made manifest the power and efficacy of Christ against sinne First for that he bringeth to passe that the haynous wicked actes which we haue committed are not imputed Secondly for that through the holy ghost he geueth vnto vs strengths wherby we are restored and the rages of our naturall lust are broken Christ fought againste sinne wherfore we must nedes make him either superior vnto sinne or equall or els lesse To say that he was lesse is both false and impious for then it should follow that he was ouercome of sinne If we make him equall then will it follow Proues that Christ is of more might then sinne Two kingdomes to be considered that sinne is not yet vanquished for then should they haue left leuing the victory vncertaine But seyng it is said that sinne is ouercome then followeth that which Paul saith namely that Christ was mightier then it Two kingdomes are to be set before our eyes yâ— kingdom of Christ the kingdom of Sathan That Christes kingdome got the victory Christ himself declareth in the Gospel where he sayth That the stroÌ„g armed maÌ„ so long time liued quietly and peaceably til such time as a stronger then he came vpoÌ„ him For then was he ouercome and the other which was mightier theÌ„ he caried away his spoiles armor Wherfore we must warely take hede lest being to much intentiue to those sins which we haue coÌ„mitted we desperatly say with Câ—in Our sinne is greater theÌ„ that it can be forgeuen For this were contumelious blasphemy against Christ to say that there is some sinne to be found which can The desperation of Cayn is coÌ„tumelious blasphemy against Christ Here is not spoken of sin against the holy ghost The sinne which remaineth in the regenerate declareth the might of Christ not be ouercome of him But here is no mete place to declare why sinne against the holy ghost is not forgeueÌ„ nether also maketh it any thing to the purpose for we speake of them which are conuerted vnto Christ which can haue no place in those which sinne against the holy ghost Nether doth this a litle helpe to the acknowledging of the victory of Christ that sinne still after a sort abideth in the regenerate For although there be sinne in them yet Christ by his power ouer whelmeth it so that it can not hurt For sinne is now taken prisoner and brokeÌ„ as somtimes enemies are takeÌ„ on liue of emperors or Captaines reserued on liue against a triuÌ„ph yâ— one the selfe same day may be both vnto yâ— Emperour for a triuÌ„ph vnto the enemies coÌ„quered vtter destructioÌ„ Christ shall come to iudge shal in yâ— sight of yâ— who le world triumph And as it is writteÌ„ vnto yâ— Cor. The last enemy death shall be destroyed and together with him sinne his continuall companion But that in the meane time we haue sinne in vs it is nothing preiudiciall vnto our saluation And it is the Gosple to beleue that sinne is remitted and forgeuen vs although it still abide in vs. Howbeit nether the wisedome of The philosophers vnderstand not that there is sin in vs and yet we are iust the fleshe nor philosophy can attayne to the knowledge of this For philosophy pronounceth none to be iust strong wise and temperate but he which hath gotten these vertues by often actions and vpright workes But we contrariwise in the kingdome of Christ affirme that a sinfull man though he be neuer so wicked so sone an he is conuerted vnto Christ and with a true faith taketh hold of him is streaight way before God iust By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle in this place vnderstandeth iustification of this verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to be pronounced iust to be acquited Although in this selfe same epistle in the 1. chapter we rede which when they knew the righteousnes of God how that they which committe such thinges are worthy of death yet doo not only the same but also consent vnto them that do them That which is there turned in latine Iusticiam and in englishe Righteousnes is in the Greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifieth in that place a law prescribed of God Nether is it to be meruayled at that these significatious are so changed for they are not vtterly differing one from the other For some times they are compared together as the cause and the effect For therefore amongst men is a man acquited of the iudge for that he hath done thinges iust and hath bene obedieÌ„t vnto the lawes But thus can not we be before God For we are not absolued from him for that we haue fulfilled his commaundements Only Christ hath fulfilled them Wherfore not only he himselfe is iustified but also his righteousnes performance of the law is adiudged vnto vs forasmuch as we are counted amongst his members Here he beginneth to expresse yâ— which was the third part of our diuision by what meanes Christ hath placed in his elect those good thinges which he hath brought vnto vs and these good thinges are in them most plentifull and also most firme and stable This he gathereth of the Antithesis for euen as Adam brought in sinne and death and so brought them in that they haue raigned so Christ hath geueÌ„ vnto his life grace and righteousnes not after any common sort but most liberally and aboundantly For if thorough the offence of one death raigned thorough one much more shall they which receaue the aboundance of grace of the gifte of righteousnes raigne in life thorough one Iesus Christ For if thorough the offence c. This reasoÌ„ is thus to be declared If Adam could so poure in sin death into men that they raigned in them much more is This amplification is to be noted the same to be graunted vnto Christ And the amplification of the woordes is in this sort It is a greater matter of more efficacy to say pleÌ„ty aboundance of grace theÌ„ simply to say grace And this hath a greater emphasis to say yâ— gift of righteousnes theÌ„ if he had sayd righteousnes simply For wheÌ„ it is called yâ— gift of righteousnes there is signified that it coÌ„meth freely Farther it is of more efficacy to raigne in life then after a sort to obteyne life But what force this word of raigning hath one eche side may thus be vnderstand Let vs set before our eyes a man that is a straÌ„ger from Christ In him doth sinne not only abide Sinne to raigne what it signifieth but also mightely raigne that although he sometimes haue excellent endeuors and now and then doth some morall workes in shew most goodly yet he can by no meanes shake of that tirrany but whatsoeuer he doth it worketh vnto him vnto death and condemnation This is sinne and death to raigne in a maÌ„ On the other side let vs set before vs a godly man and one grafted into Christ This
Righteousnes to raigne what it signifieth Life a companion of righteousnes man hath life and righteousnes and so hath them that they raigne in him wherfore although his nature be vncleane and his affections corrupted and he some times falleth yet notwithstanding standeth he agaynst all these thinges and is brought to saluation Moreouer by this place we are tought that life followeth righteousnes as before we learned that death followeth sinne And thereof it coÌ„meth that the scriptures very oftentimes ioyne life with faith for by faith we take hold of righteousnes And this order of the scripture Paul confirmeth wheÌ„ he so often reherseth this sentence of Abacuck the Prophet The iust man liueth by fayth Christ also sayth He that beleueth in the sonne of God hath eternall life And this is eternall life to acknowledge thee to be the true God Iesus Christ whom thou hast sent The Apostle hath now in a maner in these wordes finished the comparison which he set forth betweene Adam and Christ In which place this is not to be passed ouer to put you in minde of a certaine reason which the Greke Scholies vse to proue that Christ was of more might to helpe men then Adam was to destroy men Bycause death say they taking his begininng at Adam had as a fellow worker with it the sinne of vs all to preuaile against vs all for otherwise it could not haue preuayled if men had kept themselues pure from all vncleanes But the grace of Christ hath come vnto vs all euen without our helpe of working And they say that this thing is made playne by the grace of the Resurrection which shall extend his effect not only vpon the faithfull which may indâ—dâ— seme to haue brought fayth but also vpon the vnbeleuers namely vpon Iewes and Grecians which had no fayth But that is of greater force which requireth no helpe at our handes then that which nedeth vs to worke therewithall to make it of efficacy These thinges are set forth vnder the name of Oecomenius but they are in any wise to be auoyded For it is false that yâ— sinne of AdaÌ„ should The sinne of Adam hurteth euen without our working together with it not hurte maÌ„kinde vnles men had wrought together by reason of theyr sinnes For an infant when he is borne by what meanes can he helpe that original sinne which cleaueth vnto him But if he dy in yâ— sinne he incurreth daÌ„natioÌ„ and perisheth euerlastingly Farther whereas they say that yâ— grace of Christ pertayneth vnto meÌ„ although they worke not together with it this may after a sort haue place in yâ— coÌ„uersioÌ„ of a sinner For a sinner calleth not vnto himselfe yâ— grace of god but rather by his impiety resisteth it But wheÌ„ grace is once come he is not moued of it agaynst his wil. For of an vnwilling persoÌ„ he is made willing But the Greke Scholies wrest not this sentence this way but apply it to the last resurrectioÌ„ wherein yâ— vngodly shall without any their merite or working together be raysed vp from the dead But this if it be rightly waighed of vs pertayneth vnto the most gréeuous punishment of them and not to a benefite or grace For seing Christ sayd truly of Iudas It had ben good for him that he had neuer ben borne It should be good for the wicked that they neuer rise agayne we also of them may say most truely that it should be good for them that they neuer rise agayne from the dead Wherefore let vs leaue this reason and follow that which Paul bringeth as a reason most firme and most true Wherefore euen as by the offence of one man euill came on all men to condemnation So by the righteousnes of one good was spred abroade on all men to the iustification of life For as by one mans disobedience many were made sinners so by the obedience of one shall many also be made righteous Here he bringeth a conclusion of those thinges which he before spake Nether doth he only coÌ„clude and repete the thinges which he had before spokeÌ„ but also expressedly declareth what that one sinne is which was brought in by one man and one the other side what that righteousnes is by which Christ hath made vs iust And hereunto tend all these thinges to make vs to vnderstaÌ„d that we are iustified not by workes but by faith and by that meanes are we made more certaine and assured of our saluation And in this seÌ„tence there is a want which must be supplied For thus he speaketh EueÌ„ as by the offence of one man on all men to condemnatioÌ„ here is to be vnderstaÌ„d euill or hurt was spred abroade And when he addeth So by the righteousnes of one on all men to the iustification of life here also is to be vnderstand Good was spread abroade or saluation Here againe we haue these coÌ„traries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is offence righteousnes Of which the one pertaineth vnto Adam and the other vnto Christ Nether waÌ„teth this an emphasis that he sayth Iustification of life For it is as much as if he had sayde The vitall or liuely iustification For the Hebrues vse oftentimes to pronounce nownes adiectiues by the genitiue case of the substantiue This thing also is to be noted in this sentence that Paul expressedlye sayth that sinne hathreddunded vpon all men vnto condemnation Wherebye it is manifest that when he before sayd That thorough the sinne of one man many haue died by this word many he vnderstoode All men Which word also he did expressedly put in the beginninge of this comparison Whiche I therefore speake because Ambrose and Origene seme to affirme that death and sin haue not raigned ouer all those that haue come of Adam for that many of them acknowledged God and were deliuered from the tiranny of sinne But this is to confound the benefite of Christ with the hurt of Adam For in that some were deliuered from death that could not haue happened vnto theÌ„ but by the death of Christ which they beleued should come which benefite although they obtayned yet doth it not thereof follow that they before they were deliuered by Christ had not as touching their nature and themselues perished in Adam But these fathers séeme therefore to haue inclined this way for that they weighed the matter according to the number of men For when they saw that all men are not saued by Christ least he should séeme inferior vnto Adam they denyed that in Adam all had perished Therfore they held that on ech side are some to be exempted that both Christ may haue his number apart by himselfe and also Adam his by himselfe And it is possible that this also moued them that Paul hath before and also in this place sayd not All but many But this maner of exposition is vtterly agaynst Paules sentence for he euen as he putteth death common vnto all men that are borne of
the merites of the parentes For they can not by procreation of the body poure grace into the children forasmuch as it is a thing altogether spirituall nether hath it any naturall fellowship with the fleshe Wherefore forasmuch as goodnes holynes are the mere and pure giftes of God God doth in dede promise that he will doo good vnto the posterity of godly men euen to a thousand generations But that is not to be vnderstand as though there were put any merit in the parentes God was of his mercy moued to make this promise and not by the merites of men And to declare his libertye herein he suffereth it sometimes to happen otherwise and by that meanes teacheth that holy parentes are not so holy but that they haue still much wickednes and corruption in them which they may se to be naturally grafted in theyr children Whereby we may manifestly se the corruption of our nature which also followeth the sayntes euen to the death And for the more establishing also of thys sentence some bring out of the Psalme a curse of the Churche agaynst the children of the vngodlye That they shoulde be orphanes that no man shoulde haue compassion on them that they shoulde begge theyr liuinge If the children of the vngodly be innocents then is this no iust prayer Wherfore it semeth by these words of necessity to follow that they are partakers of the wyckednes of their parentes And bicause they are infantes it can by no other meanes be done but by propagation I know there are some which will haue these wordes of Dauid to be prophesies of thinges to come wherin the holy ghost hath foretold that these misfortunes shall come vnto them But graunt that they be prophesies Yet can it not be denied but that there is in them both the forme the affect of a prayer But a prayer Whether the latter mē be more miserable then the first ought to be iust for otherwise it should be no prayer But where as they say that that is most absurd which followeth of this doctrine namely that the last men also should be more miserable then all others bicause they should beare the synnes both of Adam also of all their elders it may be answered two maner of wayes For first not all thinges which seme absurd vnto vs are also absurd before God The things that are absurde vnto vs are not absurd before God For not to depart from this selfe same matter Christ threatneth the Iewes that all the murther of the godly from Abell euen to Zacharias the sonne of Barachias should come vpon them And who séeth not that the estate of the children of Israel which were led away into captiuity was much more miserable then very many generations of their elders which had defiled themselues with the selfe same sins Farther we aunswer that that should in dede be absurd if the sinnes of the elders should continually passe into the children But seyng we haue declared that that is not alwayes so but that the prouidence of God hath appointed an end and measure To the reasons of the scholemen Affections of the mind◠are communicated frō the parents vnto the children vnto this euil and hath therfore determinately pronounced onely of the third and fourth generation there is no cause why it should seme absurd vnto any man But the reasons of the scholemen wherwith they withstand this propagation are very weake First they alledge that the qualities of the minde are not communicated from the parentes vnto the children which thing euen experience teacheth to be false For we sée oftentymes that of angry persons are borne angry children and of sad parentes sad children Neither doth this similitude serue thē to any purpose when they say that of a Grammarian is not borne a Grammarian nor of a Musician a Musician For these are artes which are gotten by precepts and exercise not affections which are naturally grafted in men And yet by experiēce we sée that it somtymes commeth to passe y◠in what arte the father chiefly excelleth he hath children very prone vnto the same whither if be husbandry or the arte of war fare or els some liberall science Farther we in this place principally speake of those affections which are the groundes and beginninges of actions In the other Sinne defileth both soule and body argument they say that sinne in the parentes doth vitiate only the soule which is not true For as we haue before taught their body is also defiled And therfore it is no meruaile if fathers do communicate such a body vnto their children Wherfore as touching this matter I gladly agrée with Augustine that it is probable and agreable with the scriptures and this sentence Martin Bucer a man no lesse lerned then holy hath allowed that priuate sinnes are deriued from the parents vnto the children But we must note that that commeth by chaunce and is not of necessitie For God sometimes stayeth the sinnes of the parentes and of his goodnes suffreth not the nature of men vtterly to be destroyed But when he will either represse this traductiō of sins or els suffer it to take place he himself only knoweth Howbeit vnto vs it is sufficient to consider these two things First the sinne is poured from the parentes into the children Secondly that the same is by the benefite of God sometimes prohibited which yet can by no meanes be spoken of Originall sin For we al are borne infected with it Now let vs returne vnto the words of the Apostle which we haue so long tyme intermitted Moreouer the lawe entred in by the way that sinne shoulde abounde But where sinne abounded there grace abounded muche more That euen as sinne hath raigned in death so might grace also raigne by righteousnes vnto eternall life through Iesus Christ Moreouer the law entred in by the way that sinne should abounde But The Methode of Paule where sinne abounded there grace abounded much more We muste call to memory that the Apostle began to reherse the effectes of iustification namely that by it we haue peace with God and that we do reioyce not onely bicause of the hope of that glorye but also we reioyce in tribulations bicause we are assured of oure saluation For the confirmation of whiche hope he hathe declared that GOD hathe geuen his sonne vnto the deathe and that when we were yet sinners enemies vngodly And that it should not be obscure by what meanes the righteousnes of Christ could saue vs he sheweth by a comparison that euen as by the sinne of Adam all men haue perished so by Christ all men haue reuiued And in this comparison he teacheth that the effect of sinne is death And that men are deliuered from it only by Christ Now bycause a man might aske whether the law hath any thing profited to the attayntment of that saluation he answereth by preuention that it rather augmented the disease so farre was it of
First that it is not vtterly vnprofitable no not euen without regeneration for it may serue to some ciuile discipline The office of the law For if mē do the outward workes of the law in such sort as they may although vnto them which doo them they are sinnes yet by thē may be obserued a ciuile order For where there is no obseruation of these thinges all thinges are confoūded iniuries are committed filthy lust rāgeth abrode the wrath of God is kindled so that he suffreth not publike welthes being in such maner corrupt verye long to continew There is also an other worke of the lawe which is inwarde which pertayneth vnto the conscience that it should perpetually accuse vrge scourge and condemne it And by this meanes God as we haue sayd bringeth a man at the length to iustification Which iustification being obteyned nether then doth the law lye idle but is like a glasse wherein the regenerate do behold After regeneration the law is not idle what fruites they ought to bring forth how much they ought dayly to profite what they haue to geue thankes for and how muche they want of the iust instauration to y◠end to obtaine it they may the more ernestly call vpon God The law also putteth before theyr eyes y◠marke wherevnto they ought to leuel in al theyr actions Vnto which although they can not attayne in this life yet they must doo theyr diligence not to depart far from it By these thinges it manifestly appeareth how much the law helpeth in outward workes what it worketh in the conscience and how much it helpeth them that are regenerate Now resteth this to marke that this sentence of the Apostle pertayneth not only to ceremonies Vnder this sentēce are comprehended not onely ceremonies but also the morall precept but also to the morall preceptes For sinne is by them most chiefely increased and it is of more greater wayght to stray from them then from outward ceremonies But now let vs returne vnto the Apostle That euen as sinne hath raigned in death so might grace also raigne by righteousnes vnto eternall life through Iesus Christ Here he sheweth a reason why grace in the elect after the increases of sinne abounded namely that by it we should obteyne righteousnes and so at the length come to eternall life For euen as sinne brought death so grace also and righteousnes which must be ioyned together haue brought eternall life The argument is taken of contraries An argument taken of contraries For seing that sinne which is opposite vnto righteousnes brought death it is meete that of grace and righteousnesse shoulde followe life Neyther is it in vayne that righteousnesse is ioyned wyth grace For thereby we are taughts that our righteousnesse consisteth not of woorkes but of grace The wonderfull order also of thynges is here to be noted In the firste place is put the A very godly gradation law then the increase of sinne and then the aboundance of grace afterward righteousnes last of all eternall life and all these things by Iesus Christ As touching the wordes sinne is sayd to haue raigned in death bycause sinne could not be taken away by the law and death was for his cause inflicted as a punishmēt In the 1. to y◠Corrinth Paul hath in a maner the selfe same sentence saying that the dart of death is sinne For nether could death otherwise wound mankind but by sinne Ether of them are sayd to raigne both grace and sinne when we are moued and stirred vp by them for in Publike welthes kinges raigne and gouerne How grace and sinne a◠sayd to raigne as it pleaseth them In godlye men righteousnes raigneth for they after they haue receaued remission of sinnes study to geue theyr members weapons vnto righteousnes and holines as before they had permitted them to sinne And this is called the kingdome of Christ which is therefore ascribed vnto grace by Why this kingdome is called the kingdome of Christ The rootes of death and life A similitude Grace and life cleaue together of necessity cause it consisteth freely and without workes In this place as Chrisostome noteth are set forth vnto vs the rootes of death and life The fountaine of life is grace and righteousnes the foūtayne of death is sinne And he addeth that death is like a souldier whiche is aypointed armed of sin as of his king wherfore take away the king then death being vnarmed can not destroy mē for euer Farther he admonisheth that forasmuch as haue alredy obteyned grace we should not doubt of the obteynement of life For these things cleaue of necessity the one to the other But why the Apostle bringeth this similitude we may easely shew Bicause grace was of more force to make new agayne then sinne was of force to kill And in that it is added by Iesus Christ we must call to rememberance the Analogy or proposition set at the beginning betwene Adam and Christe For euen as from Adam came sinne and death so from one Iesus Christ came grace and life This place admonisheth vs somwhat to speake of grace Nounes which as the Logicians say are put abstractly are vsually declared by their cōcrets whose significations Of Grace Abstractes are knowne by theyr concretes What is to be gracious are more present vnto the sence Wherefore let vs first sée what this worde Gratiosus that is gratious signifieth with the Latines And he amongest men is called Gratiosus whome all men fauour and whome the common people do loue So in the holy scriptures men are called gratious which haue found grace with God For so the scripture vseth to speake of those whom God fauoureth and We are one way gracibefore God and an other way before men whom he loueth But yet as touching this there is great differēce betwene God men For men fauour none but them in whome they finde those things whereby they may be allured and drawen to loue them It behoueth therfore that he which will be beloued of men haue in himselfe the causes of loue and beneuolence But God contrariwise found in men nothing worthy to be beloued wherby he mought be led to loue them For he hath loued vs first and out of that loue he bestoweth vpon vs whatsoeuer we haue that is acceptable vnto him Wherfore the name of The grace of God is taken too o◠manner of wayes grace is in holy scriptures taken two manner of wayes first and principally it signifieth the beneuolence of God towardes men and the frée fauour which he heareth towards the elect Secondly bicause God endueth his elect with excellēt gifts Grace sometymes signifieth also those giftes which are fréely bestowed vppon vs by God This two fold signification of grace beyng well noted declareth with how great diuersitie our aduersaries and we affirme one and the selfe same sentence for either of vs say that a man is iustified by grace But in this is
eyes of fayth behold the crosse and death of Christ we oughte to remember that we must sometymes suffer the like And how we should performe that Paul teacheth by a most manifest similitude We are sayth he grafted into Christ In plantes when the graft is set into An elegant Metaphore the stocke it doth no more take sappe and life of it selfe but of the stocke wherinto it is grafted so we being in regeneration grafted into Christ ought to liue by his spirite and with him both to die and also to rise againe that euen as Christ could not be holden of the sorrowes of death so also can not the tiranny of sinne any longer hold vs in bandes Righteousnes and purenes of lyfe shall daily be renewed in vs which thing is brought to passe when we depart from sinne for as long as we liue in sinne we lead not a new life but the olde life There is no entraunce open The entrance to life is made open by death Paules doctrine out of the wordes of Christ Without Christ no fruite is brought forth vnto the lyfe of the resurrection but by death By this metaphore Paul would expresse our great coniunction with Christ which metaphore also he learned of Christ For Christ sayth that he is the Vyne wherein we as braunches are contayned and they only bring forth fruite which abide in the vyne For they which are seperated from the vine do wither away being apt only for the fyre Wherfore we may conclude both by the sayinges of Paul and also by the sentence of Christ that they which liue without Christ can not bring forth good fruite For whatsoeuer good fruit is in vs the same commeth wholy from Christ as from the liuely roote And that which Paul speaketh in this place touching the grafting into Christ very much illustrateth the things which were spoken in the former chapt concernyng the comparison of Adam with Christ For it was said that Christ is of no The comparison of Adam with Christ is confirmed We must passe from the kinred of Adam in to the famely of Christ les force to saue his then was Adam to condemne them which haue discended froÌ„ him through the flesh And forasmuch as all mankinde is procreated of hym none can attayne to saluation thorough Christ vnles he passe from the kinred of Adam into the family of Christ And this passage Paul aptly compareth with yâ— grafting of trées For euen as a grafte is plucked away from his naturall plant and grafted into an other straunge plant and therout draweth both lyfe and sappe So ought we to be remoued from the vitiate and corrupt nature which we haue drawen of Adam and to be grafted into Christ as into the most holy stocke But this spirituall The spirituall grafting differeth from the natural grafting differeth not a little from naturall grafting For husbandmen are accustomed to breake of the slip which they will graft from a good and excellent trée and to fasten it into an other which is barren and wilde that the grafte may liue in it but yet retaine the nature and proprieties of the old trée from whence it was cut of But we far otherwise being cut of from the wilde oliue trée and vnfruitful plant that is from the corrupt nature of Adam are grafted into Christ that from him we should not only take lyfe and spirite but also leauing our olde affections should put on his nature and proprieties For when we are said to die vnto sinne it is not to be vnderstand that all affections cease to be in vs. Those affections only ought to passe away and to perish which sprang of the old corruption For it is necessary The affections and senses of Christ do spring in those which are grafted in hym Men endued with wicked affections are worse then brute beastes if we will aunswer to our regeneration that the affection and felinges of Christ do daily more and more bud forth in vs. Neither is this any ill counsel wheÌ„ we are commaunded to put of the affections of the olde Adam For forasmuch as we are created like vnto the image of God they make vs to degenerate into brute beastes yea also they make vs farre worse in all pointes then brute beastes For the brute beast hath some measure ioyned to his lustes but our affections range abrode to farre beyond measure By them health is hurte the mynde corrupted and there is left nothing in man yâ— is in his due place and order By them not only our owne saluation is contemned and hurt but also the saluation of our neighboures and the vse of all creatures confounded and the fulfilling of the law of God violated The Philosophers also vnderstoode that our affections are so corrupt that vnles there be remedy had they would turne all things to our destruction But they could not geue a iust remedy They wanted Christ into whome as Paul saith beyng Why Paul in this place vseth this word death cut of from the coruption of nature they should haue bene grafted And Paul vseth this word death to shew yâ— these wicked affections ought not only to be after a sorte broâ—en by morall vertues as the philosophers affirmed but vtterly to be cut of euen as the old life is finished by death It is also rightly called death bicause eueÌ„ as we die not without paine griefe so also we are not grafted in Christ without most greuous griefe of the fleshe And therefore Paule sometymes in the selfe This word crosse expresseth the mortification of a Christian Morall vertues are not sufficient same thynge vseth the name of the Crosse For to the Galathians he sayth that they which are of Christ haue crucefied their flesh with the vices and lustes thereof And speaking of himself he sayth To me the world is crucified I vnto the world Morall vertues and outward discipline are not as it is before sayd sufficient vnto this mortification which things yet want not theyr vtilityes as touching a Publike welth and a ciuile life But they bring not meÌ„ to this point that Paul hath now a respect vnto Much les can hipocritical Monckry bring that to passe Neyther monasticall hypocrisye yea rather it is most of all repugnant vnto true mortificatioÌ„ For we se many oftentimes which excedingly afflict themselues with fasting and outward exercises which yet in the meane time are full of most corrupt affections All humane endeuors are of no force vnto this mortification For nature will not agree Nature will not agree to deny it self to deny and kill it selfe Wherefore the anger and hatred against sin must be inflamed in our hartes by yâ— inspiration of God yâ— we may be certainely perswaded that God will take vengeance vpon wicked actes If by the benefite of the holy ghost the hartes of men be striken with this sword and this arrow being so full of force then at the length they will beginne
seruitude had his first beginning of sinne for it is not lawfull to make warre but against those which haue sinned With these wordes of Augustine agreeth Florentinus the Lawyer as it is red in the InstitutioÌ„s and this etimologye right well agreeth with this place which we are now in hand with The deuill assaulting by battayle our first parentes ouercame theÌ„ and tooke them and by that transgressioÌ„ hath made all our nature captiue and hath still in subiection and to be his seruauntes as many as thorough Christ are not set at liberty For so sayth Paule in his latter epistle to Timoth That they may come to amendement out of the snare of the deuill which are takeÌ„ of him at his will But Christ came and hath fought with that strong armed man the gouernor of the world and prince of darkenes and hauing gotten the victory hath redemed vs all Nether vndoubtedly did he it for any other cause but that we should be obedient to his will and vnto righteousnes Wherefore these wordes of Paul signifie as muche as if he shoulde haue sayd Christ hath not therefore deliuered vs from sinne and addicted vnto himselfe to the 〈…〉 e that henceforth we should bee seruauntes vnto sinne but onely Christ hath redeemed vs not vnto sinne but vnto righteousnesse Two contrarye Lordes set before vs. that we should be obedient vnto righteousnes Nowe let vs diligently weighe the wor 〈…〉 Knovve ye 〈…〉 t that to vvhomesoeuer ye geue your selues as seruauntes to obey his ser 〈…〉 s ye are to vvhome ye obey vvhether it be of sinne vnto death or obedience vnto righteousnes Here let vs first note that the Apostle setteth before vs two Lordes the 〈◊〉 is sinne the other is that obedience which we render vnto God By which diuision forasmuch as the partes thereof be contrary it appeareth that I nothing erred from the sentence of the Apostle when before I defined sinne in generall to be whatsoeuer is repugnant vnto the law of God The definition of sinne before alleaged is confirmed For forasmuch as sinne is a priuation it can not be known but by his opposite or contrary forme or quality which it remoueth away and what the forme is Paul here expresseth by the name of Obedience Wherfore that is sinne ought so to be called which is repugnant vnto such an obedience By which it is most manifest that that corruption which is still remaining in vs and the motions which are by it stirred vp are sinnes forasmuch as they are apertly repugnaÌ„t vnto obedience which is opposite and contrary vnto sinne Moreouer this diuision This particion comprehendeth all men of the Apostle if it be sufficient comprehendeth all men so that euery man is of necessitie either the seruant of sinne or els of righteousnes The seruauntes of righteousnes are these which are now deliuered to be obedient vnto the forme of the doctrine of the gospel Wherfore in this place are ouerthrown those workes An argumeÌ„t against workes preparatory which they call preparatorye for they can not be placed in any members of this deuision For if thou wilt say that they pertaine vnto them which are seruantes of righteousnes they are now alredy regenerate and do beleue the Gospel wherfore those workes can not now be preparations but fruites of the Gospell But if thou wilt stand in contencion and say that they pertain vnto them which are seruantes of sinne they haue no fruite of their workes but only death wherfore their workes turne vnto them vnto destruction so farre is it of that they can be preparations vnto grace We say in dede that God oftentimes vseth our sinnes and by them appointeth as it were certain degrées by which we may come vnto Christ But this thing our workes haue not of themselues neither in respect that they are done of vs for in that respect spring forth damnable and odious fruites as it The two Lords do destribute contrary rewardes were out of a corrupt trée Vnto these two Lordes are appointed two maner of rewardes namely vnto sinne is appointed death and vnto obedience righteousnes But it semeth that Paul ought otherwise to haue disposed these things and especially as touching the second member for righteousnes is opposite or contrary vnto sinne Wherfore euen as vnto sinne answereth death as a rewarde so vnto righteousnes also ought eternall life to haue aunswered as a reward But this ought we assuredly to thinke that Paul erred not but by this disposition would teach vs wherein the righteousnes of woorkes consisteth namely in this that we shoulde be obedient vnto GOD for there is nothynge either holye or iust There is nothing holy or iust but that which God hath commaunded The beginnâ—ng of eternall life is to liue iustlye They whiche liue iustly are not miserable although they are greuously vexed but that which he hathe commaunded for the inuentions of men pertayne not to righteousnes but rather vnto lust Wherefore the Apostle to the end he would the more manifestly instruct vs of this thing hath set the definition in place of the thing defined And it is not to be meruailed that he putteth righteousnes in the place of reward for the beginning of blessednes and of eternal lyfe is to liue iustly and hereof it coÌ„meth yâ— in the holy scriptures eternall life is a coÌ„tinuall coÌ„panion of righteousnes And Chrisostome vpon this place sayth that by righteousnes ought to be vnderstand whatsoeuer followeth righteousnes And yet oughte no man therefore to perswade himselfe that they which liue iustly are miserable although sometymes they are greuously vexed with aduersityes For with Paul righteteousnes and innocency of life do signifie the self same thing that eternall felicity signifieth Death also which is ascribed vnto sinne as a reward is not only the dissolution of the outward body but therewithall comprehendeth also eternall infelicity wherewith both body and soule shal be punished And â—y this worde Synne which thing also I haue before admonished Paul vnder 〈…〉 the luste which remayneth in the beleuers and also the corruption of nature 〈◊〉 therefore They which are sory for sins are chiefly sorye for the roote of theÌ„ An example of Dauid the godly when they are sory for any faulte that they haue committed do chiefely complayne of this corrupt nature and of the rotten roote thereof Dauid when he lamented the murther and adultery which he had com 〈…〉 ed ranne chiefely vnto this as vnto the fountayne of all euils sayinge Beâ—old in iniquities was I conceaued and in sinnes hath my mother conceaued me And when we pray vnto God to deliuer vs from sinnes for this thinge we chiefelye praye that by his spirite he would breake and weaken this domesticall and familiar enemy Thys thing the Apostle ment when he cryed out Vnhappy man that I am who shall deliuer me from the body of this death Paul after he had thus deuided seruitude that of necessity we must be seruauntes
this place also are ouerthrowen workes preparatory For Paul sayth When ye were seruantes of sinne That is not yet regenerate but were still strangers from Christ ye were free vnto righteousnes that is ye were wholy disagreeed from it And if such men haue no fellowship with righteousnes how can they worke good workes which should of congruity merite grace What fruite had ye then in those thinges whereof ye are now ashamed For the ende of those thinges is death But now being freed from sinnes and made seruauntes vnto God ye haue your fruite in holines and the ende euerlastyng lyfe For the stipende of sinne is death but the grace of God is eternall lyfe through Iesus Christ our Lord. What fruit had ye then in those thinges wherof ye are now ashamed He confirmeth his exhortation from the place of honesty and dishonesty Ye ought to An argumente from honesty and filthines abstaine saith he from your old workes for they were vile and filthy vnto you so that if they should now be called to remembraunce ye should be compelled to be ashamed of them Shame is an affection which springeth by reason of some filthines and it may be either a feare or els a griefe for if a man be afraid lest of yâ— What shame is which he doth or which he taketh in hand should happen any dishonesty vnto him he is made ashamed as we sée happeneth in yong men which when they they are ether demaunded or bidden to do any thing they blush because they are afraid lest they should not aunswer aptlye or should not very well be able to do that thyng which they are bidden to do But if an old man or a young man be put in remembraunce of any thing which semeth not to be well done they blush bicause of the sorrow of the dishonesty wherinto they sée themselues to haue incurred And why Why the Ethnikes 〈…〉 to be 〈…〉 of th 〈…〉 â—ast the Romanes ought to be ashamed of those thinges which they had committed before they came vnto Christ there may be two reasons namely the vnpurenes of lyfe or 〈…〉 vnpurenes of religion which they professed that is either filthines or fool 〈…〉 And their former lyfe Paul describeth in his first epistle vnto yâ— Cor. Be not ye 〈…〉 ed saith he neyther fornicators nor worshippers of images nor adulterers nor e 〈…〉 te persons nor abusers of nature nor theues nor couetous personnes nor drunkar◠〈…〉 sed speakers nor raueners shall receaue the inheritaunce of the kingdome of God And thâ—se thyâ—ges were ye sayth he but ye are washed but ye are sanctified And as touching 〈…〉 vncleanes of religion the Ethnike writers aboundantly testifie And Am 〈…〉 vpon this place maketh mencion of the sacred seruices of Cybeles yâ— goddeâ— of Phrygia also of other such like most filthy sacred seruices And Chrisostome saith that this commeth through a singuler benefite of God that meÌ„ are ashamed of the wicked actes which they haue before committed For they were nothyng ashamed of them so long as they were conuersant in them As dronkards and mad folkes are nothyng ashamed so long as they wallow in that offence This place also teacheth Holy men aâ— alweyes gâ—ued and ashamed for the sinnes whâ—ch theâ— haue commâ—tted In our dâ—ou 〈…〉 country grief that be taken away There is in very dâ—ede 〈◊〉 fruite of sin vs that although sinnes before committed are forgeuen yet the shame and griefe for them can not be taken away yea rather godly men can not remember them without detestacion But yâ— shall not be so in our heauenly countrye There in dede the elect shall detest sinnes but the greatnes of the felicity shall swallow vp al féeling of shame griefe For as we rede in yâ— Apocalips God shal wipe away all teares from their eies He séemeth in mockage to call it Fruite especially of those thinges whereof they should be ashamed For in such thinges there is no fruite but rather losse For the ende of them is death WheÌ„ he had demaunded of them what fruit they had there could nothyng els be aunswered but that they had none And he addeth a reason bicause death is the ende of them So Paul because he would yâ— more vehemently moue theÌ„ addeth waight to his speach and to losse he ioyneth shame Some by this worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnderstand tribute or tole as though it should haueben sayd Vnto sinne is recompenced nothing els but death But if we will rather Vnto sinne to recompeÌ„sed nothing but death Tâ—o significations of thâ—â— worde end haue that worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie an end the same as the Philosophers also affirme may be taken two maner of wayes First for the last ende or terme and so death may be called the end of lyfe Secondly it may be taken for that for whose cause any thing is takeÌ„ in hand which thyng forasmuch as of necessity it ought to be good cannot agrée with death For there is no man yâ— sinneth with this purpose yâ— therfore he would dye Wherfore in the first signification death is called the ende of sinnes bicause in it is the ende of sinnes But now beyng freed from sinne and made the seruantes of God ye haue your fruite in holines and the ende eternall lyfe In these wordes he finisheth the Antithesis or contrariety and against sinne he setteth God against shame holines Paul speaketh in the passiue signification and against death eternall lyfe Againe also in this place he vseth verbes of the passiue signification sayeng Ye are freed from sinne and made seruauntes vnto God But before he sayd when ye were seruauÌ„tes of sin ye were free vnto righteousnes In these verbes there is no nede of the passiue significatioÌ„ For we are of our selues apte inough to sinne but so are we not to be deliuered from sinnes and to serue God But in that Paul in this reddition or coÌ„parison writeth not that we are made seruants vnto righteousnes but vnto God it is a matter of no greate waight For God is only the cause of our righteousnes Ye haue fruite sayth he namely holynes God the cause of all our righteousnes and the end eternall life Here Chrisostome noteth that by this it appeareth that we possesse not all thinges by hope only but that in very dede there is much geueÌ„ vnto vs And forasmuch as we haue alreadye sayth he attayned vnto iustification our hope is excedingly confirmed for the obteynement of that thinge which is yet behind For the reward of sinne is death but the Grace of God is eternall life thorough Christ Iesus our Lord. In these wordes he closeth vs his exhortation and proueth that the end of filthy workes is death For it sayth he is the reward of sin Which thinge forasmuch as it is well knowen of it selfe he would not stand aboute to proue For rede euery where in yâ— holy scriptures that God
threatneth Death is improperly called a rewarde Eternall life is not called a rewarde death vnto sinners Agayn he by the figure Catachresis calleth it a stipend For no man committeth sinne with this intent that for a reward he would obteyne death Here Paul inuerteth the Antithesis or contrary position for he sayth not that eternall life is the reward of righteousnes but rather attributeth it vnto Grace which thing he therefore doth to assigne and appointe the whole nature of merite in Christ only And therfore he addeth thorough Iesus Christ our Lord. that no man shoulde imagine any other mediators â—thâ—â— deade saintes or ells theyr owne workes Farther Paul semeth of purpose 〈…〉 a 〈…〉 stipeÌ„d to set Grace or a gifte and by that meanes he excedinglye stirreth vs vp to the study of eternall life sithen it is a thing so excellent that vnles it be geuen by God it can not be gotten by any of our workes He taketh this greke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the stipeÌ„d or wages of a souldier and he continueth still in his metaphore of a king and of a Lord which he a little before vsed For they vse to geue stipendes vnto theyr The maner of the elders towardes souldiers seruauÌ„ts And the Greke word sauoreth much of the maner of the elders where by they were wont to geue vnto theyr souldiers vittayles to eate when they were one warfare And at Rome it was the maner a long time that the souldiers with theyr owne meate but afterward were vittayles geuen them of the common treasory And it well appeareth by the etimology of the word that it was first instituted only for yâ— releauing of necessity and to signify some honour Vnto laborers is geuâ—n a rewarde Vnto warriours is geuen a stipende not as though they semed stipendes of such worthines for which men should put theyr life in danger Wherefore as to laborers was geuen a reward so vnto warriors was geuen a stipend But now let vs especially consider in what sort grace and workes are as touching eternall life And as much as may be gathered ether out of the holy scriptures or out of those thinges which Augustine hath left in writing as touching this matter we will playnly declare so that it shall be made manifest how much our aduersaries dissagree from vs in thys poynt As touching the first if by Grace we vnderstand the fauour and mercy of God then is it the only cause thoroughe Iesus Christe why we obteyne eternall life For our workes can by no meanes be the causes of our felicity Howbeit they are certayne meanes by which God bringeth vs vnto felicity As the way is not the cause of the end thereof nor the runninge place the cause of the gole or The difference betwenâ— the cause and meanes marke and yet by them men are led both vnto the end of the way and vnto the marke So God by good workes bringeth vs to eternall life when as yet the only cause thereof is the election of God as Paul most manifestly teacheth in thys epistle Whome he hath predestinate sayth he those also hath he called whome he Againste merite hath called those also hath he iustefied whoÌ„ he hath iustefied those also will he glorifie Thys declareth that all these thinges do so come from the Grace of God that they consequently follow the one the other and God which geueth the one will also liberally and freely geue the other Wherefore the whole consideratioÌ„ and nature of merite ought vtterly to be taken away For that which properly meriteth The nature of merite any thing must of necessity haue in it a free geuing vp nether ought it by any other meanes to be due Wherefore forasmuche as we owe of dewty vnto God all thinges that we haue vndoubtedly whatsoeuer we do it can merite nothing Farther those things by which we will merite any thing ought to be our owne But good workes are not our own but are of God Besides this also all imperfection and vncleanes must of necessity be remoued awaye otherwise our workes are contaminated nether can they be leueled to the rule which is prescribed by God wherefore we ought rather to craue pardon then once to thinke vpon price or reward Farther betwene merite and reward there ought to be some proportion But there can be no proportion betwene our workes and eternall felicity Wherefore they can not properly be called merites Moreouer God will that there should be taken froÌ„ vs all matter of glorying which thing were not possible if by our workes we should deserue eternall life And forasmuch as Paul in this place describeth eternall life by yâ— name of grace vndoubtedly it can not be of workes Let this suffice as touching the first Now will I briefely declare what Augustine hath written as touching this place In his Enchiridion to Laurentius the 107. chapter A stipend sayth he is payd in warfare as a debt and not geuen as a gift therefore Paul sayth the stipend of sinne is death to declare that death is rendred vnto sinne not wythout desert but as due But grace vnles it be free it When eternall 〈…〉 is gâ—â—en after 〈…〉 a it iâ— grace for grace is not grace Wherefore as touching the good workes of man forasmuch as they are the giftes of God in that vnto them eternall life is rendred grace is recompensed for grace The same Augustâ—â—e in his booke De gratia Libero arbitrio the ix chapter In the Gospell of Iohn sayth he it is written that we all haue receaued of hys fulnes and grace for grace euery man as God hath deuided vnto him the measure of fayth For euery man hath receaued a proper gift from God one thus and an other thus Wherefore when eternall life is rendred grace is rendred for grace But so is it not of death because it is rendred as due vnto the warfare of the deuill Wherefore whereas the Apostle mought haue sayd and that rightly the stipend of righteousnes is eternall life he would rather say But the grace of God is eternall life that therby we myght vnderstand that The Apostle 〈◊〉 hâ—â—e sayâ— and that iust 〈…〉 that eter 〈…〉 〈…〉 God bringeth vs vnto eternall life not for our owne merites but for hys mercy Wherefore it is written in the 103. Psalme Which crowneth thee in mercy and compassions Because it is he which worketh in vs both to wyll and also to performe The Apostle had sayde before worke your saluation wyth feare and trembling Afterward least we should attribute thys thyng vnto our selues he sayth that God worketh these thy 〈◊〉 vs and that not for our merites but according to his good pleasure And in the same booke the 8. chapter he sayth that there is no small ambiguity how eternall life is â—â—ndred vnto good workes For the scripture sayth that euery man shall haue according to his works And yet on the other side Paul
calleth grace eternall life But the propriety of grace is to he reÌ„dred freely Paul also sayth vnto hym which worketh not the reward is not imputed according to debt but accordyng to grace And saith moreouer that grace if it be of workes is not grace Also that the renantes shall through the electioÌ„ of grace be saued Agayne vnto the Ephesians Grace hath made vs safe throughe fayth and that not of our selues Agayne Not of workes least peraduenture any man shoulde glory This doubt Augustine sayth can not otherwise be dissolued vnles we grâ—unt A that an vpright and holy life is grace For so ether sentence may take place For eternall life is rendred vnto workes But because workes are freely geuen vs of God therâ—fâ—re also is eternall lyfe called gracee And in his booke De correctione Gratia the 13. chapter he sayth that Iames writeth that iudgemente shal be wythout mercy vnto hym which sheweth not mercy By which wordes saith he appeareth that they which lyue well shall in the last iudgement be iudged wyth mercy and they which haue 〈◊〉 wickedly shal be iudged wythout mercy And if that in iudgement we haue nede of mercy theÌ„ is it not now done for merites And in the same sence he alleageth the mother of the Machabees who as it is written in the 2. booke and 7. chapter thus speak 〈…〉 vnto her son That in that mercy I may receaue the wyth thy brethâ—rn In which place she calleth the day of iudgement mercy And vndoubtedly when we shall come before the iudgement seate of God who shall boast that he hath a chast hart Or who shall boast that he is cleane from sinne Wherefore there also mercy is nedefull whereby he may be made blessed vnto whome the Lord hath not imputed sinne The same father in hys 105. epistle to Sistus When the Apostle had sayd The stipend of sinne is death who Paul mightâ— haue 〈◊〉 righteousnes would not iudge that he should most aptly and consequently haue added but the stipend of righteousnes is eternall lyfe And it is true Because euen as vnto the merite of sinne is death rendred as a stipend so also vnto the merite of righteousnes is eternall lyfe rendred as a stipend But the blessed Apostle most vigylantly warryng agaynst pride when hee â—ad sayde that the stipend of sinne is death least humane ryghteousnes should extoll it sâ—lfe sayd not contrariwyse that the stipend of ryghteousnes is eternall lyfe but the grace of God sayth he is eternall lyfe But it is not sufficient to thynke that thesâ— things are spo 〈…〉 for humility moderation sake For the matter is so in very dede For our workâ— receaue not eternall life for a iust and deserued stipend And therefore he sayth that humane righteousnes is pride and which in name only is called righteousnes But that ought Eternall 〈◊〉 a 〈◊〉 vnto 〈…〉 ousneâ— but vnto 〈…〉 it is gracâ— If righteousnes were of our selues 〈…〉 should haue eternall life as a 〈…〉 When God shall reward 〈…〉 be 〈…〉 it selfe to be a true righteousnes vnto which eternall life is due which righteousnes if it be not of thy felfe then is it from aboue discending from the father of lightes Wherefore O man if thou shalt receaue eternall life it is â—n dede the stipend of righteousnes but vnto thee it is grace vnto whome also euen righteousnes is grace For it should be rendred vnto thee as a debt if the righteousnes vnto whome it is due were of thy selfe By all these thinges is gathered that with Augustine eternall life is therefore called grace because the workes which go before it are geuen fréely Farther he confesseth that in the last iudgement when God shall reward them we shall haue nede of mercy and compassion And that also we haue alwayes néede of mercy that our sinnes should not be imputed vnto vs. Lastly that eternall life although it may be the stipend of righteousnes being taken by it selfe yet vnto vs it is grace partly because it is not of our selues and partly also because it is vnperfite Hilâ—â—ius also writeth vpon the 50. Psalme My hope is in the mercy of God for euer and euer world without ende For the workes of ryghteousnes are not sufficient vnto the merite of perfect blessednes Vnto vs it is gâ—ace because good workes are not of our selues and because they are vnperfect That good workes are geuen by grace both we and our aduersaries graunt but with a difference vnles in thys wyll of ryghteousnes the mercy of God impute not the faultes of humane changynges and motions Also Ierome vpon Esay the 46. chapter If we should consider our owne merites we shoulde dispayre Our aduersaries and we contende not whether by the grace of God good workes are geuen vnto the regenerate Although neither herein also do we vtterly agrée with them For they thinke that it lieth in our power to receaue good workes when they are offred But we say that it is néedefull that our will bée changed by the grace and spirit of God otherwise as touching in this point also we abhorre from the giftes of God But of this matter we haue before sufficiently spoken when we entreated of grace Wherfore I will now stand no longer about it But there is an other thing about which there is at this day a more waighty controuersye They which defend merites do thinke that the good workes which are geuen of God vnto men are sufficient They whiche defend merites do say that good workes are sufficient to attaine vnto eternall lifâ— which thinge we deny vnto eternall life Which thinge we do vtterly deny And this maketh very much on our side which a litell before we alleged out of August That in the last iudgemeÌ„t we shall nede the mercy of God not only because good works were geuen of hym freely but also because when the iust iudge shall sit in hys throne no man can boast that he hath a chast hart or that he is cleane from sinne Wherefore it is nedefull that sinnes as sayth Dauid be not imputed vnto hym which shall come vnto felicity Wherefore seyng we haue nede of mercy it is manifest that our good workes are not sufficient The same Augustine writeth in an other place that the perfection of the sayntes herein consisteth to acknowledge how much they want still of perfection And that sentence of Paul I haue fought a good battayle I haue finished my course I haue kepte fayth he so expoundeth that he thinketh that the Apostle sayth not that he is vtterly Augustine saith not that Paul was without sinne but affirmeth the contrary Note what Augustine thinketh of this place vnto the PhillipiaÌ„s wythout sinne but that he leaning vnto fayth and vnto hope did wholy appoynte wyth hymselfe that it shoulde come to passe in the laste houre of hys death whiche was euen then at hand that whatsoeuer sinne or wickednes had crept into hym the same should
thing Paul sayth that we are the temple of God and the temple of the holy ghost and that God himselfe dwelleth in vs which vndoubtedly can not be referred vnto the humane nature of Christ but only vnto the deuine But the better to vnderstaÌ„d Augustines iudgement as touching Augustine â—eclareth how Christ is with vs and how he is absente from vs. this matter let vs heare what he sayth in his 50. treatise vpon the selfe same Gosple of Iohn where he expoundeth these words The poore ye shall haue alwayes with you but me ye shall not haue alwayes For he spake saith he of the preseÌ„ce of his bodye For according to his maiesty according to his prouideÌ„ce according to his vnspeakeable inuisible grace is fullfilled that which he spake Behold I am with you eueÌ„ vnto the end of the world But according to the nature which the world tooke according to that that he was borne of the virgen according to that that he was apprehended of the Iewes that he was fastened vnto the woode that he was taken down from the crosse that he was wrapped in linnen that he was layde in the sepulcher that he was made manifeste in the resurrection ye shall not haue me alwayes with you Wherefore Bycause according to the presence of his body he was 40. dayes conuersaunt with his disciples and when he had brought them forth they seing him and not following him he ascended vp into heauen He is not here for he is there and sitteth at the right hand of the Father And he is here for he hath not departed hence touching the presence of his maiesty According to the presence of hys maiesty we haue Christ alwayes according to the presence of the flesh it was rightly â—ayd vnto the disciples Me ye shall not haue alwayes For the Church had him a few dayes according to the preseÌ„ce of the flesh now it holdeth him by fayth and seeth him not with the eyes There ar also very many other places in which Augustine most manifestly declareth that he was of this selfe same iudgmeÌ„t Wherefore yâ— this which Paul now sayth If Christ be in you is not to be vnderstaÌ„d of his humane nature or body those things plainly declare which haue bene spokeÌ„ of the spirit How we receaue Christ and are ioyned vnto him in the Euchariste By this place of Paul we are plainly tought how we receaue Christ in the eucharist in what maner we are in it ioyned with him For we haue hard yâ— by yâ— deatâ— of Christ we haue obtayned his spirite But in the supper of the Lord is celebrated the commemoration of the death of Christ and of his body done vpoÌ„ the crosse and of his bloud shed for vs and this not only in wordes but also in the simbols of the bread and wyne which represent the body and bloud of Christ Wherefore if by faith we embrace those thinges which we are put in mynde of we then obtayne the spirite of Christ and Christ himselfe is in vs as Paul in this place testifieth But there is no néede to require the body and fleshe of Christ according to hys naturall and real presence which yet we haue sufficently spiritually present when we apprehend them by fayth Chrisostome out of this place gathereth very many and gréeuous discommodities which men that are destitute of the spirite The discommodities which hapâ—eÌ„ vnto theÌ„ which are â—estitute of the spirite of Christ of Christ fall into for they are holden in death and in sinne they excercise enmities agaynst God they can not obserue his lawe and though they séeme to be of Christ yet are they not For Paul will declare that they are not pertakers of the death and of the resurrection of the Lord. For he saith And if Christ be in you the body in dede is deade because of sinne but the spirite is life because of righteousnes The Apostle in this place as we haue before taught declareth that by the benefite of the spirite we are endued with the coÌ„munion of the death and of the resurrection of Christ And althoughe all interpreters consent that in the latter part of this sentence is entreated of the true resurrection of the bodyes yet touching the first parte all men are not of one mynde For some thus vnderstand that the body is dead as if it should haue bene sayd that the lust and prauity which cleaue vnto vs are by the benefite of the spirite mortified and become as it were dead So that after these interpreters this word Body signifieth the naturall lyfe of men not as it was instituted of God but as it is now corrupted through sinne Thys life say they ought to be deade because it is sinne But the spirite is life because of righteousnes By the spirite he here vndoubtedly vnderstandeth the spirite of God and not any part of our mynde as it is manifest both by those thinges which shal be spoken and by those thinges which haue already bene spoken Here Paul changeth the Antithesis For he saith not the spirite liueth as he had before sayde of the body that it is deade but he The antithesis is chaunged The sâ—irite of God doth not onely lyue but also communicateth life vnto others sayth The spirite is lyfe Which thing is most agréeable vnto the spirite of God For that spirite doth not only liue it selfe but also communicateth life vnto others and continually breatheth into the beleuers a new and holy life Farther forasmuch as Paul ment in this place highly to commend the dignity of the spirite this abstract nowne vita that is lyfe serued better for his purpose then the verbe viuit that is lyueth Because of righteousnes In Greke it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it fitteth very well For righteousnes is both an antithesis vnto sinne and also is the life of God For so long as a man worketh iustly and liueth holily he leadeth the life of God Although the Latten interpreter hath Propter iustificationeÌ„ that is by reason of iustification as if he had red in the Greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which reading Chrisostome followed and bringeth this reason thereof for that we haue an experience of life by reason of iustification for by it sinne being taken away succeded life For these two are so repugnant one to the other that when the one geueth place the other must nedes succede The same father addeth That the body is theÌ„ at the last dead when we are no more affected with the motions thereof theÌ„ we are moued by our karkases being now buried and hid vnder grounde And thys he saith is the communion with the death of Christ because Christ dyed to dissolue the body of sinne And if his spirite which raysed vp Christ from the dead dwell in you he that raysed vp Christ from the dead shall also quicken your mortall bodies because of his spirite that dwelleth in you This declareth howe we are
the corne which groweth in theyr fieldes true corne Augustine confuteth them and sheweth that this is no apt similitude for the bodies of infidels forasmuch as they are made of God are true bodies their corne also for y◠it is his worke is true corne but theyr chastitie forasmuch as it procedeth out of their corrupt vitiate wil can by no meanes be counted true chastitie And he addeth that vniuersal sentence wherof we haue much spoken before Whatsoeuer is not of faith is sinne The same Augustine vpon the 30. Psalme expounding these wordes Deliuer me in thy righteousnes who is he saith he which is saued freely Euen he in whome our Sauiour findeth not any thing worthy to be crowned but findeth much worthy to be condemned in whome he findeth not merites of good thinges but merites of punishments Hereby we sée what is the nature of humane workes before iustification The same father in his first booke 30. question to Simplicianus saith that we are commaunded to lyue vprightly and that by a reward set before vs namely that we may merite to liue blessedly for euer But who saith he can liue vprightly and worke well vnles he be iustified by faith Here we are taught that there mought be in men a merite and deseruing of happy and eternall life if they could accomplishe that which is commaunded But forasmuch as that is impossible for vs to do therefore we fall away from merite The same Augustine in his Enchiridion ad Laurentium the 121. chap. The end saith he of the commaundement i◠of charity out of a pure hart a good conscience and an vnfayned fayth The ende of euery precept is charity and is referred vnto charity And whatsoeuer is done without such charity is not done as it ought to be done Wherefore if it be not done as it ought to be done it can not be denyed but that it is sinne Chrisostome expounding these wordes of Paul The ende of the law is Christ If the Chrisostom ende of the lawe saith he be Christ it followeth that he which hath not Christ though he seeme to haue the righteousnes of the lawe yet hath he it not in very deede By these wordes we gather that he which is without Christ may indéede haue workes which may séeme good which yet in very dede can not be iust And straight way he saith Whosoeuer hath fayth the same also hath the end of the law and whosoeuer is with out fayth is farre from either of them Hereby we gather that they which haue not faith are straungers not only from Christ but also from the righteousnes of the lawe which herein consisteth to do that which is commaunded And straight way For what desireth the lawe To make a man iust but it can not For no man hath fulfilled it But because a man might obiecte although a man not regenerate can not fulfill the lawe yet if he take paynes therein and go about and trauaile he may attaine vnto righteousnes this thing also Chrisostome excludeth And a litle before when he expounded these wordes Being ignoraunt of the righteousnes of God and willing to establishe their owne righteousnes they became not subiect vnto the righteousnes of God This sayth he he calleth the righteousnes of God which is of fayth because it is altogether of the heauenly grace wherein we are iustified not by our labours but by the gift of God This selfe same thing also writeth Ambrose whē he expoundeth these words Ambrose of Dauid Blessed are they whose iniquities are forgeuen and whose sinnes are couered He calleth saith he them blessed of whome God hath decreed that without labour or any obseruation they shal be iustified by fayth only And vpon those words of Paul Being iustified freely by his grace They are iustified freely sayth he because by the gift of God they are iustified by faith only they themselues working nothyng nor making any recompence The same Ambrose vpon these words of Paul Wherefore death hath raigned vpon them which haue not sinned after the similitude of the transgression of Adam He wrote this saith he because it is impossible for a man not to sinne Which thing seing he peraduēture spake of men regenerate what is to be thought of mā that are straungers from Christ Cyprian also ad Quirinum We ought saith he to boast in nothing because we Cyprian haue nothing of our owne I suppose it sufficiently now appeareth that that is true which we affirmed namely that men before iustification can not frame their workes according to the prescript of the law and therfore are they sinnes neither can they merite iustification But if our aduersaries will obiect and say that they affirme not that those works which they call preparatory do merite iustification but only are certayne preparations by which men are made more apt to attayne vnto iustification we may thus aunswere them If they merite not why fayne ye vnto them that your merite of congruity Farther why call ye them good whē as as we haue taught they neither please God nor are done according to y◠prescript of the lawe Lastly forasmuch as they want their end and not only are but also by good right are called sinnes how teach ye that men by them are prepared vnto righteousnes when as they should much rather by them be prepared vnto punishmentes Wherfore let them once at the length ceasse to adorne them wyth these goodly titles For though peraduēture God somtimes by these workes bringeth men to saluation he doth it because of his mercy towardes men which is so great that he will vse workes whiche are of themselues euill and sinnes to their good Now let vs sée if iustification be not geuen vnto works how it is then geuen fréely and it wholy dependeth of the mere grace of God For no manner of way it dependeth of merites Which thing Origen saw for he vpon this Epistle expounding these wordes of Paul Vnto him which worketh the reward is not imputed according to grace but according to debt But I saith he when I desire excellency of speach whereas he sayth that vnto him that worketh is rendred a debt can scarsely perswade my selfe that there can be any worke which can of duety requyre a recompence of God forasmuch as euen thys that we can do or thinke or speake any thing we do it by hys gift and liberality What debt then shall he owe vnto vs whose grace preuenteth vs A little afterward he rendreth a reason of hys saying which reason Augustine oftentimes vsed For he bringeth that place of Paul The stipend of sinne is death But the grace of God is eternall life For here the Apostle added not But the stipend of righteousnes is eternall life which yet the nature of the Antithesis required For Pauls meaning was to declare that our wicked workes of duty deserued death and that euerlasting death but eternall life is not geuen but only by grace wherefore in
obiecte vnto vs the Gospell younge menne whyche are studious of the Gospel yea euen theyr own senses and humane reason cryeth agaynst them saying are ye not ashamed of thys new doctrine Are ye so blynde that ye see not that by thys meanes good workes are condemned the worshipping of God perisheth the minstery of the church is troden vnder foote the dignity of priesthode is abiected ecclesiasticall riches are vtterly spoyled what patrones or supporters of learned men shall ye haue hereafter Did your elders which went before you both in thys Mecoenate◠vniuersity and in others being both doctors notable men follow these steps Vnto these men also ought we to aunswere we are not ashamed of the Gospell howsoeuer you speake ill of it If so be they wil say we haue the Gospell yours A collatio◠of the doctrine of the Papistes of the Gospell is a new doctrine Let vs answere them agayne In such sort is that the Gospel which ye haue as that is the Gospell to set forth fayned worshippinges of god casting away and dispising the sincere worshipping described vnto vs of God as it is to worshippe stockes and images as is to obtrude vowes whereby such men are drawen away from matrimony which aboue others haue most neede therof as is to go on pilgrimages vnto Images to worshippe the bones of Saynctes to inuocate the dead and an infinite number of such other like Wherefore ye ought to be ashamed of your doctrine and not we of the Gospell of Christ Let it be diligētly examined what we by the same gospel iudge of the What maner of doctrine ours is honour of god We attribute all thinges vnto hym only we wil in all thinges depend of hym only Farther see what our iudgement is concerning the worshippyng of hym We desire to retayne the same pure and holy as it is delyuered vs in the holy scriptures What do we thinke of good works we vrge them continually and requyre to haue them done of vs so perfectly that we thinke alwayes that something remayneth not perfectly done of vs vnto whiche we should leuel and whereunto we ought to direct all our endeuors What iudge we as concerning the holy ministery we trauayle to haue it to be in great estimation as by which God worketh our saluacion What of Sacraments That they should be kept pure and vndefyled and be reduced vnto that vse whereunto Christ instituted them What iudge we of magistrates that they should be obeyed and that we should be subiecte vnto them in all thinges so that they commaund nothing agaynst the word of God What of poore and miserable men that we should helpe and relieue them What of publike peace and tranquillity That it be kept yea euen with the los of our goods What of sciences and good learning That they should be mayntained and aduaunced Why do ye obiect auncientnes vnto vs There is nothing that we more desire then to haue thynges brought to their olde estate Ye haue brought in new thinges we require againe the estate of the primitiue Church and desire to haue againe the institucions of the Apostles Wherefore there is no cause why we should be ashamed of the gospel of which such as complain do rather lament the losse of theyr commodities then that they can accuse our doctrine And if anye Troubles and discommodities are not to be ascribe◠vnto the Gospel troubles or discommodities happen they are not to be ascribed vnto the doctrine but vnto those which vnder the pretence of Christ and of the gospell doo seeke those thinges which are their owne and not the thinges which are Iesus Christes But now let vs see Paules reason why he is not ashamed of the gospell of Christ Because it is the power of God to saluacion to euery on that beleueth It is the power that is the organe and instrument wherby God sheweth forth hys power to saluation For together with the woord of God and the gospell are instilled grace and the holy ghost and especially remission of sinnes by whiche we are renewed and made safe And yet this knittinge together of mans saluation wyth the gospell is not naturall that is of necessitye so that the gospell The Gospell is not a naturall instrument but at the pleasure of God This diffinicion hath the cause efficient end and instrument of receauinge the Gospel A similitube of the Sacraments The sum of the whol controuersy concerning iustificatiō Why in iustification mencion is made chiefly of the power of god The difference betwene the righteousnes of the law and of the Gospel This phrase of speach to take holde by fayth is not strange nor rare in in the holye scriptures beyng geuen and set forth saluation should streight way follow of necessitye For it is needefull that God doo also inwardly moue the harts of the hearers as in the Actes of the Apostles we reade it was doone vnto the woman that sold silke Wherfore the gospel is to be counted an instrument arbitrary which God vseth according to hys will Many thynke that thys definition is taken of the cause efficient For in it is expressed the power of God whiche maketh vs safe Then is added the fynall cause namely that thys power of God is to saluation neyther is that lest vnspoken of whereby we are made able to take hold of so greate a benefyte and the same is fayth For it is added to euery beleuer For they which come to heare the Gospell and wante fayth receaue nothyng but wordes and the Gospell to them is no Gospell Euen as in the Sacraments they which are without fayth do in deede receaue the simboles or signes but they haue not the fruyte and thing of the sacraments Here is now touched the chief poynt of all the controuersy For in that it is sayd that saluacion cometh of the Gospell vnto euery one that beleueth is sufficientlye declared that we are iustifyed by fayth and not by works nor by our owne strength nor by philosophy nor by ceremonies of the law Neither did he without cause make mencion of the power of God For that before we can be saued our enemyes ought to be vanquished that is the deuill death hell and in especiall sinne Hereby playnly appeareth also the difference betweene the righteousnes of the lawe and the righteousnes of the gospell The righteousnes of the lawe is to do and to worke He that shall do these thinges shall liue in them sayd Moyses as it is alleaged to the Galathyans and shall in this Epistle be afterward intreated of in hys place But contrarywyse the ryghteousnes and saluation of the Gospell is by fayth vnto all thē that beleue For it is fayth which taketh hold of the mercye and promes of God although there haue bene some which durst affirme that this kind of speach to take hold by fayth is straung that is not vsed in the holy scriptures But they are excedingly deceaued It is
