had nothing: wherefore it is no marvel if they paid no tributes. How be it I speak not this, that I think that princes may not remit somewhat of their tributes to Ecclesiastical men, which diligently execute their office, and keep hospitality, and secure the necessity of others, so that a regard be had, that that turn not to the hurt of others, and that by such immunity they do nothing else but maintain their pomp and riotousness. I grant in deed that Princes may do this: howbeit I affirm that Ecclesiastical men can not by any law of God claim unto themselves any such immunity: and that none can by good conscience deny tribute unto Princes, if it be required. Nether aught Pope Bonifacius in any wise to have taken upon him to make that unreasonable and outrageous decree. It is already concluded of Paul that all own subjection and obedience to public powers. Neither ought the godly (saith Chrysostom) to take it in ill part to be subject to magistrates, although they themselves are the children of God, and appointed to the kingdom of heaven. For their glory is not in the state of this life. They wait until Christ appear, in whom as yet is hidden their life. But in the mean time they ought not to count it a thing grievous, if they rise up, if they uncover the head, if they give the upper hand, if they obey Magistrates. Here is nothing unmeet or uncomely. Yea rather what so ever is done of them according to the prescript of the word of God, is full of all comeliness and worthiness. Own nothing to any man, but this to love one an other.] Paul will have us so perfectly and fully to render to every man, that which we own unto him, that we should cease to be any more in debt. Howbeit there is one certain thing, which Charity is always t●e for that the cause of that det always remaineth. can never be fully paid, namely, the debt of love and charity. For although thou both haste and dost love thy neighbour, yet notwithstanding art thou still bound to love him. For there always remaineth a cause why thou oughtest to love him, namely, God, whose image he is. He made him, he gave him to thee to be thy neighbour, he hath commanded, that thou shouldest love him as thyself. For he that loveth an other, hath fulfilled the law.] Some refer this to that part of the law only which is here spoken of. True it is that the discourse of this treatise is of that part of the law which pertaineth to our neighbour. So that the sense should be, he which loveth an other hath fulfiled the whole law as touching Our neighbour is not rightly loved, unnes God be loved in him. We have God in our neighbour after a sort visible. We must not hereby affirm that we can p●eforme the law. the second table. But I see no let, but that we may simply understand the whole law: For we can not love our neighbour well, unless we love God in him. For these are so knit together, as the cause and the effect, and therefore they can not be separated the one from the other. For the love of our neighbour is a testimony of that love wherewith we love God. If we love not God being in a neighbour after a sort visible and present, how do we boast that we love him in himself, which is not seen of us, but is of some thought to be very far of from us? I would not that our adversaries should here triumph, as though Paul should say, that we perform and fulfil the law. Paul indeed affirmeth, that the law is fulfiled of him which loveth his neighbour: but yet of such a one which in such sort loveth as the law commandeth. But this is no man able to perform. For this, thou shalt not commit adultery, thou shalt not kill,] The proof is hereof taken for that all those precepts are summarily comprehended in that which is said, Thou shalt love thy neighbour as thyself. And this commandment, as Chrisostome here noteth, is said of Christ to be like that great commandment, Thou shalt love thy Lord thy God with all thy heart, with all thy soul, and with all thy strengths. For seeing that we ought to love our neighbours as ourselves, there wanteth little, but that we ought to love him, as we love God. For we omit nothing Why the commandment of hanoring the parents is over hipped. which may serve to our own commodity or salvation. He made no mention of the love towards our parents, either because that precept, as the Hebrews think pertaineth to the first table, or else for that he would not reckon up all all the commandments. For therefore he added. And if there be any other commandment.] Or else for that he had already before sufficiently spoken of the obedience due to magistrates: in which order are parents also to be placed. Love worketh not evil to his neighbour.] This is easily gathered of that which have been spoken. For in these commandments are prohibited all things, whatsoever may offended our brother. Wherefore Paul aptly added, that such is the force of love, that it suffereth not any man to hurt his neighbour. And that considering the season, that it is now time, that we should arise from sleep: for now is our salvation nearer, than when we believed. The night is past, and the day is at hand, let us therefore cast away the works of darkness, and let us put on the armour of light. So that we may walk honestly as in the day, not in gluttony and dronckenes, neither in chambering and wantonness nor in strife and envying. But put ye on the Lord jesus Christ, and take no thought for the flesh, to fulfil the lusts of it. And that considering the season, that it is now time that we should arise from sleep.] After that Paul had now given many rules touching the duties of love and of an holy life, lest peradventure they should slip out of our minds, he thought it good to urge them by an argument taken of time. The sum is at this present all these things are diligently and with an earnest endeavour to be seen unto, for that opportunity serveth exceedingly thereunto. For so signifieth the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Paul useth. All this whole talk is metaphorical▪ For he maketh mention of sleep, of night, of day, of arising from sleep, and of darkness. Waking, Aristotle calleth a liberty of the senses to execute their functions: contrariwise sleep is a bond of the senses. Which cometh by the evaporation of the noorishements to the head. The meaning is this. That before the faith of Christ was received, What waking is. What ●●●pe is. that is before regeneration, men were conversant in great darkness of ignorance: and therefore as it had been men on sleep they were hindered from all good works which mought be grateful and acceptable to God. But now after faith, and the grace of regeneration, the bright knowledge of God hath shined forth as it were the day: and therefore the strengths both of the soul and of the body are new after a sort loosed, and made free to perform the works of righteousness. Wherefore it is not meet that men should at this time be idle and senseless. And therefore every one ought to be awaked up to execute the will of God, seeing that he seeth, that he walketh in the light and in the day. Paul used this self same form of speech in the first epistle to the Thes. in the last chap. All ye (saith he) are the children of the light and of the day: for we are not the children of the night nor of darkness wherefore let us not sleep as others do, but let us be sober, and let us watch. For they which sleep, sleep in the night: and they which are drunken are drunken in the night. And in the last chapter to the Ephesians, Ye were (saith he) in times past darkness: but now ye are light in the Lord. Wherefore walk as children of light, and have not to do with the unfruitful works of darkness, but rather reprove them. For the things which they do secretly, it is filthy even once to name. Howbeit these things are not to be counted as Things from whenc● are takening ●aph●rs are not alwa●● by reas●noi the trope or figure, either to be allowed or to be condemned. Difference between a natural motion and a violent. Some are fervent at the beginning, and afterward are weary. A distinction of three times. Our state may be called both light and darkness. It is now twilight. faults to be ascribed to night or to darkness. For God created night and darkness to our use and commodity, namely, that by them we should have some rest and in termision from labours. For now our salvation is nearer than when we believed.] The further we go on, the nigher we come to the end. Wherefore every man ought diligently to apply himself to live uprightly. For they which run for a wager, the nigher they draw to the mark, the more earnestly they run thereunto. And natural motion herein differeth from violent, for that things impelled naturally are more swister towards the end: but those things, which are driven by violence, the further they go one, the softlyer and weakelier are they carried. Wherefore that we may not seem to obey God against our wills, the further we go on in living here, so much the feruentlier and holier let us live. And Paul therefore peradventure admonished us hereof, as Chrisostome noteth, for that many are wont at the beginning of their conversion, most fervently to follow after righteousness. But afterward they slack their zeal and become weary. The night is past▪ and the day is at hand.] Here are to be noted three differences of times. Of which the first pertaineth to the most chief felicity, which we wait for in the blessed resurrection, where the day shall shine most brightly: The other pertaineth to that dark night and ignorance which is before our regeneration and conversion unto Christ. The third is this short time, wherein we being justified do live through faith. Wherefore if this present time be compared with the night which went before, it may seem to be day. But if the same be compared with that time which we wait for in the end, it hath still some show of night and of darkness: so that it may not unaptly be called twilight For we have some light out of the prophetical word, that is, out of the holy scriptures, which as Peter saith shine unto us in the dark. And in the mean time whilst through faith we are instructed in things divine, we see them not manifestly nor face to face. But only through a glass, and in a riddle as Paul saith to the Corinthians. And hereby, I suppose, it is very manifest, what that meaneth, that that salvation, that is, the full and bright day of felicity, is now nigher unto us then when we first believed. For than we began first to be moved towards the end: but now we have gone a great way in our journey: and every day draweth nigher & nigher the day of our death, wherein we shallbe carried from hence into heaven: and every day is nigher and nigher that coming of Christ, wherein he shall both judge the world, and also shall perfectly renew us according to our hope. Wherefore the which Paul saith. Then when we believed, is to be referred to the time of our conversion. Wherefore let us cast away the weapons of darkness, and let us put on the Why vi●●s are called the works of darkness arm or of light] Works of darkness he calleth vices: partly because they come of the ignorance of the heavenly truth▪ and partly also because the doers of them seek after darkness. For he which doth evil hateth the light. Adulterers, whoremongers, thieves, murderers, and such other like for the most part work all their feats in the night. And we have before declared, that Paul to the Thessalonians and to the Ephesians, mentioneth the like things touching darkness. Wherefore Christ Good works a● rightly called weapons. most aptly said to them which were sent to take him, This is your hour, and the power of darkness. Good works he calleth the weapons of light: for that they spring of the true knowledge of God, and do shine before men to the glory of his name. And they are not without cause called weapons. For with them we must fight against the devil, and the flesh, and with them must we defend our liberty. So that we walk honestly a● in the day] In Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He persuadeth us to that which he entreateth of by an argument taken of that which is comely and honest: which kind of argument is of great fore with noble and sincere minds: For men degenerate, and savage are commonly moved rather with things profitable and filthy. Not in gluttony and drunkenness.] Paul here putteth three vices and those very common, wherewith carnal men and men estranged from Christ are every where contaminated: and under those three he comprehendeth all other What gluttony is. vices, wherewith mankind is customably infected. By gluttony he meaneth feasts and banqu●tes: but not all kind of feasts, but as Ambros● saith, prodigal feasts, which are made either at the common charged of every one of guests, or which are made by courses between good fellows & companions: wherein men pass the borders of all shame. For every one of the guests thinketh that to be his feast: and therefore he dareth both speak and do whatsoever he thinketh good. But he which is bidden to an other man's table, is commonly bridled with some modesty and shamefastness, not to presume to speak any thing that is uncomely. And peradventure job feared lest the feasts of his children wer●such manner of feasts: and therefore he daily sacrificed unto God for them. And what is went to happen at such riotous feasts, the head of John Baptist declareth which was given to that wanton and dissolute maiden. And how great the outrageousnes of men was, and especially of the elders amongst the ethnics, it may hereby be known, for that when they had well drunk, they were wont having garlands on their heads, and minstrels with them to go in banqueting from place to place and as wanton and young folk, to speak and to do what they listed. So that oftentimes they fell to unclean acts, and to contentions, as Paul here declareth. Which thing the poets have cunningly painted unto us in the feasts of the Centaurs, and of the Lapethites. But put ●e on the Lord jesus Christ,] When he had taught that the old man together with his works of darkness is to be put of, he thought it good afterward to setforth unto us a new garment, namely Christ himself. This form of speaking What is our wedding garment. Christ was geu●● as a garment to our first parents. he used to the Galathians. As many of you saith he as are baptized, have put on Christ This is that wedding garment which every christian ought to put on. And if we will follow allegories, this garment God commended to our first parents, when he clothed them with the skins, which were plucked of from dead beasts. Christ giveth not to us that garment, but in as much as he hath made himself a sacrifice for mankind. And take not thought for the flesh to fulfil the jousts of it] By the flesh he here understandeth not natural health. For, that is not to be neglected, that we may be able the more constantly to serve God. Paul writeth to Timothe, Use a little wine because of the stomach, and often infirmities. Here he prohibiteth only the pleasures and delights of the flesh. For when we let loose the bridle to them, the flesh is made unruly. Wherefore seeing that we ought continually to wrestle against the prone affects thereof, let us take heed that with over much delicateness we nourish them not. The fourteenth Chapter. HIm that is weak in the faith receive, not for controversies of disputations. One believeth that he may eat of all things: an other which is weak, eateth herbs. Let not him that eateth, despise him that eateth not, & let not him which eateth not, judge him that eateth: for god hath received him. That we may the easilier understand those things, which shall afterward be spoken, let us briefly declare the state of the Church at the beginning. The Here is declared the state of the church in the first times. Church in those first times consisted of jews & Gentiles converted unto Christ. And the Gentiles lived more freely, as they which were not bound to the laws of Moses, and as for their own ceremonies of the Greekish religion, they plainly saw to be vain and damnable. But the jews which knew that their law was given of God himself, could not strait way be persuaded, that it was to be abrogated. Therefore they stayed, neither would they easily be plucked away from it: And therefore they abstained from meats prohibited in the law, and observed the festival days of the jews. All which things declared that they were yet weak in faith. And this their infirmity of faith, the stronger and learneder sort both sharply reproved and also derided. On the contrary side the jews reproved the Whereof sprang the discord between the Gentiles & the jews in the church. Gentiles, as they which lived to freely: and condemned them as violaters of the laws of God, & for that they did without putting any difference, eat of all kinds of meats, as it were with a certain unsatiable greediness of the belly. And this discord did not a little vex the Churches at that time. Therefore Paul earnestly as much as lieth in him, laboureth to put it away: and admonisheth the stronger sort, not to reject the weaker, either as heretics or as infidels: but rather to instruct them, and with all charity to cherish them, until they were confirmed in sound doctrine. And on the other side he commandeth the weak ones, not rashly to condemn them that were better learned, and stronger than themselves. Him that is weak in the faith receive.] That is, adjoin him unto you, and through your humanity and doctrine, ease him of the burden and pain of ignorance. If thou demand whether that weakness of faith were a let that they could not be justified in Christ, I think we may answer, that it was no let. For Weakness of faith is not a let to justification. we are not justified by the strength and excellency of our faith, but by the object thereof, as we have oftentimes taught: for although some faith be weak, yet is it faith. But these men thou wilt say believed not all the things which are to be believed: for they believed not that the ceremonies of the law of Moses were abrogated. But that faith which believeth not all the articles of the faith, is not a true faith, I grant this in deed if that it happen through the default of him that believeth, as if a man do contemn the truths which he hath heard out of the holy scriptures, and will not admit them, but will be his own judge and arbitrer, how much aught to be believed of the holy scriptures, and ascribeth more unto himself, then There is not always required an express faith touching all things. to the testimony of the word of God: this is not a true faith. For the holy Ghost useth not to breath into any man such a mind. But if a man believe not any thing which is not yet sufficiently known and tried out, when yet notwithstanding in mind he is ready to receive the truth, if it be once made plain, I see no cause why such a faith should not both be, and be called a true faith, & justify the believer especially if he assent to Christ, and to the principal points of religion. Not for controversies of disputations] He prohibiteth odious contentions which rather alienate then edify the minds of the weak. The minds of men ought not in vain to be wearied: but rather to be taught. Paul in the last chapter of the first Epistle to Timothe saith, that certain were sick about unprofitable questions, and contentions of words. And in the latter Epistle, he admonisheth Timothe, to eschew questions which he calleth foolish and without learning. Which thing if the school divines had observed, and taken heed of, we should not then have had in their books, so many intricate and dark (I will not say ungodly and sacrilegious) questions. How be it all questions universally are not to be condemned as unprofitable▪ Wherefore I can not commend certain men, which are wise, indeed and wary in other matters, but in this one thing doubtless are not very circumspect, which think that the question touching the Eucharist, which is at this day every where debated in the church, is not convenient, and is unprofitable. The question touching the Eucharist, is not unprofitable. For they consider not, how much it availeth to our salvation, constantly to hold▪ that Christ both had, and at this day hath the true and perfect nature of man: and to expel that detestable idolatry brought in by this, that men believe that in the bread and wine, or, as they speak, under the accidences of bread and w●ne is really and corporally the body of Christ. When we labour for this, that the horrible abuses touching Christian religion might be taken away, we dispute not about the shadow of an ass, or about a thing of small weight. For every Christian ought to be fully persuaded touching this that he worship not bread and wine in stead of God, that he think not that the body of Christ is diffused through infinite places, and that he pluck it not down from heaven. Although Paul in this place by controversies of disputation's, do rather understand brawlings and contentions of words, which are on either side poured out for victory sake: and by which the minds are kindled to wrath, and are alienated, and plucked away one from an other. Which thing happened in this foresaid question. For either part judged that his reasons or arguments served to his purpose. In sum here is entreated only of brawling and contentious disputations, and not of gentle and quiet disputations whereby men may be instructed to piety. Moreover this is to be noted, that they which put a difference between meats, are called of Paul weak, when as yet at They which put a difference between meats, are to be counted weak. this day, such men will be counted most strong. But they object, that Paul here speaketh only of meats of the law, and not of fastings, and of the choice of meats, which is now called into doubt. But these men consider not, that the jews had a great deal more juster excuse, which could not persuade themselves that those ceremonies should be abolished, which God himself had delivered unto them by Moses, than they at this day can have. For those men superstitiously (to omit to speak more sharply) with so great a zeal follow the traditions of men only. Howbeit I mean not here to defend those gluttons which under the pretence of the liberty of the Gospel give themselves only to eating and drinking. One believeth that he may eat of all things: but an other which is weak, eateth herbs.] That man (Paul saith) believeth, which thinketh, that all things are free unto him: and those he calleth weak, which, to the end they would not light upon flesh prohibited, or dressed otherwise then the law commanded, did eat nothing but herbs: for that in them could be no danger of violating of the law, whereunto Why the children of the jews abstained from the meats of the king's table. also those young men in Daniel seemed to have had a respect, when they would not defile themselves with the meats that came from the kings table. For they desired to have roots and herbs given them to feed upon. And without doubt it is necessary, that every one have an assured faith of that thing which he doth, that it be not repugnant to the laws of God. He which eateth, let him not despise him that eateth not: and he which eateth no● let him not judge him that eateth.] Paul goeth between either parties as a mediator, and taketh away their brawlings, and hedgeth in either part by certain bonds and limits according to his authority. He permitteth every man at his pleasure to eat what meats so ever he will, so that he behave himself in such sort that he despise not his weak brother. He bridleth also the weak and permitteth them for a time, not to eat against their conscience: but yet in such sort that they should not condemn others which are better than themselves. As knowledge There is danger both in knowledge and in unskilfulness. By what names the superstitious are reproved. without charity puffeth up, and so puffeth up, that we contemn others in comparison of ourselves, so unskilfulness on the other side maketh us prone and ready to judge and condemn others. Chrisostome noteth, that those superstitious weak ones are in these words covertly in deed, but yet sharply, reproved. For first (saith he) they are called weak and that in faith, which doubtless is a most grievous fault. Secondly Paul commandeth them to be received: as though of themselves they are not able to arise up, or to stand, but have need of instructions, and of doctrine and consolations. Lastly, he saith, that they are by more strong disputations which they are not able to conceive, easily offended, and for that cause are prone rashly to judge. For they condemned others which were more free, as though they violated the law of God, and were given to gluttony and to the belly more than was meet. These faults the papists at this day upbraid to many of our men, but by what right and how truly, let God judge. For God hath received him.] Paul bringeth notable reasons, whereby he feareth Ab adiunctis. away the weak from dangerous judgements. The first is taken of things annexed together, for that he whom thou judgest is not any common or vulgar man. For God hath received him, neither hath he suffered him to lie in sins, to worship idols, and to be ignorant of true religion and piety. Yea rather he hath brought him to this estate, that he is now a member of Christ, and a partaker of the nature of God. Wherefore seeing that God hath adorned him with so great honour, how darest thou presume to judge him? Who art thou which judgest an other man's servant? He standeth or falleth to his own lord: yea he shallbe established: For God is able to make him to stand. This man esteemeth one day above an other, and an other counteth every day a like. Let every man be fully satisfied in his mind. He that observeth the day, observeth it to the Lord. He that eateth, eateth to the Lord, and giveth God thanks. And he that eateth not, eateth not to the Lord, and giveth God thanks. For none of us liveth to himself: neither doth any die to himself. For whether we live, we live to the Lord, or whether we die, we die to the Lord. Whether therefore we live, or die, we are the Lords. For Christ therefore died, and rose again, and revived that he might be Lord both of the quick and of the dead. Who art thou which judgest an other man's servant?] Here he reprehendeth their fact by a similitude taken of things civil & human. Men use not to claim unto themselves any right over an other man's servant. And knowest not thou, that those whom thou in such sort despisest are the servants of the lord? Undoubtedly he which is taken into the family of any great prince is not commonly judged of any but of his lord. I would to God these things were always had in remembrance and observed of backebiters, to consider, that those whose good name they seek to deface, are not only men, but also are now received of God into hy●tuition The faithful both are called and also are the ●ē of God. and are by Christ made his children. Paul in the epistle to Timothe, calleth the believer the man of God: in which words he signifieth that he is not now a bare man. But are all judgements by these words prohibited? Not undoubtedly to those which have either in the public wealth or in the Church any public power. For in very deed these men judge not, but rather God judgeth by them. But what shall we say of private men? Doth not the spiritual man judge all How far forth it is lawful to judge others. things doth not Paul say to the Corinthians, Ye yourselves be judges? From private men, especially from men adorned with the spirit of God, is not taken away that power of judging, whereby is discerned good from ill, truth from falsehood, profit from disprofit. But here is not entreated of those things. For here is spoken of that judgement whereby we reprove and condemn others. But universally it is not lawful for us to condemn any man by our judgement? If thou consider the person, it is not lawful so to condemn any man, as one which can not be amended or corrected. For always so long as we live here, we must conceive a a good hope of our neighbour, unless there come in the mean time some peculiar revelation of God, as we have before taught. And as touching acts when they are neuter & indifferent, charity requireth, that we interpretate them to proceed of a good mind: for we ought not to accuse those things as sins, which may otherwise be well done. But as touching good facts, there is nothing to let but that we may in our judgement commend them. Yea rather both justice and the law of charity commandeth us so to do. But