vnpunished punished adultery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche is englished wickednes signifieth that endeuor whereby we labor to do hurt vnto an other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is couetousnes is deriued of these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth hauing to much and those men are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which seeke by all meanes possible in all manner of commodities to haue more then other men and with the hurte and losse of theyr neighbour vsurpe more then is meete whether it be as touching riches or as touching pleasures or honors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is englished maliciousnes if it be generally taken signifieth vice and is contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to vertue Sometimes it signifieth sluggishnes from whence commeth this prouerbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to speake negligently And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth that vice whereby we are strayghte way wery of well doing It signifieth also trouble and affliction wherunto we bring our neighbors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is full of enuy murther and debate Again he sheweth that they wer not in a meane sort infected with euils but wer ouerwhelmed with thē Very wel ioyneth he enuy murther together For first the murther of Cayne sprange of a certayne enuy Agayne contencions or debate follow straight way after the committing of murthers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is deceate by it are signified guiles for whome they cannot kill and oppresse by violence those they encounter with guiles and disceate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is euill conditioned Here are reproued those that are bytter sharpe and hard to be pleased And such ar they which can almost be contented with no mans condicions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is whisperers These are they whiche priuely cary tales to and froo of whatsoeuer they ether heare or see and chiefely they seeke by all meanes possible to breake and dissolue frendshippes betweene party and party 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is backbyters who herein differ from whisperers for that backebyters detract openly but whisperers do it secretly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is suche as bate God as of whom they delight neuer either to heare to thinke or to speake And Iulius Pollux in his dictionary sayth that it is an Epitheton of the vngodly and that also it is a tragicall word For it signifieth those whiche saye vnto God depart from vs we will not haue the knowlege of thy wayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are cōtumelious persons which ouerburdē theyr neighbours with reproches infamies and filthy iniuries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is proude these men in al places that they come shew themselues disdainful proud and high mynded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is boasters he meaneth such Thrasos and glorious fellowes which attribute vnto themselues those thinges that were neuer ether seene or written or pictured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is inuenters of euill These men are so wicked that a man can set before them no good sound or fyrme thing but they will gather some euell thereof Or els it signifyeth those which not being content with the formes and kindes of vices which are alredy in vse do inuent new kindes of wickednes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is disobediente vnto their parentes By parentes he vnderstandeth not only father and mother but also magistrates scholemasters and pastors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without vnderstanding They are such which do thinges without iudgement or reason order all thinges foolishly furiously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is couenaunt breakers These men will abide by no conditions couenauntes nor leagues They are vnfaythfull and breakers of all couenauntes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without naturall affection which are moued with no affection toward those which are ioyned vnto them by any kind of kinred They neyther care for parentes nor children nor bretherne nor countrey nor friendes and at the length for no man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this signifieth those whiche will neuer be reconciled or pacefied when they are once moued or haue taken any quarell in hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is vnmercifull So last of all he maketh mencion of those which are so cruell that they are touched with no kinde of mercy But these fower vices last spoken of Chrisostome doth after this maner order that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we haue turned couenaunt breakers he vnderstandeth those which can agree with no man no not with those whose nature is like vnto theyr owne An horse acquainteth himselfe with an horse and an Oxe with an Oxe but these will agree with no man By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche we haue turned without naturall affection he vnderstandeth those which are not touched with their next most friendes By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche is englished to be those that can neuer be appeased he vnderstandeth those that breake all maner of leagues and felloshippes By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche is in the Englishe vnmercifull he vnderstandeth those which shew mercy or compassion to no man These vices are therefore so diligently rehearsed that by them as by certayne Notes or markes of vngodlines notes impiety mought the better be knowen And they are for this cause also set forth vnto vs partly that we should behold y◠miserable estate of those which lyue without Christ and hys Gospell and partly that we shoulde haue before our eyes the enemyes agaynst which we must fyght Who when they knew y◠righteousnes of God that they which commit such thinges are worthy of death yet not only do the same but also haue pleasure in them that do them By amplification he still depresseth them when he sayth that both they themselues are wicked and also they excedingly delight in those that are wicked when yet notwithstanding they knew the righteousnes of God For both knowing willingly they commit sinne How the lawes of God were knowen vnto men he teacheth not for that it is well knowen vnto all mē that the same The law of nature is the law of God It is knowen by the light of nature that ▪ sinnes ought to be punished with death Draco punished all sinnes with death commeth by the light of nature And this righteousnes which men by nature attayne vnto he calleth the righteousnes of God so that we must remember that the law of nature is also the law of God They were not ignorant that they which do these and such like thinges are worthy of death because the light of nature sheweth whiche thing also Paule teacheth that the reward of sinne is death Draco the lawgeuer punished all maner of sinnes with death And when he was admonished that all sinnes were not alyke he aunswered that he knew that to be true but he had no punishement more greuous nor crueller then death and therefore he could adde no greuouser punishementes vnto the haynouser
good or euill we shall obtayne eyther eternall life or eternall damnation But thereby it followeth not that woorkes are the causes of our saluation Our sense iudgeth that these two thinges are repugnant the one to the other that a thinge shoulde be geuen freely and yet neuertheles workes should be required These thinges are not repugnant that blessednes is geuen frely and yet goodworks required But yet is not this iudgement true For they most aptlye agree together as it shall afterward in hys place be declared We haue nowe sufficiently spoken as touchyng this kynde of speache vsed of Paule and of the Scripture And those thinges which we haue nowe alleaged shall in their places be more diligently examined euery one by themselues Vnto them which by patience in well doyng seke glory and honour and immortality eternall lyfe But vnto them that are contentious and disobey the truth and obey vnrighteousnes indignation and wrath Tribulation and anguish vppon the soule of euery man that doth euill of the Iewe first and also of the Grecian But vnto euery one that doth good glory honour and peace vnto the Iewe first and also vnto the Grecian For there is no respect of persons before God Vnto those which by patiēce in wel doing seke glory honor immortality lyfe eternall Ambrose readeth that glory honour immortality shal be rendered vnto them which seke for eternall lyfe Which thyng wycked men do not who rather labour by all meanes to aduaunce themselues vnto the honours riches and pleasures of this world which is to liue wickedly But godly and holy men do seke eternall lyfe that they may redely moue themselues to knowe and to loue God to worship hym and to deserne well of their neighboures Whiche selfe thing is eternall lyfe but yet as now begon and shal be accomplished in an other world The scripture vseth by eternall life to signify the blessednes which Life is a thing excellent we loke for For among other thinges life as Aristotle writeth in hys Politikes hath in it selfe many commodities And therfore men suffer many and greuous thinges to retayne it still vnlesse peraduenture beyng ouercome with the burthen of miseries they wishe for death But this is the playner readyng to say that God geueth eternall lyfe vnto those whiche by patience in well doyng doo seke glory honour and immortality Vndoubtedly the saintes in liuyng well do seke to be renewed vnto the image of God after which followeth glory honour and immortality And immortality is set in the last place lest they should be thought to seke the glory and honor of this world For those things do quickly perish and are offred by those men which are easely chaunged and we which receaue them here haue but a short tyme to lyue here But those thinges which we seke for are euerlastyng and immortall By patience in well doyng This he therefore saith because as he writeth in an other place They which will liue godly in Christ shall suffer persecution And not Why patience is required in wel doyng only the deuill our flesh but also wicked men do withstand good workes And forasmuch as among good workes these are the principallest wherby we helpe our neighbours to the obteynement of true sound and firme good thinges by teachyng admonishing and correctyng them therfore vnto them aboue other thinges we apply our selues But they on the other side doe sometimes take it greuously and do stirre vp persecutions agaynst vs as it happened vnto that Prophetes Apostles and Martyrs But we ought not for all that to cease Augustine in his 50. epistle willed that the Donatistes although they wickedly and cruelly raged against the Catholikes should yet not be forsaken And he bringeth a similitude A similitut◠of horses and mules which kicke and bite when their sores are in curing and yet men cease not from healyng them Which duety if it be performed vnto beastes vndoubtedly much more ought it to be performed vnto men It is assuredly a thing very hard with a valiaunt mynde to suffer lettes and impediments which hinder good workes But all thynges whiche are excellent are harde And forasmuch as we all in a maner desire eternall lyfe we ought to take vpō vs this patience in well doyng And it is not from the purpose to consider howe What is suffering the saintes may clayme vnto themselues this patience forasmuch as we dayly sinne and if we shall say that we haue no sinne we deceaue our selues We aunswere Two kinds of fallinge that there are two kinds of fallings There are certain which are in a manner dayly comming from a wicked lust which is grafted in vs by reasō of original sinne which also therfore is yet of force in the regenerate because they are not yet fully restored neyther do they alwayes behaue themselues according to the principle and ground of regeneration They are by reason of infirmity and vndiscretenes rapt and violently drawen by the enticements of this worlde but it alwayes greeueth them they resiste and desire to be rid therof Therefore they say together with Paul Now not I woorke it but sinne which dwelleth in me Wherfore so longe as they be so affected and that they cease not of from endeuouring themselues to fullfyll the will of God they are sayde to perseuer and to excercise pacience in well doynge But when they fall into more heynouser sinnes as did Dauid and Peter then thys longe sufferynge is somewhat interrupted but because forasmuch as they pertayne vnto the elect they are called backe to repentance they are forgeuen that which they haue committed and God no more imputeth it vnto them Therefore they are iudged according to the good workes which they haue done before the fall and do after the fall so that that cutting of of the perseuerance which is now blotted out by repentance remayneth no more Now we will also entreate of those whiche in the last tyme of Whether they which when they dye do repent shal be iudged according to their workes The thife wanted not good workes their life repent which as it should seeme cannot be iudged according to their good workes whereof before they had none neyther vnto them can be attributed patience and long suffering in well doing But it is to be noted that fayth can neuer be without good workes Therfore these men if they beleue although they repent in the last houre yet vndoubtedly shall they not be without good workes Which thinge the example of the thiefe declareth who repented in a maner at the very poynt of death and was saued For he being conuerted vnto God confessed Christ acknowledged hys sinnes exhorted his neighbour and ernestly prayed for the obteynement of hys owne saluation By all which thinges we may see how diligently ernestly if he had had space to liue he would haue applied himselfe vnto good works What shall we say to infantes which dye in Christ They
forasmuch as so great a price is payd for our saluation we By the vse of the sacramēts we are put in minde of the benefit receaued The wayght of sinne is to be waighed by the price of our redemption ought not to suffer so great a benefite lightly to slippe out of our memory For the auoyding whereof we are holpen not only by doctrine and the scriptures but also by sacramentes For euen as among the elders the often sacrifices shadowed Christ to come so now the often vse of the misteries bringeth to memory his death and bloud shed for vs. And by this price of redemption may we perceaue the greeuousnes of sinne forasmuch as the waight thereof was so great that it kindled agaynst vs the iust wrath of God and such a wrath as was not rashely conceaued which wrath being an appetite or desire of vengeance by a most iust consideration required a most excellent sacrifice vpon which might be transferred all our sinnes And forasmuch as the same wrath is by no other thing asswaged but by the bloud and death of Christ they are to be coūted most greeuous blasphemers which dare attribute the same either to our workes or to outward rites VVhome God hath set forth a propitiator In that Christ is sayd to be set forth vnto vs by God thereby is shewed that the doctrine of the Gospell is God two maner of wayes setteth forth Christ vnto vs to be beleued The merite of the death of Christ dependeth of the predestination of God no new thing nor inuented by men But in what sort Christ is set forth vnto vs is declared by two principall pointes First because God by reuelation setteth forth vnto vs thinges to be beleued vnto the knowledge whereof by the light of nature we could neuer attayne Secondly in that he causeth vs to haue a pleasure in thinges shewed vnto vs and to geue our assent vnto them and moueth and stirreth vp our mynd inspiring vs with fayth This may also be referred vnto the good pleasure and blessed predestination of God wherehence dependeth the merite of the death of Christ Otherwise God mought by any other thing haue redemed vs and deliuered vs from sinnes Wherefore we must count that by his determination and purpose only haue we receaued that he would vouchsafe to accept the death of Iesus Christ his sonne and by it reconcile vnto him the sayntes Of this purpose and good pleasure is mencion made vnto the Ephes in the first chapiter Where it is thus writtē According to his good pleasure which he had purposed in himselfe euen vnto the dispensation of the fulnes of tymes that he might set vp all thinges perfectly by Christ both the thinges which are in heauen and the thinges which are in earth in whome euen we also are by lot called being predestinate according to his purpose which worketh al things according to the counsell of his wil that we which before hoped in Christ should be to the prayse of his glory in whom also we hope forasmuch as we haue hard the word of truth euē the Gospell of your saluation c. And in an other place oftentymes and in this selfe same epistle is mencion made of the purpose of God Although this reason of the will and A probable reason of the counsel of God counsell of God is not to be contēned yet as I thinke this reason may be assigned that by him it was mete the world should be restored to his olde estate by whome all thinges were created This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here put may signifye these three thinges a propitiator propitiation and propitiatory I rather allow the latter signification because Paule semeth to allude vnto the How Christ is our propitiatory oracle of the olde Testament and couering of the arke which is there called the propitiatory or mercy seate For vpon the arke of the couenaunt there was layd a board or table for the oracle of the arke at whose endes stoode two Cherubins but the midle place was empty out of which were answeres geuen vnto them that asked and God was made fauorable vnto the people and was sayd to dwel there It is playne and manifest and not to be doubted but that all these things may aptly be referred vnto Christ as in whom dwelleth the whole fulnes of the godhed corporally as Paule sayth vnto the Collossians and therehence are most certayne oracles geuen of the will of God as touching our saluation And that by hym God is pacefied and reconciled vnto vs there is no doubt we may also interprete it a propiciator as though that word were put in the maskuline gender that euen as we call Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a sauior so we may call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a pacefier Neyther paraduenture is this farre from the true and proper sence if we vnderstand Christ to be our pacification For Iohn in his epistle the 2. chapiter calleth Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is our pacification where he thus writeth My little children these thynges I write vnto you that ye sinne not But and if any man sinne we haue an aduocate with the father Iesus Christ the iust and he is the propitiatiō for our sinnes and not for our sinnes only but also for the sinnes of the whole world But as I haue sayd the first exposition pleaseth me best and that for this cause chiefely because a little afterward is sayd By his bloud For the maner of the high priest of the Hebrues was once euery yeare to sprinkle the propitiatory or mercy seat with bloud when he entred into the place which was called Sancta sanctorū that is the holy of holyes Nether is it without a cause that the Apostle here straightway addeth By faith forasmuch as our aduersaries also do graunt y◠by Christ commeth rightousnes vnto vs but they will not once declare by what meanes we apply the same vnto vs How Christ is sayd of the Papistes to be our redemer and make it ours which thing Paule now plainly expresseth They seme alwaies to tende this way that Christ therfore hath redemed vs because he is to be counted the chiefe and hed of our merites as though as their common phrase of speache is Christ deserued for vs onely the first grace and afterward leaueth vs wholye to our selues But this is to muche niggardly and maliciously to vse the benefite of God Wherefore seing now we vnderstand hym we wil continually oppose vnto the iustice of God the death of Christ as a full satisfaction of our sinnes To declare his righteousnes Hitherto we haue spoken of the efficient cause of iustification which is God and his mercy But those whiche are iustified pertaine to the materiall cause are men of all sortes being guilty of sinnes and destitute The order of iustification of the grace of God The instrumentes also haue bene declared The one
excellent estate or condition but also as it is written vnto the Hebrues Do tread vnder foote the sonne of God and do pollute his blood which was shed for them By this place also we are taught to loue our enemies not after the common maner as when men say yâ— they wishe wel vnto theyr enemy it is inough they thinke if they hate him not but yet in the meane time they will take no paynes ether to bring him to amendment or to saluation And which is more haynous they are not onely not beneficyall towardes theyr enemies but also through theyr sluggishnes they suffer theyr weake bretherne to perish they winke at theyr sinnes nether vse they any admonitions or reprehensions that they might be amended There are besides infinite other instructions which The loue of God most plentifully teacheth vs many thinges the loue of God teacheth vs. For we haue no booke stuffed with more plentifull doctrine then the death of Christ whiche if we diligentlye examine we shall be tought in a maner al dueties necessary vnto saluation Lastlye is to be noted that these thinges which Paul in this place meÌ„cioneth are had although indede more briefly yet fully inoughe in the 6. chapter of the Gospell of Iohn So God loued the world that he gaue his only begotten sonnes that euery one that beleueth in him should not perish Here also we heare that through the loue of God the sonne was deliuered for vs. And whereas Paule sayth enemies vveake vngodly sinners the same hath the Euangelist signified by this one word vvorld And whereas Paul sayth That thorough him vve are iustified recoÌ„ciled and shal be saued from vvrath that hath the Euangelist expressed in these wordes That he vvhich beleueth in him should not perishe And not only this but vve also reioyce in God through our Lord Iesus Christ by vvhome vve haue novv obtayned the reconciliation This was the third part which the Apostle vsed in making mencion of the benefite of Christ after that he had both layd him forth before vs and also by amplification as it was mete commended him vnto vs. Wherefore Paul sayth that so great is the gift of God that thereof we excedingly reioyce We are not only sayth he certayne that we shall be saued but also we reioyce not in our selues but in God not through our workes but through Iesus Christ by whome we haue obtayned reconciliation When he sayth that we reioyce of this benefite of God he priuely reproueth those which counted it a thinge full of shame to professe Christian religion or to wayte for saluation at the handes of a man crucified and put to a most shamefull death Herein sayth Paul is nothing vile or whereof we should be ashamed yea rather all thinges are most honorable and full of great dignity For here we can looke vpon nothing which testefieth not Reioysinge is opposed to filthines shame vnto vs the singular loue of God towards vs. This sentence of Paul agréeth very well with these words of Ieremy in the 9. chapter Let not the wise man reioyce in his wisedome nor the mighty man in his might nor the rich man in his riches but he which reioyseth let him reioyce in this that he knoweth and vnderstandeth me which What our reioysing is worke mercy righteousnes and iudgement and loue these thinges in the earth The prophet meaneth the selfe same thing that Paul doth namely that no man should reioyce ether for the good thinges of the mynde or of the body or of fortune but only let him reioyce of this that he knoweth the Lord. And the vnmeasurable loue of God can by no other thing be better or clearlyer vnderstand then by the death of Christ This is our fayth this is the chiefest knowledge that we can haue of the goodnes of God Hereby we vnderstand that God hath wrought By the death of Christ is God chiefly knowne mercy when he would by this meanes redeme vs to haue wrought iudgemeÌ„t and righteousnes wheÌ„ as he would not suffer our sinnes to escape vnpunished but hath so seuerely auenged them in Christ But because our fayth ought not to be idle but to repay agayne the selfe same thinges that we haue receaued of Christ therefore the Prophet addeth that God both loueth and requireth the selfe same thinges in the earth that is in vs. VVe reioyce sayth Paul and also the prophete in the knowledge fayth of so great a gift bestowed vpoÌ„ vs by God But they reioyce not which coldly weigh these thinges but they which feale them inwardly in the mynde and so feele them that they are ernestly affected This is to reioyce in the Lord and not in our owne workes Wherefore that which Paul before sayd that the elect reioyce in tribulations herehence dependeth for we Why we reioyce in afflictions do not reioyce of the afflictions as they are of themselues but for that we feele by them that God loueth vs. Last of all our glory herein consisteth that we haue gotten God himselfe to loue vs and to be our father then which felicitye could nothing haue happened vnto vs more to be desired Nether is this to be passed ouer that Ambrose hath noted vpon this place that we ought not only to geue thankes vnto God for the saluation and security which we haue receaued but also that we reioyce in God through Iesus Christ By which words Ambrose avoucheth the security of saluation we gather that he asserteth the security of saluation as well as we to the ende our reioysing mought be concerning such thinges as we haue now assuredly in our hands Farther also hereby it most euidently appeareth that those words of the Apostle which he before spake That the loue of God is shed abroade into our hartes are to be vnderstand of that loue wherewith God loueth vs. For of that loue this sure token we haue in that God hath geuen his son vnto vs. Farther the Apostle entending to make vs certayne of our saluation and to confirme vs in our hope coulde take no argument at all of our loue towardes God for our loue is alwayes mayned and vnperfect And therefore if a mans hope were doubtfull and vncertayne and should by this meanes be confirmed and willed to be of good cheare for that he beareth a loue towardes God he mought answere straight way that he for that cause most of all doubteth for that he seeth his loue to be weake and colde and that he loueth not God so much as he ought to do and by that occasion he can not attayne to so greate a rewarde Wherefore Paul hath appoynted an other way and confirmeth our hope by the gift of God And he thought it not sufficient simply thus to say but excellently amplifieth it by the contraries and opposites Out of this fountayne are to be Wherâ—heÌ„ce are to be sought consolations in afflictions sought consolations for the afflicted when by reason of
corruption and prauity of whole nature dependeth I haue now declared so much as I thought should be sufficient for this present purpose how the Apostle taketh this word sinne by whome he sayth it hath sprede ouer all mankinde and what the ecclesiasticall writers haue left in writing touching the maner how it passeth from one to an other Now is this thing only to be added that by the world is to be vnderstand all mankinde For I like not to playe the Philosopher as doth By the world is vnderstand all mankinde Origene by the world to vnderstand only those men which liue according to the affections of the fleshe For so should we séeme to exclude from the meaning of the Apostle originall sin which thing the very nature of the woords will not suffer And by sinne death and so death hath gone ouer all men Here he declareth what sinne hath brought which was the fourth part of our deuision Sinne brought death but what maner of death he meaneth can not better be vnderstaÌ„d then by the contrary therof namely by life And this life is of two sortes the one Life of two sortes is wherby we are moued to spirituall deuine and celestiall good things and this taketh place so long as we are ioyned together with God for vnlesse we be led by the spirit of God we can not frame our selues to those thinges which passe our nature The other life is wherby we are moued to follow those good things which Sinne toke away â—ther life serue to preserue nature to defend the state of the body And both these kindes of liues hath death which is inflicted for sin takeÌ„ away For death is nothing els but priuation of lyfe For so soone as euer man sinned he was turned away froÌ„ God so left destitute of his grace and fauor yâ— he could not afterward aspire againe vnto eternall felicity This corporall life also may be said to be taken away by sinne for straight way so soone as sinne was committed the force of death and his souldiors Our first parentes died euen straightway so sone as they had sinned did set vpon man Such as are hunger thirst diseases wasting away of moystures and heate a daily quenching of the lyfe For all those thinges lead men vnto death â–ª And Chrisostome vpon Genesis at large entreatyng of this matter sayth That the first parentes so soone as euer they had sinned streight way died For the Lord streight way gaue sentence of death vpoÌ„ theÌ„ And eueÌ„ as they which are coÌ„deÌ„ned vnto death although they are kept for a tyme on lyue in prison yet are they counted for dead so our first A similitude parentes although thorough the goodnes of God they liued longer yet they were in verye dede straight way dead after that God began accordyng to his sentence to punish them Ambrose saith that they were sodenlye oppressed with death for that they had afterward no day or houre or moment wherin they were not obnoxious vnto death Neither We haue not one houre wherin we are not subiecte vnto death is there any man in the worlde which can assuredly promise himselfe that he shall liue one houre Wherfore by these thinges it is manifest that both kindes of death were brought in by sinne Wherefore we must beware that we assent not vnto them which vse to say that death is vnto a man naturall and as a certayne rest whereby the motion of the life is interrupted Such opinions are to be left vnto the Ethnikes For all the godly affirme that in death is a féeling of the wrath of God Death is not natural vnto a man In death is a feeling of the wrath of God and therefore of his owne nature it driueth into men a certaine paine and horror Which thing both Christ himselfe when he prayed in the garden and many other holy men haue declared And if there chaunce to be any vnto whom it is pleasaunt and delectable to dye and to be rid of their life that they haue from els where and not from the nature of death And Paul to the Corinthians sayth That death is the sting of sinne For death otherwise could be able to do nothing against vs but that by sinne it destroyeth vs. Wherfore they which affirme that originall sinne is only a certaine weakenes which can not condemne a man do neither vnderstande the nature of sinne nor this sentence of the Apostle which we are now in hande with Farther if of sinne commeth death all sinnes are of their owne nature to be All sinnes are of theyr own nature to be called deadly called deadly For in that God imputeth not some sinnes vnto vs that commeth not of the lightnes of the sinnes but of his mercy For there can be no sinne so light which bringeth not destruction vnles the mercy of God helpe And yet doo we not say with the Stoikes that all sinnes are alike For we know that Paul describeth vnto vs certaine sinnes which are so greuous that they exclude men froÌ„ the kingdome Sinnes are not a like of heauen For that all men haue sinned This mought haue seemed very sharpe and harde that for the sinne only of the first man all men should dye But Paul sheweth that this is iustly done bicause all men haue sinned About this particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth in quo that is in which and is englished For that is no small controuersie how it ought to be takeÌ„ Some will haue it to be referred vnto sin But the Greke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which weÌ„t before it semeth to be against that For it is the Feminine gender Howbeit it may be that Paul had a respect vnto yâ— other worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the newter geÌ„der which word he afterward ofteÌ„times vseth although it be counted a fault in speache to referre the relatiue to things coÌ„ming after Others thinke that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to be referred vnto Adam But against these men is the signification of this preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which when it is ioyned with a datiue case as Erasmus sayth is not amongst any good authors founde to signifie all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in Wherfore it semeth that the Latine interpreter was deceiued which turned this sence thus In whome all men haue sinned Howbeit the A similitude Gréeke scholies vnder the person of Phocius vary not from the Latine interpretation For they expounde thys sentence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in whiche Adam by by which Adam But touching this matter I wil not much coÌ„tend For I thinke that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a particle causall so that the sence is Therefore hathe death gone ouer all men because all men haue sinned For Chrisostome sayth That when Adam fell all other men also which did not eate of the fruite were touched
corrupted it Thirdly this also maketh agaynst the Pelagians namely that euen the very infantes do dye For as Paule sayth vnto the Romanes in the 6. chapter The reward of sinne is death but the gift of God is eternall life through Iesus Christ our Lord. And in the 15. chapter of the first epistle to the Corrinthyans The weapon saith he of death is sinne Lastly the baptisme which is geuen to little ones can not blot The sinne of imitatiō can not be blotted out of young children out of them the sinne of imitation Wherefore of necessity we ought to affirme that there is some other kinde of sinne in them except we will haue them to be baptised in vayne There is also an other opinion which the Master of the Sentences reciteth in the 2. dist the 30. which was of such which thought that originall sinne is only a guiltines or blame for an offence or obligation whereunto we are bound by reason of the sinne of Adam So these men do not acknowledge that there is truly and in very dede any fault or sinne in those which are borne but only a certayne guiltines and obligation that they should dye and be condemned for the sinne of Adam This opinion semeth Pigghius in a maner to haue reniued Pigghius maketh originall sin rather an obligation then a fault He maketh death to come of the principles of nature For he denieth that originall sinne is in very dede sinne because it is nether transgression of the law nor yet voluntary Wherefore he affirmeth it to be nothing els then the sinne of Adam for which we that are his posterity are made guilty of damnation and death and are become exiles from the kingdome of heauē But as for death and affictions of this life and lustes of the flesh and other such like affections he saith that they come of the principles of nature so that he is so farre of from saying that all these thinges are sinnes that he doth affirme them to be the workes of God For he sayth that God is the author of nature and that these thinges follow the humors temperature of y◠body and that thing which we sée happeneth in brute beastes happeneth also in men as touching the fleshe and grosser powers of the mynde as to desire those thinges which are preseruatiue pleasant and profitable whether they be agréeable to reason or agaynst it and to auoyde thinges contrary Wherefore He maketh originall sinne to be only the trsāgressiō of Adam He beleueth that this sinne is punished without sensible payne he maketh original sinne to be only the trāsgressiō of Adam Vnto which one trāsgression he will haue all vs to be borne obnoxious not for any sinne or fault or corruptiō which we haue in our selues And he saith moreouer that those which dye being obnoxious only to this sinne of Adam shall not be afflicted in an other life with sensible payne For he imagineth although he dare not openly affirme it that they shall ether in this world or els in some other very delicious place be happy through a certayne naturall blessednes wherein they shall lyue praysing God and geuing thankes although they be banished from the kingdome of heauen of whiche discommodity neuertheles as he dreameth they shal nothing complaine or be sad therefore For this were to striue against the will of God which a man can not doo without sinne But forasmuch as whilest they liued here they had no wicked will it is not to be thought that they Note two reasons of Pigghius He will haue sinne to be taken but after one onely maner shall haue such a wicked will in the lyfe to come And that they shall not suffer any sensible paine he thinketh he proueth very well and that by two reasons First because they haue committed no euill neither haue they cōtaminated themselues with any frowardnes Secondly bicause in this life is required no repentance or contritiō for originall sinne And of this fained deuise this pretence hath he bicause sinne ought not to be taken but after the true and proper maner that is that it be a thing spoken done or lusted against the law of GOD and that it be voluntary and not obtruded to any against their will but suche whiche may be eschued But forasmuch as these thinges haue not place in little infantes there can therfore be no sinne in them Howbeit he saith that he denieth not but that there is original sinne for he saith that it is the sinne of Adam for which all we are condemned must die But therfore I said y◠he sought pretēses bicause in very dede I sée that he Pigghius thinketh thus wherby to defend free will was moued to speake these thinges for an other cause For he attributing so much vnto frée will and hauing of that matter written so many things against vs and considering also that the same could not consist if he should apertly graunt Originall sinne as it is set forth of all the godly hath for that cause founde out this new deuised sentence which yet as I haue said is not vtterly so new for it is both touched and also reiected by the maister of the sentences But to colour his fond deuise A similitude of Pigghius more beautifully he bringeth a similitude of a noble and liberal prince which doth not onely set at liberty some one of his seruantes but also geueth vnto him great authority and enricheth him with possessions which also shall come vnto his posteritie and the Prince geueth him in charge this thyng onely that he faithfully obserue some certaine commaundementes which if he transgresse then he to be assured that all his riches and possessions shall be taken from him and himselfe to returne to his olde bondage This seruant being vnwise and vngrate violateth y◠commaundements of his prince and by that meanes is not onely himselfe made a seruant as he was before but also bringeth forth children to bondage But those children haue nothing wherof to complain of the seuerity of the prince but rather to geue thankes bicause he delt so liberally with their father But for their father they may be excedingly sory bicause he lost those ornamentes both from himselfe and also from his posteritie Yea what if this also be added that the liberalitie of y◠prince was so great that he also allured the posteritie of the vngrate seruaunt to those selfe same benefites and also to farre greater and so allured them that of his owne accorde he sent his sonne to prouoke them So saith he is it with vs. Adam was so created of GOD that he shoulde be pertaker of that supernaturall felicitie Who yet when he contemned the commaundementes of GOD was spoiled of all those supernaturall giftes and left to the olde estate of his nature And in that estate also are we procreated and so bicause of his sinne we are condemned and do die and are made exiles from the
suffer temporall punishments for the parentes and the people for the princes sake For God say they will punishe the fathers in the children For the children are a certaine part of the parentes Neither is it absurd say they if the children by their afflictions profite their parentes when as by this meanes both they are called backe to repentaunce and also they haue no iniury done vnto them if forasmuch as they be mortall they suffer death For God prudently dispenseth the tymes either to liuing or dying and taketh away life froÌ„ the children either that they should not be corrupted with malitiousnes or if they be now already in sinnes in damnation yâ— they should not be more more aggrauated and that they might once at the length make an ende of liuing wickedly And Augustine semeth somwhat to incline to this sentence in his questions vpon the boke of Iosua the 8. and 9. question And they which wil haue these remnants of originall sinne which remaine after regeneration to be no sinnes are compelled so to say For they can not say that in infantes their owne sinnes are punished for as much as they affirme that they haue none But we which say that they are vtterly sinnes do teach that they are not in déede imputed to eternal death but yet they are sometimes punished with some paynes to the end we might vnderstand that God is displeased with theÌ„ But neither doth that erpositioÌ„ of Augustines so well agrée with Ezechiels meanyng For the Prophete sayth that it should not so afterward come to passe that the children should say that for their parentes sake they suffred temporall punishments such as were banishment and captiuity For the Lord sayth the sonne shall not beare the iniquity of the father Wherefore thys nothyng helpeth them in that they say that this is true in spirituall punishementes in eternall dampnation For the Prophete speaketh most apertly of the bodely punishementes of thys lyfe Augustine hathe an other interpretation in hys Enchiridion to Laurentius in hys 46. chapter namelye that it is a prophecye of the benefite whiche shoulde be geuen by Christ For forasmuch as thorough his death satisfaction is made for Originall sinne the Prophet sayth that the child henceforth shal not beare the sinne of his father but his owne And Augustine séemeth to be led into this sentence bicause when as Ieremy in his 31. chap. writeth in a maner the selfe same thing streight way is added a promise of the new Testament Behold saith he the dayes shall come and I wyll make a new couenaunt wyth the house of Iuda But this sence also semeth not to agrée with yâ— meanyng of the prophet which we haue before rehersed Moreouer although Christ suffered at a tyme appointed Children in the old Testament were saued by the power and grace of the death of Christ yet by the power grace of his death children were saued also in the old Testament What neded then to say that henceforth it shall not be so when as in very dede it was not so before Farther they also which are without Christ beare their owne iniquity neither do they suffer punishmentes for an other mans sinne but for their owne Wherfore we say that the sentence of the Prophet is generally true and that all both children and also those that be of full age as well of the olde Testament as of the new do beare euery one their owne iniquitie For al meÌ„ that are borne haue in themselues sinne and corruption for which they ought to be punished Wherfore this sentence confirmeth our opinion so far is it of that it can be alledged against vs. But this maketh most of all against Pigghius for he affirmeth that children beare the sinnes of the parentes when as he sayth that otherwise they are cleane and borne without sinne The Iewes published abrode that they themselues were innocents and that as for the punishments which they suffred they suffred them for their parents sake For their parentes said they had sinned and not they themselues But God sayth yâ— henceforth they should no more vse that prouerbe For he would by the Prophet declare an aboundant illustration of the holy ghost which should come to passe in the new Testament For his iudgements are not such that for an other mans sinne he will punish one that is guiltles Wherfore he doth not say that henceforth it should not be so as though it werso at any tyme before but this he sayth that it should come to passe yâ— they should not vse any such prouerbe when they had once knowledge of the truth But the How God taketh vengeaunce vpon the children for the iniquiries of the fathers law semeth to be against this exposition For in it God sayth that he will visite the iniquity of the fathers vpon the chyldren vnto the thyrd and fourth generation These thinges séeme not very well to agrée yâ— God will both visite the iniquitie of the fathers vpon the children and also that the children shall not beare the sinnes of the fathers To satisfie this obiection we will first interprete the wordes of the lawe For so shall we perceiue that there is no contrarietie betwene the Prophet and the law This sentence of the law some referre to the mercy of God some to hys seuerity and iustice They which thinke that by these woordes is commended the mercy of God do say that God is so good and mercifull yâ— he will not streight way destroy a man when he sinneth but rather will tary for his repentaunce Therefore sometimes when he spareth the father which hath sinned yet he punisheth the child and sometimes when he spareth both the father and the childe he punisheth An example of Iehu the childes childe sometimes also he differreth the punishments vnto the fourth generation As we sée came to passe in Iehu kyng of Samaria For although he him selfe greuously sinned yet God tooke not away the kingdome from his posteritie but after the fourth generation Wherfore it séemeth that by these wordes is set forth the goodnes of God which so long restraineth his anger nether doth streight way poure it out But others thinke that the goodnes of God is set forth when it is sayd that he will do good vnto those that loue him euen to a thousande generations But contrarily that his seuerity and iustice should be known it is added that he will visite sinnes not only vpon them which haue sinned but also vppon theyr children and childrens children euen vnto the fourth generation And this they declare by examples For Amalek had done many euils vnto the Isralites wandring An example of Amalâ—ch Iehezâ— the seruant of Helizeus as strangers through the desert a long time after his posterity wer afflicted of the Israelites and so afflicted that at the last God commaunded Saul vtterly to destroy euery one of theÌ„ Iehezi also the seruant of Helizeus bicause he had in his
of theyr captayne and are so bound vnto him that afterward it is not lawfull for them to be conuersant in the campes of theyr enemies which thing if they doo should be death vnto them so we in baptisme are bound vnto Christe and do sweare that we will neuer afterward fall away vnto the deuill And forasmuch as that honour is dew vnto Christ to be sayd to be baptised in him we ought not be offended when we reade in the epistle to the Corrinth that the fathers wer baptised in Moses Why the fathers were baptised in Moses It is not lawfull to baptise in the name of any man For this is the sence of that place that y◠Israelites passed ouer the sea trusting to those promises which were set forthe of God by Moses Nether ought we thereby to conclude that it is lawfull to baptise in the name of any man as of a mediator and author of our saluation Paul therefore when hee reproued the Corrinth bycause they filthily addicted themselues vnto men so that some of them sayd I hold of Paul others of Cephas others of Apollo said was Paul crucified for you or were ye baptised in the name of Paul which thing he therfore wrote bicause he saw that the Corrinthians transferred the honour of Christ vnto ministers Are baptised into hys death As hee hath nowe made mencion of hys Two principall things which Christ hath done for our sakes death so a little afterwarde hee wyll make mencion of hys resurrection For these are the two principall thynges whyche Chryste hath wroughte for our sakes And vndoubtedlye because in Baptisme we receiue the fruyte of the death of Christ forasmuch as by that sacrifice God is pacefied towardes vs we are iustly saide to be baptised into his death and chiefely because through the death of Christ our sinnes ceasse now to be imputed vnto vs but before God we are counted for dead And the lust which remaineth in vs because by the benefite of Christ it is broken and diminished therefore also we are said to be baptised into the death of Christ And for that Paul would agrauate the death wherby we die vnto sinne and would shewe that it is not a thing slight but waighty he addeth VVe are buried therefore together with Christ by baptisme Now in our dayes also they which are baptised to the ende they may by profession expresse the same thing do by expresse wordes answere that they renounce the deuill An argument wherby to proued that infantes are borne with sinne Sacraments haue the names of the things by them signified The mutacion of the Eucharisticall bread is compared with that mutacion of our selues which is made in baptisme and his pompes Out of this place Augustine gathereth two thinges whereof the one is in the 6. booke against Iulianus the 1. chap wher he proueth the infantes are borne in original sinne For saith he it is a generall sentence of the Apostle that as many as are baptised are baptised into the death of the Lord that is to dye to sinne and as it shall straight way be shewed that the body of sinne should he abolished which sayings can not be true vnies we graunt that infants are borne in sin The other thing is in his epistle to Bonefacius where he sheweth that the Sacramentes obtayne the names of the thinges which by them are signified For Paul sayd not that our sepulture is signified in baptisme but simply sayde that we are buried with Christ into death And after this maner he saith that the Eucharist is called the body and bloud of Christ Thirdly let vs note that the fathers when they will confirme y◠change which is done in the Eucharist for example sake bring the change of our selues which is made in baptisme which change also the Apostle semeth to declare to be very greate For he vseth there the names of life and death Betweene which two thinges of necessity there must néedes be a verye greate chaunge Wherefore seing that the nature and substance of those which are baptised is not changed it is nothing needefull that in the bread and wine should be pure transubstanciatiō The Apostle in a maner speaketh after the same sort of baptisme in the 2. chapter to the Collossians saying In whome ye are also circumcised with circumcision which is done without handes forasmuch as ye haue put of the sinfull body of the fleshe thorough the circumcision of Christ being buried together with hym through baptisme in whome together with hym ye are also risen agayne through fayth that is wrought by the operation of God which raysed hym from the deade And when ye were deade in sinnes and vncircumcision of your fleshe he quickened you together with hym These wordes in all points are agreeable with those things that we are now in hand with whiche still he more plainely expoundeth for he addeth That euen as Iesus Christ was raysed vp from the dead by the glory of the father The power of God was declared in the resurrection of Christ Paule doth oftentymes vse this word newnes so we also should walke in newnes of life The glory of the father in this place signifieth the power of God which was then chiefely declared when Christ rose agayne from the deade and in vs it is manifestly shewed when we casting away sinnes do liue vncorruptly And Paul by this worde newnes doth oftentimes signifie the blameles life of Christians For he saith that we ought to put on the new man And he saith that before God circumcision or vncircumcision is nothing but only a new creature And he admonisheth that as touching the inward man we should be dayly more and more renewed But by A new life hath his degrees this word walking he teacheth that that purenes of life that is to say this newnes hath certayne degrees and we must haue a care continually to profite more and more For if we be grafted into him by the similitude of his death euē so shal we also be pertakers of hys resurrection knowing this that our olde mā is crucified with him also that the body of sinne should be abolished that henceforth we should not be seruants vnto sinne For if we be grafted into him by the similitude of his death euen so shall vve That which was done in Christe by nature ought to be resembled of vs by an analogy be of his resurrection Chrisostome noteth that y◠similitude of death in this place admonisheth vs that that which was done in Christ by nature is in vs done by an analogy proportion For it is not nedefull that we through baptisme shoulde dye by naturall death but that in our maners and life we shoulde resemble the similitude of the death of Christ In the booke of Ecclesiasticus it is written Thou hast set downe at a great table marke what thinges are sit before thee because thou also must performe the like Wherfore when we with the
perfectly to know themselues and to be displeased with thēselues and to abhorre whatsoeuer they perceaue A profitable manner of thinking vpon the death of Christ to be done in them without Christ And by that meanes it cōmeth to passe that the faythfull thinke vpō the death of Christ with most great vtility which thing if it be not done slenderly but with a vehement fayth we shall fele the anger and vengeance of God most aboundantly powred out agaynst sinnes whē as for the taking of them away he would haue his only begotten sonne who otherwise was euen innocencye it selfe so miserably handled that he might in him only punishe all our sinnes These thinges if with fayth we reuolue in our mind we shal begin so to abhorre from sinnes that the self same power of God which caused Christ for our sakes to suffer death the crosse and most horrible payne shall drawe vs also to dye vnto sinne together with Christ which thing being brought to passe as Paule here teacheth VVe shall also be pertakers of his resurrection for these two are knit and ioyned together Wherefore to the Colossians he writeth If ye haue risen together with Christe seeke the thinges whiche With the spirituall life is ioyned the life of the resurrection are aboue and straighte waye he addeth Mortefye your members whiche are vpon the earth ▪ also Ye are deade with Christe and your life is hidden with him Wherefore when Christe your life shall appeare then also shall ye appeare together wyth hym in glorye And in this epistle If by the spirit ye shall mortefye the deades of the flesh ye shall liue And there are other places very many wherin life is alwaies ioyned together with this death Yea looke how much more we profite in a new life so much the farther procede we in mortificatiō Which thing is very well declared in the epistle vnto the Phillippians For thus Paul writeth That I may be found in him not hauing mine own righteousnes which is of the law but that righteousnes which is of Christ thorough fayth which is of God that I may know hym and the power of his resurrection and the communion of his afflictions whiles I am made cōformable vnto his death if by any meanes I may attayne vnto the resurrectiō of the dead not that I haue alredy attained to it or am alredy perfect But I labor if in case I may cōprehend so far forth as I am comprehended of Christ Iesus Brethern I coūt not my selfe as yet to haue attained vnto it wherefore forgetting the thinges which are behind and endeuoring my selfe to those things which are before according to the prefixed mark I follow hard to the reward of the high calling of God By these testemonies is manifestly proued that the death of Christ and his resurrection and mortification and newnes of life ought to be ioyned together This thing is also to be added If we be grafted into y◠death They which are grafted into Christ do dy vnto the Law and resurrection of Christ we shall not only attayne vnto forgeuenes of sinnes and to a purer life but also we shall dye vnto the law For nether shall we be accused or condemned of it nor compelled to the ceremonies thereof For to the Colossians it is written Wherefore if ye be dead with Christ from ordinances why as though ye liued in the world are ye burdned with tradicions as Touch not tast not handle not And a litle before in the same chap. when ye were dead in sins and in the vncircūcisiō of your flesh he hath quickned you together with him forgeuing you al your sins puttyng out the handwriting of ordinances that was against you whiche was contrary vnto you Lastly we are made without feare and patient in aduersities knowyng that if we be dead together with Christ we shall raigne together with hym But forasmuch as this argument of Paul which he is now in hand with is deriued of the nature of Baptisme to the end we may vnderstand what maner of thyng the nature therof is and as it were knowyng the ground might gather out these profitable admonitions and oftentimes reuolue them in our mynd it shal be profitable to set forth a certaine ample definition which may well nie comprehend all An ampl◠and large definition of Baptism things that are written therof in the holy scriptures Baptisme therfore is a signe of regeneration into Christ into his death I say and his resurrection which succeded in the place of Circumcision which consisteth of the lauacre of water in the worde wherin in the name of the father and of the sonne and of the holy ghost remission of sinnes and effusion of the holy ghost is offred and by a visible sacrament we are grafted into Christ and into the church and the right vnto the kingdom of heauen is sealed vnto vs and we on the other side professe that we will dye vnto sinne and hereafter lyue in Christ That the members or partes of this definition may the better be vnderstād we will briefly declare them First it is called a signe which word is common vnto Baptisme and to all sacraments which is proued by All sacraments are called signes that that Paul before in this selfe same epistle taught that Abraham after that he was iustified receiued Circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a seale of the righteousnes already obteyned But what thyng Baptisme sealeth is sufficiently expressed whē as it is called the signe of regeneration For Christ very manifestly taught Nicodemus in the 3. chap. of Iohn that they which will be saued ought to be born again And that baptisme is the the signe of this regeneration Paul teacheth vnto Titus saying Accordyng to his mercy he hath saued vs through the lauacre of regeneration An explication of Regeneration And forasmuch as regeneration is a certaine mutacion or chaunge that we may the better vnderstand what that mutacion or chaunge is First must be declared the end wherunto this mutaciō tendeth And therfore in the definition we added Into Christ bicause the fayth studies and life of such men as are regenerat tend to no other end then that they may wholy passe into Christ And seing that al things whiche Christ did for our saluation are comprehended in his death resurrection Therfore in this definition we added that we must be be baptised into his death and resurrection Whiche thing Paul also teacheth in this selfe same place For thus he writeth Knowe ye not that all we that are baptised into Christ are baptised into his death And straightwaye he maketh mencion of the resurrection And Why Baptisme ought not to be repeted that Baptisme succeded in the place of Circumcision the epistle to the Colossians teacheth which place we haue before cited Wherfore seyng that Circumcisiō was ministred vnto one man only once and forasmuch as euery man hath but one only natiuity therof it
knowe our selues neither doo we abhorre so much as it behoueth vs from our naturall corruption and from the sins which do spring therof Yea rather there are very many which vnder the pretēce of the prayse of nature and of the workes of God do highly commend many things which by very good right ought to be condemned especially when they are sinnes The meaning therfore of this place is that now by the grace of Christ and profession of baptisme the old man is crucified and that it ought continually so to be kept vnder that the body that is the multitude of sins which spring out of it should be abolished And although in this lyfe we can not obteine to be vtterly frée from fallyng An excellēt comparisō sometimes yet ought all our endeuor to tende to this ende that euen as Christe gaue not himselfe partly but wholy vnto the crosse for our sakes so also ought we to die not onely to one or two kindes of sinnes but vtterly to all kindes of sinnes And this crucifieng if we haue a respect vnto the first communion which we haue with the death and resurrection of Christ commeth first of the holy ghost and frée mercy of God But when we are once through faith regenerate and are translated from Adam vnto Christ it behoueth vs to put to our labour endeuour and diligence And therefore Paule vnto the Galathians writeth that they whiche are of Christe haue crucified theyr fleshe wyth the lustes therof And that worthely For sithen they are y◠members of Christ it is mete that they be conformable vnto their The Deuil is crucefied with the flesh hed And Ambrose noteth that we together wyth the fleshe do crucifie the Deuill because he by the meanes of it is of efficacy in vs. That henceforth we should not be seruants vnto sinne He stil more plainly declareth what this meaneth the body of sinne to be abolished And this is the meanyng that we should not obey our naturall lust thorough committing of diuers wicked vices And by the worde of bondage or seruitude he sheweth that he layeth before vs not thinges vnprofitable but things that aboue all other are to be desired namely that we might be set at liberty Neither spake he that to this end The end is that we should not be seruants vnto sinne that sinne should by no maner of waye remayne in vs for that is vnpossible so long as we liue in this world But therfore he so admonisheth vs that we shoulde not be seruantes vnto sinne For he that is dead is iustified from sinne Wherfore if we be dead with Christ we beleue that we shal also liue with him Knowing that Christ beyng raysed from the dead dieth no more Death hath no more dominion ouer hym For as touchyng that he died he died concernyng sinne once and as touchyng that he lyueth he liueth vnto God Lykewyse consider ye also that ye are dead as touching sinne but are aliue vnto God through Iesus Christ our lord For he that is dead is iustified from sinne The reason why we should not be seruantes vnto lust is this namely because we are by death deliuered from it For to be iustified from sinne is as much as to be deliuered from it so that henceforth it hath no more power ouer vs. And Paul seemeth here to speake not of the death of nature but of mortification wherof I haue so oftentimes spoken And iustification may be here taken properly for that mortificatiō may be the effect therof For we cannot attain vnto it vnles we be first iustified Although some not vnaptly vnderstand this place of the vsual and natural death For they that are dead do cease of from the wicked workes in which they before liued And we vse to say of a thefe 〈◊〉 is now hanged that he will steale no more and the prouerbe is a deade man 〈…〉 teth not Wherefore if we followe this sence then shall it be a metaphore that euen as they whiche are naturallye deade do forsake and finishe the sinnes which whilest they liued they committed so we forasmuch as we are dead vnto Christ and haue professed that we will dye vnto sinne oughte vtterlye to A place of Iohn cease from synne These woordes of Paul are no otherwyse to bee vnderstande then are these wordes of Iohn He whiche is borne of GOD synneth not That is in that euerye one lyueth and woorketh oute of the principle and grounde of the heauenlye natiuitye And this principle or grounde is the holye Ghoste The principles of the heauenly regeneratiō and the worde of GOD. So he is saide to be loosed from sinne and not to doe any thing by the impulsion thereof which is dead vnto sinne and is crucified together with Christ in that he is dead and fastened vnto the crosse And euen so teacheth Peter in his first epistle the 4. chapter Forasmuch as Christ hath suffred for vs in the fleshe be ye armed with the selfe same cogitation For he which is deade ceaseth to sinne neyther liueth he in the desires of men but in the will of the Lord God Wherefore if we be dead with Christ we beleue that we shall also liue with him To the ende we should not be afrayd at the name of death which he hath before so often made mencion of he presently addeth a consolation declaring that vnto this death which he hath spoken of is annexed the life of Christ so that After regeneration we leade the life of God if we dye together with Christ we shall also liue together with him And this life is not only that which we looke for in the world to come but also it is euen that life which we now leade which in very dede is one and the selfe same with the life to come but that this is only a life begonne and vnperfect but the other is perfect and absolute For we which beleue in Christ and are iustified do also euen now presently leade the life of God For we are driuen and moued not of our selues but of the spirit of God But what maner of life this life of Christ is which is in the meane tyme communicated vnto vs whilest we liue in this world the Apostle straight way declareth Knowing that Christ being raysed from the dead dieth no more death hath no more dominion ouer him As the life of Christ is neuer extinguished by any death so the life of the children of God and brethren of Christ oughte not to be quenched by sinnes But why Christ dyeth no more this is the cause for Why Christe dieth no more that he hath ouercome death and taken away sinne by whose meanes only death was vpholden and bare dominion For vnto the Corrinthyans it is written The sting of death is sinne and in this epistle death raigned by sinne Wherefore they which are pertakers of the death of Christ neither ought nor can any longer be subiect ether vnto sinne
or vnto death But it is after one maner in vs and after an other maner in Christ For his death as Augustine saith in his booke de Trinitate The death of Christ was simple but ours is double was simple and but of one sort but ours is double or of two sortes For in him only the body dyed for his soule was neuer without the eternall and true life forasmuch as sinne had neuer place in him But in vs both body and soule were deade by reason of sinne Wherefore euen as Christ dyeth not agayne as touching the body so also ought not we by sin to dye ether in body or in soule Otherwise yâ— onely one death of Christ should not as he saith bring remedy vnto our double death Neither wanteth this an emphasis that the Apostle in this place doubleth one Christ was not compelled to dye and the selfe same sentence when he sayth He dieth no more also death hath no more dominion ouer him For he would haue vs fully to vnderstand that death is cleane remoued away from Christ Neither yet ought we by these wordes to inferre that death sometimes so bare dominion ouer Christ that he was compelled to dye For he sayth that no man coulde take away his life from him but that he himselfe had power both to lay away his life and also to take it agayne Christ fréely and willingly became subiect vnto death wherefore we also forasmuch as we are his members and misticall body ought fréely and of our owne accord to dye together with Christ and that in such sort that we will no more dye that is we will no more be subiect vnto the guiltines death and damnatioÌ„ oâ— our sinnes It also sufficient for vs that we die once vnto sinne For as touching that he died he died vnto sinne once and aâ—â—ouching that he liueth he liueth vnto God That Christ died vnto sinne 〈◊〉 once only is declared by that which is written vnto the Hebrues that he by one only oblation made perfect all thinges so that he referreth this Once and vnity vnto the fulnes and perfection of the thing done It was sufficieÌ„t that Christ died but once Wherefore it ought also to be sufficient vnto vs that we dye but once vnto sinne neither ought we so to deale that we shoulde alwayes haue new causes to dye agayne We and Christ dye not after one and the selfe sâ—me manner It is not possible that Christ should dayly be sacrificed The sacrificing priestes do not by their Masses apply the death of Christ vnto others Baptisme ought not to be repeated But this is to be noted that Christ and we are diuersly sayde to dye vnto sinne For Christ had no sinne in hym whereunto he shoulde dye For he died for the sinne which was in vs. But we ought to dye vnto that sinne which we still cary aboute in our selues Farther out of this place are inferred two thinges first if Christ died but once and that that was sufficient then is there no nede that he shoulde agayne be dayly sacrificed in Masses For his one only death was sufficient for the satisfaction of all sinnes For the sacrificing priestes can not performe that thing which they vse so much to boast of namely to applye the death of Christ at their pleasure vnto this man or to that man For euery man by his owne fayth taketh hold of it and applieth it vnto himselfe Moreouer out of this place is inferred that baptisme ought not to be ministred vnto one man any more then once only forasmuch as in it we dye together with Christ And sithen he dyed but once only we therefore ought in no case to repete it any oftener Which thing the epistle vnto the Hebrues manifestly teacheth for there it is written that that is nothing els then again to crucifie the sonne of God and to make him a gazing stock The sealing of the promise of God which we receaue in baptisme neuer loseth his force and strength For whilest we call to memory that we are baptised so that fayth be present by the remembrance of that sealing we are both confirmed touching the promise and also are admonished touching the leading of the lyfe of Christ But we before haue alleaged many mo reasons why baptisme ought not to be repeted In that Christ is sayd to liue vnto God it signifieth not only that he liueth blessedly but also that he cleaueth vnseperably vnto God Which thing we also ought to do if we will be true Christians And therefore he concludeth the whole reason in these wordes So also consider ye that ye are dead as touching sin but are on liue vnto God through Iesus Christ our Lord. These words signifie as much as if he should haue sayde That which was done in Christ ought also to be done in vs. Wherefore seing he died only once and now liueth perpetually vnto God we ought to haue a care that the selfe same thing should be performed in vs. Hereby appeareth how vniustly the doctrine of Paul was accused as though he shoulde Paul teacheth that we ought to liue vnto God not to abide in sinne teach that we should abide in sinne that grace might abound And that we should commit euill that good might thereof ensue For he teacheth clene contraryly that euen as Christ euer liueth vnto God so ought we also euer to liue in Christ thorough innocency of life Which selfe doctrine the Lord taught in Iohn saying As the liuing father hath sent me and I liue for the father euen so he that eateth me shall liue for me Iudge and consider sayth he that ye are dead vnto sinne but liue vnto God For as sayth Chrisostome this thing is not done by nature neither can it be shewed by the outward sence but is perceaued by fayth only Therefore consider saith he and dayly pouder this in your mynde Through Christ Iesus our Lord. This is added that we shoulde knowe that all these thinges are receaued onely by his benefite and not by humane strengths or naturall reason Let not sinne therefore raigne in your mortall bodye that ye should thereunto obey by the lustes of it Neither geue ye your meÌ„bers as instrumentes of vnrighteousnes vnto sinne but geue ouer your selues vnto God as they that of dead are on liue And geue ouer your members as instrumentes of righteousnes vnto God For sinne shall not haue power ouer you Because ye are not vnder the lawe but vnder grace Let not sinne raigne therefore in your mortall body His reason now finished he addeth an exhortation which is indede short but yet of great waight What felicity is For it stirreth vs vp vnto that thing wherein consisteth the chiefe felicity which herein is contained yâ— we should be most far remoued froÌ„ all euils and continually being well occupied leade a most vertuous lyfe Wherefore Paules meanynge is that wée shoulde caste awaye synne Whiche is to remoue from vs the
yet as we haue now taught we are bound vnto the Ten commaundementes as touching the obedience thereof Hereunto I answere that no man fullfilleth the Ten commaundementes though he be neuer so holye for all our workes are so vnperfect that they answere not vnto the prescript and rule thereof Howbeit bycause the precepts which are there contayned are agreeable vnto the law of nature and are grafted and printed in our mindes it commeth per accidens that is by chance that the good workes vnto which the children of God being now regenerate thoroughe the holy ghost are stirred vp are one and the selfe same with those workes which are written in the Ten commaundementes For it is mete for them whome God hath adopted to be his childreÌ„ that they apply themselues vnto good workes and to such workes as are acceptable vnto God And those workes are vtterly one and the selfe same with those which nature rightly enstructed bringeth forth of his owne accord and which the Ten commaundementes appoynted by God contayneth But so is it not of ceremonies and ciuile or iudiciall lawes for they are not so knowen of all men that they appeare vnto all meÌ„ vpright and iust if they should iudge of them by the light of nature only Paul to encourage them that fight putteth them in remembraunce to consider that they liue vnder grace and not vnder the lawe For two wayes are the mindes of men accustomed to be stirred vp vnto battayl firste by the goodnes Two thinges do chiefly encourage theÌ„ that fighte What grace in this place signifieth of the cause secondly by the certaynty of victory and rewards As touching the goodnes of our cause there is alredy spoken sufficiently for in it we exhibite our selues vnto God and for righteousnes sake we fight agaynst sin and death And now he promiseth also an assured victory for he sayth the grace of God is â—ne our side Grace as touching this place signifieth two thinges First the forgeuenes of sinnes by imputing of righteousnes thorough Christ secondlye the gifts of the holy ghost the renuing of our strengths This latter part bicause it is receaued in vs corrupt and fylthy vessels althoughe it somewhat wythdrawe vs from sinning yet it is not such that we ought to leane and trust vnto it For our workes though they be succored and holpen by these aydes yet are they not so perfect that they can stand in the iudgement of God But by the first kinde of exhortation we receaue greate consolation in our consciences For although in our fight sinne doth thrust in it selfe whither we will or no yet ought we not to be discouraged forasmuch as we assuredly knâ—w that it is not imputed vnto vs for Christes sake For sithen thorough Christe we are receaued of God into fauor our workes although otherwise they be â—nperfect yet for hys sake are acceptable vnto God But Paul encourageth his souldiers with bothe these kindes of exhortation when as he admonisheth them both that they are vnder grace and also that they haue the holy ghost a stay and an helpe vnto them so that sinne which is naturallye planted in them shall not be able to destroye Differences betwene grace and the law them But it shall be good to note certayne differences betwene the Lawe and betwene Grace which Chrisostome also noteth The law sayth he setteth forth a crowne but first requireth workes and battayles grace firste crowneth and afterwarde bringeth vnto the battayle By this difference he teacheth that the righteousnes whiche is set forthe of the Lawe is obteyned by workes For we can not be iustifyed by the Lawe vnlesse wee haue accomplished all the thinges whiche are commaunded in the lawe But that other righteousnes whiche we haue by grace thorough faith doth first crowne vs with a new generation and adoptioÌ„ to be the children of God and then we being regenerate it bringeth vs forth vnto battailes and vnto good workes Hereunto Chrisostome addeth The law reproueth sinne but loseth not from sinne grace loseth from sinne and reproueth not The lawe reprouing sinne encreaseth it grace forgeuing it suffereth vs not to be vnder sinne These things are true and very agreable with Pauls saying but that which he addeth not long afterward namely That before the commyng of Christ the body of man when he lyued vnder the law was such that it might easely be ouercome of sinne bicause the helpe of the holy ghost was not yet present neither also Baptisme nor mortification but maÌ„ for that the law shewed only what was to be done but nothing helped therunto went at raÌ„don and erred lyke an vnbrideled horse This I say if it be vnderstand vniuersally of al men is not true For who dare presume to say that Dauid Esay Ieremy Daniell and a great many moe holy fathers wanted the holy ghost or the grace of regeneration which was sealed by Circumcision as ours is by baptisme Or who will thinke that they wanted mortification wherby they brake the wicked appetites and lustes springing in them Wherfore those wordes of Chrisostom are to be vnderstand of the vngodly which had vtterly reiected Christ from them and liued only vnder the letter of the law and fayned vnto themselues a Messias which should come to bring only an earthly kingdome and procure worldly riches and pleasures vnto the people of the Iewes of which manner of men there were many among the Iewes And since the comming of Christ we haue no small number not much vnlike vnto these which onely in name are Christians But to returne A facili Hereby is proued that we ought to be assured of our saluation vnto Paul he comforteth them by reason of easines and promiseth vnto theÌ„ the victory bicause they are vnder grace In this place are reproued those which commaund vs perpetually to doubt whether we be in the fauor of God or no. For they which in such maner doubt do receyue no fruit of this consolation of Paule For thus they thinke with themselues how can we certainly know that we are vnder grace For peraduenture we are straungers from God and are by reason of our sinnes odious vnto him for how can we be assured that they are for Christ his sake forgeueÌ„ vs But by this meanes the reason of Paul is vtterly ouerthroweÌ„ Wherfore it behoâ—eth that with an assured fayth and an vndoubted hope which confoundeth not we certainly appoint that God loueth vs hath through Christ receiued vs into fauour And so shall we out of these wordes of Paul receiue wonderfull great comfort Now haue we finished yâ— first part of this chap. wherin Paul hath proued that we ought not to abide in sinne bicause we are now dead vnto it And this hath he confirmed by the sacrament of baptisme And when he had many wayes set forth this reason he at the last added an exhortation that we should not suffer sinne to raigne in vs but should earnestly resist it as much
as we are able and to the end we should not be faint harted he comforteth vs in promising vs an easy victory bicause we are not vnder the law but vnder grace What then shal we sinne bicause we are not vnder the law but vnder grace God forbidde Knowe ye not that to whomesoeuer ye geue your selues as seruantes to obey hys seruaÌ„ts ye are to whome ye obey whether it be of sinne vnto death or of obedience vnto righteousnes But God be thanked that ye were the seruants of sinne but ye haue obeyed from the harte vnto the forme of the doctrine wherunto ye were deliuered But beyng made free from synne ye are made the seruauntes of righteousnes What shall we therfore sinne bicause we are not vnder the law but vnder grace Now coÌ„meth he vnto the second reason wherby he entendeth to proue yâ— we ought not to abide in sinnes none otherwise theÌ„ he came at yâ— beginning of this chap. vnto his first reasoÌ„ For euen as before he depressed yâ— law coÌ„mended grace wherupon the aduersaries toke occasioÌ„ of speking slaundrous words saying shal we abide in sinne that grace may abound So coÌ„cludeth he yâ— reason now brought forth by these wordes For ye are not vnder the lawe but vnder grace At whiche wordes the false prophetes cried out saying that many were offended and accused the doctrine of Paul And therefore he oftentymes obiecteth vnto himselfe such Antipophora is â— figure interrogations For his doctrine for that cause was euery where euill spoken of Wherefore here is vsed the figure * Antipophora If it be so as thou sayst that we are deliuered from the lawe then may we sinne and that without punishement But they which make this obiection are wonderfully deceaued For the deliuery from the lawe is not geuen to liue licenciously but rather for a more perfecter absolutenes Wherefore Paul addeth God forbid signifiing that he excedingly abhorred from such kinde of doctrine And this absurdity mought haue followed if Paul had affirmed only that we are deliuered from the lawe and had added nothing els But in that he addeth But ye are vnder grace he sheweth Grace is a more excelleÌ„ter scholemaster then the law that they are so deliuered from the lawe to the ende they should lyue vnder a more excellenter schoolemaster for by grace and the holy ghost we are not only so illustrated that we sée what thinges we ought to do but also we are excedingly stirred vp and pricked forward to execute the selfe same thinges Wherefore the Apostle doth not so leaue the godly without the lawe that he woulde haue them let loose the bridle vnto wicked lustes but he setteth forth grace which through the benefite of the Gospell succeded the lawe And forasmuch as men are much better gouerned by grace and by the holy ghost then they are by the lawe it easely appeareth how weake the argument of these men is For in their disputation they take as it was said at the beginning that for the cause whiche is not the cause But so farre is it of that that which Paul sayth is the cause of sinne that of it rather the contrary followeth For they which are vnder grace and are gouerned They which are gouerned by the conduite of grace sinâ—â— not by the conduite thereof sinne not yea rather forasmuch as Christ 〈…〉 gh grace liueth in them they can not sinne so farre forth as by hym they are â—tirreâ— vp to any kynd of worke For Paul saith vnto the Galathyans I liue but not I now but Christ liueth in me But they sinne which liue vnder thâ— Lawe which 〈…〉 seth and condemneth them as Paul writeth vnto Timo. The law is not geuen vnto a righteous man but vnto the vngodly and vnto sinners to 〈…〉 holy and 〈…〉 the prophane to murtherers of fathers and mothers to manslears to whoremongers and to abusers of nature and if there be any other thing that is contrary to wholsome doctrine By thys place we sée that they which are infected with these wicked vices are vnder the dominion of the lawe namely by it to be accused and punished But the Gospell suffreth vs not to remayne in sinne for it doth not only preach the remission of sinnes but also vnto theÌ„ that beleue it bringeth the spirite of God whereby they are wonderfully inflamed and stirred vp to holy workes Neither is this reason of any force We are not compelled by threatninges and punishements of the law to withhold our selues from sinne therefore we are by none other meanes impelled By what reasons the regenerate are bound to liue holilye They which liue vndergrace oughte to obey God A similitude of seruauntes to lyue innocently For we are bound of dewty piety and fayth to lyue honestly and holilye which things vndoubtedly are of greater force and doo more vehemently stirre vs vp then any bond of the Lawe This is the effect of the reason aleadged They which liue vnder grace ought to obey God but to make the thyng more playne we will expresse it by a similitude of seruants for they ought in all things to be obedient vnto their masters and to be comformable vnto theyr willes thus therefore he reasoneth It is mete that seruaunts obey their Lords But ye are now made the seruauntes of righteousnes wherefore vnto it oughte ye to do seruice and not vnto sinne Farther to strike vs more sharpely he addeth to this reason a double spurre to pricke vs forward firste he sayth that they came into this seruitude not against their willes or by compulsion but willyngly and of theyr owne accorde secondlye as muche as lyeth in hym he layth before theyr eyes the haynousnes of synne and geueth thankes vnto God who deliuered them from it and made them the seruauntes of righteousnes If a man demaunde at what tyme we addicte our selues to be seruauntes vnto righteousnes Chrisostome answereth that we then do it when we are baptised So by the sacrameÌ„t of baptisme he declareth both this reason and also the other wherby he proued that we are dead vnto sinne This similitude of seruauÌ„tes and Lords is confirmed by that right or law whereby seruauntes are bound vnto theyr Lordes which law whither it be the law of god or the law of man maketh theÌ„ bound to obey theyr Lords and this thinge may be knowen by the finall cause if we consider the property of the name Augustine in this 19. booke De ciuitate Dei the 15. chap writeth that Serui that is seruaunts were so called of the Latine meÌ„ Why Serui that is seruants are so called Seruio in lattine signifyeth to saue or to keepe Seruitude sprange of sinne We are born slaues vnto Sathan bycause being taken in warre they were saued of theyr enemies For they which were taken were not alwayes slayne by them that ouercame them but sometimes were reserued one liue for this purpose that they should be seruauntes vnto them that tooke them And