those things which are utterly wicked, and plainly repugnant to the commandments of God, are not condemned of us, but of the words of God. But here the question is touching things indifferent. As concerning them, Paul profitably commandeth the weak, for that they are still overspread with darkness, to refrain from judgements. For, that is nothing else, but to go about to usurp the office of God. For he is only the searcher of hearts, and he alone knoweth with what mind every thing is done. Augustine de verbis Domini in R●sh judgement committed two manner of wa●s. monte saith. That in these two things judgement is rash, when it is uncertain with what mind any thing is done, or what manner thing that shall in time to come be, which now seemeth either to be good or evil. He standeth or falleth to his own Lord.] Sometimes they which judge, pretend this, that they are moved with the grief which they take by reason of his destruction whom they judge. But let no such affect trouble thee saith Paul, for he whom thou judgest either standeth to his own Lord or falleth: and to him redoundeth the profit and the hurt. Do not thou think thyself more juster than him. That he which avengeth not, do not thou by the untimely judgement seek to destroy. Yea he shallbe established: For God is able to make him to stand.] Forasmuch as it lieth not in thine hands to make thy brother either to stand or to fall, thou Paul here reasoneth of the power of God to the effect. First is requisite that we be certain of the will of God before that we reason of his pours oughtest to think well of him, and not lightly to suspect that he will fall. For he hath a good and mighty Lord which is able to stay him up and to establish him. And yet doth not Paul here, as some fable, reason from the power of God to the effect. For, that were to do nothing, and to imitate the Papists: which upon this, that God can take away the nature of the bread, and reserve the accidences without substances strait way conclude, that he so doth in the Eucharist. They ought first to be certain of the will of God, and afterward to come to the effect. For Paul here maketh mention of the power of God, for that he had before sufficiently spoken of his will: that God had received him and taken him into his family, and given unto him a firm faith and strength, wherefore seeing that thou art assured of the will of God, and canst not doubt of his power, thou oughtest not lightly to distrust of his salvation whom thou judgest. After this manner also is to be understanded that which he before said in the. 11. chapter. And if he abide not in incredulity, he shallbe again grafted in. For God is able to graft him in again. Here also are we assured of the will of God, and that by the scriptures. For there are infinite promises made to the nation of the jews, which can not utterly be void. For, as Paul strait way afterward affirmeth the gifts and calling of God are without repentance: and he affirmeth that they were beloved for their father's sake. Wherefore seeing that there was no controversy of his will, he aptly addeth an argument of his power. Yet ought we not too much to assure ourselves of an other man's salvation, although we ought not to be in doubt of our salvation. For although we Although we can not be assured of the salvation of an other man, yet ought we to hope well of him. can not be assured of others, yet charity moveth us to hope well of them, whereunto all those reasons which Paul here bringeth do urge us. This man esteemeth one day above an other, and an other counteth every day a like.] There was also an other infirmity of the Jews newly converted to Christ, in that they thought that the days ought to be observed according to the old law, namely Easter, Whytsontide, the feast of trumpets, the day of expiations, the feast of tabernacles, the new Moans, and the sabboth's. But they which were endued with a stronger faith, counted all days a like. How be it we except the Lord's day: for it pertaineth to the ten commandments, that out of the whole week, Of the Sabbath and Lords day. should one day be consecrated to the worshipping of God. That day God would in the old law should be the Sabbath day, that the benefit of the creation of the world, and of the delivery out of Egypt, might the more firmly stick in memory: But afterward, that the memory of the resurrection of Christ, and the renewing of our salvation obtained by him, and the hope of our resurrection which we wait for, should most deeply sink into our minds, the Lords day was appointed, and that even of the Apostles. Of which thing is very manifest mention made in the holy scriptures. afterward by Ecclesiastical men, were brought in a great many festival holy days, which, as Erasmus testifieth, and as their own counsels Of holy days. affirm, as our times now are, were better to be fewer, or rather utterly none at all. But it is wonderful how Origen, Ambrose, and others, drew these words of Paul to the abstinences from meats and from flesh, which some Christians at that time observed: as though there were some which in the Apostles time did certain days abstain from flesh, or from some other kind of meats. But others thought that all days were free unto them. And yet though we should follow this exposition, can not the Papists, which at this day labour to obtrude unto us the choice of meats, by this place any thing be helped. For Paul saith it cometh of weakness to esteem one day above an other: and commendeth them as men of more strength which count every day all one, and a like. Touching which matter it shall not be amiss to cite the words of Theodoretus, which writeth thus upon this place. This custom, (saith he) abideth even to this day in the Church: and this man embraceth abstinence: but that man doth without all manner scruple eat all kinds of meats▪ and neither doth this man judge that man: nor that man this man: but the law of concord maketh them renowned and notable. These words of Theodoretus, and those which are upon this place gathered out of Origen, Ambrose and Chrisostome plainly declare, that these differences of days as touching fastings and abstinences, Differences of days, as touching fasting and abstinence were free. Some abstained from flesh on the fourth day of the week and some on the saterdai were in such sort used amongst Christians, that yet notwithstanding they were free. Neither doubt I, but that at the beginning Lent was of the same nature: although afterward the yoke thereof was urged at menues hands. Out of Ambrose upon this place this I note, that in his time some abstained from flesh the fourth day of the week, and some on the Saturday. I thought it good, (gentle Reader) to mention these things, that thou mightest know whereto some of the fathers wrested these words of Paul. How be it the first interpretation touching the days of the jews is both more simple, & more agreeable with Paul's purpose. Let every man be fully satisfied in his mind.] The old reading hath, let every man abound in his own sense: which some hereto wrest, as though we ought in those things which pertain to religion to permit every man to his own sense. This In matters of religion, every man must not follow his own sense. thing Chrysostom proveth not to be true. For when we come to matters of faith, Paul pronounceth that he is accursed, which teacheth any other Gospel, yea although he were an Angel from heaven. But this is true in things indifferent. Why then doth not the Pope at this day, suffer men to be free as touching meats. But the words of Paul have not this sense. In Greek it is thus written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That is, let every man be in his mind fully persuaded and assured of that which he doth, and defendeth to be true. This thing ought every man chief to see unto, that when he either doth or defendeth any thing, he be first of all assured and firm as touching it. For a man shall see some which dispute & contend We must not dispute of matters of faith, for victori sake only for victory sake, when as oftentimes in their mind they either stand in doubt, or think otherwise. Those doth Paul in this place reprove, which either affirm or do any thing, when in the mean time they stand in doubt thereof themselves. It may here aptly be demanded, whether this sentence of Paul, wherein he admonisheth How far for the we must bear with the weak. A distinction of the Ceremonies of the law▪ as touching three times. to bear with the weak, be universally true. Chrisostom saith that this sentence is so long to be followed, as long as the fruit is not yet ripe. For so long must we bear with the weak, least by rashness they take hurt. But we will make a distinction of the ceremonies of the law, & this distinction all men in a manner refer to three times. One time was, when the law was in force, & then were all those ceremonies of necessity to be observed of all the Jews. another time was, when the gospel was now spread abroad & shined throughout the world, and the common wealth of the jews and their temple was utterly destroyed. There was also a middle time when the common wealth of Israel after a sort remained still, namely when Christ had now ascended into heaven, and the Gospel was yet after a sort in swaddling clothes, and the light had not fully burst forth out of these darkness. Then it was lawful Let the godly beware that no man abuse their lenity towards the weak. for a time to keep still the ceremonies of Moses: but yet so, that no man should put in them the hope of his salvation. And this moreover was to be seen unto, that others should not guilefully abuse this indulgency, which was for a time permitted towards the weak, to defend their superstition by the example or lenity of the godly. Paul when he saw that there was some consideration to be had of the weak, circumcised Timothy. But afterward he would in no case circumcise Titus. For he saw that if he should have so done, christian liberty should by his example have been oppressed. Paul towards the Romans showed himself very gentle & remiss: for that he thought it meet to bear with their infirmity & simplicity. For forasmuch as they were but newly come unto Christ, they could not strait way learn all things. But contrariwise let us see how the same Apostle used himself towards those which now bit upon the bridle, and of a certain obstinacy resisted his doctrine. Unto the Col. the 2. chap. he saith: Take heed that ye be not won away by philosophy, and vain deceit, according to the tradition of men, according to the elements of the world, and not according to Christ. And straight way, Let no man therefore judge you in meat or drink, or in part of a feast day, or of the new Moon, or of the sabbaths. And to the Galathians, ye which are circumcised have fallen away from grace: Christ is nothing profitable unto you. And again, ye observe days, and times, and months, & years. I fear me lest I have laboured in vain amongst you. This consideration also ought we at this day to observe, that whom we see When in this case we must deal either gently or severely. not yet sufficiently instructed, we gently cheresh, and quench not the smoking flax: namely, so long as there is hope of repentance and of a better mind. But if they declare themselves to be hardened, and to be of purpose sworn enemies of the truth, there we must deal severely and constantly. He that observeth the day, observeth it to the lord] There were two things in the weaker sort, of which the one could by no means be allowed: namely, that they were ignorant of those things which they ought chiefly to have known, and were in a manner destitute of faith and of the knowledge of Christian liberty. This thing Paul now omitteth, as which made not much to the present purpose. The other was, that they so feared God, and observed his law, that they durst commit nothing which they thought was prohibited by the authority of God. And for that What might be commended in those weaker sor●. this is a great advancement unto piety, therefore Paul setteth it forth, to the end to commend those weak ones to the better sort. Howbeit, lest in this matter he should attribute more unto them than to the freer sort, as though he should think that the stronger in using liberty had not a consideration of the law of God, he pronounceth the sentence, which he setteth forth, common to each part. They, saith he, which observe days, observe them to the Lord, & they which observe them not, observe them not unto the Lord. And they which eat, eat to the Lord, & they which eat not, eat not to the Lord. And those dative cases which Paul here useth, to observe to the lord to eat to the lord, to live to the lord, to die to the lord, signify nothing else, but that we ought in all our actions, in all our life, and even in death to depend of the lord. And giveth thanks to God.] Hereby we may judge that either of those, what soever they did had a regard unto God, for that either part gave thanks unto him. Of what great force giving of thanks is. Wherefore giving of thanks is of no small force. For it is as it were a certain healthful sauce, and maketh that, which otherwise of itself should have been hurtful, commodious and healthful unto us. Therefore Paul to Timothe writeth, Every creature is good, and nothing is to be cast away which is received with thanks giving. For none of us liveth to himself: neither doth any die to himself. For whether we live we live to the Lord, or whither we die, we die to the lord] This may thus be applied, to be a reason, whereby the stronger sort are feared away from contemning the weaker: namely, for that they both live & die unto the lord. It may also be a general cause why they are said both to observe & not to observe days unto the lord, & either to eat or not to eat to the lord: for that universally they live unto the Lord, and die unto the Lord. By these words we are aptly and manifestly The scope of our life and of all▪ our actions instructed touching the scope of our life, and of all our actions. I would to God this might never slip out of our mind, but mought with most deep roots be fixed in our hearts. Life and death I think in this place are to be understanded as touching the body. For I see not very well, what consideration they have, which refer these things to the life of faith, and to the death of sin. For there is none which sinneth to the Lord. For, that can not pertain to the honour of God. Unless peradventure they mean, that this is all one with that which was before spoken, He standeth to his Lord or falleth. But the first exposition seemeth in my judgement more plain, and agreeth with those things, which Paul writeth to the philippians: And Christ shallbe magnified in my body, whether it be by life, or by death Wither therefore we live, or die, we are the Lords.] This in sum ought to be of great force with them, for that not only our life and death depend of the lord, but also for that we all both as touching life and as touching death are his proper possession. And if this be so, who can contemn his neighbour & escape unpunished? This is in a manner all one with that which Paul before said: Why judgest thou an other man's servant? That fault was reproved in the weak ones: and this is now laid to the charge of the stronger sort, that they reject, and contemn not every kind of men, but these which are the Lords. Paul saith to the Corinthians, Ye are not your own men: For ye are bought with a price. Glorify God now in your body and in your spirit which belong to God. Again, ye are bought with a price be not ye made the servants of men. For Christ therefore died, rose again, and revived that he might be Lord both of the quick and of the dead.] Here he ascribeth a cause, why we are by good right the Lords. For he hath redeemed us by his death, & by his resurrection hath deserved Whether Christ if he had not died for us, should have had us to his proper possession. life for us. Wherefore he is Lord both of our life and of our death. But here peradventure thou wilt demand, whither if Christ had not died we should have been his proper possession or no? As touching his divine nature, even without his death and resurrection he is our lord. For we are created of him, & whatsoever we have, we have it through him. But because he is in very deed man, he hath by his death and resurrection justly and worthily gotten unto himself this dominion: which yet the father could have given unto him freely: but to set forth his glory he would rather give it to his merits. Wherefore Paul to the Phil. saith: for which cause God hath given unto him a name which is above every name: namely, for that he had humbled himself to death, even to the death of the cross. Origen very largely entreateth of this doubt. Howbeit I think that this solution which I have here brought is more plain & more true. But there ariseth also an other doubt. For Paul seemeth to speak against that sentence of the Lord in 22. chapter of Matthew. He is not the God of the dead, but of the living. For if he be not the God of the dead, how is he here said to be Lord of the dead. But if the matter be more narrowly examined, there is not herein contrariety. For there the Lord would hereby prove the resurrection of the dead, for that God could not be truly the God of Abraham, of Isaac, and of jacob unless he would have them to be saved, and that wholly both as touching soul and body. For it is the propriety of GOD to save th●se whose GOD he is. And the Scripture in Exodus pronounceth, that GOD is the GOD of those patriarchs. Wherefore they live, and shall more fully live in the blessed resurrection. Hereby it is manifest that Christ spoke of those, which were thought to be utterly dead both in soul and in body. But God can not be their God. For he can not suffer such a death to prevail against his. But here Paul saith, that Christ is Lord of of the dead, which are dead in body only, but live in spirit, and when time cometh shall rise again. Wherefore we see that between these places there is undoubtedly no contrarity. But because we are by the way lighted upon those words of the Lord, there are as I think in them two things to be observed. First, that although of them is properly concluded the resurrection of the godly, whose God, God confesseth himself to be, yet followeth it, that of the self same words may be concluded the resurrection of the wicked. For if God of his goodness do so favour the godly, that he will not only have their souls to be blessed, but also will give blessedness to their bodies: he will also restore unto the wicked their bodies, that according to the law of justice they may be tormented not only in their souls, but also in their bodies. The other is, that in the Prophets there are touching the resurrection of the dead certain other more notable places, which yet Christ alleged Why Christ brought not testimonies of the resurrection ou● of the Prophets. not, for that the Saducees with whom he then reasoned, admitted the law only, and touching the other holy books either they received them not, or else they esteemed them not much. For they read them as we read the Fathers. But I leave this matter, and I beseech God, not to suffer this singular benefit of the death of Christ to wear away for age in our minds, that the common proverb be not applied unto us. Nothing waxeth old sooner than grace. But why dost thou judge thy brother? Or also why dost thou despise thy brother? For we shall all be set before the judgement seat of Christ. Is it is written, I live saith the Lord and every knee shall bow to me, and every tongue shall confess unto God. So then every one of us shall render account of himself to God. Let us not therefore judge one an other any more. But judge this rather, that no man put an offence to his brother, or be an occasion of falling. But why dost thou judge thy brother? Or also why dost thou despise thy brother? By the name of brethren he reproveth each part. For the right of brethren is equal and a like: and in them is expressed a civil administration, which is called The right of brethren is equal. ●olitia which is a certain equality of Citizens between themselves. Wherefore no man ought either to despise or to judge him, whom he knoweth to be his equal. For he which so doth, counteth him not for his equal, but for his inferior. Wherefore we shall all be set before the judgement seat of Christ] By the judgement seat undoubtedly is understanded the judgement of Christ, and that by the figure Metonomia. And this benefit beside others we have by the civil magistrates, that by their axes and sword, and judgements seats we are put in mind of the judgement of God. The like phrase of speech Paul used in the .v. chapter of the latter Epistle to the Corinthians, we must all appear before the judgement seat of Christ. Origen expounding these words, maketh a discourse I know not whereof, for that in this place is red. Before the judgement seat of Christ, and to the Corinthians is red, Before the judgement seat of God and with a long circute he disputeth of this matter. But doubtless all our books have in each place. Before the judgement seat of Christ▪ so that there appeareth no cause of ambiguity. And yet if we should so read as he imagineth, nothing could be gathered out of those words, but that Christ is God. In the 7. chapter of Daniel are set forth many excellent things of this throne of God, wherein is described the magnificency of the judgement to come. As it is written: I live saith the lord] This place which is brought to prove Christ's divine power of judging the world, is written in the 45. chapter of Esay. This place proveth the divine nature of Christ. As touching the very bare words, Paul followeth not the Hebrew verity: but yet most diligently keepeth the sense of the Prophet. For that which is here said, Saith the Lord, agreeth with that which is in the Hebrew, The Lord hath sworn. And the bowing of the knee signifieth here nothing else, but a submission, which is most aptly signified by that outward Symbol. Every tongue shall confess unto God.] In Hebrew it is, Every tongue shall swear unto me, but there is no man which knoweth not, but that in an oath is an excellent confession of God. For he is called as a witness, or rather as a judge: and he is so called, that he will punish the foresworn persons according to their deserts. But as yet we see not that all things are subject unto Christ. But that shall be when he shall deliver up the kingdom to God and to the father. For than shall all things utterly be made subject unto him, & amongst other the last enemy, namely death, as Paul saith to the Corrinthians. How be it now is begun a certain obedience, and his kingdom is acknowledged of the congregation of the godly. Wherefore though many unjust and wicked things be now committed, yet let us judge nothing before the time come, lest we be prejudicial to the sentence of that most high judge. Then all things according to our hope, which now seem to want equity, shall be full of equity. Of these words of the Apostle, is most manifestly gathered the divinity of Christ. For when he speaketh of the judgement seat of Christ, he addeth, and every tongue shall confess unto God. Which self thing is much more manifest if we look upon the Hebrew verity. For before that these things are pronounced under the person of God, this is written: Am not I Lord, and there is no other God besides me? Wherefore seeing these things pertain to Christ, as Paul testifieth, it most manifestly appeareth that he is God. So then every one of us shall render an account to God of himself.] Wherefore it is not meet that we either rashly judge, or proudly contemn others. For at that judgement seat causes shall be decided according to their deserts. Let us not therefore judge one an other any more.] This is concluded by the reasons alleged of Paul: and is every where in the holy scriptures inculcated of the holy Ghost. But judge this rather, that no man put an offence to his brother▪ or be an occasion To judge hath two significations. of falling.] This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, to judge, hath not here all one signification with that which it had before. For before it was to condemn an other by his sentence, or to affirm any thing rashly of another. But here, to judge, signifieth to appoint a thing with ourselves. Appoint therefore with yourselves (saith he) and think that this chief pertaineth to your duty, that no man be offended by any your example, or any your doings. Chrisostome by a strange reason proveth The impeller to sin, sinneth more grievously, than he which committeth the sin. that this thing is to be taken heed of. For (saith he,) he which impel●eth an other to sin, deserveth to be much more grievously punished, then even he which hath sinned. For even at the beginning a greater punishment, and vehementer curse was inflicted upon the serpent, then upon the woman. For she transgressed: but the other persuaded. The woman also was more grievously punished, than the man: for that he had not sinned but by her counsel and persuasion. And jezabel was much more grievously punished then Achab: Christ pronounceth of a man thus offending his brother, It had been better for him that a millstone had been hanged about his neck, and he thrown headlong into the sea. Again, Woe be unto him, by whom offence cometh. How be it if any man be offended with honesty and justice, we ought not to regard that: Let us say rather with Christ, let them alone, they be blind leaders of the blind. Every plant which my heavenly father hath not planted, shall be plucked up by the root. I know and am persuaded, that through the Lord jesus, there is nothing common of itself: but unto him which judgeth any thing to be common, to him it is common. But if thy brother be grieved for thy meat, now walkest not thou according to charity. Destroy not him with thy meat: for whom Christ died. Cause not your commodity to be obnoxious to evil speakings. For the kingdom of God is not meat nor drink, but righteousness and peace, and joy in the holy Ghost. For whosoever in these things serveth Christ, is acceptable unto God, and is approved of men. For I know and am persuaded.] The stronger sort mought have said, and that not without just occasion, why dost thou call us back from the use of Christian liberty? Is it not lawful for us to eat of all meats indifferently? Dost thou by thine Apostolical authority decree, that certain meats are unclean? Thou I say which with so great liberty reprovedst Peter at Antioch, attempting by his example the like thing. Unto this objection Paul by prevention answereth, and affirmeth, and constantly pronounceth, that all meats are unto a Christian man free. That through the Lord jesus Christ there is nothing common of itself, but to him that judgeth any thing to be common, to him it is common.] Hereby we understand, that no meat is of his own nature unclean. For it hath not his nature of himself, but of God. But he hath created nothing that is evil, for his creatures Why no meat is of his own unclean. Why God sometime prohibited some meat● are in the holy scriptures called good. In Greek it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, by itself, that is, of his own proper force and nature. And though certain kinds of meats were prohibited unto the first man, and to Nohe and to his children, and to the hebrews, that was not done because there was any fault in the things themselves, but that men should by a certain discipline be instructed of Christ & of a virtuous life until the light of the Gospel came. But if any error happen, as if any man should foolishly think (which thing the manichees, and other like pestiferous men did) that it is a detestable thing to eat either flesh, or any other certain kind of meat, than such a meat is not of his own nature made unclean, but through that man's corrupt opinion. Wherefore let us beware that we conceive not in our minds any errors or mad opinions touching meats. And let this be before our eyes, which Paul saith, that meats are made unto them common, which Of the superstition of opinions spring grievous sins. judge them to be common. But the governors of the Church have so appointed fastings, and certain days, and choice of meats, that by that means, there no where want such superstitious opinions, but are every where in a manner rife, and sins are without measure increased. For if we think that God is offended in any thing, and do not for all that abstain from it, it is a great token that we more esteem our own will, than the law of God. Yea rather that man whatsoever he be in so doing sinneth double: first for that he is ignorant of that which Why the law ●aith: They shall be unclean to you. Of the use of meats. We have nothing in the world which is free from the love of our neighbours. What Paul her● signifieth by this word common. he ought to know, secondly, for that he followeth not even his own sense which he hath conceived of religion, but committeth that which he thinketh is forbidden by the law of God. And Ambrose in this place doth not unadvisedly weigh the phrase of the law. For the law when it speaketh of unclean meats, thus decreeth: Th●se things shall be unclean unto you. It saith not absolutely. They shallbe unclean, but addeth, Unto you, For that the jews only were bound to those laws. Hitherto we have spoken of the nature of meats: now will we speak of their use. That use, aught, even as all other our actions, to be subject to the law of charity. And therefore we must take heed, that it serve to edification, and that by it our weak brethren be not offended. For, to speak at a word, we have nothing in the whole world which is free from the love of our neighbours. Paul saith, common, after the Hebrew manner. For, that nation had certain peculiar meats, not only as touching nature thereof, but also as touching the dressing of them. But other kinds of meats, for that they were confusedly used of other nations were called common, as though they had no holiness joined with them. So of the latins such things are called prophana that is profane, which are porro, that is, far of, a fams, that What things are called profane. is, from temples, and may be used of all kinds of men. Thereof it came, that in the 10. of the Acts Peter saith, that he had never eaten any thing common or unclean. In which place he aptly joined together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, common or unclean. And Chrisostome noteth, that here is said, common, of that, which cometh. out of the heart: for, that is it which maketh a man common, that is to say, polluted Such as are adulteries, murders etc. Neither is it in vain that Paul addeth, through jesus Christ. For if thou refer it to that which he before said, I know and am persuaded (which way Chrisostome seemeth to like well) it declareth, that this persuasion of Paul is not human, but utterly divine. But if it be referred to that which followeth, That there is nothing common, then teacheth it us, that we ought to count to have received this benefit at Christ's hand, as by whom the obligation Through Christ creatures hurt us not. or bond of the law is abrogated. And in these words are they covertly reproved, which will not use so great a benefit of Christ. By Christ also we have this benefit, that the creatures which otherwise by reason of sin are subject to the curse and to vanity, can now do us no hurt. For as Paul saith to Timothe They are sanctified by the word of God and by prayer But unto infidels and to those which are without Christ they keep still that curse whereunto they are subject. Wherefore Paul saith to Titus, All things are clean to the clean: but to the unclean and to the unbelievers nothing is clean, for that their mind and conscience is defiled. Here wese that those things which otherwise were unclean, are by faith & the word made clean. And contrariwise the which of his own nature is clean, is by a corrupt opinion, and by departing from the word of God made unclean. What merua●le is it then, if we say, that when the word and faith is added, the bread in the Eucharist The nature of charity. and the water in Baptism, are no more common and vulgar elements. But if thy brother be grieved for the meat, now walkest not thou according to charity.] Here he declareth that that which of his own nature is not common or unclean, is yet notwithstanding sometimes for some other cause prohibited, namely as we have said for charity sake. For the nature thereof is to stir us up diligently to provide for all those things which we know shall profit our brother. They grievously sin against this commandment, which will not forbear from those things by which they know the consciences of their weak brethren are offended and afflicted. In man's body if any member peradventure be ill at ease, it is handled gently, and diligently seen unto of the other members. So ought we to help our weak brethren as much as lieth in us, and to ease them of their pain and grief. Let no man think that the consent of religion is a thing light or of small value. For in such cases we see that the weak are grieved, when they see others to do otherwise then they judge aught to be done. But contrariwise the godly rejoice, when they see others consent with them both in faith and in manners. Destroy not him wirh thy meat for whom Christ d●ed] For what other thing else is this, but openly to resist the counsel of Christ? He hath redeemed him: wilt thou destroy him? He hath shed his life, soul, & blood for thy brother. Canst not thou for his sake abstain from a poor piece of meat? He being the chief creator & author of all things did this. And dost thou being but a worm, yea and less than a worm think scorn to do this? He died for thee when thou wast hateful and his enemy: and canst not thou suffer so trifling a thing for the brother sake? Ambrose very godly saith that by this place we may know, of how great value the salvation of our brother is. This I think he therefore spoke, for that the nature of justice requireth, that the price of a thing be after a sort made equal with the thing itself. The price of a thing is after a sort made equal with the thing itself. Wherefore cause not your commodity to be obnoxious to evil speakings.] Ye must in no case suffer, saith he, the excellent gifts of God to be evil spoken of through your default. But Christian liberty, and the doctrine of the Gospel and faith are no vulgar or common gifts of God. Why then do we cause them, to be evil spoken of for our sakes, when as rather they ought by all manner of means to be commended, and with most high praises to be set forth? By evil speakings I understand not the evil speakings of every kind of men, but of the weak brethren: which forasmuch as they detest thy liberty, through thy default are made contumelious against GOD, which gave it unto thee. But that man goeth rightly & orderly to work, which seeth unto, that his works be approved, and that especially by the judgement of the godly brethren: that the glory of God may be celebrated, & that others may have an example of holiness to follow. We may here also understand the evil speakings of those which are without. For they when they see christians to contend amongst themselves about frivolous matters, begin to have our religion in contempt. Thereof came it, that Paul said, for your sakes the name of God is evil spoken of amongst the Gentles. For the kingdom of God is not meat and drink) These stronger sort thought that in defending their liberty, they did very much increase the kingdom of God: & thought also that if they did otherwise they should betray it. Paul thus answereth unto them, that this is not the force, this is not the right, this is not the fruit of the kingdom of heaven, that we should either eat or drink whatsoever we list. For the effects thereof are of much more excellency: Which effects Paul strait way mentioneth, namely, righteousness, peace, and joy in the holy ghost. Chrisostome thus expoundeth these words. The kingdom of God is not meat and drink, these things bring thee not to the kingdom of heaven: but righteousness, peace, and joy in the holy ghost make thee partaker thereof. With which exposition Ambrose also agreeth. If by righteousness, peace and joy they understand Christ, which is made unto us all those things, I will not be against them. But if they put them as causes of our felicity, their interpretation is utterly wide from the mark. They had not spoken amiss if they Meat an● drink are not the principal things for which we should contend. had said, that meat and drink are not those things whereby is confirmed and spread abroad the kingdom of God: and therefore we must not contend about them as tertayne chief and principal points. Therefore Paul saith in the 8. chapter of the first to the Corrinthians. Meat commendeth us not unto God. For neither if we eat not, shall we want, neither if we eat shall we abound. One Vrbicus, as Augustine writeth in his 86. epistle very unlearnedly abused these words, to prove, that we ought to fast on the Saturday. Because the kingdom of God (saith he? is not meat and drink. Augustine answereth, If the matter be so, then upon the Sundays and at other times, when we fast not, we pertain not to the kingdom of God. Chrisostome saith, that by this sentence of the Apostle either part is admonished. For it is profitable for each part to understand wherein consisteth the kingdom of God. Which thing though I grant to be somewhat likely, yet do I not judge it to be of necessity. For he still continueth in dealing with the stronger sort and saith: destroy not the work of God for meat sake. Righteousness, peace, and joy in the holy ghost▪ The kingdom of God consisteth not in outward things. For forasmuch as it is a thing spiritual, it must needs also consist of things spiritual: which though they be many in number, yet here are reckoned up only the excellenter spiritual things. By righteousness he understandeth both the righteousness whereby we are justified, out of which springeth Righteousness of two sorts. true peace: And therefore Paul before said, We being justified by faith have peace: And also that righteousness which after regeneration springeth forth of faith as a fruit thereof: which righteousness also is the mother of peace. For it disturboth not, neither worketh any thing, whereby our neighbours may justly be angry or be moved. By the first righteousness the mind of a sinner is pacified, when as he believeth that thorough Christ his sins are forgiven, and so also is it by the second, for that our heart accuseth us not of any crime, of any such crime (I say) which may pluck us away from God, and may waste the conscience. After this in order followeth joy, whereby we always rejoice in the Lord, and assuredly hope for perfect good things, and do now presently feel the same good things to be begoone. There is a certain other peace of the flesh, which Christ came not to send upon the earth And touching the joy of the flesh Christ saith in Luke: Woe be unto you which laugh now: and pronounceth them to be blessed which mourn. This particle, in the holy ghost, is added, for that by him all these things are given unto us. Wherefore it is witten in the 5. chapter to the Galathians, The fruits of the spirit are joy, peace, and patience. But thou wilt peradventure say, Although the kingdom of God as it is said be spiritual, yet notwithstanding outward things also seem to make somewhat either with it, or against it. For they are commonly commended in the Church, which live temperately, and they which give themselves to drunkness and gluttony do grievously sin. That hereof cometh, for that whatsoever either uprightness or wickedness is in these things, the same as Christ saith cometh out of the heart. And when Paul saith that the kingdom of God is not meat or drink he most sharply reproveth those whose belly is their God. These are the things whereof the kingdom of Christ consisteth, by which also it is confirmed and advanced. In these things let us excercise ourselves: and let us decline from those things which are contrary to them, namely, injustice, brawlings, and sorrow of the spirit. These stronger sort are in my judgement grievously reproved in these words, for that they unjustly rejected their weak brethren, and for that by those their untimely disputations they troubled the common peace, and also for that they in living licentiously & over freely did by their example fill others with sorrow. For whosoever in these things serveth Christ, is acceptable to God, and is approved of men.] The latin interpreter as it should seem red, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, in these things, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, in this. For he hath thus turned it: Qui enim in hoc: that is, for he which in this: which reading Origen followeth and also Ambrose: and either of them seemeth to refer this sentence to the holy ghost, as if he should have said, he which through the holy ghost serveth Christ. If we follow this sentence then much more grievously are these contentions and brawlings of the Romans reproved, because that they seemed hereof to spring, for that in In what things consists the true worshipping of God. spirit they served not Christ, but attributed to much unto carnal things. But we will follow the Greek reading. For by it we are with great fruit taught in what things the true and proper worshipping of God consisteth. But in the Papacy all things are full of d●me and superstitious ceremonies. He which after this manner woorshipeth God is acceptable unto him. For he worketh those things which without doubt come not of ourselves but of God. And men will they or nil they shall be compelled to give testimony unto the truth The things which are An argument taken of contraries. here promised are most high and most excellent, namely, that we shall be grateful and acceptable both to God and to men wherefore of the contrary we may well conclude that they which are occupied wholly in outward worshippings, in meat and drink, and afflicting of the body, shall neither be grateful nor acceptable to men that be of an upright and true judgement, nor also to God. And this is that which Paul writeth to Timothe, The excercise of the body hath little commoditte: but piety, that is, the spiritual worshipping of God stirred up by faith & love, whereof spring righteousness peace and joy, availeth to all things, as that which hath promises both of this life, and of the life to come. And Paul so writeth not of the superstitious excercise of the body, for, otherwise that is universally condemned in the holy scriptures: as it is manifest by the second chapter to the epistle to the Colossians: but he speaketh of that which was of many most highly and singularly esteemed and reverenced, as though the whole stay and foundation of all religion consisted in it only. Let us therefore follow those things which concern peace, and mutual edification. Destroy not the work of God for meat sake. All things indeed are pure: but it is evil for the man which eateth with offence, It is good neither to eat flesh, nor to drink wine, nor any thing, whereby thy brother may stumble, or be offended or be made weak. Hast thou faith? have it with thyself before God. Blessed is he which judgeth not himself in that thing which he alloweth. For he that doubteth is condemned if he eat: for that he eateth not of faith. For whatsoever is not of faith is sin. Let us therefore follow those things which concern peace and mutual edification.] He avocateth them from things unprofitable, to the end they should give themselves to the principal and chief things, and very sinews of the Church, namely, to peace and to edification. Which he declareth are to be followed not lightly or negligently, when he saith: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For peace as Origene saith, seemeth to be driven away through the default of men, and to be taken away from their doings. But the more it flieth away, the more earnestly is it to be followed after, yea though it b● to the hindrance of our commodities. After peace he putteth edification, for that no man can abide to be instructed of him, whom he thinketh to be his enemy. Neither can men be closed together as lively stones to the building of the church, unless they be joined together with the glue of peace and of charity. Neither destroy the work of God for meat sake] Chrisostome calleth the salvation The salvation of men is the work of God. of men the work of God. This doubtless beseemeth us not, that whereas we are the workmen of God, to this end appointed to be an help to him in advancing the Gospel, we should through our default, overthrow that which God will have to be established. For so shall we be rather the workmen of the devil, and of the flesh, then of God. But in my judgement they nothing stray from the meaning of Paul, which by the work of God understand faith, although it be weak, or a spark of Christian piety kindled in the hearts of our brethren, which it is our parts by all manner of means to cherish, and not to oppress and to extinguish as the Romans did: and especially seeing that Esay in his. 42. chapter thus writeth of Christ, He shall not quench the smoking flax. For Christ said, This is the work of God, that ye should believe. And the speech is made so much the more vehement, Meat is not the work of the devil. in that it is said. That the work of God ought not to be destroyed for meat sake. For the Antithesis between the work of God, and between meat, is of great distance. And yet is not this spoken as though meat were the work of the devil, For it also is the creature of God. But as Ambrose warily noteth, man was not made for meat sake, but meat for man's sake. Wherefore it is les to be esteemed, than the salvation of man, which amongst all creatures is by the figure Antonomasia, that is, by dignity or excellency, called the work of God. Or peradventure the Apostle here had not a respect to the nature of meat, but to the unbridled lusting after it, and to the importunate and unorderly defending thereof: which things for that they were the vices in those men, the Apostle would not call them either the work of God, or edification, or salvation. All things in deed are pure: but it is evil for the man which eateth with offence.] Two things only make meat unclean. He repeateth the prevention which he used before. I know and am assured through jesus Christ, that nothing is common. For even as there he granted, that there is no uncleanness in meats, as touching their nature, so here also plainly granteth he the same. How be it that which he granted, he again joineth with an exception of offending our brother: as before he excluded a corrupt opinion touching meats. For even as such an opinion defileth him that useth those meats, so also doth the offending of our brother. Wherefore two things only contaminate meat, which otherwise of his own nature is clean: either error, whereby the meat is thought to be unlawful, or else the offending of the weak conscience of our brethren. It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother may stumble, be offended or be made weak Whereas he saith good, any man may easily perceive, that this is not simply or absolutely good, but only upon this condition, if thy brother be thereby made weak. Here is not spoken of that abstinence from wine and meat, whereby we are commanded not to be overcome with drunkenness and surfeiting. For to eschew and fly from these things, is of itself & absolutely good. Neither speaketh Paul of that abstinence from things superfluous, whereby our mind is made more able & more apt to contemplate things divine, & the flesh is bridled from over licentiously resisting against the spirit. For these things are always good and necessary unto Christian men. Paul affirmeth this touching the use of flesh, wine, and other things, so long as the use of them is indifferent: and showeth when it is good to abstain from that use, being otherwise of itself indifferent. Neither meant he any thing else by this his temperancy which he exhorteth us unto, but that we should frame ourselves to the weak ones: which thing he himself performed saith Chrisostom, when he circumcised Timothe, and took upon him the vow. Neither was this (saith he) hypocrisy, but an edification, and a most profitable dispensation towards the weak. Origen proveth that the use of wine is a thing indifferent: for that although some use it well, yet notwithstanding some abstain from it by reason of wicked and superstitious arts, other some use it to the worshipping of Idols, other some such as are heretics use it to establish their fond and mad inventions, but here arise two doubts: first, Note a great doubt what if my brother be offended with that kind of meat or drink which is necessary for me to defend there withal the life of my body. For there are some which can not endure without wine. Therefore Paul admonished Timothe to use a little wine by reason of his stomach, and often diseases: doubtless if the salvation of our neighbour depend wholly of this abstinence, we ought for a time to abstain. For we ought for our brethren's sake, to give even our life: as Christ gave himself for us: and this are we bound to do even by the law of charity, from which no Christian is free. How be it we must use such a moderation, that we must with as great dexterity as we can, and with as little offence render a reason of our doing to our weak brother: to give him to understand, that it is free for us to use any creature of God to the health of our body, so that we receive it with thanks giving unto another question. God. But if he at the length be so obstinate, that he will not be content with a just reason, then is he to be left with the Phariseis in his offence: which thing Christ hath not only in express words, but also by his example confirmed unto us, when the Pharisees were offended, for that the Apostles did eat meat with unwashen hands. The second question is: what if after that we have admonished & taught the weak one, we yet notwithstanding nothing profit? If to the sustaining of our body, we use the lawful creature of God, we shall seem to resist Paul, who thus writeth to the Corinthians in the first Epistle and. 8. chapter. If meat offend my brother, I will for ever eat no flesh. I answer that the Apostle in that place amplified his speech by the figure Hyperbole, and this particle for ever is thus to be understanded, if need so require. As if he should say, so little esteem I mine own commodity, that if need be, I will for ever abstain from all things indifferent, rather than I will offend my brother. But if by my long abstinence be nourished the infirmity and obstinacy of my brother, then undoubtedly ought I not to abstain. For so not to eat, or not to drink, were not a thing indifferent. For besides that it should nothing profit that obstinate person, it should also hurt the church of God. Wherefore that place of Paul to the Corinthians is to be understanded of the preparation of the mind: that is unless any other thing let, every one ought to be ready to abstain from all manner of things indifferent, to the end he should not disturb his brethren, or hurt their conscience. Hast thou faith? have it with thyself before God.] He speaketh to him, saith Origen, which knoweth & believeth that all kinds of meats are now free through Christ. Let him use this his faith towards God, and give thanks to him: and let him not by reason of his faith compel an other man to eat with a wavering and resisting conscience: and let the same man have his faith with himself: and let him not boast of it to the hurt of his neighbour. Neither let him with overmuch licentiousness use what meats he lust. Paul seemeth by a certain prevention to answer to those, which said they would live freely, and defend the faith which they had received. Paul answereth, have thou this faith before God, and keep it to thyself. Chrysostom thinketh that in this place is not to be understanded that faith, whereby Of what faith Paul here speaketh. we believe the doctrines of faith. For Paul before said: with the heart men believe to righteousness, and with the mouth is confession made to salvation. Wherefore it is not enough to believe rightly before God, unless also thou profess thy faith before men. But here to make profession of faith out of season is joined with a vice, which thing pertaineth to ostentation. But I see not why this, which Paul now entreateth of, cannot be a doctrine of faith. For christian liberty is not the lest of those things which Christian liberty pertaineth to the doctrine of faith. we ought to believe: which unless it were so, the bondage of the law of Moses, might easily return again. Neither doth Paul prohibit, but that we may into our weak brethren instill the doctrine of our faith. For our moderation, whereby we frame ourselves to them, hereto only tendeth, that they mought one day at the length be brought unto our faith, and be made more strong therein. Wherefore this is the meaning of Paul have it before God, and with thyself: that is, excercise not thy faith out of season. So he prohibiteth unto them only the use of meats for a time which they believe to be free and not properly a true and apt declaration of their faith. And unto a weak brother, and to one that is not yet fully persuaded it shall for this time be sufficient, if he have faith touching the principal points of religion. For it is not strait way required, that he expressedly believe all things which are to be believed. This sentence is no defence at all to those which contrary to the most manifest word of God wink at superstitious, and idolatrous Masses, and at the profanations, and abuses of the sacraments, for that they will not offend the little ones, but think it enough to have faith in themselves, and before God. For here Paul speaketh only of such things which are mean and indifferent: and not of things necessary or repugnant with the word of God. Blessed is he which condemneth not himself in that thing which he alloweth.] Lest he should seem to have to much favoured the weak, he now to defend the stronger sort declareth, that the greatest felicity herein consisteth, that every A great felicity of christians. one when he examineth and poiseth that which he alloweth or doth, do not condemn the same, but do assuredly see that it agreeth with the word of God. This is the greatest felicity of Christians that they never at any time be accused of their own heart, as though they had allowed or committed any thing which they judged not to be upright. These things, as saith Chrisostome are not spoken of the wicked, which delight altogether in whatsoever they themselves invent, but of the faithful which whatsoever they think, speak or do, measure the same by the rule of a sound faith, and by the word of God. And Chrisostome thinketh that these The conscience is not upright unless it be established by an upright faith. words answer to those which were before spoken, Hast thou faith? have it with thyself, and before God. As if he should have said: Let not this seem to thee a small thing, herein art thou blessed, for that thou hast a sound judgement of things. For this is a most ample gain, and better than the whole world. For although all men accuse thee, yet if thy faith & conscience accuse thee not, thou art blessed, and of this thine inward judgement, thou receivest most great fruit. But the judgement of thy conscience can not be upright, unless thy faith be upright & perfect. For otherwise many when they kill Christians and godly men, think that they do God high service. Hereunto pertaineth that which Paul saith in the second Epistle to the Corinthians the. 1 chapter. This is our glory, the testimony of our conscience. And job in his. 27. chapter. For mine heart shall not reprove me so long as I live. But he which doubteth is condemned if he eat: for that he eateth not of faith] He which doubteth and eateth, is condemned, for that he is not persuaded with himself, that that which he doth, pleaseth God, wherefore he can not direct it to his glory, when as he thinketh that it displeaseth him, but every work what so ever it be, that wanteth his end, is sin. Diiudicare, which is turned to doubt, here chief pertaineth to infidelity: namely when the mind is tossed to and fro with reasons, neither is there in the mind any firm persuasion. Wherefore Abraham is commended for that he without any such debatings believed. For that he eateth not of faith.] The cause why he is condemned, cometh not of the uncleanness of the meat, but for that he believeth otherwise then he showeth in act. This sentence is of great force to keep under the strong in faith, not to compel the weak, & those that are not yet persuaded, to eat those things which they think to be prohibited. For whatsoever is not of faith is sin.] This is a general cause, whereout is gathered most excellent doctrine: namely that God regardeth not the show, pomp, and