I knew not sinne but by the law for I had not knowen lust except the law had saide Thou shalt not lust But sin toke an occasion by the commaundement and wrought in me all manner of lust For without the law sinne was dead For I once was aliue wythout the law but when the commaundement came sinne reuiued but I was dead and the same commaundement which was ordeyned vnto lyfe was found to be vnto me vnto death For sinne tooke an occasion by the commaundement and deceaued me and thereby slew me Wherefore the lawe is holy and the commaundement is holy and iust and good What shall we then say Is the law sinne God forbid Here Paul beginneth after a sort to defend the law For before he sayd that we are deliuered from it And he mought haue semed not very godly to haue estemed of the law especially when he sayd That the affectes of sinnes which are by the law were of efficacy in our members that we should bryng forth fruite vnto death For these and such other lyke things which semed to be contumeliously spoken agaynst the law he was cōmonly ill thought of of the apostles Wherfore by preuention he obiecteth vnto himself that which he knew was by them layd to his charge Is the law sayth he sinne By the figure Metonymia he putteth sinne for the cause of sinne or for that doctrine whiche persuadeth to sinne He speaketh it by way of interrogation as though he would put forth a question to be debated And to cleare himselfe of all manner of suspicion and to declare how farre he was from this impietie straight way without The law is not properly the efficient cause of sinne In our selues is the true cause of sinne any taryeng he aunswereth God forbid But to make that which followeth y◠eastlier and plainlier to be vnderstand this is to be noted that Paul attributeth not vnto the law the workyng of sinne For sinne commeth of it only per accidēs that is by chaunce For the true and proper cause of sinne is in our selues For y◠lust which is grafted infixed in vs when the law of God setteth it self against it waxeth more 〈…〉 ce and is more vehemently kindled not that the law bringeth occasions to this infection For it only sheweth things which are euill setting forth what things are to be done what to be eschued But when the corruption of nature perceyueth that those thyngs which are set forth of the law are agaynst it it gathereth together his strengths and strengthneth it selfe to resist as much as lyeth in it and therfore it poureth out greater forces As we sée in the sommer whē A similitude cold cloudes hange ouer vs then in these lower regions are much greater heates And when as of the sonne al things are inflamed and made whote yet by Antiperistasin welles and places vnder the earth are more cold For such is the nature of The nature of thinges contrary things contrary that to repell the presence of their contrary they more vehemētly bend themselues and gather greater strengthes But I knevv not sinne but by the Lavv For I had not knovven lust except the Lavv had sayd Thou shalt not lust By these wordes the Apostle teacheth that How the law encreaseth sinne the Law encreaseth not sinne but so farre forth as it setteth before our eyes the knowledge thereof And he speaketh of himselfe to geue vs to vnderstand that he speaketh or declareth nothing but that which he had learned by feling and experience And by y◠same example he secretly exhorteth vs wholy to discēd down into our selues if we will together with him know the groūde of our saluation If thou demaund it what time Paul sayth that he knew not sinne and was ignorant At what time Paul◠knew not sinne of lust many thinke y◠he meaneth this of his childhode in which time by reason of age he could not vnderstand the commaundementes of the law This answere although I meane not to disproue yet do I not thinke it to be sufficiēt For after that we are come to discretion nether age nor naturall knowledge can of themselues shew sinne vnles we most attentiuely consider the Law of God For if it be but lightly and sclonderly looked vpon it engēdreth not a true knowledge of sinnes Wherefore we may say that sinne is not knowen of men both when they are letted by age and when being come to age they neglect the Law of God and also when they doo not attētiuely enough ether heare or rede it This place manifestly teacheth that Paul entreateth not only of ceremonies Both age and sinne let vs from the knowledge of the law Here is proued that Paul entreateth also of morall preceptes The law of nature also shewed sin The law of nature was in a manner cleane blotted out The presumption of hipocrites went about to depraue many thinges in the law of God An euident difference betwene the letter the spirite but also comprehendeth the ten commaundementes For out of thē he bringeth a confirmatiō of his sentence when he citeth this precept Thou shalt not lust And euen this Law whereof he speaketh is it from which he pronounceth that we are deliuered Which thing were not possible if as our aduersaries affirm we should be iustified by the workes thereof But thou wilt say did not the Law of nature shew sinne why then doth Paul say that he knew not sinne but by the law geuen of God by Moses Indede the law of nature shewed sinne but yet so long as it was soūd and whole But it being in a maner clene blotted out partly by the fall of the first parentes and partly by many other corruptions which it had now by long vse and continuance contracted could not performe his office so much as should be sufficient vnto the saluation of men Wherfore God gaue a law which should restore all thinges which our prauity had corrupted in the Law of nature And yet could not the presumption of men be so repressed but it went aboute in the Law also geuen of God to depraue many things For the Scribes and Pharisies with theyr interpretaciōs had corrupted the natiue and proper sence of the Law Wherefore Christ was compelled to bring it to perfection from theyr deprauation and to shew that it is farre otherwise to be vnderstand then they in the olde time had interpretated it And hereby we vnderstand that there is no small difference betwene the Law and the Spirite The Law may be blotted and corrupted by euill interpretations Farther also although it be perfect yet hath it not suche strengths that it can ether extinguishe sinne or alienate the minde from sinne But the spirite can not be vitiated nor corrupted and it breaketh sinne and chāgeth the minde But we ought to know that the Law geuen by Moses could not so much be corrupted as the Law of nature For although it were by interpretations
ought to be vnderstand both of Paul and of all the godly And yet followeth it not of necessity that we should say yâ— Paul by reason of natural lust fell into al kindes of sins For here is not entreated of the outward actions but of the affectes of the mind and the first motions Nether is here coÌ„sidered what is done but what may be done by our naturall prones vnto euill For vvithout the lavv sinne vvas dead Then men are sayd to be without the Law when ether by reasoÌ„ of age they can not attayne to the vnderstanding therof or ells wheÌ„ now being come to full age they ether nothing at al peise it or very sclenderly He sayth that sinne was dead bycause as it is written to the How sinne was deade CorrinthiaÌ„s The force of sinne is the Law And eueÌ„ as that body is said to be dead which vtterly wanteth all maner of strengths so sinne also was said to be dead for that wheÌ„ the Law was not it was not of efficacy waÌ„ted his power That which is dead moueth not it selfe So sin wheÌ„ it was not impelled by any law nothing at all moued vs but was sluggish after a sort dead so yâ— it was ether litle or in a maner nothing at al felt But as sone as yâ— Lawe came it receaued strengths Chrisostome interpretateth That sinne was dead for that it was not knowen Vnto which opinion Augustine leneth when he fayth that it was hidden But al these things tend to one end For the Law stirreth not vp sin but by knowledge Ambrose sayth that sinne was dead bycause men before the Law thought they mought sinne freely without punishment But this sentence we haue before confuted For we haue shewed that men also by the Law of nature felt that God was angry against sinne and greuously punished it Vnles paradueneure Ambrose ment this yâ— that thing was theÌ„ more obscurely knowne then it was afterward when the Law was geuen But he sayth moreouer that by sinne may be vnderstand the deuill For he toke an occasion by the Law to worke in vs all maner of lust The law sheweth sin and sheweth not the deuill and he is sayd of Paul to haue bene dead before the Law for that he not so carefully tempted men as being sure of them as of his owne possession But as sone as the Law was geueÌ„ he ceassed of from that quietnes But this interpretation is farre from the skope of the Apostle For he entreateth of sinne which is shewed by the Lawe And the Law sheweth vices and wicked actes and not the deuill Which thing is proued by that which streight way followeth For I knew not lust except the Lavv had sayd Thou shalt not lust But it is wonderfull how Ambrose entreating of this argument should say that the deuill when the Law was geuen lost his dominion ouer men For by the Law and sinne meÌ„ were made more obnoxions vnto the deuill This benefite we owâ— vnto Christ and not vnto the Law Howbeit the Greke Scholies I knowe not by what meanes bend vnto this sentence touchyng the Deuill For they say that it is possible that as our sauiour is sayd to be the way the truth and righteousnes So the deuill may be called sinne a lye and death The commentaries which are ascribed vnto Ierome fauouring this senteÌ„ce bring a similitude of an enuious maÌ„ which is commonly so much the more moued against him whom he enuieth how much the greatrâ— the benefite is which he séeth is bestowed vpoÌ„ him So the deuil when he saw the singuler gift of the law of God geuen by God vnto man began so much the more to rage against him and by the commaundement of God tooke an occasion of raging But whatsoeuer these fathers say it is very plaine by the wordes of Paul that he in this place speaketh of that sinne which is by the lawe brought to light such as is lust But they when they heard that sinne tooke an occasion by the law and seduced and killed thought that these things ought to be referred vnto some certaine person which might be distinct from vs which are seduced and killed But they saw not yâ— Paul by the figure Profopopoeia speaketh eueÌ„ Paul vseth the figure Prosopopeâ—â— The commentaries ascribed vn to Ierome make wyth the Pelagians of our sinne and lust And they followed Origene as their author But most of all do those commentaries erre which beare the name of Ierome For they in thys place vtterly make with the Pelagians touching originall sinne For thus in theÌ„ is it written If when the law was not sinne was dead they are out of their wits whiche auouch that sinne by traduction commeth from Adam vnto vs. Therfore here he sayth sinne was dead for that it liueth not in infantes which are without the law that is it is in them committed without punishment For when the infante speaketh ill vnto the parentes it semeth to be sinne but yet sinne not liuing but dead Although the child sinne yet sinne is dead in hym for he is not subiect vnto the law Thus much in that place But touching the sinnes of infantes and especially of them that are not regenerate Augustine was of a farre other opinion and especially in his bookes of confessions Neither do the Catholikes doubt but yâ— Original sinne is traduced from Adam into his posteritie and that by it are condemned those infantes which are How sinne in infantes is sayd to â—e dead straungers from Christ Howbeit sinne may be said to be dead in them for that it is not knowen of them and for that they féele not themselues moued therwith But when the commaundement came sinne reuiued but I was dead and the commaundement which was ordeyned vnto lyfe was found to be vnto me vnto death When sinne was dead he saith that he liued for yâ— he was not troubled neither was his conscience made afeard Yet did he not liue in dede but as Augustine saith he semed vnto himselfe to liue As when a man thinketh that A similitude his enemy now ceaseth and is quiet he beginneth to be secure So Paul saith that when he was without the law he semed vnto himselfe to liue but when the commaundement came things began a new course Sinne saith he reuiued and I was dead So vndoubtedly scandeth the case When sinne is dead then do we seme vnto our selues to liue But wheÌ„ it once reuiueth we straight way are dead For we féele in our selues the wrath of God and condemnation And when the elect are so dead Christ rayseth them vp agayne and killeth sinne in them For he pardoneth whatsoeuer is done amisse and breaketh and diminisheth whatsoeuer of the corrupt lust is remayning Wherfore the death of sinne is two maner of wayes the one is not a very death but a counterfait death for that yâ— law is absent For sinne The death of sinne two maner of wayes All are not
after one the same manner killed of sinne Why sinne is said to reuiue without the law is neither knowen nor any thing moueth vs. But the other deth of sinne is the true death when as it is slayne of Christ and crucified together with him But this is to be noted that wheras sinne reuiueth and killeth meÌ„ some are killed to saluation as are those which flye vnto Christ and are by him reuiued but others are killed to destruction as Iudas Cain and such other lyke which when they knew their sinne dispaired of saluatioÌ„ Sinne is sayd to haue reuiued bicause it was in vs before and as sayth Augustine and other interpreters bicause it had from the beginning sone after the fall of Adam liued in the nature of man but by little and little all the féelyng therof was cleane blotted out But bicause these meÌ„ seme by the law to vnderstand the commaundement geuen vnto the first parents in Paradise which as I before declared is strange from the purpose of Paul therfore we must simply say that sinne reuiued for that it now began to poure forth his strengths which before it did not when it semed to be dead And the commaundement which was ordeyned to lyfe c. He sayth yâ— Howe the commaundement is sayd to be instituted vnto life the commaundement was instituted to lyfe not that it gaue lyfe but for that it teacheth those thinges which serue vnto lyfe and seuerely requireth them and vnles they be done threatneth destruction He sayth not that the commaundement is death but only turned to death for otherwise the scope of the law is to shew and aduance lyfe as much as lieth in it But that it cannot performe it it commeth through our default For sinne toke an occasion by the commaundement and deceiued me by it slew me He repeteth that which he before sayd that sinne tooke an occasion by the commaundement to encrease in vs transgressions This repeticion as the The repeticion declareth the necessitye of the doctrinâ— Gréeke Scholies note declareth that this doctrine is very necessary For so great was the authority of the law amongst the Iewes that they could not be persuaded that they were through Christ deliuered from it But in this repeticion Paul addeth certayne thyngs which before he spake not of For before he wrote that sinne takyng an occasion by the commaundement wrought in him all maner of lust Now he declareth also how it wrought it namely by deceauyng Farther also he addeth what followed after al this lust beyng thus wrought By it sayth he it slew me In summe he sheweth thrée things which sinne being stirred vp by yâ— law worketh in vs. First it deceaueth Secondly in them that are deceaued it engendreth The effects of sinne irritated by the lawe What is the deceate of sinne manifold kindes of sinnes which is to worke all manner of lust last of all it slayeth But what this deceauyng is all men are not of one opinion Some which by sinne will haue to be vnderstand the deuill referre these things to hys temptyng wherby they say that he deceaueth vs takyng an occasion by the law But séeyng this exposition is not as we haue sayd to be allowed therfore we must of necessity séeke for an other Augustine thinketh that here is vnderstand a double deceauyng for first by the prohibition of the law is stirred vp our lust so that sinnes forbidden vs are more pleasant vnto vs we take greater delight in them Farther if there be any thyng done of vs rightly the same we wholy attribute vnto our own strengths and thynke that we haue fully satisfied the law Others say that our corrupt and vitiate nature herein deceaueth vs for that it fayneth it selfe gladly to admitte and wyth great reioycing to allow the law For we wyll all seme to be We will alâ— seme to be louers of vertue louers of the vertue And hereof it commeth that so many so soone as they heare the Gospell preached wyth great reioycing receiue it but when a life correspondeÌ„t to the Gospell is required at their handes straight way they step backe froÌ„ it So sinne grafted in vs although it fayn it self to fauour the law of God yet it continually draweth vs from it so far is it of that it truly consenteth vnto it Although all these things be true worthy of noting yet vnto me this semeth a more playner What is the true deceate of sin exposition to say that sinne therfore deceaueth vs for that it persuadeth vs that those things which are against the law are profitable and for that it turneth away our thought from the punishments which the law threatneth vnto vs and biddeth vs to trust that those punishments may either be auoyded or els shall not be so greuous as they are there set forth And so in all sinnes which we committe is mingled some ignoraunce which is poured into vs by the deceate of our naturall lust VVheâ—fore the Lavv is holy the commaundement is holy iust good The conclusion of thys part Paul followeth Dauid Here haue we the conclusion of this part The Lawe is acqnited from all that suspicion whereby it was sayd to be the cause of sin For it sayth he is holy The Apostle semeth to haue taken these properties of the Law out of the 19. Psalm where the Law in the Hebrew is sayd to be Torah Iehouab Temimah meschiuah nephesch that is perfect vpright and pure And when he had pronounced that the Law is holy he addeth touching the commaundement that it also is holy iust and good He so sayth as I thinke for no other cause but for yâ— he would commend the Law and whatsoeuer is coÌ„tayned in it Chrisostome vpoÌ„ this place proueth that the Apostle speaketh these thinges of no other Law but of the law of Moses which thing seing we also before proued there is no nede here to rehearse again his reasons And although the Law by very good right be setforth with these prayses yet ought we not therefore to thinke that we are by it iustified For Paul most manifestly sayth that it was ordeyned to life but it turned vnto vs to death Was that then which is good made death vnto me God forbid but sinne that it might aypeare sinne wrought death in me by that which is good that sinne might be out of measure sinnefull by the commaundement For we know that the Law is spirituall but I am carnall being sold vnder sinne VVas that then vvhich is good made death vnto me God forbid but sin that it might appeare sinne vvrought death in me by that vvhich is good Hither to he hath cleared himselfe of the sclaunder which was raysed vp agaynst hym by his aduersaries as though he should teach that the Lawe is the cause of sinne Now he dischargeth himselfe of an other crime wherof he was publiquely accused as though he should say that the Law is the cause
of death For forasmuch as death and sinne are so ioyned together that the one is alwayes engendred of the other therefore Paul when he had confuted the first obiection touching sin goeth to the other obiection concerning death For before he denied that the law was of it selfe the cause of sinne now he also denieth it to be the cause of death And euen as before he defended the Law by translation when as he sayd that As the law by it selfe is not the the cause of sinne so also is it not the cause of death the lust naturally grafted in vs is the true and proper cause of sinne So now also he vseth the selfe same translation and ascribeth death not vnto the Law but vnto the vice grafted into vs by nature If a man demaund what commodity hereof followeth that our lust beinge irritated by the Lawe committeth more haynouser wicked facts and bringeth death he answereth that we are thereby brought opēly to the knowledge of the malice of our naturall prauitye which prauity herein chiefely consisteth that it perniciously abuseth the most excellent Law of God so that y◠which was ordeyned to good doth now bring vnto vs destructiō And yet must we not sticke stay in this knowledge of our misery For the more we know that we are in perdition with so muche the greater endeuor We must not stay in the knowledge of our misery The scope of the whole scripture Why the law is not the cause of death ought we to flye vnto Christ at whose hands alone we must looke for saluation and who is the only remedy of our so greate misery And this is the skope of the whole scripture For euery where in it is ether declared our prauity or ells set forth the mercy of God thorough Christ The reason whereby Paul proueth that the Lawe is not the cause of death is this That whiche is spirituall and ordeyned vnto life can not bring death But the Law of God is spirituall and or deyned to life wherefore it can not properlye be the cause of death The Maior or first propositiō hath two parts the first is that the Law can not bring death for that it was ordeined vnto life This sentēce is proued by the nature of things contrarye For death and life forasmuche as they are thinges contrarye can not at one time be found in one and the selfe same subiect For it is not possible that of one and the same Law should in the selfe same men together at one and the same time be engendred both life and death The second part is that the law is spirituall and therefore can not bring death And that is hereby proued for that the nature of the spirite is to quicken and not to destroy VVas that then which vvas good made death vnto me Thys he therefore What is the nature of the spirite obiecteth vnto himself for y◠before he semed to speak things repugnant namely y◠the commaundemente was ordeyned vnto life but yet turned to him to death These thinges seme at the first sight not well to agree It semeth that he should rather thus haue sayd What then Is the Law which bringeth life made vnto me death But Paul to set forth the obiection more vehemently comprehendeth the Law vnder this word Good or this pronowne which is referred to y◠which was before spoken namely ordeyned to life For before he had affirmed both namely that the Law is both good and also ordeyned to life Wherefore he now not without cause obiecteth vnto himselfe Was that then which was good made vn to me death God forbid But Sinne here vnderstād vvas made vnto me death For so is the sentence to be made perfect Now he declareth what vtility the Lawe which was geuen broughte For he sayth that sinne abused it and by it slewe vs that sayth he it mought be knowen and appeare that sinne by that which was good wrought vnto me death God would haue vs to vnderstand that our corruption is greate that by the Law that is by a thing most good it bringeth death Paul speaketh not here chiefely of the death of the body althoughe it also What death Paul here meaneth doo follow but rather of that death whereinto we incurre when we ernestlye fele our sinne by the knowledge of the Law For hereby we see that we are obnoxious vnto the wrath of God adiudged to hell fire Which thinge when we A taste of ēternall condemnation A similitude with efficacy seriously consider we fele in our selues some tast of eternall condēnation By which meanes it commeth to passe that although in body we liue yer we are sayde to be slaine of sinne by the Lawe And as they which are kept in prison after that they know that sentence of death is geuē vpon thē although they are permitted to liue two or three dayes to take their leue of theyr frends yet are they filled with incredible heauines and horror and euery houre haue a tast of theyr death so that al that time they may seme rather to dye then to liue An other similitude And euē as they which are sure to be very shortly rewarded with a greate and looked for reward although in the meane time they take greate paynes yet do they nothing weighe that trouble for that euen in theyr labors they seme to thē selues to haue after a sort the fruition of theyr hoped for reward and to haue it in a maner in theyr hands So they which by the Lawe see fele that they are now condemned to eternall death take no pleasure at all in the delights of thys life For euen now they fele in themselues that those paynes are begon But many maruell that Paul should say that this came to passe in himselfe and especially when as he writeth vnto the Galathians that he had profited in the religion of the Iewes aboue all the men in his time And vnto the Phillippians That he had How Paul was decraned and slaine of sin bene conuersant in the righteousnes of the Law without blame And vnto Timothe That he had from his elders serued God with a pure conscience But Augustine in hys first booke agaynst the two epistles of the Pelagians in the 8. and 9. chapiters diligently dissolueth this doubt He mought sayth he be honestly conuersant in outward workes so that before men he mought without blame performe the righteousnes of the Lawe But before God and as touchinge the affectes of the minde he wa◠not free frō sinne For it mought be that he thorough feare of men or through feare of punishmentes which God threatneth vnto transgressors was moued to liue vprightly but as touching Paul acknowledged himself◠obnoxious vnto the lust grafted into him by nature lustes and inward motions agaynst which men would not that God had made any Law he also was obnoxious vnto vice sinne Nether was h◠by faith and charity as he
them spirite and in nature whatsoeuer Why the law is sayd to be spirituall is moued of it selfe and hath in it by any meanes life it hath it by the benefite of the spirite Wherefore if the lawe should of it selfe bring death doubtles it should do it against the nature of the spirite And the lawe is called spirituall for two causes First because it was not deuised of mans vnderstanding as ciuil laws are but was written by the ministery of Moses in mount Sina God himselfe by his spirite being the inditer thereof Wherefore comming of the spirite being the author thereof it is call spirituall It is called also spirituall for that not being content with outward actions it perseth euen to the will and to the minde and to the inward motions senses and spirites of a man and commaundeth vs to obey it with all the soule and with all the spirite Wherefore they are fowly deceaued An error in distinguishinge the law from the Gospel which so distinguishe the olde lawe from the new that they thinke that the olde lawe only restrayneth the hand but the new pertayneth also to the affectes of the minde For they are not to be counted to satisfy the olde lawe which obserue only an outward righteousnes And if they do not that which the lawe commaundeth that which they do doubtles pleaseth not God yet rather it is to be counted sinne The lawe of God forasmuch as it dealeth not with vs after a ciuill maner is not The law of God dealeth not with vs after a ciuill manner content only with an outward honesty of maners Wherefore nether Socrates nor Aristides by their righteousnes satisfied the lawe though they be neuer so much commended of writers And when the Pharisey had geuen thankes vnto God for that he was not as other men but fasted twise in the weke and did many other thinges which mought please men Christ pronounced that he went not to his house iustified But without al doubt he should haue obtayned righteousnes if by those his workes which he made mencion of he had satisfied the meaning of the lawe This excellency and perfection of the commaundementes of God carnall men vnderstand not so that the Israelites when Moses came downe from the mountayne could not looke vpon the brightnes of the countenance of Moses neither could they abide it And we also so long as we vse this vayle of humane reason The law of God is not vnderstand by the force of humane reason shall not be able to behold the spirituall light of the lawe Origene thinketh that the lawe is therefore called spirituall for that it is not to be expounded according to the letter as commoÌ„ly it is sayd but by allegoricall senses But seing Paul here entreateth of the ten commaundementes as that precept which is of him rited Thou shalt not lust plainly declareth this interpretation ought vtterly to bee counted from the purpose For in this part of the law we may not deale with allegories Neither doth Paul therfore say that he is carnal for that he vnderstood not In the Decaloge allegories haue no place allegories but for that he felt in himself affections striuing against the law of God Now then forasmuch as the law is spirituall in that manner that we haue now declared it followeth of necessitie that it of his owne nature bringeth not death but rather lyfe For so Moses in Deut. the 30. chap. sayth that he had set forth vnto The law of it selfe bringeth life the Israelites life and death good and euill blessing and cursing For the perfect obseruation of the law draweth with it blessing life and good and yâ— violating therof bringeth cursing euil and death And the law commaundeth not transgression It lieth not in our will and choise in as much as we are corrupt to chose life but obseruation But yet it lieth not in our choyce or will of our own accorde to chuse good life and blessing For the commaundemeÌ„ts of the law are displeasaÌ„t vnto vs vntill the spirite of Christ come And Christ sayth If thou wylte enter into lyfe kepe the commaundements And Dauid in the 19. Psalme saith That the law restoreth the mynde Which testimonies if they be rightly vnderstanded teach this selfe same thing But if a man demaund whether these proprieties of the law at any time attaine to their effect We aunswer that they do but yet euen then wheÌ„ The law sheweth forth his effects in the regenerate the law is written not only in tables but also in our hartes and bowels For theÌ„ although the law be imperfectly expressed in our workes yet are not the promises therof made frustrate which in the elect of God are performed not thorough merites but thorough grace and mercy After yâ— the Apostle had in such sort coÌ„mended the law he rendreth a reason why of it he drew not life but death Bicause saith he I am carnall sold vnder sinne Here the crime of slaying the increase of sinne is transferred from the law to the corruption of our nature And there is nothing more gratefull vnto God then for vs to accuse our selues with due prayses to set forth his worde It was not possible to deuise a more apte commendation of the law For Paul doth not only set forth the singuler dignitye therof but also speaketh that which he saith is well knowen and vnderstande of all the godly We know sayth he that the law is spirituall And to make this the more playne he setteth against it our vncleannes I sayth he am carnal and sold vnder sinne The law is the maistresse of vertue and enemy of all vices I abhorre vertue and folow vices euen against my will When he sayth that he is carnall he meaneth that he was infected with Why Paul saith that he is carnal originall sinne and corruption For that euill is deriued from Adam by the flesh whiche yet containeth not it selfe in the fleshe but possesseth the whole man and all his strengthes And the better to declare what this worde carnall signifieth he Why we are said to be solde vnder sinne addeth sold vnder sinne For euen as bondmen are oftentimes drawen and impelled of their masters to that which they would not so are we by originall sinne drawen to many things which we allow not Neither are we only vnder the bonds of Originall sinne but also through our owne will we adde therunto a great hepe of sinnes Wherfore we are bouÌ„d with many kindes of snares By this metaphore Paul notably setteth forth our captiuity The Iewes were oppressed with greuous seruitude when they were captiues in Egipt neither were they any gentler delt with in Babilon but most cruelly of all were they handled vnder Antiochus But there can no seruitude be compared with this wherof Paul now speaketh for in No captiuiâ—ye can be compared with seruitude of sin those seruitudes was only an outward enemy and the
we haue before hard followeth sinne as the fruite and stipend thereof And although that Law be placed in the members yet ought no man therefore to surmise y◠the nature of the body or of the flesh is euill Sinne passeth in dede through the fleshe but thereof it followeth The constitution of the fleshe is not euill not that the constitucion of the flesh is euill and condemned If a man shoulde mingle poyson in a cuppe of gold that drinke should indede be venemous and euill howbeit the gold notwithstanding should be gold and rētayne still his dignity An argumēt against the Maniches In this place Chrisostome reasoneth agaynst the Maniches For they sayd that both the Law of God our flesh are euill for that other of them proceded from a certayne euill God Here sayth Chrisostome If the flesh be euill as ye say then must ye nedes confesse that the Law is good as that which resisteth the flesh Wherefore which way so euerye turne your selfes sayth he ye are confuted which thing commeth not to passe in doctrines of the Church For it houldeth that both the Law of God and also the nature of our flesh are good but sinne only is euill O vvretch that I am who shall deliuer me from the body of this death Whē he felt himselfe in a maner oppressed in the conflict of these two Lawes he crieth out and confesseth himselfe to be miserable which he would not haue bone That whiche maketh miserable is sin vnles he had felt himselfe oppressed with some great greuous euill But there can nothing be more greuous then misery and death These two Paul ioyneth together and complayneth that he is agaynst hys will drawen vnto them By the body of death he vnderstandeth our vitiate and corrupt nature the whole man I say as it is brought forth of the parentes From thys body he desireth to be deliuered Vnto the Phillippians he sayth That death if it should happen vnto him should be vnto him greate gayne not that he desired to put of his life but for that he wished to put one a better life And this exposition is more agreable with the wordes of the Apostle then that which Ambrose hath that by the body of sin This exclamation pertaineth to a godly man An example of true repentance He wisheth not for death but deliuerye from sinne are to be vnderstand all maner of sinnes And thys exclamatiō commeth nether from an vngodly man nor from one liuing in security but from one conuerted vnto Christ and striuing agaynst sinne and detesting it which he feleth to be stil strong in him Here is set forth vnto vs an example of true repentance which y◠life of a Christian ought neuer to wāt Paul in this place wisheth not for death but to be deliuered from prauity and corruption And he vseth an interrogatiō to signifie that he can not be deliuered ether by the Law or by a good consciēce or by the shewe of good workes but deliuerye is to be hoped for at Christes handes onely I geue thankes vnto God through Iesus Christ our Lord. He vseth also an other exclamatiō for that he felt that thing to be by faith grace graunted vnto him which by any other meanes he could not attaine vnto These affectes are Contrarye affectes of the godly succeedinge the one the other contrary and succeding the one the other in the mindes of the Saintes that first they are excedingly sorye for their misery and after that they excedingly reioyce for the redemption which they haue obteyned through Christ And so vehement are these motions that Paul by the figure Aposiopesis leaueth the sentence cut of and vnperfect For that is left vnspoken which should finish vp the sentence For neither doth Paul aunswer to the first interrogation neither also doth he here expresse wherfore he geueth thankes And if a man rightly weigh these two affectes A due order of these affectes he shall finde that they are in most due order placed the one to the other For in the first exclamation being oppressed of sinne he imploreth aide But in the second when as he felt that he was now heard holpen and deliuered he geueth thankes and that through Iesus Christ our Lord not through Mary or through Iohn Baptist or through his owne workes or through any such like kinde of thing but thorow him only which is alone and the only mediatour betwene God and man There is but one onely redemer and mediator Paul confesseth himselfe to be deuided Wherefore I my selfe in minde serue the law of God but in my fleshe the law of sinne Paul in these wordes cōcludeth that which he from the beginning entended namely that he was deuided and that in as much as he was regenerate in Christ he willed and desired good thinges but in as much as he was still carnall he was obnoxious vnto sinne He sayth that he is a bond seruaunt which is to be vnder Tirans and sayth not that he fréely assenteth thereunto But straight way in the next chapter he will declare how it was no hurt vnto hym through Christ that in flesh he serued the lawe of sinne for that there is now no condemnation to them that are in Christ Iesus But here we must beware of the pestilences of the libertines and furies of our tymes which by these words of the Apostle go about to excuse their most haynous wicked factes For they say that they in fleshe In this place we must be ware of the Libertines only committe fornication and dronkennes and lyue vncleanely but in mynde and in spirite are pure and do serue the lawe of God Of which matter Augustine excellently well entreateth in his 45. Sermō De tempore The lyfe of man saith he is a warfare but one day it shall come to passe that we shall attayne vnto a triumph Wherefore the holy scripture vseth the termes both of fighting of triumphing Here is set forth the description of the battaile when as mention is made of the lawe that rebelleth and leadeth away captiue and he which is against his will led away captiue imploreth ayde The ioy of the triumph is set forth vnto vs in the epistle vnto y◠Corrinthyans where it is sayd death is swallowed vp in victory death where is thy victory death where is thy sting These doubtles are the words of them that deride their enemyes and which when they haue gotten the victory triumph Wherfore there is no cause why they should ascribe vnto themselues these words which fight not which resist not which striue not but fall now hedlōg into all maner These are the wordes of them that striue and not of them that 〈…〉 dly in sins In this battaile we haue alwaies some hurt of sinnes boasting y◠they haue in the meane tyme a cleane harte Vnto this battayle cōmeth also lust laboureth to wrest somewhat from thée But it is thy part not
sinnes And therefore for them for that they are sinnes they are not vniustly subiect vnto death Wherefore seing it is by most firme reasons proued that the wicked lusts which remayne in vs after baptisme are sinnes now remayneth to se to what kind or part of sinnes they belong Sinne may thus be Luste grafted in vs. the first mâ—tioÌ„s to what kind of sinne they belong Distinction of sinne deuided that there is some kind of sinne which may be forgeueÌ„ and other some whiche can not That transgression agaynst the Lawe of God which is neuer forgeuen is sinne against the holy ghost But if the sinne may be forgeuen that maye be two manner of wayes For eyther it is so forgeuen that we muste of necessity vtterly depart from it which we se to come to passe in fore and greauous sinnes which Paul sayth seperate vs from the kingdome of God and are commonly called deadly sinnes Or ells they are so forgeueÌ„ that we depart not from them partly by reason of the ignorance that is grafted in vs and partly by reason of the infirmity wherwith we are infected And these are called smal and veniall sinnes without whiche no man can here lede hys life Paul as we haue before declared hath betwene these sinnes put a notable difference when he exhorted vs not to suffer sinne to raigne in vs. And of this third kinde of sins the same Apostle complayned when he sayd Vnhappy man that I am who shall de liuer me from the body of this death And of these sinnes doo we meane when we teach that the workes of men thoughe they be neuer so holye are not without deadly sinne for that we doo nothing without this kinde of defects And those defects are called deadly for that of theyr owne nature they deserue death For Luste the first motions are of theyr owne nature dead lye the stipend of sinne is death Farther also for that so long as we cary aboute with vs these spottes of corruption we can not haue the fruition of eternall life For so longe are we excluded from it vntill by death wee haue putte of all corruption Moreouer it is written Cursed be euerye one whiche abideth not in all the thinges which are written in the wordes of this Law And he whiche complayneth with Paul that he doth not the good whiche he would performeth not all the things which the Law requireth nether is vtterly free from the curse although the same thorough the mercy of God be not imputed vnto him vnto eternal destruction And we doo so speake of the good works of the sayntes not that we ether Thorow the mercye of God they are not imputed to daÌ„nation deny good workes or that we thinke not that the good workes which are done of the regenerate are pleasing vnto God but to make vs to acknowledge our vncleanes and vnpurenes to the vnderstanding whereof we are blockishe and more then blinde Wherefore putting apart sinne agaynst the holy ghost other sins are deuided into three degrees First is yâ— lust which is grafted in vs secondly out of it spring continually the first motions and impulsions vnto sundry kinde of wicked actes Thirdly commeth the conseÌ„t of the will and brusteth forth into act Paul did before set forth these thre degrees wheÌ„ he sayd Let not sin raigne in your mortall body that we should obey the lusts thereof The sinne whereunto we ought not to permitte the rule or dominion is lust grafted in vs and prauity of nature The first motions are the lusts which it bringeth forth and we are admonished not to obey them Then addeth he thereunto obedience which consummateth and maketh the sinne perfect which is commonly called actuall sinne It is not to be doubted but that the prauity of nature pertayneth to originall sinne Agayne that sinne whereunto commeth the consent or the will they call actuall But there is a doubt touchinge those first motions by meanes of Prauity of nature pertaineth to Originall sinne Sin where it raigneth is called actuall which yet thorough Christ we are not obnoxious vnto a new giltines and bond of the iudgement of GOD whither they be to be referred vnto originall sinne or to actuall sinne Vndoubtedlye they are betwene both and of eche part take somewhat For so farre forth as we by them worke couet or desire anye thynge they haue some consideration of actuall sinne And Paul vseth these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which without al doubt signify some action On the other side for that we against our will suffer this kinde of motion therefore therein they communicate with originall sinne For that sinne is not taken by election and of our owne accord Ierome vpon the 7. chapter of Mathew maketh a distinction betwéene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith signifieth the first motioÌ„s after that the consent of the will is now come vnto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is when they first moue and stirre vp at the beginning And he addeth that although they be in faults yet are they not counted for great faultes and yet is the passion to be counted for a sinne Here is to be noted that Ierome confesseth that the first motions haue the blame of sinne although they be not counted for crimes that is although by the benefite of Christ they are not imputed vnto the death or els although in mans iudgement they be not counted for a crime And sinne is againe deuided into that which is only sinne and also into that which is both sinne and also the paine of An other distinction of sinne sinne Of which distinction Augustine maketh mencion vpon the 5â— Psalme For he sayth that the first fallyng away from God is sinne only but those sinnes which follow All sinnes eâ—cept the first sinne are both sinne and also punishments of sinne are both sinnes and also punishementes of sinnes vntill they draw vs vnto hell fire Wherefore whatsoeuer euils are committed betwéene the first falling away hel fire the same are both sinnes and also punishementes taken for other sinnes Which thing Paul to the Romanes hath very well declared For first he saith that the Ethnikes in déede knew God but they glorified him not as God And therefore he addeth that they were deliuered vp into wicked desires being full of all malice couetousnes c. And at the last he maketh mencion of the condemnacion to hell fire saying but thou accordyng to thyne hardnes and vnrepentant harte heapest vp vnto thy selfe wrath in the day of wrath and of the reuelatioÌ„ of the iust iudgment of God wherein he shall render vnto euery man accordyng to hys workes But there are many which thinke not that these sinnes are punishementes of sinnes for that men do of them take no small pleasure But they vnles they were blind mought easely vnderstand by the Apostle that they are punishementes and such in dede
affirme that by regeneration is takeÌ„ away the guiltines of sinnes For although these vices remayne both as the scripture testefieth and also as experience teacheth yet their bond and guiltines is taken away Wherfore Augustine oftentymes saith that lust in dede remayneth but the guiltines therof is by Christ takeÌ„ away And he addeth that somtimes it coÌ„meth to pas that the act and worke of sinne passeth away as we see it is in theft and in adultery but the guiltines notwithstandyng abideth and sometymes it commeth to passe that the guiltines is takeÌ„ away but the fault remayneth Which is plaine to be sene touching this lust wherof we speake It remayneth in dede but yet we cannot by it be as guilty condemned to eternall death If thou demaund why it is called sinne when as the guiltines is taken away I aunswer bicause in that it is not imputed vnto vs it hath not that of his owne nature for as touching his owne nature as we haue before taught it deserueth death and damnation but this commeth by an other meanes namely of the mercy of God through Christ But euery thing ought to be considered by it selfe and of his own nature Wherfore seyng the proper nature of sinne Euery thinge ought to be considered by his owne nature is to striue against the law of God and this thing we sée to come to passe in this lust and in these first motions therfore they ought to be called sinnes Neither by this our sentence do we fall into that folishnes which the Pelagians vpbrayded vnto Augustine and to other of the catholikes as though they should say that by regeneration The PelagiaÌ„â— bâ—â—ided vnto catholikes folishnes is not blotted out sinne but only rased For when heares are shauen there remaine still vnder the skinne the rootes of the heares by which they grow vp againe For although we affirme that in men regenerate remaine still lust A similitude corrupt motions yet do we not deny but that God is perfectly reconciled vnto vs. Wherfore although of their owne nature they are sinnes yet by the mercy of God they are so blotted out that they now vtterly cease to be imputed wherfore if we As touchinge imputation sinnes are vtterly taken is regeneration haue a respect vnto imputation there remayneth nothing of them Last of al they obiect vnto vs that we do iniury vnto Augustine when we say that he affirmeth these to be sinnes when as he interpreteth himself that they are called sinnes improperly For as a scripture or writing is called a hand for that it is done with the hand so that these called sinnes for that they come from original sinne and as cold Why Augustine calleth these motioÌ„s sinnes is called slouthfull for that it maketh vs slouthfull so are these called sinnes for yâ— they stirre vs vp to sinnes but yet properly they are not sinnes So say they Augustine by this meanes doth not only interpretate himselfe why he calleth these sinnes but also hath geuen vnto vs a way how we ought to vnderstand Paul wheÌ„ he calleth these sinnes Hereunto we aunswer first that if either Augustine or any other of the fathers do deny that these are sinnes that is to be vnderstand by When the fathers say that these motioÌ„s ar not sinnes they vnderstand that they are not actual sinnes way of comparison if they be compared with actuall sinnes but not that the nature of sinne can wholy be taken away from them Which thing Augustine in another place most plainly declareth For against Iulianus in his 6. booke 8. chap. For it is not sayth he no iniquity when in one man eyther the superiour partes are after a vile maner seruantes vnto the inferiour partes or the inferiour partes after a vile maner resist the superiour partes although they be not suffred to get the maistry Seyng that he calleth this sinne iniquitie he plainly declareth that vnto it is agreable the nature of sinne which we before described And in his 5. booke agaynst the same Iulianus He expressedly calleth these motioÌ„s sinnes and affirmeth thâ— to be iniquities the third chapiter he thus writeth The luste of the fleshe agaynst which the good spirite lusteth is sinne for that in it is a disobedience agaynst the gouernment of the mind and it is a punishement of sinne for that it is rendred vnto the merites of the disobedient person and it is a cause of sinne thorough the falling away of hym that sinneth Here we sée that lust is of Augustine thrée maner of wayes called sinne Neither Note these wordes of Augustine can it be sayd that he writeth these thinges of a man not regenerate For he expressedly saith Against which the good spirite lusteth For in the wicked is not the spirite of God which striueth against lustes Wherfore we haue out of Augustine thrée places one which we before cited out of his 5. booke de libero Arbitrio and Lust remayning in vs is truly and properly sinne two against Iulianus wherin he expressedly confesseth that lust is sinne and bringeth a reason why he so thinketh Neither oughte our aduersaries as touchynge the interpretacion of Paul to runne vnto a figure to say that this is not properly to be called sinne For both out of Paul and out of other places of the scripture is brought good reason why lust is truly and properly called sinne And it is to be woÌ„dred at that these men otherwise are euery where so prone to figures when as in this one proposition This is my body they so much abhorre from al kind of figures when as yet notwithstanding a figure is there most conuenient And if thou desire other testimonies of the fathers wherby to proue that lust is sinne we haue before cited Ierome vpon Mathew And there are in Augustine against Iulianus found cited a great many other sentences of the auncient fathers All which make wholy on our side But now let vs come to the exposition of the 8. chapter The eight Chapter FOrasmuch as nowe there is no condemnation to them that are in Christ Iesus which walke not after the flesh but after the spirite For the lawe of the spirite of lyfe which is in Christ Iesus hath made me fre froÌ„ the law of sinne and of death For as much as in this chapiter are entreated many notable things it shall The Method of this chapt not be amisse to deuide the summe of them into the partes thereof Firste Paul remoueth away condemnation which he sayth is taken away by the Lawe of the spirite of life which spirite we haue obteyned by the benefite of the death of Christ And this liberty promiseth he not indifferentlye vnto all men but only vnto those whiche are in Christe and walke not accordinge vnto the fleshe but according to the spirite For they which seperate them selues from Christ can not be pertakers of his benefite TheÌ„ he addeth that we by this spirit are
Paul here writeth He hath deliuered me from the right of sinne and of death That is from the guiltines or bond whereby we were bound vnto sinne and vnto eternall death And when this bond is taken away there then remaineth nothing why we should feare condemnation But forasmuch as that is said to happē through the spirite of Christ it manifestly appeareth that men are not iustefied by workes For workes follow the spirite and are saide to be the fruites thereof And this deliuery pertayneth only vnto them which are in Christ that we may vnderstand that all they are excluded which boast of faith and of the Gospell yet in the meane tyme do wallow in most grosse sinnes and are straungers from Christ and whereas they committe many thinges against their conscience yet are they not touched with any repentaunce This which is added which walke not according to the fleshe but according to the spirit expoundeth y◠which was before saide To be in Christ And that we may the better vnderstād that it is all one we must repeate that whiche the Apostle a litle before wrote Let not sinne raigne in your mortall body that this although ye be stirred vp by these lustes yet ye ought not to permitte vnto thē the dominion of your minde And that which the Apostle in this place declareth bringeth with it a great consolation They which are shut vp fast in prison and do know themselues to be A similitude guilty do looke for nothing els but sentence of death now if to them pardon and forgeuenes should be offred they not looking for it they can not but excedingly be glade and reioyce So we when we see that damnation is dewe vnto vs for our sinnes can not but excedingly reioyce at these tidinges when we heare out of the holy scriptures that all thinges are freely forgeuen vs for Christes sake Wherefore if we desire to haue the fruition of this so great a benefite it is necessary that we beleue the pardon which is offred vnto vs. For thys liberalitye of God wyll nothynge profite vs without faythe Althoughe by that whiche we haue nowe spoken I doubte not but that men maye vnderstande what the meaninge of Paul is yet are there sower thynges Foure thinges put forth to be examined whiche shall not be vnprofytable more dilygentlye to examyne Fyrste what that is wherby we are deliuered Secondly from what kind of euill we are deliuered Thirdly what maner of thing this deliuery is Lastly vnto whome it pertaineth As touching the first the Apostle saith that condemnation is taken away by the law of the spirit of lyfe wherby we vnderstand the holy ghost which gouerneth our mindes and ruleth them by his inward motions With which exposition agréeth Chrisostome For euen as saith he the law of sinne is sinne so the lawe of the spirite is the spirite But in that this worde of lyfe is added some do thus vnderstand it as though that worde should be ioyned with the worde law so that the law should be called the law of the spirite and the law of life But the nature of y◠Greke tong semeth to vrge that that worde should be an epitheton or proprietie of the spirite For thus it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is of the spirit of lyfe Here the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coupleth this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of lyfe with the spirit and not with the law Wherfore the sence is that we are deliuered by the spirite the author of life and not by euery spirite which is cold and wanteth lyfe Ambrose by the law of y◠spirite vnderstoode faith which law he putteth as a meane betwene y◠two other lawes betwene the law of Moses I say and the law of the flesh Faith driueth not nor forceth vnto vices as before Paul taught that the law of the members and of the flesh doth Neither is faith as the law of Moses which only admonisheth what ought to be done but geueth not strengths to do it neither forgeueth whē any thing is committed against it For faith both teacheth what is to be don and also bringeth strengths to do the same and when any fault is committed it obteyneth pardon for the same Hereby we sée what is to be vnderstand by the law of the spirite of life namely the holy ghost or els fayth For either is true for in very deede y◠author of our deliuery is y◠spirit of Christ And y◠instrument which he vseth The efficicient cause and 〈◊〉 of our saluation to saue vs by is faith For it is the first gift wherwith God adorneth and decketh men that are to be iustified by it to embrace the promises set forth vnto thē Now to vnderstand the second part namely fro what we are deliuered We are deliuered from the law of sinne and death By these wordes is not signified the law of Moses although by faith in Christ we ar deliuered from it also ▪ But the Apostle entreateth not therof at this present neither is the law of Moses called in y◠The law of Moses is no◠called the law of sinne holy scriptures the law of sinne For although thorough it sinne be encreased yet doth it not commaund sinne neither was sinne the author of it yea rather the law of Moses is called spiritual partly because the holy ghost was the author of it who gaue it in Mount Sina and partly because all those things which it commaundeth are spirituall neither are they agreable vnto lust nor vnto our flesh It may It is called the law of death but yet per accidens that is by chaunce in dede after a sort be called the law of death for in the latter epistle to the Corrinthians it is called the ministery of death but these thinges are not to be applyed vnto it but thorough our default For otherwise of it selfe it setteth forth those things which should be profitable vnto lyfe But it lighteth vpon the peruersenes of our nature and therof it commeth that death followeth it Which reason if we should follow the Gospell also might be called the instrument of death For Paul The Gopell is per accidens the instrument of death in his latter epistle to the Cor. thus writeth Vnto some we are the sauour of lyfe vnto lyfe but vnto other some the sauor of death vnto death Wherfore there is great cōsideration to be had with what maner of sauor we sauor the Gospell For it is not to be meruailed at that of one and the selfe same thing do follow contrary effectes For we sée daily that one and the self same sonne both drieth vp clay and also melteth waxe But seing it is so a man may meruaile why the Gospell is not in the holy scriptures called the ministery of death as the law of Moses is Ambrose answereth Because the Gospell of hys owne nature condemneth not but those which beleue not it leaueth
vnder the law And that is it which condemneth and killeth For it vnder the payne of damnation commaundeth that we should beleue in Christ. Wherefore they which beleue not by the condemnation of the law do perishe But the propriety of the Gospell is only to make safe It mought also be somewhat more plainly aunswered The Gospell as it onely outwardly maketh a souÌ„d â–ª differreth little from the law that the Gospell so long as it doth but outwardly only make a sound neither is the holy ghost inwardly in the hartes of the hearers to moue and bowe them to beleue so long I say the Gospell hath the nature of the killyng letter neyther differeth it any thyng from the Lawe as touchyng efficacye vnto saluation For althoughe it conteyne other thynges then the Lawe dothe yet it canne neyther geue Grace nor remission of synnes vnto the hearers But after that the holy ghost hath once moued yâ— harâ—s of the hearers to beleue then at the length the Gospell obtayneth his power to make safe Wherefore the lawe of sinne â–ª and of death from which we are deliuered is it whereof before it was sayd that it leadeth vs captiâ—â—s and rebelleth against the lawe of the minde In this fight saith Chrisostome the holy ghost is present with vs and helpeth and deliuereth vs that we runne not into dammation He crâ—wneth vs saith he and furnishing vs on euery side with stayes and â—elpes bringeth vs into the battayle Which I thus vnderstand that we are counted crowned through the forgeuenes of our sinnes and holpen with succors when we are so holpen with free and gracious giftes and with the strength of the spirite and instrumente of heauenly giftes that we suffer not this lawe of naturall corruption to raigne in vs. And let this suffice as touching that euill from which we are by the spirite of Christ deliuered Now let vs declare what is the nature of this deliuery This deliuery may indede be compared with that deliuery whereby the children Our deliuery is compared with that deliuery whereby the Israelites escaped out of Egipt of Israell were deliuered out of Egipt But they were not 〈…〉 at liberty but yâ— they were with greeuous perils greate teÌ„ptacions excercised in the desert and when they were come to the land of Canaan they had alwayes remnants of the Amoritres Chittits Heuites and Cetites with whome they had continuall strife We also are so deliuered from death and sinne that yet there still remayneth no small portion of these euils But yet as Paul saith they can not hurt vs. For although it be sinne yet is it not imputed But by death our body shall so be losed and the soule shall so be seperated from it that by meanes of the holy resurrection it shall neuertheles returne againe vnto life And for that cause Paul said not simply that we are deliuered from sinne and from death but from the lawe and power of them Augustine also in his first booke and 32. chapter De Nuptijs concupisceÌ„ntia saith that this deliuery consisteth of the forgeuenes of sinnes which thing also we see happeneth in ciuill affaires For if a man being A similitude cast into prison knowing himselfe to be guilty doth waite for nothing but for yâ— sentence of death and yet through the liberallity and mercy of the king he is not only deliuered from punishment but also the king geueth vnto him greate landes and aboundance of riches and honors if we should consider in him the principall ground and cause of his deliuery we shall finde that it consisteth in the forgeuenes of his crime and offence For what had it profited him so to be enriched if he should straight way haue bene put to death So although by the benefite of the spirite we haue our strengthes renewed and the power or faculty to beginne an obedience forasmuch as by all these thinges the lawe of God can not be satisfied we could neuer be iustified vnles we had first remission of our sinnes For we should still be vnder condemnation and should be vnder the power of sinne and of death And when Paul vseth this word law he speaketh metaphorically For by the lawe he vnderstandeth force and efficacy And he attributeth it vnto sundry This word law is here taken Metaphoricallye thinges vnto sinne vnto death and vnto the spirite and if there be any other thing which hath the authority of ruling and gouerning the same may be called the lawe of him whome it gouerneth and ruleth But as we haue already sufficiently tought when we heare of this word lawe no man ought to thinke that here is spoken of the lawe of Moses And thus much as touching the maner of this deliuery But in this place therecommeth to my remembrance a sentence of Chrisostome in his homely de sancto adorando spiritu wherein he admonisheth that this is an apt place to proue the deuinity of the holy ghost For if the holy ghost be the author of our liberty then it behoueth him to be most frée And that A place to proue the diuinitye of the holy Ghost he is the author of our liberty not only this place declareth but also that place wherein it is written Where the spirite of the Lord is there is liberty But Arrius Eunomius and other such like pestiferous men would haue the holy ghost to be a seruaunt For they in the holy Trinity put a greate difference of persones for the sonne they sayde was a creature and for that cause farre inferior vnto the father but the holye Ghoste they affirmed to bée the minister and seruaunte of the sonne But if he bée a seruaunte howe then can hée bée vnto others the author of libertye He hath indéede other argumentes out of the holy scriptures whereby he confuteth the Arryans but it sufficeth me to haue rehearsed thys one argumente onely because it serueth somewhat for this place Now let vs se who they be that are partakers of this deliuery For Paul doth not superfluously entreate thereof For when he had taught that this libertye commeth of the spirite of Christe althoughe it be the true and principall cause yet bycause it is oftentimes hid nether can it be seene of other men therefore Paul turneth himselfe vnto the effects as vnto thinges more euident For there are many oftentimes which boast of the spirite and of faith which yet are most farre from them and remayne vnder damnation This selfe same maner shall Christ obserue in the last iudgement He shall first say Come ye blessed of my Father receaue ye the kingdome prepared for you froÌ„ the beginning of the world By these wordes is expressed the chiefe and principall cause of our saluatioÌ„ namely yâ— we are elected of God predestinate But bycause this cause is hiddeÌ„ from the eyes The proue by the effectes declareth who are the elect of God of men to the end they might seme true heyres of the
with them which thing that it can not be ascribed vnto workes Paul sufficiently declareth when he saith that the afflictions of thys lyfe are not woorthye the glorye to come whiche shal be reueled in vs But howe the preceptes of the lawe are fulfilled in vs by the communion which we haue with Christ which died for vs thus may be declared bicause vnto them which beleue in him is geuen the holy ghost whereby their strengthes are renued that they may be able to performe the obedience of the lawe not in deede a perfect and absolute obedience for that is not had so long as we liue here Wherefore the accomplishement of the lawe herein consisteth that the sinnes which we haue committed be forgeuen vs by Christ and the righteousnes which he hath performed be imputed vnto vs for that he is our head and we on the other side his members Lastly this is to be looked for that when we shall come vnto the long desired ende of chiefe felicity there How Christ is called the ende of the law shall then be nothing in vs which shall be repugnant vnto the lawe of God After this maner Christ is called the ende of the lawe as one that hath not broken it but fulfilled it not only in that by his doctrine he deliuered it from the corrupt interpretacions of the Scribes and Phariseis but also because he hath in such maner as we haue now declared accoÌ„plished both it in himselfe in vs. Wherefore as many as are without Christ and are not pertakers of his death and haue not forgeuenes of their sinnes and are voyde of the righteousnes of Christ and haue no desire to fulfill the lawe all these I says shall not attayne that felicity wherein they shall haue nothing which is repugnant vnto the law of God Wherfore the iustification of the lawe can in them by no meanes be fulfilled But who they be in whome the righteousnes of the lawe shall beginne to be accomplished for that it hath alredy by the cause thereof bene declared namely for that the faithfull are pertakers of the death and spirite of Christ now also the same declareth he by the fruite Which walke not according to the fleshe but according to the spirit The regenerate walke according to the spirite This is a notable marke and condition whiche followeth them They walke accordinge to the spirite in whome the spirite gouerneth raigneth and beareth dominion And contrarywyse they walke accordynge to the fleshe in whome the fleshe beareth dominion These thynges striue one againste the other But in this fighte the godlye onelye are excercised by striuinge For they which are straungers from Christ do without any resistance or fighting follow the flesh Faith which iustifieth doth after a sort put of our flesh but they that are spirituall do geue chefe place vnto the spirite And hereby we sée that this is the nature of that fayth which iustifieth to make a man in that plight that his fleshe being after a sort put of he liueth according vnto the spirite But those which liue not so the apostle proueth nether to be deliuered from sin nor to be pertakers of the death of Christ neither also to be obseruers of the lawes of God For he sayth For they vvhich are according to the flesh do minde those thinges vvhich are of the flesh but they vvhich are according to the spirite doo sauour those things vvhich are of the spirite They which liue according to the affection of the flesh doo follow thinges hurtefull and therefore they fall into death and practise enmities agaynst God Whereby followeth that they are nether pertakers of the spirite of Christ nor yet of his death But if a man shoulde saye that by the sence of the flesh men desire meate drinke apparell matrimony other things which pertayne vnto this life and these thinges are not damnable nor hurtful I would answeare that these thinges in dede of theyr own nature are not euil but the meanes whereby the vngodly desire them is both hurtfull and damnable Why naturall appetites are sinnes vnto the vngodly For they seke them for theyr owne sakes and direct them not vnto the glory of God neyther are they stirred vp vnto these desires by fayth or by the worde of God or by the spirite Wherefore vnto them they are sinnes And forasmuch as all men before they are iustifyed are indued by the affection of the flesh it followeth that whatsoeuer they doo is sinne and highly displeaseth God Wherefore by those deedes they can nether be iustified nor prepare themselues vnto What the affection of the flesh is iustification The woordes of the Apostle teach that two kindes of affections are contrary and opposite â–ª whiche that we may the better vnderstand let thys be for certayne â–ª that the affection of the flesh is nothing ells then the vse of humane strengths setting a part the grace and spirite of Christ And the nature of man is to be taken not as it was first created of God but as it is now vitiate The affection of the spirite and corrupt But the affection of the spirite is the impulsion of the inspiration of God and vse of the grace of Christ Nowe let vs se what those thynges are wherevnto the affectioÌ„ of the flesh carie vs. They must of necessity be good things For we desire nothing but that which is good and that good is ether honest profitable Three kindes of good things The affection of the fleshe is deceaued two maner of â—â—yes or pleasaunt In these thinges the affection of the flesh is two maner of wayes deceaued For sometimes it is caâ—led vnto these thinges which seme honest and are not and which seme profitable and pleasant but in very dede are vn profitable irksome An other error is when it desireth those thinges which in very dede should behonest profitable pleasant if they were desired with right reason as it was instituted of God such as are these good workes which commonly are called ciuill or morall Euermore the affection of the flesh erreth in one of these two wayes Wherfore all yâ— works therof seing they faâ—le froÌ„ right reason are sinnes Wherefore hereby is concluded that a Christian life herein A ChristiaÌ„ life wherin it consisteth consisteth to haue a care vnto those thinges which are of the spirite and to forsake those thinges which belong vnto the flesh that both we may seke for perfect good thinges and also yâ— we fayle not in the maner of desiring them But what are the effectes both of the flesh and also of the spirite Paul hath in manye places taught and especially in his epistle vnto yâ— GalathiaÌ„s wher he thus writeth The workes of the flesh are adulteries fornications vnclenes wantones idolatry witchcrafts enmities stryfes emulations brawlings contencions eâ—uies murthers dronkenes bancketting and such other like of which the Apostle saith They which do these things shall not possesse
the kingdome of God But the fruites of the spirite sayth he are charity ioye peace lenity goodnes gentilenes fayth mekeâ—et and temperance And Paul more playnely to declare the fight betwene these two affections hath signified it not only by the name of flesh and spirite but also hath added other epithetes or proprieties namely that the affection of the flesh is death and enmity against God but the sence of the spirite is life and peace Now there is none which knoweth What life is not but that death is contrarye vnto life and enmitie vnto peace By life he vnderstandeth the motion of the wil of man and of the whole man towards God What peace is But peace is the tranquillitye of conscience and reconciliation wyth God Paul in that he so amplifieth these thinges playnly declareth how necessary a thing regeneration is for vs. And thereby also he exhorteth vs to follow the better affection namely the affection of the spirite and of grace for that the affectioÌ„ of the flesh is called death Which thing Ambrose sayth commeth to passe by reason of sinne for where sinne is there death of necessity followeth But he meruayleth Why the affection of the flesh is called wisedome why this affection is after the 〈…〉 in translation called wisedome And he answereth that it is so called bycause vnto such men it semeth wisedom for here vnto they apply all theyr industry craft and subtility namely to sinne and they are wise to doo euill Many also herein thinke themselues learned and wise bycause they will not beleue those thinges which passe the capacity of reason as for example the creation of the world the resurrection of the flesh the coÌ„ception of the virgeÌ„ and such like These words declare that Ambrose â–ª vnderstode the affection of the flesh as it extendeth it selfe vnto infidelity or vnto the minde And vndoubtedly Paul in this place vnder affection coÌ„prehendeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yâ— is the power of vnderstaÌ„ding the power of desiring With which sentence Augustine agréeth when he saith that wisedome chiefly consisteth in chusing and refusing But it is manifest that vnto election are adioyned two powers the power of knowledge yâ— power of will He addeth moreouer yâ— this affection is enmity against God for they which are so affected do fight against him An horrible sentence vndoubtedly But it is most truly said that the fight of the fleshe against the spirite is a fight against God Enmity saith he but The flesh fightings against the spirite fighteth against God the latine text hath enemy But this semeth to be but a small fault forasmuch as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an acute accent in the first sillable signifieth enmity â–ª but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an accent in the last signifieth an enemy And howsoeuer it be it may be ascribed ether vnto the writers or to the variety of bookes for the accent is easely transfered from one place to an other But we ought to consider that if we rede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is enemy it is a noune adieâ—tiue whose substantiue can be none other but this woord◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche is englishâ—â— wisdome whiche we sée is of the neâ—ter gender And thâ—â— should it not to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We ought therefore of This â—hrase of the Apostle maketh the thyng more vehement necessity to rede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â–ª which signifieth enmity and that agréeth best with the scope of the Apostle For he exaggerateth how great a destruction or hurt the affection of the flesh is And this is a vehementer kind of spech to call a wicked man wickednes then to call him wicked But how the sence of the fleshe is enmity against God â–ª the Apostle thus proueth Because saith he it is not subiect vnto the lawe of God yea neither indede can it Whosoeuer resisteth the wil of an other man and so worketh continually yâ— he can not disagre in any wise with him is his enemy Such is the affection What an enemy is of our fleshe Wherefore it is an enemy vnto God or rather it is euen very enmity it selfe against God That booke vpon Mathew which is ascribed vnto Chrisostome and is called an vnperfect worke vpon these wordes of the Lord He which seeth a woman to lust after her hath alredy committed fornication in hys hart that booke I say saith That the Lord may seeme to some to haue taken occasion to condemne vs for such affections haue we by nature that euen at the first brunt we are in such maner moued to lust And forasmuch â—s we are not able to prohibite these affections from rising vp therefore streight way will we or nill we we are made guilty of thys An vnapt distinction of affectes precept But it maketh a distinction of lust For there is one lust saith it of the mind and an other of the fleshe and there is also one anger of the mynde and an other of the fleshe Farther it addeth that that sentence of Christ is to be vnderstand of the luste of the mynde and not of the luste of the fleshe and that thys place of Paul may haue the selfe same sence namely to vnderstand that the wisedome not of the mynde but of the fleshe can not be subiect vnto the lawe of God And so by this distinction taken out of the philosophers they thinke that they haue very well knit vp the matter But with Paul the affection of the fleshe is not the inferior part of the minde nether is the spirite the mynde which possesseth the more nobler part of the soule as we shall afterward more manifestly declare But of how great credite that booke is Erasmus hath most plainely declared who doubtles in iudging the writinges of the elders was a man of great diligence And that that booke is none of Chrysostomes he proueth by many argumentes And Chrisostome himselfe when he interpreteth this place saith that by the affection of the fleshe is vnderstand the interpretation of the mynde but yet the more grosser part so that it taketh hys name of the worser part For so sometymes the whole man is called fleshe although he want not a soule So he extendeth the name of the fleshe euen vnto the mynde But he obiecteth If a man neither is nor can be subiect vnto the lawe of God what hope then shall there be of saluation Much faith he for we see that the thiefe Paul the sinfull woman Although our mind can not be subiect vnto the law of God yet is there hope of saluation The chaunging of the minde is of the spirite and grace and not of our owne strengthes Paul speaketh not of action or doing but of the affectes Christ by the good or euell tree vnderstoode eyther good or euil men Chrisostom thinketh tares may be made wheate which is not red in