outward glory of works, but weigheth inwardly whether they proceed from a true obedience. And this is done, when by the word of God we believe that such things are both required of God, and also do please him. Wherefore This sentence of Paul is general. The good works of heretics are to them made sins. whatsoever springeth not out of this fountain is sin. Origen thinketh also that this sentence is general. And therefore he saith that the works of heretics are turned into sins, for that their faith is not a true faith, but a counterfeit and false faith, even as some knowledge is called a false knowledge. And he citeth this sentence, Let their prayer be turned into sin. The fifteenth Chapter. WE that are strong, aught to bear the infirmities of the weak, and not to please ourselves. For let every man please his neighbour, in that that is good to edification. For Christ also pleased not himself: But as it is written, the rebukes of them which rebuke thee, have fallen upon me. For whatsoever things are written afore time, are written for our learning, that we through patience and con●olation of the scriptures might have hope. Now the god of patience and consolation give you, that ye be like minded one towards an other, according to Christ jesus. That ye with one mind, & with one mouth may praise God, even the father of our Lord jesus Christ, Wherefore receive ye one an other, as Christ also received us to the glory of God. The Apostle still prosecuteth that which he took in hand, and exhorteth the stronger sort, and then that were confirmed in doctrine, to bear with the weak, and that with great love. And first he bringeth an argument taken of the end of the gifts of God. For they are to that end given unto us, that with them we should help our brethren, that our strength should serve to make others strong, and that our knowledge should serve to instruct others. Chrysostom saith, that here are reproved those froward, and in a manner superstitious persons, in that they are called weak: but others are called strong, which ought to bear with them. And thereto he thinketh Paul had a respect in that he counteth himself in the number of the stronger sort. And this he doth not, as saith Origen, as a boaster abroad of his own praises: but by his example to stir them up, who though in might & strength he were not inferior unto them, yet he made himself all things to all men. Neither is this word, to bear lightly to be poised. For in Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, An argument taken of the denial of ourselves. to bear, and after a sort to carry upon a man's shoulder. So Paul in an other place: bear ye one an others burden, and so shall ye fulfil the law of Christ, whereas he addeth, and not to please ourselves, it is a new proof taken of the denial of ourselves, which denial we profess. For, not to please ourselves is nothing else, as Ambrose interpreteth it, but not to seek that which may be profitable and pleasant to ourselves, but that which may be commodious to our brother. For let every man please his neighbour, in that that is good to edification.] Therefore he addeth, in that that is good, and to edification, that no man should think that we aught to please our brethren, as touching filthy and hurtful affections. In that he before said, we ought, & here he useth a kind of commanding, he declareth that every one of us is bound to these things: neither pertain they to gratification, but to the bond of the law, and of love. For Christ pleased not himself.] To the end the more vehemently to stir up their minds, he exhorteth them thereunto by an example. For in words to profess Christ to be the master of our life, and in very deed to abhor from his instistitutions, These are precepts and not counsels. is both ridiculous, and also full of ignominy and shame. In this sentence this word to please, which in Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth to obey, to satisfy, and to be serviceable. For otherwise that word being understanded in the common signification, should overthrow the sentence and meaning of Paul. For there is none of us which ought not to please himself, when as he examineth his doings by a sound judgement, and is fully persuaded, that they are through faith acceptable unto God. Neither did Christ at any time after this manner displease himself in those things which he did. But how he framed himself to the commodities of other men, we are plainly taught by the holy scriptures. He abased himself, and took upon him the form of a servant, when as in very deed he was Lord over all: and being of all men the most holiest he did eat with Publicans and sinners, and being most chaste, he prohibited not his feet to be washed with tears, and to be wiped, and anointed of a woman noted of great infamy: finally being condemned with most wicked thieves, he vouchsafed for our salvation to be crucified between them. He which did and suffered so many and so great things could he seem to have sought to have pleased himself, or rather to frame himself to our commodities? Wherefore the Apostle rightly setteth this example before our eyes. But as it is written, the rebukes of them which rebuke thee, have fallen upon me.] This testimony is written in the. 69. psalm. And Paul useth it in this sense, as though the son should thus talk unto the father: Not only the zeal of thy Now the co●tumelies of god light upon Christ. house hath eaten me up, but also what so ever contumely and rebukes are done against thee, which doubtless is done through all the sins of all men, the same wholly lighteth upon me, and that am I ready even by the death of the cross to bear and to make satisfaction for. The hearts of men though they were of iron, and harder than even the most hardest stones, may yet notwithstanding by this example be softened to suffer any thing for the salvation of our brother. Doubtless in this example is much more comprehended, than Paul requireth of the Romans▪ For he commandeth them not, to bear the blames of the weak, but only t● be an help unto them, and to heal their infirmity. For whatsoever things are written afore time, are w●itten for our learning] This he addeth in the commendation sake of the holy scriptures: lest he should seem not very aptly to have alleged that testimony of David. The things saith No part of the holy scripture without fruit. he, which were in times past written by the instinct of God, pertain to us, that we should be instructed by them. Wherefore no part of the holy scriptures is without fruit. For Paul saith, whatsoever things are written, are written to our learning: in other books though they be excellently and exactly written, yet thou shalt find in them somewhat which thou mayst reject, as that which in no case pertaineth to thee. But in the holy scriptures thou shalt never find any thing, which serveth not to thy instruction and salvation: so that thou weigh the thing rightly. And I would to God, that as many of us as do read the holy scriptures, would with this purpose and mind read them, and would out of every part of them seek our own edification. But a man shall see many, which by reading the holy scriptures, are in How the scriptures are to be read. deed made the learneder, but yet they become nothing at all the better. For they do not at every clause, thus question with themselves: what pertain these things to thee? What pertain they to thy conversation, and what belong they to thy doings? This without doubt the holy Ghost had chief a regard unto, not to teach any thing in the holy scriptures, which should be superfluous. In this thing chief aught the holy books to excel profane books, that nothing can be cut away from them as overplus, or superfluous. If these properties be agreeable with the old testament, then much more agree they with the new testament. For one & the same Against the Libertines spirit was author of them both. Where now therefore are the Libertines of all men the most arrogantest, which brag that they are so high and celestial, that they have no need of the holy scriptures: For they think that the scriptures are given only to weak men, and to little ones. Verily Paul numbereth himself amongst those which receive profit out of the holy scriptures. For he saith not, they are written for your learning, but for our learning. Neither is there any cause why the Anabaptists together with the Manichees, and Marcionites should bark against The things which are in the old Testament pertain to us. the old Testament. For here Paul bringeth a testimony out of the Psalms in the old Testament. Origen by a certain learned induction proveth, that those things which are written in the old Testament, pertains also to us. Paul in the first Corin. saith, that those things happened to them in a figure, and were sealed in writings for our sakes, upon whom the ends of the world have come. And in the same Epistle he citeth this sentence, Thou shalt not bind the mouth of the Ox that treadeth out the corn: and this he declareth was not so spoken, as though God had a care over Oxen, but for that they rather serve for us. And to the Galathians he saith, that Abraham had two sons, which in very deed shadowed unto us two Testaments. And to the Corinthians he saith, that the Israelites did eat Manna in the wilderness, and drank of the rock, that we might know, that they did eat the spiritual meat, and drink of the spiritual drink, namely, of the rock that followed them: and that rock was Christ. Thus much Origen. And doubtless it would be tedious if a man The common people ought not to be prohibited from the reading of the holy scriptures. The utility of the holy scriptures. should reckon up all such kind of testimonies. By these things also let those men consider which seek to prohibit Christian men from the reading of the holy scriptures, how ill they provide for their commodity, whilst the labour to defend their own obstinacy, inveterate abuses, and superstitions. That we through patience & consolation of the scriptures might have hope. This thing Paul attributeth to the doctrine of the scriptures, that it easily bringeth men to patience, and maketh them willing wholly to commit all that they have to the governance of God. And thereout he declareth are taken most sweet consolations, and most fervent exhortations, whereby the minds may be thoroughly stirred up to execute the duties of piety, and of love. And by that means being fenced with a strong and sound hope we shall never afterward waver in nor out, as children and reeds do. These notable and excellent gifts (saith Origen) he attaineth not unto out of the scriptures, which only readeth them, when yet in the mean time he believeth them not, neither understandeth them: but he which both understandeth them and believeth them. Although I think that unto these words is to be added, that God of his goodness giveth at the length unto men that daily read the holy scriptures, grace both to understand and to believe: and chiefly seeing that faith The reading of the holy scriptures is profitable both to the belevees & to the unlevers. Patience and consolation cometh of the scriptures. cometh of hearing, & the light of faith shaketh away the darkness of ignorance. Wherefore the reading of the holy scriptures is most profitable both to them that that believe and to them that do not believe. And patience and consolation is said to proceed of the scriptures, both for that God giveth these things unto them which peresever in reading of the holy scriptures, and believe them, and also for that in them we read, that Christ and his members, have for the truth, and for innocency and piety sake suffered many grievous and sharp things, and by such examples we are moved: moreover also for that by them we understand that God hath always been present with his, so that he hath either utterly delivered them, or else he hath made them constant and valiant to suffer all things. And thereof we conceive a good hope, that God will also be the same God towards us, and that he will have us in the same place and number, that in times past he had them, which are commended unto us in the holy Scriptures. Neither are we moved by such examples only, but also we hear God himself exhorting us to patience and to valiantness, and also promising unto us his help. And thereby we are made courageous, and do feel sundry and manifold consolations, and also we are stirred to a good hope of the chief felicity. Now the God of patience and consolation give you, that ye may be like minded one towards an other, according to Christ jesus.] That we should not think that the very scriptures can of themselves engender in us patience and hope and consolation▪ Paul pronounceth God to be the true author of these gifts. He useth indeed The scriptures are not of themselves the efficient cause of these gifts. the holy scriptures as lawful instruments, by which he engendereth these things in our hearts. Neither doth Paul in vain add this kind of prayer. For thereby we understand, that it is not enough that we teach uprightly and faithfully, unless God give strength and efficacy to our doctrine. Wherefore they which preach and teach the people, ought also with daily and fervent prayers to help them whom they instruct: that they being by God made good ground, may receive seed with fruit. He calleth God the God of patience and of consolation, for that he can God is named by his effects. not be named otherwise of us, but of his effects. And amongst other effects which are attributed unto God, Paul in this place mentioneth those chiefly, which served most to his purpose, and which a little before he had attributed to the holy scripture. He wisheth unto the Romans mutual agreement, for that at that time they somewhat disagréed amongst themselves, as it is manifest by those things What agreement is wished. which we have before red. Howbeit he wisheth not unto them every kind of agreement, but the which is according to Christ. For many conspire together and well enough consent in committing of wicked acts, and that very oftentimes against Christ. But we must not pray unto God for such an agreement, but rather must pray against it. Or else by, According to jesus Christ, he understandeth, that they should be instructed according to his example. That ye with one mind ●nd with one mouth may glorify God and the father of our Lord jesus Christ] It is not enough with one mouth, & with one & the self same words to glorify God & Christ, unless also be added one & the self same mind: which is to be understanded by the conjunction of charity: namely, that all discords be utterly banished away. There is also required an agreement in the principal Touching what things an agreement is necessary in the church. points of doctrine, and in the articles that are necessary to salvation. As touching things probable it is not of necessity, that all men be of one & the same mind concerning them, so that charity be not by discord broken. Wherefore I think we ought with most fervent prayers to pray unto God, to give at the length unto his Church this most pleasant agreement. For so long as there are so many which dis●ent from the truth, how, can God with one mind, & with one mouth be glorified. Wherefore receive ye one an other as Christ also received us to the glory of God.] Paul in these his prayers which we have now heard touched the end of man's life: namely, that we should all agreeing in one & the self same mind glorify God and the Lord jesus Christ. Now he finisheth up the matter, and the thing which he hath entreated of he closeth up with a most profitable conclusion. For here he not only repeateth the end which he had set forth, but also thereunto addeth an example of Christ. Christ saith he, received us, when we were weak, infirm and lost. Wherefore it is our parts also to embrace and cherish one an other, unless we will be unlike to so excellent a master. And as he when he erected and holp us, sought nothing else but the glory of his father, so we in helping our brethren The vehemency of Paul's conclusion. ought to set before us & to regard nothing else, but the glory of God and of Christ And so vehement is this conclusion of Paul, that there is left no place to make denial. For if thy weak and infirm brother did never hurt thee, but is otherwise of honest conversation, undoubtedly thou dealest uncourteously, if thou bear not with his infirmity. But if he be odious unto thee, and have peradventure committed any thing, for which he may seem to be unworthy of thine help, yet oughtest thou to have a consideration to that example, which Christ hath set forth unto thee, and oughtest always to set before thine eyes the glory of God, which shall by thy lovingness be illustrated. Neither wanteth it a certain religious art and cunning, that Paul in a manner with the self same words endeth this matter, with which he began it. For at the beginning he said, Him that is weak in faith receive ye: And here he saith, Receive ye one an other. Now I say that jesus Christ was a minister of the circumcision for the truth of God to confirm the promises of the Fathers. And let the Gentiles praise God for his mercy: As it is written, For this cause will I confess thee amongst the Gentiles, and will sing unto thy name. And again he saith, Rejoice ye Gentiles with his people. And again, Praise God all ye Gentiles, and laud him all people together. And again Esay saith. There shallbe a root of jesse, and he shall rise to reign over the Gentiles in him shall the Gentiles trust. Now I say that jesus Christ was a minister of Circumcision for the truth of God to confirm the promises of the fathers.] Paul by a most soft transition, as I think, now goeth to take up an other discord, which at that time was risen not only at Rome, but also in other Churches. For those Churches, for that they consisted partly of the jews, and partly of the Gentiles, were long time at great dissension another dissension of the church of Rome. by reason of the differences of kindred, and of nations. For the jews through the pride that they conceived, because of the law that was given unto them, and through the haughtiness and opinion of their holy stock and blood, derived of the fathers, insolently contemned the Gentiles. But the Gentiles not able to bear that boasting and arrogancy, despised the jews, as men through their own default rejected of God, and in a manner excluded, for that they saw that they were now after a sort substituted into their place. Wherefore Paul to take away these contentions opportunely useth this reason, wherewith he had knit up his former talk: namely, that Christ had received them to the glory of God: which benefit for as much as Christ had bestowed as well upon the jews, as upon the Gentiles, it was not meet that they following their own judgement, should so much esteem the differences of kindred and of merits, (which God in receiving of them weighed not,) that therefore they should be dissevered one from an other. Wherefore Paul hereunto wholly bendeth himself, plainly to declare that both the jews and the Gentiles are through Christ, received of God into favour. And he first maketh mention of the jews, for that unto those before all other men, was preached the Gospel of Christ. And that they should not attribute this to their own virtues, Paul rendereth a reason, why Christ would by himself be unto that people a minister of Christ was not the minister of the jews for their worthiness sake salvation. This saith he was done for the promises sake which were made unto the fathers: lest they should lie void and frustrate, if Christ should have done otherwise. For that had been a great impairing to the truth of God, which ought to be most constant. For Christ bestowed not this benefit upon the jews, for that they were more worthy than other nations, but that the truth of God should not seem to have deceived them. Neither could they refer to the commendation of their own dignity, the promises that were made to their elders. For those promises ceased now to be due unto them, for that they had degenerated from the faith of their elders, and had thorough their perpetual violating of the laws, stirred up the wrath of God against them: unless God had had a consideration to his truth, rather than to their worthiness. These things hath Chrisostom very well noted in these words. What manner of thing the ministry of Christ was. And Christ ministered unto Circumcision, that is, unto the nation of the jews, when preaching the Gospel, he called them back to salvation and to life. This ministry consisted not in masses, bells, altars, prayers for the dead, holy water, stoles, silk vestments, choice of meats, bows, candles, ashes, and other rites, ceremonies, and ornaments of the Pope's majesty. Neither did he in title only carry about the dignity of the ministry, as many at this day do, but he daily said the sheep committed unto him, and with all industry and diligence preached unto them the word of salvation. When others slept, he watched in prayers: in which it can not be doubted, but that he by all manner of means desired of God, that the ministry which he executed, might be most fruitful to many. And as touching his private life, he always behaved himself holily and innocently, and adorned his ministry with a most excellent example of his whole life. For what so ever is commanded in the law, the same he wholly so performed and accomplished, that it being after that manner fully accomplished, can not be any more a burden to us which are now through faith adjoined unto Christ. For the old ceremonies have The law through Christ is not unto us a burden. now ceased, whose shadows are now at the light of the truth taken away. And there withal also the civil commandments are abrogated, when as that public wealth is now no more of necessity upon the earth. The righteousness also of those laws which they call Moral, although it can not perfectly be fulfilled of us, yet partly through the holiness of Christ which he communicateth unto us, it is performed and accomplished, and partly through the power of the holy Ghost which he distributeth to the believers, it is with great endeavour, according to that which is given unto every man, expressed, and that which wanteth, is through the grace of Christ not imputed. Finally he gave his life for his, which was the last work of his ministry. But whereas Origen noteth, that the Apostle meant here to gather an argument against the ethnics, that they should not despise the jews, although they abode still in the observations of the law, when as Christ himself was both the minister of the law, and observed all these things diligently, this in my judgement seemeth wide from the purpose. For here rather we learn, that the strength and foundation of the promises made unto the fathers, was that salvation should be attained unto for mankind through Christ: although otherwise there were extant many other promises of the possession of the land of Canaan, and of the kingdom of the world. Which things forasmuch as Christ performed not, as which What is the strength & sum of all the promises made unto the fathers. pertained not to his ministry, we ought to understand, that they were rather things annexed, than the sinews, and sum, and strength, and juice of the promises of God. And hereunto not a little serveth that which Paul writeth in the second Epistle to the Corinthians the. 1. chapter, All the promises of God are through him, yea and through him. Amen. And let the Gentiles praise God for his mercy] Unto the Gentiles he attributeth Mercy and truth are joined together. mercy, and to the jews truth, not that these two can be separated the one from the other, for there is no work of God, which hath either mercy without truth, or truth without mercy: but Paul meant to distinguish these things, even as they were in more force, and as they were more declared in the salvation either of the jews or of the Gentiles. Christ as touching that conversation which he had The promises of God lean only to mercy. In the grafting in of the Gentles truth had place. upon the earth, was given to the jews, that the truth of the promises should not be made frustrate. But if thou wilt descend to the very root and foundation, even those promises lean only to the mercy of God. For what thing else but even his mere goodness and mercy could have moved him, to promise unto the fathers, that Christ should come of their stock? And although the Gentiles are said to be grafted in by mercy, yet here also truth hath place. For God knew even from eternally, that the Gentiles should be called to salvation. Wherefore it was true: for things false can not be known. And therefore it was necessary that that truth should attain to his effect. Moreover the scriptures kept not in silence that the Gentiles should at the length be called, as those Prophecies testify, which are a little afterward alleged. But the Prophecies of the holy scriptures, aught without all manner of doubt to be true. Wherefore the grafting in of the Gentiles pertaineth to truth. But this ought not to be overhipped, that Paul when he entreated of the jews, spoke not only of the truth, but also strait way after it made mention Whether the calling in of the Gentiles was peculiarly promised to any man. of the promises: as if he should have said that Christ was given unto the jews a minister of salvation, to confirm the truth of the promises. But the calling of the Gentiles was in deed foretold, but as it should seem it was promised to none: unless peradventure any man will contend, that unto Abraham were promised the Gentiles, when it was said unto him. In thy seed shall all nations be blessed, but as we have already said, this may seem to be spoken rather in the way of foretelling, then in the way of promise. And if a man think this reason somewhat weak, he may follow that which we before said, that the Apostle had a regard to that which is most frequent in the holy scriptures. For in them is every where promised, that the Messiah should come of the seed of the jews: but not in so many places, nor so often is mention made in them of the calling of the Gentiles. And to speak briefly, these distributions of Paul are not so to be understanded, as though one part can by no means be joined with an other. And this may plainly be proved by these two places: with the heart we believe to righteousness, and with the mouth is confession made to salvation. Again, Christ died for our sins, and rose again for our justification. As it is written, For this cause will I confess thee amongst the gentiles, and will sing to thy name.] This propheste is written in the 18. Psalm, wherein is affirmed that the praises of God should be celebrated amongst the Gentiles: which also is showed by these other testimonies which are here added. And this can not be understanded but of the redemption purchased unto us through Christ. The last testimony maketh mention only of the hope and faith of the Gentiles, & that the kingdom What to confess signifieth. of Christ should be spread abroad even amongst them also. In the 18. Psalm David speaketh under the person of the body of Christ, that is, of the Church: I will confess thee amongst the Gentitles. Here to confess signifieth nothing else, but with feru●t prayers ●o set forth the praises of God. And by those things which went a little before in that Psalm is gathered, that that should be verified of the victory gotten, and of the overthrow of the enemies. And again Rejoice ye Gentiles with his people.] This is written in the 32. chapter of Deut: Ye Gentiles stir up his people to rejoicing. And the cause of this, common joy is before recited, namely, for that God had set at liberty his from their enemies and from those that hated them. Howbeit there are some which thinks rather that this testimony is taken out of the 67. Psalm, where we thus read: A c●uillation of the hebrews. Let the Gentiles be glad and rejoice: because thou judgest the people in equity, and directest the Gentiles upon the earth. Howbeit from whence so ever this place be taken it maketh no great skill: for in each place the sense is in a manner one and the same. I think rather, that it is taken out of Deutro▪ for that in the Psalm this particle with my people▪ or my people, wanteth. Howbeit this we ought not to be ignorant of, that the subtle jews to avoid these testimonies, commonly say that the Hebrews are in the holy scriptures oftentimes called Gentiles. And they cite that place out of the 1. chapter of Esay, Woe to that sinful nation, a