eate the signes of this sacrament which signes are called by the name of the things signified And when we heare the fathers speake of the true flesh and body and bloud of Christ which we eate in the Eucharist if we looke vpon theyr natural and proper sence we shall se that they had to do agaynst those heretickes which denyed that Christ verely tooke humane flesh and affirmed that he semed to be a man onelye by a phantasye and certayne outward appearance And if it were so then as those Fathers very well sayd our sacramentes should be in vaine For the bodye and bloude of Christ should be falsely signified vnto vs if they had neuer beinge in Christe Wherefore throughe our spirite whereby our minde eateth when we communicate our body also is renued to be an apte instrument of the holyghost wherby vnto it by the promise of God is due eternall life And euen as the vine tree being planted into the earth when his time coÌ„meth waxeth grene and buddeth forth so our dead karkases being buried in the ground shal at the hour appoynted A similitude by Christ be raysed vp to glory And if in case the absolute whole and necessary cause of our resurrection should as these men would haue it be that eatinge It is proued that the reall eating of the fleshe of Christ is not the cause of the resurrectioÌ„ of the flesh of Christ which they fayne is in the Eucharist really and corporally receaued of vs what should then become of the Fathers of the old Testament which could not eate it after that maner when as Christ had not yet put on humane nature But peraduenture they wil say that they speake not of them but of vs only For we can not rise agayne vnles we eate the flesh of the Lord for Christ instituted thys sacrament for vs and not for then But doo not these men perceaue that in this theyr so saying they now alter the cause of the resurrectioÌ„ But by what authority or by whose permission or commaundement they doo yâ— let theÌ„ consider For yâ— which is vnto one people the cause of resurrection how What shall become of our infaÌ„ts should not the same be so also vnto an other But to graunt them this what in Gods name will they say touchinge infantes which dye in theyr infancy before they receaue the sacrament of the Eucharist Seing they confesse that they shall be raysed vp to glory euen hereby at the least way they may vnderstand that the corporall eating of the flesh of Christ is not so necessary vnto the resurrection but the spirituall eating is altogether necessary as without whiche no man can arise agayne to saluation For Christ expressedly saith Vnles ye eate the flesh of the sonne of man and drinke his bloud ye shall not haue life in you Shall also quicken your mortall bodies This he therefore speaketh for that through the spirite that dwelleth in vs we are now made yâ— members of Christ But it is not a thing semely that the hed should liue and the members be dead He sayth mortall bodies bycause so long as we liue here we cary about death together with vs but then shall God change the nature of our bodies But so often as we heare yâ— our bodies are called mortall let vs call to mind sinne for by it are we made obnoxious vnto death Chrisostome hath very warely admonished vs that we should not by reason of these wordes of Paul imagine that the Here is not spoken of euery resurrectioÌ„ from the dead but onely of the wicked for yâ— they want the spirite of Christ shall not be raysed vp froÌ„ the dead For here is not entreated of euery resurrection but onely of the healthfull and blessed resurrection For the life of the damned shall be euerlasting misery wherfore it is rather to be called death then lyfe For theyr worme shall not dye and healthfull resurrectioÌ„ theyr fyre shall not be quenched Therefore brethern we are debters not to the flesh to liue after the flesh For if ye liue after the flesh ye shall dye but if ye mortefye the deedes of the flesh by the Spirite ye shall liue For as many as are led by the Spirite of God are the sonnes of God For ye haue not receaued the spirite of bondage to feare agayne But ye haue receaued the spirite of adoption whereby we cry Abba father VVe are debters not vnto the flesh to liue according to the flesh Here he setteth forth a most swete exhortation to moue vs to liue according to the spirite and not according to the flesh And to declare that we are vtterly bound so to Wherof our boâ—d to liue vprightly springeth doo he taketh a reasoÌ„ from that which is iust and honest Seing we are debters it behoueth that we faythfully pay our debts And this debt springeth of those benefites which God hath bestowed vpon vs which we haue before made mencion of namely for that Christ hath dyed for vs for yâ— he hath geuen vnto vs his spirite whereby we are deliuered from condemnation from the Law of sinne and of death and whereby the righteousnes of the Law is fullfilled in vs and we are made pertakers both of the death of Christ and of the blessed resurrectioÌ„ Herefore it is that we are bound not to liue any more according to the flesh To haue made this sentence perfect Paul should haue added but according to the spirite But he suppressed thys part of the Antithesis for that it is by the other part sufficiently vnderstand For these are of the nature of those kindes of opposites or contraries that the one geuing place the other streight way succedeth Here Chrisostome noteth that God freelye and of his owne accord geueth vnto vs all those good thynges which he bestoweth vpon vs but we contrarywyse whatsoeuer we doo vnto God we do the same of dewty For we are bouÌ„d to doo it And if yâ— case be so as is in very dede where are theÌ„ become works of supererogatioÌ„ For let yâ— aduersaries Against workes of supererogation We owe much vnto the nature or substance of the flesh Here is not spoken of the substaÌ„ce of the flesh but of the corruption of nature The necessity of good woorkes answere me whether those workes be according to yâ— flesh or according to yâ— spirite If according to the flesh then are they sins but if according to yâ— spirite we owe theÌ„ of duety Neither doth Paul here mean that we owe nothing vnto the fleshe for we ought vndoubtedly to féede it and to cloth it and that not only as touching our selues but also as touching our neighbours if they haue nede But here is not entreated of the substance of the fleshe but only of the corruption whereby we are drawen vnto sinne For vnto it we in such sort owe nothing but mortification as Paul will straight way declare And when he saith that we are not
debters dnto the fleshe he playnly declareth how necessary good workes are And he stoppeth their mouthes which spake ill of his doctrine as which opened a window vnto vices For he threateneth death and that eternall death vnto theÌ„ which liue according to the fleshe They which draw the wordes of the Apostle vnto the liberty of the fleshe vnderstand not that he teacheth that men iustified are absolued from the condemnation of the lawe and not from the obedience therof For that obedience lasteth in the Saintes for euer For if ye liue after the flesh ye shall dye but if by the spirite ye mortefie the deedes of the fleshe ye shall liue He here by an other reason proueth A reason from that which is profitable vnprofitable yâ— we ought to liue holily which reason is taken froÌ„ that which is profitable and vnprofitable Two thinges he setteth forth namely life and death neither entreateth he here of temporall thinges but of eternall It is true in déede that it is not comely that we should follow as captaines of our life the prauity and corruption of nature which is signified by the name of fleshe neither do the debts which we owe vnto God by reason of his benefites bestowed vpon vs suffer vs so to do But yet fewe are moued with this comlynes and the nature of man is by reason of sinne to much blockish to heauenly thinges Wherefore it must haue the stronger spurres to pricke it forwarde And therefore Paul added this reason of lyfe and death If by the spirite ye mortefy the deedes of the fleshe ye shall liue Hereof two thinges we gather First that there are still déedes of the fleshe in the godly And who doubteth but that they are sinnes especially seing they ought to be mortefied The second is that these déedes are mortefied by the spirite for mans inuentions will nothing helpe thereunto For whatsoeuer is done by vertues described of the philosophers is sinne which can not through Christ be forgeuen them Wherefore the true and perfect cause of mortification is to be sought for at the handes of the spirite And to mortefy is nothing els but for a man to be violent against himselfe and to withstand and resist wicked lustes Here agayne also the Apostle séemeth to touch the difference betwéene deadly sinne and veniall What is to mortâ—fy sinne not that all sinnes are not of their owne nature deadly but for that through the death and spirite of Christ they are forgeuen therefore they are called veniall Those are called deadly sinnes which are not mortified in vs when we geue our selues to lustes and liue without repentance and sinne against our conscience neither resiâ—â— lustes but follow on our trade of liuing wickedly neither in the meane tyme regard we the spirit or death of Christ These are those sinnes which Paul writeth They which do such thinges shall not obtayne the kingdome of God and for which as it is written vnto the Ephesians The wrath of God commeth vpon the children of distrust For as many as are led by the spirite of God are the sonnes of God By two reasons it hath bene proued that men godly regenerate ought not to liue after the fleshe either bicause they are now debters so to do or els bicause the same shall turne them to great commodity namely for that they shall liue for euer Here is added the third reason for that they are now adopted into the children of God In which place we are taught two things at once the one is that they ought We must liue vprightly for that we are adopted into children Three maner of wayes it is shewed that we are the sonnes of God fréely and of their owne accord to worke as which are endued with the spirit not of bondmen but of children the other is that they which so leade their life shall liue for euer namely for that they are the sonnes of God For he is eternall immortall And that they are the children of God he proueth thrée manner of wayes First for that they are led by the spirite of God Secondly for that they call vpon him by the name of father lastly for that the spirite so testifieth vnto theÌ„ Wherfore the reason may thus be knit together As many as are the sonnes of God liue not after the flesh for they are led by the spirite of God and they call God their father and they haue the holy ghost in their hartes a witnes of the adoption whiche they haue obteined Such ones are all we which beleue in Christ wherefore we ought not to liue after the flesh When they are said to be the sonnes of God which The beginning of our adoption is thâ— spirit of God are led by the spirite of God therby is signified that the beginning of our adoptioÌ„ coÌ„meth only through the sprite of God by which the faithfull are so drawen that they are sayd of Paul to be led that is without violence and any coaction bowed They which want the spirite are holden with ignorance and are tossed by the impulsion of lustes But the spirite of God so leadeth that it both teacheth what is to be done and also ministreth a will minde and strengthes to performe the same It is not inough to know what we ought to do vnles we haue also strengthes geuen vs to do it and strengthes should be in vaine geuen vs if there should want knowledge These two thinges bringeth the spirite of God with it and by that Two thinges the spirite of God bringeth with it meanes leadeth the elect with pleasure After we are once sealed with this spirite we haue obteyned the earnest peny of eternall life and the adoption of the sonnes of God And forasmuch as we are not compelled to do any thing against our wils we enioy most excellent fréedome For we are stirred vp vnto those thinges which we excedingly desire For ye haue not receiued the spirite of bondage vnto feare But ye haue What is the spirite of feare and what of adoption receiued the spirite of adoption wherby we cry Abba father The apostle by a certaine distinction expresseth what that spirite is wherby the sonnes of God are led For he maketh one the spirite of feare an other the spirite of adoption which is no otherwise to be vnderstand but that one and the selfe same spirite of God bringeth forth two effectes which are by a certaine order knit together For first by the law and by threatninges it maketh afeard those men that are to be iustified and breaketh and vexeth them with scourges and stripes of the conscience that vtterly dispairing of themselues they may flye vnto Christ vnto whom wheÌ„ they are come and that they embrace him by faith they are not onely iustified but also are fréely of their owne accorde stirred vp to iust vpright and holy workes Wherfore Paul admonisheth yâ— Romanes that they are now come vnto this latter
same againe This only now I lay that that proposition is not altogether so simplye to be vnderstanded Farther this also is not true which he taketh as a ground when he saith that Paul in this place dissolueth not the question which he did put forth â–ª For Paul most plainely sayth that the election of God is the cause of our saluation And of the election of God he putteth none other cause but the purpose of God and his mere loue and good will towards vs. Neither is he any thinge holpen by that similitude whiche he bringeth out of the fiueth chapter of this Epistle For there Paul sayth that it is not absurd to say that we in such sort haue the fruicion of the righteousnes of Christ that by it we are iustified forasmuch as by the offence and dissobedience of one man many are condemned This sayth he he ought to haue proued that we are infected by the sinne that we haue drawen from Adam which yet he did not but left it vndissolued Yea rather Paul proued that we are pertakers of that corruption euen by this that we die And they die also whiche haue not sinned after the likenes of the transgression of Adam Wherefore by death as by the effect he sufficiently proued original sinne For in yâ— Paul afterward sayth when he entreateth of the calling of That the Gentiles by fayth caâ—â— vnto Christ is not the cause of predestinatioÌ„ but the effect God gâ—ueâ—h not faith vnto his râ—shly but of puâ—pose the Gentils and of the reiecting of the Iewes that the Gentils came by faith but the Iewes sought saluation by the works of the law he putteth not that as a cause but onely as an effect of predestination For it may straightwaye be demaunded wherhence the Gentils had theyr fayth And if they had it of God as doubtles they had why did God geue it vnto them Surelye for no other cause but because he would Wherfore let vs leue those thinges as not agreable with the wordes of the Apostle and this rather let vs consider how the Apostle in this place confuteth iij. The Maniches confuted of Paul errors First he stoppeth the mouth of the Manichies which attributed much vnto the houre of the natiuitie as though we should by the power of the starres iudge of the life death and other chaunces that happen vnto men For Paul sayth that Iacob and Esau were borne both at one time in whome yet we see that in theyr The Pelagiâ—â—s confuted whole life was great diuersitie He confuteth also the Pelagians which taught that the will is so frée that euery one is according to his merites foresene of God which error is also in other places confuted of Paul by most strong reasons For to the Ephesians he saith Which hath elected vs in him before the constitucion of the world that we should be holy He saith not that he elected vs for that we were holy but that we should be holy And vnto Titus He hath saued vs not by the woorkes of righteousnesse which we haue done but according to his mercy And to Timothe Which hath called vs by his holy calling not according to our woorkes but according to his purpose and grace which is geuen vnto vs in Christ Iesus before the times of the world By which wordes we see that the election of God consisteth of Grace whiche we haue had from eternally Farther by these woordes of Paul is also confuted Origen as we haue sayde Origene coÌ„futed For Paul saith that these two had done neither good nor euell The elder shall serue the younger This seemeth to be a temporall promise What is the groundâ—ele of earthly promises But we haue before oftentimes admonished that the foundation and groundsell of these earthly promises is the promise touching Christ and touching the obteynement of saluation through him And this maye hereby be gathered for if we haue a respecte vnto the principallitie of the first birth we shall not finde that Iacob atteined to it For he neuer bare dominion ouer his brother Esau so longe as he liued yea rather when he returned out of Mesopotamia he came humblye vnto him and desired that he mought obteyne mercy at his handes and it vndoubtedly Iacob had the possessioÌ„ of the first birth not in himself but in his posterity seemeth that Esau was farre mightier then he Althoughe touching the posteritie of eche it is not to be doubted but that the promise tooke place For in the time of Dauid and of Salomon the Iewes obteined the dominioÌ„ ouer the Edumites If these thinges be well applied to the purpose of the Apostle then muste it needes be that that they be vnderstanded of the promise of Christ and of eternall felicity For this is it that Paul endeuoreth that it shoulde not séeme to be againste the promise of God â–ª that few of the Iewes are receaued vnto the Gospell séeing that the greatest part of them were excluded And when he had brought this testimony of Iacob and Esau that the elder should serue the yonger of that oracle he bringeth this reason that the election mought abide according to purpose Which thinge for that it séemed hard vnto humane reason he confirmeth by an oracle of Malachy As it is written Iacob haue I loued but Esau haue I hated This sentence of Scripture which is here cited is the reason and cause of the other sentence The latter oracle is cause of the first A place of Malachie declared which he before alleadged namely That the elder should serue the yonger Which is herebye confirmed for that it is written Iacob haue I loued but Esau haue I hated These wordes are written in Malachy aboute the beginning of the first chapter in which place God thus vpbraydeth vnto the people their ingratitude I haue loued you And they are sayd thus to haue answered Wherein hast thou loued vs TheÌ„ sayth the Lord Iacob and Esau were they not brethern And yet haue I loued Iacob hated Esau And this he hereby proueth for that they beinge bretherne yet he preferred Iacob before Esau And vnto Esau he gaue a waste and solitary land suffered not the Edumites to be deliuered from theyr captiuitie yea rather he threateneth that if they should enterprise to reedifie theyr countrey being ouerthrowen he would then destroy it But vnto the Israelites he gaue a good fertile land who if peradueÌ„ture they should for theyr sins be led away into captiuitie yet he promised From the loue of God commeth eternall lyfe and froÌ„ hâ—s hatred eternal destruction yâ— he would bring theÌ„ home again fully restore again vnto theÌ„ theyr old kingdom But these things forasmuch as they are earthly we do not at this preseÌ„t meddle wt. This thing onely I thinke is diligently to be weighed yâ— of the loue of God coÌ„meth eternall life and from his hatred eternall destruction Some in this place with great curiosity enquire
owne proper wil apply it vnto himselfe Wherfore let them cease to adorne this theyr opinion with the title of the mercy of God They bring also an other argument that forasmuch as God prouideth for al men thinges competeÌ„t vnto the life of the body it is not very likely that he wil fayle them as touching the preperation of eternal saluation which he should not do vnles vnto euery man were set forth so much of the grace of God as is sufficient But by this theyr similitude they them selues are reproued for euen as God geueth vnto euery man corporal life without any theyr assent so also must they nedes conclude of spiritual life which thing by al meanes they refuse to graunt We graunt in dede that God thorough his mercy maketh his The reprobate want not all the benefites of God Many are borne vnapt to naturall felicity Sonne to aryse vpon the good and vpon the euill and we also confesse that both the predestinate and the reprobate are pertakers of some of the benefits of God And euen as in this life the commodities of the body and of life are not a like geuen vnto al men so also predestination vnto eternall felicity is not common vnto al meÌ„ Some are borne leprous blind deafe folish most poore vtterly vnapt vnto al maner of natural felicity neither attayne they vnto it at any tyme wherefore the comparison which they bring maketh very much agaynst them selues But say they God hath created al men to his owne image and therfore hath appoynted al men vnto blessednes wherefore we ought not to say that some are predestinate and some are reprobate That men are made to the image of God we graunt that they were able to receaue blessednes but after the fal nature was vitiated and the image of God much blotted Wherefore men can not of them selues attayne vnto felicity but haue nede to be deliuered from misery But that God hath now decreed to deliuer al men from misery and thorough Christ to make them blessed the scriptures teach not Wherfore we do not without iust cause say that he hath decreed to deliuer some and to leaue other some and that iustly the causes of which iustice yet are not to be sought for of our workes when as they are knowen to God only thorough his Whether al men haue power to be made the sonnes of God hidden and vnspeakable wisedom They obiect this also out of Iohn He gaue vnto them power to be made the sonnes of God As though they could thereof inferre that euery man may be made the sonne of God if he wil. But they geue no hede to those things which folow for it is added Vnto those which haue beleued in him which are borne not of bloude nor of the will of the flesh nor of the wil of maÌ„ but of God These things if they be rightly peysed declare yâ— this dignity priueledge is geuen vnto the beleuers and vnto the regenerate for to haue power geuen to be the sonnes of God signifieth nothing els Wherfore this dignity is put as an effect of regeneration and of faith and not as the beginning thereof as these men dreame They alleadge also that Christ dyed for vs all and thereof they inferre that his benefite is commoÌ„ vnto all men Which thing we also wil easely graunt How this is to be vnderstanded Christ hath â—â—ed for all if only the worthines of the death of Christ be considered For as touching it it mought be sufficient for all the sinners of the world But although in it selfe it be sufficient yet it neither had nor hath nor shall haue effect in all men which thing the schoolemen also confesse when they affirme that Christ hath redemed all men sufficiently but not effectually for thereunto it is necessary that the death of Christ be healthfull vnto vs that we take hold of it which can not otherwise be done but by faith which faith we haue before aboundantly declared to be the gift The coÌ„parison of AdaÌ„ with Christ how it is to be vnderstanded of God and not to be geuen vnto all men This also is obiected vnto vs that the Apostle compared Adam with Christ and said vnto the Romanes that euen as in Adam we all dye so in Christ we are all quickened Wherfore by this meanes they say that the grace of Christ ought vniuersally to be layd forth vnto all men But if they will so take this comparison they shal be compelled to graunt that all shall by Christ be brought vnto felicity as by Adam all are throwen hedlong into sinne and into death But seing that the thing it selfe declareth the contrary they may easely perceaue that this similitude is not to be taken as touching all the partes thereof especially when as none fall of their owne consent into originall sinne but those men will not haue grace to be receaued but through a mans own consent Wherfore if they admit this difference how dare they affirme that the matter is on eche side a like The skope of the Apostle in this comparison is to bee considered and besides the skope nothing is to be inferred And in that comparison Paul ment nothing elles but that Christe is to those whiche are regenerated the beginning of life and of blessednes as Adam is vnto them that are deriued of him the cause of death and of sinne Nowe whatsoeuer is afterwarde besides this scope gathered touching the equalitye of multitude or of the manner the same is per accidens that is by chaunce and pertaineth not vnto the skope and substance of the similitude They obiect also the sentence vnto Timothe God will haue all men to be saued For this sentence Pigghius perpetually inculcateth How God will haue al men to be saued as though it were inuincible wheÌ„ yet Augustine oftentimes hath tought yâ— it may in such sort be expounded that it bringeth no waight at all to proue those mens fond inuention First we take it to be spoken of all estats and kinds of meÌ„ namely that God will haue some of all kinds of men to be saued which interpretacion agréeth excellently well with the purpose of the Apostle He had commaunded that prayers and supplications should be made for all men and especially for kings and those which haue publike authority that vnder them we may liue a quiet life in all piety and chastity And therefore to declare that no estate or kind of men is excluded he added that God wyll haue all men to be saued As if he shoulde haue said no man is letted by that vocation and degrée wherein he is placed so that it be not repugnant vnto the word of God but that he may come to saluation and therefore we ought to pray for all kind of men But hereof we can not inferre that God endueth euery man perticularly with grace or predestinateth euery man to saluation as in the time of the floud all
which diuision he A distinctiō of righteousnes maketh mencion also in an other place For in the thirde chapter he speaketh of the one parte when he saith The righteousnes of God is reuealed by fayth And in the same place of Abraham he writeth And if he were iustified by woorkes he hath wherof to glory but not before God And vnto the Phillippians in the thirde chapter when he saith That I may be found in him not hauing mine owne righteousnes which is of the law but the righteousnes of God And the Apostle when he would declare the ignoraunce wherewith the Iewes were enfected the more to lay the haynousnes thereof before theyr eyes saith that they had erred in y◠thing which is the chiefest in mās life namely in that righteousnes which hath saluation and felicity ioyned with it they had no vpright iudgement of the ends of good and euill nor also of the The Iews erred touchyng the chiefe good thyng What our righteousnes is fountaine of all piety And of this thing were the Iewes ignorant who aboue all other nations séemed to haue a care of religion Wherefore he deuideth righteousnes into two partes whiche thing they could not do and by our righteousnesse he meaneth that righteousnes which is gottē by works And that righteousnes may be considered two wayes either as it goeth before regeneration or as it followeth it of which partes onely the first maketh to the purpose For this place can not be vnderstanded of woorkes whiche follow regeneration for Paul dealeth againste Our righteousnes is of two sortes The good workes of the faithful are both imperfect and also do follow iustification What is the righteousnes of God Definition of sinne What is to be absolued from sinne Absolution taketh not away the defect Definition of absolutiō those which reiected Christ And y◠righteousnes which was allowed of the Iewes before faith for that it was no rightousnes coulde not stande before God For that can not be cōstituted or stablished which is nothing But that righteousnes which followeth faith may indéede after a sorte be established for that it pleaseth God howbeit it is such that by it we cannot be iustified both bicause it is vnperfect and also for that it followeth iustification Now resteth to sée what is the righteousnes of God And it may thus be defined that it is an absolution from sinnes by fayth through Christ And that we may the better vnderstand the nature of this absolution we muste on the other side weigh the nature of sinne for this being knowne we shall the eassier know what it is to be absolued from it Sinne is a defect or falling away from the law and will of God which ought to be the rule both of vs of all our doings and to this defecte is necessarilye annexed an obligation to eternall death and damnation Wherefore when by the mercy of God this obligation and guiltines is taken away a man is absolued from sinnes For the defect is not takē away for there abideth in vs an infirmity and therfore our actions alwaies want of that perfection whiche they oughte to haue And it is not possible but that the thinges which we haue already committed haue theyr defect or want Wherefore God when he forgeueth sinne taketh away the obligatiō wherby we were bound vnder the curse Now by these thinges it is manifest what absolution is namely an action of God whereby he so deliuereth and acquiteth vs not indéede from the discommodities of this life but from sinnes that is from guiltines and obligation vnto eternall death But that we should not thinke that so greate a benefite commeth thorough our desert therfore there is added thorow Christ. For him as an instrument doth God vse to this deliuery of ours And that we shoulde not be ignorant how the sacrifice and redemption of Christ is applied vnto euery one of vs it is added by faith This definition is a great helpe to the right vnderstanding of iustification The righteousnesse wherby we are iustified is without vs. The righteousnes of God cannot properly be called ours The righteousnesse which followeth regeneration may be called both oures the rightousnes of God We are not iustified by faith as it is a worke This righteousnes Paul saith is the righteousnes of God And if thou demaund whether it may be called ours I aunswere that properlye it cannot be called ours forasmuch as it is without vs. For it is an action of the will of God the respecte whereof although it be directed vnto vs yet is it not in vs. And if at anye time it be called ours that is by a figuratiue speach namely ether because that we haue the fruicion thereof or for that we by faith whiche is in vs embrace it But the righteousnes whiche followeth regeneration may be called both ours and the righteousnes of God Of God because it is done by his spirite and grace which he geueth vnto vs in regeneration for by it we are impelled to leade a godly and holy life and to attaine to true vertues It is also called ours because our strengths being renued we woorke together to the attaining vnto it and it is done in vs and resteth in our hartes But if thou say that forasmuche as the righteousnes of God is applied vnto vs by faith we séeme to woorke together to the obteining therof We aunswere that faith indéede is a worke wherby in the minde we geue assent vnto the wordes of God but we are not vy the merite and worthines of this work absolued from sinne for that commeth of the clemency of God and force of his promise which by faith we embrace Wherfore when the scripture sayth that we are iustified by faith as soone as we heare the name of fayth we must straighte waye haue a consideration vnto the obiect or correlatiue thereof namely vnto the mercy of God and promise thorow Christ By these thinges let vs gather that this righteousnes of God is most farre distant from the righteousnes which is knowne by nature for neither reason nor Philosophy knoweth anye other righteousnesse but that which hath his abiding in the minde Not that they were ignorante of absolution The righteousnes of God is not knowen by nature or of the pacifieng of God for that thing did theyr sacrifices testifie whiche doubtles tended to other ende but they called not that pacifienge of God our righteousnes neither euer vnderstoode they the true pacefieng of God nor in whom it consisted But why the righteousnes of works is called ours Chrisostome saith that the cause thereof is for that it dependeth of our workes neither wayteth it for the helpe of God but the other righteousnes is called the righteousnes of God for that it vtterly dependeth of grace and commeth without our labour He moreouer noteth this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which signifieth to establish and that Paul by that word mēt to declare the vnstablenes
to speake of his doctrine did not generally preach yâ— law without Christ For in that he chiefely vrged the Law it was of necessity that therewithal also he taught Christ vnto whome the law as a scholemaister led them But because his trauayle was to this thing chiefely bent to set forth and eâ—pound the law therefore was he peculiarly called the teacher thereof As Christ and the Apostles in preaching repentaunce taught also the Law howbeit bycause that they chiefely hereunto endeuored themselues to publishe abrode grace and the Gospel therefore they are called ministers not of the law but of grace and of fayth But Paul in alledging the wordes of Moses semeth not a litle to disagrée both from his meaning and also from his wordes For in Deut. yâ— 30. chapiter it semeth that the discourse of Moses talke was of the commaundemente of God For he sayth My coÌ„maundement is not wonderfully aboue thee that thou shouldest say who shall ascend vp into heauen to bring it vnto vs that we maye heare it and doo it Neyther is it beyond the sea that thou shouldst say which of vs shall go beyond the sea and bring it vnto vs that we may heare and do it But the woorde is very neare vnto thee in thy mouth and in thyne harte that thou maist heare it and doo it But this we must know that the Apostle considered the matter more depely then the wordes shew at the first brunt For he DeclaratioÌ„ of the words of Moses sawe that Moses althoughe before he gaue the lawe in the name of God yet in this place he simply entreated not of the commaundement but as it was now easy to be obserued by grace and by fayth and the spirite grafted in the harte which workes can not be workes of the law For when the law is set forth the commaundementes are not therefore made easy to be obserued yea rather we labour agaynst that which is forbidden vs and we fly away and leap backe froÌ„ the gouernment of God so farre is it of that his commaundementes should be grafted in our harte Those are the thinges which Paul had a respect vnto And for that he saw that those thinges come vnto vs thorough Christ and the righteousnes of fayth therefore he gaue that sence which is proper and natiue He considered moreouer that in the selfe same chapter at the beginning are such thinges set forth which can not be ascribed but vnto Christ only and vnto his spirite For God sayd that he would conuerte them vnto him that they should loue him with all theyr soule with all theyr hart and with all theyr strengths and that also he would circumcise theyr hartes and the hartes of theyr sede and cause that they should heare and doo his commaundementes And seing that streight way after these thinges are added these wordes which Paul citeth who seeth not but that they pertayne vnto the Gospel Wherefore the commaundemente whereof Moses speaketh is takeÌ„ eyther according to the bare and simple knowledge thereof or ells according to the mighty and effectuall power of driuing men to the obedience thereof The discourse of Moses will not suffer that we should take it in the first sence when as the simple and playne vnderstanding the commaundement is not made easy to be done neither is it grafted into our hartes and bowells Wherefore we must nedes vnderstand an effectuall and mighty knowledge which forasmuch as it is not had but by fayth by Christ therefore Paul erred not from the true sence wheÌ„ he thus interpretateth Moses The Sillogisme or argument is thus to be framed together Moses speaketh of the word which is in our hart and maketh vs apt to performe the commauÌ„dementes We preach the selfe same thing when we set forth the iustification of fayth Wherefore we speake the selfe same thing that Moses did And in verye dede if a man consider that chap. of Deut. he shall see that God most manifestly promiseth vnto the people his gouernment not indede outward which he had The nature of humane wisedome set forth in Sina but inward which in very dede pertayneth to the ministery of fayth and of the Gospell And the Apostle by these wordes of Moses notably declareth what is the nature of humane wisedome namely perpetually to resist fayth Vnto whose reasons they that geue place do as much as lieth in them diminishe the strengths of God and of Christ as though he can not performe the thinges which he is sayd to haue done and promised For as fayth extolleth the power of God so incredulity weakeneth it And this is it which Esay sayd vnto Achaz Is it a small matter for you to be troublesome vnto men but that ye will also greue God And at the least thorough your opinion or rather incredulity make him weake When the vnbeleuers heare that Christ after his resurrection ascended vp into heauen and there hath pacefied the father towardes vs and ministreth eternall life vnto the beleuers streight way they saye with them selues Who shall ascend vp into heauen to see if it be so Which is nothing ells but to fetche downe Christ from aboue and to abrogate his power Likewise when it is preached that by dieng he hath ouercome death sinne damnation and hell they say who shall descend downe into the deape that we may be made sure of these victories whiche is nothing ells but to make voyde the benefite of Christe These wordes may paraduenture be applied vnto other formes of doubtinges of the harte of man but yâ— skilleth not much This we ought without all doubâ— to thinke that it was so sure that the things which Paul cited out of Moses are to be vnderstanded of Christ that at that time the Iewes theÌ„selues durst not haue denied them for theyr Rabines which we haue now in vse most manifestly apply those thinges which are written in the beginning of this chap. of Deut. vnto the times of the Messias Paul also weighed that although Moses had before put this word commaundement yet afterward when he sayth that it is nighe vnto vs in the hart he calleth it Dabar the is word which word serued Pauls purpose wheÌ„ he sayth This is the word of fayth which we preach And the Apostle so alledgeth the sentence of Moses yâ— he excelleÌ„tly wel alludeth to his wordes which he not only amplifieth and by exposition maketh perspicuous but also interpreteth For when he sayth To ascend into heauen which Moses also hath he addeth that it To bring downe Christ from aboue So that those things which Moses spake generally of distrust and doubting Paul applieth to those doubtinges whiche most of all hinder the iustifieng fayth And for that it was a thing very requisite that the Iewes should be perswaded that the righteousnes of fayth is not repugnant vnto Moses therefore would Paul the more largely set forth this place and tary the longer in it When he addeth But what sayth It may
certayne communicating of proprieties of speach attributed also vnto the ministers And if God vouchsafe so honorably to speake of the holy ministery they then greuously sinne which contemptiously disdainfully despise it If the casting away of them be the reconciliation of the world He sayth the casting away of them and not the remnauntes so that it may be referred vnto the Apostles which were counted cast away as though they were the reconciliation of the world but by casting away he vnderstandeth theyr fal excecation And A proposition causall this is a proposition causall for casting away can not be reconciliation but it is so called for that the one springeth of the other as if we should say that study is wisedome or that drines is barennes and by reconciliation he vnderstandeth saluation For we haue by the benefite of Christ obteyned reconciliation with God And in summe God in the Gospell will haue no other thing to be preached vnto vs but such a reconciliation Vnto the Corrinthians in the latter epistle it is sayd God was in Christ reconciling vnto himselfe the world to the end not to impute The sūme of the Gospell is our reconciliation with God vnto it the sinnes thereof And of the Apostles he sayth God hath put in vs the word of reconciliation We besech you for Christes sake be ye reconciled vnto God VVhat shall the reaceauing be but life from the dead In the exposition of this part life from the dead the interpreters much disagre For Origen and Chrisostome here vnderstand the true and proper resurrection from the dead which shal be in the last time at the end of the world as though soone after the conuersion of the Iewes vnto Christ it should follow And some thinke that the Iewes shal be conuerted in the ouerthrowe of Antechrist as though there should be a certayne analogy or proportion that euen as by the cutting of and the fall of the Iewes the Gentiles were called so when many nations haue fallē by the seducing of Antichrist the Iewes shall then be receaued into y◠Church by whose helpe the Gentiles which haue fallen shal be holpen vp agayne But these things are doubtfull vncertayne and obscure therfore I will of them affirme nothing as touching the maner forme and reason how they shal come to passe This we must beleue as the holy scriptures testifye that it shall come to passe that Antichrist who now by his ministers worketh the mistery of iniquity shall deceaue many as also at this day manye are by him deceaued and that ye shall at the length by the power of the spirite of Christ be destroyed and that the Iewes towardes the end of the world shall come vnto Christ But whether the Gentiles that haue fallen shal be by them repaired or no the scriptures declare not Ambrose thinketh it to be an allegory wherin is shewed that the world shall receaue greate vtility of the conuersion of the Iewes and that therefore it is called life from the dead for that that shal be vnto the world greate increase thorough the fayth of Christ and the worlde shal be made on liue in men thorough the fayth of Christ Verily that the felicity of the Church shal be greate all the Prophetes in a maner write and especially Esay which as it is most likely it as yet had not but shall then haue Neyther of these opinions doo I reiect neither is it necessary vnto saluation to know assuredly whether of them is the truer howbeit this I suppose to be more probable that the Apostle speaketh of the commodity which shall come by the conuersion of the Iewes which shal be in this life and not of that commodity which we shal haue in the eternal resurrection But these thinges are of no greate force And if we receaue the allegory of Ambrose we shall seme to attribute small fruite vnto the conuersion of the Iewes yea rather not one white more then to theyr reiection for if thereof shall come only the encrease of fayth and spirituall life by the death of sinnes this selfe thing was before geuen vnto the world in theyr reiection Howbeit my mind bēdeth more to this sentēce and to that which is obiected I would say that the Apostle describeth not vnto vs a diuerse nature of the commodity and vtility but only amplifieth one and the selfe same ▪ as though it shal be a degree more and extend farther And if the first fruites be holy then is the lompe also holy and if the roote be holy the branches also shal be holy That the nation of the Iewes is not abiect and to be contemned he confirmeth by the promise of God made vnto the fathers for in the fathers it was by reason of the leage which was made with thē sanctified and as touching this the Iewes were of greater estimation thē other Here is entreated of the whole nation and not of perticuler persōs nations Howbeit in this place is not entreated of men perticularly for there were amongst the Hebrewes many wicked men which thorough theyr obstinacye incredulity and most heaynous factes wickedly perished Wherefore Iohn Baptist called them Generation of vipers And Christ said Ye are of your father the deuill Wherefore here is entreated of that nation generally which was called the people of God and came of the most holy partriarch For so is it to be considred in this place not as it had his beginning of Adam for that way it nothing Here is spoken of the Iewes not as they had their beginnyng of Adam excelleth other nations For in Adam we are all sinners we are all dead and we are all the children of wrath But in Abraham Isaake and Iacob were the Iewes seperated from other nations and especially by reason of the couenaunt which God in times past made with those fathers Which couenaunt for that it thorough the vnfaythfulnes of men which liued in this latter time semed to be obscured Paul now aptly putteth the Ethnikes in mind of the first fruites and roote of that stocke wherof consisted the greate nobility of that nation And nobility What nobilitie is What is the nobility of any natiō or people as saith Aristotle in his Rhetorikes is nothing els but the honour great fame of elders And he saith also that when we speake of any perticular famely or person or nation or people to the nobility thereof belongeth that they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is men first inhabitting the land which thing the Iewes were not for they were brought from an other countrey into the land of Chanaan but which is of much more excellēcy then this they obteined the possession of y◠lād not by y◠force of man but of God y◠by many miracles wonders This also belongeth to nobility y◠men be frée and liue vnder no man but vnder their own lawes The nobilitie of the Iewes is described The Iewes were set at
speaketh he any thing of the ceremonies of Moses Wherefore forasmuch as those thinges which he there rehearseth are repugnaunt vnto the ten commaundementes and to the morall lawe we can not but thinke that of it also he vnderstandeth those thinges which he writeth And in the second chapiter he reproueth the Iewes for the like kinde of sinnes For he saith Thou which teachest an other dost thou not teach thy self Thou whiche teachest that a man shoulde not steale dost thou steale that a man shoulde not commit adultery doost thou commit adultery and thou which detestest idols dost thou robbe God of his honour Who séeth not that these thinges are contayned in the lawe of the ten commaundementes And in the third chapiter he yet more manifestly entreateth of the same when he writeth There is none iust there is none that vnderstandeth or requireth after God all haue declined and are together made vnprofitable there is none that doth good no not one These thinges we sée are of the same kinde pertayne vnto maners If the apostle would haue spoken only of ceremoniall lawes he woulde neuer haue made mencion of these thinges And this is also more euidently gathered that when he had sayd no fleshe is iustified by the works of the lawe he addeth For by the lawe commeth the knowledge of sinne Wherefore that lawe iustifieth not by which we know sinne According to which meaning he said also in the 4. chapiter The lawe worketh anger so farre is it of that it should iustify but it is very manifest vnto al men that sinnes are knowen and the wrath of God prouoked against transgressors more by the ten commaundementes then by the precepts of ceremonies I will not speake also of that generall sentence wherein it is sayd in the 4. chapiter That vnto him which worketh a reward is not imputed according vnto grace but according to debt◠And also that God would haue the inheritaunce to consist of grace that the promise should abide firme and not be changed that our gloriyng might be excluded which glorying commeth no les of good workes morall then of ceremonies It is written also in the 5. chapiter that the lawe entred in that sinne should abound and where sinne hath abounded there also hath grace more abounded These thinges also can not be drawen vnto ceremonies only Moreouer in the 6. chapiter when it was obiected vnto him that by so depressing workes and the lawe he did séeme to open a gate vnto loose life and vnto slouthfulnes and vnto sinnes as now dayly they obiect vnto vs he aunswered That we ought not to abide in sinne forasmuch as we are now dead vnto it By baptisme saith he we are buried with Christ that euen as he dyed and rose agayne so also should we walke in newnes of life And he admonisheth vs that euen as Christ dyed once and dyeth no more so also should we thinke our selues dead vnto sinne but liuing vnto God And he addeth that we must haue a diligent care that sinne raigne not in our mortall body and that we geue not our members the weapon◠of iniquity vnto sinne but geue ouer our selues vnto God as men of dead folke◠now lyuing and our members the weapons of righteousnes to sanctification These thinges which we haue rehearsed and the rest whiche followe euen in a manner to the ende of the chapiter séeme they to pertayne vnto the ceremonies of Moses or rather vnto a iust sincere and morall life The thing is so playne that there nedeth no question therein yet those thinges which are written in the 7. chapiter are yet much more manifest The affection saith he which are in the members were by the lawe made stronge and of efficacy to bring forth fruit vnto death But what other thing are these affections then 〈…〉 es filthy desires anger hatred and enuy which affections are rehearsed to◠the Galathians in that Cataloge where the workes of the fleshe are seperated from the workes of the spirite And there is no doubt but that all these thinges pertayne vnto the ten commaundementes Which thing the better to vnderstand Paul addeth What shall we say then Is the lawe sinne God forbid but I had not knowen sinne but by the law For I knew not what lust ment vnles the law had said thou shalt not lust Also the lawe in deede is holy the commaundemente is holy and iust and good Agayne The lawe in deede is spirituall but I am carnall sold vnder sinne For that which I do I allow not For the good which I would I do not but the euill which I would not that I do◠wherefore it is not I now which worketh it but sinne which dwelleth in me For there dwelleth no good in me that is in my flesh I haue a delight in the lawe of God as touching the inwarde man but I feele an other lawe in my member resisting the lawe of the mynde Oh vnhappy man that I am who shall deliuer me from the law of sinne and of death Wherefore in mynde I serue the lawe of God but in fleshe the lawe of sinne Whosoeuer shall diligently weigh all these testimonies shall easely sée that the Apostle wholy speaketh of the ten commaundementes whereof also he plainly maketh mencion in those foresayd words But these words which afterward follow in the 8. chapiter That which was impossible vnto the lawe in as much as it was weake by meanes of the fleshe God sending his owne sonne in the similitude of the fleshe of sinne by sinne condemned sinne in the fleshe these wordes I say can not be expounded of the lawe of ceremonies and much les that which followeth in the same chapter We are debt ours not vnto the fleshe that we shoulde liue according vnto the fleshe for if ye liue according to the fleshe ye shall dye But if by the spirite ye shall mortifye the deedes of the fleshe ye shall liue Neither can this be referred vnto ceremonies euē as neither can that also which is written vnto the Galathithians The lawe was put because of transgressions for where there is no lawe there is also no transgression And it is certayne that neither boasting can be excluded neither can the promise be firme if our iustification should depend of the obseruation of the ten commaundementes and of the morall preceptes howsoeuer thou take away the rites and ceremonies of Moses But much more firme is this place out of the 11. chapiter of this epistle vnto the Romanes And if it be of workes then is it not of grace if of grace then not of workes This Antithesis is vniuersall neither can it by any meanes be contracted vnto ceremonies I will not speake of that also which Paul writeth vnto the Phillippians how that he besides those precepts of Moses was conuersant without blame also as touching the righteousnes which is of the law For y◠which he writeth vnto the Ephe. the second chapter Not of workes least any man should boast
put But Pighius sayth farther that God requireth these woorkes that he may◠fréelye impute vnto vs iustification Whosoeuer is but euen slenderlye exercised in the holye Scriptures shall easelye sée that thys man is euen directlye repugnaunt vnto Paul For he in the Epistle to the Romaines sayth Vnto hym whych worketh not a reward is imputed accordyng to grace But Pighius sayth vnto him which worketh God imputeth righteousnes fréely But to impute fréely and not to impute fréely euery childe may sée that they are contradictories But mark gentle Reader this reason of two members These workes which he speaketh of either profite vnto iustification or else profite not If they profite not why calleth he them preparations For amongst causes are reckened also causes preparatory But if he will say that they profite are in very déede causes preparatories with what mouthe can he affirme that he plucketh away nothing from the honoure of Christ but appoynteth him to be the whole and absolute cause of our iustificatiō But peraduenture this two membred argument a man will turne vpon vs touching those works which follow iustification For he wil say either they are profitable to obtaine saluation or they are not profitable If they be not profitable Wherunto good works profite after iustificatiō why are they required and why are their promises setforth vnto thē But if they be why doe we not allowe merite to be in them I answer that suche workes are profitable vnto men regenerate for that they liuing vprightly and orderly are renewed and made more perfect But that is nothing else but a certaine inchoation and as it were a participation of eternall life Farther it hath séemed good vnto God by suche meanes or rather by suche spaces to bring men vnto eternal felicitie But we can not cal these workes merites For Paul expressedly teacheth that the stipend of sinne is death but eternall life is grace But that which is giuen fréely vtterly excludeth merite And in the meane time we ought to remember that That which is geuē frely excludeth merite there is a great difference as we haue oftentimes taught betwene their works which are as yet straungers from Christ and from God and their workes which are now by grace grafted into Christ and made his members Afterward also he goeth about to confute that which we say that a man is iustified by that faith which hath a respecte vnto the promises of Christ and of the remission of sinnes as though we holde that faith is the proper correlatiue of such promises For he saith that faith hath equally a respect vnto all the thinges which are set forth in the holy scriptures Yea saith he he doth vnto God a thing no les acceptable which beleueth that he created the world or beleueth the thre persons of the diuinitie or the resurrection to come then he which beleueth that Christe was giuen to be our mediator and that by him is to be obtained the remission of sinnes For that faith is of no lesse worthinesse then the other And if we be iustified by faith he contendeth that that faith no lesse pertaineth to the other articles then to the remission of sinnes by Christ And this he thinketh may be proued by that which Paul wryteth in the. 4. chapiter vnto the Romaines And not for him only were these things written but also for vs vnto whome it shal be imputed so that we beleue in him which hath raised vp Christ from the dead Beholde saith he that faith is imputed vnto vs vnto righteousnesse whereby we beleue that God raised vp Christ from the dead and not that faith whereby we beleue that sinnes are forgiuen vs by Christ First here we confesse that our faith assēteth vnto all the things which are contained in the holy scriptures But forasmuche as amongste them there is but onely one principall and excellent truthe vnto which all the other truthes are directed namely that Christ the sonne of God suffred for vs that by him we might receiue forgiuenesse of sinnes what meruail is it if our faith haue a respect vnto this one thing chiefly For this our assumpt Paul proueth For he saith that Christ is the end of the law Wherfore séeing he is the end of al the scriptures he is also the summe and principall obiecte of our faith although otherwise Christ is the principal obiect of our faith by our faith we also embrase all other thinges which are contained in the holy scriptures And whereas he addeth that the faith which is of the other articles is no lesse acceptable vnto God then this faith which concerneth Christ and the remission of sinnes we may first say that that is not true if a man rightly way the dignitie of the action of faith For the dignitie of faith as also the dignitie of other suche like kindes of powers is measured by the obiects For as those obiects differ one from an other in excellency and dignitie so the assētings of faith ought according The dignity of faith is mesured by the obiect to the same to be counted inferior or of more excellency Séeing therefore God would in suche sort haue his sonne to die and that men should be by him reconciled that for this he hath instituted all the other things to be beleued which are set forth in the holy scriptures we can not put any doubt but that this pleased him much more then the other For that the other are directed vnto this as vnto their end And this is a common rule amongst the Logicians Euery thyng is such a thyng by reason of an other wherfore that other thyng shall much more be such Wherfore this actiō of faith wherby we assēt vnto this most noble truth ought to excell al other actiōs of faith whatsoeuer they be And so it is not by a thing like acceptable vnto God whither a man beleue this or that If we should vse this answere I know Pighius were neuer able to confute it but we say moreouer that he in vain contendeth about the greater or lesse dignitie of faith as touching this or that article For we are not iustified by the dignitie of faith For it is in euery mā weak◠and féeble But we therefore say that we are iustified by faith bicause by it as by We are not iustified by the dignity of fayth an instrument vnto this ende giuen vnto vs and by God appointed we apply Christ vnto vs and take holde of the forgiuenesse of sinnes Wherefore the worthinesse or vnworthinesse therof is to no purpose considered But that which he bringeth out of the. 4. Chapiter of the Romaines he bringeth cut of and maimed For if a man read the ful and perfect sentence he shal easely sée that plaine mention is there made of the death of Christ and of the remission of sinnes which by it we haue obtained For Paul saith that vnto vs it shall be imputed as it was vnto Abraham if
this is a great aduauncement vnto piety therfore Paul setteth it forth to the end to commend those weake ones to the better sort Howbeit lest in this matter he shold attribute more vnto them theÌ„ to the freer sort as though he shold think that the stronger in vsing liberty had not a consideration of the law of God he pronounceth the sentence which he setteth forth coÌ„mon to ech part They sayth he which obserue dayes obserue theÌ„ to the Lord they which obserue theÌ„ not obserue theÌ„ not vnto the Lord. And they which eat eat to the Lord they which eat not eate not to the Lord. And those datiue cases which Paul here vseth to obserue to the lord to eate to the lord to liue to the lord to dye to the lord signifie nothing ells but that we ought in all our actions in all our life and euen in death to depend of the lord And geueth thanks to God Hereby we may iudge yâ— eyther of those what soeuer they did had a regard vnto God for that either part gaue thanks vnto him Of what great force geuing of thanks is Wherefore geuing of thankes is of no small force For it is as it were a certaine healthfull sawse and maketh that which otherwise of it selfe should haue bene hurtefull commodious and healthfull vnto vs. Therefore Paul to Timothe writeth Euery creature is good and nothing is to be cast away which is receaued with thanks geuing For none of vs liueth to him selfe neither doth any die to himselfe For whether we liue we liue to the Lord or whither we die we die to the Lord. This may thus be applied to be a reason wherby the stronger sort are feared away from contemning the weaker namely for yâ— they both liue dye vnto the lord It may also be a general cause why they are sayd both to obserue not to obserue dais vnto yâ— lord either to eate or not to eate to the lord for that vniuersally they liue vnto the Lord and dye vnto the Lord. By these woordes we are aptly and manifestly The scope of our lyfe and of all â–ª our actions instructed touching the scope of our life and of all our actioÌ„s I would to God this might neuer slippe out of our mind but mought with most depe rootes be fixed in our hartes Life and death I thinke in this place are to be vnderstanded as touching the body For I se not very wel what consideration they haue which referre these thinges to the life of fayth and to the death of sinne For there is none which sinneth to the Lord. For that can not pertayne to the honor of God Vnles paraduenture they meane that this is all one with that which was before spoken He standeth to his Lord or falleth But the first exposition semeth in my iudgement more playne and agréeth with those thinges which Paul writeth to the Phillippians And Christ shal be magnified in my body whether it be by life or by death VVhither therefore we liue or die vve are the Lordes This in sum ought to be of greate force with them for that not only our life and death depende of the lord but also for that we all both as touching life and as touching death are hys proper possession And if this be so who can contemn his neighbour escape vnpunished This is in a maner all one with that which Paul before sayd Why iudgest thou an other mans seruaunt That fault was reproued in the weake ones and this is now layd to the charge of the stronger sort that they reiect and contemne not euery kind of men but these which are the Lords Paul sayth to the Corinthians Ye are not your owne men For ye are bought with a price Glorifie God now in your body and in your spirite which belong to God Agayne ye are bought with a price be not ye made the seruaunts of men For Christ therfore died rose agayne and reuiued that he might be Lord both of the quicke and of the dead Here he ascribeth a cause why we ar by good right the Lordes For he hath redemed vs by his death by his resurrection hath deserued Whether Christ if he had not dyed for vs shold haue had vs to his proper possession life for vs. Wherfore he is Lord both of our life and of our death But here paraduenture thou wilt demaund whither if Christ had not died we should haue bene his proper possession or no As touching his diuine nature eueÌ„ without his death and resurrection he is our lord For we are created of him whatsoeuer we haue we haue it thorough him But bycause he is in very dede maÌ„ he hath by his death and resurrection iustly and worthely gotten vnto him selfe this dominion which yet the father could haue geueÌ„ vnto him freely but to set forth his glory he would rather geue it to his merites Wherefore Paul to the Phil. sayth for which cause God hath geuen vnto him a name which is aboue euery name namely for that he had humbled himselfe to death euen to the death of the crose OrigeÌ„ very largely entreteth of this doubt Howbeit I thinke that this solution which I haue here brought is more playne more true But there ariseth also an other doubt For Paul semeth to speake agaynst that sentence of the Lord in 22. chapiter of Mathew He is not the God of the dead but of the liuing For if he be not the God of yâ— dead how is he here sayd to be Lord of the dead But if the matter be more narrowly examined there is not herein contrariety For there the Lord would hereby proue the resurrection of the dead for that God could not be truly the God of AbrahaÌ„ of Isaac and of Iacob vnles he would haue them to be saued and that wholy both as touching soule and body For it is the propriety of GOD to saue thâ—se whose GOD he is And the Scripture in Exodus pronounceth that GOD is the GOD of those patriarches Wherefore they liue and shall more fully liue in the blessed resurrection Hereby it is manifest that Christ spake of those which were thought to be vtterly dead both in soule and in body But God can not be their God For he can not suffer such a death to preuaile against his But here Paul sayth that Christ is Lord of of the dead which are dead in body only but liue in spirite and when tyme commeth shall rise agayne Wherefore we sée that betwene these places there is vndoubtedly no contrarity But because we are by the way lighted vpon those words of the Lord there are as I thinke in them two thinges to be obserued First that although of them is properly concluded the resurrection of the godly whose God God confesseth himselfe to be yet followeth it that of the selfe same words may be concluded the resurrection of the wicked For if God of his goodnes do so
the dead 68 â–ª 78. 201. 202. 218 Riches how it is vsed 37 Righteousnes what it is 16. 117. 236 Righteousnes is of two sortes 316 317. 318. 440. Righteousnes is of God 60. 285 Righteousnes commeth without the law 56 Rites and ceremonies of the Gentiles were not constant 243 Romaines why they were called holye 5 Rocke which was Christ 199 Rules to amend iustes 29 S SAbaoth day 436 Sacraments what they are 47. 49. 77. 79 80. 81. 82. 83. 85. 86. 145. Sacrifice what it is 411. 412 Sacrifice of the Masse compared with the sacrifice of the gospell 448 Sacrifices 195 Sacrilege what it is 46 Saluation by the gospel 15 Sanctification what it is 156 Sanctification commeth not of the nature of the parents 14â— Sathan being bound what it meaneth 218 Saintes desires are not alwayes fulfilled 450 Sedicious persons are to be abhorred 43 Seruice of God what it is 1 Seruaunts and free men differ 1 Seruaunts why they are so called 153 Sending of the Apostles what it is 2 Scripture hath not his aucthoritye of the church 93 Scripture bringeth patience and consolation 443 Scripture may not be prohibited from lay men 199 Shame what it is 156 175 Signes what they are 79 Simmachus Oration 25 Sinne of the first parents 32 Sinne comprehendeth action and defect 27 Sinne and the effectes therof is at large described from the. 54. lefâ— vnto the. 194. lefâ— Sinnes are the tormenters of God 34 Sinne is punished by sinne 33 Sinnes ventall and mortall 150 Sinne and death knit together 111 Sinne in infantes 168. 169 170 Sleping what it is 433 Scholemasters â—re the instrumeÌ„ts of god â–ª 21 Soule of man what it is 41 Soules of saintes althoughe they be blessed desire many things 213 Spirite of Christ what it is 199 Spirite of feare and spirite of adoption 203. 204. 205. 206. 207. 208. 242. Stoikes without affections 29 Straunge tongues may not be vsed in the church 207 Stretching out of the hand what it is 331 Succession what it is 244 Supper of the Lord what is the righte vse therof 24 Sworde being borne before a Prince what it signifieth 431 T TAble of the Eucharist 343 Temptation is of two kindes 28 Testament new and old 43. 44. 50. and why it is so called 363 Things are not to be made common 451 The spirite of loue 452 Through Christ we geue god glory 456 To confesse what it is signifieth 445 Transubstantiation 198 Truthe coâ—uinceth errors 20 Tribute why it is payd 431 Truthe made captiue and by whome 20 Truthe commeth all of God 21 True doctrine must be ministred though the people allow it not 22 Truthe had place in the grafting in of the gentiles 445 Two marks to know false Apostles by 455 V VEssels of wrath 277 Vncleane things what they are 29 Vngodlines what it is 75 Vocation of efficacy is an effecte of predestination 290 VV WAking what it is 433 Wedding garment what it is 434 Words and dedes are the instruments of the Apostleship 448 Word of God edefyeth 338 World what it signifieth 413 Workes â–ª what they are 39. 40. 43 Workes of the law 57. 68. 73 Works of preparation 3. 1. 173 Works reiected 148. 185 Works or superegation 56 Works iustify not 57. 68. 69. 83. 103 Works and carnal propagation are not causes of saluation 246 Works of darknes â–ª what they are 434 Wrath of God what it is 19 38. 278 Worshipping of God what is the truthe thereof 23 Z ZAchary slaine betweene the temple and the altare 96 ⧠Faultes escaped desiring thee Reader to marke them in thy booke according to the Table here following Folio Page Line Faultes Corrected 20 1 21 vnto this senses vnto his senses 30 1 48 By loues and colours by lines and coloures 32 1 15 an Image of the another image of the 33 1 5 not to vnderstand not to be vnderstand 37 2 11 said wheÌ„ word was said when word was eod 2 21 or that he wold for that he wold 40 2 38 and lying waytes and lying wonders 42 1 39 out of other men for other men 59 2 37 false falles 61 1 9 his appointed his lawes appointed 68 2 17 pertained vnto him pertained not vnto 69 1 49 the accidences if the accidences 78 2 31 that so that it is so 89 2 16 riftingly triflingly 97 2 37 he leaueth vs he loueth vs 102 1 40 them selues set themselues 105 2 55 a much greater loue that he bare a muche 108 0 1 place placed iÌ„ so firm a place 112 1 31 created with some created with sinne 123 1 47 haue bene they bene saued if they 124 1 13 are called which are called 139 1 19 as haue as we haue eod  23 proposition proportion 140 2 28 were not true were true 142 2 55 the mansions the inuasions 150 1 16 before when he before vsed when he 157 2 7 soldiers soldiers weÌ„ton â—â—arfar 159 1 6 in a merite in it a merite eod 2 25 hostis promeretur hostiis promeretur 166 1 51 with as it is his first with this first 173 1 29 and the effect and the defect 183 1 41 rites cityes 184 2 18 the worse they the worse thyng 185 1 41 now condemnation now no condemnation 189 2 10 these forasmuch as these eod  14 should moue should meane 190 1 25 so that these so are these 195 2 38 affects effects 196 2 54 can not disagree can not agree 200 1 10 world tooke word tooke 211 1 51 eternall wright eternall weight 221 1 20 wise appointed wyse men appoynted eod 2 8 newly that he namely that he 123 2 18 so that he so that ye 233 2 5 we are notably we notably 238 1 31 dissention destruction 239 1 49 desired to be slain desired not to be slain 245 1 35 they wyll they wyll not 264 2 6 to persist God to resist God 272 1 50 thought he neither thought he 278 1 46 persecution perfection 299 1 37 secrecy of the secrecy 308 2 28 afflycted therfore affyxed vnto it 310 1 37 was he driueÌ„ vnto it therfore was he driueÌ„ eod 2 42 is that it is that which 317 1 4 tended to other tended to no other 319 2 5 as the simple as by the simple 326 2 21 a very similitude a very apt similitude 341 1 35 he vnderstand of he vnderstandeth 344 1 41 Iesus the priest of Iesus the priest eod  43 inotnto not into 355 1 37 member number eod 2 51 and abode the and abode 356 1 27 fallen into seueritye fallen seuerity 359 2 13 Israelites claue first Israelites claue fast eod  16 entisements by entisements 361 1 29 who not who differ not 363 1 52 that that maner that after that maner eod  53 for the amplifiing if for the amplifying 364 2 40 stayned from al discerned from all 365 1 51 Omnis Omnes 368 2 6 to be the put to be the 369 2 6 not in thy name we not in thy name 380 2 47 was by these fasts was not by these facts 381 2 46 he formaketh what the fire maketh hot 385 2 45 after such for after such sort 386 1 1 uen freely uen it is geuen frely 387 1 49 strengths strengths of nature 393 1 46 one calleth one he calleth eod 2 24 if I all fayth if I haue all fayth 405 2 10 of righteousnes is righteousnes is of 406 1 37 but not by but not by faith 407 2 11 thou hast receyued thou hast not receiued 418 2 43 trifling effectes trifling offices 428 1 17 Iohn Iehu 429 2 2 Onely if God Only of God 430 2 19 as out feare without feare 436 1 32 he which auengeth which he aeuengeth LIFE IS DEATH AND DEATH IS LIFE AETATIS SVAE XXXX 1562 I D ¶ Imprinted at London by Iohn Daye dvvelling ouer Aldersgate beneath S. Martins Anno Domini 1568. the 31. day of August ⧠Cum Gratia Priuilegio Regiae Maiestatis per Decennium
offred vnto vs are the holy scriptures which we ought alwais to haue in our hands as a present remedy For if we be enfected with ignorāce there shal we finde light to shake the same of if we be disturbed with sundry perturbations and languishing affectes of the mind and if also we be vexed with the conscience of most greuous sinnes in them are offred vnto vs remedies both easy redy if we be oppressed and in a maner ouerwhelmed with the troubles and greues of outward thinges there shall we find sound and firme consolation if we be sometymes in a perplexitye not knowinge in thinges doubtfull whiche way to turne our selues we can in no other place better then there finde good and faithfull counsell if we be tempted and be in daunger as it oftentimes happeneth of our saluation there we haue a most strong most sure place of refuge And doubtles our latter Dauid drue out from no els where but out of this scrippe most small stones of the word of God wherewith he smote the forehead of Goliah and felled to the ground Sathan by whome he was tempted in y◠desert Wherfore the first Dauid not without iust cause wrote that he considered wonderfull things touching the lawe that is touching the scriptures of God and that he had hidden in his hart the worde of God to the ende he might not sinne against him and this word he confessed to be his consolation in affliction for that the wordes of GOD quickened him What should a man seke farther here out doe flow the fountaines of our Sauiour and we are all inuited freelye to drawe water out of them whereby our intollerable thirste is quenched and satisfied with a singular desire to obtaine blessednes Here haue we a storehouse of GOD full stuffed with the plenty of all good things and set abrod wyde open for vs therout may euery man prouide for his owne want Here is layde for vs a table most plentifullye furnished where the wisedome of God hath mingled for vs most pleasant wyne wherewith euery man may most penltifully refreshe him Here is set forth for euery man a garden and paradise more pleasant then the garden of Alcinoes Salomon Wherfore let vs gather out of it things profitable not hurtful Let vs rather imitate y◠bees then y◠spiders in sucking out the most sweete iuyce and not the deadly poyson We vse commonly with an incredible study to embrace bookes set forth by any industry of man whereout yet we attayne nothing els but a meane how either to defend or to recouer health or a way to encrease thinges domesticall or rules to gouern a commonwealth or institutions of husbandry or of other artes or some entisements to pleasures how much more is it profitable for vs with our whole hart to apply our selues to the reading of the holy scriptures Forasmuch as in them speaketh not vnto vs humane wisedom but God himselfe vnto whome vndoubtedly if we harken geue hede we shall receaue a singular alacrity and chearfulnes of mynd we shall driue away heauy cogitacions we shal be eased and lightened with a most sweete consolation and shall put on strength aboue mans reach we shall now thinke nothing hard or difficill we shall thinke the yoke of the Lord and his crosse to be thinges most light and shall offer our selues most redy for his name sake to suffer any thing yea and being instructed with heauenly eloquence we shall talke vnto men not with the wordes of men but with the wordes of God himselfe Doubtles I know that there are many which beleue not these thinges and that there are not a few which deride them and thinke that we are out of our wits but I would gladly desire these men to vouchesafe once to make a profe besech them not to disdayne to reade I dare sweare and that vpon my greate perill that they shall at one tyme or other be taken They shal at the length feale how much these thinges diuine differ from humane thinges They shall feale I say if they reade attentiuely diligently that at the length thorough the mercy of God these scourges of feare and shame are encreased in their sences they shall feale them selues to be effectually perswaded once at the length to dye vnto death that they may liue to life they shall feele also themselues smitten with an horror of their sinnes and pleasures past when as before in them they thought themselues blessed happy They shal feele that the whole misery of this carnall life is heaped vp before their eyes and they being tormented with the bitter feeling therof it will cause to burst forth out of their eyes greate showers and mighty floods of teares for the oracles and words of GOD when they are earnestly read and deapely cōsidered do not slightly nippe the mind but do most deapely digge into the hart with most sharpe prickes and therout after a sort plucking vp by the rootes vices wicked actes do in their place plant peace of conscience and spirituall ioye they shal also at the length fele kindled in them the wonderfull and most pleasant loue of the swetenes goodnes of God Wherefore they being thus vtterly changed shal be compelled to say that which Dauid excellently well recordeth How swete are thy words made to my iawes they were sweter vnto my mouth then hony But of such an helpe then which can nothing be found more diuine and more heathfull are those men depriued whiche other will not read Gods bokes at all or els reade them with a certayne disdayne lothesommes and contempt so that they haue no zeale to the wordes of God but thorough theyr owne proper deuises their mind is vtterly caried to other matters Of which impiety and wickednes God in y◠Prophet Osea the 8. chapiter greauously accuseth Israell saying I haue written to them the greate things of my law but they were coūted as a strange thing Doubtles those children are to much degenerated which count that voyce wherewith theyr most louing parent calleth vpon them to liue godly and vertuously for a strange voyce and contrariwise do folow as theyr owne and proper voyce that which is in very dede a strang voyce and so it commeth to passe that after the maner of betels they refuse swete sauors and go to stinking donghils Wherefore it is not to be meruailed at if they waxe rottē in the filthy puddle of worldly pleasures if they be burnt vp wyth vnwoorthy and filthy cares If they dispayre in aduersities and if at the laste they perishe in sinnes and in a lyfe altogether corrupted In summe as touching the holy scriptures I may iustly pronounce although somewhat inuerted that which Demostenes affirmed of money namely that with the word of God ought al things to be done and with out the same can be done nothing that is good But what go I about Do I take vpon me to set forth the commendacions and prayses of
sepulchre 55. a The poison of Aspes is vnder theyr lippes 55. b The folish mā hath said in his heart there is no God 22. a The Lorde hathe heard the desire of the poore 381. a Loke vpon my labor and my vtility and forgeue me al my sinnes 382. a Blessed are they whose synnes are couered 75. a And in his heart there is no guile 75. b Blessed are the immaculat which walk in the law of the Lord. 75. Hoping in his mercy 102. a. b Beholde I was conceiued in iniquitie 130. b The heauens declare the glory of God 327. b Let their table be turned into a snare 342. b Returne O my soule again into thy rest 386. a Deliuer me in thy righteousnes 385 The mercy of the Lord is from generation to generation on them that feare him 397. b I as a grene Oliue tree in the house of the Lorde haue put my trust in my God 353. b Prouerbes I Do loue them that loue me 297 I also wil laugh in your destruction It pertaineth to a man to prepare the heart but thanswer of y◠tonge is of the Lord. 381 Wisedome GOd reioyseth not in the destruction of the wicked 307. Ecclesiasticus THe fornace tryeth the vessels of the potter and so doth temptation the iust men 273. All mercye shall make place to euery one according to the merite of his worke 159. b God hath mercy vpon al men and winketh at the sinnes of al men because of repentance 307 Esay ANd if he geue his soul for sin he shal se his sede a far of 118 Why hast thou made vs to erre 27 Iudg thou house of Israel betwene me and my vineyard 47 And euery day my name is euil spoken of 46. b Thou arte oure father but we are clay 276. a Make grose the heart of this peple that they vnderstād not 270 Beholde I say in Syon a stone of triall 284. b All the day long I stretched abroade my hāds to a people that beleued not 307. a He hath borne our infirmities 323. a Behold I go to a nation which called not vpō my name 330 Howe long Lord euen to destruction 338. a In hearing heare ye and vnderstand not 338. a My seruaunt shall iustifye many and shall beare their iniquities 392. b Vnto wdome shall I loke but vnto the pore contrite c. 399. a Heauen is my seat and earth is my footestole 399. a Jeremy BE ye conuerted vnto me sayth the Lord and I wil be conuerted 388. a 381. b If I shall speake of a nation or kingdome c. 273. b They haue forsaken me the foūtain of the water of life 23. a The way of man is not in his owne power 177. a Thoughe a mother can forget hir childe yet will I not forget thee 307. a Not according to the couenaūt which I made with your fathers 362. b If a nation shall repent him of his wickednes I wil repent me of that which I spake against him 309. b Ezechiell THe sonne shall not bear the iniquity of the father 131 As truely as I liue sayth the Lord I will not the death of a sinner but rather that he be conuerted and liue 300. a Walke in my wayes and make you a new heart 381. b If the wicked men shall repent him of al his sinnes c. 402. a If a prophet be seduced I haue seduced him 27. a Noe Daniel and Iob shal deliuer their owne soules only 42. a Daniell REdeme thy sinnes with almes 382. a Osea TAke a wife to thee of fornication c. 290. b Ye are not my people that ther shal be called the children of the liuing God 290. b Thou shalt call me my man and not my husband 334. b Joel EVery one that calleth vpon the name of the Lord shal be saued 68. a. 321. b Amos OVer .iii. euils and ouer .iiii. I wil not conuert him 133 a Nahum VVHat doe ye think against the Lord he wil make an ende neither shall tribulation arise the secōd time 37. a. 118. 131 Abacucke THe iust manne shall liue by faith 17. b Zacharie BE ye conuerted vnto me I wil be cōuerted to you Malachie IAcob haue I loued but Esau haue I huted Mathew IVdge not and ye shall not be iudged 36. b When ye haue done all theese things say we are vnprofitable seruaunts 39. a An euil tree can not bring forth good fruit 185. a He which seketh finedeth and vnto him whych knocketh shall be opened 284. b Aske and ye shall receiue seeke and ye shall finde 383. b Many sinnes are forgiuen her because she hath loued much 383. b Lord haue we not in thy name prophesied c. 394. a Saue me otherwise I pearish 11. b I am the God of Abraham of Isaac and of Iacob 68. a Vnto the bloud of Zacharias the sonne of Barachias 96. a Blessed art thou Simon Bariona for fleshe and bloud hath not reueled this vnto thee 126. Come ye blessed of my father receiue the kingdome 192. b Heauen and earth shal passe away but my words shal not passe away 218. a What so euer ye wold mē shold do vnto you do ye the same to them 240. a No man knoweth the father but the sonne and he to whō he wil reuele him 303. b He hath borne our infirmities 323. a Vnto him that hath it shall be geuen but he which hath not euen that which he hath shal be taken away 339. b Why speakest thou in parables to them ibidem Forgeue vs our trespasses as we forgeue them that trespasse against vs. 382. a How often would I haue gathered thy children as the hen hir chickens 306. b What so euer ye shal aske beleuing it shal be geuen you 383 Come vnto me all ye that laboure 398. b Marke HE which beleueth and is baptised shal be saued 68. a Goe ye and preache the gospel 383. b Luke THat you may eat and drinke vpon my table c. 88. b For he hath loked vpō the humility of his handmaidē 298 Geue almes all things shall be cleane vnto you 383. b Lead vs not into temptatiō 27 When you haue done all these things say we are vnprofitable seruaunts 39. a Many sinnes are forgiuen her because she hath loued much 339. b Goe out into the hie ways and stretes and compell them to enter 361. a Blessed is that seruaunt which when his Lord cometh shall finde him thus doing 348. b Ihon. NOwe I will not call you seruaunts but frends 1 The true worshyppers shall worship in spirit truth 8. a He which amōgst you is without sinne let him cast the first stone at hir 36. a Neither hath this man sinned nor his parents 133. a He which is borne of God sinneth not 149. a If any man loue me he wyll kepe my commaundements 397. a If ye had God to your father doubtles you shold loue me 397. a True worshippers worship in spirite and truth 8. a He which beleueth
therfore he geueth vs charity and other most noble vertues He addeth Called Sainctes by which worde he admonisheth them of their state past If they be called to holynes for as much as there caÌ„ be no motioÌ„ but where limites are apointed therfore they mought well conclude that they were called from vncleanes and Why the Romanes were called holy vnpurenes to holynes Neither say thou All they which were at Rome ought not to be called holy for that there were many there whiche were not absolute and not yet perfecte for these thynges let not For Paule first had a regarde vnto the better sort and in theyr name and prayse beautified the whole church For certayne preregatiues of singular members do redounde vnto the other members Further the Apostle had a consideracion wherevnto they were called namely to be made holy He sawe that they were called to the communion Augustine of Sainctes whereof they also tooke theyr name And Augustine in his 6. booke against Iulianus admonisheth vs not to thinke that this woord holynes signifieth This word holynes signifieth not perfection perfection And he citeth a place of Paul in the first epistle to the Cor. where he sayeth The Temple of God is holy which Temple ye be And no man is ignorant but that the Corinthians were infected with many vices And if we wil serche out the strenght of the significacion of the worde Sancti that is Sainctes or holy as the same Augustine teacheth in his booke de Symbolo fide it cometh of this Whence this word holynes is deriued worde Sanctio that is to constitute For that is called holy whiche is constant and firme and appoynted to abyde but nothing more letteth vs to abyde for euer then doth sinne for it is sayd that the reward of sinne is death Therfore it cometh to passe that holynes consisteth chiefely in the forgeuenes remission of sinnes FroÌ„ which seÌ„tence that disagreeth not which Paul hath in the first to the Cor. when he sayeth after he had rehearsed a cathaloge of enormious sinnes And these thinges were yee sometymes but nowe yee are washed yee are sanctified But the forgeuenes of sinnes is had by the holy ghost If that we shal call any thynge holy by reason of preparatioÌ„ they mought truly be called holy which haue beleued in Christ because that by the grace and spirite of Christe they are prepared to glory and highe purenes of lyfe to come Ambrose semeth Ambrose to searche out who are they which are called the beloued of God and called Sainctes And he aunswereth that these are they which thinke well of Christ If thou wilt agayne demaund what those are he aunswereth That those thinke What those be that thinke well of Christ well of Christ which thinke that we ought to put our confidence in hym only and that in hym is perfect saluation And of it may be concluded as of contraries that they thynke not well of Christ which trust in theyr owne strengthes or workes which thinge such as doo are not to be nombred amonge the called Sainctes and beloued of God as Ambrose now speaketh of them The called he nameth Sainctes because men of theyr owne nature are not able to attayne Holynes is not the cause of calling vnto holynes vnles they be led by the celestiall might of the holy Ghost And this is not to be left vnspokeÌ„ of that men are not therfore called of god because they are holy but that they are therefore holy because they are called Paul doth not rashely vse this kind of speach because the Iewes for that they had theyr original The Iewes claymed holynes vnto themselues only froÌ„ the holy Patriarches Prophetes boasted that all holynes consisted in theyr stocke only as thoughe other nacions were so wicked that it shoulde be counted an vnlawfull thing to communicate with them this proprietye of holynes But now yt is manifest that through the grace of Christ it is brought to passe that as well the Gentiles as the Iewes haue obtained the prerogatiue of holynes in an equall balance so that they haue the fayth of Christ Here we see also that Paule in placing of these two wordes obserued a iust order For fyrst he setteth to the beloued of God before called Saintes because that holynes A tâ—imâ— placing of wordes breaketh forth of no other thing then of that charity and loue wherewith God loueth vs. And he might haue set forth the Romanes with other most ample titles namely that they had the dominion ouer the whole world ruled ouer all But passing ouer these things he speaketh only of yâ— things that are of more value chiefly because it was not expedieÌ„t to flatter yâ— Gentiles more then yâ— Iewes and especially because there was risen no smale discord betwene both nacions Wherefore he ouerskippeth those titles which were proper vnto the Romanes he toucheth the coÌ„mon prayses of all such as beleue that they which were of the Gentiles and they which were of the circumcisioÌ„ might in that church be the better vnited together betweene them selues But we may not therfore be afrayd It is lawfull to call Princes by their titles both to salute and also to call Princes by their proper titles For in so doing we both admonishe our selues what we owe vnto theÌ„ and also we put theÌ„ in minde of theyr duety For Paule also when in the actes of the Apostles he made an oration to Agryppa was not afraid to call him by the title of a king Hetherto we haue expounded the second parte of the salutation that is what they were whom Paule saluteth Now let vs see what good thinges he wisheth vnto them Grace saith he to you and peace c. By the name of peace he vnderstandeth What peace signifieth with the Hebreues after the maner of the Hebrues the increase of all good thinges For as the Ethnikes say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is grace salutem that is health so the Hebrues say Schalom that is peace And in the olde testament this salutatioÌ„ is ofteÌ„ vsed Yea and Christ also comming vnto the Apostles sayd Peace be with you And he commaunded Luke 24. the Apostles that into what house soeuer they entred they should say Peace be vnto this house To this salutacion commoÌ„ly vsed among the Hebrues Math. 10. Paule addeth this word grace which word is not often found in the olde testament Grace is ioyned with peace added vnto salutations But Paule herein nothing offendeth For it aunswereth vnto his vocation for he was a preacher of grace and in the meane tyme admonisheth them to whom he writeth that peace is not to be looked for that is the heape of all good thinges from our owne strengthe and merites but from the grace of God He sheweth the roote and putteth it fyrst from whence other good thinges are powred vppon vs that we may haue the childe together
Here is declared that the Gospell is The Gosple is setforth to all men indifferently How the Iewes are preferred before the Gentils set forth vnto all in generall neyther doth the preaching thereof exempt any kinde of men The Grecians he taketh here generally and vnder that worde comprehendeth all nacions besides the Iewes And in that he sayth First he signifieth order but not greater aboundance of fruite as though the Iewes should haue more commodity or vtility by the Gospell then the Ethnikes Of which thyng Chrisostome hath a trimme similitude when they of full age which were conuerted vnto Christ were baptised at the tyme of Easter or Whitsontyde they could not be baptised all together yet they which were fyrst washed did not more put on Christ neyther receaued they more grace then they which wer last Wherfore there is here signified an Analogy or proportion of order An analogy of order as touchyng tyme betwene the Iewes and the Grekes The calling of the Iewes was first Paule preched first vnto the Iewes before he preched vnto yâ— Gentila The definicion geuen is proued by the effecte The effect of the Gosple is that we shoulde be iustefied The end of the Exordium and of the entent of hys treatise The propositioÌ„ which shal be proued euen to the 12. chap. A soft transition the Iewes are put in the first place For Christ was the Apostle of the Iewes and minister of Circumcision For he sayd that he was not sent but vnto the lost sheepe of the house of Israell And when he fyrst sent hys Apostles he commaunded them the they should not go vnto the Gentils nor enter into the cityes of the Samarytans But in hys last ambassadge when he was redy to ascend vp into heauen he commaunded that they should be witnesses vnto hym in Ierusalem in all Iewry and Samarya and then he added euen vnto the vttermost borders of the earth Yea and Paule also obserued this order For first when he entred into any cities he preached in the Synagoges And together with Sylas and Barnabas he sayde vnto the Iewes vnto you oughte Christ first to be preached whome because ye haue refufed beholde we turne vnto the Gentiles The Iewes oughte to haue beene the fyrste whiche shoulde be called because they had the prophesyes and Prophetes and tables in a manner sealed wyth the promise of Christ Wherefore fayth was fyrst required of them He proueth thys defynicion now set not indeede by things before or by the cause for that is vnpossible but by the effect and as they say by the latter when he sayth For the righteousnes of God is reuealed in it from fayth to fayth That is the effect of the Gospell and of fayth is that we should be iustified Now the Apostle endeth hys Exordium and commeth to the entreatyng of hys disputacion and thys is the principall proposition which in sum containeth that which he goeth about to proue through eleuen chapters that is that a man is iustified by fayth Wherefore this proposition serueth for two thinges for first it is broughte in as a reason of the difinicion set And agayne as the principall proposition of the whole disputacion And so the Apostle by a soft pleasant and couert transition leadeth the attentyue hearer from the exordium vnto the confirmacions and confutacions which follow When we heare the righteousnes of God named in this place let vs not thinke that he entendeth here to speake of the seuerity of Gods iugdements for that seuerity is not called of the Hebrues Nedech but rather Tischpat that is iudgement and Tsedtreth which our men turne righteousnes signifyeth goodnes clemency and mercy whereby God declareth hymselfe good vnto vs. And because he doth this chiefely in geuing vs righteousnes therefore I thinke How this word righteousnes is to be vnderstand that that word was so commonly turned and that word in this place if a man marke it wel aunswereth vnto saluation which he sayd before commeth vnto vs by the gospell And the Prophetes many tymes craue the righteousnes of god which can not easely be taken euery where of the seuerity of hys iudgement For there is none that is wyse woulde haue god to deale wyth hym according to that Ye rather the saynctes crye Enter not into iudgement with thy seruaunt And god declareth thys his righteousnes or goodnes towardes vs by The meanes whereby God declareth hys goodnes to wards vs. three thinges chiefely First he receaueth vs into fauour forgeueth vs our sins imputeth not vnto death those sins which we commit but contrarily imputeth rather vnto vs the obedience and holynes of Christ Secondly he kindleth in our myndes an endeuor to lyue vprightly reneweth our will illustrateth our reason and maketh vs all whole prone to lyue vertuously when as before we abhorred from that which is iust and honest Thyrdly he geueth vs pure and chast maners good actions and a sincere lyfe All these thinges doth that righteousnes comprehend which is reueled in the Gospell But the first of these thrée is the head and chiefe because it comprehendeth the other and it is sayd to be the righteousnes of God because it commeth from him to vs. For we attayne not vnto it by humane strengthes Wherefore Chrisostome here calleth it righteousnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is from aboue because it is geuen vnto vs as he speaketh without our sweate and labours Howbeit he addeth one thyng whiche must be warely red namely that we ought to bring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is from home and from our selues fayth whereby to receaue thys righteousnes In which sentence if he vnderstande that fayth hath hys ofspring of our owne strengthes and nature we ought not to geue eare vnto hym forasmuch as the holy scriptures apertly testifye that it is the gift of God and commeth not of vs which thinge is expressedly read in the epistle to the Ephesians But I thinke not that this father was so farre out of the way wherefore I interprete hym after this The interpretation of ChrysostoÌ„e â—â—nefied maner when he saw that this imputacion of god is after a sort set without vs hys mynde was to declare that if we will apply the same vnto vs it behoueth that we haue fayth in vs whereby we may drawe it vnto vs. But he contendeth not by that sayinge that fayth springeth of our selues as of the first roote Is reuealed in it Some haue vnderstanded that these giftes of the goodnes of god which we haue rehearsed are reuealed in the gospell because they are reade and contayned in it which thyng I deny not but I thinke that there ought to be added after the Hebrew maner that In it is all one with Paule as if he had sayd by it So that the sense is in that the participation of thys righteousnes and goodnes of god is exhibited or geuen vnto vs the same commeth by the gospell so that we receaue
worde Open an emphasis Because sepulchres being shut receaue not those things which are brought in but being open they refuse nothing To vse their tongues to disceate is amōg the Hebrues Ieholl kō which word is deriued of this verbe Halak which is to part to destribute And that vice is here described whereby a man speaketh not as the thing is in dede but frameth his speach to get fauor and for his commodities sake For with one man they talke farre otherwise then they did with an other man A man may call them double tonged folkes Iames reproueth them for that out of one and the selfe same mouth they bring forth both sweete and bitter thinges The poyson of aspes is vnder their lippes This is written in the 140 Psal These mens wordes he compareth with the most present poyson of serpents Whose mouth is ful of cursing bitternes This word bitternes is in Greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This may be applied vnto those which by reason of anger are so impotēt y◠they are not able to speke a word but they must curse banne fare like mad men Their wordes are as sharpe as speares and they seme to speake swordes Their feete are svvift to shed bloud This is writtē in Esay the 59. chap. After cruel wordes folow murthers And these wordes seme chiefly to be spoken because of the death of the Prophets who were miserably slayne of the vngodly Contrition and calamity are in their vvayes Some by contrition and calamity vnderstand sinnes But it semeth rather to be a phrase wherby by their wayes may be vnderstanded whatsoeuer they go about take in hand and attempt And that is nothing els but the affliction and oppression of other men The vvay of peace haue they not knovven For they take nothing in hand to do which may serue for the commodity and health of their neighbours The feare of the Lord is not before their eyes This is read in the 36. Psal In these woordes is touched the summe and head of all euils which is not to feare God Paule mought haue brought other most euident testemonyes also The hed of all euels agaynst the Iewes As are those which are written in the fyrst chapiter of Esay where the prophet calleth them a wicked seede noughty children their Princes Princes of Sodom and their people the people of Gomorrha And there are infinite sentences whiche serue for this purpose But the Apostle thoughte these sentences onely sufficiente Whereby we learne what is the state and condition of a man which liueth without Christ First he wanteth God yea rather the wrath of God abideth vpon him farther he is a bondslaue of Sathan and an instrument framed to all maner of wicked workes But we know that whatsoeuer things the law speaketh it speaketh vnto those which are vnder y◠lawe That euery mouth might be stopped and the whole world might be made guilty before God But vve knovv c. The Apostle writeth this to the ende the Hebrues should not cauell that these scriptures pertayned not vnto them Neither could the Iewes deny but that they were vnder the law when as vnto them chiefly was it geuen and they in the couenaunt promised that they would do all thinges which God had commaunded Farther in their circumsicion they declared a profession to obserue the law Yea and we also are after a sorte vnder the law For the morall precepts forasmuch as they are knowen by the light We are after a sorte vnder the law The law vnde◠which we liue how farre it extendeth it selfe of nature do continually hold their strength In ceremonyes also something is alwayes to be considered as chiefe which a man may call the kernell sappe sinnow that cōtinually abideth only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they cal circumstāces are oftētimes altered Also the iudiciall lawes cōtain things honest lust which are also obserued of vs although y◠maner of punishemēts certaine other singular things ar with liberty chaunged And how far y◠law vnder which we are subiect extendeth it self the epistle vnto the Phil. declareth wherin it is writen That vvhich remaineth brethern vvhatsoeuer thinges are true vvhatsoeuer profitable vvhatsoeuer of good name if there be any vertue and if there be any praise vpon these things thinke ye the things We must not of preceptes make counsels Workes of supererogation are excluded vvhich ye haue learned receiued hard and sene in me these things I say do ye Hereby is it manifest how they are deceiued which of preceptes make counsels by that meanes do sinne more greuouosly in that they put works as they call them of supererogation Therfore those things which are here spoken do touch vs also if we fall away from Christ These notes of vniuersality are diligently to be weighed which Paule vseth when he saith Euery mouth and the whole world For they are of no small force to attayne to the right definiciō of iustificatiō He would not without a cause y◠our mouth 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 himselfe Sithē the Apostle hath proued his matter by testimonies of the scriptures they are much to be reproued which wil haue the holy scriptures banished out of the hands of the faithfull Hereby easely appeareth the vtility of thē when as they both pertaine vnto all mē and also set before our eyes our sinnes Chrisostome in his homely of Lazarus the riche man exhorteth all mē in general to reade thē and those men by name which are geuē to the lawe which occupie merchaundise kepe families And he affirmeth that it is impossible that they should attayne to saluatiō vnles they occupy thēselues day night in readyng of the holy scriptures Yea he addeth also that they haue greater nede of readyng the holy scriptures then haue holier men for that they are continually in greater daunger This worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is guilty the same Chrisostome expoundeth of him which of himselfe hath nothing to bring for his owne defēce but hath neede of an other They are guilty before God which haue nothyng whereof to glory And the cōfession of our sinnes doth chiefly make vs such The Apostle hath hitherto to this place laboured much in accusing of sinnes to the ende he might impell driue mē vnto Christ Whom we also to our power ought to imitate when we haue to Pastors oght aboue all thinges to reproue sinnes A similitude do with our neighbours There are some which wil not heare of their pastors and preachers but only treatises of things deuine and debatemēts of subtle questions But they are farre deceiued For first it is expedient that they haue a thorow consideration vnto theyr owne sinnes As a Phisition vseth in a rottē sore first to cut of the corrupt flesh before
the selfe same wordes that they are here when he saith We are by nature Iewes and not sinners of the Gentiles Because we know that man is not iustified by the workes of the lawe but by the fayth of Iesus Christ. Also we haue beleued in Christ Iesus that we mighte be iustified by the fayth of Christ and not by the workes of the lawe For no fleshe shall be iustified by the workes of the lawe And vndoubtedly Paule reproued not Peter but onely touchyng ceremonies And in the same place in yâ— third chapiter he writeth Haue ye receiued the spirite by the workes of the law or by preaching of fayth Are ye so foolish that hauing begonne in the spirite ye should now make an ende in the fleshe where by the workes of the law seing he expoundeth them by the flesh he manifestly vnderstandeth the ceremonies of Moses But although therehence sprang the controuersie yet was it most commodiously done for Paule to reuoke it to the genus or generall worde of workes of the law Forasmuch as the tyme should come that ceremonies being banished many would in successe of tyme attribute iustificatioÌ„ to moral workes which is most manifestly confuted by this so pithy a reason of Paule And this is to be noted that this is an argument that may be turned For euen as we may inferre that no workes of the law do iustifie therfore neither do ceremonies iustifie so contrariwise may we conclude if ceremonies iustifie not therfore neither any other part of the law forasmuch as they were the principall part of the lawe If ceremonies iustefy not neither doth the morall part instefy For they are the offices of the first and greatest commaundement I am sayth the Lord thy God Wherfore it is mete that I be worshipped of thée bothe in spirite and in outward confession not only by voyce but also by rites apointed by me Neither did those ceremonies any lesse bynde the olde fathers then do Baptisme and the Eucharist in these dayes binde vs. Wherfore euen as they most greuously sinned when they were not content with the worshipping prescribed them by God but sought new ceremonies and rites inuented by men for that was to go aboute to adde vnto the wisedome of God and that the worshippyng instituted by God was the chiefe wisdome we rede in Deut. the iiij chapter so our men do most greuously sinne when besides Baptisme and the Eucharist and those thinges which we haue deliuered vs by Christ they appoint other thyngs which meÌ„ haue inuented as worshippings of God and as necessary vnto saluation As are the masse the inuocation of saintes and such other like And that by the workes of the lawe are vnderstanded also morall workes Paule teacheth by that which followeth For by the law is the knowledge of sinne For although other partes also of the law do after a sort declare sinne yet is that chiefly the office of the morall part What groundes or principles the proper workes of the law haue A distinctioÌ„ of the workes of the law A conciliation of places repugnant Which thing is expressedly declared in the vij chap. where he writeth For I should not haue knowen what lust had bene if the law had not sayd Thou shalte not lust And this is furthermore to be noted that the workes of the law as I before said when they are taken properly haue ioyned with them fayth and charity and therfore are they not without iustification For wheresoeuer is true faith there iustificatioÌ„ followeth But the Apostle by workes of the law vnderstandeth as they were done of them beyng vnprofitable and proceding also of hipocrisie Otherwise the law in dede is spirituall wherfore the workes therof must nedes be good if they be considered as they are whole and perfect And by this meanes may we conciliate those places which as touching this thing seme in the holy scriptures to be repugnant Moses said that he did set before the Iewes life when he spake of the lawe And in the 119. psalme Dauid prayeth oftentimes that God would quicken him with If the fathers at any tyme attribute righteousnes vnto good works that is to be vnderstand by reason of faith which they haue as a roote his commaundements and with his law And in this selfe same epistle the law is called both good and spirituall and the commaundement holy and good But on the contrary side Paule calleth it the ministery of death in the next chapter he saith that it worketh anger and againe that it sheweth sinne and therfore condemneth and accuseth So must we vnderstand the fathers also when they ascribe so excellent thinges vnto workes For they take them ioyned with faith grace and the holy ghost And so they ascribe vnto them eternall life and other suche like things which are vnderstanded to be geuen vnto them by reason of faith and the spirite And to declare the same this is a very apt similitude We say that man is reasonable vnto whome yet we ascribe reason not because of the body but because of the soule which is included in the body So when iustification semeth to be ascribed vnto workes we must vnderstaÌ„d yâ— that is done by reason of faith wherunto workes By faith alone we are iustefied which yet is neuer alone which are in very dede good do chiefly lene But we when we wil speake of iustification ought to bring forth our sentence prospicuously expressedly Wherefore we say yâ— iustification coÌ„meth by faith only which faith yet we confesse is neuer alone For if it be a true faith it ought alwais to haue good workes ioyned with it But the holy fathers spake hyperbollically of workes to the ende to stirre vp The fathers spake hyperboilically of workes Fayth as it is a worke iustifieth not men more and more to vse them But they are so to be vnderstanded as I haue sayd vnles we will leaue them without Christ But some obiect that fayth also it selfe is a worke of the lawe Therefore we answere that as it is our worke comming out of our will and vnderstanding it iustifieth not Because it is feble and weake For none beleueth so much as he ought neyther so strongly cleaueth vnto God as he should do But when fayth is sayd to iustifye it is taken for his obiect namely Christ and the promises of God Neyther is fayth that The power of iustifâ—ing is to be r 〈…〉 erred to his obiect A similitude thing which iustifyeth but the instrument whereby iustification is receaued Neyther must we thinke that by the worthynes thereof it is of it selfe sufficient to iustifie a man A most euident similitude may be brought as touching a begger which with his weake hand or peraduenture with his hand enfected with leprosy receaueth almes And that benefite is not weighed according to the weakenes or disease of the hand which receaueth it but according to the quantity of the monye which is geuen Wherefore
speake peculiarly of Christ we haue in Genesis that the sede of the woman Peculiar testemonies of Christ of faith that iustesieth should treade vnder foote the head of the serpent And to Abraham it was sayd In thy seed shall all nations be blessed And of the same Abraham it is written He beleued God and it was imputed vnto him for righteousnes Moreouer Paul citeth Say not in thine hart who shall ascend vp into heauen or who shall descend downe into hell The woorde is nighe at hand in thy mouth and in thy harte Paul also addeth And this is the woord of fayth which we preach If thou beleue with thy hart and confesse with thy mouth Again The Scepter shal not be taken away from the tribe of Iuda neyther a captayne out of his loynes tyll he be come whiche shal be sent and he shal be the expectation of the Gentles Ieremy writeth of Christ He shal be called God our righteousnes And in the same prophet we reade that God appoynted to geue a new Testament not according to that which he made with the Fathers but in describing his law in their harts bowells Abacuk saith The iust shall liue by fayth Esai saith I am found of them that sought me not Also God hath layed vpon hym all our iniquityes Dauid also Blessed are they whose iniquityes are forgeuen and whose sins are couered Blessed is the man vnto whome the Lord hath not imputed sinne An other kind of testimonyes also is had out of the dedes of the old fathers whiche were certayne forshewinges that Christe An ether kind oâ— testemonies are the actes of the Fathers should come to redeme mankinde For as he is sayd to lyue in vs for that we are his membres so also both was he and liued he in the old fathers Wherfore they were no les his members then are we But how the head suffereth and is recreated in his members it is most apertly declared in Paul wheÌ„ it was sayd Saul Saul why persecutest thou me And in the last iudgemeÌ„t Christ will pronouÌ„ce that whatsoeuer hath bene geueÌ„ vnto the least of his was geuen vnto him wherfore so often as we reade that the elders were ouercome brought into captiuity oppressed with calamityes we must vnderstand that Christ in them suffred these self same things And agayne wheÌ„ we heare that they got the victorye were restored and A shadowe of the death and resurrection of Christ delyuered let vs thinke that Christ also was in like sort affected in them And in the one we haue a shew of his death begon and in the other a shadow and beginning of hys resurrection And that this thing is so we are tought by that whiche Christ sayd that he should be in the hart of the earth thre dayes and thre nights lyke as was Ionas the prophet He likened himselfe also vnto the brasen serpente which Moses set vp vpon which whosoeuer looked they obteyned health be inge otherwise in daunger to dye of the venemous stinginge And in Oseas the prophet we reade Out of Egipt haue I called my sonne Which oracle the Hebrews contend to wreste vnto Pharao which was destroyed and vnto the people of Israell deliuered from his tyrannie Which thing if we should in the meane time graunt theÌ„ yet would I aske of them of whence that nation had the preeminence to be called by the name of the Children of God That vndoubtedly coulde not be proued The â—lders were not the childreÌ„ of God but by Christ to come by any other meanes then by Christ which is the Sonne of God being the first begotten amongest many brethren By whom others also as manye as are nombred to be the children of God haue aspired to suche a deuine adoption Wherefore the Apostle sayth that Christ was the first fruites and pronounceth that he hath the principalitie ouer all thinges Wherfore not without cause hath our Euangelist cited this place of the Prophet touching the Lord forsomuch as he also was by the admonishment of the Angell called backe out of Egipt Lastly the The thirde kinde of â—estemonies are sacrifices sacrifices oblations and ceremonies of the Elders bare witnes of this kinde of righteousnes For in those beastes which were slayne the death of Christ was manifested vnto the fayth of the Elders For euen as the thing sacrificed which otherwise had nothing offeÌ„ded was slaine for the sin of an other which escaped frée so was thereby shewed that Christ should be flayne for vs which were guiltie of death that by the pacefieng of the heauenly Father we might escape the punishments which we had deserued Neither let any man say that the sacraments of The sacraments of the elders how they had saluation ioyned with them and how they had not What was Paules meaning to yâ— Hebrues touching the rites of the Iewes the Elders had not saluation ioyned with them For that thing will we also graunt as touching the outward woorke which commonly is called the woorke wrought But the fayth which in those rites embraced Christ brought saluation vnto the Elders euen as at this day also the outward exercises of the sacraments or commaundementes doo nothing profite but onelye fayth bringeth saluation which seeth that vnder the infoldinges of sensible signes are set forth vnto vs heauenly giftes And if at any time the Apostle vnto the Hebrews or in anye other place seeme to affirme otherwyse wee must thyncke that hee hath to doo agaynste the Iewes which seperated Christe and hys fayth both from the lawe and also from ceremonies Which two things being seperated he firmely and strongely concludeth that they haue not saluacion by such rites and sacrifices The righteousnes of God by the fayth of Iesus Christ Now is it meete to tell what fayth is Fayth therefore is an assente and that a firme assente to the What is fayth wordes of God obteyned not by reason or by naturall demoÌ„stration but by the authority of the speaker and by the power of the holy Ghost And this definicion disagreeth not from that which Paule putteth in the .xi. to the Hebrues Hereby we may see about what thinges faith is occupied namely aboute the woordes of God And it is manifest what is the chiefest principle ground vnto whiche all thinges pertayning to God are referred and that is The Lord hath sayd But the authority of the speaker cannot be of force with vs so much as it ought vnlesse the perswasion of the holy Ghost be therunto adioyned In Greeke it is called Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is deriued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word is deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we ar not accustomed to beleue but that which we are fully perswaded of Basilius as touching fayth when he expoundeth this place of the Psalme I haue beleued and therefore haue I spoken writeth Do not contend to see those thinges which are layd vp a farre of
moughte haue proued his argument by that which we haue a litle before made mencion of that none of vs is able to kepe the law But he omitteth that at this present And to conclude the more euidently he addeth that the lawe worketh anger As if he shoulde haue sayde So farre is it of that the lawe bringeth the inheritance that it rather maketh vs guilty and subiect vnto the wrath of God And if thou demaund why the law doth in such sort bring vnto vs anger we may answere because we are not able to kepe it For by anger Paule vnderstandeth nothing els but the vengeance of God and that by the figure Metonymia For men when they are angry are accustomed to auenge whiche thinge God also doth although he be not moued with humane affections This selfe same thinge hath Paule to the Galathyans in other words expressed saying Cursed be he that abideth not in all the thinges that are written in the boke of the law And a curse in the holy scriptures signifieth nothing els but calamity affliction and misery I meruayle that Origen vnderstandeth this saying of Paule of the lawe of the members for that vndoubtedly is to farre wide from the purpose For the Iewes gloried not of the concupiscence which was in them by nature which is called of Paul the lawe of the members but they boasted of the lawe of God which was geuen them of God by Moses Wherefore that the Apostle mought with some fruite deale agaynst them it behoued him to write of that lawe whereof they boasted Howbeit by Origenes wordes our aduersaryes may see what he thought of naturall concupisence Vndoubtedly seing he sayth it worketh anger it followeth that he iudged that the first motions which are deriued out of it are of necessity sinnes and transgressions I know there haue bene some which haue taken anger in this place not for the anger of God but for our owne anger For forasmuch as we are by nature prone vnto vices and the lawe when it commeth forbiddeth them we beginne to hate God the author of the lawe and so it worketh in vs anger But the first exposition is bothe plainer and also better agréeth with the sentence followyng For where no law is there is no transgression By these wordes it is manifest that the Apostlement to signifis this that the wrath of GOD is kindled against transgressions But how transgression is brought in by the law the nature How the law and transgression follow one the other of relatiues teacheth which is such that the one of them beyng taken away the other also is taken away On the one side is put the law on the other side is set eyther the obseruation or transgression therof And forasmuch as the obseruation of the law can not be perfect there remayneth onely transgressiō which Paul in this place inferreth But those thinges which are here spoken are to be vnderstande of the law written and whiche was geuen by Moses For otherwise there is none which wanteth a law at the least vndoubtedly the law of nature Wherfore there can none be found without sinne no not an infant of a day olde when as vnto him the image of God is in stede of a law vnto which image for that he answereth not The law of children is the image of God as Augustine declareth in his booke of confessions vndoubtedly he can not be with out sinne As touching the letter the Greke worde worde is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with aspiration so it is turned in Latine cuius that is of whome But the vulger interpreter séemeth to haue red 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therfore turned it vbi that is where But as touching the sence there is no difference whether it be this or that Howbeit let vs not thinke that these thinges are to be ascribed vnto the lawe as it is taken by it selfe alone The law of his owne nature worketh not these things A similitude but as it lighteth vppon our mynde being corrupt and vitiate We haue of thys thing an example although grosse in gonne pouder wherwith is mingled either salt nitre or salt peter which is by nature very cold And thereof it commeth that when the fire is receiued in the brimstone against which striueth the coldnes of the salt nitre or of the salt peter it conceiueth so great a violence that the pellet beyng driuen out with an incredible force shaketh and ouerthroweth whatsoeuer is in the way So the heate of our lust when it findeth the law repugnaunt agaynst it is with a greater violēce strēgthned so that it enforceth men to most haynous wycked actes For as the common saying is We endeuour our selues to that whiche is forbidden vs and we haue alwayes a desire to thinges denied vs. Howbeit to the godly and to the elect this force of the law is not vnprofitable For it leadeth them euen as a scholemaister vnto Christ And for that cause Christ is iustly and worthely called the ende of the law not for that the law is by him abrogated but bicause it directeth men vnto him Finally Christ hath performed and accomplished y◠law Christ the end of the law not onely in himselfe but also in them that beleue in hym for he hath geuen them strengthes to obey it Neyther is it any maruell that the law bryngeth men vnto Christ especially seyng he himself was the author therof For by the Sonne it was Christ the author of the law reuealed vnto Moses And for this ende he gaue it by it to drawe men vnto hym Here are we admonished of the peruersenes of our nature whiche is so greate that although we be taughte the wyll of GOD by the lawe yet we neuer cease to striue agaynste it Some goe aboute by this place to inferre that they do ill whiche set for the lawes especiallye seyng they serue verye muche to increase Whether it be lawfull to make lawes transgressions But if their argument were of any strengthe then shoulde they inferre that GOD also oughte not to haue made any lawe Wherefore we say that those lawes whiche are made are either iust or vniust If they be vniust then are they not to be counted for lawes For who will call the violent affectes of tyrantes lawes But if they be iust then are they interpretations of the lawes of God And by them we vnderstande the will of God that by that meanes we Good lawes are interpretacions of the lawes of God Names attributed vnto the law may be broughte to Christe that by him we may obteine strengthes to do them This selfe same sentence also is had in the epistle to the Galathians That the lawe was put because of transgressions namely to shew forth thē to accuse them to condemne them So in the latter epistle to the Corinthians the law is called the ministery of deathe and in the first to the Cor. it is called the power efficacy of sinne
Wherefore besides the holy Scriptures there is nothing that shoulde be beleued For it can not be constant and firme And whatsoeuer is not of fayth is sinne For if the conscience doo not by fayth beleue that that which we doo pleaseth God or also if it suspect that it is not acceptable before him and yet in the meane time we do the selfe same thing vndoubtedly that which we do is sinne And so doth Basilius in his Moralls the 80. sum in a maner towards the end of the boke interpretate that place which we haue alleadged Wherfore we ought not ether to add any thing vnto the word of God or to take any thynge from it as in which only are contained the promises Otherwise both our faith and our cōscience should haue no certainty whervnto to lean And this certainty Two principal points whereupon dependeth the certainty of the promises wherof we speake dependeth of two principal pointes Of which the fyrst is that it be plaine by the word of God then which can nothing be more firme or constant But some man will say God by the prophet Ionas sayd it should come to passe that the city of Niniue shoulde be destroyed and that after 40. dayes And by Esay the Prophet he shewed vnto Ezechias the king that he should dye which thinges yet came not to passe as they were fortold Yea also the lord him selfe in Ieremy the 18. chapter thus speaketh If I shall speake of any kingdome or nation to roote it out and to destroye it and they in the meane time repent them I also will repent me And on the other seede if I shall speake to plante and to build any kingdome or nation and they in the meane tyme behaue themselues wickedly I will not performe these thinges which I haue spokē But we answeare that the promise whereof Paul here Paule speaketh not of such a promise as is annexed with a condition That which consisteth freely is not conditionally speaketh dependeth not of any condition as doo a greate many promises of the law vnto which pertayne these threatnings which are now alledged yea the Apostle himselfe sufficiently expresseth of what kind of promises he speaketh whē he sayth By fayth that it should be of grace For if it consist frealy thē hangeth it not of any condition or supposition and by this means the promise can in no case be made frustrate This may the easier be vnderstand by a similitude If a phisition should by taking of any medicine promise health but yet vpon this condition that he would haue for his paynes infinite summes of money that the A similitude sicke persō should obserue a very hard diet a poore man mought easely answere that that promise of health is vayne both for that he hath not the money to pay and also for that being weake he is not able to obserue the diet which is prescribed him But contrariwyse if a man promise a medicine which he will geue freely nether requireth any worke of the sicke person but only that he woulde drinke or some other way receaue his medicine this promise is easely made firme So vndoubtedly standeth the case here the promise is offred vnto vs and that freely For only is of vs required that by fayth we receaue it And this is the first principall poynte whereupon dependeth the certaynty of the promise namely for that the promise consisteth of the word of God and is offred freely The other principall poynt is the nature of fayth For fayth is an Fayth is not an vncertayne or doubtfull assent Of the certainety of saluation We must not doubt of perseuerance The testimony of the spirite is firme assent not vncertayne or doubtfull but fixed and constant as the Apostle wyll afterward more at large declare when he discourseth the example of Abraham By these two principall poyntes it is manifest how wickedly they deale which teach mē continually to doubt of the promise of saluation For if as the holy scriptures teach vs we ought to hope and such is the nature of hope not to confound we may manifestly inferre that we ought not to doubt of our saluation There are which pretend that their doubt hereof springeth for that they are vncertayne whether they shall perseuer vnto the ende or no. But these men should consider that we ought alwayes to pray for perseuerance For as saith Ciprian whome also Augustine followeth In all the thinges which we aske in the Lordes prayer is included perseuerance And as Iames teacheth we must aske without doubting Wherefore it is manifest that we must by no meanes doubt of preseuerance and especially seing we haue in our harts the holy ghost alwayes They which beleue that their sinnes are a let vnto the promes are easely driuen into desperation They which are not sure of theyr saluation can nether haue peace nor tranquility of consciēce What thinges are to be taken heede of as touching certainty of saluation Sinne that wasteth the conscience We are neuer so assured but that there ariseth some doubt These thinges are not repugnant in a man to be certaine yet somewhat to doubt bearing an excellent testemony vnto vs thereof For as Paul sayth in this epistle It is the spirite which beareth witnes vnto our spirite that we are the sonnes of God And he which hath not the spirite of Christe is not hys And Paul writeth of himselfe that he is sure that nether life nor death nor principalities nor powers can plucke hym from the loue of God namely from that loue wherewith God loued him But that is friuoulous which some alleadge namely that Paul speaketh these thinges of himselfe only and that by a certayne peculiar and assured reuelation For when we come to that place we will declare that those thinges pertayne to all men vniuersally Other say that sinnes feare vs away from the assured confidence of our saluation But so long as we are in this life we can not be without sinnes For Iohn sayth If we say we haue no sinne we deceaue our selues and the truth is not in vs. Wherefore so to teach is nothing els but to driue men to desperation Finally forasmuch as Paul saith that we being iustified freely haue peace towardes God it manifestly declareth that the faythfull are certayn of theyr saluation otherwise there can be no tranquillity peace in the conscience Howbeit there are certayne thinges to be taken hede of that we be not dangerously deceaued in this certaynty For first we ought to know◠that it springeth not of any righteousnes which is in our mindes and farther that they which are most assured do not for all that want trembling and feare but are sore afrayd of falles and of offending of God Neither can that certaynty which we speake of haue ioyned with it that kinde of sinne which as Augustine speaketh wasteth away the conscience And we must chiefely beware that this certaynly be not applied
time The sonne which is in the bosome of the father he hath declared him For neither the prophets in the old time nether we ourselues could by any other meanes then by Christ haue knowen that this is the will of God that by him he is made mercifull and fauorable vnto vs. Farther there is no mā ignorāt but that there was nede of a sacrifice and price to purge vs from our sinnes Wherfore seing both the death of Christ and the sheding of his bloud hath performed these thinges vndoubtedly they ought not to be kept in silence But here ariseth a doubt by what meanes the Apostle may seme to seioine and to put a sonder these things one from the other namely the forgeuenes of sinnes and iustificatiō and one the other side the faith of the death from the fayth of the resurrection when as it semeth that by the fayth of ech part of his death I say and of his Resurrection is geuen not only remission of sins but also iustification Augustine against Faustus in his 16. boke semeth to geue his interpretacion That our fayth is chiefly directed vnto the resurrection of Christ That Fayth is directed chiefly vnto the resurrection of the Lord. he died euen the Ethnikes also confesse but that he rose againe they vtterly deny And therfore forasmuch as fayth is sayd to be that whereby we are iustified Paul would make menciō of that thing wheron it chiefly cōsisteth And to cōfirme his sentēce he citeth a place out of the 10. chapter to the Romanes If with the mouth thou confesse the lord Iesus Christ and with thy hart beleuest that he was raysed from the dead thou shalt be saued By which wordes it appeareth that saluation and iustificatiō are attributed vnto the fayth of the resurrection of Christ But these things are not so to be taken as Our fayth is directed also vnto the death of the Lord. though our fayth should not also be directed vnto y◠death of y◠Lord. It is true in dede that the Ethnikes confesse that Christ was slayn but they do not beleue that this was done for the sinnes of men but for some offence he had committed or ells wrongfully but we beleue that he was crucified for the saluatiō and redemptiō of mankind wherfore our fayth is exercised as wel in y◠death of Christ In the fayth of the resurrectiō is comprehended the faith of the death Besides the payinge of the price ▪ it was nedefull that the redempcion should be applied vnto vs. as in his Resurrection And that which he bringeth out of the 10. Chapter vnto the Romanies maketh nothing agaynst our sentence For who vnderstandeth not that in the fayth of the Resurrection of Christ is also included that fayth which we haue of his death and crosse wherfore there are yet behynd two other very likely interpretations of which the first is that in very dede by the death of Christ was payd the price of our redemption But that it might be applied vnto vs there nedeth the holy ghost to moue vs to beleue and Christ to geue vnto vs this holy ghost rose againe from death sent abrode his Apostles to preach into all partes of the world now also before the father executeth the office of an intercessor and high priest therefore is he sayd to haue risen agayne to helpe vs that we might obteyne iustification Chrisostome semeth to lene vnto this sentence The second exposition is that the fayth of the death and of the resurrection bringeth iustification but Paule seioyned them aptly to declare the analogy and proportiō betwene them Vnto the death of Christ answereth very wel the forgeuenes of sinnes for by reason of them death was dewe vnto vs. And as Christ as touching this corruptible life died so also ought we when we are iustified to dye vnto sinne Agayne bycause iustification semeth herein to be declared in that we beginne a new life therfore is it referred vnto the resurrection of Christ for that he then semed to haue begonne a celestiall and happy life Paul vsed in a maner the selfe same form of words in this same epistle when he saith wyth the harte we beleeue vnto ryghteousnesse and wyth the mouth is confession made to saluation For the faith of the harte both worketh righteousnes and also bringeth saluation but bycause saluation and instauration are chiefly declared in action therfore he ascribed it to confession But whither of these expositions is the truer nether will I contend nor also now declare Of those things which haue now bene spoken we gather a most swete consolation for therby we doo not only know the waight of sinne but also we vnderstand that God bare a singular good loue towards vs as one which gaue his only begotten son and y◠vnto the death to deliuer vs from sinnes Farther seing Christ is sayd to haue risen from the dead for our iustification we easely se that we are by him called backe to a new life vnto which yet we cā not aspire except we be of him elected The fift Chapter VVHerefore being iustified by fayth we haue peace towardes God through our Lorde Iesus Christ By whome also we haue accesse through fayth vnto this grace wherein we stand and reioyce vnder the hope of the glory of God Nether do we this only but also we reioyce in afflictions knowing that affliction bringeth forth patience and patience experience and experience hope And hope maketh not ashamed because the loue of God is shed abroade into our hartes by the holy ghost which is geuen vnto vs. Wherefore being iustified by faith we haue peace towardes God Here the Apostle beginneth by way of rehersall to conclude that whiche he had before The effectes of fayth and of iustification proued and together therewithall set forth the effectes of faith and of iustification For that vndoubtedly is an absolute or perfect doctrine which sheweth not only the nature of thinges but also declareth the effectes Now then the chiefest effect of iustification is to deliuer vs from the terrors of death and of eternall damnation And this is it which Paul calleth To haue peace towardes God Farther he sheweth that of this peace springeth a certayne reioysing not only for the felicity which we shall obtayne but also euen for afflictions that therefore we are sure of the good will and loue of God towardes vs because we see Christ died for our saluatiō but much more are we confirmed as touching the same by reasō of his life which he now liueth with the father Moreouer he compareth Christ with Adam and sheweth that he hath brought farre greater benefites vnto mankinde then did Adam bring losses Seing we are now iustified by fayth sayth he we haue peace towardes God Sinne had seperated vs from him and God to auenge sinne draue man out of Paradise by meanes wherof we are become miserable and full of calamitye And agayne seing our owne conscience accuseth vs
ernest peny and a triall of the saluation to come And therefore in those which are in Christ he hath engrauen and emprinted his spirite Nether nede we sayth Ambrose forasmuch as we are so deare vnto God to be aferd that we should of him be deceaued And Paul hath not without a cause made mencion of the holy ghost For he it is which beareth witnes vnto our spirite that we are the sonnes of God and by him we chiefely acknowledge the thinges that are geuē vs of God For as it is written in the first to the Corrinthians we haue not receaued the spirite of this world but the spirit which is God to know the thinges which are geuen vs of God But because we can not by certayne demonstracions or by experience of the sence teach vnto the infidels this loue of God whereof the holy ghost maketh vs assured therefore it is A similitude sayd to be powred into our hartes For we are in this life like strangers which although at home they come of a noble parentage and are rich yet so long as they are abiding amōgst strange nations they are not had in estimation But yet they knowing their owne nobility reioyce in their hart and passe not vpon the vayne opinions that other men haue of them So we hauing the loue of God shed abroade into our hartes when we are as fooles miserable men derided of the wicked are nothing at all moued with their iudgement being fully contented with our state and condition Augustine somewhat otherwise expoundeth this place For he thought that by loue is to be vnderstand that loue wherwith we loue God which exposition in my iudgement can haue no place For we haue not therefore our hope vnshaken because we loue God but because we are loued of God Farther the scope of Paul is to confirme our hope by the benefit of the death of Christ which maketh vs assured not of our loue towards God but contrariwise of Gods loue towardes vs. Wherefore he concludeth his argument with these wordes And God hath set forth his loue to wardes vs. c. Although we also gladly acknowledge with Augustine that the hope of godly men is somewhat confirmed for that they now feele by the holy ghost that they are inflamed with the loue of God when they vnderstand that for their sake the sonne of God was of hym deliuered vnto the death And that our loue is deriued of that loue of God wherewith he embraseth vs it is playne and manifest Our loue springeth of the loue of God but as touching the sence of the Apostle the former exposition is more naturall For Christ when we were yet weake according to the consideration of the time died for the vngodly For a man will scarce dye for a righteous man For for a good man it may be that one dare dye But God setteth forth his loue towardes vs seing that while we were yet sinners Christ died for vs. Much more then being now iustified by his blood we shal be saued frō wrath thorough him For if whē we wer enemies we wer recōciled vnto God by the death of his sonne much more being reconciled we shal be saued by his life And not only this but we also reioyce in God through our Lord Iesus Christ by whome we haue now receaued the attonement For Christ when we were yet weake c. Now he expresseth the reasō wherby we may knowe that God loueth vs namely for that he gaue his sonne for vs whē we were yet weake sinners vngodly enemies Wherfore we manifestly gather that y◠hope cā not confound vs wherby we haue full confidence y◠seing we are now regenerate and reconciled vnto God we shal at the length obteine eternall felicity For if he vouchased to geue so much for enemies and sinners sakes vndoubtedly he wil geue much more vnto his frindes and childrē Wherfore The Methode of Paules reason Paul first setteth forth the benefite bestowed vpon mākind the sonne of God I say which was geuē vnto the death Secondly he maketh a comparisō wherby is excedingly confirmed the hope of the faythfull Last of all he sheweth that we doo not only hope but also excedingly reioyce of this loue of God towards vs. As touching the first part he doth not coldly or sclēderly declare how much good God hath bestowed vpon vs when he gaue his sonne for our saluatiō but with greate amplificatiō he setteth forth the matter namely that his sonne was not geuen for all men but for those which were vtterly vnworthy of all mercy For before we wer by the benefite of God made pertakers of this redemption we could by no helpe or force of our owne helpe our selues And therfore Christ is sayd to be geuen for weake ones which wholy neded all maner of helpe And those selfe same being wicked and vngodly refused the helpe offred vnto them And when they were sinners these euells dayly encreased more and more For both the infirmity was encreased and the remedy grew the more in hatred by reason of theyr impiety which more and more encresed This also helped therevnto for that men were now declared to be open enemies And it was a greate matter to vndoo and make voide those thinges which were once decreed This is the meaning of these wordes vveake vngodly sinners and enemies For a righteous man and for a good man Seing that all men are loth to dye thereby is manifest how greate was the loue of Christ towards vs which would dye for such as once were we as hath now bene declared For the righteous Some hereby haue vnderstand a iust cause For they whiche haue deserued death canne skarslye bee perswaded too take theyr death patient For the Good That is they more willingly dye for that which is profitable and plesant as the parentes for theyr children the husbands for their wiues merchants for theyr merchandise Origen bringeth an example of the Martirs which suffer death for Christs sake who is in very dede good Others make mēcion of the Decians Curtians Codrians and the bretherne called Phileni which of theyr owne accorde gaue theyr liues for theyr countrey For all these semed to haue bene moued to geue themselues to the death both for that which is iust for that which is profitable For it was a thing iust that they should be so kind vnto theyr countrey in the defence thereof to be willinge to shedde theyr liues Farther also by theyr death they semed to preserue those who were vnto them most deare Vndoubtedly for my part I thinke with Chrisostome that by these woords Iust and Good are simply to be vnderstand good men and iust men although Ierome to Algasia in his 7. question taketh Iust and good substātiuely for a thing iust and good But why Paul sayd Scarce for a iust man and addeth peraduenture for a good man I thinke this to be the cause for that they which seemed sometimes to
dye for others which thing yet very rarely happened the thyng They which seme to dye for others dye for their owne sake being well considered may be sayd to haue died for their owne sake and not for any other mans sake Either for y◠they would winne glory or els for that they saw that all thinges went against them and not being able to abide that they chose rather to die But how farre the Decians and Curtians and suche other like were distant from the pure loue of Christ may be declared by many argumēts The death of the Curtians and of the Decians far inferior to the death of Christ For first they were not of that dignity that they should be compared with Christ wherfore their life which they gaue was not of like valew Farther woulde they or nilde they they should at one time or other haue died and peraduenture euen the selfe same tyme when the host was like to haue bene vanquished of the enemies But when death hangeth ouer mens heds it commonly maketh them the more fierce and bold as we read of Solon for he when he had raysed vp the citizens against the Tyranne Pisistratus beyng demaunded what thyng made him so bold alone aboue others to take vpon him such an enterprise answered his olde age For when he saw that he should within a while afterwarde dye he easely perswaded himself willingly to dye for his country sake but Christ not beyng obnoxious to death and yet for our sakes geuing himself vnto the death declared himselfe a much greater loue towards vs then they did towards their country Farther they died for their coūtry which was swete vnto thē for their wiues for their children for their lawes but Christ would be slain for weake persōs for sinners for enemies Before thē was set glory for whē they in such sort died they were an admiratiō to all mē wer publikely highly cōmended praised but Christ died a most vile death so y◠also he was reckened amongest thieues when as otherwise he was of all men the most innocentest Last of all they when they died had no consideration of God but Christ whatsoeuer he did did it of an obedience toward the eternall God his father Wherefore whether we looke vpon our selues or vpon Christ which suffred we can fynde no cause of his death but the meare loue of God towardes vs for we were so miserable and paste grace that we coulde by no merite of ours allure God to loue vs. Further Christ was so perfect and so heaped vp with all maner of felicity that he had no nede of that death thereby to attayne the more commodity What a pure loue is And that is counted a singular and pure loue which nether followeth his owne commodities nor is after a sort violently drawen of the worthynes of the thing it selfe And herein vndoubtedly Christ hath excellently well resembled his father and declared himselfe to be the sonne of God For he rayneth vpon the iust the vniust graunteth life doth good to men that are contumelious agaynst How much Christ excelled the Philosophers him and as Iohn sayth loued vs first Some of the Ethnike philosophers thought that they had done a very great acte when they were not moued with iniuries and for that cause they were counted like vnto God but Christ farre excelled thē For he was not only not agaynst wicked ones his enemies but also loued them and so loued them that he gaue his life for them Wherefore forasmuch as God is constant nether will easely chaunge hys will and seing that he hath geuen vnto vs so much vndoubtedly he will afterward geue greater thinges and seing that he hath once begonne to be beneficiall vnto vs he will not ceasse of vntill he haue adorned vs with all maner of benefites He hath God is hetherto foūr faythfull in his promises bene found faithfull in many promises he promised to take vpon him humane fleshe he tooke it to preach the Gospell he preached it To dye for our saluation he died To rise agayne from the dead he rose agayne To ascende vp into heauen he ascended vp To geue the holy ghost he gaue it To cal the Gentles he hath called them What is now behynde but the last resurrection and euerlasting glory to be rēdred vnto the faythfull Vndoubtedly if he haue faythfully performed all other thinges he will not in this one thing which is remaining breake hys fayth There were two thinges to be done saith Chrisostome which semed very hard namely that sinners should be iustified and that the Lord should dye for thē And forasmuch as both these things are now done the thinges which are remayning shall vndoubtedly be performed And Ambrose saith that the thinges which are remaining to be done are now made very easy And where as Paul sayth According to the time It may be referred vnto the death of Christ which happened not at euery tyme but at a tyme certayne opportune and appointed of God For if all thinges haue their appoynted tyme much more is the same to be affirmed of the death of Christ Wherfore Paul saith y◠he was geuen whē now was come the fulnes of time And Christ many times said either that his houre was now come or that it was not yet come That particle also may be added to that which is sayd that we were weake namely as the consideration of the tyme required For when we were strangers from Christ we lyued a weake life which yet is not so to be taken as though the consideration of the tyme coulde excuse that infirmitye For tyme vndoubtedly brought not that infirmity vnto vs for men were rather made weake by their owne transgression Although Ambrose vnderstand those wordes According to the tyme of the three dayes wherein Christ lay deade in the sepulchre But it skilleth not much which of these three interpretations a man followe But chiefely by these wordes of the Apostle we ought to consider what estate they are in which are not yet regenerate nor made partakers of the death of Christ For Paul pronounceth them to be weake sinners enemies and wicked men Where then ran What is the estate of those that are not regenerate Against workes preparatory these workes of preparation haue place for which our aduersaries make so muche ado But these men dreame I know not of what middle state wherein men lyue not altogether godly nor vtterly vngodly Amongest which kinde of men they recken Cornelius the Centurion whose almes were gratefull and acceptable and his prayers heard of the Lord when as yet he beleued not in Christ But as touchyng him if as these mē say he were not yet a pertaker of the death of Christ nor by any means regenerate vndoubtedly by the testimony of Paul he was both an enemy of God and an vngodly person and therfore neither he himself nor his works could be acceptable vnto God
Wherfore we must say that when he prayed and gaue almes he was not vtterly a stranger from Christ although he were not yet so fully instructed of Christ as mought be sufficient vnto Christian religion But we which ar now by the grace and benefite of God brought vnto this knowledge ought to geue thankes vnto God for his great loue and to lead our life in all innocencie and puritie And this is to do that which the time requireth lest that be vpbraided vnto our ingratitude which Christ reproued in the Pharisies Namely that they obserued the face of heauen but yet knew not the tyme of their visitation So Paul interpreteth that place of Esay Behold now the acceptable tyme behold now the day of saluation And that which Paul here writeth the selfe same in a maner repeteth he in the viij chapiter where he thus speaketh If God be on our side who shall be against vs Seyng he hath not spared hys owne sonne but hath deliuered hym for vs all howe hathe he not together with him geuen vs all thinges Who shall accuse the elect of God It is God which iustifieth who shall condemne It is Christ whiche died yea and which rose agayne and sitteth at the right hand of the father and maketh intercession for vs. These thinges serue wonderfully to the confirmation of our hope as in due place we shall declare And God setteth forth his loue towardes vs. It is rightly said that GOD Nothyng more deare then children did then set forth his loue towardes vs when he deliuered his sonne vnto the death of the crosse for our sakes For there is nothing to mē more dere or that they more esteme then their children and therfore we rede that wicked mothers when they would testifie vnto their adulterous louers their most feruent loue and faythe of their perpetuall vse and company slue their owne children for that they saw they had no other more assured argument wherby to testifie their good will towardes them So God when for our sakes he deliuered his sonne vnto the death and that vnto a most shamefull death gaue vnto vs a most sure token of his exceding great loue towards vs. That he created the world for our sakes was in dede a great sign of his good will towardes vs although in it rather shyned forth his power and deuine might and wisedome For it is the part of liberall and frée harted Lordes to geue and to bestow many things vpon their subiects Howbeit Lordes wil neuer go so farre that they will endaunger themselues for their seruantes sake Wherefore when God gaue his sonne vnto the death for our sakes therin as Paul sayth Why God hath shewed so great loue towardes vs. he most of all did set forth his loue towards vs. Which thing he therefore did to stir vs vp to loue him againe God had commaunded vs in his law that we should loue him with all our hart with all our soule and with all our strengthes and that we might the willinglier performe this he would first declare his good will towardes vs that it might appere that he loued cared for vs more then for himself For he would dye euen for our sakes which death yet we so contemne that we will suffer nothyng for it nor restraine our selues from any commodities of the body or delightes of the flesh His will was that all men should be in good case and one aloue in the meane tyme to suffer but we desire to be in good case our selues alone although all other in the meane time perish But it is not possible that there should be in vs so great a contēpt both of our owne saluatiō also of the saluatiō of other men but that either we beleue not so great a benefite of God or els we do not earnestly inough weigh if There was neuer wower that with so great a desire and seruent loue maried his spouse as Christ hath maried vnto himselfe his churche Neither hath any man at any tyme maried a wife so vnlike and vnworthy for The church an vnlike spouse for Christ hym to ioyne with all as Christ hath done the Church For in what estate she was before Christ met with her Ezecbiell describeth in 6. chapter where he sayth that she lay vpon the nether was her nauell string cut of nether was she washed with water nor poudred with salt and there was no eye whiche hadde compassion on her Paul also both here and likewise in many other places at large declareth in what estate we were before we came vnto Christ Vnto the Ephesians he doth not only say that we were by nature the children of wrath but also he addeth ye were once darknes but now ye are light in the Lord. Vnto Titus he saith We were as fooles not obediente but wādring out of the way geuing our selues to sundry lustes liuing in malice and enuy hatefull and seking to displease one an other In the first to the Corrinthyans when he had reckened a beaderoll of most haynous sinnes he sayth these thinges vndoubtedly were ye sometimes but ye are washed but ye are sanctified Wherefore we haue the sonne of God geuē vnto vs as a pledge of the loue of God He placed not in his stede an Angell or an Archangell although he mought so haue done He vouchsafed to come himselfe and to suffer a most bitter death vpon the crosse It behoued that for our redemption there What was required in the price of our redemtion Why the death of Christ was so acceptable vnto the father should be some such good thing offred vnto God which mought ether equally or els more please God then all the sinnes of the worlde had displeased hym This thing hath Christ offred for vs. And if a man demaunde why the death of Christ was so acceptable vnto God there can no other reason be geuen but his vnmeasurable charity and loue God coulde indede haue ben contented with any other thing But his will was rather to haue this thing not by the affliction and punishementes of Christ to feede his eyes or mynde for that had bene the poynt of a cruell father nether for that he foresaw the great loue and modesty in his sonne although these thinges were in Christ most singular and of very great force with the father but as indede I iudge for y◠he saw that by this only meanes his loue towardes vs mought be most perfectly declared and also to set forth an example of a most holy life for men to follow For if thou demaunde Whether i◠were of necessity that Christ should dye whether it were of necessity that the sonne of God should in such sorte dye I answere that here is to be put no necessity of compulsion for there is nothing in God that is by violēce nether also was there any necessity of nature For although there are in the deuine nature many thinges of necessity as is that it be
one that it be three and that it begatte a sonne and suche other yet were it a wickednes to thinke that anye externe effecte commeth from him by naturall necessitye when as whatsoeuer he doth he doth it freelye and of his owne accorde and it is free vnto him not to do what he will not Nether do we here put any necessity by supposition of the ende For the saluation of mā mought haue bene wrought by many other wayes and meanes so that hys will had bene so But it was of necessity y◠Christ should dye by supposition of the deuine prouidence and counsell for that God had decreed it should be so And this he did chiefely to declare his infinite loue Much more thē being now iustified by his blood vve shal be saued from wrath through him For if when we were enemies we were reconciled vnto God by the death of his sonne much more being reconciled vve shal be saued by his life Here is brought a comparison of diuers estates both of Christ and of vs we were before weake vngodly sinners enemies But now our cōdition or estate is changed for we are nowe made frendes we are now iustified and reconciled vnto God Christ by his death wrought much for vs but now he liueth and that an eternal life wherein he raigneth with y◠father It was a greater matter It is a greater matter to iustifye then to bringe to blessednes them that are iustified to restore vs to life to iustifie vs and to reconcile vs vnto God then it is to bring vs being now iustified vnto felicity and the foresayd thinges hath he brought to passe by his death wherefore that which remaineth he shal much more easiely accomplishe being now placed in life and in his kingdome for that whiche remayneth is lesse and Christ to bring this to passe for vs is after a sort mightier then himself Now resteth to declare how men not yet reconciled are called the enemies of God Of this may two reasons be geuen the one is touched in the How before iustification we are called the enemies of God epistle vnto the Hebrues where it is said That it is vnpossible without faith to please God And forasmuche as men that are straungers from Christe wante fayth and seinge that they beleue not the oracles of God they beare witnesse that God is a lier and therefore they can not please him An other reason is for that they are still oppressed with vices and by meanes of theyr naturall luste they all the wayes they canne resiste the will and lawes of God Wherefore they are woorthelye called enemyes But Paule affirmeth that by the death of Christe we are iustified whiche is first vnderstande before God by imputatiō Secondly also bycause dayly is augmented in vs a new righteousnes How we are iustified by the deth of Christ which in liuing holily we get by the instauratiō of our strength which we haue now receaued of the holy ghost Although we must cleane fast only to the first iustification for in it is the stay of our saluation For the other righteousnes for asmuche as it is vnperfect is not able to stande before the iudgement seate of God When the Apostle sayth That vve shal be saued from vvrath By wrath he vnderstandeth not a disturbance What wrath is in God or perturbation of the minde For these thinges can haue no place in God But as Augustine hath wel interpreted in his bokes of the Trinity wrath in God signifieth a iust vengeance And God is sayd to be angry when he sheweth forth the effectes of an angry man which are to punishe and to auenge So he is sayd to repent himselfe that he had made man bycause like a man that repenteth himselfe he would ouerthrow his worke And the reconciliatiō wher of the Apostle here speaketh is referred to this kinde of wrath and signifieth that the vengeāce is now at an end Contrariwise it is sayd in the Gospel of Iohn That the wrath of God abideth vpon him which beleueth not in the sonne of God wherfore we seing we are now recōciled vnto God by the death of his Sonne ought Vpon thē that are iustified is no thing sent of God but with a fatherly mind to be fully perswaded in our selues that for asmuche as the wrath of God is ended and taken away nothing can by him be sent vpon vs but of a frendly and fatherly minde Otherwise afflictions and aduersities mought of theyr own nature driue a feare into vs and perswade vs that God is angry with vs. Which thing forasmuche as by the death of Christ is the reconciliation made can by no meanes come to passe And this reconciliation pertayneth not only to those faythfull which then liued when Christ died vpon the crosse but also to all as The reconciliation made by Christ hath a respecte to all times wel those which from Adams time went before those seasons as also to those which shall be euen vnto the end of the world And so great was the goodnes of God in this sacrifice that whereas therein were committed of men many horrible actes for they both condemned an innocent man and also most spitefully crucified the Lord of glory yet the deuine clemency was nothing at all offended The wickednes of them that crucified Christ diminished not the dignity of that price with this so great iniquity and ingratitude but that it counted as most acceptable the obedience of Christe and his infinite loue and vnmesurable patience accepted it for the redemption of mankinde Now resteth to se what this so great loue of God requireth agayne at our handes for there are many thinges which it requireth For first euen as Christ applied all his will and endeuor to redeme vs so is it our part on the other side vtterly and all whole to addict our selues vnto him And as he setting a side all thinges had a care only of our saluatiō so also ought we to plucke away our minde from all things not any more to seke our owne thinges but only the thinges that longe vnto What thys so great loue of God requireth againe at our hand Christ They may be an example vnto vs which haue returned into fauour agayne with theyr enemies for they lest they shoulde seme to haue done anye thing counterfeately or faynedly leue no dewty vndone whereby to win their new reconciled frendes and of this thing they haue a greate care not to be thought to retaine still any remnāts of enmity or hatred closed vp in the mind as we rede Cicero Crassus Pompeius and many others did Farther also we must take hede that seing by the mercy of God through the death of Christ we are place we doo not through wicked and filthy actes throwe our selues downe hedlong from thence For they which after they haue once ben reconciled cease not to contaminate themselues with vices do not only fall downe hedlonge frō theyr most