people of iniquity, in which place in the Hebreu is red Hoi goichata. But this maketh nothing to their purpose. For in Deut: it is red, ye Gentiles stir up his people to rejoicing. In which words we manifestly see that the Gentiles are distinguished from the people of God, which are said should be adopted of him. For they shall not only celebrate songs of thanks giving for the victory obtained by Christ, but also shall provoke the Hebrews to do the same: which thing we see is at this day most perfectly accomplished For at this day the Christians cease not to call back to salvation the obstinate and stiff necked jews Neither can they deny, but that that which followeth pertaineth to all nations universally. Praise God all ye Gentiles and praise him all people (This is taken out of the 116. Psalms) For here the holy ghost under these words of universality comprehendeth not only the jews, but also the Gentiles. There shallbe a root of jesse: and he shall rise to reign over the Gentiles, in him shall the Gentiles trust.] This is written in the 11. chapter of Esay, and amongst other testimonies concerning the Messiah this without doubt is most notable. Undoubtedly the stock of David, both in the captivities, and especially when the jews were oppressed of the Romans, seemed so barren, and in a manner dead, that there could of it be hoped for no more fruit. And therefore the Prophet comforteth this despair with this prophesy. Out of this stock (saith he) shall bud forth a twig, which shall be a sign to all the Gentiles, whereunto they may by heaps fly, and in whom they may put all their hope. Paul here seemeth somewhat to decline from the Hebrew verity. For, that which he hath turned, shall rise (following the Seventy, which have in their translation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is in Hebrew, He standeth. But Paul seemeth to have added an explication, This rod shall stand, when yet the plant seemed before to have been utterly destroyed, and the stock was judged of all men barren and unfruitful. Wherefore Paul rightly said, he shall arise, namely, afterward to stand more firmly. And that which the Hebrews say, Le●ias, that is, for a sign, Paul hath with the 70. turned, to reign over the Gentiles. For, that sign shallbe to this end erected, to be as a sceptre, wherewith the nations of the world should be governed. Finally Paul with the 70. saith, In him shall the Gentiles hope. When as in the Hebrew it is Alau Goum iedar●cho, that is, the Gentiles shall seek after it. But this difference is not great, for no man will seek after the thing which he is in despair to find. Howbeit as touching this place, hereby we understand, that the Gentiles should come unto Christ. For here is foretold that he should Hope springeth out o● faith, as out of his fountain. reign over them, namely by his spirit and word. And the nations shall hope in him. Which is not possible to be done without faith: for out of it, as out of a fountain, springeth hope. The God of hope fill you with all joy, and peace in believing, that ye may abound in hope through the power of the holy ghost. And I myself also am persuaded of you brethren, that ye are also full of goodness, and filled with all knowledge, and are able to admonish one an other. Nevertheless brethren I have somewhat boldly after a sort written unto you, as one that admonisheth you, through the grace that is given me of God. That I should be the minister of jesus Christ amongst the Gentiles, conscecrating the Gospel of God that the offering up of the Gentiles might be acceptable being sanctified by the holy ghost. The God of hope fill you with all joy, and peace in believing, that ye may abound in hope through the power of the holy ghost.] When Paul had set forth his reason, whereby he exhorted both the jews & the Gentiles, to cease of from their inward dissensions, for that God through Christ had no les received y● one, then he had the other, neither had regard other to their kindred or merits, as he which had utterly made them equal as touching one and the self same favour, and the self same benefits, afterward he turneth him to prayers, and desireth God, that by the power of the holy ghost he would adorn them with most excellent gifts, and celestial Unto exhortations are for just consideration added prayers. virtues. Neither think I that any man is ignorant, of how great efficacy and how lively, an exhortation is when prayers are adjoined unto it. For those things which we exhort men unto, are by no small argument confirmed and proved to be just and honest, when we are not in doubt to ask them of the most high & most loving God. By this means also we declare, how much we esteem and how earnestly we desire that which we pray for, when as we are not afeard for it to weary even God himself with our prayers: we thereby also admonish those with whom we have to do, from whence are to be hoped for strengths to perform those things which we exhort unto: not of the flesh, nor of the power of man, nor of the world, but of the help and aid of God only. For forasmuch as we are now wounded, and in a manner thrust through by original sin, there is now left no whole part, by which we can either go about or think any thing that is sound. And hereof came this healthful custom received in the Church, that with the recital of the holy scriptures, in which men are taught the commandments of God, should be An argument against the Pelagians. joined supplications and prayers. By which act we are taught although with silence, yet not obscurely, that it lieth not in our power, but in the mercy of God, to execute his commandments and will. And therefore Augustine many times used this kind of argument against the Pelagians. For they falsely affirmed that man's will was free as touching those things which are acceptable to God, and profitable to salvation. For, this holy Father thought it a thing vain and superfluous, that we should with daily prayers after a sort beg of God that thing, which of ourselves we are able to perform. And he saith, the God of hope: for that, as saith Origen, he had made mention of hope in that sentence of Esay, which was the last testimony which he had alleged. But I think, that forasmuch as it is a matter of an incredible hardness, to stay up and to establish the heart with a firm and assured confidence, that we may Why God to called the god of hope. without all manner of doubting be persuaded in ourselves, that we are through Christ received of God, therefore Paul said, the God of hope, He (saith he) the author of so great a gift fill you with joy and peace in believing, that is, through faith. He putteth faith first: and out of it springeth hope: and thereout are derived peace and joy. For when we believe and hope, we obtain righteousness. And after that followeth peace and joy. And in these three things (as we have before declared) consisteth chiefly the kingdom of God. And as before he made mention of the holy ghost, saying, Righteousness, peace, and joy in the holy ghost, so here also maketh he mention of him. For he addeth. That ye may abound in hope through the power of the holy ghost.] Neither They which trust 〈…〉 in God are heavy. is this lightly to be passed over that he saith, That ye may abound. For hope engendereth not peace and joy unless it be ample and plentiful. For those which have but little faith we see when adversities come are heavy and sore troubled. For even as their heart is over run with fear, so their speech yea and their countenance is overwhelmed with heaviness. Peace and joy, although they may be referred unto the mind, for they which believe and which are confirmed in hope do rejoice in the Lord, and have peace both in their conscience, and also towards God, yet notwithstanding by reason of the consent and unity, whereunto Paul exhorteth the church of Rame, I incline rather to this sentence, to understand that joy, whereby every man rejoiceth for the commodities and gifts of his brother: and likewise that peace, whereby the faithful with an entire affect of love embrace one an other, and are knit together with an indissoluble bond of mutual love. Neither saith Paul only, through the holy ghost, but also expresseth his power. For forasmuch as he wished that those gifts might be in the Romans full, perfect, and abundant he by the way signifieth that it is requisite to implore a great force of the spirit, that they might attain to those gifts. And I myself also am persuaded of you brethren that ye also are full of goodness, and filled with all knowledge] Forasmuch as Paul hath hitherto at large discoursed as touching doctrines, to teach that man is justified without works by faith only in Christ, and also hath as touching manners exhorted them, to be obedient to the public power, to love one an other, to receive the weak, and that the weak should not judge the stronger, and that they should agree amongst themselves: now lest the Romans should be displeased with him, as though he had attributed unto them that they had very little profited in the religion of Christ and had taken upon himself more than was meet, by this conclusion he warily remedieth that affect, which otherwise mought easily have seemed to have sprung of What is done ●. ● this conclusion. It is profitable for us to praise our brethren. the flesh. And as Ambrose noteth, whilst he praiseth them, he more fervently inflameth them to those things which he had admonished them of. For when a man perceiveth that he is praised especially of excellent men, he commonly more diligently applieth his study and endeavour, lest he might seem to have been adorned with a false commendation. And by this means Paul bringeth himself out of the danger of ill suspicion, in that he saith, that he is fully persuaded of their excellent goodness, and singular knowledge: but for that he was the general minister of the Gentiles, it had not been his part to have pretermitted his duty towards them. Goodness in this place which in Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Erasmus noteth, signifieth all kind of virtues, and is opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which on the contrary side comprehendeth all kind of vices. But how could Paul without a lie pronounce these things of the Romans? When as in that Church were many weak ones, and they were enfected with grievous dissensions and brawlings amongst themselves. Whether Paul could truly thus praise the Romans. Is it lawful for the minister of the word of God to lie, to bear with the wicked affects of the people, which peradventure would take it in ill part either to be taught, or to be stirred up to do well, or to be accused? Doubtless I think that in the Church were many very weak members, & which were infected with those vices which have been reproved of the Apostle. Wherefore the things which are here written, nothing pertain to those members. But it is likely, that amongst them were many most perfect and most holy men, which were abundantly adorned of the holy Ghost both with much knowledge, and with honest manners. To these men the Apostle referreth this part of his talk. Neither here only doth he after this manner write, but also in the first to the Corinthians. For he saith, through him ye are enriched in all things, in all kind of speech, and in all knowledge, so that ye are not destitute of any gift. These things was not Paul afeard to pronounce of the Corinthians, who yet did need to be taught, what gifts of God were more excellent than others, and to be confirmed touching the resurrection, and to be admonished to abstain from fornication, to excommunicate the incestuous person, to use the supper of the Lord rightly, not to prefer themselves before others, because of their institutions, and a great many such like things: which undoubtedly he ought not to have written, if all the members of that Church had been by the holy ghost so adorned with the gifts of God, and with knowledge, that they wanted nothing. And if the case were so then, what should we now at this day look for, that our people should in all points be perfect? Which yet I would not that any man should think I speak, as though I were of this mind that the slothfulness and negligence of pastors is to be borne withal. For even as at that time they which were of the excellenter sort, mought by very good right be adorned with great praises, for that they continually laboured in admonishing, teaching and instructing others, for Paul and the rest of the Apostles omitted nothing which was to be done for the common salvation, so ought these men to behave themselves, to the end these Apostolical praises might justly be applied unto them also. Origen somewhat curiously Whether any may be truly said to be full of all goodness The apostle with that, that he began this epistle with the same (I● say) enbeth it. inquireth how they are said to be full of all goodness and knowledge, when as there is none in this life which is without all manner of fault, and we now see through a glass only in a riddle. And to contract all his sayings into a few words, he saith, that these things are to be expounded according to the small measure of this life, and according to the degree and time of every man's conversion. Chrysostom noteth that Paul began this Epistle with the praises of the Romans. For strait way at the beginning he said, that he gave thanks unto God, for that their faith was spread abroad throughout the whole world: and that amongst them he would receive consolation of their mutual faith, and now also endeth in their praises, but yet in such praises as are of much more excellency than the first. For it is a far greater matter to be full of all goodness, and to be filled with all knowledge, that they are able to admonish one an other, then to have faith, which is every where published, and such as of which the Apostle himself may take some consolation. That ye are able to admonish one an other.] If they were full of all knowledge They which otherwise know things may be admonished touching them. what need was there that one should admonish an other? Ambrose as though he would undo this knot, thus writeth: He saith, to admonish, and not to teach. For of those things are we admonished, which otherwise we know, but in the mean time are slipped out of the mind. But I do not think that Paul in this place had that consideration. For if we speak of manners, there is none which may not sometimes be admoshed. But if we speak of doctrine, this is the duty of wise men, and of those which are governors over Churches to instruct and to teach others. And lest any man should take it amiss, some books have, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, others, & some have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, one an other. But as I have declared, either of these words will very well agree with Paul's purpose. Nevertheless brethren I have somewhat boldly after a sort written unto you, as one that admonisheth you, through the grace that is given me of God. That I should be the minister of jesus Christ amongst the Gentiles.] This is another part of his Apology. He had confessed that he knew assuredly, that they by reason of their singular goodness, and excellent knowledge, were apt enough to admonish one an other. Wherefore they might say: Why then hast thou so boldly written? Because (saith he) God would that I should be the minister of the Gentiles. But ye are numbered amongst them: wherefore to the end I would not leave mine office What things Paul wrote somewhat boldly. undone, I was bold to write these things unto you. He saith, that he thought not only to write, but also to write somewhat boldly and freely: for that, as Erasmus thinketh, he had at the beginning sharply reproved Idolatry, and the fond wisdom of the Philosophers, and most filthy lusts. But this in my judgement is not very likely. For those things pertained not to the Church of Rome, but to the ethnics that were strangers from Christ. For Paul meant to upbraid unto them their most wicked acts, that they might understand how far wide they were from the true righteousness, in as much as they did put their trust in humane strengths, and in the aid of sciences: wherefore I think rather that he had a regard to those things which he had written in the chapters next going before. Such as are those, which Chrisostome hath noted, least by any means it come to pass, that he neither spare thee. Again, be not wise in yourselves. Again, why dost thou judge thy brother. And this, why dost thou despise thy brother? whereunto a man a may add these, destroy not with thy meat, him for whom Christ hath died. Again, do not for meat sake destroy the work of God. These and such like things mought Paul seem to have written somewhat boldly. Howbeit in excusing himself he changeth nothing but only Paul by excusing himself altereth not the things which he had written. The excuse of the author of the book of Macchabees is not to be compared with the excuse of Paul. pretendeth his vocation, that is, his Apostolical office. This form of excusing is far divers from that which the author of the book of Machabées used. For he towards the end of the second book is in doubt whether he had written well or no, and addeth, If I have no done well, yet is it that I was able to do. As if he should have said Pardon me. But Paul who doubted not but that he had written nothing but by the instinct and impulsion of the holy ghost, only declareth this, what moved him to write so freely and so boldly: and saith, as Chrisostome noteth, I do not ●f myself reprove you, but GOD hath commanded me thus to do. For as his Apostleship was of the Lord, so also came his words from him. Howbeit he somewhat mitigateth his speech when he saith, As one that admonisheth you: and this we must think to be spoken because of the better and holier sort. And what to admonish signifieth, we have before declared out of Ambrose. He calleth the Apostleship the grace that was given unto him. For he was not through his own merits placed in that office. For even at that self same time wherein he was called he most cruelly persecuted the members of Christ. Consecrating the Gospel.] For so Augustine turneth it, and that very aptly as Erasmus also noteth. The word is composed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is to work in holy things. Wherefore Chrisostome in this place very well writeth, that Paul here hath made mention both of ●is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The priest hood of Paul was to preach the gospel. as if he should have said This is my priesthood, to publish abroad the Gospel, and to preach. Wherefore though I have somewhat boldly written these things unto you, yet ought ye not to take it in ill part. For no man imputeth it as a fault to the priest, that he do exercise holy things pertaining to his office. Unto me undoubtedly is this kind of sacrifice committed by the preaching of the Gospel, to offer up the Gentles a most acceptable sacrifice unto God. My sword (saith Paul) as Chrisostome writeth, is the Gospel: the sacrifice which is killed with my right hand are the Gentles. Let our Cake consecrators go now, and boast that they are therefore priests, for that by their enchantments they transubstantiate bread & wine. This is that sacrifice, this I say is the priesthood, which the Apostles executed, and which also the pastors of the church ought now to execute. Neither yet ought the ministers of the church therefore to be called sacrificers, because the Apostle so speaketh in this place. For he useth a metaphor, and excellently alludeth to those things which were done in outward sacrifices. Many at this day fayn● themselves to lament our church, for that they are now without a sacrifice. But we have hitherto much more justly lamented, that in them hath nothing been sacrificed through pure and evangelical sermons. And even at this day also, after A comparison of the sacrifice of the Mass with the sacrifice of the gospel, that by the benefit of God there is free course given to the Gospel, we bewail that such sacrifice is so rarely done. Let them answer me now, whither of us hath greater cause to complain? Our cause is so much above theirs, & theirs so much under ours, how much the holy scriptures every where commend this kind of sacrifice: but of that other they never so much as once make mention: and how much we here offer an human sacrifice according to the prescript of God: but thereby the devilish juggling of the Pope the souls of the simple are most cruelly killed: and finally how much we by our sacrifice spread abroad the worshipping of God: but there under the form of piety is retained still in the Church most horrible Idolatry. That the offering up of the Gentiles might be acceptable being sanctified by Our conversion is like a sacrifice. the holy ghost.] He is utterly deprived of all feeling of piety, which out of these words receiveth not incomparable joy: when as he heareth that God is so desirous of our salvation, that he counteth the conversion of every one of us, as a most acceptable sacrifice. I have therefore whereof I may glory through jesus Christ in those things which pertain to God. For I dare not speak of any thing which Christ hath not wrought by me to make the Gentiles obedient, in word and deed, with the power of signs and wonders, by the power of the spirit of God: so that from jerusalem, and the regious round about even to Illiricum I have caused to abound the Gospel of Christ. Yea so I enforced myself to preach the Gospel, not where Christ was named, lest I should have built on an other man's foundation. But as it is written, To whom he was not spoken of, they shall see him, and they that heard not shall understand him. I have therefore whereof I may glory through jesus Christ in those things which pertain to God.] I see that some are in doubt how this part should hang together with those things which went before. And in my judgement they may thus be joined together. Paul had before said, that by reason of his Apostleship and vocation he was moved, to instruct the Romans also by his epistles. But peradventure they were troubled in their minds with a certain doubt, which made them to think thus with themselves. But what is the cause that thou over hipping other nations, dost begin with us chiefly? It is not so saith Paul. I have now great occasion to rejoice, but yet through Christ, but yet in tho●e things which pertain to God. I have not overhipped other parts of the world, but amongst them also both far and wide. I have spread the Gospel. But Chrisostome after an other manner joineth these things together. He had last of all (saith he) pretended his Apostleship, as the cause moving him to write these letters which he had sent to the Romans. And in this office he had made himself to be after a sort a sacrificer which with the sword of the word of God offered up the Gentiles. Now lest any man should speak ill of this dignity and function which thing the false Apostles did, or deride him as one which boasted himself to be an Apostle, and a priest, when as he was not Tokens of the ministry of Paul able to prove that, to the end he would declare that he was chosen of God, & sent by God he bringeth forth those signs & tokens of his vocation & ministry, which shall straight way be spoken of. He rejoiceth that he hath whereof to glory: but he addeth, through Christ, & in those things which pertain to God. Hereby we ought to learn that we ought to glory of those benefits only which we have obtained through Christ. For in those things which our own strengths are able to perform & to bring to pass, there sufficient matter to glory of. Moreover let us not puff up ourselves, for riches sake, or for beauty, or for honours of the world, or strength of body or for other things which serve not to any use to advance the kingdom of God amongst men. The instruments to amplify the kingdom of God are the signs which Paul bringeth to prove his Apostleship. And he declareth that he had them abundantly by which were a great many nations brought to the obedience of God. Chrisostome compareth, and that aptly, the tokens of the priesthood of Paul, with the long garments A comparison between priesthood of the jues and the ministry of Paul. little bells, mitre, and cap, wherewith the priests in the old law were consecrated: and teacheth that the ornaments of Paul, or rather his weapons, wherewith he overcame the Gentiles, and offered them unto God as sacrifices, were of much more excellency: as his sacrifices were much more excellent than the sacrifices of the high priests of the jews. But our bishops, Cardinals, and Pope's seeing themselves destitute of those Apostolical ornaments and signs of Paul, thought it good to bring in again those ornaments of Aaron and of the Levites, that at the The papistical▪ high priests have brought in again the ornaments of Aaron. l●st way they might have somewhat wherewith to blear the eyes of the common people, but with how great fruit or rather with how great hurt unto the Church they have done this, God knoweth, and we have to much felt and had experience thereof. For I dare not speak of any thing, which Christ hath not wrought by me, to make the Gentiles obedient.] Now he openeth that which he before said, he had to glory through jesus Christ. For he saith that he will speak nothing, neither make account of any thing, but of those things only which Christ had done by him: that is, that he will not glory of his own doings, but rather will suppress them, and keep them in silence. Hereby let us learn that all the ornaments of ministers, all gifts, all spiritual faculties, and endowments of the mind are to this end given of God, to bring men to the obedience of God. Wherefore let them beware, which hold those gifts with themselves without fruit, or bestow them otherwise then they ought to do. But here mark diligently, what are the weapons and signs which Paul teacheth to pertain to Apostles. In word and in deed.] These two are the things wherewith Paul wrought Words & deeds are the instruments of the Apostleship. Signs & wonders. through Christ: words, I say, and deeds. Under this word, words, are comprehended public preachings, private communications, disputations and Epistles, which when he was absent, he wrote to sundry Churches, and to his scholars. And these things proceeded both from Christ and from the power of the holy Ghost. And works contain signs and wonders. But what difference there is between those two, it is not easy to express. Origen thinketh, that those things only are called signs, which although of themselves they are wonderful, yet do they also betoken some other thing to come to pass. But wonderful things are those things which draw men only into an admiration: for that they are not done after an accustomed manner, but contrary to the force and order of nature. But this distinction he himself also confesseth, is not observed in the holy scriptures. And not to go from this place which we are in hand with, all the miracles what so ever Paul wrought, were signs, whereby was proved the truth of his preaching. Which self thing is to be affirmed of the wonderful works of Christ, and of the Prophets. But the writings of the new Testament, which every where make mention of the signs and wonders which Christ and the Apostles wrought, imitated the phrase of the old Testament. For there a man shall oftentimes find these words othoth and mophetim joined together. Neither think I that these things are distinguished the one from the other, but only in degree or greatness. Although I am not ignorant, that signs or othoth may be such things, as have in them no admiration at all: such as are accents, letters, points, words, and such like, which we doubt not are signs, when yet notwithstanding they proceed either of art, or of nature. But the holy scriptures to signify that certain works of the Prophets of Christ and of the Apostles, did not only betoken some thing else besides the which was done, but also stirred up an admiration and amazedness, therefore joined together these two words. This doubtless is my judgement: which I see not, why I ought not to hold still, unless any other can show a better. And this thing meant Paul, when he said, works How be it there are some which think, that hereto are to be annexed the labours, watchings and examples of innocency, which shined forth in the whole life of Paul. This peradventure is not amiss spoken: but therefore have I not mentioned them, for that they were comen unto Paul and