aduersities they suspect that they are hated of God Here ought they to call to remembrance what ones they were before they came vnto Christ what God did for their sakes whē they were yet enemyes which for their saluation woulde haue his sonne crucified And that they haue to their head Iesus Christ in heauen whose members and partes they are And let it be demanunded of them whether Christ can hate himselfe and destroy hys owne members Wherfore they ought to thinke that their afflictions conduce to eternall saluation and are profitably inflicted of their louing father Wherefore euē as by one man sinne entred into the world and by sinne death and so death went ouer all men for that all men haue sinned For euen vnto the law was sinne in the worlde But sinne is not imputed whilest there is no law But death raigneth from Adam to Moses ouer thē also that sinned not after the like maner of the transgression of Adam which was the figure of that which was to come But yet the gift is not so as is the offence VVherefore euen as by one man c. Some thinke that Paul therefore writeth these thinges for that after he had by most firme reasons proued that we are not iustified by our owne workes or merites but only by faith in Christ and by grace now he mindeth more largely to set forth the principall pointes of which all these argumentes which he hath hetherto brought depend namely sinne the lawe and grace And therefore maketh this treatise aparte wherby to declare the strength and force of the former argumentes Which whether it be so or no let other men iudge In myne opinion vndoubtedly these thinges may very well be knitte together with the thinges that haue bene alredy spoken The Methode of Paules treatise For a man mought thinke that the passion of Christ and his death was profitable vnto Christ himselfe only and not also vnto vs for that it mought be thought that the righteousnes of one man can not redound vnto an other But Paul will declare that euen as the fall of the first man was spred abroade ouer all men so the righteousnes of Christ hath redounded vpon all the beleuers and that his benefite is of no lesse force then was the sinne of Adam And by thys meanes he declareth the way whereby by the death crosse of Christ we may be iustified and obtayne saluation nether is this a small helpe to confirme our hope when we perceaue that if we cleue vnto Christ we shall through hym be no les endewed with the chiefest good thing then we haue bene by Adam infected with the extreamest euill thing Many thinges are in this place not without greate consideration set forth touching sinne For the knowledge thereof worketh this in vs to cause vs not to be ingrate for the benefite which we haue receaued The knowlege of sinne how it is profitable For he which séeth out of what and howe great euils he hath bene deliuered séeth also how great is the liberality and goodnes of the deliuerer and of him that hath set him at liberty The knowledge of sinnes setteth forth also the worthynes of the iustification receaued by Christ Wherefore Paul enquireth What thinges are reasoned of touching sinne from whence sinne had his beginning what it brought how it was knowen and last of all by what meanes it was driuen away Wherefore he declareth that sinne entred in by Adam that it brought death that it was knowen by the lawe that it was driuen away and ouercome by the death of Christ and fayth in hym Euen as by one man sinne entred into the world and by sinne death Here semeth to be vsed the figure * Anantapodoton is a figure in writing where some little clause is left out ether in the beginning middle or ende Anantapodotō so that on the other side there should haue bene added So by one Iesus Christ entred in righteousnes and by righteousnes lyfe And Origene affirmeth that Paul would not adde thys for feare of making men slouthfull and sluggishe as though they hauing now obteined righteousnes and eternall lyfe should thinke that they now nede no farther to consider vpon eternall lyfe And for that cause he sayth that the Apostle in an other place added this selfe same sentence in the Future tempse and not in the preterperfect tempse as when he writeth vnto the Corinthians Euen as in Adam all men die so in Christ all men shall be quickened But this reason is of no great force For the holy scripture is not wont to be moued with so light daungers to kepe in silence the benefites of God yea rather it euery where setteth them forth al whole and in ample maner as they are and doth not gelde them nor shorten them of as Origene thinketh But as for slouthfulnes and sluggishnes they are by infinite other places of the scipture sufficiently shaken of For there are in the holy Scriptures exhortations by promises and threatninges wherby to stir vs vp to holines of life and to the endeuour to do good workes And Origene also himselfe confesseth that that which the Apostle here omitteth he afterward faithfully addeth whē he thus writeth Wherfore euen as by the sinne of one man euill was spread abrode ouer all men to condemnation so by the righteousnes of one man was good sprede abrode ouer all men to iustification of lyfe And a little before For if by the offence of one man many haue died much more the grace of God and the gift by grace whiche came thorough one man Iesus Christe hath abounded vnto many Erasmus thinketh that this discommoditie may by an other way be holpen so that the parte aunswering be set after this coniunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is and. And the lyke kinde of speakyng he bryngeth out of Mathew in the Lordes prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In these words semeth to be wanting this coniunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is So. So that the sence is Euen as in heauen so also in earth And after this selfe same maner he thinketh is to be made perfect this sentence of the Apostle Wherfore euen as by one mā sinne entred into y◠world so also by sinne entred in death But I rather thinke that here is vsed y◠Figure Anantapodoton For I sée that Paul is after a sorte rapte by the force of the spirite to expresse y◠great destruction brought in by sinne Which being done he most manifestly as Origene confesseth in the second interpretation putteth that whiche wanted in the other But the better to vnderstand these wordes of the Apostle we haue thrée thinges by him set forth which are diligently to be peised first what the Apostle meaneth by sinne Secondly what that one man is by whom sinne entred This word sinne how ample it is into the world Thirdly by what meanes sinne is spred abrode As touching y◠first the Apostle amply
of the giltines and of the offence and also grace What is to be attributed vnto baptisme and the holy ghost and our graftyng into Christ and also our right to eternall lyfe And yet doth it not therof follow that by it is abolished the corruption of nature or continuall nourishment of sinne Wherfore Paul rightly fayth That we are by hope saued But it is much to be meruailed at how yâ— Pelagians can deny that there is originall sin in infantes seyng they see that they daily dye For Sinne and death are knit together the scripture manifestly teacheth that the stipend of sinne is death and the stinge of death is sinne Wherfore from whomsoeuer we seclude sinne from him also must we nedes seclude death For by the testimony of the scripture these are compared In Christâ— onely was death with our sinne together as the cause and the effect But here we ought to except Christ onely who although he knew not sinne yet died he for our fakes But death had not dominion ouer him for he of his owne accord suffred it for our sakes But to say that there are some without sinne although all men dye were to ioyne Testimonies that proue that infantes want not sinne together thinges repugnant and contrary one to an other But besides thys place there are a great many other places also which proue that infantes are not without sinne for Dauid sayth Beholde in iniquities was I conceaued and in sinne hath my mother conceaued me And Paul to the Ephesians calleth vs the children of wrath by nature And in Genesis it is written the hart of man is euen from his infancy prone to euill There are also to coÌ„firme this sentence a great many other places besides which we will alleadge wheÌ„ we entreate of originall sin apart by it selfe Now seing I haue declared what the Apostle meaneth by sinne by which one maÌ„ it entred into the world there remaineth to coÌ„sider by what means it was spred abroade This is a matter obscure very hard therefore I do not The manner of the propagatioÌ„ of originall sinne is obscure thinke to stand long about it But forasmuch as the word of God most plainely techeth that such a sin there is that it desceÌ„deth into our posterity although we vnderstand not the maner way how it is powred into theÌ„ yet we ought to geue place vnto the truth not to be to much careful or to trouble our selues more theÌ„ nedes touching the way and maner which is hard to be knoweÌ„ and may with out daunger be vnknowen Howbeit I thinke it not amisse to declare those waies and meanes which I haue obserued amoÌ„gst yâ— ecclesticall writers whose opinions touching this matter are fower in number The first is of those which thought that we receaue of our parents the souls together with the bodies that euen as God by humane sede createth the body so also of the same createth he the soule This sentence doth Augustine make mencion of in his tenth booke vpon Genesis ad literam and in many other places nether hath he at any time that I can remember of disalowed the same yea rather he saith that by this senteÌ„ce may be dissolued this knotte touching originall sinne Tertullian and many others Tertullian leaneth to traduction What is brought out of the scriptures for the traduction of the soule of the old writers fauored this sentence Whose argumentes when I diligently peyse I iudge in dede probable but yet not of necessitie For the whiche they bring out of the 46. chapter of Genesis of the 66. soules which came out of the thigh of Iacob may nor vnaptly be expounded by the figure Synecdoche so that by the soule which is the principallest part of the man is vnderstand the body which is without all controuersie procreated of the seede of the parents We may also by the soule vnderstand the grosser partes of the soule as the vegetatiue part and the sensitiue part which no man doubteth but that they are procreated of the sede And that the holy scriptures sometimes vse this word soule in that sence Christe testifieth in the Gosple where he sayth He which loseth his soule for my sake shall finde it An other of theyr reasons as Augustine writeth in his 10. booke vpon Genesis is this In the creation of the woman it is not written that God breathed into her a liuing soule whereby they gather that she had of Adam not only her body but also her soule But this reason Augustine iudgeth Whether God breathed a soule into Euâ— to be weake For a man mought reply vpon it and say that it had bene once alredy said that God breathed a soule into Adam and therefore there was no nede to repete the same agayne For if God had brought in a new manner of procreation of soules the scripture would not haue passed it ouer in silence But seing the scripture maketh no mencion at all of any new maner we ought to vse that which it had before expressed especially seing that we se that Adam sayd of hys wife This is now bone of my bones and flesh of my fleshe but added not and soule of my soule which vndoubtedly had bene more sweter and had more serued to expresse the 〈…〉 tion of 〈…〉 But Augustine confesseth that the doubt is not thereby diss 〈…〉 For if 〈◊〉 affâ—rmâ— that soules are euery day created and so created that in the bodies theâ—â— goeth before no 〈◊〉 alis ratio as he Whither God ceassed from all woorkes the seuenth day speaketh that is no substance of sede then God shall not seme to haue perfectly seased froÌ„ all workes the seuenth day when as he still euery day createth soules of nothing But vnto this argument may 〈…〉 aduenture be answered that in the body traduced of the parentes it is sufficient if there be found such qualities and conditioÌ„s whereby it is able to receaue a reasonable soule and that this is that seminalis ratio before spoken of But whatsoeuer is to be sayd of these arguments and theyr answeres once Augustine wholy enclineth this way that at the least he thinketh that the soule of Christ came not from the blessed virgine The soule of Christ semeth not to be traduced from the blessed virgin by propagation of which iudgement he sayth that others as well as he were and that they auouched that it moughte be proued by the epistle vnto the Hebrues For there it is sayd that the priesthode of Christ excelled the priesthede of Aaron for that Christ was a priest according to the order of Melchifedech And the priesthode of Melchisedech was more excellenter then the priesthode of Aaron for that Leuy gaue tenthes vnto Melchisedech for he was in the loynes of Abraham who payd tithes vnto Melchisedech But Christ also should haue bene no lesse in the loynes of Abraham then was Leui if he had had both his bodye and
And he thinketh A similitude that Paul as a wise Phisition hauing the disease set before him abideth not in those thinges which be circumstances about it or do follow it but cunneth to the principall ground and first cause therof Therefore do all men die bicause all men haue sinned Neither ought we to thinke that here is ment that all men do sinne by some certaine action for that can haue no place in children But it is all one as if he had said Now they are bondslaues vnto sinne and are counted guilty therof And when we read these thinges we ought alwayes with the eye of our minde to consider wherunto they tend namely that we should receiue consolation and be made assured of our saluation knowing that the death of Christ hath preuayled against all these thinges By those things also which are written vnto the Hebrues may be declared how we haue sinned in the fall of Adam For there we read that Leui paid tenthes in the loynes of Abraham After the selfe same maner also may here be vnderstand that we were polluted in the loynes and in the masse of Adā The Scholies which are ascribed vnto Ierome interpretate that sinne is committed by the imitation of Adam which is commonly called actuall sinne And they say moreouer that this sinne of Adam went not ouer Abraham Isaac and Jacob which liued a holy life But bicause they sée that this is against them y◠Paul saith That all haue sinned this vniuersalitie say they is to be vnderstand with an exception Which thing they also affirme of other such kinde of sentences as Euery man is a lier Also There is none which doth good no not one when as yet there were in the world many true and holy men when those thinges were written But whosoeuer was the writer of that boke his authority ought not to cause vs to departe frō y◠truth For that which Paul spake vniuersally that all haue sinned hereby is proued Paul with our exception affirmeth that all haue sinned Here is not spoken of sinne spred abrode by imitation for that all men without exception dye For experience teacheth that to be vniuersally most true Wherfore here is to be set no exceptiō Neither ought those such like kinde of speaches which they bring to moue vs for that those sentences also are true if we speake of men not regenerate they are true also euen in the regenerate if we will speake according to their corrupt and vitiate nature Farther that here is not ment only imitation it is manifest by the Antithesis for Christe hath not only set forth vnto vs his righteousnes to imitate but also by the power of the holy ghost spredeth it abrode poureth it into the hartes of the beleuers Origene semeth to expound this place very warely For he at y◠beginning setteth forth certain things which euen Erasmus confesseth to signifie Originall sinne For he affirmeth that in Adam we were all corrupted as it were in a common ground and that we were all in his loynes as in the Epistle vnto the Hebrues Leui is sayd to haue bene in the loynes of Abraham Then addeth he certayne thinges which pertayne vnto the sinnes of perticular men which are called personall and exhorteth vs to cary about with vs the image of the celestiall man These thinges are so taken of Erasmus as though they were an interpretacion of that which went before when as in very deede they wholy confirme our sentence wherein we say Paul here taketh the name of sin in most ample sort Difinition of actuall sinne An vniuersall difinition of sinne that Paule in this place taketh sinne most amply so that it comprehendeth both the roote and all the fruites thereof But I meruayle how these men go aboute to plucke away originall vice from the nature of sinne For sinne according to the common definition they say is whatsoeuer is spoken done or thought agaynst the lawe of God and this can haue no place in children But they consider not that in this definition is not all sinne vniuersally contayned And therfore we before signified that sinne is otherwise to be defined so that that is sayd to be sinne which any maner of way is agaynst the law and will of God These men go farther and say if this were the definition of originall sinne namely the withdrawing of grace or pronesse to sinne these thinges ought rather to be counted paynes of sinnes then simles But they should haue remembred that God doth not alwayes punishe sinnes by outward scourges and aduersities God sometimes punisheth sins by sinnes but sometymes also by other sinnes Wherefore although the corruption of nature and that lust and pronesse to sinne grafted in vs all may after a sort be called paynes of sinnes yet do we affirme that they are also in very dede sinnes But they say that these thinges remayne in vs after baptisme and therefore can not be sinnes vnles we will say that sinnes are not remitted through baptisme and fayth in Christ But to this we answered before that the guiltynes The guiltines is forgeuen through fayth but the corrupt substance abideth Agaynst Erasmus indede is forgeuen vnto the beleuers howbeit the corrupt substance remaineth which if Christ were not a helper vnto vs should of his owne nature condemne vs. For seing it turneth vs away from the rule of the law of God it ought to be taken to be in very dede sinne Nether is it true which Erasmus sayth that the discourse of Paul will not suffer these thinges to be expounded of originall sinne for the thing it selfe teacheth otherwise For the entent of the Apostle is to shew from what euils the death of Christ hath deliuered vs. But that can he not do vnles he take sinne so largely that it also comprehend originall sinne But whereas Paul addeth that euen vnto the law sinne was in the world it maketh nothing agaynst this sentence For we say with Erasmus that sinne is in this place taken in the selfe same sense that it was in the sentences going before by reason of this coniunction causall For. Howbeit it is playne that those thinges which are spoken pertayne as well to originall sinne as to actuall sinnes For Nothing is counted to be sinne but in consideration of the lawe nether of both these kindes if the law were away is ether imputed or acknowledged although otherwise they both are sinnes in very dede and also wrappe vs in death wherfore let vs not suffer this place to be wrested out of our hands as well for that it is a good sure defence for vs as also for that it very well agréeth with Pauls purpose and notably setteth forth the benefite of Christ For euen vnto the law was sinne in the world But sinne is not imputed when there is no lawe Now declareth he that which was set forth in the third place Wherdof commeth knowledge of sinne namely wherehence commeth
the knowledge of sinne And this knowledge he sayth is had by the lawe and that sinne was both before the lawe and after the law but it gréeued not all men after one and the selfe same maner for before the lawe was geuen sinne was not knowen but after it was geuen it began to be knowen By these wordes is most manifestly gathered that the lawe had not this force to take away sinne out of the world but was for this cause geuen to shew sinne The Apostle semeth to speake these thinges by preuention for a little before he had sayd for that all men haue sinned which mought haue bene iudged vntrue especially seing the same Paul sayd Where no lawe is there is no transgression For sinne is whatsoeuer disagréeth from the rule of the law Wherefore he answereth that sinne was indéede before the lawe but it was not then imputed And by the lawe he vnderstandeth the lawe of Moses For They which liued before Moses time were not vtterly without a law The institution of man was a certaine law The law geuen of God by Moses reproueth all kindes of sinnes nether were they which liued before Moses tyme vtterly without a lawe for they had the light of nature and reasons in their conscience accusing and defending one an other as we haue before red in the second chapter Also the very institution of man whereby he was bound to resemble the image of God was a certayne lawe For when he departed from that Image vndoubtedly he sinned and this lawe extended so farre that it also included the very infantes But when by reason that our corruption grew of more force these things were obfuscated God of his wonderfull great mercy gaue a lawe whereby mought be reproued all kinds of sinnes Wherefore we ought with all dilligence to looke vpon it vnles we will be ignorant of our selues Which euen the Philosophers abhorred as a thing most euill For otherwise we are of our owne nature so framed that when our sinnes are layd before vs we laboure not so much to amende them as to excuse to extenuate and to lenefie them and because we would sinne the more fréely we set before vs the examples of other men For we commonly regard not what we ought to do but what other men do But if we would looke vpon the lawe straight way would come before our eyes our condemnation For in it is written Cursed be euery one which abideth not in all the We must most diligētly looke vpon the lawe thinges that are writtēin the booke of the lawe And therefore God by a singular benefite gaue vnto the people prophetes which should not onely inculcate and beat into their heades the lawe but also expounde the same by most vehement and feruent preachinges Wherefore it is much to be lamented now a dayes that sermones are ether so rare or els that those fewe that are are so negligently hard Wherefore it is not to be meruayled at that euery where is founde so great blindnes and that pernicious errors do so farre range abroade VVhere no lawe is sinne is not imputed The lattine booke hath non imputabatur that is was not imputed Peraduenture they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Men knew not sinnes so far was it of that they coulde beware of them God in that blindnes imputed sinnes and that iustly And yet were they not before the law vtterly ignorant of time verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This imputacion or reputacion is to be referred vnto men which were so miserable and blinde that of themselues they could not so much as know sinnes so farre were they of that they could beware of sins so vtterly obscure was at that time the light of nature but God imputed those sinnes vnto them that not vnworthely for that blindnes happened through their owne default And that God imputed those sinnes vnto thē he himselfe many wayes declared For he both by the floud destroyed the whole world and complayned vnto Noe that all flesh had corrupted theyr way and that the hart of man was prone vnto sinne euen from hys childehode He reproued Cayn of murther and tooke vengeance vpon the Sodomites And Cayn himselfe answered that his sinne was greater then that it could be forgeuen By which wordes we se that Cayn was not vtterly ignorant of sinne yea nether were the Egiptiās vndoubtedly ignorant of sinne For they cast Ioseph into prison for that he was suspcted of adultery and so serued they the baker and the butler for that they had sinned Nether is it credible that godly men as Abraham Iob and Iacob vnderstood not sinne especially seing we rede that Iacob desired that he might be put to death with whome soeuer the theft which Laban sought shoulde be found But thys knoweldge which the godly had was not in them all It was geuen only vnto them by reason of theyr singular piety For the common sort of people counted nothing for sinne but only grosse sinnes and such sinnes as were most euidenly hurtefull vnto the societie of men neyther may we easely ascribe vnto Ambrose who vpon this place sayth that men after a sort knewe sinnes but The Ethnikes were not ignorāt that God would aming sinns yet they did not therefore thinke that God would auenge them for they supposed that God would not take vengeaunce of sinnes For Pharao Abimelech being kinges reproued Abraham for that he sayd that Sara was his sister so by that meanes had put them in greate danger that God should haue taken vengeance vpon thē for cōmitting adultery with an other mans wife There mought also be brought testimonies of the Ethnikes which fayned many thinges touching the greuous paynes of them that are in hell But as touching this sentence of Paul we must know that forasmuch as before the law was geuen by Moses there florished Before the law of Moses there were some laws Others lawes forbad all kindes of sins many cities and Publike welths it followeth of necessity that there were some publique lawes receaued amongst thē for otherwise men could not haue liued together and haue mainteined fellowship peace one with an other Howbeit such lawes were neuer of that nature that they forbad vnto men al kindes of sinne which thing yet the Law geuen by Moses hath done For amongst some nations theftes and amongst other nations adulteries were counted for no sinnes nether were there by any lawes punished Amongst the Grekes were permitted many vile filthy thinges Nether did the Romanes lawes which yet were much more seuere and purer punishe all maner of sinnes But that Law which Moses gaue was perfect and absolute especially if we doo consider it as Christ hath expounded it Wherefore the meaning of the Apostle in these words is that sinnes although they were in very dede sins yet were they not knowen amongst men but by the prescript of the Law By those thinges also we may sée that there is
something which is of his owne nature sinne which yet is not imputed of God as we sayd commeth to passe in the beleuers as touching the corruption of nature and pronesse vnto sinnes These thinges are of them selues sinnes although for Christes sake they are not imputed as the Apostle in this The imputation of sinnes of two sortes ether as touching God or as touching men The tyme of the lawe is not excluded from sinne place sayth that before the Law there were many sinnes which yet were not so imputed or counted of men Although herein is some difference for there the imputation is by the mercy of God remoued way but here it is remoued away thorough the ignorance of man Farther although it be said Euen vnto the law yet is not thereby the time of the law acquitted free from sinne For the Law is not of that strength to abolish sinnes And this was of no smal force to abate the hautines and pride of the Iewes For they counted themselues more holye all thē other nations for that they had receaued a law from God The like kinde of speach is vsed of the Ethnikes when they write that euen vnto the tenth yere did the Greacians fight agaynst Troy for in so saying they doubtles excluded not the tenth yeare So when Paul sayth Sinne was in the world Euen vnto the law he excludeth not that time which was vnder the law And this wōderfully Only grace ouercommeth sinne setteth forth the grace of Christ which alone was able to vāquishe and to driue away sinne when as sinne was of so greate force to destroye and had so farre and so long ranged abrode that it could not be restrayned no not by the Law Paul when he sayth That death raigned vseth the figure Prosopopaeia nether ought we therfore to thinke y◠by this word Kingdome is ment any healthfull gouermēt Howbeit Why the power of of death is called a kingdome therefore he calleth the power of death a kingdome to show that the power thereof was exceding great wherunto all thinges gaue place that it was of a wonderfull mighty force which had brought all tlhinges vnder his subiectiō The selfe same forme of speaking he vseth agayne in this epistle saying Let not sinne raigne in your mortall body as if he should haue sayd Although ye cannot prohibit sinne to be in you yet permite not vnto it the kingdome and chiefe dominion it all your endeuors and counselles should geue place and be obedient vnto that And he therefore added that death raygned from Adam euen to Moses to declare that there was sinne in the world For death and sinne follow one the other Agaynst them that deny originall sinne in children inseperably and Sinne and death inferre and bring in one the other Hereby are confuted those which contend that infantes are without sinne and say that for that cause they dye for that by reason of the sinne of Adam they are vnder the condition of mortality being otherwise themselues innocent and cleane from sinne For if this were true the Apostle should then in this place conclude nothing For it mought easely be answered that althoughe men died before the law yet sinne at that time had not his being Wherfore let vs say with Paul Sinne and death are so ioyned together that they cannot be parted a sonder Ambrose suspected the Greke bookes that these two things are so ioyned together that they cā not be parted asonder Ouer them also that sinned not after the like maner of the transgression of Adam These wordes were in some copies set forth affirmatiuely by taking away this word not And of this reading doth Origen make mencion and so farre is Ambrose of from dissalowing it that he thinkethn one but it to be natiue And he hath a large discourse of the variety of the Greke bookes and semeth for that cause to haue them in suspicion as corrupted in many places after that the contencions of the heretikes grew strōg But in the expositiō of that reading which he followeth he semeth to speake but slenderly to the matter for he will haue death to haue rayned ouer those onely which in sinning were like vnto Adam and this he saith happened in idolatry For he affirmeth that the sinne wherein Adam fell was in a maner of this sorte that he beleued himselfe to be God and preferred Sathā before God more esteming his coūsell then the cōmaūdemēt of God But as for others which keping still their faith in the only Creator did notwithstāding sometimes fall he thinketh not that they fell after y◠like maner that Adam fell and therefore he writeth that they died the death of the bodye Ambrose held that some had in hell a free custody but not eternall death were kept in hell in a free custody euē to the cōming of Christ but in those which had imitated the sinne of Adam ternal death wholy raigned These things as euery mā may easely se are both farre fetched also do much weakē the argumēt of the Apostle wherefore if this text should be red affirmatiuely peraduēture we mought picke therout this sentēce to vnderstād y◠death raigned ouer al mē which sinned after the like māner of the transgressiō of Adam for that he hauing sinned it was all one as if all men had bene present and sinned together with him But let vs leaue this readinge and follow the common readinge and especially seinge Chrisostome Theophilactus and the Greeke Scholies pronounce these woordes negatiuely And so this is the sence that those menne which were before the lawe although they sinned not after that manner that Adam fell who besides the lawe of nature had also a certain commaundement prescribed him yet they also were obnoxious vnto death But Augustine applieth these wordes vnto infantes which die and haue sinne although they sinne not after the selfe same manner that Adam sinned And so Not to sinne after the like manner of the transgression of Adam is nothing els but not to haue sinne actuall and personall as they call it But I woulde thinke that in these woordes may be comprehended both infantes and others that are of age both those before the law and those after the law and those vnder grace Rude and blockish 〈◊〉 and 〈◊〉 sinne not after the same manner that Adam did as many as are so rude and blockishe that they are vtterlye ignorante of the commaundementes of God of whiche kinde of men it is not incredible but that there maye some be founde in the worlde And in this case vndoubtedlye all men dye although they know not the commaundement prescribed them of God as Adam did Which was the figure of that which was to come By y◠which was to come we may vnderstand all that which afterward happened in all men which procéeded from Adam which were aswel as he obnoxious vnto the curse and vnto death So the first father was a figure and
forme of all his posteritye Howbeit we maye more simply and more aptly referre this vnto Christ For in that comparison Paul Adam a figure of Christ wonderfully much delighted Chrisostome also leaneth thys way and sayth that the Apostle with great conninge and manifold and sondry wayes handleth these woordes Of one and one to make vs to vnderstande that those thinges are to be compared together which haue come vnto vs by one Adam and by one Christ And this is very worthy An analogy betwene Adam and Christ An excelleÌ„t coâ—parison of Chrisostome A strong argumente against the Iewes of nothing in Chrisostome that he sayth Euen as Adam was the cause of death vnto al men although they did not eate of the tree so Christ was made vnto his a conciliator of righteousnes although they themselues had wrought no righteousnes In which place he moste manifestly declareth that we are not iustified by our woorkes He sayth moreouer That by this discourse of the Apostle we are throughlye fensed againste the Iewes if they chaunce to deride vs for that we beleue that by one Christe was redeemed the whole world For we wyll obiect agayne vnto them that they also confesse that by one Adam was all thinges corrupted which semeth to be a great deale more absurde if we looke vpon humane reason then to say that by one Christ all men haue bene holpen In this place the Apostle beginneth to entreate of that whiche was the fourth parte of this diuision namely by whome sinne was excluded And this he declareth was brought to passe by Christ whome he maketh like vnto Adam This similitude is The similitude betwene AdaÌ„ and Christe is to be taken generally to be taken generally that euen as all men depend of Adam so all also in theyr order depende of Christe and as the one merited for all his so also did the other But perticulerly and speciallye there is greate difference For Adam broughte in sinne death and damnation but Christe broughte in righteousnes life and grace There is difference also in yâ— propagation For Adam by the generation of the flesh powreth his euels into men but Christ by fayth And therefore Paul when he had sayd that Adam was a tipe of that whiche was to come as it were by way of correction added But yet the gifte is not so as is the sinne Wherefore betweene Adam Betwene Christ and Adam is not a true similitude but an analogy or proportion and Christe is to be put rather a certaine analogye and proportion then a true similitude But to make those thinges which follow more playne we will deuide in to thrée partes al this whole comparison which consisteth of similitudes of contraries and of thinges compared together Firste the Apostle plainelye teacheth that the sinne of Adam is not so as is the gifte for the gifte many wayes excelleth and passeth the sinne Secondly he expresseth wherin consisteth this victory namely in this that whereas Adam had by one sinne corrupted all mankinde Christe hath not onely abolished that one sinne but also a greate many other sinnes whiche we haue since committed Last of all he declareth what that aboundaÌ„ce of good things is which Christ hath brought vnto his elect As touching the firste this we muste know that Christ is so compared with Adam that he is alwayes made the superiour Neither is this to be passed ouer that Paul expresseth sinne by two names Christ is so compared with AdaÌ„ that he is alwayes made the superior They which sinne do first â—â—re and afterward fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By which names this we learne that they which sinne doo first erre and afterward fall For these two are thorowly knitte together Wherefore the coÌ„mon saying is he that followeth a blind man must néedes fall This also let vs obserue that Paul in this comparison continually in a maner vseth these woordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is gift to declare that our saluation commeth not vnto vs of any of our owne dignity or of works but onely of the meere mercy of God The wordes are thus For if thorow the offence of one many be dead muche more the grace of God and the gifte by Grace whiche is by one man Iesus Christ hath abounded vnto many For if through the offence of one When he sayth that thorow the sinne of one man many haue died he taketh not away or altereth that whiche he before wrote namely that death had gone ouer all For this worde Many oughte in thys place to be of asmuch force as if he had sayd All euen by the testimony of Origene also Wherfore that abideth firme which was before auouched That all men haue sinned that all are therefore subiecte vnto death By Grace he vnderstandeth the fauour of God whereby sinnes are forgeuen This woord Gift peraduenture What grace is with the scholemen signifieth the holy Ghost and other good thinges which men by the holy Ghost obteyne But the schoole men say that Grace is a quality powred into our hartes by God whereby we lead an holy godly life and by this grace saye they is a man iustified But that kind of iustification shoulde pertaine vnto the law For it shoulde consist of those thinges which are in vs. Wherefore the true iustification whereof is now intreated commeth from Christe of whome thorough fayth and the grace or fauour of God we take holde not that we deny the other kinde of grace For we put both kinds namely both the instauration of the beleuers to liue vprightly and also the imputation of righteousnes by Christ whereunto whole and perfect iustification cleaueth that that might be true which we reade in Iohn that we haue receaued grace for grace and by that grace wherby Christ was of valew before the father we are receaued into his grace The nature of yâ— Antithesis required yâ— euen as he had sayd that thorow the offence of one maÌ„ many haue died so he should on the other side haue sayd that through the righteousnes of one the fauor of God hath abounded vpon many But he would rather put Grace and gifte for that these two thinges are the fountaines and rootes of righteousnes and of euery good thinge whiche we by righteousnes obteyne And he therefore saith that it abounded whiche in the Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to geue vs to vnderstand that there We haue more grace then is sufficient to extinguishe sinne was more grace bestowed vpon men then should be sufficient to extinguish sinne For for that we haue obteyned forgeuenes of sinnes wee are also borne againe and we rise againe wyth Christe and are sanctified and adopted into the children of God and are made the bretherne of Christe and fellow heyres wyth hym are grafted into his members are
Adam so also maketh he sinne common vnto them Nether doth Paul to proue the might or power of Christ lene vnto the number of those men which shal be saued but to the weight of the effect For he sayth that it is a greater matter to blot out infinite sinnes then it is to bring in one sinne Oftentymes also he expressedly vseth that particle of vniuersality And as touching that which moued them we answere with Augustine that the meaning of the Apostle is that all that are borne of Adam do perishe and contrariwise that all that are regenerate by Christ are saued And euē as no man is brought forth as touching the fleshe but by Adam so is no man borne agayne but by Christ If after this maner these wordes of vniuersality be applied the analogy How this analogy may be made plaine betwene Christ and Adam shal be clere and playne Euen as by the disobedience of one man Here the Apostle expressedly declareth what that one sin was which he said entred into the world by one man and by meanes whereof death went ouer all men and this sayth he was the The disobedience of Adam is communicated vnto all his posterity ▪ The obedience of Christ is communicated vnto the elect A comparison betwene the obedience of Adam the obedience of Christ disobedience of the first man which he signifieth to haue bene communicated vnto all in whē he sayth that by it many are made sinners And contrariwyse he teacheth what that good thing was which through one Iesus Christ recouered health vnto men And this he sayth was the obedience of Christ Of which writing vnto the Phillippians he sayth that Christ humbled himselfe and became obedient vnto the father to the death euen to the death of the crosse How obedient also he was vnto the eternall father those thinges likewise declare which he spake when he finished vp his prayers in the garden being now at the very poynt to be taken of the Iewes saying Not my will be done but thine But Adam did far otherwise for he would not geue credite vnto the words of God nether cōtēted he himselfe with his prouidence as his duty was for he desired to know good and euill as though he ment to prescribe those thinges vnto himselfe and to follow those thinges which he knew to be ether good or euill But he ought to haue done farre otherwise to haue counted those thinges only for good or euill which God by his word had prescribed vnto him Of which thing Christ hath left vnto vs an example to looke vpon when as he wholy submitted hymselfe vnto the will and prouidence of God For when he should suffer death and that a most greeuous and most cruell and most shamefull death he had fixed before his hys eyes only the worde of God which pronounced that that death should be gratefull and acceptable vnto God and also healthfull vnto mankynde Obedience is as we now speake of a faculty or power whereby godly What obedience is men doo wyth a wylling mynde execute the commaundements of God although as touching the cōsideratiō of this world they iudge that the same will not be profitable vnto thē nether do they throughly vnderstād the reason of thē But contrariwise disobedience is a vice which causeth vs not to execute the commaundementes of God either because they are troublesome or els because we can not attaine vnto the reason of them And that which is in this place said What disobedience is That by the obediēce of one man many are made iust very wel agréeth with y◠which is had vnto the Ephe. That we are acceptable vnto God in the beloued And y◠beloued is Christ After the selfe same maner Esay saith in his 53. chapiter when he prophecieth of Christ And if he geue his soule for sinne he shall see his seede a farre of that is his posteritie for a long tyme. Which wordes teach euen the self same thing that the Apostle here saith that through the obedience of Christ whereby he hath The faithfull are called the posteritie of Christ for our sakes suffred death is spred abrode the multitude of the faithful which are called Christes séede and posteritie long to continue And the Prophete addeth My righteous seruaunt shall instifie many for he shall beare their iniquitie Wherfore this obedience of Christ hath merited vnto him to be made the captayne of the elect of God vnto eternall life As on the contrary side Adam by reason of his disobedience leadeth to destruction all those that are borne of him according to the flesh Here let vs note that forasmuch as the Apostle saith that by the disobedience of one Originall sinne proper vnto euery man man many are made sinners by these wordes is gathered an argument agaynste those which thinke that originall sinne is not proper vnto euery man but that it was but one onely sinne and that the same was in Adam wherby we are obnoxious and bound vnto death and damnation For seyng it is said that they are made sinners it must nedes be that they themselues either haue sinne or els at the lest wayes had sinne For no man is called a sinner for an other mans fault Although Chrisostome vpon this place interpretateth these wordes more hardly thē can wel and aptly be vnderstanded For thus he writeth But that by his disobedience an other man should be made a sinner what consequence can it haue For there canne be no paynes due vnto him as one which is not guiltye vnles he become a sinner of himselfe What meaneth it then that he sayth in this place many are made sinners I thinke it signifieth that they are obnoxious to punishment and condemned to death In this sentēce this I lyke not that he interpreteth this worde sinners for obnoxious to punishment and condemned to death as though he should by the way signifie that they haue in themselues nothing that is vile or vncleane which can either offend God or be called sinne And a litle afterward We will not thinke it muche saith he to declare that of this death and condemnation we haue not onely not receiued any losse if we liue soberly and chastly but also we haue therby gotten much gayne That also is harde to say that we haue gotten no hurt of originall death and condemnation For lust It is an excellent gift to liue chastly and holily in this mortall body and the great corruption of nature hath thorow the transgression of Adam brokē into all mankinde I graunt in dede that which he addeth namely that it is an excellent gift in this mortall body to liue holily and chastly and farther also that by the discommodities of our mortalitie we haue occasions of martirdome and of other vertues But this I consider that these thinges are the benefites of the goodnes of God Of which benefites although Adam thorow his fall sometymes gaue occasion yet it doth
not therof follow that he hath not hurt vs or that we being by him made sinners haue not felt great losse Now forasmuch as those things which follow pertayne vnto the law before we come vnto them it shall not be amisse frō our purpose to declare what is to be thought touching originall sinne First we will consider whether there be any originall sinne or no for there are What are the chiefe matters that shal be intreated of some which vtterly deny that there is any such thinge Then wil we declare what it is Lastly what proprieties it hath and howe it is by succession traduced to our posterity and also by what meanes it is forgeuen As touching the firste we muste remember that both in the holy scriptures and also among the fathers it is called by sondry names For in this epistle the 7. chap. it is called sinne and the law of the Names of originall sinne mēbers and lust Of others it is called The want of originall righteousnes a corruption of nature an euell inclination a nourisher of euell a weaknes of nature the lawe of the fleshe and other suche like The Pelagians long since denied this sinne and so do the Anabaptistes euen nowe in our dayes These in a manner are the argumentes which they alleadge against it First they say that the fall of Adam The Pelagians and Anabaptistes denye originall sinne Argumēts against original sinne was sufficientlye punished in himselfe and that there is no cause why God shoulde reuenge it in his posterity specially seing it is written in Naum the Prophet That God doth not punish one and the selfe same thing twise For it suffiseth him that he hath once punished Againe it is also written That the sonne shall not beare the iniquitye of the father but the soule which sinneth the same shall dye Moreouer the bodye when it is formed in the wombe is the woorkemanshippe of God and hath nothing which ought to be reproued yea rather which is not woorthy of high admiracion and the soule also is either created or powred in of God And the manner of propagation cannot be counted euell because matrimony is commended in the holy scriptures and from the beginninge God cōmaunded mā to procreat children Wherefore among so many aides of innocency they demaund thorow what chinckes or hoales sinne could creepe in They alleadge moreouer that Paul in his firste epistle to the Cor when he exhorteth the faithfull wife to abide with the vnfaithfull husband if he will abide with her among other thinges saith your childrē are holy But they could not be holy if they wer born in sinne Wherfore say they they which are borne of faithfull parentes cannot contract vnto themselues originall sinne Farther they affirme that it is a common sayinge that sinne is a thinge spoken done or lusted contrarye to the lawe of God and that there is no sinne except it be voluntary And as Iohn saith in his 1. epistle the 4. chapt Sinne is iniquity vnto which is opposite equity or right and there can be no other equity or right assigned then that which is contained in the law and so is finne a trāsgression of the law all which thinges cannot happen in infantes when they are borne And they say moreouer that it semeth not agreable whiche some say namely that this sinne is powred in through the flesh or body For the flesh and the body are of theyr owne nature thinges insensible nether can they be counted a subiect mete for sinne And to establish theyr fained inuencion they adde that those thinges whiche Paul speaketh in this place are to be drawen to those sinnes whiche are called actuall And where it is said that by one man sinne entred into the world it is to be vnderstand say they because of imitacion and example whiche the posterity followed With these and like argumentes were they led to deny that there is any originall sinne But as for death and afflictions of this life whiche are commonly alleadged for tokens to confirme originall sinne they say that they consist of natural causes as are the temperatures of the elementes and humors And that therfore it is a vaine inuention to draw them to the fall of Adam And they thinke it to be a thinge moste absurde to counte that for sinne whiche can by no meanes be auoyded Lastly they say if by that meanes it should be saide that we haue sinned in Adam because we were in his loynes euen as in the Epistle to the Hebrues it is sayde of Leui that he paide tenthes in the loynes of Abraham after the like and selfe same mannec we may say that we were in the loynes of other our elders from whome we haue by procreation discended wherefore there is no cause why the sinne of Adam shoulde more flow abroade into vs then the sinne of our graundfathers greate graundfathers and of all our elders And by that meanes theyr estate should séeme most vnhappy which should be borne in the latter times For they should beare the iniquities of all their elders These thinges alleadge they to proue that there is no originall It is proued by testimontes of the scripture that there is original sinne sinne But we on the contrarye parte will by manye testimonies of the scriptures proue that there is such a sinne In the boke of Gen the vi chap God speaketh thus My spirite shall not alwaies striue in mā because he is but flesh Againe The imagination of the thoughtes of theyr hartes is onely euell alwayes And in the viii chapter The imagination of theyr hart is euell euen frō their childhode These words declare that there sticketh some vice in our nature whē we are brought forth Dauid also saith Beholde in iniquities was I conceaued and in sins hath my mother conceaued me then which testemony there can be nothing more euident Ieremy also in his 17. chap saith that the hart of man is wicked peruerse and stubburne And the same Ieremy and also Iob doo curse that day wherein they were borne into the world bycause they saw that together with them was brought forth the originall and fountaine of all vices And Iob hath a most manifest testimony of the vncleanes of our natiuity For this he sayth Who can make that clene which is cōceaued of vncleane seede And our sauiour sayth Except a man be borne againe of water and the holyghost he shall not enter into the kingdome of heauen And euen as a potter doth not make new agayne any vessel vnles he se that the same was ill made before So Christ would not haue vs generated agayne except he saw that we were before vnhappely generated Which thing he testifieth also in an other place saying That which is borne of flesh is fleshe and that which is borne of spirite is spirite By which words he would haue vs to vnderstand that therefore the regeneration of the spirite was necessary bycause we had before but only a
carnall generation Paul in the 6. chap to the Rom. sayth That therefore we must not abide in sinne bicause we are now dead vnto it And that thing he proueth by Baptisme For whatsoeuer we be sayth he that are baptised in Christ Iesu we are baptised in his death to this end that we should dye vnto sinne and that our old man should be crucified and the body of sinne abolished And for as much as children are baptised euen thereby we haue a testemony that there is sinne in them For otherwise the nature of Baptisme as it is there described of Paul should not consist The same reason hath he also in his epistle to the Colossians where he sayth that we are Circumcised with circumcision not made with handes in making cleane the sinfull body of the flesh beinge buried together with Christ in Baptisme He compareth Baptisme with CircumcisioÌ„ saith that they which are baptised are made cleane froÌ„ the body of sinne Nether is it to be doubted but yâ— they which are baptised are baptised into the remission of sinnes And assuredly the circumcision which in the old law was geuen vnto Children was correspondent vnto our Baptisme And as touching circuÌ„cision it is written The soule whose flesh of the foreskinne is not circumcised the eight day let it dye the death Wherefore seing children haue nede of the sacrament of regeneration it followeth of necessitye that they are borne subiect vnto sinne Paul to the Ephesians sayth That we are by nature the children of wrath But our nature could not be odious vnto God vnles it were contaminated with sinne And in the same place Paul doth with most greuous wordes describe the sharpnes of this wrath how that we walke after the prince of this world who is of efficacy in our harts bycause of stubbernes and for that cause we do the will of the flesh and of our mynde Augustine also citeth a place out of the first epistle to the Corrinthi that Christ died for all men Wherefore it followeth that all men were dead and had nede of his death But it is a wicked thing to exclude childreÌ„ out of the nomber of them for whome Christ dyed If thou demaund what maner ones they were for whome Christ died the Apostle hath sufficiently declared that in this epistle when he sayd that they were weake enemies of god vngodly and sinners Amongest whome also we ought to reken young children if we will say that Christ died for them Farther it semeth that Originall sinne is most manifestly taught by the 7. chap. of this epistle For there it is thus written The law is spirituall but I am carnall sold vnder sinne And it is added The good thing which I would I doo not but the euill which I would not that I doo Neither doo I worke that but sinne which dwelleth in me He maketh mencion also of the law of members wherewith he complayneth that he was drawen captiue and agaynst his will And in the 8. chap. he sayth that the wisdome of the fleshe is enmity against God neither is it subiect vnto the law of God yea neither can it be The death also which young children dye doth sufficientlye testefye that there sticketh sinne in them except we will say that God punisheth them without desert Farther this selfe place which we are now in hand with conteyneth a most manifest testemony of Originall sin For thus it is written that by one man sinne entred into the world that all meÌ„ haue sinned none excepted and that the sinne of one man is spred abrode amongst all men and that for the disobedience of one man many are made sinners Farther they which are grafted in Christ are toward the latter end of this epistle called wild oliue trees by which metaphore is signified that man had degenerated from yâ— good institution of nature And if so be that we haue departed from our nature vndoubtedly we are spotted with originall sinne And before Paul so accused all mankind that he sayd There is none iust there is none that vnderstandeth or seketh after God All haue declined and ther with all are become vnprofitable there is none that doth good no not one c. All which thinges sufficiently declare the corruptioÌ„ of mans nature By these testimonies of scriptures it is manifest inough as I thinke that there is Originall sinne Now in order I should confute the argumentes of the aduersaries But first I thought it good to declare the definition of originall sinne For it being diligently marked and knowen many thinges shall by the way be vnderstanded which serue much to confute their reasons First we will recite the opinions of other men then will we declare what we thinke thereof The Pelagians The Pelagians say that the sâ—n of Adam was spred abroade only by imitation Adam brought not forth the first example of sinning but the deuill affirmed that the sinne of Adam hath not spred abroade into his posterity but only by imitation Augustine striued vehemently agaynst these men and proueth by many argumentes that originall sinne is not only the imitation of the sinne of Adam For if Paul would haue sayd that the first sinne was after that maner spred abroade he would not haue sayde that it came froÌ„ Adam but rather from the deuill For he was the first that gaue a forme and example to sinne Wherefore Christ in Iohn sayth that the Iewes which boasted that they came of their father Abraham were rather the children of the deuill because they did his workes For the deuill was a manqueller euen froÌ„ the beginning and they sought to kill hym which had not euill deserued at their handes And to this Augustine citeth that which is written in the 2. chapter of the booke of wisedome that through enuy of the deuill death entred into the world and that they do imitate him which are on his side Vnto which sentence neuertheles I do not much attribute partly because that booke is not Canonicall and partly because in the Greke text there is some ambiguity For this verbe do imitate is not there written but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is haue experience of that death Howbeit the reason is firme that of the deuill came the fyrst example of sinning Farther this opinion is hereby coÌ„futed because Paul maketh an Antithesis betwene Christ and Adam But the righteousnes of Christ is not only set forth vnto be to be imitated but The righousâ—es of Christ is not only set forth to be imitated also that they which beleue in hym should be changed in mynde corrected in spirite and amended in all their strengthes Wherefore it is agayne required on the other side by the nature of the Antithesis that besides the euill example which Adam gaue vnto his posterity he hath also corrupted their nature and as Augustine writeth in his booke of the merites and remission of sinnes tabe quadam tabificauerit that is hath with a certayne corruption
kingdome of heauen suffring many discommodities which are deriued from the groundes of our nature Wherefore we may coÌ„plaine of our first parent but not of God For he was most liberal towards him especially seyng he called vs againe vnto himselfe which is the chiefe felicitie by hys onely sonne and would haue hym to suffer death for our saluation But against this opinion maketh that chiefly which we haue already twise before Death hâ—th no right where no sinne is rehersed namely that infantes do die For death hath no right where as is no sinne vnles we will say that God punisheth the innocent And this reason is confirmed by that argument of Paul wherby he proued that sinne was before the law Because death saith he raigned from Adam euen to Moses But by Pigghius opinion this might be counted a very weke reason For a maÌ„ might say although they died yet therby it followeth not that they had sinne For death happened vnto The Apostle confesseth that sin dwelleth in himselfe We haue not the principles of natuâ—e perfect but vitiated The consideration of man and of brute bests is not alike them thorough Adam for whose sinne they became mortall Farther doth not Paul confesse that there is sinne in nature when he affirmeth that sinne dwelleth in himself and confesseth that the law of the members draweth him captiue and such other like And that is nothing which Pigghius obiecteth namely that those thinges come of the principles of nature for these principles are not of nature being perfect but of nature corrupte and vitiated Neither ought he in this thyng to bring a similitude from brute beastes For man is created to be farre excellenter then brute beastes to beare rule ouer theÌ„ Man had in dede in himselfe principles to desire things pleasaÌ„t profitable but not against reason the worde of God For to haue those affections outragious and violent belongeth not to men but to brute beasts Farther our soule being immortal geuen by the inspiratioÌ„ of God required a body méete for it namely such which mighte be preserued for euer that the soule should not any time be compelled to be without it Wherfore we ought not to flye The bodye ought to be agreable vnto the soule It is blasphemy to make God the author of wicked affections vnto the principles of nature for it was not framed such as now we haue it Now if Pigghius do fayne that God created in vs these lustes and wicked affections theÌ„ is he blasphemous and contumelious againste him whiche faultes he vnworthely goeth about to lay to our charge For forasmuche as God is good and moste wise and moste iuste and hath also created man vnto the highest felicity he woulde not haue geuen him those thinges whereby he should be withdrawen from that felicitie which should entise him to do against his commaundementes whiche of theyr owne accord are filthy and should lead vs captiues into the law of sinne of death For these thinges if they ought to be mortified and crucified as vndoubtedly they ought we must néedes graunt that they are vices and hatefull vnto God Neither E 〈…〉 l affections forasmuch as they ought to be mortified at sins is that of so great force that he fayth that they are not properly sinnes vnles euen as colde is called slouthfull because it maketh menne slouthfull so these thinges because they allure men to sinne may therefore after a sort be called sinnes Or euen as the scripture calleth that a hand which is made with the hand or speach is called the tonge because it is pronounced by the ministery of the tounge so these thinges may be called sinnes because they proceede from sinne These similitudes do nothinge helpe Pigghius cause for althoughe Augustine vsed sometimes so to speake yet he would haue it to be vnderstand of those defaultes and vices which are in maÌ„ after Baptisme In which thing how farre we agrée with him we haue els where declared and peraduenture afterward will farther declare But Augustine plainely affirmeth that before baptisme they are sinnes Yea the holy Ghoste also in Paul calleth theÌ„ sinnes and the nature of sinne agreeth wyth The nature of sinne is extended to al things that are against the law of God â–ª Wherein iniquity coÌ„â—sisteth them For so we haue defined sinne that it pertayneth to all those things whatsoeuer they be that are againste the lawe of God For as Iohn sayth sinne is iniquitie And who seeth not that it is a thing vniuste that the fleshe should haue the spirite subiect vnto it and that our soule should not be obediente vnto the woorde of God Wherefore forasmuch as all these thinges do stirre vs vp to transgresse and to rebell against the woord of God they are both vniust also ought to be called sinnes Farther the wordes of Dauid are most plainely against Pigghius when he sayth Beholde I was conceaued in iniquityes and in sinnes hath my mother conceaued me If wicked lust and these vices were the woorkes of nature vndoubtedly that holy maÌ„ woulde not haue complained of them And what other thinge mente the Apostle Paul when he wrote vnto the Ephesians That we are by nature the childreÌ„ of wrath but that there is sinne in euery one of vs Howbeit Pigghius doth by a peruerse interpretacion go about to wrest this testimonye from vs. For he saith that to be by nature the children of wrath is nothinge els but to be the children of wrath by a certayne course of birth because we are so borne into the worlde And he bringeth this similitude that some are called bondmen by nature which is nothing els then that they were borne in that state to be bond But we neither can nor oughte to be contente with this fained deuise for the anger of God is not prouoked but iustly For it is not such that it can be incensed either rashely or by chaunce Wherefore The anger of God is not prouoked but iustly there must nedes be some wicked thinge in our nature to the auengement wherof the anger of God is stirred vp And that similitude of his serueth not to hys purpose for they which are sayd to be borne bondmen by nature haue also by nature some thing in them which is apt for bondage For if we geue credite vnto Aristotle Seruantes by nature haue something in theÌ„ that is apte for seruitude writing in his politiques bondmen by nature are they which excell in strength of body but are dull and slow in reason and thereof it commeth that they are more meete to serue then to beare rule ouer others or to liue at liberty The Apostle also sufficiently declareth why he calleth vs by nature the children of wrath namely because by nature we séeme prone and readye to stirre vp the anger of God and walke according to the prince of this world and because the Deuell is of efficacy in our hartes by reason of
lust may be found the nature of In naturall lust there is the nature of sinne sinne For it is vniust that the body should not obey the minde in honest thinges that lustes should be against the mind and beare dominiō ouer it and that reason should be against God and abhorre from his cōmaundements These things seinge they are vniuste whether they happen vnto vs with our wils or of necessitye vndoubtedly they are sinnes But this man which obiecteth these thinges doth he not sée that he must also of necessity graunt that the posterity of Adam is guilty of his sinne and that not willinge and against their mind which thinge is most of all against the word of God For it is written in the Prophet The Sonne shall not beare After Pigghius opinion the Son beareth the iniquitie of his father not his owne the iniquity of the father also The soule which sinneth it shall dye Which sayinge vndoubtedly were false if we beleue Pigghius forasmuche as children do dye and are guilty of eternall damnation although they haue not sinned Vnto which absurdity we are not compelled which do put in euery man that is born sinne and a cause why he shoulde die and be condemned Pigghius also thinketh it contumelious and blasphemous against God for that he suffreth sinne to be planted in them that are borne when as they can do no otherwise but to be borne in suche sorte affected as we sée all other menne that are borne to be affected But let Paul answere to this obiection who in this Epistle saith O man what art thou which answerest vnto God Hath not the potter power ouer his clay to make of one and the selfe same lompe one vessel for honor and an other for contumely Let Esay also aunswere who saith that it is not mete that an erthē pot should dispute with other erthē pots of the worke of his maker God is not such a one to be brought into order by our reasō which should come to passe if we should measure his iustice by the rule of our iudgemēt And forasmuch as there passeth no day wherin happeneth not somwhat in the gouernmēt of worldly things which we find fault with accuse fatisfieth not our wisdome whē then shall we confesse God to be iust For who can assigne a cause why so much grace is not geuē vnto him whiche pearisheth for euer as is to an other which is saued I know that these men are accustomed to say that God doth therein no vniustice because he by no law is bound to destribute one the self same and equal grace vnto al men But vndoubtedly humane prudence will not there stay For it wil complaine and saye that although he be not bound by the prescripte of mans law yet by the law of his goodnes he ought to be one and the selfe same vnto al men Farther what humane wisedome can sée what that iustice of God is that some are taken away being yet infants and children that theyr hartes should not be peruerted with malice and so to attain to saluation wheras other are kept safe till they come to ripe age wherin to deserue vnto themselues distruction when as otherwise they mought haue bene We oughte to haue in reuerence the secretes of God and not to correct them A saying of Cato they had bene taken away in theyr infancy Here we ought to haue in reuerence to worship the secretes of the iudgement of God and not to desire to correct them or to amende them accordynge to the prescripte of our lawes Cato beinge an Ethnike when he tooke Pompeius parte because he iudged it iuster then Cesars at the last the victory declining and Pompey being discomfited put to flight looked vp to heauen and cried out that in thinges deuine there is greate obscurenes For he thought it a thing vnworthy that the prouidēce of God should suffer Cesar to haue the vpper hād And I my selfe whē I consider these things am much delighted whith Augustines answere which he vseth agaynst the Pelagians Two argumentes of the Pelagians when he was in hand with this selfe same cause which we are now in hand with For the Pelagians obiected vnto him two argumentes somewhat subtle and hard One was how it can be that God which of his goodnes forgeueth vs our owne sinnes will impute vnto any other mens sinnes An other was if Adam by originall sinne condemneth men vnwares and agaynst their will why doth not Christ also to the ende he might in no part be inferior vnto Adam saue the vnbeleuers To these thinges Augustine answereth what if I were so An excellēt sentence of Augustine dull that I could not straight way confute these reasons shoulde I therefore geue euer a whit the the les credit vnto the holy scripture Yea rather it is much more conuenient for me to acknowledge myne owne rudenes then to ascribe vntruth vnto the holy scriptures But afterward he dissolueth both the arguments For to the first he answereth God imputeth not to vs an other mans sinne but our owne Christ to saue his wayteth not for their will The iustice of God hath no nede of our defence that God is the chiefe good thing nether doth he as these men alleadge in originall sinne impute vnto vs an other mans sinne but our owne iniquity which sticketh vnto our nature euen from the very beginning To the other he saith that Christ saueth also those that are vnwilling for he wayteth not for them to will but of his owne accord commeth vnto sinners both vnwilling and resisting And he also bringeth many infants to felicity which as yet beleue not neither by reason of age can haue fayth whereby to beleue Therefore do I alleage these thinges to shewe that it is lawfull for me if I will to vse the same answere which this father vsed first and to say vnto Pigghius Let vs suffer God to defend himselfe he nedeth none of our defence that he should not be counted vniust or cruell Let vs beleue the scriptures which crye euery where that we are borne corrupt and vitiate Which thing also both death and an infinite heape of miseryes do manifestly declare vnto vs which thinges vndoubtedly God would not lay vpon the childrē of Adam vnles there were in them some sinne deseruing punishement But they which discend not into themselues neither behold their owne nature how redy it is to all wickednes those I say know not what this concupisence meaneth Howbeit many Euen the Ethnikes wondred at the corruption of our nature of the Ethnike Philosophers saw it For they do meruayle how in so excellent a nature there can be so greate wickednes selfe loue and desire of pleasures And they so acknowledge these euils that they iudged it very nedefull that children should haue correction and discipline and to corect this naturall malice they gaue counsell to sustaine labours and excercises and
lyeth a sléepe in them as Augustine sayth in his 2. booke of the merites and remission of sinnes following yâ— which is spoken of Paul sayth I liued sometimes without a law not yâ— there was at any time no law prescribed vnto Paul but bycause in his childhode by reasoÌ„ of age he felt it not Wherefore sinne sayth Paul was dead which Augustine interpreteth was on slepe But when the commaundement came yâ— is when I began to know yâ— law sinne reuiued He had sin in him before but forasmuch as it was not felt it semed dead Now appeareth how those thinges which we haue spoken agree with the holye scriptures Yet still Pigghius vrgeth that these thinges nothing An obiection of Pigghius pertaine vnto infantes for they oughte not to haue a law prescribed vnto them which can not be auoyded But in so saying he vnderstandeth not the meaning of the holy scriptures for they sufficiently declare that those things which A law may be geuen eueÌ„â—or those thinges which can not be performed are commaunded in the law can not perfectly be performed of vs when as yet they are most seuerely commauÌ„ded Paul saith in this epistle That which was imposible vnto the law forasmuch as it was weakened through the flesh God sending his sonne c. By these words it most manifestly appeareth that we caÌ„not performe the law â—s it is commaunded For if we could we should be iustified by works nether had Christ neded to haue suffred death for vs. There ar also other offices Vtilities of the law of the Law for which it is written For it is profitable to direct the actions of the godly but it is most profitable to declare sin For by the law sayth Paul coÌ„eth the knowledg of sin Again I was ignoraÌ„t of lust vnles the law had sayd Thou shalt not lust Farther by the law sinne is also increased doth more lead vs greuouslier oppresse vs. For the law 〈…〉 ed in that sin should abound to the Corrint The power of sin is the law And al these things teÌ„d to this end yâ— maÌ„ should as it were by a Scholmaster be brought vnto Christ and implore his ayd and desire to haue streÌ„gth geuen him whereby at the least in some part and with an obedience now begon to performe those thinges which are commaunded and that those things wherin he fayleth might not be imputed vnto him but might be made whole by the righteousnes of Christ Augustine in his first boke against Iulianus reproueth the The pelagians boasted that God commaundeth not those things which can not be done Augustine reherseth the sinnes of infantes Pelagians for that they thoughte that they had taught some great point of doctrine when they taughte that God commaundeth not those thinges whiche can not be doone and he declareth those to be the endes of the lawe whiche we haue now expressed Yea and Augustine also in his bookes of confessions maketh mencion of those sinnes which euen suckinge infantes doo committe Agaynst which no maÌ„ caÌ„ say they could resist And they should not be sins vnles they wer referred to some law which is by them violated Nether doth yâ— any thing helpe Pigghius or put away their sinnes for that they vnderstand them not For that which is filthy although it seme not so to vs yet of his owne nature is it filthy Thinges filthy although they seme not filthy yet ar they neuerthelesse of their owne nature fylthy The opinioÌ„ of Augustine and Anselmus differ not in very deede The definition of Original sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yâ— is That which is filthy is filthy whither it seme so or no. This opinion of Anselmus concerning the lacke and want of originall iustice doth in very dede nothing differre from the sentence of Augustine wherein he calleth originall sinne luste but that whiche in Anselmus is spoken somewhat more expressedlye is more obscurely wrapped in the word concupiscence But bycause this want of originall iustice may so be taken as though we vnderstoode onely the priuation of the giftes of God with out any vice of nature therefore it shall be good to set forth a more full definition of originall sinne Originall sinne therefore is the corruption of the whole nature of man traduced by generation from the fall of our first parent into his posterity which corruption were it not for the benefite of Christ adiudgeth al men borne therin in a maner to infinite euills and to eternall damnation In this definition are contained al kinds of causes We haue for the matter or subiect all the partes strengthes of man The forme is the deprauation of them al The efficieÌ„t cause is the will of Adam which sinned The instrument is the propagation of traduction which is done thorough the flesh The end and effect is eternall damnation together with all the discomoditis of thys life And hereof sprange sondrye Sondry names of this sinne names of this sinne so that sometimes it is called a defect or want sometimes peruersenes sometimes vice sometymes a disease sometymes contagiousnes sometymes malice and Augustine calleth it an affected quality and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a disorder And that the whole maÌ„ is corrupt hereby appeareth because he was to this ende created to cleaue vnto God as to the chiefe good But now he vnderstandeth The corruption of the partes of man is declared not things pertayning vnto God nor with patience waiteth for the promises which are set forth in yâ— sciptures but with grief he harkeneth vnto yâ— preceptes of God and the paynes rewardes he vtterly coÌ„temneth The affections rebelling agaynst sound reason do wantonly deride the word of God The body neglecteth to obey the soule All these thinges although they be experimeÌ„ts of naturall corruption yet are they also confirmed by testimonies of the holy scriptures Of the corruption of vnderstanding Paul sayth The carnall man vnderstandeth not those thinges which are of the spirite of God yea he can not because they are foolishenes vnto him In which wordes let vs marke by the way agaynst A proofe of the impossibility of the law Pigghius that the lawe was geuen of such thinges which of vs can not be performed For the lawe doth chiefely commaund vs to haue knowledge in things pertayning to God which thinges yet Paul apertly affirmeth that the carnall man can not vnderstand And to our purpose we sée that Paul affirmeth that this blindnes or ignorance is grafted in man and that of nature for we can not imagine that it commeth by reason of tyme or age For the elder in yeares a man is so much the more and more is he instructed concerning God Wherefore in that he is carnall and vnapt to vnderstand thinges pertayning to God it commeth of his corrupt nature And this corruption is of so great waight that Augustine in his 3. booke agaynst Iulianus the 12.