The cause of miracles to the rest of the faithful, neither could they properly be mentioned as signs of the Apostleship. Hereby also we gather, that the only cause of miracles is, that by them might be confirmed the doctrine and truth of God. So that from jerusalem, and the regions round about even to Illiricum, I have caused to abound the Gospel of Christ] It is a very long journey from jerusalem to Illiricum, yea if a man should go the nighest way thither. But when he addeth, the regions round about, he comprehendeth, as Chrysostom noteth innumerable cities and provinces. And as before in four words only namely word, worke●, signs▪ and wonders he comprehendeth after a sort things infinite, so here also with the self same brevity he comprehendeth most large spaces of the world. And he addeth, that he had made the Gospel of Christ to abound, to give us to understand, that he had not lightly or slenderly preached, but had every where left the Gospel of Christ perfect and confirmed, before that he departed. Origen compareth A compar● so between Paul Moses & Aaron. Paul with Moses and Aaron. For unto them also God gave power to work signs and wonders: by which yet they could not call back even Egypt alone, (when as it was but on only region,) from their idolatry and infidelity. That thing which Paul had somewhat covertly signified in the beginning of this Epistle when he said, That I may have some fr● it amongst you, ●s amongst other nation: he now more manifestly expresseth. For he declareth what, and how many those nations were, and what he did amongst them. Yea so I enforced myself to preach the Gospel not where Christ was named.] These things are therefore mentioned, that the Romans might understand that What was the office of the Apostles. Paul was famous by the most proper mark of the Apostleship. For it was not the office of the Apostles to succeed in other men's works. Yea rather other men succeeded them. For their office was to spread abroad the Gospel, to plant new Churches, to ordain meet ministers in the Churches which they had instituted, that the truth of Christ might the quicklyer be known throughout the whole world. And for as much as the Apostles were of more strength than others, it was meet that they should execute those works which were of more difficulty. But it is a much more difficult and pearillouser thing to preach the Gospel there, where before hath nothing been heard of Christ, than it is to defend doctrine already received and established. Lest I should have built upon an other man's foundation.] He calleth an other man's foundation, Churches instituted by other Apostles. Neither is this to be ascribed to ambition, but rather to the office of the Apostleship, & to the incredible zeal which he had to advance the Gospel. He doth not rashly add this word, I enforced. for sometimes he was of necessity compelled to go to jerusalem, to Antioch, to Rome, and to other places, in which the Apostles had before preached. But as it is written, to whom he was not spoken of, they shall see him, and they which have not heard, shall understand▪] This testimony is taken out of Esay the. 52. Chapter, which is therefore with the more diligent consideration to be poised, for that neither the verity of the Hebrew any thing disagreeth from the words of the Apostle, neither also can any man doubt, but that the prophet foretold these things of the Messiah and of the preaching of the Apostles. For in that chapter are written those words which were before cited, How beautiful are the feet of them that bring the glad tidings of peace. The meaning of Paul is, that forasmuch as the holy Ghost admonisheth, that a care be had, that the preaching of the Gospel be with most quick speed spread abroad amongst all nations, that they to whom before he was not spoken of might hear, and they which had not heard, might understand, therefore (saith he,) am I with so great ferventness of mind stirred up to preach there, where the name of Christ was not before heard of. But woe be unto us, which neglect to preach there, where the name of Christ is heard of, & true faith and piety towards him is miserably fallen in decay. And so far is it of, that we will seek other places, in which the Gospel hath not been heard of, that we will not so much as keep still those which are already gotten, neither will we defend the churches already planted. Undoubtedly we will imitate him, which from jerusalem even to Illiricum, and in all the regions round about, caused the Gospel to abound: when as yet in the mean time we will be counted most stout defenders of the doctrine of the Gospel. Therefore also I have been oft let to come unto you. But now seeing I have no more place in these quarters, and also have been desirous many years agone to come unto you: whensoever I shall take my journey into Spain I will come unto you. For I trust to see you in my journey, and to be brought on my way thitherward by you, after that I have been somewhat filled with your company. Therefore also I have been oft let to come unto you] The Romans mought by these words have suspected, that Paul had contemned them: when as he being appointed of God to be the minister of the Gentles, had yet notwithstanding in bestowing the benefit and office of his preaching preferred other nations before The cause why Paul went not at the beginning to Rome. them. This was not the cause saith Paul. But forasmuch as ye had already heard the Gospel, and your faith was now published throughout the whole world, but in these places Christ was not yet preached, I was hitherto letted by the ministry committed unto me, that I could not come unto you. Paul before in the beginning of this epistle mentioned this self same thing. I had purposed oftentimes (said he) to come unto you: but hitherto I have been letted. But there (saith Chrisostome) he spoke nothing of the cause, but here he showeth it, namely, for that he was stayed in those places, which he could not leave, before that he had filled them with the Gospel. And what was the cause, why he went not to the Thessalonians, when yet his desire was thereunto, he declared in the epistle which he wrote unto them. For he saith, that Satan was a let unto him: but he allegeth not the planting of new Churches. And this difference of causes Origen noteth. But I see also an other cause, why the Apostles sometimes were compelled to do contrary to that which they had appointed in their mind: the admonishment (I say) of the holy ghost. Touching which thing we read in the 16. of the Acts, As we passed through Phrigia, and the country of Galatia, we were prohibited by the holy ghost to preach the word in Asia. And again in the same place. They assayed to go into Bithynia, but the holy ghost permitted them not. But Ambrose showeth, that there was also an other cause, why Paul so earnestly enforced himself to preach the Gospel there, Why Paul made such sp●de in going about country. where Christ had not been heard of, namely, to prevent the false Apostles. For if they had gotten into those places before them, they would not have taught Christ very sincerely: and if they had once sowed pestilent errors, the Apostle succeeding them should have had much more a do to bring them to good ground again. For those nations must needs afterward not only have learned, but also must have taught to put away the errors, wherewith their corrupt teachers had enfected them. But now seeing I have no more place in these quarters etc.] He saith that he had just cause which letted him that he could not come to Rome. Now, he putteth them in hope of his coming which was next to be spoken of. For if I depart hence now (saith he) I shall not do otherwise then my office▪ requireth. And that shall then be, after that in these quarters there shallbe no more place, wherein I have not built a Church. And I have a great desire to see you. Which thing, I hope shall shortly come to pass. But here the Romans mought say: dost thou then contemn the state of the Apostleship, and dost thou count it for nothing to come unto us to whom the Gospel is already preached, and dost thou overhippe those, which as yet have heard nothing of Christ? Paul answereth, it shall not be so▪ But forasmuch as (saith he) there is nothing as yet bestowed upon the Spaniards, and their whole country lieth open for me, I think now to go into that country. And so it shall come to pass, that I will come by you, that I may a few days solace myself in the Lord, and in the pureness of your faith, and your loving confabulation, and spiritual familiarity. Here let us note the obedience of the Apostle, which preferred the necessary condition of the Apostleship which was such, that it behoved him to go not whither he would, but whither need required before his so great a desire to see the Romans although the same desire were very just and honest. Erasmus noteth that the Apostle taketh away from this word Hispania, the first syllable. For he writeth Spania, And peradventure they so speak in Grecia. And when he wrote these letters, he was at Corinthus in Achaia. But we also at this day in Italy call that country no otherwise than Paul doth. For we say Spagnia and Spagninolo, utterly cutting of the first syllable. For I trust to see you in my journey: and to be brought on my way thither ward by you after that I have been somewhat filled with your company.] The Apostle desireth not only to have the fruition of their godly and sweet familiarity at Rome, but also that after he had satisfied both his and their desire, he might by them be Why Paul desired to be brought on his way in to Spline by the Romans. brought into Spain: not that he was affected to any pomp or gorgeous shows, or that he desired, as at this day the Popes and Cardinals do to be brought on his way with honour: but that even in the journey might by them that went with him to communicate his doctrine and exhortations to the Church of Rome and to others. For it can not be doubted, but that they which would accompany him in his journey would observe and note all things, which by the way they either heard of him, or saw in him: that when they came home, they might declare the same, & edify the Church more firmly. It is likely also that Paul, forasmuch as he had occasion to travail into sundry countries and which were far distant, would chief pick out such companions as were well known in those places & cities, which they should travail through, that by them might be opened a more readier entrance to preach the Gospel. For although the truth of Christ have no need of man's help, but that it can consist without it, yet notwithstanding for the more commodious spreading of it abroad, it is lawful for a godly man to use familiarities friendships, and societies. For he knoweth that all his things are Gods and Christ's: after that he hath once utterly given and consecrated himself unto him. We find also in the latter epistle to the Corinthians the first chapter, that Paul when he should go to jerusalem, desired to be brought on his way by them to whom he wrote that epistle. But whether the Apostle according to his hope went into Whether the Apostle went into Spain. Spain, and by that occasion visited the Romans, it can not by these words certainly be gathered. For the godly sometimes promise unto themselves many things and that with a godly and just desire, which yet have not success: for they were by conjecture led that it should be so, and that by human reason only and The desires of the saints are not always fulfilled. not by the impulsion of the spirit. As in the epistle to the philippians, Paul being a captive at Rome, thought that he should be delivered from those bonds, and that he should live longer, and abide with them all to their commodity, and to the joy of their faith: That your glory (saith he) may through jesus Christ abound in me by my return unto you. When yet notwithstanding it came far otherwise to pass then Paul looked for. And yet by this means is no derogation done to the godliness and dignity of the saints. For by reason of their healthful hope which springeth out of a true and natural faith, they promise nothing unto themselves certainly, but the which they have received out of the word of God, or by a singular admonition, or by revelation. But as for other things which are subject to the chances of How the saints behave themselves touching things coming by happe● this life, sometimes by reason of some human conjecture they do hope that such things shall happen unto them. Which if they happen otherwise, yet are they not frustrate of their will. For the things which are not promised in the holy scriptures, or by a singular oracle of the holy ghost, they wish not to be given unto them absolutely: but they submit all such things to the providence of God, which they know assuredly doth much better provide for men, especially for the godly, than they themselves can provide by any their own wit or industry. But now go I to jerusalem to minister to the saints. For it hath pleased them of Macedonia and Ichaia, to make a certain communication to the poor saints that are at jerusalem. For it hath pleased them, and their debtor are they. For if they have communicated their spiritual things to the Gentiles, their duty is also to minister unto them in carnal things. When therefore I have performed this, and have sealed them this fruit, I will pass by you into Spain. For I know that when I come, I shall come to you with fullness of the blessing of the Gospel of Christ. But now I go to jerusalem to minister to the Sauntes.] The Romans might have said: seeing that thou hast now no more place there, why dost thou not strait way take thy journey to us ward? Paul showeth what letted him. For besides that he was called of God to preach the Gospel there, where Christ was Unto Paul besides the pri●chyng of the Gospel, was committed the charge of the alms. not yet spoken of, he had also an other charge appointed him, as it is truly and plainly declared in the Epistle to the Galathians, namely, that as he preached Christ amongst the Gentiles, he should also have a consideration of the poor which were at jerusalem. Which thing he himself in that Epistle saith, he had faithfully performed. For those amongst the Gentiles whom he had brought to Christ, and instructed in the doctrine of faith, he diligently exhorted to distribute their al●es, to help the poor which were at jerusalem, who were at the time most grievously afflicted. Of this thing we have large mention made and lively examples setforth in the Epistles to the Corinthians. This office (saith he) now stayeth me, that I can not come unto you. For there hath been money gathered in Macedonia, and in Achaia: and the same must through my ministry be carried to jerurusalem. For, that is it which he addeth. For it hath pleased them of Macedonia and Achaia, to make a centaine communication to the poor saints which are at jerusalem] Paul in the mean time whilst he setteth forth these things to the Romans, (as Chrysostom admonisheth) doth not only serve his purpose, namely to declare what was the cause which withheld him so long, but also covertly provoketh the Romans to the like liberality, that they also should bestow alms upon the saints. And Origen addeth, that Paul doth this modestly and cunningly. Paul was so diligent in his office, that he not only faithfully performed it, but also pretermitted no occasion at all, for the well executing of the same. This thing Peter, james, and john required at his hands, and that undoubtedly not without the motion and will of the holy ghost. Which thing Paul promised he would diligently perform. Wherefore least he might seem to leave void and undone that charge which God had committed unto him, and which also he himself had promised to perform, he thought it good to use this policy and diligence. And that the Apostle after this peregrination, wherein he had travailed through Macedonia and Achaia, and after that he had been at jerusalem to distribute there the alms, whereof is here entreated, purposed to go to Rome, the Acts of the Apostles plainly testify. For in them in the. 19 Chapter it is thus written: Now when these things were accomplished, Paul purposed in the spirit to pass through Macedonia and Achaia, and to go to jerusalem: saying, after I have been there I must also see Rome. Which thing Origen very well noted. Neither was he deceived of this purpose. For at jerusalem he was so oppressed of the jews, that he was compelled to appeal to Cesar: unto whom he was at the last brought, not in deed, to go through Rome into Spain, but there with glory to suffer death for the name of Christ. Hereby also the same Origen gathereth, that this Epistle was written after those two Epistles to the Corrinthians, and that by a firm and This epistle was written after the two epistles to the Corinthians. sure reason. For seeing that in them he maketh mention of the gathering of these alms, and here he writeth that now he had gathered them, and would ●ary them to jerusalem, it is manifest that this Epistle was written after them. But where as he saith, It hath pleased them of Macedonia and Achai●, he commendeth the ferventness and diligence of those nations: of which diligence Paul in the latter Epistle to the Corinthians the. 9 chapter much glorieth. Undoubtedly great was that force of love, to help with money the jews which were so far distant from them: and especially seeing that they themselves were very poor, as it appeareth The richer sometimes are more unwilling to give alms, than the pooree are. by the self same chapter to the Corinthians which I before cited. And doubtless we oftentimes see, that the richer men are, the more unwilling they are to give alms, when as in the mean time, the poorer and meaner sort give largely and lovingly: which thing Christ affirmed of that widow, which offered that only mite, wherein consisted her living for that day. It hath pleased them, I say, and their debtor are they] when he saith debtor he doth not a little stir up the Romans, to do the like. For they whom he had mentioned were no more debtor, than the Romans. And seeing the case was as touching each a like, the Romans could by no means be exempted from that law. Moreover when they are called debtor, they might thereby know, that these things pertain not only to gratification, or free giving. For these things partain to liberality, but the other to justice, to that justice I say, whereby are ordained the mutual permutations of things. And doubtless it is meet, that he which hath received any thing, should again repay somewhat. How be it the Apostle is not altogether so severe, to require of them so much as they had received, which yet by extremity of justice, might have been required at their hands. They had received of the jews spiritual things: wherefore seeing that they repaid unto them carnal things, they gave much les than they had received. This kind of argument taken from the less to the greater, Paul used in the first to the Corinthians, to declare that unto the ministers of the Church are stipends due. For thus he writeth: If we have sowed unto you spiritual things, is it a great matter if we reap your carnal things? Those alms Paul calleth a communion, to show that they are no rash Alms are called a communion. benevolences, or unfruitful gifts. We have Christ common with them, we have the Sacraments common, one doctrine, one redemption, one eternal life is common to us and to them. Why then ought not the fruits of our possessions to be common between us both? Verily in the articles of our faith, we profess the communion of saints. But a great many, when they speak this, know not what it meaneth. For things divine they use as common: but the private things which they possess on earth, they will not communicate to the needy. I do not here with Things are not to be made common. the Libertines and certain Anabaptists, hold that things ought to be common. Let the proprieties of things abide: let possessions be certain and desinite: let not the limits of houses and lands be confounded. But let the fruit of them, not only serve our uses, but let it by a certain just proportion so be parted, that it may profit both ourselves and the poor. Christ disdained not to communicate unto us all his good things which are both eternal, and most chief. How much more ought we to repay unto him in his members, those transitory and unconstant things which we have here on earth. Unto the Saints, saith he: for they are two ways commended (saith Chrysostom,) both for their poverty, & for their virtue. The self same thing in a manner he wrote to the Galathians by these words, but chief to the household of faith. Their duty is also to minister unto them in carnal things. In Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The dignity of alms Here we see the alms are adorned with a noble title: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was before attributed unto princes: & a little before that unto the ministry of the church. For Paul by reason of the preaching of the gospel called himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Wherefore this benevolence towards the poor, is compared both with the office of the public magistrate, and with the ecclesiastical function. And doubtless in those alms is a certain administration of justice. For as we have said, herein we give not freely, but Alms are called a sacrifice. there is rendered a debt. And this kind of oblation the holy scriptures call a sacrifice. For Paul to the Phil. in the last chap. thus writeth: After that I had received of Epaphroditus the things which were sent of you, an odor that smelleth sweet, a sacrifice acceptable and pleasant to God. But can this differing of going to Rome and to Spain, be counted just and lawful? If we compare alms with the ministry of the word, doubtless they are many ways inferior unto it. Shall it then be imputed as a fault in Paul that he would rather minister unto tables, then to go to preach the Gospel? And doubtless it should so be, if he had had no express commandment touching this thing. But forasmuch as he was sent, not only to preach amongst the Whether Paul to minister unto tables, neglected the Gospel. Gentiles, but also to provide alms for the poor which dwelled at jerusalem, in that he faithfully executeth each office, he committeth nothing which may justly be reproved. And moreover this function not a little helped to the authority of his preaching. For the false Apostles, which every where sought to bring him into hatred and into contempt, used commonly amongst other things to lay against him, that he agreed not with the other great Apostles, with Peter (I say james and john, and that he taught the Gospel far otherwise than it was taught in the Church of jerusalem: for in that Church were observed the ceremonies of Moses, from It was profitable unto the ministry of Paul together alms. which he like a runagate had fallen away. Paul being every where charged with these slanders, and in a manner condemned, was even amongst the Gentiles therefore had in no small suspicion by which means it came to pass, that the fruit of his preaching was much diminished. Wherefore to the defending of the authority of his Apostleship, his manifest and public consent and agreement with the Church of jerusalem much profited. And of that consent this function was a most certain argument. Wherefore in the mean time, whilst he occupieth himself in gathering of alms, he doth nothing which disagreeth from his office of preaching the Gospel. Now let us declare that debt. They have (saith he) communicated unto them their spiritual things. The sum of all this Christ comprehended, when he said, Salvation is of the jews. And Paul before in this self same epistle, Who are Israelites (saith he) to whom pertaineth the adoption, and the glory, and the Testaments, and the giving of the law, and the worshipping, and the promises: of whom are the fathers: and of whom came Christ as touching the flesh. These things before pertained to the jews only: but now by reason of the Gospel they are transferred unto us. For then was the table prepared: but we are called to the feast. But thou wilt say this came not through their will or industry, but for that they refused to come when God invited them. If thou speak this of the unbleving jews, thou errest not. But the true jews, such as were the holy Apostles and disciples of Christ and Evangelists, came not only themselves to the wedding, but also became ministers of this communication. This self same communion Paul before urged when he said, Thou art made a companion, and a partaker of the fatness of the fruitful olive tree, when as otherwise of thyself thou wast a wild olive trece. When therefore I have performed this, and have sealed them this fruit. I will return by you into Spain.] Whereas he saith, when I have sealed, it is all one, as if he had said, when I shall have restored it being now sealed. For things which are committed to a man's charge to be carried, are commonly sealed up, that it may the certainlier be known that they are all whole and without fraud rendered to them which ought to have them: which seals if they be unbroken & whole, then is his fidelity that brought them discharged. Wherefore Paul by this kind of speachment to signify his innocency, & simplicity & upright dealing touching this mooney. For men are the willinger & readier to bestow their goods upon the poor, if they understand that they shall Alms is called fruit. be administered faithfully. He here calleth alms by the name of fruit, which he before called a communion or communication, and that for many and just causes First for that after the Gospel is sowed and received with a pure and lively faith strait way is given justification before God. Then is it requisite that there follow some fruit both of a pure and perfect life, and also love towards our neighbours, that there may be had some assured signification of our inward righteousness. Moreover those alms are called friute, for that such liberality was fruitful to those nations which dealt so lovingly with the poor saints. Last of all that communion seemed to bring to them of jerusalme some fruit of their piety. For he which putteth his trust in Christ, and professeth him when he is in extreante troubles, although he have a reward in heaven, yet here also oftentimes when it seemeth good to God, he reaveth such fruits. Further lest the Romans should suspect, that the time would be very long and uncertain before Paul would come unto them, therefore when he speaketh these things, he setteth and appointeth a certain time. So soon (saith he) as I have performed this which I am in hand with, I will come unto you. Again he maketh mention of his journey into Spain which although he accomplished not, yet ought not Paul therefore to be reproved of an untruth. For this is sufficient to discharge his faith, that when he wr●t those It is not ● lie, except it be done with amind to deceive. letters, he purposed the same thing is his mind which he wrote. For no mortal man hath the events of things in his own hand. But to the full and perfect nature of a lie, as Augustine testifieth, is required a will to deceive. And thereof we have a manifest testimony in the latter to the Corinthians. The same thing touching this matter writeth Gelasius in the 22. the 2. question. For (saith he) so much as his will was then to do, he pronounced that he would in deed perform. For I know that when I come I shall come to you: with fullness of the blessing of the Gospel of Christ.] Chrisostome seemeth at the first sight to refer this fullness of blessing to alms: for that Paul many times called them by that name which Alms are a blessing. thing I think he did according to the custom of the old scripture, wherein a gift or reward is oftentimes called a blessing. For jacob desired Esau to vouchsafe to receive the blessing which he had sent before him. And Abigail desired David to receive the blessing which she brought. And David said to the elders of juda. Receive ye the blessing of the pray of the enemies of the Lord. And so the meaning of this place, that Paul hopeth that when he shall come to Rome, he shall find laid up with them a great and plentiful alms for the poor: which he here calleth a blessing. This sense were apt enough, but that this word, of the Gospel, is added, which is a let thereunto. After that Chrisostome had poised that word, he at the length leaneth this way, to interpretate blessing for the abundance of all virtues