of body and affections of the flesh but also and that much more of mind will and reason it followeth of necessity that these thinges also were corrupte in him For otherwise what nede haue they to be renewed Neither is yâ— of so great Thinges which are to be renued ought first to haue ben corrupt force if a man say that these thinges ought to be vnderstand of those which are of full age which thorough their owne choyse and voluntary sinnes haue corrupted these thinges in themselues For I would aske why all men vniuersally that are not regenerate haue so contaminated themselues that there is not one of them all found innocent Vndoubtedly vnto this question can nothyng els be aunswered but that in them euen streight way from the beginnyng the first groundes were corrupted and defiled Augustine also teacheth that we are onely so far forth regenerate as we are made like vnto Christ For in that we are vnlike vnto him in the same we are not regenerate but retaine still in vs the olde man Wherfore let vs sée whether euen from the very beginning our minde will and reason be lyke vnto Christ For if they be found vnlike we must néedes conclude that they are corrupt and pertaine vnto the olde man And as touching the corruption of the inferiour partes of the minde daily experience sufficiently teacheth vs. Farther The inferiour partes of the mind are dispersed in the members this is proper to the inferiour partes of the minde to be dispersed into the members and to poure themselues thoroughout all the partes of the fleshe which cannot agrée with the minde and reasonable part which are spirituall and vndeuisible The bodye also hath fallen from his nature so that it is rebellious and repugnante vnto the minde Whiche thyng also Paul teacheth when he cryeth out O vnhappy man that I am who shall deliuer me from the body of this death And again Thinges that are good ought not to be denied Our sentence agreeth with Augustine and Anselmus Whâ—ther guiltines be the formal part in this sinne The battaâ—l strife against the law of God semeth to be the form of this sin How our nature is good and not good The flesh is in suche sort good that in it dwelleth no good thing when he saith I feele an other law in my members Lastly that the whole man with all his strengthes is vtterly corrupte the commaundement of Christ sufficiently proueth in that he commaundeth vs to denye our selues If that our nature were innocent and perfect we should not nede to deny it For good thinges are to be retained and not to be put away With this our definition of originall sinne wel agréeth the want of originall iustice Also with it agréeth the description of Augustine wherin he saith that it is the concupiscence of the flesh so that either of them be rightly vnderstanded The chiefe of the scholemen acknowledged this doctrine as Thomas Scotus and in especiall Bonauentura These appoint for the materiall part in this sinne the corruption of nature or concupiscence and for the formal part the want of originall righteousnes and so of these two opinions which we haue now rehersed they make but one But yet some of our men will haue guiltines or imputation of God to be the formall part But forasmuch as that thing is vtterly seperated from sinne I rather leane to that sentence which putteth for the forme the battaile and rebellion against the law of God For that is the principall cause why the vices of nature are to be called sinnes Neither ought we to geue eare vnto them which continually cry out that our nature is good For we graunt that to be true concerning nature as it was first instituted but not after that it fell For it is in déede good but yet so that it hath some corruption ioyned with it But wheÌ„ these men say that concupiscence is also good they must pardon vs if we rather beleue Paul then them But he saith I know that there dwelleth no good in me that is in my flesh And streight way when I would do good I finde by the law that euill is adioyned vnto me Here he calleth concupiscence euill To the Galathians also he sufficiently Naturall lust desireth not alwaies thinges profitable proueth it to be euill when he admonisheth vs to crucifie it It is false also which they say namely that it alwayes desireth thinges profitable and preseruatiue for we haue experience that it is euermore prone to thinges hurtfull and to those things which chiefly are enemies vnto life Farther if nature were so innocent and good as these men fayne it to be why should God so greuously punish it An argument taken from the punishments and diseases of men Amongst all kinde of creatures we sée none in a maner more full of misery then man if we looke vpon his natiuity infancy childhode education and discipline All things are ful of teares sorrow sighyng infirmity and labours With the body he must labour to get his liuyng the mind is perpetually vexed with troublesome affections the hart is moued with sundry mocions and the body afflicted with diuers diseases All which things when some diligently weighed they sayd That Nature is not a mother but a stepmother I will not speake how the bodies and mindes of infantes and children are sometymes deliuered vnto the deuill to be vexed For so Infantes are sometimes deliuered vnto the Deuill to be vexed we read in the Gospell that a child was so vexed of the Deuill that he somtymes threw hym into the fire and somtymes into the water Wherfore the seuerity of God doth in such sort count the nature of man to be innocent that it greuously punisheth it Farther the Ethnikes it should seme saw more in this thing then these deuines For Plato in his 2. booke of a publike wealth saith That men are of nature euill as which can not be led to kepe iustice of theyr owne accord but onely not to suffer iniury And Socrates sheweth that vertues cannot be had vnles men as it is sayde the Poetes were be inspired with some deuine power And Cicero in his 3. booke of a publike wealth as Augustine citeth him in his 4. booke against Iulianus sayth That man is borne into the world of nature his stepmother beyng naked frayle and weake of body hauyng a mynde vexed wyth grieues subiect to feares weake to labors prone to lustes wherby is ouer whelmed the loue of God and also the wyt and mynde Ecclesiasticall writers also leaned to this opinioÌ„ whose consentes being many Augustine gathereth Consentes of the fathers together in his first boke against Iulianus Of Ireneus and Tertullian we haue already spoken Ciprianus also sayth that Christe hath healed the woundes whyche Adam inflicted and the poysons wherewith the Deuil had infected our nature Cyprianus acknowledgeth the infirmitye deriued from the synne of the fyrste parente wherebye
instructed Adam immediatly as they are wont to speake without all outward ministery The signe of baptisme is in no case to be coÌ„temned For such as neglect it wheÌ„ they may attain to it obtain not regeneratioÌ„ But if they caÌ„ not attayne to it it shal be no hurt vnto a godly man and to him that is conuerted vnto Christ though he bee not baptised And hereof it came that the fathers made mencion of the Baptisme of blood and of the spirite And Ambrose vpon the death of Valentinian the Emperor sayth that he wanted not the grace of Baptisme for as much as he so excedingly desired it although he were not baptised But if I should be demaunded concerning infantes of Christians which dye without Baptisme I would answere that we ought to haue a good hope of them that the same hope leaneth vnto the word of God namely vnto the league and couenaunt made with Abraham wherein God promiseth to be not only his God but also the God of his séede Which promise yet forasmuch as it is not so generall that it comprehendeth all therefore I dare not perticularly promise saluation to any which so departeth For there are some children of the saintes which pertayne not to predestination as we rede of Esau Ismaell and many other whose saluation was not therefore letted bycause they were not baptised Howbeit whilest we liue here there remaine euen in them that be regenerate remnantes of this sinne For originall sin is not vtterly taken away by regeneration The guiltines indede is taken away and such thinges as remayne are not imputed to eternall death But euery â—hinge ought to be iudged by that that it is in it selfe wherefore if we be demaunded whether it be sinne which remayneth in the regenerate we answere that it is sinne And if thou rede at any time that it is not sinne thou must vnderstand that to be spokeÌ„ That which remaineth of this sinne after regeneration is sinne of the guiltines thereof But of this matter we will speake more at large in the 7. chap. But in death this kinde of sinne shall vtterly be ouerthrowne For in the blessed Resurrection we shall haue a body renewed and apt for eternall felicity But in the meane time so long as we are here our old man and naturall corruption is coÌ„tinually dissolued that in death at the last it may cease to be Now haue we sene three thinges how originall sinne is spred abroade by what thing it is takeÌ„ away and what is to be iudged of the remnantes thereof Now let vs speake of the payne due thereunto Some of the scholemen thinke that the payne shal be without feling What is the punishment of originall sinne The Pelagians thought that they should only be banished out of the kingdoÌ„e of heauen and farther they affirme nothing but Pigghius addeth this also that they which dye hauing but this sinne only shal be blessed with a certayne naturall felicitye and shall loue God with all theyr hart with all theyr soule and with all theyr strength and shall set forth his name and praises And although he dare not affirme these thinges as certayne yet he alloweth theÌ„ as very likely But Augustine de fide ad Petrum and in other places also oftentimes adiudgeth infantes that are not regenerate if they dye so to eternall fire And in dede diuers sentences of the holy scripture seme to agree with his opinion For in the last iudgement sentence shal be geuen but to maner of wayes nether is there appointed any third place betwene them that are saued and them that are condemned The Papistes also although they thinke that Purgatory shall continue vnto the day of iudgement yet after that day they put no middle place And it is manifestly writteÌ„ that they whiche beleue not in Christ shall not only not haue eternall life but also the wrath of God abideth vpon them And so longe as we be without Christ we are called the childreÌ„ of wrath nether is it to be doubted but that God punisheth those with whome he is angry Wherefore we will say with Augustine and with the holy scriptures that they shal be punished but how or in what sort we can not define but that for asmuch as there are sundry punishementes of hell for euen the scriptures affirme that some shall be delt with more tollorably then other some it is credible that they forasmuch as they haue not adioyned other actuall sinnes vnto originall sinne shall be more easely punished Howbeit I alwayes except the children of the sayntes for that we doubt not but that they may be nombred with the beleuers although in very dede by reason of age they beleue not as the children of the infidels are nombred among the vnbeleuers although by themselues they resist not fayth Wherfore the children of the godly departinge without Baptisme may be saued thorough the league which God hath made with theyr parentes if so they partayne vnto the nomber of them that are predestinate I except also if there be any other which by the secret counsell of God belong vnto predestination These thinges being now thus discussed let vs come vnto the argumentes of the Pelagians whereby they sought to proue that there is no originall sin Their The argumentes of the Pelagians against originall sinne first argument is that it is not very likely that God will still persecute the sinne of Adam wheÌ„ as he hath long since sufficieÌ„tly punished it especially seing NahuÌ„ the prophet saith that God wil not twise iudge one the selfe same thing I know there be which aÌ„swer yâ— he hath not twise geueÌ„ iudgemeÌ„t vpoÌ„ yâ— sin but â—â—s only for in one iudgement he coÌ„preheÌ„ded AdaÌ„ all his posterity But to declare the thinge more manifestly I say that in euery one of vs as often as we are punished there Euery man beareth his owne sinne and not an other mans How this is to be vnderstande that God reuengeth in vs the sinne of Adam A similitude is a cause why we ought to be punished and therefore in euery man is condemned his owne proper fault and not an other mans And though we reade that God doth reuenge in vs the sinne of Adam that is so to be vnderstand by reason our sinne had his beginning of him As if a man being sicke of the pestilence should infect other and they dye we can not say but that euery one of them died of his owne and proper pestilence and not of an other mans But if a man will say that they perished by his pestilence from whome they drew the contagiousnes that is so to be vnderstand because he brought in the pestileÌ„ce first and with tooch infected them But that sentence of Nahum the prophet maketh A place of Nahum nothing to this matter In déede Ierome when he interpreteth that place sayth that by those wordes Marcion is confuted For he falsely alledged that the God of
the olde testament semed a reuenger and cruell because he punished men with most greuous punishementes Which thing Ierome sayth is to be ascribed vnto goodnes and not to cruelty For God saith he did for no other cause punishe men so greuously in Sodom in the floude and at other tymes but that they should not perish for euer For he punished thē once that they should not afterward be punished agayne But the same Ierome peraduenture because he sawe these reasons not very strong obiecteth vnto himselfe By these wordes it may seeme that adulterers if they be taken are in good case for so it should come to passe that they being punished with death should escape eternall punishementes of hell Wherefore he aunswereth that the iudge of this world can not preuent the sentēce of God nether is it to be thought that by a light punishement those sinnes are put away which deserue a greuous and longer In Ieroms time adulterers were punished with death punishement In these wordes of Ierome are two thinges to be noted the one is that at that tyme adultery was punished with death and the other that that interpretacion semed not to satisfie him wherefore he alledgeth an other exposition of the Iewes that God by those wordes would signifie that the Assirians should not be able after they had led away the ten tribes to obtayne also the kingdome of Iudah as they had attempted to do vnder Ezechyas God saith he will not suffer a double vexatiō to arise It is sufficient to him to haue destroyed ten tribes he will haue the kingdome of Iuda preserued This exposition although it haue in it nothing contrary to piety yet it semeth not to declare the minde of the prophet For he prophesied the threatning of God agaynst Niniue and that it shoulde be ouerthrowen And mindinge to exagerate the vengeance at hand he sayth that the vehemēce of the destruction which the Chaldeyans shoulde bring shoulde be so greate that God should not nede to afflict them againe for he would punishe them sufficiently in the first vengeance For the kingdome of the Assirians was vtterly ouerthrowen of the Chaldeyans And it is a common saying amongst vs that when a man is beaten euen to the death he was so striken with one blowe that he neded not the second stroke This is the Prophetes scope and the proper sense of this place But as touching the matter we deny not but that afflictions in godly men do tende to this end that they should not be condemned with this world as Paul saith For they are fatherly chastisementes whereby God calleth them backe to repentance But out of that we ought not to draw a generall rule to God puninisheth many of the vngodlye both here and also will punish them in the world to come ascribe vnto God a measure that when he hath begon to punishe the vngodly in this life he can not also punishe them in an other life if they dye without faith and repentance If they returne vnto God they shall suffer nothing in an other life and yet not because they haue in this life with theyr punishementes made satisfaction vnto God but because Christ hath throughly payd the price of redemption for them Wherefore euen as vnto the godly are certayne good thinges geuen in this life which are vnto them an ernest peny and beginning of the life to come which shal be accomplished in an other world so in the vngodly eternall punishementes are begon with the preambles of the afflictions Punishmentes of this life are to the vngodly preambles of the punishmentes to come A place of Ezechiel of this life Which thing also Christ semeth to signify when he sayth Feare him which can both kill the body and also cast the soule into hell fire By these thinges I thinke it manifestly inough appeareth that the oracle of the Prophete which we haue playnely interpreted pertayneth nothinge to the matter whiche we entreate of An other of their arguments is taken out of the Prophet Ezechiell The sonne shall not beare the iniquity of the father To this we may briefly aunswere as we a little before sayd namely that the children beare not the iniquity of their fathers but their own proper iniquity which cleaueth vnto euery man frō his natiuity But bicause that place is of diuers diuersly expounded we will briefly declare our iudgement therin This was a prouerb much vsed among the Iewes Our fathers haue eaten sower grapes and the childrens teeth are set on edge And not only Ezechiell maketh mencion of this saying but also Ieremy in his 31. chap. The meanyng of y◠sentence is this Our fathers haue sinned and we are punished for thē And as the Rabines say they which were of the kingdome of the ten tribes semed to referre these things to Ieroboam the sonne of Nabat which first made the golden calues But they which were of the kingdom of Iuda referred the same vnto Manasses for whose impiety they thought that that captiuity honge ouer their heds which the Prophets denounced This prouerbe God reproued sayd that it should not be so henceforth Myne are the soules sayth he the sonne shall not beare the iniquitye of the father but euery man shall dye in hys owne sinne Many will haue these wordes to be vnderstand concerning ciuill punishment bicause God in the 24. chapter of Deut. commaunded that neither the parents should be killed for the children nor the children for the parents Which thing also Amasias king of Iuda obserued as it is written in the 14. chap. of the 2. booke of kinges For he slew them that murthered his father but spared their children accordyng to the commaundement of y◠law Howbeit the Israelites did not alwayes obserue this For we read in the booke of Iosua the 7. chap. that not only Acham was put to death for the accursed thyng Iosua did against the common law when he punished the children with the father which he had stolen but also together with him both his sonnes and daughters also his cattell But this was done by a singuler commaundemēt of God Neither is it preiudiciall vnto the law vniuersally geuen Howbeit this exposition concerning the ciuill law agréeth not with the wordes of the Prophet For the Iewes complained not of the punishment which was inflicted on them by the iudge or by the Prince but of those calamities whiche God himselfe had layde vppon themnamely of the destructiō of their goods of the ouerthrowing of the kingdom of Iudah and of the captiuity of Babilon In these thinges they spake euill of the iudgemēts of God and murmured that his way was not right Wherfore others haue interpreted that place to be spoken of eternall punishments of the withdrawyng of grace and the holy ghost which things they say happē vnto euery man for their owne sinnes and not for the sinnes of other mē Howbeit in the meane time they affirme that both the children do
children are holy Wherefore it is not probable that they haue contracted originall A place of the first Epistle to the Corrinthians sinne for holines agreeth not with sinne Some expounde that sentence thus namely that the children of Christians are holy as touching a ciuill consideration namely for that they are to be counted for legitimates and not for bastardes But that is not sufficiente For by that meanes the matrimonye of Christians shoulde in nothinge excell the matrimonye of Infydelles for theyr chyldren also borne in lawefull matrymonye are legitimate and are The children also of infidels begotten in lawfull matrimony are legitimate A godlye education ma◠also happen vnto bastards Adeodatus the sonne of Augustine Some holines redoundeth from the parents into childrē by the power of the couenāt of God What is the promes that we leane vnto when we deliuer our infants to be baptised made heyres Other expound holynes for a godly education For if the godly yoke fellow should depart from the vngodly paraduenture the children should be left with the vngodly and so be led away from Christ but if they dwell together the godly parent will euer instill some piety into the children But this exposition also semeth not to make much to the purpose of Paul for a godly education may happen also vnto thē which are born in adultery or fornication Which thing we see came to passe in Adeodatus the son of Augustine Wherefore the Apostle semeth rather to signifie that some holynes redoundeth from godly parentes into their children which yet dependeth not of the fleshe but of the promise geuen in the couenant For God promised Abraham that he would not only be his God but also the God of his sede Wherefore God in the prophetes calleth the infantes of the Iewes his and complayneth that his sonnes and daughters were sacrificed vnto Moloch And we in the hope of this promise do offer our infantes vnto the Church to be baptised because they pertaine vnto God and vnto Christ that the promise which we haue now spoken of might be confirmed with some outward seale But thou wilt say thou mayst be deceaued for that paraduenture thy sonne doth not pertaine to the number of the elect Hereunto I answere that the like difficulty is there in those that be of full age for it may be that a man professeth faith with a fayned hart or may be led only by humane perswasion or may haue but a faith for a time so that in very dede he pertayneth not vnto the elect But these thinges the minister regardeth not but only considereth the confession which he that is to be baptised professeth and will say that the election of God is hidden vnto him therefore is he not carefull thereof he can appoynt nothing of perticular thinges but only considereth the generall promesse from which although many are excluded A place to the Rom. yet longeth it not to him to define who they are So Paul speaketh of the Iewes If the roote be holy the branches also shal be holy if the first fruites be holy the conspersion or masse also shal be holy By which wordes he declareth that the loue of God was bent vnto the Iewes because of the promise and for their fathers sake and for that cause saluation was due vnto them Although therefore this promise The promes of God is indeterminate and true be indefinite and many are excluded from it yet neuertheles it remayneth vnshakē and firme For alwayes some of them are conuerted vnto Christ and shal be conuerted euen vnto the ende of the world Which thing is manifest in Isaake vnto whose seede although God promised he woulde be mercifull yet An example of Isaak that promise tooke place only in Iacob not in Esau And yet was that no cause why Esau should not be circumcised So we graunt that the children of Christians which pertayne vnto the election of God are holy but yet they are spotted with originall sinne because by nature they are the children of wrath as others are And if God do put away the guiltines and impute it not vnto them to the ende they may be saued that commeth vnto them of the grace of God of his mere mercy not of the purenes of their nature Seing therefore they Infants elect when they are borne are both holy the children of wrath in diuers respectes are borne of a corrupt masse and also they pertaine vnto the number of the elect we affirme ether both that they are holy and that also by nature they are the children of wrath Wherefore it plainely appeareth how this argumente may be dissolued But they adde moreouer that in infantes is found nothing spoken done or thought against the lawe of God and therefore they haue no sinne at all How fowly they are herein deceaued plainely appeareth by those thinges whiche we haue alredy sayd For this is as much as if they should thus reason say They haue no actuall sin Ergo they haue no sin For to reason frō the species to the A false argument generall word by a negatiō is an ill kinde of reasoning But they are deceaued for that they follow not the vniuersall nature or definition of sinne whiche we haue so before described that it cōprehendeth all things that are by any meanes repugnant vnto the lawe of God They obiect also that it is not wel sayd that originall sinne is spred abrode by the sede and fleshe because they haue an insensible and brutishe nature and therefore can not receaue sinne But we haue alredy taught that sinne is not in them but by inchoation as in the roote But then the nature of sinne is finished when the soule is now ioyned to it We haue declared also what is to be aunswered vnto the Pelagians when they contend that these thinges which Paul speaketh in this place ought to be Against the Pelagians vnderstand as touching imitation For first that can not stand with all the sayinges of the Apostle For he sayth that all men haue sinned and that by the disobedience of one man many were made sinners and which is more firme he hath proued that therefore sinne was in the world before the lawe because death raigned from Adam euen vnto Moses There are also other reasons which Augustine vseth against the Pelagians which are not nedefull now to be repeted Farther they adde that humane afflictions and death it selfe are naturall for they haue in vs principles of nature from whence they do flowe But hereunto we answere that these principles were not so framed when the nature of man was first instituted but they were afterward vitiated and corrupted as we now see they are The philosophers resolue the effectes which they see into these principles which are now extant but Christians do rather resolue them into the word of God Seing therefore that the scripture teacheth that death entred through sin and that man as
he was created mought haue liued alwayes let Pigghius and they which follow him beware how truely and godly they affirme that death happeneth vnto man by nature They adde also that that ought not to be counted sinne which cannot be anoyded but this is hereby proued to be false because the lawe is set forth vnto vs which yet no man can absolutely performe or auoyde all the faultes committed against it In examining of sinnes we ought not to looke whether anything Chaunce and necessity enter not into the nature of sin be done by chance or by necessity but whether it be repugnance or agreable with the lawe of God By this balance ought sinne to be weighed Wherefore it is light and trifling which they bring against vs concerning necessity Lastly they obiect vnto vs that if the sinne of the first parentes be deriued into the posterity there can be no reason geuen why the sinnes also of the other parents should not be traduced after the same maner into the posterity Which Whether the sinnes of the nexte parentes be deriued into the posterity An opinion of the schole men thing if we graunt they thinke that that will follow whiche is most absurde namely that our estate is most miserable which are borne in this latter time for in vs should be deriued not only the sinnes of our first parentes but also of all our elders The schoolemen thought that it is not possible that the sinnes of the next parentes should passe into the children And it semeth that they were led thereunto chiefely by two reasons Of which the first is that the next parentes do communicate vnto their children only nature and such other thinges which of themselues do follow nature but as for singular conditions and accidences they communicate not them vnles peraduenture they pertayne vnto the body For oftētimes diseases of the parents as the leprosy or gout do come vnto the children But the qualities of the minde are not propagated nether pertaine they to procreation for a Grāmarian begetteth not a Grammariā nor a Musitian a Musitiā Wherefore forasmuch as sinnes pertaine vnto the minde they say that they can not be propagated from the parēts The other reason is The first parents had originall iustice which consisted not only in the minde but also in the body and in the members Therefore in doing the acte of generation they might poure into their children the want of this righteousnes for that it sticketh in the body and in the flesh But actual sinnes which afterward followed forasmuch as they pertayne vnto the minde can not be propagated into the children Howbeit Augustine in his Encheridion to Laurentius the 46. chap. Augustine thinketh that the sin of the nexte parents are communicated vnto the childrē sayth that it is probable that the sinnes also of the next parentes are communicated with the children For the proofe whereof he compareth together two places of the scripture which we haue before entreated of That God sayth that he will visite the sins of the fathers vpon the children vnto the third and fourth generation whē in an other place he saith that the sonne shall not beare the iniquity of the father If the sonne saith he beare not the iniquity of his father but his owne and yet God visiteth in him the sin of the father it must nedes be that the sonne haue in himselfe that sinne Otherwise these places should not agree together Sinne therefore is of his owne nature such that it Sinne destroyeth not onely the soule but also the body not only wasteth the soul of man but also corrupteth the body flesh and members Wherefore Paul to the Corrinthians sayth that our bodies are the Temples of the holy ghost and greuously threateneth that man which destroyeth the temple of God If therefore God punishe the sinnes of the parentes in the children and the child beareth not an other mans iniquity but his owne only it consequently followeth The iustice of God is not to be proued if the sinnes of the fathers be powred into the children The parēts must liue holilest they procreate children pertakers of their sinnes Wherein originall sin and the sins of the nexte parentes do differ that the infantes of wicked men when they are afflicted to the end theyr fathers should be punished in them haue also in themselues some of theyr fathers wickednes Nether can any man here complayne of the iustice of God For if God by hys most vncorrupt Iustice can deliuer thē which sin into a reprobate sence punish sins with sins why may he not also iustly will that the corruption of sinne should not only destroy the soule but also that the vnpurenes thereof should redound likewise into the body Wherefore they which are begotten of sinners doo contract of them such a nature as they finde in them And by this sentence men are admonished to liue holyly lest they should pollute both theyr owne soules and bodies and also by the same meanes infect theyr children If this should be so as we haue now sayd a man might demaund what difference there is betwene originall sin that which is drawen from the next parentes We answer that the propagation of originall sinne is perpetuall as the holy scriptures doo teach but the continuacion of other sinnes is not of necessity For sometimes there is powred no sinne from the next parentes into the children vnles it be originall sinne For God semeth to God sometimes deferreth the pouring in of the sins of the nexte parents in-into the children haue prefixed a measure least euill should rainge abrode vnmeasurably semeth to temperate the propagation of this euill And this experience teacheth for Ezechias a most holy prince had to his parent king Achaz a man most wicked and the same Ezechias agayne begat Ammon a very vngodly sonne who also begat Manasses farre worse then himselfe Or ells though the beginnings and principles of sinnes be powred from the parentes into the children yet God will sometimes minister so much grace fauor and strength that they may ouercome them But this way these differ nothing from originall sinne For vnto godly men is geuen Why God suffereth good children to be borne of euell parēts and euell children of good parentes Grace can not be deriued from the parents into the children God hath promised to do good vnto the children of the godly but not for the merites of the parents An other reason why God suffreth eueil children to be borne of good parēts A curse against the children of the vngodly grace also to ouercome it Farther when God geueth good children of euill parēts he declareth the powre of his goodnes whereby he represseth the filthines and corruption of the parentes that it should not flowe abrode into the children And contrariwise when he causeth euill children to be borne of good parentes this he considereth that the holynes of the children should not be ascribed vnto
The law deliuereth not but rather increaseth the disease that it could deliuer men from it And by the way he heateth downe the pride of the Iewes for that they importunatly hosted of the Law as though it onlye could make a man blessed And it is certayne that by the name of Lawe he vnderstandeth not the Law of nature but that law which was geuen by Moses amongest other endes whereof this was one that by it sinne shoulde be augmented that it beyng aboue measure augmented grace also might excedingly much more abound Howbeit this is to be noted that these increases of sinne happened not through the default of the law but of men For if the law had lighted The increases of sinne happened not through the defaulte of the law but of men A similitude vpon sound natures and a nature confirmed sound actions should thereof haue sprong But forasmuch as our mindes are full of diseases and our nature weake it followeth of necessity as Paul sayth that when the lawe commeth sinne is increased For euen as horses with shadowes and thinges that they are not accustomed vnto are so made afeard that oftentimes they run backeward and throw themselues hedlong into diches and riuers so we when we light vpō the commaundements of God do leape backe and do rather throw our selues in to the dungeon of our lustes then that we will obey the law Chrisostome thinketh that this particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche is that in this place is not a coniunction causall but noteth onely the euente of the thing which we also graunt if it be referred vnto the nature of the law For forasmuch as it of his owne nature is good it cannot be said that of it self it augmenteth sinne But if we haue a consideratiō vnto the counsell of God wherfore he gaue the law I see not why that particle may not be taken causally For it is not to be doubted but that God therefore gaue the law to the ende sinne should be augmented And lest it should seme absurd We must not stay in the nerest endes to ascribe that vnto the prouidence of God we say that God hath manye endes all which are ordinate and therfore we ought not to stay in one or two of them but to go on farther For euen the prouidence of God directeth such endes to other endes which follow Wherfore we cannot thus gather God hath geuē the law ergo sinne simply and of hys owne nature pleaseth him but we must streight way adde which Paul also doth sinne beyng incresed grace hath more abounded and man hath obteined righteousnes and eternall lyfe So may we rightly conclude that the law was therfore geuen that man might at the last be The law was geuen that man through grace should be saued A similitude saued thorough grace Which thing may be declared by an other example when it is said that by the prouidence of God it is ordeyned that murther should be punished with death we cannot therby gather that God is cruell as one which delighteth in death bicause he will haue death reuenged with death But we must procede farther and say that it was therfore ordeined that a māqueller should be put to death to the ende the seuerity of the iustice of God might appeare and that mē being so admonished might restraine themselues from so wicked a crime Paul saith in the singuler number Sinne alluding to the corruption of our nature which the law beyng once put so increaseth that it breaketh forthe into innumerable euil workes By which kynd of speach that is manifest which we haue before said namely that the law is repugnant vnto naturall lust But by that which Paul sayth that the Law entred in by the way Chrisostom The law was not made to continue for euer gathereth that it ought not to be perpetuall but ought so long to continue vntill sinne being increased grace should abound And this in dede is after a maner true for as touching the ten commaundementes in men regenerate in Christ and adorned with grace in respect that they are such they haue no power to accuse and condemne and as touching ceremonies that part of the law is now vtterly abrogated yea and the politicall iudgementes are not now in theyr olde force But Ambrose weigheth these wordes entred in by the way more diligentlye and thinketh that thereby is signified that the law was so receiued as thoughe men supposed that by it they shoulde be saued for thus they thoughte that if they once knew what thinges were to be done they would easely accomplishe them But the thing happened farre otherwise And Ambrose addeth If the lawe did Why the law was of necessity according to Ambrose therefore enter in by the way that sinne should abound a man may iudge that it was not geuen that sinne should not abound howbeit on the other side it was necessary because the lawe of nature was after a sort extinct and quenched in men For it was so febled saith he that mē could not performe their duty That therefore the law of nature might receaue some strēgth be maintained the law of God came which hath not only confirmed it but also with a most manifest expositiō illustrated it But now we ought to apply our endeuor vnto the law geuen vs and diligently to entreate of it to meditate vpon it day and night We haue the like kind of speach in the epistle vnto the Galathyans The lawe was geuen because of transgression Now let vs see by what meanes sinne Howe sinne is augmented by the law Our lust is stirred vp by the precepts of God is augmented by the lawe First we must know that this is the nature of our lust that it can not be kepte vnder by the commaundements of God yea rather it is stirred vp by them Whereof came this accustomed sayinge Nitimur in vetitum semper cupimusque negata whiche signifieth we labour alwayes for that which is forbidden vs and euer desire thinges denied vs. And euen as riuers being otherwise quiet and caulme inough yet when they runne against a rocke or heape of stones do swell and rage and as it were gathering together their force more vehemently driue and cary away all lettes So our lustes whē they are prohibited by the lawes and decrees of God are more vnbridledly and insolently stirred vp and do as it were by a certaine fury cary vs headlong into transgressions And so by reason of his contrary lust may be saide to be encreased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the bridle of the lawe is put vpon it Wherefore Cicero in his oration for Roscius Amerinus saith that Solon in his lawes ordained nothing touching murtherers of parentes because forasmuch as that wicked crime had neuer before happened he feared leaste if he shoulde haue made a lawe thereof he should rather haue stirred vp men thereunto then repressed them there fro An other way also the
same light of the sonne which nourisheth and prepareth the earth to receaue séedes and which when they are committed vnto the earth causeth them to spring and being now sprong vp so norisheth them that they bring forth fruite so also is it vtterly one and y◠selfe same Grace of God both that which preuenteth our will and also that which followeth after Wherefore Augustine sayth Grace preuenteth that we should be healed the same followeth after that we should be nourished It preuenteth that we might be called it followeth after that we might be glorified Wherefore they iudge not well which thinke that Grace preuenting is a certaine common motion wherewith God striketh the hartes of men in stirring thē vp to doo well as though it were in their power ether to come vnto him that calleth them or to reiect him And no les doo they erre which bable in the Scholes that there is one Grace freely geuen All grace ought to be geuen frely We are not by gifts and habits made acceptable vnto God but by his meere grace and mercy There are many free giftes wherby the godly cannot be discerned from the vngodly Certaine giftes are peculier vnto the saintes Some called naturall giftes grace What grace the churche mēt against Pelagius A similitude Nothing maketh vs acceptable vnto God but his mercye and an other which maketh vs acceptable For euery grace ought to be geuen freely for otherwise as Paul sayth it should be no Grace And forasmuch as by Grace that maketh acceptable they vnderstand an habite as we haue before taught they doo wickedly in affirming that men are by such giftes made acceptable vnto God For before hym we are receaued into fauor by hys onely mercye and for Chrystes sake and it is not conuenient to attribute that vnto creatures which belongeth only to Christ and to the goodnes of God Farther we are first acceptable vnto God by his free election before that any suche giftes be geuen vs. I graunt indede that there are many free giftes whereby the godly can not be discerned from the vngodlye as are the gifte of tounges prophecying the gift of healing and such other like which happen as wel vnto the euill as to the good Contrarily fayth hope and charity belong onely to the godly Naturall giftes also are somtymes called graces as sharpenes of wit strength of body And after this maner the Pelagiās craftely confessed that men nede grace to liue vprightly But by grace they vnderstood frée choise reason and wil. We deny not but that these things are fréely geuen of God But yet we deny that they are graces which happen vnto the elect through the redemptiō of Christ And whē the church confuted the error of Pelagius it ment not this kind of grace but that grace wherby we are regenerate and iustified without which no man can either be acceptable vnto God or liue vprightly Sometymes the will of man is compared with a horse and grace with him that sitteth vpon the horse which comparison as touching many conditions is not to be misliked But this is chiefly to be takē héede of that howsoeuer we take grace we alwayes appoint it to be geuē fréely and not of workes Neither doth it by any meanes make a man acceptable but so far forth as it is taken for the good will of God And thus much as touching grace The sixte Chapter WHat then shall we say shall we continue in sinne that grace may abounde God forbid How shall we that are dead to sinne liue any longer therein Knowe ye not that all we which are baptised into Iesus Christ are baptised into his death We are buried then with hym by baptisme into his death that euen as Christ was raised vp from the dead by the glory of the father so we also should walke in newnes of lyfe What then shal we say shal we continue in sinne that grace may abound Paules methode Paul was accused as though he taught that we shoulde sinne Towardes the ende of the former chap. Paul mencioned two thinges namely that the law entred in that sinne should abound and where sinne abounded there also grace did much more abound These two things were offensiue vnto the mindes of many bicause he semed to much to depresse the law to geue men an entisemēt to sinne Wherefore by preuention he repulseth these false accusations In the 7. chap. he plainly teacheth that that which he hath in this place written concerning the law happeneth not vnto it of his owne nature but through our default Now presently he cleareth his doctrine of that wherof he was accused namely that he should teach that men should sinne to the end the grace of God might the more abound That offence which Pauls doctrine semed to brede euen then when he was The same thing is layde to our charge yet on lyue is also now a dayes layd to our charge For when we teach that iustification is promised by faith only without workes they cry out euery where that workes are condemned the law made vnprofitable a way opened to lyue losely so by that meanes all discipline of maners vtterly perisheth This may be a most sure token that we haue attayned vnto the naturall and true meanyng of the doctrine of Paul when as we know that the selfe same accusations are layd to our Our sentence excedingly stirreth vp mē to do well charge which we are assured were layd vnto his But that these are mere false slāders hereby it may easely be manifest bicause there is nothyng more profitable to stirre vp men to lyue godly and well then to shew that so great is the goodnes of God that he fréely geueth righteousnes vnto vs without our desertes For who would not endeuour himselfe to be answerable to so great goodnes And it should It should be miserable if felicity should begotten by woorkes be a miserable case if felicitie and blessednes should be geuen vs accordyng to our workes For forasmuch as the imperfection of our actions cannot be hidden from vs vndoubtedly we should dispayre of the thing y◠we séeke for Then whiche thyng there can be nothyng more miserable The Apostle sheweth how great a griefe of minde it was vnto him to sée his doctrine drawen into so euill part and that of so true principels should be gathered such absurdities But this is the corruption of Men corrupt do of true principles gather thinges absurde mans nature that if there be neuer so litle an occasion offred it will straight way snatch those things which are rede or heard in the holy scriptures ether to the fulfilling of the lust of their owne desires or els to the confidence of their owne strengthes Wherefore Paul to withstand these euils when he had hetherto with many reasons confirmed the healthfull doctrine of iustification doth now on the other side vrge good workes and vehemently exhorteth vs not to abide any longer in
declare that he neyther beleued nor is iustified nor hath receaued remission of sinnes Farthermore although they beleue yet when these promises are agayne offred and that by the institution of the Lord and they thorough fayth and the impulsion of the holy ghost doo with efficacy take hold of them the benefites of God can not but be augmented in them But why the holy ghost is powred into the hartes of them that are regenerate thys is the reason Bycause they must be made new agayne and theyr stony hart as the prophete sayth must be turned into a fleshy hart whiâ—â— is not possible to be done by humane reason And that we are by the visible saâ—â—ament grafted into Christ into the Church is first declared by this place which we are now in hand with For Paul sayth that they which are baptised are grafted into Christ And in the first to the Corrinthians the 12. chap. he sayth that by one spirite we are all baptised into one body And that this body is the Church he plainly teacheth in the selfe same chap. We added in the definition By a visible sacrament bicause in very dede we are grafted both into Christ and into the Church as touching Why this visible grafting is geuen the minde and spirite so soone as euer we are iustified But bycause that is vnknowen vnto men it is afterward knowen when we are initiated by the outward sacrament also the right vnto eternall life is sealed vnto vs by baptisme It is in dede geuen vs so soone as euer we are iustified and it pertayneth vnto The righte vnto eternall life is sealed by baptisme A similitude Not all that are not baptised pearish vs by right not of merite but of the liberall gift of God and by baptisme it is sealed As the giftes of kinges so soone as euer they are graunted vnto vs doo without doubt pertayne vnto vs but afterward are added seales that the will of the king may if it be nedefull be testefied vnto others Nether is this part of the definition right vnto eternall life so to be vnderstand as though they ought to be excluded from the kingdome of heauen which are not baptised For if they beleue and there be no let in them that are not baptised we ought not to doubt of theyr saluation For Christ sayth He which beleueth in me hath eternall life And in an other place althoughe he saye that he which beleueth and is baptised shall be saued yet he streight way addeth He which beleueth not shall be coÌ„deÌ„ned By which worde he signifieth that baptisme is not so of necessity but that a faythfull maÌ„ may with out it be saued so that there be annexed no coÌ„tempt nor disobedience The scholemen also confesse that besides the baptisme of water the godly are sometimes baptised with Martirdom and with the inspiratioÌ„ of the holy ghost so much as sufficeth vnto saluation Christ also called his death baptisme when Christ called his death baptisme The effusion of the holy Ghost was baptisme Baptisme hath repentaunce ioyned with it he sayd that he should be baptised with an other baptisme and foretold that the Apostles shoulde be baptised with the holye ghost soone after hys ascension into heauen Lastly we agayne in baptisme professe death as touching sinne and a new life which profession sheweth nothing ells then that vnto this sacrament is adioyned repeÌ„tance which thing both Iohn and also Christ tought when they spake of Baptisme And the fathers when they passed ouer the sea escaped into liberty but Pharao with his host was drowned in the waters whereby was signified that by baptisme we ought so to be renewed that there we should forsake our sinnes and be lifted out of the waters with a new purpose to an holy life All these thinges oughte we when we are baptised by testemonyes of the scriptures often to consider and of them all continually to admonish our selues For although this sacrament be but once onely geueÌ„ yet ought it neuer in our We oughte moste often to call to memorye baptisme whole life time to be forgotten For euen as it behoued the Iewes euermore to remember that they were circumcised so also ought we continually to call to memorye our baptisme And this is not to be passed ouer that the Anabaptistes labor by this chap. to confirme theyr error which thinke that baptisme ought Of baptising of Children against the Anabaptistes not to be geuen vnto infantes bycause they are not able by fayth to receaue the promises offred vnto them or to professe mortification and a new life But how weake this argument is partly reason it selfe sheweth partly the scriptures teach For this is not the propriety of signes that they should then onely profite when they are present Otherwise we ought continually to be baptised They Signs are profitable yea euen when they are not present are in dede deliuered but only once but being ofteÌ„times called to memory they alwayes profite For the vtilitye of them is not a thinge that dureth but for a tyme although infantes can not take holde of the promises offred vnto them yet afterwarde when they come to riper age they shall take holde of them But forasmuche as they are able to receaue the couenaunt and the thinges promised pertayne vnto them why shoulde we take awaye from them the signes of those thinges These men forsooth woulde seeme to be wiser then God for GOD knewe vndoubtedlye as well as they that Circumcision conteyned a promise of Christe and a profession of mortifycation and of a newe lyfe For by the prophets he continually vrgeth the Circumcision of the hart which was signified by that Sacrament and yet he commaunded that infantes should be initiated vnto him by CircumcisioÌ„ Why theÌ„ do these meÌ„ obiect vnto vs yâ— thing Circumcision geuen vnto infantes which God himselfe would not haue kept from infants They vse also to vrge the commaundement of the Lord wherin he commaunded the Apostles that they should teache and baptise And they thinke that infantes ought therfore not to be baptised bicause they can not receiue the preaching and doctrine of the Gospel Nether The maner whiche is to be kept in increasing the church The beleuers were baptised with theyr whole famâ—ly Our infantes are not of worser condition or estate then were the children of the Hebrues Circumcision sealed not onely temporall promises A proofe of the resurrection consider they that Christ by that commaundement taught the manner how religion should be spred abroade the church instructed For it was not for the Apostles to beginne their office and function with the Sacraments First it behoued them to preach the Gospell afterward to baptise them that beleued And so yâ— Apostles baptised not only theÌ„ that beleued but also their whole families As we rede also that Abraham when he beleued circumcised not only himselfe but also all his And we know vndoubtedly by the
holy scriptures that Baptisme succeded in the place of Circumcision Wherfore they cannot say that the baptisme of infantes is against the worde of God bicause vnles they will graunt that our infantes are in worser estate then were the infantes of the Hebrewes they must of necessity confesse that our infantes also ought to be initiated vnto God and vnto Christ They also are not to be harkened vnto which say that circumcision was only a sealyng of promises touching temporall things For Paul doth manifestly teach that it ought to be compared with baptisme And in the 17. chap. of the booke of Genesis Circumcision is instituted to confirme this promise I wyll be thy God and the God of thy seede And vndoubtedly God kepeth those whose God he is and y◠not only as touching y◠mind or as touching y◠body only but as touching y◠who le ful nature And of so great force waight is this promise y◠by it Christ proued the resurrection of the dead For forasmuch as God affirmeth himselfe to be the God of Abraham Isaac and Iacob he therby firmly concludeth that they liue and that their bodies shall be restored vnto them in the resurrection And it is wonderfull how they dare affirme that the baptisme of infantes is a new institution in the church For Cyprian a most auntient writer maketh menciō of it sayth that it is Baptisme of children is no new thing in the church not of necessitie that we should tary till the eight day for the baptising of thē For the truth of the Gospel hath deliuered vs frō the obseruing of the number of daies Wherfore they may well be baptised what day soeuer the Church shall be assembled together Origene also writing vpon this epistle and vpon Leuiticus sufficiētly declareth that infants were in his tyme accustomed to be baptised And sithen these men were not long after the Apostles tyme neither make they mencion of it as a thyng inuented by them or in their tyme it sufficiently appeareth that that maner came from the Apostles They say that Higinus bishop of Rome was y◠first author therof which vndoubtedly can not be proued by his decrées We read in Higinus made a decre for Godfathers and godmothers but not for the baptisme of infants dede that he made a law for Susceptores whom they call Godfathers and Godmothers which without doubt was a profitable order For his meanyng was y◠whē infantes should by baptisme be receiued into the church they should be commēded vnto the faith of some men of whom to be instructed And for the performaunce of this the Godfathers and Godmothers do bynde their faith although now a dayes they regard nothyng lesse But it is a very weake argumēt therby to gather that Higinus was the first author that infantes should be baptised bicause he instituted Susceptores Yea rather sithen he made a decrée as touching that thyng it is probable that the baptisme of infantes was before that tyme in vse They cite more ouer Tertullian in his little booke of baptisme which is very elegantly writtē But The opiniō of Tertullian as touching this thing is not to be receaued forasmuch as that man in his latter age fell from the true fayth vnto the heresy of Montanus hys authority in this thyng can not be of so greate force for he also condemned second mariages disalowed the baptisme of infants against the receyued vse of the Church And if we should follow his opinion neither young men that lead a sole lyfe nor wydowes that are yong women ought to be baptised For he affirmed that this sacrament ought not to be administred b 〈…〉 thē only very late and that are of a very rype age But it may be sufficiently declared by the selfe same Tertullian that euen in his time the maner was that children should be It was the manner in his time that infants should be baptised baptised For he would neuer haue reproued it vnles it had then bene in vse and practise But now I will returne to the Apostle Knowing this that our olde man is crucified with him that the body of sinne should be abolished that henceforth vve should not be seruauntes vnto sinne This is the entent of the Apostle to teach that they which are of Christ ought to dye vnto sinne And he setteth forth the communion which we haue with the death and resurrection of Christ which communion he proueth by baptisme For by baptisme we are proued to be grafted into Christ to this ende that the olde man should be crucefied in vs and that we should no more be addicted vnto sinne Chrisostome vpon this place sayth that regeneration is two maner of wayes one which cōsisteth of the forgeuenes of sinnes an other which we obtaine after iustification in leading our life holily and innocently the first he confesseth to come vnto vs by the gift of God but in the other he sayth is required our diligence Hetherto this his sentence is true For vnto the first regeneration are not required any of our workes but for the performance of the other it behoueth them that are iustified to worke together with grace and with the holy ghost But I can not tell how he a little afterward forgetting himselfe sayth that we vnto that first regeneration do bring fayth of our selues Which is most repugnant vnto the truth For Paul to the Ephesians teacheth that fayth is the gifte of God and is not of How Chrisostome vnderstandeth fayth to be the gift of God our selues In expounding which place he thus vnderstandeth it That fayth is the gifte of God because we shoulde not beleue vnles God called vs and shoulde set forth vnto vs those thinges which ought to be beleued Wherefore his meaning is that it lieth in our power to assent vnto the calling and promises of God which are offred vnto vs. But that is most many manifestly repugnant against very many testimonies of the scriptures For in the Actes of the Apostles we reade of the To attayne to faith it is not sufficiēt that God doth sette forth vnto vs thinges we shoulde beleue woman that solde silkes how that God opened her harte to vnderstand those thinges which Paul preached And Ezechiell teacheth that God chaungeth the hartes of the godly and of stony hartes maketh them fleshy hartes Christ also saith that no man can come vnto him vnles he be drawen of the father And Dauid desireth of God to incline the hartes of his to keepe his testimonies We reade also in many places that God boweth and hardeneth hartes Lastly Paul in this selfe same epistle sayth that it is not of him that willeth nor of him that runneth but of God which hath compassion But as touching this question we will speaks more at large afterward Now let vs see what Paul in this place vnderstandeth The Olde man by the Olde man which he sayth ought to be crucified with Christ and
nature of euill Whatsoeuer euill and infelicity there is in vs the same is wholy deryued from synne Farther he commaundeth vs to deryue our actions from the groundes and principles taught of God The philosophers affirme That actiō is most perfect which springeth of the most◠noblest vertue that action to be most perfect which springeth of the most noblest vertue Wherefore forasmuch as we doo confesse that al our strengths and faculties are moued and impelled by God that is by the most chiefe goodnes of necessity it followeth that the workes which springe thereof are of most perfection For God is farre much more perfect then all humane vertue Wherefore if whatsoeuer we doo we do it by his impulsion thē shal we attain vnto a good end vnto most high felicity Paul speaketh of sinne by the figure * Prosopopaeia and exhorteth Proposopeia that is by fayninge of personages vs not to suffer it to raigne in vs. Which selfe forme of speaking he before when he sayd that death raigned from Adam euen vnto Moses By the mortall body sayth Ambrose is vnderstand the whole mā euen as sometimes the whole man is signified by the soule For confirmatiō whereof he citeth these words of Ezechiell The soule which sinneth it shall dye And he affirmeth that that is to be vnderstand of ether part of man Chrisostome thinketh that therfore the body is called mortall to teach vs y◠this battayle which the Apostle exhorteth vs vnto against sin shall not dure any long time but a shorte time Which battayle he supposeth is therefore commended bycause that sithen Adam although he had abody not subiect vnto death yet refrained not from sinne It shoulde be much more laudable and excellēter for vs if we in this mortal body should eschew sins But I thinke y◠this particle In your mortall body signifieth nothing els then if it should haue bene sayd after the maner of the Hebrues Through your mortall body Forasmuch as that naturall cōcupiscence or lust which the Apostle would not haue to raigne in vs is through the body deriued from Adam into vs receaueth in vs nourishements and entisements For by generation and sede as we haue before at large proued originall sinne is traduced And he addeth this word mortall to encrease a contempte and to lay before our eyes that such a frowardnes is condemned vnto the punishement of death whereby to feare vs away the more from the obedience thereof For it were very wicked to preferre a thing condemned vnto death before the word of God and his spirite He straight way declareth what this meaneth namely sinne to raigne in vs. Which is nothing ells then to be obedient vnto sinne Wherefore he addeth That ye should therunto obey by the lustes of it He saith in the plural number Lustes bicause out of the corruption of nature which he a little before called sinne in the singular nomber doo continually spring forth an infinite nomber of lustes Paul admonisheth vs that we should not obey them He can not prohibite but that lust whilst we liue here will exercise some cirāny ouer vs euē although it be against our willes Wherfore this thing only he requireth that we should not of our owne accord and willingly obey it For thys is to permitte vnto him the kingdome Members in this place signifye not onely the parts of the bodye but also the parts of the minde Why members are called weapons Nether apply your members as weapons of vnrighteousnes vnto sinne He still more plainly declareth what it is to obey sinne And that is to geue our mēbers as weapons vnto it By members he vnderstandeth not only the parts of the body but also all the faculties or powers of the soule All these forbiddeth he to be applied of vs vnto sinne He could haue vsed an other word namely that we should not geue our members organes and instrumentes to lustes But by the name of weapons he would the more aggrauate the thing For that signifieth the they which apply theyr members vnto sinne do fight make war against God do with all the strengths both of their body of their soule withstād his will law Out of this place is gathered the differēce betwene mortall sins veniall The difference betwene veniall mortal sinnes sinnes For when we withstand and resiste the lustes those troublesome motions and entisementes bursting forth of our naturall corruption forasmuch as they are repugnaunt vnto the lawe of God are vndoubtedly sinnes but yet bycause they are displeasaunte vnto vs and we resiste them and doo leaue some place vnto fayth and vnto the spirite of God therfore they ar forgeuē vs neither are they imputed vnto death but contrariwise when we obey thē and do repell the mocion of the spirit of God and worke against our conscience or at the leaste waye with a conscience corrupted so that those thinges which are euil we count good or iudge good things euil thē vndoubtedly we sinne deadly for therby we make sinne to raigne in vs. Paul whilest he vrgeth these things semeth to admonish vs that we should not receiue grace in vayne or without fruite as he also admonished the Corinthians in his latter epistle Hereby we gather that the mēbers and powers of them that are regenerate ought to be so prompt and redy vnto the obeysaunce of God as are the powers and members of the vngodly prone redy to commit sinne And we are plainly taught that we ought to fight And in the Epistle vnto the Ephesians we are commaunded to fight not only agaynst flesh and bloud but also against naughtines and wycked celestiall spirites For they are mighty and of efficacy against vs thorough the body flesh and bloud For euen as weapons may serue both to a good and also to an euill vse for sometyme a théefe occupieth them against his countrey and sometimes a good citizen vseth thē Weapons may serue both to a good and also to an euill vse to defend his countrey so the members of our body powers of our mynde may fight on righteousnes side and also against sinne We sée moreouer what differēce there is betwene a kingdome and a tyrannous gouernment We obey tyrannes against our willes but vnto kings we obey willingly for by their good and iust lawes the publike wealth is established Wherfore there are two things which folow in a iust and lawfull kingdome For first all men of their own voluntary wil accord obey the king vnles peraduēture there be some wicked or seditious persons Moreouer they are redy to fight for his sake But it is farre otherwise where tyranny raigneth for none will gladly and willingly obey tyrants neither wyll they fight in their quarels Wherfore Paul although he cannot prohibite in vs the Two proprieties o◠a iust kingedome tiranny of sinne but that of it we suffer many things against our willes yet he for biddeth that it should
raigne in vs. And he by name excludeth those two thinges which we haue now rehersed that is to say that we should not obey it nor beare weapons with it against righteousnes And very warely ioyneth he vnrighteousnes with sinne For all they which sinne do worke vnrighteousnes either agaynst themselues or against their neighbours or els against God for against some one Lust after regeneratioÌ„ to called sin of these sinne euer worketh iniury This is also to be marked that Paul in thys place expressedly calleth that lust sin which remayneth in vs after regeneratioÌ„ which is not only in such maner so called as a writing is called a hand or cold is called slouthfull For a writing is called a hand bicause it is written with the haÌ„d and cold is called slouthful bicause it maketh vs slouthfull So nourishment lust which after regeneration is still in vs is both a remnaunt of Originall sin and also stirreth vs vp to sinne and therfore is called sinne But besides these two reasoÌ„s which are metaphoricall it is also of his owne nature sinne For sinne accordyng Concupiscence or lust is sinne not onely by a metaphore but also properly to the true definicion therof is that which in vs is by any meanes repugnant vnto the law of God Wherfore seing that lust which remayneth after Baptisme is repugnant vnto the law of God and stirreth vs vp against it it cannot but be sin Neither is this to be admitted which some commonly bost of namely that there is no sinne vnies it be voluntary and committed by frée election For this definition agréeth not with sinne vniuersally but only with that sinne which is called actuall For otherwyse originall sinne should not be called sinne For no man contracteth it willingly or of his own election Wherfore let vs agrée with Paul yâ— whatsoeuer wicked lust remayneth in vs after regeneration the same is sinne Yea rather if we would rightly weigh the matter within our selues actuall sinnes shall appeare to be partes of our naturall lust or to speake more vprightly euil fruites Actuall sinnes are the fruites of originall sinne comming of that euill roote The Apostle concludeth that we ought not to fight in the quarell of sinne or vnrighteousnes but rather we must apply our selues vnto God which hath both created vs and also perpetually gouerneth and renueth vs through Christ But applye your selues vnto God as they that of deade are on lyue and geue ouer your members as weapons of righteousnesse vnto God In that he sayth that we shoulde applye our selues vnto GOD he excludeth not thys whiche in an other place he sayth namely that God woorketh in vs. The Apostle speaketh here of men regenerate whiche for that they are in some parte made newe may bee fellowe woorkers of God And therefore Men regenerate are the fellow workers of God they ought continually to be admonished to obey the institutioÌ„ of the holy ghost Farther by these kindes of speaches is shewed the difference betwene those actions which God stirreth vp in meÌ„ and those actioÌ„s which he worketh in stocks and stones and also in brute beastes For in stockes and stones he so worketh that they nether fele nor desire any thing In brute beastes he so worketh that he vseth theyr sence and appetite for they haue nether will nor reason But in How God worketh in men meÌ„ and especially in them that are regenerate and are his he so worketh that he vseth the strengthes of theyr reasonable soule wherewith they are endewed And forasmuch as we are sayd to moue our selues according to these powers it ought not to seme straung if Paul write that we should geue ouer our selues vnto God for he speaketh of our nature as is mete for it to worke And yet neuerthelesse this abideth firme and vnchangeable that whatsoeuer good thing is wrought of vs the same is wholy wrought in vs by God and his spirite Farther he addeth Your selues bycause he requireth the strengths not only of the body and of the minde but also the whole and perfect man As they that of deade are on liue We ought to exhibite our selues aliue namely with the life of God whiche herein consisteth that we should be moued by the spirite of Christ and whatsoeuer we do we should doo it by his impulsioÌ„ For they liue vnto God and vnto Christ which are moued vnto the best things and which vtterly passe the nature of man Wherefore this life of God whereof The life of God in what thinges it differeth froÌ„ the corrupts life of men we now intreate differeth two maner of waies from the common life of meÌ„ first for that it floweth from an other ground or principle namely â—rom the spirite of Christ secoÌ„dly bycause it tendeth to an other end then doth theyr life which are moued by Sathan for they alwayes runne hedlong into most greuous euills and at the length fall into eternall distructioÌ„ and therefore as touching God they ought to be sayd and also to be counted dead But such were we sometimes also for which cause Paul sayth As they that of deade are on liue Although this be the playner and simpler sence to referre this sentence vnto that death whereof was before made mencion namely whereby we being coÌ„uerted vnto Christ do dye vnto sinne For they that are such can not but exhibite themselues bening vnto God which thing being brought to passe straight waye followeth that which Paul addeth That your members also may be geuen ouer as weapons of righteousnes vnto God Here is agayne signified vnto vs that when we come once to God we ought to fight in his cause And forasmuch as God is ioyned with our righteousnes it sufficiently appeareth that we haue not our righteousnes of our selues but of him For sinne shall not haue power ouer you For ye are not vnder thâ— law but vnder Grace These thinges are added as thoughe he should haue sayd Fight stoutely and with a valiaunt courage for it shall neuer come to passe that sin shal be are dominion ouer you which thing yet should happen if ye should not fight And hereby he assureth them that they shal haue the victory bycause they The grace of God is mightieâ— then ouâ— luste â–ª haue the grace of God to helpe them whose might and strength is farre greater then the power of our lust For the spirite of Christe and his grace can easelye tame and ouercome sinne ye are not sayth he vnder the law which only sheweth what is to be done and bringeth no helpe at all thereuÌ„to Chrisostome in this place admonisheth that the law sheweth only what is to be done or what is to be auoyded but nothing helpeth or aydeth them that wrastle but only setteth forth a bare exhortation of wordes But the Gosple setteth forth Christe of whome are ministred the holye ghost and strength to accomplishe good thing which through faith we haue knowen And thereby commeth to passe that
ether of righteousnes or els of sinne doth now by the great worke of the holy ghost excellently declare what maner ones we be which beleue in Christ But God be thanked that ye were the seruauntes of sinne but ye haue obeyed from the hart vnto that forme of doctrine whereunto ye were deliuered He thought it not sufficient to put vs in remembrance that we are Before regeneration we were al the seruaÌ„ts of sinne brought to obedience but would also moreouer admonishe vs what maner ones we were before namely seruauntes of sinne This was the state of vs all before we were conuerted vnto Christ For the calling of God findeth none ether holy or iust Neither was it sufficient to say that we are now the seruauntes of righteousnes The calling of God findeth none holy They which are regenerate do of theyr owne free will liue holily We are deliuered of God because it lieth not in our power and therefore he geueth thankes vnto him Of the drawing wherby we are stirred vp of God It is not sayd vnles the father shall lead but vnlesse he shall draw God of vnwilling persoÌ„s maketh vs willing Vnlesse we be â—yrst made as sheepe we can not follow God when he calleth vs. The drawing of God is with pleasure What pleasure iâ— Hâ—auâ—nly thinges cannot delight vs vnles we be as touching nature chaunged but he addeth from the hart They which are truly regenerate in Christ and grafted in him do worke those thinges which they vnderstand to be acceptable vnto God not of compulsion or of hipocrisie but of their owne accord and frée will Wherefore Paul when he maketh mencion hereof geueth thankes vnto God for that he vnderstoode that that thing is the chiefest and singular benefite of God and lyeth not in our power as many men fayne that it doth And therefore he addeth in the passiue signification Ye were deliuered By which wordes he meaneth nothing els but that which Christ ment when he sayd No man commeth vnto me vnles my father draw hym But what maner of drawing is this and how hard it is to expressed he that diligently waigheth the wordes of Christ shall easely perceaue It is written sayth he in the prophetes they shal be all taught of God Which sentence Christ doth yet more playnly expound saying He which shall heare of my father and shall learne commeth vnto me By which wordes he sheweth that an outward calling is not sufficient vnles there be added of God a full perswasion inwardly and in the mynde For after that God hath once inclined and bowed our mynde then at the last we come vnto Christ And Augustine in his first booke vnto Bonefacius agaynst the two epistles of the Pelagians noteth that the Lord sayd Vnles my father shall drawe him and sayd not vnles my father shall leade him as though we our selues as of our selues coulde will any thynge or geue assente vnto hym that calleth vs. For he whiche is willinge is not drawen but led not that the father draweth anye but those that are willing For it is not possible that we should beleue vnles we be willing But God worketh wonderfully in our hartes so that of vnwilling persons he maketh vs willing And the same Augustine vpon Iohn expounding this place compareth the beleuer wyth a young sheepe whome the shepeherd wyth holding forth a grene bowe draweth after hym not indâ—de by violence but of hys owne accorde and wyth a desire For the sheepe hath inwardly an appetite which stirreth hym vp to followe the bowe In which comparison this we ought to note that it is the proprietye of a sheepe so to do For an other beaste will not follow gréene bowes though it be against their willes So ought we by regeneration to be renewed and to be made the shepe of Christ before we can follow him For otherwise we despise all gréene bowes and callinges Augustine addeth more ouer that this drawyng is with a certayne oblectation and pleasure so that that is true which the Poete sayth Trahit sua quenque voluptas That is Euery man is drawen by hys owne pleasure And we are led by the bondes not of the body but of the hart and we are stiâ—red vp by a holy pleasure But the very definition of pleasure sufficiently teacheth that first the chaunging of our corrupt nature is necessary For pleasure is nothing els but an affection and motion stirred vp in vs of thinges agreable vnto our 〈…〉 re as contrarywise griefe or sorrow commeth of thinges that are repugnant vnto our naturâ— And now to the end we may take some pleasure by the admonitions of God and heauenly wordes it is necessary that they be agreable with our nature But foras 〈…〉 â—s it is corrupt yâ— thing can by no meanes be brought to passe For Paul sayth o 〈…〉 â—he Cor. The carnall man vnderstaÌ„deth not those things which are of the spâ—rite of God for they seme foolishe vnto hym and therfore he refuseth them as thinges contrarye vnto himselfe What is then to be done that the same To make the law pleasaunte vnto vs the law must not be chaunged but our nature must be altered Paul right well vseth the passiue manner of speaking The forme of doctrine is the Gospell Although this drawing be the worke of God yet the ministers of the word ought to do theyr seruice therin thinges may be pleasaunt vnto vs Are the commaundements of God to be altered and bended to our lustes No vndoubtedly Our nature ought rather to be chaÌ„ged and regenerated by God And that thing doth God bryng to passe in vs when he through fayth endueth vs with his righteousnes and so draweth vs vnto Christ And therfore Paul when he had vsed these verbes of the actiue signification obey and exhibite or geue your members c. Afterward vseth the passiue significatioÌ„ when he sayth Ye are deliuered ye are made free from sinne ye are made the seruauntes of righteousnes By which wordes is signified that in that we lyue vprightly and follow God is from without vs and commeth not from our selues By the forme of doctrine he vnderstandeth the Gospell for it is not a simple doctrine as philosophy or the law but such a doctrine as offreth vnto vs Christ and his spirite and grace wherby are ministred vnto vs strengths to performe those things which are commaunded And although this draught be the worke of God yet ought preachers pastors to serue therin as ministers of God And forasmuch as we call that draught a motion the terme and ende both from whence it beginneth and wherunto it tendeth Paul declareth when he thus writeth Ye were the seruantes of sinne By which wordes he sheweth from whence we are drawen But when he addeth that we are deliuered that we should be obedient vnto the Gospell he sheweth the end of our mutation For therfore are we regenerate and brought to Christ that we should be obedient vnto his word Neither thought
had chance to haue died in yâ— meane tyme therfore I thinke with Chrisostome that the Apostle speaketh not of yâ— Gospell but of yâ— law of Moses Wherunto also I am so much the rather moued for the Paul afterward expressedly maketh mencion of the commaundement of not lustyng which without all doubt is contained in the decaloge or tenne commaundementes But in these wordes The law beareth dominion ouer a man so long as he lyueth there is some ambiguitie whether this word liueth ought to be referred vnto the maÌ„ or vnto yâ— law Which thing I thinke yâ— apostle did of purpose A profitable aÌ„biguitye of speach wheÌ„ it may in euery sence be true For at th 〈…〉 st he con 〈…〉 th that not only we are dead vnto the law but also yâ— the law it selfe is dead a 〈…〉 〈…〉 olished And therfore to whether part so euer that word liueth be referred i◠〈…〉 éeâ—h very well with his purpose Chrisostome thynketh yâ— this reason is concluded of an argument taken à minori that is of the lesse For if the death of the husband deliuer the wyfe from the yoke of matrimony then shall there happen much greater liberty if the wyfe her selfe also die Wheras there were two wayes of liberty yet Paul it should seme persecuteth onely one of them For he addeth VVherfore my brethern ye also are dead vnto the Lavv by the body of Christ But he inferreth not wherrefore the Law is dead The Apostle did that for the infirmity of the Iewes howbeit in the meane time he sayth that which is al one as if he had sayd the Law is dead But it is necessarye to consider what Paul What to be vnder the law is What it is to be dead vnto the law meaneth by to be vnder the Law And that is nothing ells but to be obnoxious vnto sinne For the Law thorough sinne coÌ„demneth vs as guilty but to be dead vnto the lawe is nothing ells but to haue that extinguished in vs by which the law accuseth and condemneth vs. And that is the olde man the flesh naturall lust and corruption of nature When these thinges be once deade in vs and that Christ liueth and raigneth in vs we can by no meanes be coÌ„demned of the law But forasmuche as so long as we liue here sinne can not be plucked vp by the rootes out of our flesh therfore it is most likely that the Apostle had a respect vnto that which we hope shall one day come to passe althoughe he so write as though we had alredy obteyned it howbeit in the meane time he setteth before The scope of our 〈◊〉 How much euery men is free from the law our eyes a marke whereunto we ought to leuell in all our actions namely perpetually to represse this lust grafted in vs. Wherefore euery one ought so farforth to iudge himself deliuered froÌ„ the law how farforth he caÌ„ mortefy his lusts and alwayes more and more contend to go forward that at the length he may attayne to that end whervnto we are predestinate namely to be made like vnto the image of the sonne of God being made pertakers of his death and of his resurrection And wheras there is set forth a double death namely of the law and of vs Paul expressedly prosecuteth our death only whereof also followeth the death of the law For the law prouoketh not compelleth not accuseth not nor condemneth them that are dead nether can by any meanes be troublesome or odious vnto them And they which are dead and ioined together with Christ do in no case wayte to be iustified by it partly for that the law can not performe that and partly for that they haue alredy by the grace of Christe obteyned true righteousnes And we are sayd to be mortified by the body of Christe ether for that being now made the members of the Lord we followe our hed that as he was crucefied and died as touching this mortall and corruptible life so we also must dye vnto sinne or ells for that the body of Christ was an oblation and sacrifice wherby God being now pacefied and merciful geueth vnto vs hys spirite The deliueÌ„ry from the law is to be preached vnto those onely that are dead vnto sinne The commaundements oâ— the law pretaine not vnto the dead The law was notable to do the office of a husbande by whome the power of sinne is weakened And sithen Paul preacheth not this liberty but vnto them that are dead vnto sin thereby we vnderstand that there is no danger least men should by reasoÌ„ of this liberty geue themselues to vices For they that are dead caÌ„ not be stirred vp to sinne Farther we should be vnder the law if we should liue vnto sinne and vnto the flesh But being dead we are not holden vnder it vnles we will say that the commaundementes of the Law pertayn also vnto the dead Forasmuch as Paul in this place vseth a metaphore taken of matrimony we ought to marke that it is the office of the husband to gouern his wife But when as the lawe had long time possessed the rome of the husband nether could execute his office namely to gouern men and to call theÌ„ backe from sinne for so is it afterward written That it was vnpossible vnto the law in as much as it was weakened thorough the flesh therefore the Apostle when he teacheth that we are deliuered from the lawe as from an infirme and weake master teacheth also that we are led vnto the spirite as vnto a better mightier master who alone hath that force to change a man â–ª and that that whiche letted the law from doing of this came not thorough t 〈…〉 〈…〉 efault of 〈◊〉 law but thoroughe our defaulte Here is to be noted howe gr 〈…〉 confor 〈…〉 ye there In matrimony there is a great conformation betwenâ— the man and the wife ought to be betwene the man and the wife in matrimony rightlye instituted For the proprieties of the husbaÌ„d ought to be coÌ„municated wâ—th the wife Wherfore euen as Christ died so also ought we to dye vnto sinne And as Christ rose againe to an incorruptible and immortall life so also ought we to rise agayne The end of our new coÌ„iunction with Christ The law made not men fruitefull to beginne workes of eternall life Wherefore Paul when he had made mencioÌ„ of death added That ye should be vnto an other namely vnto him vvhich rose agayne from the dead He setteth forth an example also of the resurrectioÌ„ of Christ in which wordes as sayth Chrisostome he ment to stirre vs vp to the desire of a new matrimonye by reason of that excellent estate of Christe vnto whome we shall be ioined And the end of this new coniunction is expressedly put in those wordes which follow That vve should bring forth fruite vnto God In the first matrimony we were baren for the law of good workes can not make men fruitfull But men
writtē in the selfe same chapter to refell the blasphemies of these mē Which sentence of that holy man confirmeth that which we haue oftentimts sayd namely that the holy scriptures touching these thinges which pertayne to saluation is The holy scripture is sufficient touchinge those thinges whiche are necessary to saluation Vnles we had bene in the flesh the law had not hindered vs What is to be in the flesh sufficient and may be of the faithfull vnderstand so that they be not sluggishe and slouthfull and neglect the reading of the holy scripture Hereafter when we come vnto it we shall declare in what maner and with what moderation and wisedome the Apostle defendeth the lawe And as touching this sentence we ought to note that Paul therefore sayth that the wicked affectes of sinnes by the lawe were of efficacy in our members because we were in the fleshe Vpon this is the blame to be layd and not vpon the lawe For vnles we had bene in the fleshe the lawe had nothing hindred vs. And to be in the fleshe is nothing els but to be stirred vp by our owne strengthes and to be moued and impelled of our vitiate and corrupt nature for whatsoeuer is in vs besides the spirite and grace is called fleshe Wherfore in that in vs are encreased sinnes and lustes that commeth hereof for that we are in the fleshe Men vse as much as lieth in them to eschew a pestilent and hurtfull ayre So we also if we will be saued must abhorre and flye this contagiousnes of the fleshe and flye vp into heauen vnto Christ And we can not depart from the fleshe but by death And for that cause Paul exhorteth vs that by the body The flesh a slippery place of Christ we should dye vnto sinne For the fleshe is a slippery place Wherefore so long as we abide in it we must néedes oftentymes slide Wherefore we must cleue fast vnto Christ which may so gouerne and vphold vs that in this slippernes of the fleshe we fall not into eternall destruction But now ye are deliuered from the lawe being dead vnto it wherein ye were holden c. Now he returneth vnto that estate wherein we are now placed by Christ Now sayth he are we deliuered from the lawe he sayth not from the fleshe or from sinne for these two thinges he counteth for one and the same Being dead vnto it wherein we were holden He sayth not that either sinne is dead or that the lawe is dead He sayth only that we are dead By that wherein we were holden he vnderstandeth the lawe and not sinne For in the Greke is redde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the neuter gender But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sinne is the feminin gender Howbeit it appeareth that there were sundry readinges amongst the Grecians For whereas we haue now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is being dead some redde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of death so that the sence should be But now ye are deliuered from the lawe of death that is from the lawe that bringeth death Others rede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the genetiue case as thought Paul would say that we are now deliuered from the lawe that is dead Although that reading which we first followed and interpretated is both more common and also more receaued And the Apostle in such sort sayth that we are deade vnto the lawe as before he sayd that we are mortefied by the body of Christ And as Chrisostome sayth we are therefore sayd to be deliuered How we were holdē vnder the law The law is abrogated not by it selfe but by an other thing from the law for that that bond is now broken whereby the lawe held vs obnoxious And that bonde was sinne And we were holden in the law not as obseruers thereof but as men condemned and guilty Now are we which are made pertakers of the death of Christ deliuered from it By these things we vnderstand that the lawe is sayd to be dead and to be abrogated not through it selfe but by reason of an other thing For therefore it ceaseth now to accuse to prouoke to compell to condemne and to be gréeuousome because sinne is dead Wherefore the ende thereof was not to iustifie vs for that thing could it not performe in as much as it was weakened through the fleshe The ceremonies also of the lawe were taken away by reason of an other thing namely because Christ is now come And ciuile commundementes are now abrogated because the common wealth of the Israelites is destroyed And therefore Paul escheweth plainly to say that the lawe is dead for that this thinge is not agréeable with it according to his owne nature But he alwayes runneth vnto our fleshe and vnto sinne and fréely pronounceth that they are dead For by reason of their death the lawe it selfe also ceaseth and dieth But this is to be marked that we in the meane while so long as we liue So long as we liue here we are not perfectly dead here are not perfectly dead And therefore the lawe so long is not vnprofitable For we are not endued with so plentifull a spirite that we do all thinges by the impulsion thereof Wherefore there are many thinges in vs which the lawe may accuse and reproue Wherefore holy men so long as they liue here cease not to looke vpon the lawe that flieng the comdemnation thereof they may be more and more conuerted vnto Christ For although we be by fayth grafted into Christ Our coniunction with Christ may euerye day be made greater and greater yet may that coniunction euery day encrease For the life of the godly is sayd to be a perpetuall mortification and repentance Neither is this any let vnto our regeneration that we say that much of the olde Adam is still remayning in vs. And therefore when we consider the lawe and sée what is still to be mortefied in vs we are more and more driuen vnto Christ And this is it which Paul writeth vnto the Galathyans that he by the lawe is dead vnto the lawe Wherefore euery Christian ought thus to count with himselfe that so long as he séeth any thing in What are the tokens of sinne yet liuing his conscience worthy to be reproued or any prouokemente to sinne or any hatred or lothsomnes against the lawe of God or that he is drawen against his will to do good so long I say sinne is not in him dead and there is much remayning in him which may be reproued of the lawe That we should serue in newnes of spirite and not in the oldnes of the letter If thou demaunde whome we must serue answere is to be made we must serue God to worship him as it is mete The Apostle in this place vseth this The difference betwene Du 〈…〉 and Latria is not perpetuall Greke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to serue Wherby it is manifest that that
calleth sinne by which word he vnderstandeth the corruption of nature y◠remnants of original sin The law is as a scholemaster therfore it only teacheth instructeth But of it selfe it bringeth not forth these euils This place of Paul excellently setteth before our eyes what maner ones we are by the transgressiō of our first parentes When we are called vnto God we flye away from him when we are inuited to vprightnes and eternall life we runne away hedlonge vnto sinne and death So that thing which ought to be vnto vs a remedy increaseth aggrauateth the disease Desperate disseases as a canker and the leprosy are of so great Disseases past hope stubburnes that by laying remedies vnto them they ware worse and worse wherfore the phisitions geue them ouer Euen such is our lust Who will abide such an horse which how much the more he is pricked forward with spurres so much the more goeth backward Vndoubtedly that sonne is of a very wicked nature which as soone as he heareth the commaundemēt of his louing father straigthway with all his endeuor laboureth to the contrary But we are fallen so farre that certaine thinges therefore seme sweete for that they are forbidden vs. Therefore Salomon sayth waters stollen are the sweeter Augustine wisely waighyng wyth Certaine things seme sweete euen therfore for that they ar forbidden hymselfe thys prauity in his booke of confessions accuseth hymselfe for that when he was yet a childe he wyth others stole away other mennes peares not for that he was hungry or for that he would eate them himselfe or geue them vnto others for they were sower and he had much better at home but only to do ill and to committe those thinges which were forbidden him Paules whole The scope of Paul scope is this to transfer the fault which was layd vpon the Law vnto our prauity For the Law ought not to be accused that it was an occasion of sinnes For there is nothing so good but that it may be an occasion of greate euelles Our sauior saith of himself If I had not come spoken vnto thē they had had no sin And in the 10. chapiter to the Hebrues How much more greauouser punishment semeth he worthy of which hath troden vnder foote the sonne of God And Paul straight way in the beginning of this epistle reproueth the wise men of the Gentles for that when they knew God by the wonderfull order and beawty of thinges created they yet glorified him not as God Whereby it came to passe that the knowledge of God which they had gathered by nature was vnto them an occasion of A similitude greater damnation If a phisition should forbid vnto one sicke of an agew cold drinke and he should therefore begin more feruently to thirst that is not to be attributed vnto the phisition And euen as in this case the corrupt affection of the sicke party is the ground of this euill so the corruption of our nature is the true and proper cause of sinne Wherfore we must continually pray vnto God that it would please him to renew in vs our will Farther we must put awaye Infidelitie confirmeth strengthneth lust infidelity which excedingly strēgthneth the lust that is grafted in vs. For if we verily beleued that those thinges which are prohibited of God will certainlye bring vnto vs destruction we would not vndoubtedly commit them For when before our eies is set present death of the body we all flye from it But when we beleue that that which is set before vs is not present death or that we thinke we shall escape it by some meanes we contemne the admonition so if we beleued God when he threatneth death vnto sinners we woulde vndoubtedlye obey his commaundements But forasmuche as there still cleaueth vnto vs that poyson of infidelity which the deuill breathed into Adam when he perswaded him that The condition of our lustes that thinge should not come to passe whiche God had threatned our luste thus subtelly reasoneth with vs that those punishments which God hath threatned in the law shall not be inflicted vpō the transgressors so roughly as they are there set forth and that it is possible that we may by some meanes escape them More ouer by this place we see that they are in miserable and vnhappy case which ar straungers from Christ For al thinges though they seeme neuer so good turne All thinges turne to euill to them that are straungers frō Christ to them vnto euill which thing Paul durst affirme of the law that is of the word of God how then can it be doubted of other things And that which Paul sayth by the law is wrought in vs all maner of lust some so interpretate as though before y◠Law there was no lust in vs. But these mē ought to cōsider that Paul wrote that sinne by the law wrought in vs all maner of lust And if sinne wrought it then must it nedes be that it was in vs before And when as such sinne is called lust it is not simply sayd that it wroughte luste but there is added this woorde All which signifieth whole perfect and absolute lust Wherefore Augustine expounding this place sayth lust was before the law but not full and absolute Nether disagreth Chrisostome from this exposition Ambrose also sayth when the Apostle sayth All maner of lust he thereby signifieth all maner of sinnes Wherefore it is very manifest that Paul ment nothing ells but that out of our contaminate and corrupt nature when it was prouoked by the Law sprang all maner of sinnes or as they vse to say actuall sinnes Nether wanteth this an Emphasis in me For if these thinges happened in Paul who as he himselfe writeth vnto the Galathi had profited in the religion of the Iewes aboue all the men in his time and as he sayth vnto the Phillippians Had walked without blame in the righteousnes of the law and as he writeth in the first to Timothe Had from his elders serued God in a pure consience What is to be thoughte of vs whiche are neyther studious of the Lawe nor Whither the Apostle here tooke vpon him the person of an other man yet doo in any part performe the thinges which we doo know I know there are some with think that the Apostle here toke vpon him the person of an other mā so that these thinges are not pertayning vnto him but vnto men not yet regenerate or still wallowing in sinnes And Augustine semeth sometimes to haue bene of that minde But in his 2. booke of Retractations the. 1. chap. he sayth that he was moued vpon most iust consideration to reuoke that For it is very playne by those things which follow that Paul entreateth of such a man as in mind serueth the Law of God and delighteth himselfe therein which hateth euill and is drawen agaynst his will vnto the Law of sinne Wherefore he concludeth that these wordes