and good A demonstrative kind of speech used for a deliberative. works: and they without doubt are a most plentiful blessing of the Gospel: namely, that they which believe, should shine most brightly with excellent works. Chrisostome also is of this mind, that Paul by a certain spiritual prudence commendeth those things in the Romans, whereunto he chief exhorted them. And this is much used amongst the best learned orators, to use a demonstrative kind of speech for a deliberative kind. But Ambrose expoundeth the abundance of the blessing of the Gospel, to be a confirmation of the doctrine of the Gospel by miracles. Origen addeth that this pertaineth to the gift of prophesying, as though Paul should prophesy, that he should come to Rome with most excellent gifts. This exposition disliketh me not, and especially when I consider with myself those words, which were before cited out of the 19 chapter of the Acts: For Luke in that place saith, that Paul purposed in spirit to go to Rome. And he might boldly promise unto himself that he should bring abundance of spiritual gifts, who knew assuredly that unto him was granted the grace of the Apostleship: which he doubted not, but that it should amongst them Whereof cometh the fruit of preaching. be fruitful. And I think that no man is ignorant, but that the fruit of preaching is sometime much helped by the piety of him that preacheth: and sometimes by the simple and pure faith of the hearers: although in very deed all whole aught to be ascribed to the power, force, and working of God. Also brethren I beseech you for our Lord jesus Christ's sake, & through the love of the spirit, that ye help me in my business with your prayers to God for me. That he would deliver me from the unbelievers in jury, and that this my ministry which I will do at jerusalem, may be acceptable to the saints. That I may come to you with joy by the will of God, and may together with you, be refreshed. The God of peace be with you all. Amen. I beseech you brethren. etc.] The force of this obsecration or prayer is hereby made plain, for that it is set forth not only through the name of our Lord jesus Christ, than which there ought to be unto us nothing more holy, but therewithal The spirit of love. also is mingled the love of the spirit. And this particle, through the love of the spirit, is all one I think, as if he had said, through the spirit of love. For as in Esay is mention made of the spirit of strength, of wisdom, of fear, of counsel. etc. to give us to understand that all the excellent faculties or powers of the mind come from the spirit of God, so here is mention made of that gift of the holy Ghost, whose help Paul most needed: namely that the Romans should with a fervent love pray unto God for him. Verily the corrupt affects of our unclean nature do so draw and pluck us one from an other, that unless we be helped by the bond of the holy Ghost, we can not be joined together with a true and holy society: and if that society want, then shall there utterly be no fruit of mutual prayer. It may peradventure seem strange unto some, as saith Origen, that the Apostle when as in the spirit of God he know that he should come to Rome, would yet notwithstanding implore those men's prayers. This in my judgement no man should call in question. But we should rather learn, that holy men, although they certainly know, that God will give unto them whatsoever is expedient, yet they also know that he will oftentimes give it them through the prayers of his. The We pray for those things which we know shallbe given unto us. Lord also knew, that the father would deliver unto him all things: yet notwithstanding he continually prayed unto him, and so prayed, that he said. Father into thine hands I commend my spirit. And as he knew that his spirit should without all doubt be received of God, so doubted he not, but that the same was to be obtained by his prayers. Moreover by those words we gather, that the force of prayers consisteth not of our works and merits. For Paul so great an Apostle, desireth Prayers consist not of the worthiness of them that pray. to be helped by their prayers, who were far inferior unto him: although Ambrose saith, that many little ones if they be gathered together into one, make great ones. This saying I mislike not, for Christ said: where so ever shall be two or three gathered together in my name, there am I in the midst of them: Again, touching what thing so ever two or three shall agree together, it shallbe done unto them as they desire. And how much the prayers of the Church profited, it is plainly declared in Peter. For he was delivered by the Angel, when as continual prayer was made for him. And seeing now that public prayers are so profitable, they ought without all doubt most often How we ought to pra● for other. to be celebrated. Wherefore godly men so often as they are either sick, or are in any great danger, aught to require the public prayers of the Church: and afterward when they have obtained their request, they ought also to require the church publicly to give thanks to God for their sakes. That ye help me in my business.] In Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This doubtless is more, then to help a man in his business. For that word signifieth properly, a man to take upon him one and the self same labour, one and the self same travail, one and the self same striving, and conflict with him, for whom he prayeth. And by this phrase of speech Paul doubtless instructeth us, with what affect we ought to pray for others: that is, to transfer upon ourselves as much as is possible the miseries, afflictions and sorrows of him, for whom we pray. That he would deliver me from the unbelievers in Jewry.] The first thing that he desireth them to pray for him, is, that he might be delivered from the unbelieving jews, whom he knew deadly hated him. For they, although they wished that all the Christians might utterly be destroyed, yet they hated Paul above all others: for that no man more vehemently than he urged, that the ceremonies o● Why Pa●● was abo●●● all the other Apostles odious to the jews. Moses should be taken away. And in this journey as it is set forth in the▪ 2●. and▪ 21. chapters of the Acts. Agabus and other Prophets foretold unto him grievous chances which should happen unto him at jerusalem: wherefore both by that history, and by this prayer it is manifest that the mind of Paul was troubled with no small perplexity. Which perplexity yet God so restrained within certain limits, that it nothing letted him from the work of the Lord: For the Apostolical history most plainly testifieth, that he most constantly answered unto the Prophets and brethren, which dissuaded him from this journey, I count not my soul and life so precious (said he,) that I will delay to run my course, and to fulfil my ministry, which the Lord jesus Christ hath delivered unto me. And I am ready, (said he) not only to be bound, but also to die for our Lord Jesus Christ's sake. Wherefore Paul was not afeard to die, but he therefore desired to be delivered, that he might minister unto the saints, and that he might come to Rome, and so go into Spain. For it had been much better for Paul to have died, then so to have been vexed with perpetual contumelies, and to live as one laid forth to all injuries. This he himself signifieth to the philippians, saying: To die is to me a gain. How be it to abide in the flesh is profitable for your sakes: and I hope that I shall abide. Paul after this manner maketh request to the Romans, not in deed for his own commodity, but for theirs. And doubtless if they had a desire to see Paul, it was their parts withal manner of prayers earnestly to contend, that according to his desire, he might be delivered from the unbelieving jews. And that this my ministry which I have to do at jerusalem, may be acceptable to the saints] The other part of his request is, that the saints might gently The s●ate of the godly is miserable as touching this world accept his travail and pains. The condition and state of the godly is doubtless miserable as touching this world. They take most grievous pains for the salvation of others, not only to provide for their souls, but also for their bodies. And yet oftentimes they doubt, whether they shall be well accepted of them, whom they seek to profit. Neither doth Paul without cause suspect, that this might happen also as touching them which favoured Christ. For in those first times there was in the Church of jerusalem, a certain great zeal to observe the law. From which when they heard that Paul was fallen away, they bore but small good Some of the jews that were Christians bore no great good effection towards▪ Paul. will towards him. Wherefore Paul feared lest his duty towards them, should have been rejected, and lest he should have been frustrated of that consent & agreement which he saw was needful for him to the preaching of the gospel. Wherefore the preachers of our time ought to comfort themselves, if they see that their pains which they take in teaching are not accepted of the people. Neither ought they which faithfully handle the distribution of alms to be grieved if they can not please all men. Christ himself the more pains he took for our sakes, so much the more incurred he the displeasure of the jews. Wherefore it ought not to seem unto us any great injury if we be compelled to suffer y●, which we see he hath suffered. What is to be s●ne unto, in giving of alms. Hereby also let us understand, that we ought not only to help the poor, but also we must have a care, that our oblations may be acceptable and pleasant unto them which thing they little consider, which when they give any thing, give it with a frowning countenance and with bitter & opprobrious words. This is a paradox of Christian philosophy, & a doctrine intolerable unto the flesh, that we should with a valiant mind tolerate injuries, although they be unjustly inflicted upon us, and Paradoxes of christian philosophy that we should not cease to do good unto them, which have our travail and diligence in suspicion, and bear a deadly hatred against us. But it is marvel how Paul calleth them saints who bear unto him no great good favour. But he saw that with faith and justification is joined very great infirmity, and that oftentimes With justification is oftentimes joined gre● infirmity. it happeneth, that holy men have no upright judgement touching things human: either for that they are not rightly instructed, or else for that they are fraudulently seduced by others. That I may come with joy unto you by the will of God, and may together with you be refreshed.] This is the end why he wished to be delivered: namely, that he might be with the Romans and others, whom he might by his diligence and labour help in the advancing of the Gospel. Herein Paul placed all his consolation. Let the ministers now go and boast of their riches, and revenues and commodities, omitting in the mean time the apostolical office of doctrine, of preaching, of labours, and of troubles. For herein doth Paul put his solace & rest. This also is to be noted, the lowliness and modesty which Paul useth when he speaketh these things. For he saith not, that I may teach, admonish, instruct & correct you: but that I may comfort and refresh myself with you. This is it which he said at the beginning of this epistle: To confirm you, that is, that I might be comforted together with you, through that faith which is common, both yours and mine. The God of peace be with you all, Amen.] He last of all wisheth unto them peace, and that no common peace, but the peace of God, which ought truly to be called the chief good thing. For as Paul in an other place saith, it passeth all understanding. With peace he began his epistle, and with peace he endeth the same. And when as he himself could not as yet be with them, he wisheth that they might have with them the God of peace, that is, God pacified and merciful, for so signifieth this particle, the God of peace. The sixteenth Chapter. I Commend unto you Phebe our sister, which is a servant of the Church of Cenchrea. That ye receive her in the Lord, as it becometh saints, and that ye assist her in whatsoever business she needeth of your aid: for she hath given hospitality to many, and to me also. I commend unto you Phebe our sister.] Men think that this holy woman What manner of ministry Phebe had in the church. carried this epistle of Paul to Rome. She had been a minister in the Church of cen●hrea, not indeed in teaching publicly, but in looking to the poor, which were sustained at the charges of the Church. And what manner of widows, either as touching age, or as touching manners were required to that charge, it is at large set forth in the epistle to Timothe. By what manner of means she was an help unto Paul we know not, But it is enough for us out of this testimony of Paul to understand, that she had oftentimes been beneficial both to many others, and also to Paul himself. She is here three ways commended, for that she was a sister, for that she was a minister, and for that she had given hospitality to many others, and to Paul also. Whereunto also may be added, that she was holy: For Paul straight way Phebe three ways commended. addeth, as it becometh saints. Hereby it is manifest that Christians that are strangers, ought not only therefore to be received, for that they are brethren, but also for that they pertain to God, as saints, and wholly dedicated unto him. Cenchrea is a town nigh unto Corinthe, and a port or haven longing to that town. Neither is it to be marveled at, that Paul here commendeth a woman: for he also wrot● letters of commendation to Ph●lemon for Onesimus his bondman. Salute Prisca and Aquila my fellow helpers in Christ jesus (which have for my life laid down their own neck, unto whom not only I give thanks, but also all the churches of the Gentles) Likewise greet the church that is in their house. Salute my well-beloved Epenetus, which is the first fruits of Achaia in Christ. Salute Mary which bestowed much labour on us. Salute Andronicus and junia my cousins and fellow prisoners, which are notable Amongst the Apostles, and were in Christ before me. Salute Amplias my beloved in the Lord. Salute Vrbanus our fellow helper in Christ, and Stachis my beloved. Salute Appelles approved in Christ. Salute them which are of Aristobulus house. Salute Herodian my kinsman. Salute them which are of the friends of Narcissus which are in the Lord. Salute Triphena & Triphosa, which women labour in the Lord. Salute the beloved Persis, which woman hath laboured much in the Lord. Salute R●fus chosen in the Lord, and his mother and mine. Greet Asyncritus, Plegon, Hermas, Patrobas, Mercurius, and the brethren which are with them. Salute Philologus and julias', Nereas' and his sister, and Olimpias, and all the saints which are with them. Salute one an other with an holy kiss. All the Churches of Christ Salute you. Salute Prisca▪ and Aquila] This woman Prisca the wife of Aquila is called of Luke in the 18. chapter of the Acts Priscilla. Her husband Aquila was borne in Pontus, but as touching his stock he was a jew, and he was of the same art or science that Paul was. But why he setteth the woman before the man, we know not but hereby it is manifest that the love of each of them was notable, when as for Paul's sake they did put their life in danger. Wherefore the Apostle confesseth, that not only he himself is much in their debt but also all the churches of the Gentiles: For it was eu●●●t that they had done a great benefit to them all, in that they had preserved Paul their teacher and master. Neither is this to be passed over with silence, that he calleth the man and the wife his helpers, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which commonly they call, fellow workers. And ● not without a cause. For they instructed in the way of the lord Apollo a jew & one that had very great knowledge in the law: as it is written in the 18 chap. of the Acts. All these which are there named Paul hath adorned with most exc●llent titles: Which if a man diligently consider, contain nothing that is earthly or worldly: but contain most excellent gifts and virtues What things ought to move christians to love one another. which God had given unto them: that we might understand, what are the things that ought to move us to love men. If there be any which love them that are rich, beautiful, mighty, and in honour, they ought to know, that this is not the Apostolical love. Riches indeed, and beauty, and honour are the gifts of God: but yet not such, that we ought with a singular love to embrace them. And the Church that 〈◊〉 in they● house.] Paul writeth the self same thing of these persons in the first to the Corinthians the last chap: either because that their family was so godly instructed that it mought seem to be a Church, or else for that the faithful gathered together into their house to celebrate holy assemblies. And this interpretation I think to be the likelier, although Chrisostome, Origen, and Ambrose follow the first. The first fruits of Achaia.] They which before all others come to profess religion plainly declare, that they little regard men and the judgements of the flesh, but only follow the impulsion of the holy ghost. Origen in stead of Achaia readeth Asia: whom he that will follow let him understand Asia the less wherein is Ephesus. I marvel at Ambrose, which referreth first fruits to present dignity, as though he were placed in some magestrateship or principality which seemeth not unto me very likely, and especially for that this word, in Christ, is added. My kinsmen and fellow prisone●●] Kindred alone could not have moved him: but he the gladlier mentioneth them, for that they had suffered together with him. They came to Christ before Paul, they are called notable amongst the Apostles: not that they were of the number of the 12. Apostles, but for that as it is most likely they had sowed abroad the Gospel in many places, and had built many Churches. Origen thinketh that it is possible that they were of the number of the 72. disciples. Which I think can not be: for they fell away from Christ. But how attributeth he this unto his wife? as though the office of the Apostleship could agree also with her? Peradventure they are called notable amongst the Apostles, for that they were well known unto them, and were of no small reputation in the Church of Christ. This sense I dislike not so that the very words be not repugnant thereunto. Them which are of Aristobulus house.] He biddeth not them to salute Aristobulus Narcissus made a freeman by Claudius Cesar. himself: peradventure for that he believed not in Christ. Yet he had of▪ his household that were Christians. Which self thing is also thought of those whom he addeth, the friends of Narcissus. This man was made a free man by Claudius Cesar, and was a man of great might, but otherwise wicked, an extortioner, and one evil spoken of: howbeit Ambrose thinketh that he was an elder. In the Lord] For all the family of Narcissus believed not the gospel. Unto these men he ascribeth no titles: peradventure for that they were weak, and did not so boldly profess the Gospel. Apollo.] Origen thinketh that Apollo was that Apollo borne at Alexandria: but I know not how I should be of his mind touching that. For so great a man without doubt, should have been adorned with some most notable title. He therefore peradventure saith that these women ●hryphona, Tryphosa, Persis, & Mariae laboured, for that they had such a ministry as before we said Phebe had. His mother and mine.] He calleth this woman mother, because of her affection The book of Hermas is not in the Canon. towards him, and not that she was so by nature. So before he called Phebe his sister. Hermas.] Origen thinketh that this man was the author of the book called the book of the Pastor: which scripture he saith seemeth to him holy, and inspired by God, which is a plain argument, that that book is not to be received as Canonical. With an holy kiss.] This amongst the hebrews was a token of peace and of brotherly amity. All the churches of Christ salute you.] Here are meant those churches through which Paul had passed, or which were nigh to those places. Now brethren I beseech you mark them diligently, which cause division and offences, contrary to the doctrine which you have learned, and avoid them. For they that are such, serve not the lord jesus Christ but their own bellies, and with fair speech and flattering, deceive the hearts of the simple. For your obedience is come abroad amongst al. I am glad therefore of you, but yet I would have you arise unto that which is good, and simple concerning evil. The God of peace shall tread sathan unto your feet shortly. The grace of our Lord jesus Christ be with you. I beseech you brethren, mark them diligently which cause division and offence.] He had willed them before to salute the godly. Now he admonisheth them to beware of the wicked. He willeth them diligently to mark and to consider them: for that as it oftentimes happeneth, they can not easily be found out, but after long time, and after that they have done some great mischief. In these words are noted the false Apostles, and as Chrysostom saith, divers of the jews, which by reason of the ceremonies of the law did cause division and dissension in the Churches. These men served their voluptuous pleasures and their belly, and not God: such as they were also, whom the Lord said devoured the houses of widows. Such men Paul to Timothe calleth intractable, vain speakers, deceivers of men's minds, and which were of the circumcision. They overthrow saith he, houses: they teach those things which are not meet, for filthy gain sake: whose mouth ought to be stopped. A certain Prophet of theirs, said. That the men of Crete have always been liars▪ evil beasts, and slothful bellies. And in the latter Epistle to Timothe, which creep into the houses of widows, and lead captive women laden with sins; always learning, and never coming to the knowledge of the truth. They use fair speech (saith he) but by their flattering they seek nothing else but to deceive you. These are two marks to know false Apostles by. They serve their belly, and speak fair or flatteringly. Such men saith Origen meant Christ, when he said, They come unto you in sheeps Two marks to know false Apostles▪ by. Only by the word of God false doctrine is discerned from true. clothing, but within they are ravening wolves, sheeps clothing are fair words, the greediness of the belly signifieth the ravening of Wolves. And Origen addeth, See in how great danger they are, which exercise not themselves in the holy scriptures, by which only these men are discerned. These words are diligently to be noted, that true doctrine is discerned from falls, by the holy scriptures only. We make not discords in the church, as the bondslaves of the Pope falsely slander us, but we as much as lieth in us, and as our bounden duty is, resist their conspiracy which they have made against the truth, and with which they have so long time oppressed it. And avoid them.] The Church hath no other sword but excommunication. This sword the Apostle admonisheth them to use against these men. Your obedience.] This he therefore addeth, lest by reason of this adnio●ition, he might seem to have no good opinion of them. And this in deed is the common interpretation. But I like very well, that which Origen saith, that here is covertly reproved the overmuch easenes and readiness of the Romans to believe. For the readiness putteth liars and false Prophets in hope to deceive them. Wherefore he exhorteth them, not so easily to suffer themselves to be deceived. Which exposition yet, if any man shall think not to agree with this that followeth, (I am glad therefore of you.) we ought to understand, that it is better to offend on that behalf. For if they should have true doctrine taught them, and sound teachers, there should follow very great fruit. Wherefore h● exhorteth them, and stirreth them up to prudence, namely to hear with judgement, and to try & examine those things which are spoken, before that they believe them. I would have you, (saith he,) wise to that which is good, and simple concerning evil: as if he should say. Be ye without guile and fraud: and be not crafty and subtle to deceive, and to do injuries. Paul requireth at their hands simplicity, but yet joined with prudence: he requireth also prudence, but yet a simple prudence. So Christ said, Be ye prudent as serpents, and simple as doves. Wherefore let no man boast of the ignorance of the scriptures, or of the want of knowledge in doctrine, or of unskilfulness in doing of things: as though this should be counted unto him a praise. For God will have us unskilful to commit things unjust, but prudent, wary, circumspect & industrious to find out, to judge, and to perform those things which are good. And the God of peace shall tread Satan under your feet shortly.] Out of this notable promise the Romans in times past mought, and we at this day may receive We are made sure of the victory. most sweet consolation, and confirm ourselves valiantly to fight, seeing that we are assured of the victory. He promiseth that the troubles, dissensions and offences wherewith the Church of Rome was troubled, should be diminished and broken: and therewithal also showeth that all our temptations are to be overcome by the strength and help of God. There is no small emphasis in this word Conterere, that is, to tread under. For it is used in those things, which are so broken that they can by no means be restored again. But this perfect, full, and absolute victory we have not in this life. For here the devil still reneweth war against the servants of God. Therefore some thought that this saying of Paul is to be referred to the coming of Christ, which for that Paul believed to be even at the doors, therefore he addeth shortly. But Ambrose thinketh that this is to be understanded of Paul's coming to Rome. For by it they should so be confirmed, that all impediments of salvation should utterly be expelled. But I think neither of those expositions to be of necessity. For we may simply understand that Satan shall be overcome, and so overcome, that he shall no more be able to do any thing to hinder our salvation. And Paul by this kind of speech, seemeth elegantly to all●de to that which is written in Genesis: that the serpent in deed should bruise the heel: but his head should be broken in pieces by the seed of the woman. Which thing for as much as Christ hath performed, he hath also given power to his members to be able to do the same. In Luke the 10. chapter the disciples said unto Christ: Even Lord, the devils also are through thy name subject unto us. Unto whom Christ answered. I saw Satan like lightning fall down from heaven. Behold I give unto you power to tread upon Serpents and Scorpious, and over all the power of the enemy. And yet is not this victory to be taken in this sense, as though henceforth we shall no more be assaulted with temptations: for oftentimes temptations are profitable for us. And Temptations are profitable for v●, lest we shald give ou● selves to idleness. even when we are in to much security, and have all things quiet and in tranquillity, God himself stirreth up unto us an adversary, that our strength being at conflict with him, should not wax heavy in slothfulness, but should with a godly exercise be stirred up. The grace of our Lord jesus Christ be with you.] Under the name of grace he comprehendeth both the favour of God towards his, and also the effects thereof, that is, sundry gifts and faculty and endowmentes: All which under one word he wisheth unto the Romans. Towards the end of the chapter going before he wished unto them peace, saying, The God of peace be with you all, Here he wisheth unto them grace: that forasmuch as he had begun this epistle with these words, Grace unto you, and peace, so also he mought with the self same words end it. Timotheus my fellow worker, and Lucius, and jason, and Sosipater my kinsmen salute you. I Tertius which wrote this epistle salute you in the Lord. Gaius mine host and the host of the whole Church saluteth you. Erastus the receiver of the City saluteth you, and so doth Quartus a brother. The grace of our Lord jesus Christ be with you all Amen. Timotheus my fellow worker saluteth you.] Before with great diligence he reckoned up those whom he would have at Rome to be saluted in his name: now also he reckoneth up those which send salutations unto them. And before that we come to the rehearsal of them, this is not to be passed over, that amongst those which No mention is made of Peter. dwelled at Rome and were saluted of Paul, no mention at all is made of Peter: who if he had then been at Rome it is not likely that Paul would have overhipped him. For these so diligently whom he sendeth salutations were much inferior to him. Of Timothe I will speak nothing. For his name is famous both in the Epistes of Paul and in the Acts of the Apostles. And this seemeth to be sufficient to the commendation of him, that Paul oftentimes calleth him his son, and his natural Lucius peradventure is Luke. son. And in this place he calleth him fellow worker. Lucius.] This man Origen supposeth to be Luke whose name is drawn of Paul to the form of the names of the Romans. jason.] Of this man is large and manifest mention made in the Acts of the Apostles the 17. chapter. The jews that were at Thessalonia were troublesome unto him, and accused him unto the magistrate, for that he had given lodging and harbour to Paul and Silas. Sosipater.] This man peradventure, as Origen thinketh, is that Sosipater the son of Pyrrhus of Berea, of whom also Luke maketh mention in the Acts. I tertius which wrote this epistle salute you in the lord] Tertius saith Ambrose not in number, but in name. No man is ignorant but that the Romans were called. Tertii, Quarti, Quinti, Sexci etc. Neither executed this man any small office in that he was the scribe or secretary of Paul. Gaius mine host and the host of the whole Church saluteth you.] It must needs be that this was a good and godly man. For the Lord commanded his disciples that when they came into any city, they should first of all look, whom they thought to be a meet man with whom they might be, & might abide. Wherefore seeing that Paul was most diligent in observing the commandments of the lord he would not undoubtedly leave this undone. Hereout may we gather the worthiness of Gaius. This Gaius, Ambrose thinketh to be that man to whom john the Apostle wrote, rejoicing of his love and duties which he showed towards the faithful. And undoubtedly it was a great token of religion and piety to bestow hospitality not only upon Paul, but also upon the whole church. This is he (saith Origen) of whom Paul saith to the Corrinthians, I give thanks to God that I baptized none of you but Crispus and Gaius: and he addeth, that it was an old tradition, that this man was afterward Bishop of Tessalonia, Erastus the receiver of the city saluteth you.] Although the magestrateshipps and dignities of this world increase not the faith of Christ, yet forasmuch as Paul knew that they are certain ornaments of piety he would not reject them. So to the philippians, They which are of the house of Cesar salute you. The grace of our Lord jesus Christ be with you all Amen.] He again wisheth unto them the self same thing that he before wished: not that the repetition there of is vain: but to declare that it is a thing most necessary and most oftentimes to be prayed for. To him now that is of power to establish you according to my Gospel and preaching of jesus Christ by the revelation of the mystery which was kept secret since the world began, but now is opened and published among all nations according to the scriptures of the prophets, according to the ordinance of God for the obedience of faith, to him I say only wise be praise through jesus Christ for ever Amen. To him that is of power to confirm you.] This part wanteth in some books and in some is put at the end of the 14. chapter straight way after these words, Whatsoever ie not of faith is sin. But now it is red in the last place of this epistle: neither will we alter that order. Martion, as Origen telleth utterly rejected certain Martion rejected the two last chapters of this epistle. We can not render glory unto God, but through Christ. epistles of Paul▪ and other some of them he so allowed, that yet he would not admit them, but only maimed and gelded. So he utterly rejected the two last chapters of this epistle. Wherefore in the books that he corrupted this p●rt utterly wanted. But we together with other sound and catholic interpreters wholly allow these words which he hath cut of: & therefore will we interpret them Paul is with a great zeal of piety moved to the end his epistle with the praises & glory of God. To him (saith he) which is only wise be praise through jesus Christ for ever. We can not render praise and glory unto God but through Christ. For as through him are derived all gifts unto us, so on the other side through the self same are referred praises and thanks giving from us to God. Wherefore they which believe not in jesus Christ, do neither understand not set forth the true God How God i● wise. from whom all good things come. He is only wise: For he is not, as saith Origen, wise by wisdom: as men commonly are: but therefore he is wise for that he begeteth wisdom: not only, in that he hath brought forth his only son, but also for that by his breathing and spirit he maketh us wise. Which is able to confirm you.] Forasmuch as we are weak and infirm, we have perpetually need of confirmation. Wherefore Paul showeth unto us the fountain, from whence we ought to seek it. And he prudently inculcateth this and especially to the Romans, for that as we have said, they were troubled with sundry discords amongst themselves. According to my Gospel and preaching of jesus Christ] Hereby it is manifest God confirmeth his by the gospel. that God confirmeth his not by human inventions or traditions, or by the law but by the Gospel, which undoubtedly is nothing else but the preaching of Christ. According to the revelation of the mystery which was kept secret since the world began: but now is revealed.] By this prevention he answereth to their cogitations, which suspected the Gospel to be a new doctrine. It is not so (saith he). For it The gospel is no new doctrine. was before the world began, but it was hidden with silence & kept secret a long time. But why God even from the beginning revealed unto some of the fathers although indeed to a very few so great a secret, namely that all mankind should by so wonderful a means be renewed, and saved by Christ, and why he opened this unto the people of the jews only, and that no otherwise then in shadows and prophecies, we can not by our conjectures and understandings attain unto. For God according to his most high liberty and wisdom showed this secret, both when, and to whom, and in what sort he himself would. According to the writings of the prophets.] This he addeth, lest any man should suspect and count weak the new reveling of this mystery. It hath the testimony of the Prophets. According the ordinance of God.] That which we now said, namely, that this mystery was not revealed by man's invention or wisdom, but only by the hidden will of God, he now in these words confirmeth. For the obedience of faith] Last of all he putteth the end why the Gospel was revealed, namely, that men should believe it, and by that means be saved. Amongst all nations.] As touching this preaching of the Gospel there was no acception of persons. Christ sent his Apostles to preach throughout the whole world. ❧ The end of the Commentary of D. Peter Martyr upon S. Paul's Epistle to the Romans. ¶ Faithfully perused by M. David Whitehead. ❧ A diligent Index or table, of the most notable things, matters, and words, contained in this whole work. A ABacucke the prophet is expounded. 16. 17 Abraham is justified. 71. 72. 75. is the heir of the world. 88 is like unto God. 92. Aaron's ornaments brought in again by the Papists. 448 Accademians error. 20 Achab sold himself to the devil. 171 Acception of persons. 255 Actual sins are the fruits of original sin. 151 Adam was not deceived. 110 Adversities profiteth the godly. 224 Affections grafted in man when he was created. 29 Affection of the flesh. 196 Affects are divers. 176 Afflictions are not evil. 99 Afflictions are to be extenuated. 211 Alms called a Communion. 451 Alms are called a sacrifice. 451 Alms are a blessing. 452 Alms giving, what is to be seen unto there in. 453 Altars ought not to be used in this time. 335 Allegories what they are. 83. 327. 345 Amen, what it signifieth. 245 Anathema, what it is. 237. 238 239. 240. 241 Angels may not be prayed unto. 231 Angels, some are good and some are evil. 235 Angels are subject to vanity. 213 Angels govern divers regions. 359 Anselme, his saying upon free will. 28 Antithesis. 74 Antiquity of papistical churches. 244 Apostles and Bishops, are not of like authority. 3 Arguments of the divinity of Christ. 5 Arm of God, what it is. 325 Arrogancy is a pestilence unto brotherly love 424 Arts of speaking are not to be condemned. 232 Augustine upon free will. 26 Augustine upon predestination. 26 Augustine against julianus. 27 Ancient fathers how they should be read. 76 Auricular confession is wicked. 382 B BAal, what it signifieth. 334. 337 Baptism what it is. 52. 86. 143. 145. 146. 147. 148 Beasts were worshipped. 25 believing, what it is? 38 Blasphemy, what it is. 46, 47 Blessedness, what it is. 75 blindness of the heart is sin. 125 blindness of the mind. 345 Boniface a proud and arrogant Pope. 432 Brethren, to praise them is profitable for us. 446 C C●uses why Christ offered himself unto death. 210 Cerimonyes, what they are. 69. 70. 71. 152 Circumcision, what it is. 47. 48. 85. 86. 87. Charity distinguisheth true faith from false. 225 Change of things in the end of the world. 216. 217 Children of wrath, who they are. 278 Christ excelleth philosophers. 10 Christ to dwell in us, how it is to be understand. 199 Christ▪ how we receive him, and are joined unto him? 200 Christ is still the minister of our salvation. 230. 231 Christ is the end of the law. 90 Christ is the heir of all the world. 88 Christ, why he is called Lord. 6 Christ had a true body. 4 Christ is the head of the promises of God. 18 Christ had not his soul from the virgin Mary. 110 Christ's church shall never pearish. 235 Christ's divinity. 246 Christ's flesh eaten in the sacrament, is not the cause of our resurrection. 201. 202 Christ's death, why it was acceptable to his father. 107 Christians, what things ought to move them to love one an other. 454 Chrisostome is expounded. 16 Chrisostome and Ambrose fail in memory. 17 Churches ought to be shut when there is no congregation. 31 Church, what it is, 236. 237. Commandments of God expounded. 46 Concupiscence is not lawful. 32. 33. 150 Constantine the great. 16 Contention, what it is. 40 Cornelius justified. 181 Creatures, why they are said to mourn. 214 215. 216 Creatures are signs that set forth God. 21 Crosses are adversities. 209 D DEath is not natural unto man. 112 Death hath no right where sin is not. 121 Death is improprely called a reward. 157 Degrees to salvation. 356 Devil is a prince of this world 337 Differences between writing and painting. 30 Difference between Dulia and Latria. 162 Difference between the law and the gospel. 61 Dignity of alms. 451 Dscord in the church of Rome. 415 Disobedience what it is? 113 Distinctions. 346 Divorcement used among the jews. 160 Dumb Bishops. 13 E EFfects of honour and of contempt. 219 Egyptians Idolaters. 25 Election, what it is? 229. 335 Election is the cause of salvation. 246. 247. 248. 249. 250. 251. 252. Election of grace, what it is. 253 Election and rejection depend on the will of God 257 Election and reprobation, how they differ? 258. 274. 275 Enemy, what he is. 196 Epistle to the Romans, when it was written. 451 Epicures error. 20 Error of the Manichees. 197. 173 Error of the Pelagians. 197 Eternal life is called a reward. 157 Ethnics upbraid the gospel. 14 Ethnics excel in sharpness of judgement. 36 Execrations. 345 F FAith chief glorifyeth God. 23 Faith and the gospel may not be taken from Philosophy. 19 Faith defined. 20. 40 Faith may not be separated from the gospel. 19 Faith is ours, and also Gods. 18 Faith, what it is to live by it. 18. we are justified by it. 19 Faith compared with philosophy. 98 Faith only justifieth. 63. 64. 75. 87 Faith hath a double signification. 16 Faith what it is, whereof is a large discourse from the. 62. leaf unto the. 98. Faith & hope are distinguished. 220. 22● 222. Faith is called obedience. 325. and is also called law. ibidem Faith excelleth fear. 355 Faith must go before the receiving of the Sacraments. 362 Fire that shall consume the world in the last day. 217 Figures are necessary in scriptures 198 Fear is defined. 207. 208 Felicity and blessedness, what it is. 15. 150 free-will, what it is. 26. 171. 172, 176. 177. 178. 254. 255. 361. Friendship is a necessary thing. 343 Frustrate, what the nature of that word is 23 Fruit of alms. 451 Fruit of preaching, whereof it cometh. 452 G GEneration, what is the nature thereof. 271 Gentiles converted to Christ, are Israelites. 282 Gifts of the holy ghost. 223 Glory and glorifying of God, what it is. 23. 63. 211. 212 gluttony, what it is. 434 God is the searcher of our hearts, and why it is so said. 224 God of Sabaoth what it signifieth 283 Gods glory consisteth in all things. 24 God suffereth long. 37 God forbidden, what it signifieth. 53 God needeth no advocates. 24 God tempteth not to evil. 28 God willeth that is good. 256. 257 God doth things contrary to his laws. 25● God of contrary things worketh like effects. 232 God is called a Lion, a Bear and a fire. 274 God tempted the fathers. 169 God seeth all men. 55 God ought not to be expressed by images. 30 God, how he deceiveth. 268 God hath not commanded things unpossible. 194 God worketh in men. 151 God worketh not by chance. 278 God is faithful in his promises. 106 God, why he is called the God of hope. 446 God is wise. 456 God confirmeth his by the gospel. 456 God is witnessed to be God by any thing in the world, how vile so ever the same be. 22 Gods revengement for Idolatry. 25 Gods gifts unto men. 13 Gods knowledge is attributed to the ungodly. 22 Gods knowledge is specially known in two things. 22 God is judged of men. 51 God in deed loveth, and in deed hateth. 252 God is not the author of sin. 28 God forsaketh the Ethnics. 19 Gods word is the foundation of faith. 326 Good works are not to be rejected. 18. 90. 158. 159. Gospel per accidens, is the instrument of death. 192 Gospel, what it is. 3, 43. 61. 62 Gospel is no new doctrine. 456 Gospel, who are they that are ashamed there of. 14 Gospel is preferred to all men indifferently. 16 Gospel is not new, and when it began. 4 Gospel is more common than Philosophy. 13 Grace, what it is. 115. 116. 117. 140. 141 Grace is not common unto all men. 335. 336 Grace and life cleave together. 139 Grace is not bound to the Sacraments. 83 Grafting in of the Gentiles▪ truth had place 445 grievous unto God, what it is. 37 Grief▪ what it is. 237 Grounds of the church, what they are. 236 H HAting of God, what it is. 333 258 Happy is he that followeth the calling of God. 13 Heaven and earth shall pass, and after what manner? 217 Heretics upbraid the gospel. 14 Holiness, what it is. 5 Holy days. 436 Honour, what it signifieth. 219 Hope maketh glad▪ and maketh sorry. 420 Hope springeth out of faith. 446 Hope and faith have one property. 100 101. 102. 103. 104. Hospitality is a work of noble men. 422 How we ought to pray for others. 452 How we are made sure of the victory. 455 I Jacob, why he was called Israel. 242 jacob wrestleth with God. 92 jews are preferred before the gentiles. 16 jews were Idolaters. 25. 44. 45. 50 Idols and Idolatry. 24. 25. 29 Idleness is an image of death. 412 Image of God, what it is. 124. 188 Image of Christ made of copper. 30. 31. 32 Images how they began. 24. 25. 30 Images of God, sprang of infidelity. 30 Images out of Temples are not to be contemned, so they be not worshipped. 30. 32 Images taken two manner of ways. 82 Imaginations of men. 23 Immortality is the mere gift of God 219 Incredulity bursteth out of original sin. Infants receive not the Eucharist. 202 Inheritance, what it is. 209. 210 Instruction for preachers. 155 Invocation of Saints. 98 Isaac borne of the promise. 247 It is not counted a lie except it be done with a mind to deceive. 452 justification, what it is. 15. 58. 64. 65. 68 71. 75. 96. 107. 181. 185. 191. 193. And it is specially and at large entreated upon from the. 367. leaf unto the. 410. leaf. justice is joined with the will of God. 274 judges may judge the crimes of other, though they themselves be guilty in the same crimes. 36 judgement at the last day. 38 K Keys of the church are the word and faith. 361 Knowledge is of two kinds. 36 Knowledge of our sin is profitable. 109 L LAw, what it is, 58. 66. 70. 90. 114. 191. 192. 135. 136. 137. 138. 151. 155. Laws are of divers sorts. 175 Law through Christ is no burden unto us. 445 Law & grace differ 152. 153. 163. 164. 165. 166 Law and gospel differ. 15 Law of nature is the law of God. 34. 35 Lent abused. 143. Letter killeth is expounded. 163 Liberty of speech is necessary. 330. Liberty is obtained but one way. 174 Liberty hath three kinds. 179 Libertines. 176. 321. 443 Life what it is. 196 Life is a thing excellent. 39 Life is of two sorts. 111 Love, what it is. 106. 258 Love is the cause of grief. 237 Love of God, and love of men, differ. 5 Love, election, and predestination, what they are. 258. 259. 260. 261. 262. 263 Lusts are of two sorts, 29. 165. 166. 201 M Man's nature chief resembleth the divinity of God. 21 Man endued with grace, may sin. 28 Manichees opinion in fire wil 28 Manichees confuted. 250 Martion rejecteth the two last chapters of this Epistle. 456 Magistrate, what he is. 227. 228. 426 martyrdom, what is requisite thereunto. 233 Matrimony, what it is. 161 Meats of themselves, are not unclean. 438. 441 Mercy of itself is not good. 185 Mercy with justice. 38 Mercy and truth are joined together. 445 Mercy, what it is. 159 Members of our body, what they are. 150 Meat, what it is. 157. 158 Messiah is come. 82 methods used by S. Paul, that we can not be without some God. 23 Millenarij. 88 Ministers ought not to forsake their vocation. 334. 349. 350 Miracles. 323 Miracles, that cause. 449 Mystery. what it is. 358 359 Miserable is the state of the godly, in this world. 453 Mortifying, what it is, 203 Mortification is of two kinds. 211 Mortification of faith. 271 N Natural copulation between man and wife is good. 33 Nature teacheth us not all those things that appertain to God. 20 Necessity is to three kinds. 270 Nobility, wherein it chief consists 243. 244 Nobility, what it is. 351 Notes by the which wickedness is known. 34 O OBedience of faith. 5 Obedience what it is. 1●8 Obedience to Magistrates. 427 Objections made in the defence of images. 20 Objections made by julianus to prove free will. 27 Obsecrations or prayers. 410. 411 Occasion is to be observed. 420 Office of deacones. 418 Office of the Apostles. 449 Old testament and the new is all one. 353 Original sin in infants. 229 Original sin passeth not away. 110. but is proper to every man. 118. 119. 127. 129. 130. 131. Origene confuted. 250 P Patience, what it is 40. 100 Patience in temptations. 273 Papists upbraid the gospel. 14 Papists ascribe trouble to the gospel. 15 Papists what they are. 36 Parable of the seed. 267 Paul and the Pope agree not. 3 Paul the teacher of the Gentiles. 366 Paul, whether he could truly praise the Romans. 447 Paul wrote boldly. 447 Paul in excusing himself, altereth not his writing. 447 Paul's priesthood was to preach the gospel. 447 Paul's ministry and the jews compared together. 442 Paul why he made such haste to go about the country. 449 Paul why he went not to Rome at the beginning. 449 Paul, Moses, and Aaron's compared together. 449 Paul's ministering unto tables, whether it neglected the gospel. 451 Paul to the Romans, his salvation. 1.6 Paul accuseth the Ethnics. 23 Paul above all the other Apostles, why he was odious to the jews. 453 Peace, what it signified with the hebrews. 6 Peace▪ what it is. 96. 97 Peace passeth all sense: 6 Pelagians error. 32. confuted. 250 Paena tallionis. 26 Persons fly from causes 42 Pigghius opinion of original sin. 120 Pharaoh, why God stirred him up. 263. 264. 265. 266. 279. Philosopher's filthy life. 21 Phin●●s work, how it was imputed. 73 Phebe, what manner of ministry in the church she had. 453 Pythagoras opinion touching God. 31 Pliny wrote to Trajan the Emperor of the innocent life of the Christians. 16 Popes and bishops, aught to have no sword. 429 Popish priests. 96 Punishment of God, what it is. 36. 37. 38 Poorer more willing to give then the richer. 451 Poor are to be helped. 421. 422 Prayers, what it is. 223 Prayers consist not of the worthiness of them that pray. 452 Preaching and alms always was committed in charge to Paul. 450 Preachers, how they ought to use themselves. 237. 313 Predestination what it is. 3. 37. 42. But it is specially entreated of, and defined from the 285. leaf, unto the. 366. leaf. Promises are of divers sorts. 243 Promises of the law, and promises of the gopel, differ. 210 Purpose of God, what it is. 253. 259 R Reason's, why god will judge men. 36 Reasons to prove that we are loved of God. 234 Regeneration is not to be attributed unto the water. 247 Regeneration, what it is. 149. 154 Rejoicing, what it is. 108 Repentance preached. 19 Repentance of God, and repentance of men. 363 Resurrection is the only sign of the divine nature of Christ. 4 Resurrection of the dead. 68▪ 78. 201. 202. 218 Riches, how it is used. 37 Righteousness, what it is. 16. 117. 236 Righteousness is of two sorts. 316 317. 318. 440. Righteousness is of God. 60. 285 Righteousness cometh without the law. 56 Rites and ceremonies of the Gentiles, were not constant. 243 Romans, why they were called holy 5 Rock, which was Christ. 199 Rules to amend jousts. 29 S SAbaoth day. 436 Sacraments, what they are. 47. 49. 77. 79 80. 81. 82. 83. 85. 86. 145. Sacrifice, what it is. 411. 412 Sacrifice of the Mass, compared with the sacrifice of the gospel. 448 Sacrifices. 195 Sacrilege what it is. 46 Salvation by the gospel. 15 Sanctification, what it is. 156 Sanctification cometh not of the nature of the parents. 14● Satan being bound, what it meaneth. 218 saints desires are not always fulfilled. 450 Seditious persons are to be abhorred. 43 Service of God, what it is. 1 Servants and free men differ. 1 Servants, why they are so called 153 Sending of the Apostles, what it is. 2 Scripture hath not his authority of the church. 93 Scripture bringeth patience and consolation. 443 Scripture may not be prohibited from lay men. 199 Shame, what it is. 156, 175 Signs, what they are. 79 Simmachus Oration. 25 Sin of the first parents. 32 Sin comprehendeth action and defect. 27 Sin and the effects thereof is at large described from the. 54. lef●, unto the. 194. lef●. Sins are the torments of God. 34 Sin is punished by sin. 33 Sins ventall and mortal. 150 Sin and death knit together. 111 Sin in infants. 168. 169 170 Sleeping, what it is. 433 Schoolmasters ●re the instruments of god▪ 21 Soul of man what it is. 41 Souls of saints, although they be blessed, desire many things. 213 Spirit of Christ, what it is. 199 Spirit of fear, and spirit of adoption. 203. 204. 205. 206. 207. 208. 242. stoics, without affections. 29 Strange tongues may not be used in the church. 207 Stretching out of the hand, what it is. 331 Succession, what it is. 244 Supper of the Lord, what is the right use thereof. 24 Sword being borne before a Prince, what it signifieth. 431 T TAble of the Eucharist. 343 Temptation is of two kinds. 28 Testament new and old. 43. 44. 50. and why it is so called. 363 Things are not to be made common. 451 The spirit of love. 452 Through Christ we give god glory. 456 To confess what it is signifieth. 445 Transubstantiation. 198 Truth convinceth errors. 20 Tribute, why it is paid. 431 Truth made captive, and by whom. 20 Truth cometh all of God. 21 True doctrine must be ministered, though the people allow it not. 22 Truth had place in the grafting in of the gentiles. 445 Two marks to know false Apostles by. 455 V VEssels of wrath. 277 Unclean things, what they are. 29 Ungodliness what it is. 75 Vocation of efficacy is an effect of predestination. 290 W WAking, what it is. 433 Wedding garment, what it is. 434 Words and deeds are the instruments of the Apostleship. 448 Word of God edifieth. 338 World, what it signifieth. 413 Works▪ what they are. 39 40. 43 Works of the law. 57 68 73 Works of preparation. 3. 1. 173 Works rejected. 148. 185 Works or superegation. 56 Works justify not. 57 68 69. 83. 103 Works and carnal propagation, are not causes of salvation. 246 Works of darkness▪ what they are. 434 Wrath of God, what it is. 19 38. 278 Worshipping of God, what is the truth thereof. 23 Z ZAchary slain between the temple and the altar. 96 ❧ Faults escaped, desiring thee Reader, to mark them in thy book, according to the Table here following. Folio. Page. Line. Faults. Corrected. 20 1 21 unto this senses unto his senses 30 1 48 By loves and colours by lines and colours 32 1 15 an Image of the another image of the 33 1 5 not to understand not to be understand 37 2 11 said, when word (was said (when word was eod. 2 21 or that he would for that he would 40 2 38 and lying waits and lying wonders 42 1 39 out of other men for other men 59 2 37 false falls 61 1 9 his appointed his laws appointed 68 2 17 pertained unto him pertained not unto 69 1 49 the accidences if the accidences 78 2 31 that so that it is so 89 2 16 riftingly triflingly 97 2 37 he leaveth us he loveth us 102 1 40 themselves set themselves 105 2 55 a much greater love that he bore a much 108 0 1 place placed in so firm a place 112 1 31 created with some created with sin 123 1 47 have been they been saved if they 124 1 13 are called which are called 139 1 19 as have as we have eod. 23 proposition proportion 140 2 28 were not true were true 142 2 55 the mansions the invasions 150 1 16 before when he before used when he 157 2 7 soldiers soldiers wenton ●●arfar 159 1 6 in a merit in it a merit eod. 2 25 hostis promeretur hostiis promeretur 166 1 51 with as it is his first with this first 173 1 29 and the effect and the defect 183 1 41 rites cities 184 2 18 the worse they the worse thing 185 1 41 now condemnation now no condemnation 189 2 10 these forasmuch as these eod. 14 should move should mean 190 1 25 so that these so are these 195 2 38 affects effects 196 2 54 can not disagree can not agree 200 1 10 world took word took 211 1 51 eternal wright eternal weight 221 1 20 wise appointed wise men appointed eod. 2 8 newly that he namely that he 123 2 18 so that he so that ye 233 2 5 we are notably we notably 238 1 31 dissension destruction 239 1 49 desired to be slain desired not to be slain 245 1 35 they will they will not 264 2 6 to persist God to resist God 272 1 50 thought he neither thought he 278 1 46 persecution perfection 299 1 37 secrecy of the secrecy 308 2 28 afflicted (therefore affyxed (unto it 310 1 37 was he driven unto it therefore was he driven eod. 2 42 is that it is that which 317 1 4 tended to other tended to no other 319 2 5 as the simple as by the simple 326 2 21 a very similitude a very apt similitude 341 1 35 he understand of he understandeth 344 1 41 jesus the priest of jesus the priest eod. 43 inotnto not into 355 1 37 member number eod. 2 51 and abode the and abode 356 1 27 fallen into severity fallen severity 359 2 13 Israelites clave first Israelites clave fast eod. 16 enticements by enticements 361 1 29 who not who differ not 363 1 52 that that manner that after that manner eod. 53 for the amplifiing if for the amplifying 364 2 40 stained from all discerned from all 365 1 51 Omnis Omnes 368 2 6 to be the put to be the 369 2 6 not in thy name we not in thy name 380 2 47 was by these fasts was not by these facts 381 2 46 he formaketh what the fire maketh hot 385 2 45 after such for after such sort 386 1 1 ven freely ven, it is given freely, 387 1 49 strengths strengths of nature 393 1 46 one calleth one he calleth eod 2 24 if I all faith if I have all faith 405 2 10 of righteousness is righteousness is of 406 1 37 but not by but not by faith 407 2 11 thou hast received thou hast not received 418 2 43 trifling effects trifling offices 428 1 17 john jehu 429 2 2 Only if God Only of God 430 2 19 as out fear without fear 436 1 32 he which avengeth which he aevengeth. portrait of John Day, printer LIFE IS DEATH AND DEATH IS LIFE AETATIS SVAE XXXX 1562 I D ¶ Imprinted at London by john day, dwelling over Aldersgate beneath S. Martin's. Anno Domini. 1568. the 31. day of August. ❧ Cum Gratia & Privilegio Regiae Maiestatis per Decennium.