case was only touching the life and goodes of the body But here we haue an enemy in the inward partes and in the very bowels and our minde is subiect vnto sinne euen against our willes and we resisting it We were sold so soone as Adam had sinned For by one man sin entred into the world and in hym all men haue sinned We were solde gratis that is for nothyng for there was no iust cause which draue our first parentes to sinne why we are sayd to be sold gratis Farther also forasmuch as when we are borne we draw sinne with vs neither take we it vpon vs of our owne will therfore are we sayd to be sold gratis Augustine vpon the booke of Iudges the 17. questiō wondreth at this phrase of speach in the Scriptures wherby men are said to be sold gratis when as no price at al was What to be solde gratis signifieth payd for them And he saith that by this phrase is signified nothing els but that y◠Israelites were deliuered of God into the power of their enemies of whom they should be afflicted no otherwise then if they had bene bought bondmen And he sayth that this word gratis which is red in the Psalmes and in Esay is very aptly put For that God when he in such sort deliuered the Iewes into the power of straungers got therby no honour or worshipping at all as a reward or price For they were idolatrers So we are sayd to be deliuered gratis both vnto the deuill to y◠corruptiō naturally grafted in vs for y◠by thē redoundeth vnto God neither honour nor thanks For they are enemies vnto God do cōtinually beare hatred against him But as we are sold gratis so also are we redeemed gratis not but y◠We are redeemed gratis Achab sold him selfe to do euill Christ hath paid for vs both his lyfe bloud but for y◠we haue therunto geuē nothing of our own neither ar we iustified by any our merite The self same phrase of speach is red in y◠1. boke of Kings the 21. cha of Achab y◠wicked kyng He was solde to do euill in the sight of the Lord. But in the Hebrew phrase this word Hithmabo signifieth that he sold himself both for that he willingly and of his owne accorde dyd those things wherunto by the lust grafted in hym he was moued and also for that thorough his owne will he had therunto added many kindes of sinnes Augustine in hys 41. treatise vpon Iohn compareth this seruitude wherby we liue in vnder sinne with the ciuill and outward seruitude and in that comparison setteth before our eyes in how vnhappy estate they are which are in such sort solde vnder sinne and made seruantes vnto the tiranny therof A bondeman sayth he is in A comparison betwen◠the seruitude of sin and ciuile seruitude some hope to chaunge hys lord or maister if he chaunce to be ouer cruell and froward towardes hym For by one meanes or other he practiseth wyth some to buye hym of hys Lorde and counteth it a great benefite if he may leaue his cruell Lorde and obteyne a gentler But sinne so cleaneth in vs that there is no man whiche can hope for any suche change They which are seruants as touchyng ciuile seruitude are in good hope that they shall at one tyme or other find the meanes to runne away from theyr Lords But as for vs whether shall we go whersoeuer we shall be we shall draw wyth vs the tyran sin Suppose that there were one which would redeme vs. Is it not of necessity that he be free from the common Lord whose seruantes we are that is from sinne I thynke verily it is For other wyse whatsoeuer he should buye should be bounde vnto sinne vnto whome he though he were now a redemer is also a seruaunt But there can none be found free from sinne except only our Lord Iesus Christ. Wherfore vnto hym let hym go whosoeuer wyll be deliuered from sinne But a man will obiect But the Apostle sayth that we are now deliuered from sinne for thus he writeth But now we beyng deliuered from sinne are made the seruantes of righteousnes Why then doth he nowe complayne that he is sold vnder sinne Here must we call to mynd that which we haue oftentimes said that we are in déede deliuered by Christ but yet not with a full deliuery but only Our deliuery is not yet full and perfect with a deliuery begonne which then at the last shall be perfect when our last enemy death shall be destroyed and when as Paul sayth this mortall body shall haue put on immortality and this corruptible body shall be made incorruptible But in the meane tyme we possesse not a full liberty but a liberty hoped for Now then seyng that we are still carnall and sold vnder sinne it is our partes continually with faithfull prayers to cry vnto the lord not without good aduisement to approue those things which are pleasant vnto vs but rather let vs haue in suspiciō all things y◠are ours for that frō the bondslaues of sin can nothing lightly be looked for which is in very dede good And whē we are oppressed with any calamity let vs in no wise complain of God as though he afflicteth vs without any our defect For it is not possible but that of them whiche liue vnder sinne should be many It is not possible but that we must nedes commit many thynges amisse thinges amisse committed The thinges which Paul before spake in this chap. that he knew not sinne and was ignorant of lust when he wanted the lawe and as soone as it came sinne excedingly encreased in him and so increased that of it through the commaundement he was slayne and such other like thinges all these I say the Pelagians easely graunted mought be vnderstand of Paul both when he was yet an infant and also whē he was of full age so long as he endeuoured not himselfe to an vpright life But here they somewhat staggered when they saw that he sayd of himselfe and that in the present tempse The lawe is spirituall Here falleth away much from free will but I am carnall being sold vnder sinne For here they felt that somewhat but what do I say somewhat yea rather that very much falleth away from frée will They saw moreouer that he can not be iustified at his owne pleasure which is driuen to be the seruaunt of sinne and which after he is come vnto Christ is sayd yet notwithstanding to be sold vnder sinne so that he can not in all poyntes fulfill the lawe of God which is spirituall Wherefore they went about to wrest these wordes of the Apostle to an other sense For they sayd that he called himselfe carnall for that whilest he here liued he had not yet put on the spirituall fleshe which we shall haue in the resurrection but still caried it about with him which in the meanetyme was
obnoxious to many troubles They added moreouer that therefore he sayth he is sold vnder sinne for that he was subiect vnto that death which had through the sinne of Adam crepte into the worlde For to be solde vnder sinne after them is to be subiecte vnto death and vnto other iniuries and troubles of this life which haue by the meanes of sinne crept into the world And by this meanes in Gods name they thought that they had excellently well interpretated Paul although they make no mencion at all of the vice of nature of the corruption of mans dispocition and of the prauity of all the partes both of the soule and of the body traduced through Adam into all his posterity But Paul far Against the Pelagians otherwise therefore saith that he was sold vnder sinne for that he did those things which he would not but those thinges which most of all he would he did not and for that when as to will was preseÌ„t with him yet he found no ability to performe that which is good and for that he fel into that infelicity which he lamented so that he felt a lawe in his members which sharpely fought agaynst the vnderstanding of the minde These sentences and causes being diligently considered it is very manifest that Paul bewayled not the death of the body or the afflictions of this life but his owne corruption which he had as wel as other men drawen from Adam Forasmuch as there are certain things which Ambrose noteth in this place which are not to be contemned it shall not be amisse here to write his iudgement First he acknowledgeth that these thinges are to be vnderstand of the lawe of Moses Farther that the lawe is therefore called spirituall for that it calleth vs backe from sinne and prohibiteth vs to geue vnto creatures that worshipping which is due vnto God only Moreouer he testefieth that we are fast bound with a double bond first by reason of Originall sinne which we haue drawen from Adam secondly by reason of infinite other sinnes which we our selues haue added He confesseth also that we are so bounde vnto sinne that we can not vse our owne power By which wordes we may gather that our frée will is not a little hindred Ambrose confesseth that free will is not a little hindâ—red The deuill mingleth himselfe with our thoughtes Farther he sayth that by reason of all these thinges it commeth to passe that the deuill mingleth himselfe with all our thoughts which he could not do but through sinne Wherefore seing that we can not discerne our owne thoughtes from those which are of the deuill offred vnto our mindes it is necessary that we oftentimes looke vpon the lawe of God Here we ought to note that Ambrose affirmeth that the deuill mingleth himselfe with our thoughtes which the Scholemen will not absolutely graunt For that which I do I know not For what I woulde that do I not but what I would not that do I. If theÌ„ I do that which I would not I consent to the lawe that it is good For that which I do I know not He now by reason he proueth yâ— he is sold vnder sinne for that he doth not those thinges which he would himselfe but is rather He which of necessitye followeth the will of an other man is a seruant bought for mony violently drawn to those things which he would not But he yâ— of necessity followeth the will of an other man and doth not his owne will vndoubtedly is in no better estate then a seruant bought for money And this is to be vnder tiranny to be led vnto those thinges which thou thy selfe in minde and in will allowest not And when he sayth that he doth not those thinges which he woulde he meaneth that will which is now by the benefite of Christ made comformable vnto the law of God which nether willeth nor not willeth any thing but so farre forth as it séeth it ether allowed or dissalowed of the lawe of God Wherefore the Apostle rightly of this concludeth that the lawe of God is good because the minde of men regenerate being now after a sort amended so iudgeth of it And wheÌ„ as he saith that he doth not those thinges which he would and imputeth not that let vnto the lawe it remaineth that that is to be ascribed vnto our lust and naturall vice which of his owne nature is euill For besides these three there is no other thing whereunto that can be imputed And he sayth that he doth not the thinges which he would for that he is not led by his iudgemente as he is regenerate but is resisting and against his will drawen backeward of lust Into this infelicity incurre we through sinne so that we ceasse to be Lords of our owne motions and workes But we were not so at the first framed This place declareth how broken and diminished our frée will is left vnto vs. For we fréely and of our owne accorde do Free will broken and diminished those thinges which in our owne iudgement we allow not Neither are we the seruauntes of sinne only touching the inferior partes of the mynde as some hold but all whole whatsoeuer we are touching nature For if there be any thing in vs which resisteth that commeth of the spirite of Christ Neither are we for any other cause sayd not to will or not to do that which we do but for that being instructed by yâ— spirite of God we determin appoint with our selues yâ— that is not to be done which we do Holy men are sometimes angrye more then they would be and speake sometymes many thinges which they would afterward were vnspoken An example Dauid in his anger sware that he would kill Naball the Carmelite with all his whole famelye But beinge admonished by the woordes of Abigail he reuoked his dangerous othe Our hart sayth Ambrose as it is cited of Augustine is not in our owne power We sometymes appoynt with our selues that we will with an attentiue hart pray vnto God but for that many thinges offer themselues vnto our thoughtes we straight way filthyly wander from our talke with God That which I do I know not That which he afterward sayth he hateth and would not he now sayth that he knoweth not But forasmuch as knowledge is of two sortes the one simple which iudgeth or determineth nothing of the thing Knowledge of two sorts knowen the other which ether alloweth or dissaloweth it Paul speaketh of this latter knowledge so that the sense is that which I do I know not that is I allow not with the full asseÌ„t of my minde Althoughe as Chrisostome admonisheth out of these wordes may be picked an other sense So great a perturbation commeth of the affects that what we do we consider not For the deceit of yâ— entisemeÌ„ts of yâ— lust is subtle great Subtle men hauing ben long time practisers of craftines although The entisements of the lust
A similitude Dâ—fâ—rence betwene Paul and the Philosophers we sée what they do yet oftentimes they so beguile our eies the we perceaue not what they do Aristotle sayth that in euery sinne is mingled some kinde of ignoraÌ„ce Although betwéene yâ— philosophers the seÌ„se of Paul there is some differeÌ„ce For they thinke this power to be grafted in the nature of the minde reason and will alwayes to desire and to approue that which is good but the confusion beginneth only in the grosser partes of the soule But the apostle affirmeth that al the partes of man both the inferior and the superior doo by reason of originall sinne resist the spirite of God But seing that both from himselfe and from the Law he remoueth away the cause of sinne it is manifest that it hath hys place only in lust grafted in vs. And seing he sayth that he himself doth not the things which he would and which are euil much les vndoubtedly doth the Law them For he by the Law vnderstoode that these things are not to be done Wherfore herehence haue we a commondation of the Lawe and he doth not here as heretikes faine which frowardly peruerte the sayings of Paul blame the Law For that vvhich I vvould I doo not but that vvhich I hate that doo I. Some thinke that this is to be referred only vnto the first motions But seing the scripture manifestly sayth that the iust also fall and that we all in many thinges offend I se no cause why we should into so narrow a streight contract this saying These thinges are not to be draweÌ„ onely to the first motioÌ„s of the Apostle For I doubt not but that euen holy men also haue not only some times euill lusts but also sometimes doo certayne thinges which ought not to be done But they are streight way sorye and they accuse themselues and as much as lieth in them correct the sinne And yet I would not that any maÌ„ should hereby thinke that I affirme that the iudgement of the spirite and the purpose of the will renewed abideth sound wheÌ„ the godly fall into most heynous wicked The iudgement of the spirite abideth not sound in faultes that are very haynous factes as when Dauid committed adultery and murther For these sinnes are of that kind whereof the Apostle sayth They which doo suche thinges shall haue no portion in the kingdome of God Wherfore Augustine made an excellent distinctioÌ„ namely that a crime is one thing and sinne an other thing Wherefore seinge in this kinde of crime the right of regeneration is after a sort lost it is not to be tought that Paul thereof speaketh in this place Now then it is no more I that doo it but the sinne that dwelleth in me For I know that in me that is in my flesh dwelleth no good thing For to will is present with me but I finde no ability to performe that which is good It is not I that doo it He affirmeth that he doth it not for that he all whole doth it not For in respect that he is regenerate he abhorreth from that whiche he doth The lust and vice whiche is by nature grafted and planted in vs is it which wresteth from vs many things But they which are wise fly vnto Christ that he may make that seruitude which they serue more milde which thinge he not only doth but also mercifully forgeueth the thinges that are committed amisse Wherfore for these causes Paul denieth that he doth that thing which he doth And vndoubtedlye it is to be ascribed vnto the singular gift of God that we will not and that those thinges displease vs which we doo and contrariwise that we wil and wishe those thinges which we doo not For thys propertye is not in all men For it is in them only which are now grafted into Christ and regenerate in him In dede Iudas Cain and Esau were displeased with their sin but yet not therefore for that they allowed the Lawe of God but for that they now began to fele their own discommodity and calamity and destruction For How sins displeasetheÌ„ that are desperate Difference betweene the godly the vngodlye they were not touched with any loue of the Law and wil of God So much difference is there betwene a godly man and an vngodly The godly maÌ„ although he fall yet he doth not from the hart violate the lawe of God For he hath euer thys in hym that continually he resisteth and repugneth sinne But the vngodly man neuer doth good from the hart or escheweth euill as the law commaundeth For he alwayes hath a regard vnto gayne commodity fame and such other like thinges and not vnto the will of God These declare that Paul speaketh Paul in this place speaketh of himself and of the regenerate those thinges which are contayned in this chapiter of himselfe and of the sayntes which are now in Christ regenerate For he sayth that in mind he serued the Lawe of God and to will was present with hym but to performe that which is good he found no ability And when he had cried out vnhappy man that I am who shall deliuer me from this body subiect vnto death He added a geuinge of thankes for that he knew that by Christ he shoulde attayne to it Thys can not they â—â— which are strangers from Christ and vngodly and voyd of yâ— holy ghost Testimonies where by is proued that holy men haue sinne They which deny thys are thereunto by thys reason chiefely moued for that they perswade themselues that sinne can haue no place in holy men when yet the scripture teacheth farre otherwise For Paul vnto the Galathians speaking of the godly writeth in a maner the selfe same thinges that he doth now in this place walke ye sayth he inspirite and performe not the desires of the flesh He sayth not haue ye not the desires of the fleshe but performe them not And the fleshe sayth he lusteth agaynst the spirite and the spirite agaynst the flesh so that whatsoeuer thinges ye would ye doo not This is it which he here sayth I doo not that which I would Dauid sayth Who vnderstandeth his sinnes Cleuse me from my hidden sinnes Enter not into iudgment with thy seruaunt for in thy sight shall no liuing creature be iustified And Esay sayth that our righteousneses are like a clothe stayned with the naturall dissease of a woman And the Lord commaundeth vs to pray Forgeue vs our trespasses If we say we haue no sinne sayth Iohn we deceaue our selues and the truth is not in vs Iames saith we all offende in many thinges The Fathers also affirme that Paul Augustine proueth that Paul speaketh of himself and of the regenerate Ambrose of the same iudgement in thys place speaketh of himselfe And amongste other Augustine agaynst the two epistles of the Pelagians the 10. chapiter And the reasons that moue him thereunto are those for that the Apostle sayth It
will any thing vprightly For when he had sayd Wyth feare and tremblyng worke your saluation lest any man should thynke that he can performe thys by his owne strengthes straight way he addeth For it is God which worketh in you both to wyll and to performe And that no man should thinke that he may through his holines deserue this he addeth accordyng to hys good wyll To will is present with me Some thynke that by the nature of this worde Adiacere which is englished to be present is signified the weakenes of our wyll But I do not thynke that Paul had hereunto a regard For that euill also of lust which is mighty of force in vs is a little afterward sayd to be preseÌ„t with vs by the same word It is true in déede that these men say that the vpright purpose in vs beyng neuer so much regenerate is yet weake Which thyng although it can not sufficiently be proued by thys worde Adiacet yet is it proued by that which followeth But to do good I finde no ability For that must nedes be a weake wyll which can not burst forth into acte For this verbe Adiacere signifieth to be We are in the middest and are pricked forward both of the spirite and of the lust A sentence of the Pelagians on euery side at hande to be readye and to pricke forwarde We are in the myddest and eche part is at hand On the one side we are vrged wyth the pricke of the spirite to wyll good thinges on the other side euill is at hand wherby the good wyll is letted Augustine in hys booke de natura gratia agaynst the PelagiaÌ„s confuteth theyr error by thys place For they sayd as it is there had in the 50. and 51. chapiters If to sinne be in vs there must nedes be in our nature a possibility not to sinne And if it be in vs to sée or to hear there must néedes be in our nature a possibilitie of not seyng or not hearyng And this possibility they will haue to be so fixed vnto nature that it can not be separated from it Thys sayth Augustine mought haue after a sort some lykelihoode of truth if our nature were perfect as it was instituted of God But forasmuch as it is now maymed and weake in vs we can not be said In our corrupt nature we haue not the power not to sinne to haue naturally any possibility not to sinne For he which is whole in hys legs and feete as in hym it lyeth to walke vpryghte so in hym is a possibilitye not to halte But if thou suppose one that is now lame in hys nature is no possibility of walking vpryght Farther Augustine reproueth this sentence although it be vnderstand of nature being perfect For neyther was the possibility not to sinne geuen vnto vs at the beginnyng The power not to sinne was seperable from maÌ„ inseparable from nature For although it were in the first man yet was it separable both from hym and from hys posterity through hys fall euen as both we therof haue in very déede experience and Paul also here bewayleth the losse therof For he sayth That to wyll in dede was present wyth hym but how to do good he found no ability Where then is that possibility not to sinne Why doth not the Apostle vse it Verely of it was entreated in thys place But Paul right well saith yâ— he found no ability how to do good Augustine de nuptiis concupiscentia in his 1. boke Good is not perfectly done vnles wicked â—â—sues â—e absent the 29. and 30. chap. excellently well declareth thys place That which is good saith he is not performed vnlesse wycked desires be absent which thyng is not had in this lyfe neyther is thys fulfilled which is written Thou shalt not lust And yet is not thys precept vnprofitably set forth vnto vs to be beleued For by it we vnderstand that we ought to seeke a medicine when as we see that we are daungerously sicke of thys disease It is coÌ„maunded also that we mought know wherunto we ought in thys mortall lyfe by profiting to endeuour our selues and wherunto we shall attayne in that most blessed immortalitye For vnles it should one day be performed it shoulde not haue benâ— commaunded at all Wherfore godly men as they performe not that which is good forasmuch as they wante not euill desires so also performe they not that which is euill for that although they oftentymes We should not be commaunded not to iuste vnles it might at the â—easte way be performed in an other life fall yet the good and holy desires cease not in them wherby they resist sinne are called agayne into the ryght way For I do not the good thing which I would but the euil which I would not that do I. Now if I do that which I would not it is no more I that do it but sinne that dwelleth in me I finde then a lawe vnto me when I woulde do good for that euill is present with me For I delight in the lawe of God concerning the inner man But I fele an other lawe in my members rebelling agaynst the lawe of my mynde and leading me captiue vnto the lawe of sinne which is in my members O wretched man that I am who shall deliuer me from the body of this death I thanke God thorough Iesus Christ our Lord. Then I my selfe in my mynde serue the lawe of God but in my fleshe the lawe of sinne For I do not the good thing which I would but the euill which I would not that do I. He before spake the selfe same sentence nowe only he addeth these two wordes good and euill which before he added not although the lattin interpreter hath added them of his owne hed Now if I do that which I woulde not it is no more I that do it but sin that dwelleth in me Here endeth he the reason whereby he proued that he was sold vnder sinne for that he did not his owne will but the will of it And here in dede he mought haue made an end Howbeit it semed good vnto the holy ghost to vrge the thing more vehemently And therefore Paul tarieth the longer in this matter and more plainly openeth what he had had experience of in this strife He speaketh with great affection so that he contayneth not himselfe from cryint out wherby to bewaile yâ— misery of our conditioÌ„ And he sheweth 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 Wherfore for it he geueth thanks This is the skope of the Apostle in this whole disputation to leade vs from the lawe by which we coulde not be set at liberty vnto Christ and by that meanes to proue that which he at the beginning entended namely that we can not by the lawe be iustified The thinges which are so
to geue place but to resist to fight and to continue still in the battayle wise yet in the meane tyme with Paul to want this enemy Because in thys battaile although thou wholy yeld not thy selfe yet alwayes will thou or nill thou thou shalt be somewhat hurt It were a greate deale better for thée to performe that which the lawe commaundeth thou shalt not lust so that there mought be in vs no euill desire But this is a full righteousnes which forasmuch as it can not here be had perfect this only remayneth that we follow not after lustes They will not follow thee if thou desire thinges iust and sound why then shouldest thou consent to follow after them This is doubtles a thing vnsemely seing they are thyne enemyes For no man that is wise will follow his enemy When Paul saith In mynde I serue the lawe of God but in fleshe the lawe of sinne shall we thinke that he or such like as he was would for euery light prouokement to wrath haue hurt or killed his neighbour or for euery impulsion of the flesh haue committed adultery or fornication No doubtles But he fought he stroue he suffred not sinne to beare rule and to raigne in his mortal body And Paul thus wrote of himselfe that Why Paul wrote these thinges of himselfe the godly mought by this place receaue some consolation For otherwise when they should sometymes feele themselues moued and tikled with such desires they mought thinke that they are vnacceptable vnto God and hated of hym and that they pertayne not vnto Christ But when they see that Paul writeth these things both of himself and of other godly men and of the regenerate they beginne to plucke vp their spirites and to haue a good hope of their saluation Wherefore they which thinke that Paul in this place transferred vpon himselfe the person of an other man let them consider of how great a consolatioÌ„ they depriue the church of Christ Wherefore let these wordes so be taken that they both bring consolation vnto them that striue and also nothing helpe the outragious opinions of the libertines Forasmuch as the Apostle hath in this chapter spoken many thinges of the Offre wil. infirmity of our strengthes and of that seruitude whereby we are obnoxious vnto sinne it shal be good somewhat in this place to entreat of the liberty of our wil that we may afterward teach how the prouidence and predestination of God taketh not away will from men which neither also is taken away by his power whereby he doth whatsoeuer thinges he will nor by the appoynted order or connexion of causes of thinges Of which matters as I hope we shall more largely entreate in the 9. and 11. chapters Wherefore at this present we will only enquire The question to contracted to the 〈◊〉 coâ—e bâ— originall 〈…〉 e. how much our naturall prauity whiche came by originall sinne hath lefte vnto vs of fre wil especially seing that whatsoeuer we do rightly the same is said to be attributed wholy vnto the grace of God And although this word frée wil be not red in the holy scriptures yet ought it not to seeme a thing ether fayned or inuented The Grecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of his owne power or of his This word free will is not red in the hoâ—y scriptures What is free What choyse is When the will is free Free choyse consisting in the will hath his rootes in reason In reason error two manner of wayes Luste foloweth the weaker argumentes We deliberate not but touching things that are to be done We deliberate not touching all things that are to be done owne right Which self thing the Lattines signify when they say Arbitrij libertatem that is the liberty of the choyce or will For that is frée which followeth not the will of an other but his owne will But the choice séemeth herein to consist that we as it séemeth good vnto vs follow those thinges which are decréed by reason But then is the will frée when according to his lust it imbraceth these thinges which are approued of the vnderstanding part of the minde Wherefore the nature of frée choise although it most of all consisteth in the will yet hath it his groundes in reason But they which wil rightly vse this faculty or power must chiefyly sée vnto that there be in reason no error And that commonly commeth two maner of wayes For other it is hidden from vs what is iust and vniust in the doyng of thinges or if we sée that yet in iudgyng of the reasons whiche are accustomed to be alledged on other side we faile For alwayes in a maner our lust adioineth it selfe vnto the weaker argument By whiche meanes it oftentimes commeth to passe that the stronger and better reason is neglected and forsaken which thing in disputations we see oftentimes happeneth For they whiche will defend the weaker part are accustomed with all maner of ornamentes colours to poolishe it and to set it forth that the hearers beyng allured by cloquence and counter feate shewe should not pease the streÌ„gth and waighte of the reason Farther this is to be knowen that men coÌ„monly deliberate not touching all maner of thinges but onely touching those whiche are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is which are to bee done of vs. Nether do all yâ— thinges which we either folow or refuse nede deliberatioÌ„ For there are certayne good things so manifest sure that it is inoughe yâ— they be once named For streight way they are ether chosen or refused Such as are felicity infelicity life death and such other like But there are other thinges more obscure or meane about which men are wont to deliberate That God is to be worshiped all men without any doubting coÌ„fesse But in what maner and with what rites or ceremonies he is to be worshiped there is greate doubt put That it is profitable for men to inhabite in cities and to maynteyne felowship together all men knowe But with what Lawes they are to be gouerned or what kinde of common welth is best to be vsed therof ofteÌ„times great doubtes In what things free will consisteth Definition of free will Fower differences of states arise In these and suche like thinges is free will occupied and thus we may define it Free will is a faculty or power whereby we ether take or reiect as it semeth good vnto vs thinges iudged by reason But whither there be any such power or no in man or how it is in him can not with one answere be declared First it is necessary that we distinguish the state and condition of man Now in man there are found at the least fower differences of states For the state of Adam when he was at the beginning created was far diuers from that state after his fal such as is also now yâ— state of all his posterity Farther they which are regenerate in
incline our hartes that we may walke in hys wayes and wyth Paul to the Thessalonians The Lord direct your hartes in patience and in the wayting for of Christ. And Solomon in his prouerbes sayth The hart of the kinge is in the hand of God and to what end he wyll he enclineth it These testemonyes sufficiently declare that it is the worke of God and not our worke to be conuerted vnto hym and to liue vprightly Here some obiect vnto vs the commaundementes which are set forth vnto vs in the holy scriptures for they séeme to signifie that it lieth in our selues to performe the thinges which are commaunded For Esay sayth If ye will and wyll harken vnto me ye shall eate the good thynges of the earth And the Lord oftentimes commaundeth vs to conuert our selues vnto him Be ye conuerted sayth he vnto me I wyll not the death of a sinner I had rather he should be conuerted and lyue And when he had published abroade the lawe he sayd that the had set before them life and death blessing and cursing And infinite such other like testemonies mought be brought But here we ought to consider that these thinges in Commaundements in deede are geuen but we are not taught that is lieth in humane strengthes to performe them By the law of God we must measure our infirmity and not our strengthes dede are commaunded vnto men but we are no where tought that a man is able to performe them by his owne proper strengthes Neither is it mete that by the preceptes of the lawe of God we should gather the power of our strengthes as though we of our owne accord are able to performe so much as the lawe of God commaundeth Yea rather hereby is to be measured our infirmity that when we sée that the excellency and dignity of the commaundementes of God infinitly passeth our strenthes we should remember that the law hath a certayne other end then to be performed of vs. That ende Paul declareth to be sondry and diuers By the lawe sayth he commeth the knowledge of sinne which lawe he sayth was therfore geuen that the number of transgressions mought be increased For by this meanes the lawe is made a scholemaster to leade men vnto Christ that when they sée themselues oppressed with the waight of the commaundementes and with the greatnes of sinnes they should vnderstand that their saluation lieth only in the mercy of God in the redemption of Christ For when we perceaue our owne imbecillity and vnworthynes straight way we beginne to pray vnto God that he would both forgeue our sinnes through Christ and also minister vnto vs the helpe of his spirite that we may endeuor our selues vnto his will Geue what thou commaundest sayth Augustine and commaund what thou wylt Farther an other end of the law is that we should sée whereunto we must apply our selues It is possible also that if by the grace of God there be geuen an obedience begon men may frame thēselues vnto y◠law Lastly though in this life be not geuen vnto vs to be able exactly to satisfye the lawe yet in an other life when we haue caste of all this corruption we shall fully obtayne it And yet ought not God therefore to be accused of iniustice for it commeth not throughe his fault that his commaundements can not be obserued Neither can any of vs be excused for y◠we willingly Why God is not to be accused of iniustice desirously violate y◠law geuē vnto vs. The law was geuē as a thing most agréeable vnto our nature as it was first instituted For y◠image of God could not otherwise more liuely plainly be expressed And although by reason of sin we are not able to accōplish the law yet this at y◠least way we sée what maner ones we ought to be And that sentence which is commonly obiected that nothing is to be counted for sinne which dependeth not of election ought to be vnderstand as Augustine interpreteth it of that kind of sinne which is not a punishement of sinne For otherwise originall sinne is neither voluntary nor receaued by election But thou wilt say Seing the matter goeth so we shall séeme of necessity to sticke fast in sinne Which thing doubles I will not deny Although such is this necessity that it hath not compulsion ioyned with it God is of necessity good neither can he by any meanes sinne and yet is he not violently compelled to be good which thyng The necessity of sinning is without compulsion Augustine in his 22. booke De ciuitate dei and 30. chapter excellently well declareth Shall we sayth he for that God hymselfe can not sinne therefore deny that he hath free will Ambrose in his 2. booke and third chapiter de Fide to Gratian the emperor testefieth that God is free when as sayth he one and the selfe same spirite worketh all thinges diuiding vnto all as pleaseth him according to the choyse of hys free will and not for the dewty of necessity In these sentences of these fathers free wil is so taken that it is contrary vnto violence and compulsion not that it is equally prone to ether part Wherefore Ierome in his homely of the prodigall sonne which he wrote vnto damasus for that he tooke free will in an other sence therefore wrote otherwise For it is God only sayth he on whome sinne falleth not nether can fall But others forasmuch as they haue free will may be bowed to ether part Vnto blessed spirites also and angells forasmuch as theyr felicity is nowe confirmed this belongeth that they can not sinne Wherefore Augustine in his 22. booke de Ciuitate Dei the. 30. chapiter Euen as sayth he the first immortalitye whiche Adam thorough sin lost was that he mought not die so the first free wil was that he mought not sin but the last free wil shall be that he can not sin And yet notwithstanding there is graunted a certayne kinde of libertye not whereby they can be bowed to ether part but whereby although that which they do is of necessity yet are they not compelled or violentlye driuen For euen as there are certayne true thinges so manifest that the minde can not but assent vnto them so the presence of God A similitude Why the blessed can not sinne now reuealed and made manifest is so greate a good thing that the saintes can not fall away from it So also although we of necessity sinne before we be regenerate in Christe yet are not therefore the powers of the will violated for whatsoeuer we do we do it both willingly and also being induced by some certayne hope And yet are we not therefore to be counted nothinge to differ from brute beastes For they although they be moued by some certayne iudgmēt yet They that are not regenerate differ from brute beastes is it not by a free iudgement But in men although not yet regenerate there is still as we
hooke de Ciuitate Dei the. 12. chapiter which we before cited For he sayth that when as the empire was first in the East God would that at the length the kingdome of the Romanes should be the chiefe to tame the wicked doinges of other nations But many suspect that by this doctrine is opened a window vnto many vices For if the doings of ciuil men whilest they seme to liue vertuously be sinnes they maye easely be pulled away from those notable good workes Hereunto I answere that we teach not that ciuill discipline is to be neglected Ciuill discipline is not to be neglected of instdeâ—s for it by the prouidence of God is as it were a certayne bond wherby is preserued all ciuill fellowship God can suffer cities and commonweales so long as in them florisheth integrity of maners and vertue and honestye but when those things be vtterlye vitiated and corrupted then is GOD so prouoked to wrath that he will punishe those thinges whiche he before had long tyme wincked at Men so long as they are without Christ sinne yea when they do notable The Ethikes when they kept ciuill discipline sinned lesse then wheÌ„ they contemned it All sinnes ar not like workes but farre lesse then if casting away al ciuill dueties they vtterly abandone themselues to all manner of sinnes For we are not Stoikes to thynke that all sinnes are lyke Farther if these men omitte to do those workes which by the very light of nature they know to be honest they striue against their own conscience And if we will more plainly see whether sentence namely ours or our aduersaries open a greater window vnto vices let vs compare them together Our aduersaries and not we open a window vnto sinnes Verily they when they preache that wicked men may doe good workes able to please God and by them to merite grace as they speake of congruitye what thing els do they then foster and nourishe poore misers in their damnable estate For they make those men to delight in themselues for such workes I know not what and to hope that at the lest at the ende of their lyfe they shal for those workes sake obteine of God to be truly and earnestly conuerted But in yâ— meane tyme they liue securely neither do they with a iust and true repentaunce turne away from their wicked factes But we contrariwise when we daily admonishe them to come vnto Christ and by true repentaunce to be reconciled for otherwise good workes will nothing profite them when as though they be neuer so godly to the shew yet before God they are sins do we not vse very sharpe spurres that leuing impietie and their corrupt kind of life they should conuert themselues vnto the righteousnes of god These things if thou diligently weigh thou shalt easily perceiue whether of vs more make open the way vnto wicked lustes This doubtles may all they iudge which are touched with any affect of truth and pietie For besides that which we haue now said they shall easely see that all the good workes which are attributed vnto men not regenerate are a The aduersaries put a way much froÌ„ the grace of God derogacion and a robbery vnto the grace of God For if without the grace of God we maye performe many thyngs which are acceptable and grateful vnto hym it followeth that we are not wholy redemed renewed of him which is so wicked so straÌ„ge froÌ„ the catholike truth yâ— nothing can be deuised more impudeÌ„t or more wicked For what piety is there remaining wher Christ is robbed of hys honour Or what honor is left vnto Christ if we teach yâ— he hath not brought vnto vs all abilitie to liue vprightly Some vaunt that many things happen and are done before regeneration which are as certaine meanes to the obteinement therof and seyng oftentimes it commeth to passe that by them we are iustified they cannot be counted sinnes We graunt in déede that these are sometimes certayne meanes wherby God bringeth vs to iustification but therby is not proued Goodly workes are sometimes occasions of destruction that vnto them that do them they are not sinnes And doubtles as touchyng the nature of the workes themselues vnto some they are occasioÌ„s of greater destruction For there are many which by reason of such their works wonderfully puffe vp themselues and haue a plesure in themselues and preferre themselues before others and beyng now full and satisfied with the opinion of themselues although they be impelled and inuited yet they refuse to go any farther In these men such workes are preparations to eternall death But as touching the elect God gouerneth and temperateth their workes and maketh them to worke together to saluation although of their owne nature they are sinnes and ought to be counted vicious as long as the light of iustification shineth vpon theÌ„ Wherfore we confesse yâ— workes are certain preparations vnto a healthfull conuersioÌ„ but yet to none but The workes which are done before regeneration are samtimes preparation vnto it but yet onely in the predestinate vnto the predestinate and vnto the elect whom God sometymes by these workes leadeth to iustification not that they of their owne nature haue this strength to prepare vnto iustification for vnto the castawayes reprobate they serue vnto condemnation But now let vs sée what those workes be which our aduersaries so highly prayse in men not regenerate There is in them say they a certaine acknowledging of sinne therof springeth a terrour wherby they are vehemently smitten after that is stirred vp a sorrow for the losse of the kingdome of heauen and then they are moued with a lesse desire to wicked actes and they take lesse pleasure in sinnes and in the inticementes of the world They séeme also with some zeale to heare the word of God How can these thinges say they be counted sins Although they are not say they of such efficacy that a man can by them be conuerted and forsake the olde state of his corruption Here I would demaund of these men what maner knowledge of sinne that is which is so had that in the meane tyme we preferre it before the righteousnes of God Verely seing that it wanteth his true and proper ende it cannot be but sinne For to this end is that knowledge That knowledge of sinne which wanteth his proper end is sinne The end of the knowledge of sinne appointed that when we know sinne we should forsake it and embrace the righteousnes of God Which ende if it be away the worke is corrupted and made sinne All morall writers confesse this that that action is sinne which is depriued of hys dew ende Farther what maner feare of hel fire is that when as they daily throw themselues hedlong into it And what sorrow is that for the losse of the kingdome of heauen when they continually refuse it beyng offred vnto theÌ„ by the holy scriptures and by the preachers If
miseries of thys lyfe Now should I also speake of the fourth state of man But touching it Of the liberty whiche we shal haue in our country we may in one word aunswer That forasmuch as in heauen we shall haue most chiefe felicity no kinde of liberty can there be wantyng vnles a man will cal that a liberty to be able to sinne and to fall away from God that is from the chief good thyng but because that that liberty which there we shall haue is a most singuler liberty therfore our hope is that in our countrey we shall be most frée But now Lust and corrupt motions which râ—maine in the regenerate whether they be sins resteth an other question to be entreated of namely whether this lust those corrupt motions which remaine in the regenerate are sins ought so to be called These things are called of Paul the law of sinne the law of the members And that these remayne in holy men after regeneratioÌ„ he teacheth vs by the exaÌ„ple of himself But whither they be sinnes or no caÌ„not rightly be defined vnles we first vnderstand what sinne is Augustine saith that sinne is whatsoeuer is spoken done or lusted against the law of God But whither this definitioÌ„ belong vnto al sins or vnto those only which are coÌ„monly called actual it is vncerten by reasoÌ„ of yâ— ambiguity This word lusted in the definition how it may be taken of this word lusted For if it be referred vnto yâ— ful assent of the will wherby we assent vnto corrupt desires theÌ„ is the definitioÌ„ contracted to actual sins But if this word Lusted be so largely amply takeÌ„ as is that last precept Thou shalt not lust then may the definition be vniuersall and comprehend all maner of sinnes The master of the Sentences in his .2 booke and 35. distinction cited that definition when he had now largely entreated of originall sinne and had begonne to serch out the nature of other sinnes Wherefore it semeth that he thought that that definition pertayneth only to actuall sinnes But howsoeuer it be touching thys matter we will not muche contend Ambrose in his booke de Paradiso in the .8 chapiter setteth forth doubtles a most large definition of sinne Sinne sayth hâ— is nothing ells but the transgression of the Law of God and disobedience of the heauenly commaundementes But leauing the sentences of the fathers the matter is to be called to the triall of the scripture that out of them we maye certaynly knowe what sinne is Iohn in his first epistle and 3. chapiter Sinne saith he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Definition of siâ—ne out of the word of God is iniquity That Greke word is coÌ„posed of the particle priuatiue that is with out and of this worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a Law Here the nature of sinne is excellently well declared For it is sayd to be a priuation wherby is taken away from it the good thing which it ought to haue If thou enquire what that good thinge is which by sinne is taken away this Greke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresseth it For that He calleth sin the priuation of that good thing whiche the law of God prescribeth good thing is taken away which is prescribed in the Law of God Wherefore we may say that sinne is whatsoeuer is repugnauÌ„t vnto the Law of God Now let vs se whither this definition taken out of the holy scriptures be agreable vnto that prauity which remaineth in the saintes after regeneratioÌ„ Which thinge we affirm but our aduersaries deny but the holy scripture is without al doubt one our side For Paul expressedly sayth that the Law of the members warreth agaynst the law of God and of the minde and that the wisdoÌ„e of the flesh is enmity against God so that it is not subiect vnto the law of God yea nether can be subiect And it vtterly strâ—ueth agaynst the fiâ—st and the gretest commaundement Thou shalt loue the Lord thy God with all thy soule with all thine hart with all thy strength For if all our streÌ„gths and powers should as it is mete geue place vnto God this lust theÌ„ should neuer haue any abiding in vs. Farther the selfe same lust partly also striueth agaynst the last precept Thou shalt not lust And Augustine as we haue before in mo places then one cited him affirmeth that these two commaundements can not so long as we liue here be fully obserued of vs. But why they were geuen when as they can not be kept he bringeth very firme reasons which here to repete is not nedefull We haue declared by the definition of sinne that this lust whereof we speake is sinne Nowe let vs consider other argumentes One is taken of the institucion of man For man was made vnto the image and similitude of God And we are predestinate to be made like vnto the image of the sonne of God And we are commaunded to put one a new man Which as Paul sayth to the Colossians in the .3 chapiter is renewed to the knowledge and image of hym which created him which new maÌ„ as it is written in the epistle vnto the Ephesians consisteth in righteousnes and in holines of truth And the image of God Wherein consisteth the image of God which we are commaunded to put one herein consisteth as Tertullian sayth that we haue one and the selfe same motions and fealings with God And Paul to the Phillippians exhorteth vs to be of one and the same minde with Christ But these motions and lusts doo moste filthilye corrupt and blot the image of God in vs. Farther that which we ought to crucefye to mortefy and to put of must of necessity be sin For if they were good the holygost would rather haue admonished vs to norishe and to maintayne them And Paul to the Colossians sayth Mortefye your members which are vpon the earth And to the Galathians They which are of Christ haue crucefied theyr flesh with the lusts thereof And in an other place Put of sayth he the old man And if these motions do so displease God it caÌ„ not be for any other cause but for that they are sinnes For God is so good that nothing displeaseth him but only sinne Last of al vnto sinne is death dew as a reward Wherefore death can haue no place where no sinne is For thys preheminence had the Sonne of God only to dye an innocent For he died for our sinnes But we therefore dye bycause we are not without sinne And if it be so then let vs se what our aduersaries can alledge why infantes now regenerate in Christ doo dye For they haue no actual sinnes and the guiltines of originall sinne is taken away Only there remayneth lust and corruption of nature not wholy amended and corrupt motions which Augustine in his 11. booke of Confessions sayth are found in infantes and he both confesseth and accuseth them as
which are most gréeuous For he saith that their hart was blinded and that they were made fooles although they boasted that they were wise men and yâ— they were deliuered vp of God into a reprobate seÌ„ce to defile their bodyes with ignominy Sinnes may be called punâ—shmeâ—tes although they be pleasaunt What are all these but most gréeuous punishementes If when a man hath committed theft straighway ether his handes should fall away or els hys eyes should be plucked out we would say that he is gréeuously punished of God Paul sayth that these meÌ„ were depriued of their minde that their hart was made foolishe and that they most ignominiously contaminated their owne bodies and shall not these séeme to be punishementes How can we thinke that our minde can be safe whole and vncorrupt if sinne raigne in it Salomon saith Can a man nourishe fire in hys bosome and not burne hys garmentes Or can a man go vpon hot Why sinne is called a punishment burning coales and not burne hys feete And therfore sinne is called a punishment for that it hurteth and corrupteth nature For the prauity of originall sinne hath so corrupted nature that now it can skarsely séeme to be halfe on liue And the corrupt motions and violent rages which spring out of that prauity â–ª do vnlesse they be kept vnder and mortefled make it more fierce Finally if thou consent vnto them they are continually made of more more force so that nature alwayes becommeth worse and worse All these thinges hereto tend to geue vs to vnderstand that lust grafted in vs and corrupt motions which are still remaining in our mindes belong to this kinde of sinnes but yet in such sort that they are punishmentes As touchinge the hurting of nature the first sinne also may be called a punishment of an other sin going before namely of originall sin if it be not also a punishemeÌ„t of an other more gréeuous sinne Howbeit this yet is to be noted that the first fall also is in such sort that it is also a punishement For as we haue said there is no sinne which doth not most gréeuously hurt the nature of man and so at the least it hath ioyned with it a punishement of it selfe But not euery sinne is Not euery sin is a punishment of a sinâ— going before a punishement of an other sinne going before But those wherof we now entreat we affirme to be punishementes of sinnes going before and we say also that they are sinnes But vnto some it séemeth wonderfull that these thinges are of necessity how they can be sinnes But touching this matter let vs heare what Augustine Euen those thinges whiche are done of necessity may be sins saith in his 3. booke de libero Arbitrio the 18. chapter Some thinges also saith he done of necesity are not to be allowed as when a man would do well and can not For otherwyse what should moue these wordes The good that I would I do not but the euill that I would not that I do And this to will is present wyth me but to performe the good I find no ability And thys The fleshe lusteth against the spirite and the spirite agaynst the fleshe For these thynges are repugnant the one to the other so that ye do not the thyngs which ye would But all these thyngs are pertayning to men and come of that damnation of death For if they be not a punishment of man but nature in man then are they no sins For if men depart not from that state wherein man was naturally made so that he could not be better then when he doth these thyngs he doth the things which he ought But if man were good it should be otherwise but now for that it is so he is not good neither lieth it in hys own power to be good ether for that he seeth not what maner Man hath not in his owne power to be good one he ought to be or els for that although he see yet is he not able to be such a one as he seeth he ought to be And that thys is a punishment who can doubt This much Augustine In which wordes many thinges are worthy to be noted First he confesseth that many thinges which happen of necessity are not to be allowed Secondly he The first motions are sinnes for that by them we depart froÌ„ that state wheâ—â—nto we are made geueth a reasoÌ„ why they are called sinnes for that we depart froÌ„ that state wherin we were naturally made Thirdlye he sayth that man is not good neither hath in his owne power to be good Fourthly why he can not be good he bringeth two reasoÌ„s ether for yâ— he séeth not what is to be done or for yâ— though he sée it yet by reason of his infirmity he is not able to performe it Lastly this is to be noted Why man hath not in his owne power to be good that he vnderstandeth these thinges of men regenerate For he citeth the wordes of Paul to the Galathyans and those places which we now haue alleaged which we haue proued can not be vnderstand but of the regenerate But vnto this sentence of Augustine that séemeth to be repugnant which Ierome writeth in his interpretacioÌ„ These things are ment also of the regenerate of faith We say saith he that they er which together wyth the Maniches say that a man can not eschew euill But these thinges may without any difficulty be conciliated For Ierome speaketh of nature as it was instituted of God for he writeth against the Maniches which taught that therefore we can not resist sin Ierome agaâ—nst the Manichies speaketh of a whole and perfect nature for that we were by nature created euill of an euill God But there is none of vs which doubteth but that man when he was at the beginning created was most frée But that Augustine speaketh of nature after the fall hereby it is manifest in that he saith All these thynges pertayne to men and come from that damnation of death moreouer he confesseth that this is a punishement of man now fallen away Augustine speketh of our nature after the fall Farther if these thinges be referred vnto the regenerate we may say that the sentence of Ierome hath a respect only to the grosser kindes of sinnes which seperate vs from the kingdome of God from which we doubt not but that men regenerate The regenerate may abstaine from the grossâ—â— kinde of sins in Christ may abstaine But Augustine speaketh most largely and by sins vnderstaÌ„deth these things also wherof we presently speake without which we can not here leade our life And this latter solutioÌ„ is noted of the master of the seÌ„teÌ„ces in his 2. booke 36. distinctioÌ„ But they obiect vnto vs that we do iniury vnto baptisme if we say that in it is not takeÌ„ away sinne But we can not iustly be accused of this crime For we
pertakers not only of the death of the Lord but of his resurrectioÌ„ also for forasmuch as Christ was by it raysed vp from the dead as many as are endewed with the same spirite shall likewise be raysed vp from the dead For that cause he exhorteth vs by the spirite to mortefye the deades of the flesh that we may be made pertakers of euerlasting life Thirdly he amplifieth and adorneth this state and condition which by the spirite of Christ we haue obteyned namely that now we are by adoption made the children of God that we are moued by this spirit and made strong against aduersities to suffer all afflictions Which prayses serue not a little to quicken our desire that we should desire to be dayly more aboundantly enriched with this spirite Fourthly he confuteth those which obiected that state to seme miserable and vnhappy in which the faythfull of Christ liue For they are continually excercised with aduersities so that euen they also which haue the first fruites of the spirite are compelled to mourne And he writeth that by this meanes these thinges come to passe for that as yet we haue not obteyned an absolute regeneration nor perfect saluatioÌ„ for we haue it now but only in hope which when time shall serue that is in the end of the worlde shall be made perfect Fiftly he teacheth that notwithstaÌ„ding those euills which doo enclose vs in on euerye side yet our saluation is neuertheles sure for the prouidence â–ª of God whereby we are predestinâ—te to eternall felicity can nether be chaunged nor yet in any poynte fayle And by this prouidence sayth he it commeth to passe that vnto vs which loue God all thinges turne to good and nothing can hurt vs forasmuch as God hath geuen vnto vs his sonne and together with hym all thinges wherefore seing the father iustifieth vs and the sonne maketh intercession for vs there is nothing which can make vs afrayd Lastly he sayth that yâ— loue of God towards vs is so greate that by no creature it can be plucked from vs. Hereby it is manifest of how greate force the spirite of adoption is wherewith we are sealed so long as we wayte for the perfection of our felicity And these thinges serue wonderfully to proue that our iustification consisteth not of workes but of fayth and of the meare and free mercy of God This is the summe of al that which is coÌ„tained in the doctrine of this chap. As touching the first part the Apostle alledgeth that condemnation is now takeÌ„ away which he proueth bycause we are endewed with the spirite of Christe But this deliuery he promiseth vnto those only which are in Christ Wherfore seing it is manifest what his proposition or entent is now let vs se howe these thinges hange together with those which are alredy spoken Toward the end of the former chap Paul cried out twise first when he sayd Vnhappy man that I am who shall deliuer me from the body of this death And by the figure Aposiopesis he expressed not the deliuerer but here he sayth that that deliuerer is the Lawe The law of the spirit and life deliuereth of the spirite and of life Farther in that place with greate affection he sayd I geue thankes vnto God through Iesus Christe our lorde nether declared he wherfore he gaue thankes But nowe he playnly expresseth the cause For he sayth that now there remayneth no condemnation and that we are deliuered from the Thankes are to be geuen for that there remayneth in vs no coÌ„mendation Law of sinne and of death This is it for which he gaue thaÌ„ks Lastly he added how that in minde he serued the law of God but in flesh the law of sinne Now he more playnly expresseth what that is namely to be in Christ and not to walke according to the flesh but according to the spirite Hereby it manifestly appeareth how aptly these thinges are knit together with those which are alredy spoken The Apostle seemeth thus to speake Althoughe sinne and the corruption of nature where wyth the godlye are vexed be as it is alredye sayde styll remayninge in them yet is there no daunger that it shoulde brynge condemnation vnto men regenerate for they are holpen by the spirite of Christe wherewith they are now endewed And euen as before he aboundantly entreated of the violence and tiranny of sinne which it vseth against vs being vnwittinge What thinges auayle to know our selues and vnwilling thereunto so now on the other side he teacheth what the spirite of Christ worketh in the Saintes Wherefore seing not only the holy scriptures but also the Ethnike writers do expressedly commaund that euery man shoulde knowe himselfe peraduenture there is scarse any other place out of whiche the A godly maÌ„ consisteth of two principles same may better be gathered then out of these two chapiters For a godly man consisteth of his owne corrupt and vitiate nature and also of the spirit of Christ because we haue before learned what yâ— corruptioÌ„ of nature that is sinne woorketh in vs and now is declared what benefites of Christ we obtayne by his spirite by this may euery man as touching ether part know himselfe Vndoubtedly wonderfull great is the wisdome of the Apostle who when he wrote of the force of sin expressed it chiefely in his owne person to geue vs to vnderstand that there is no Why Paul chaungeth the persons in these two descriptioÌ„s man so holy which so long eas he liueth here is cleane ridde from sinne But afterward when he entreateth of the helpe of the spirite of Christ he bringeth in the person of other men least any man should thinke with himselfe that not all manner of Christians enioye this excellente helpe of God but onelye certaine principall and excellent men such as were the Apostles After these things which we haue before heard out of the seuenth chapter a man mought haue sayd forasmuch as we are so led away captiue of sinne and that by force and against our willes what hope can there be of our saluation Much saith Paul Forasmuch as now there is no condeÌ„nation to theÌ„ which are in Christ For by the spirite of Christ we are deliuered from the lawe of sinne and of death This reason is taken of the cause efficient whereby is not only proued that which was proposed but also euen the very carnell and inward pithe of our iustification is touched For although men being now iustified are so restored vnto the giftes of God that they begin to liue holily and do accomplishe some certayne obedience begonne of the lawe yet because in the iudgement of God they can not stay vpon them forasmuch as they are vnperfect and are not without fault of necessity it followeth that our iustification should herein consist Wherein consisteth iustificatioÌ„ â–ª namely to haue our sinnes forgeuen vs that is to be deliuered from the guiltines of them And this is it which
that by his spirite the iustification of the law might be fulfilled in the elect Neither did he for any other cause take flesh vpon him but to helpe and succor the infirmity of our flesh Of this purpose and councell of God the Apostle here entreateth By this place it manifestly appeareth how one and the selfe same worke One and the selfe same worke is both sin and vetue as it commeth either from vs or from God as it commeth from men is sinne and as it commeth froÌ„ God is good The Iewes sought nothing els in the death of Christ but to exatiate and fulfill their hatred to reiect the worde of God and to repell and put away the chastisements and corrections of the Lord and also to kepe still their dignities and honors These endes forasmuch as they are very wicked the action also could not but be very wycked But God forasmuch as he had a regard to the setting forth of his goodnes and procured the health of mankinde in that he deliuered his sonne vnto the death accomplished a worke of most singuler charity Wherfore if we will speake properly God if we speake properly ought not to be counted the cause of sin God can not be called the cause of sinne although it cannot be denied but that he is the cause of that thing which in vs is sinne for that which in him is praise worthy and procedeth of vertue is oftentimes by vs defiled for that we our selues ar vncleane In that he saith That which was impossible vnto the law he teacheth both that the law is weake and by the contrary that the spirite and faith are strong But that infirmity of the law appeareth not vnles the weakenes of our frée will be throughly known For therof commeth it that the law is weak because it lighteth vpon a corrupt nature For otherwise the law it selfe so far forth as it is written is nether weake nor strong But man is iudged weak so long as he is left vnder the Law and is not holpen by the spirite of grace This place most strongly An argument of iustification that it is not had by workes proueth that iustification is not of workes and that there are no workes preparatory for works which go before iustification either do agrée with the law of God or els they defect or want of it If they agrée with the law theÌ„ of necessity we must graunt that the law is not weak as that which without the spirit and grace may be performed Paul in this place affirmeth that thing to be vnpossible But if such workes faile of the rule of the law â–ª which can not be denied then must we nedes graunt that they are sinnes But by sinnes no man can be iustified Here also are reproued the Pelagians which tooke vpon them to say and teach that a man by The Pelagians are in this place ouâ—râ—hrown the strengthes of nature is able to fulfill the commaundements of the Law For Paul teacheth contrariwise that the law was so weakened by the flesh that it behoued vs to be deliuered by an other helpe But where as he sayth yâ— the law was weakened by yâ— flesh no man ought therfore falsely to suppose yâ— here is condeÌ„ned yâ— substance of the flesh or nature of yâ— body for these things God created good But by flesh he vnderstaÌ„deth yâ— naughtines corruption which by reason of the fall of AdaÌ„ passed through all mankind Which corruption forasmuch as it is still remayning euen in men regenerate they can not vndoubtedly perfectly and fully accomplish the lawe of God vntill they haue vtterly put of this fleshe And as Chrisostome noteth the lawe of God is not by these wordes condemned but rather commended because it commaundeth right and iust thinges but it can not bring them to the ende Wherefore the comming saith he of Christ was necessary which might minister helpe and succour vnto the lawe for the lawe in dede taught vprightly There are two things which the law cannot performe what ought to be done and what ought to be auoyded But besides this there were two other thinges necessary which the lawe could not geue first that those thinges might be forgeuen which are committed against the commaundements thereof an other is that the strengthes of man might be corroborated whereby to performe the commaundementes of the lawe Without these two thinges whatsoeuer the lawe teacheth touching the doing or eschewing of thinges it can not profite but rather serueth to condemnation For he which knoweth the will of his Lord and doth it not is gréeuouslyer punished then he which knoweth not the will of his Lord. Those commentaryes which are ascribed vnto Ierome do vpon this place expressedly affirme that the Apostle here speaketh not of the lawe of ceremonies for he speaketh here of that lawe whereof is written in the 7. chapter of Mathew The thinges which ye wyll that men should do vnto you the same do ye vnto them of which lawe it is straight way sayde Thys is the lawe and the prophetes Wherefore there is no cause why any man shoulde cauell that that whiche Paul saith It was possible vnto the lawe is not to be referred vnto the morall lawe Three thinges are here enquired for but vnto ceremonyes But there are in this place thrée thinges to be obserued first what moued God to geue his sonne secondly what Christ being geuen vnto vs did for vs. Lastly what fruite we obtayne by his worke As touching the first the Apostle saith that this was the purpose of God when he gaue his sonne that the infirmity of the lawe should not be a let to our saluation For he sawe that it was God gaue his sonne that the infirmity of the law should not be a let to our saluation so weake by reason of the infirmity of our fleshe that by the ministery thereof we could not attaine vnto saluation which he had appointed for vs. Which sentence if our aduersaries would consider they should sée that they can neither maynetaine workes of preparation nor yet iustification by workes vnles paraduenture they thinke that this counsell or purpose of God was not necessary And these men vndoubtedly do as much as lieth in theÌ„ to diminishe the benefite of Christ neither acknowledge they the perfect and full loue of the father towardes vs. Paul saith that the lawe without Christ is weake these men say that before we are made pertakers of Christ we be able to worke good workes and to obey the lawe of God And although Paul here teacheth the impossibility of the lawe yet the fathers haue sometimes accursed such as dare say that God hath commaunded Whether God haue commaunded thinges vnpossible thinges vnpossible Although if a man rightly vnderstand our doctrine he shall easely sée that we teach not that the commaundementes of God are vtterly vnpossible but only as touching those which are strangers from Christ For men now regenerate haue
a beginning and an endeuour of obedience and forgeuenes of defectes which they committe the righteousnes also of Christ whereby the law is fulfilled is now made their righteousnes and is of God imputed vnto them For the strengthes of the head do passe into the members Lastly by hope we are made safe and the accomplishment of the lawe which wanteth in their workes so long as they liue here they shal attaine perfectly by all meanes ful wheÌ„ they shal be ioyned together with Christ in an other life â–ª And therefore woulde God prouide a remedy for the weakenes of the lawe which springeth of our weaknes Let vs sée therefore what God hath done He hath sent his sonne in the similitude of the fleshe of sinne and by sin hath condemned sinne in the fleshe By these woordes is manifeste the number and distinction of the diuine persons in the holy Trinity For if the sonne be sent of the father then must one of necessity be distinct from the other which is The distinction of persons in the Trinity contrary to the heresye of Photinus Sabellias the Patripassianites and other suche pestiferous men which taught that the sonne and the holy ghost are distincted both from the father and also betwéene themselues onely as touchinge the names But what order Paul hath put in the persons we may easely sée Firste he saith that the holy ghost is he which deliuereth secondlye that that spirite is geuen by Christ lastly that the sonne is sent of the father And so he resolueth the last effect of our saluation into the first cause In the similitude of the flesh of sinne Augustine admonisheth that these This word similitude taketh not away the veritie of the flesh things are to be red ioyntly together so that this word similitude is not referred vnto the fleshe but vnto sinne For the humane nature which Christ tooke vpon him had the shew or forme of sinne but yet in very dede it could not be polluted with sinne Paul also vnto the Phillippians writeth that Christ was in the similitude of men not that he was not a man in very dede but that bycause he so abased himselfe that he nothing departed from the common custome of men nether confounded he the nature of man with the nature of the word of God but left it so perfect that euen the forme and similitude of other men might be shewed in Christ And therefore the Apostle vseth this word similitude that we might vnderstand yâ— the Lord was not a pure man only as other men were althoughe he semed such a one For in him was the diuine nature hiddeÌ„ Wherefore there is no cause why the Marcionites or other such like heretikes shoulde by these places deny that Christ had true flesh For he tooke vpon him the nature of man as the Greke Schiolies haue noted with the affections thereof not vndoubtedly with those affections which spring of malice but with those which spring of nature instituted of God In summe to haue taken the flesh of sinne is nothing els then that Christ was so made man that he was subiect vnto heate cold hunger thirst contumelies and death for these are the effects of sinne And therefore the the flesh of Christ mought well be called the flesh of sinne Augustine in his 14. booke agaynst Faustus hath to doo agaynst an heretike which refused Moses as though he were conâ—umelious against Christ when he wrote Cursed be euery one that hangeth one a tree Vnto whome Augustine answereth If by this meanes thou condemnest Moses thou shalt also reiect Paul For he vnto the Galathians writeth that Christ was made accursed for vs. And the same Paul in his latter epistle to the Corrinthians sayth that he which knew not sinne was for our sakes made sinne Then he citeth this place whereof we now intreate that God sent his sonne in the similitude of the flesh of sinne and by sinne condemned sinne He bringeth also a reason Why the flesh of Christ is called sinne why the flesh of Christ is called sinne namely bycause it was mortall and tasted of death which of necessity followeth sinne And he affirmeth this to be a figuratiue kinde of speach wherein by that which goeth before is expressed that which followeth But besides this interpretation of Augustine I remember an other also which the same Augustine treatinge vpon this place followeth which also he semeth to haue lerned of Origene And that interpretation is taken out of Leuiticus where when as there are diuerse kinds of sacrifices instituted mencion is made of an oblation for sinne which selfe same oblation is euerye The oblacion for sinne is called sin SacrameÌ„ts haue the names of the thinges signified where called sinne But vnto that word is oftentimes added a preposition and in the Hebrue it is written Lechatteoth and Leaschrah that is for sinne and for trespas so that hereby we may se that the sacramentes as we haue often sayd haue the names of those thinges which they signifie And other tonges also both the Lattine and the Greke seme to haue imitated this forme of speaking For the Lattines cal that piaculum or piacularem hostiam whiche is offred to turne away the wrath of God The same thing the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of makingâ— cleane and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this is it which Paul sometimes calleth sinne and accursed This therefore is the meaning that Christe condemned sinne whiche was in our flesh by sinne that is by that oblation which was for sinne that is by his flesh which is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is after the Hebrue maner of speakinge the sacrifice for sinne But to condemne signifieth in this place to take away and to discharge those thinges which vse to follow them that are condemned And that we may the easelier vnderstand how Christ by his death How Christ by death hath condemned sinne condemned sinne we ought by fayth to be assured that he hath obteyned for vs the holyghost whereby our sinnes are forgeuen whereby also lust which is the roote of all sinnes is repressed in vs. But there are others which interpretate this place otherwise as though Christ condemned sinne in his flesh that is he would haue himselfe to be punished and offred vp for sinne namely for our sin Which interpretation doth not so much differ from the first But that interpretacion which Chrisostome and Ambrose haue is farre more straunge for they thynke that sinne it selfe was condemned of Christe for sinne that is for that cause namely bycause it had done vniustly and sinned greuously For sinne of his owne right semed to rage against meÌ„ which were eueÌ„ from yâ— beginning obnoâ—ius vnto it but in yâ— it was so bold to lay haÌ„ds vpon Christ being most innocent it deserued coÌ„deÌ„natioÌ„ But Ambrose semeth to signifie that sin is here takeÌ„ for the deuill who in yâ— he killed Christ tempted him more theÌ„
it was lawful for him to do wherfore he thinketh he lost his power which before he had â—uer men But this interpretation although it conteine nothing that is vngodly yet in no wyse agréeth with the meaning of the Apostle For Paul geueth a reason how we are deliuered by Christ from the lustes and motions of which he complaineth towards the ende of the vij chapter And forasmuch as the death of Christ is put for the cause of this deliuery that exposition which we brought of the sacrifice for sin both is agreable with reason and also is proued by other testimonies of the Scriptures For Esay in his 53. chapter writynge of Christ sayth If he shall put his soule Ameth schaim asham nephesch sinne that is to say for sinne Paul also as we haue before cited him saith That he which knew no sinne was for vs made sinne And in the first epistle to the Corrinthians Christ our paschall is offered vp And in the epistle vnto the Hebreues Christ is set forth to be that sacrifice for sinne whiche was sene to be offered without the hostes Iohn also sayth Beholde the lambe of God whiche taketh away the sinnes of the worlde in which wordes he calleth him a lambe for yâ— What the killinge of sacrifices signified in the old time he should be a sacrifice for sinne And that slaughter of sacrifices shadowed nothing els vnto the elders but damnation and death For there they which offred them acknowledged that the sinnes for which they ought to haue bene punished should be transferred and layd vpon the Messias that euen as the sacrifice was killed so should Christ in tyme to come dye for the sinne of the people Which thing peraduenture they declared by an outward simbole or signe namely by laying on of Why the Gentils sometimes sacrificed men their handes And many thinke that this signification of the offring vp of the Messias for sinne was of so great force that for the figuracion therof men were among certaine nations offred vp For that which they had heard of the holy patriarches should one day come to passe the same they sought to expresse by a sacrifice most nyest as they thought vnto the truth Which yet forasmuch as it wanted yâ— word of God and was by them only inuented was nothing els then an vngodly cruelty Of this thing Origene against Celsus maketh mencion Neither can it be but Why the killinges of sacrifices aâ— at this day â— out of vse wonderful that at this day throughout the whole world there are no immolatioÌ„s of sacrifices which seme by the prouidence of god therfore to haue vanished away bicause that noble and so long looked for sacrifice of the deth of Christ which was by all those sacrifices after a sorte shadowed is now performed For God hath geuen one only oblacion wherby as we haue said sinne is condemned By which so great liberality of God towardes vs both feare and also faith ought to be stirred vp in vs. For if God to the ende he would abolishe sinne spared not his owne proper sonne what shall become of vs if we despise so great a sacrifice and tread vnder foote the bloud of the sonne of God On the other side who will not put his confidence in God whom he séeth for our sinnes to haue geuen his sonne vnto the deth Wherfore we ought with a most strong faith to embrace this sacrifice Neyther ought we here to regard the sacrificing priestes which boast that they can by their The sacrifyce of Christ is not applied vnto vs by Masses masses and superstitions and vngodly whisperinges apply this sacrifice vnto vs. In dede the holy scriptures teache that one ought to pray for an other But that yâ— communicating of one man is sufficient for an other or that it applieth the death of Christ vnto an other that thing the holy ghost neuer taught And sithen the sacramentes are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is seales of promises they can profite them onely if we speake of theÌ„ which are of full age which embrace theÌ„ by fayth Wherfore eueÌ„ as it is not coÌ„uenient yâ— one should be baptised for an other so doth it nothing profite if one man receiue the Eucharist or supper of the Lord for an other For this were all one as if a man should take seales by which promises are confirmed and transferre theÌ„ vnto a blanke paper which hath neither promise nor any thing written in it we may in déede when we communicate geue thankes vnto God for that he hath holpen our neighbours and brethren and we may pray for them that they may be confirmed But to eate the sacrifice or Eucharist or to offer vp Christ for other men it is vtterly a fained inuention And although we shoulde graunte theÌ„ thys yet should they not haue yâ— which they so much séeke for For thys is not peculiar vnto priestes but is coÌ„moÌ„ vnto al theÌ„ which celebrate yâ— supper of yâ— lord Away therfore with these fained lies let euery maÌ„ labor by his own proper faith to take hold for himselfe of this benefite of Christ to apply it vnto himself Augustine in his exposition begon vpon the epistle vnto the Romanes saith that euery one of vs applieth vnto himselfe the sacrifice of the death of Christ For he saith Touching the sacrifice of which the Apostle then spake that is of the burnt offring of the Lordes passion that euery man offreth for hys owne sinnes then when he is dedicated vnto the passion of Christ through faith and when by baptisme be is noted by the name of faithfull Christians Now let vs speake of the third thing namely to sée what is the fruite of the death of Christ That the righteousnes of God might be fulfilled in vs which walke not according to the fleshe but according to the spirite That which we haue turned Righteousnes and others Iustification in Greke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word signifieth that honesty and vprightnes which is commaunded in the lawe which although it be so called yet are we not therby iustified for the fulfilling thereof can be in no man but only in him which is iustified It is true in dede that We shal be iudged according to our works we shall not be iustified by them we shal be iudged accordinge vnto those woorkes for God wyll render vnto euerye manne accordynge to hys woorkes For accordinge to the condition of the workes the forme of the sentence shal be pronouÌ„ced Yet are not good works the causes of that felicity which we looke for For if they were causes then shoulde they either be equall with the reward or els they should be greater then it For this is the nature of causes ether to excell the affectes or at the least wayes to be The dignity of causes either excelleth or els is equall with the effecâ—es How the preceptes of the law are fulfilled in vs by Christ equall
the Gosple Dauid Manasses and Peter repented So long saith he as thys affection shall so remayne it can not be subiect vnto the lawe of God but forasmuch as it may be changed all hope is not to be cast away In writing thus he teacheth nothing but that which is sound But this is to be noted that this chaunge consisteth not in our strengthes For it is altogether of the spirite of Christ and of grace For as longe as we be as we were before we our selues caÌ„ neuer change our selues But afterward Chrisostome addeth that peraduenture this affection of the fleshe signifieth a wicked action and that Paul ment nothyng els but that an euill worke can neuer be good And in the same sence thinketh he is to be taken this sentence of the Gospell where it is sayde That an euill tree can not brynge forth good fruytes This interpretation I can in no wise allow for that I sée that Paul here speaketh not of any action or worke but speaketh of the affect féeling and corruption of nature Neither can I be perswaded that the Romanes were so blockish that they neded to be taught that an euill action could not be good But that Christ by the euill trée vnderstoode not workes but man those thinges doo manifestly declare which are in that place by Mathew rehersed For he had warned them to beware of false prophets which come in shepes clothing but within are rauening wolues By their fruites saith he ye shall knowe them Doe men of thornes gather grapes or of briers figges Either make the tree good c. And farther that we may be chaunged which thing we deny not he goeth about to proue by the parable â—â— tares Tares saith he are made wheate and chaunged into it And therefore the goodman of the house would not haue them weeded out But we finde not in the Gospell that tares ar chaunged into wheat Only the lord would not haue the tares plucked vp lest perhaps yâ— wheat being mixed with theÌ„ bicause peradueÌ„ture yâ— rootes of yâ— wheat and of yâ— tares being intricated together should be together plucked vp But herein as we haue said coÌ„sisteth not the coÌ„trouersy For we know yâ— such affects may be changed and broken But he afterward sayth that that is done by the spirite and grace of God which thing is both most true we also haue oftentimes affirmed the same Howbeit as Chrisostome is alwaies to much prone to defend frée wil humane streÌ„gth he addeth That this lyeth in our power to receaue the spirite and grace so that euerye Chrisostom thinketh that euery one of vs can do what he will him selfe and that it lieth in our power to haue the spirite grace An other hard place of Chrisostome Motions contrary vnto the law are in the regenerate dayly made more remisse man may do what he will Which thing we vtterly deny For if a maÌ„ can of himself receiue the grace of God when it is offred vndoubtedly such a worke should bâ— both good and also could not but please God which yet should be done of a man not yet regenerate and so a trée being yet euill should bring forth good fruites which according to the sentence of the Lord is not possible For vnles our stony hart be taken from vs and in stede therof a fleshy hart be geuen vs we shall continually abide the selfe same that before we were Farther he addeth that the law of the members doth no more rebell against the law of the mynde neither doth it leade vs captiues vnto the law of sinne And that this is not so I doubt not but that euery man hathe experience in himselfe And we haue before by most manifest reasons declared yâ— those thinges which Paul writeth in the 7. chap. of this epistle doo pertaine vnto men regenerate Vnles peraduenture this be Chrisostomes meaning that these motions in the regenerate ar daily made more remisse But he vndoubtedly hereunto had not a regard as those thinges which follow do plainly declare And it séemeth that he spake generally of this our tyme which is since Christ offred himself vnto the father and suffred death Augustine hath of this place a sound interpretation One and the selfe same soule saith he may be subiecte both vnto the affecte of the fleshe and also vnto the affecte of the spirite as one and the selfe same water is bothe made warm â–ª and is also by cold congeled and made I se So that then if thou wilt say that I se is not whote thou saist truly and if thou wilt say moreouer that I se can not be whote this also is true for I se so long as it is I se can not be whote But it is possible that heat may be put to it the I se may be resolued made whote But that I se should both keepe still his own nature yet in the mean tyme be whote it is vtterly vnpossible After this maner the affect of the flesh may either be taken away or be broken and a spirituall affecte succede in his place But that a carnall affect should be made spirituall it is by no meanes possible If thou demaund whither spirituall obseruings of the commaundements of God ar vnpossible or no I aunswer that in the oldenes of the flesh they are vnpossible but if the spirite and regeneration be added they are not vtterly vnpossible although the law of God cannot in this life be performed no not eueÌ„ of the most holiest For it pertaineth to the spirite of Christ to tame the frowardnes of yâ— flesh and when we are once come to death vtterly to extinguish it Now yâ— these things are thus expounded there remaine two errors to confute wherof one is of the Maniches An error of the Manichies which therfore thought the flesh to be called enmity against God bicause it was created of an euill God which continually resisteth the true and good God But the matter is farre otherwise For here is not entreated of the hypostasis or substaÌ„ce of the flesh but of the fault or corruptioÌ„ which by reason of the fal of the first man is alwaies ioyned with it An other error is of yâ— PelagiaÌ„s which wer not ashamed An error of the Pelagians to say yâ— man by yâ— streÌ„gths of nature is able to kepe yâ— coÌ„maundemeÌ„ts of God From whome the scholemen at this day differ not much For they affirme that a man without the grace of Christ is able to kepe the Law of God as touching the substance of workes although not according to the meaning of the Law for they which are of that sort whatsoeuer they worke it caÌ„ not be done of charity And so they are not afrayd to say that a man caÌ„ loue God aboue all things though he want the grace of God Nether in the meane time marke they that the Apostle here sayth that the wisedome of the flesh is enmity agaynst God If an Ethnike
pertakers of the resurrection namely when by mortification we are Howe we are pertakers of the resurrection The spirite of God will do the selfe same thinge in vs that it hath done in Christ made like vnto his death The reason of Paul leueth vnto this foundation that the spirite of God will worke the selfe same effecte in vs that it did in Christ For of one the selfe same cause are to be looked for yâ— selfe same effectes And God forasmuch as he is euery where like vnto himselfe by the selfe same meanes bringeth forth the selfe same workes Wherefore the consequence followeth well And seing when Christ was raysed from the dead ther was rendred vnto him a pure eternall and diuine life such a life also shall one day be rendred vnto vs which life we wayte for in the blessed resurrection when our bodyes shal be raysed vp being perfectly renued and now also we beginne the same when as by new motions Our resurrection is now begon of the spirite we are stirred vp to good workes Wherefore by these wordes are we admonished to mortefie the affectes of the flesh as Paul in an other place saide They which are of Christ haue crucified their fleshe with all the lustes thereof And vnto the Colossians Mortefie saith he your members which are vpon the earth and thys is the body to be deade Neither is it to be meruailed at that by the name of the body is vnderstand sine for sinne is named of that part whereby it had entrance into vs. For the soule saith Ambrose is not traduced from the parentes but only the body Now to dye vnto the body or vnto sinne is nothing els then to do nothing at the commaundement of lustes This is all one with that which we had What to dy vnto the body or vnto sinne signifieth before in the 6. chapter That we are now in baptisme dead with Christ and are buried together wyth hym And the Apostle commonly when he writeth of mortification and newnes of life taketh argumentes of the resurrection of the Lord by which Christ layd away mortality and did put on eternall life Which selfe thing shall also come to passe in our resurrection For in it shall we lay a side all oldenes of error and of corruption Which although before that tyme we shall not perfectly haue yet nowe also in this life we beginne to possesse in some sorte alreadye Wherefore Paul saith in the 2. epistle to the Corrinthyans Euen as our olde man is dayly destroyed so on the other side is our new man dayly renewed And vnto the Collossians If ye haue risen together whith Christ seeke the thynges that are aboue And vnto the Phillippians Paul saith That he alwayes endeuoreth himselfe to the thinges that are before neglecting and setting aside those thynges which are behynde that he mought by any meanes attayne vnto the resurrection of the Lord beyng already made pertaker of hys suffrynges And thus much as touching the first interpretacioÌ„ which Chrisostome followeth which if we more narrowly consider we shall sée that it containeth that which we a litle before spake namely that it is the proper duty of Christians not to liue according to the fleshe but according to the spirite For what other thinge is this but to mortify the body of sinne and to rise againe vnto a new life with Christ as though eueÌ„ now beginneth to shine forth in vs the resurrectioÌ„ which we hope shall in the last time be made perfect The second interpretation which Augustine foloweth is to vnderstand the body properly that is for this our outward substaunce And this body he saith is through sinne dead for that vppon it by reason of sinne was sentence long since geuen And he teacheth that by Christ By Christ we haue recouered a better nature then we lâ—st hy by Adam we haue recouered a better nature then we lost by Adam For he had a body not obnoxious vnto the necessity of death howbeit mortall for if he sinned he shoulde die But we by the resurrection of Christ shall receiue a body so frée from the necessitie of dying that it can not any more dye So according to this interpretatioÌ„ Paul declareth that we besides the benefite of the death of Christ haue an other benefit also of the spirite of Christ so that we are now by him pertakers of immortality Wherfore as touching the resurrection of the bodies eche interpretation is agreable But about this particle The body is dead they agrée not for Augustine taketh the body properly but Chrisostome by it vnderstandeth the vice and corruption of nature Wherfore according to this second interpretation Paul semeth to aunswer vnto a priuy obiection For against those thinges which haue hitherto bene spoken mought some man make this obiection This spirit whome thou so highly commendest as though it deliuereth vs from sinne and froÌ„ death doth yet stil leue vs in death and obnoxious vnto many aduersities diseases and calamities Paul aunswereth that this is true only as touching the body by reason of sinne which is still left in it For there hence come those euils Howbeit he willeth vs to be of good cheare for that spirite of God which is in vs hath now taken away condemnatioÌ„ that sinne which is remainyng in vs should not be imputed vnto vs vnto eternal death and will also bring to passe that euen as Christ which was dead was by him raised vp againe from the dead so also our bodies which are yet mortall shall be repayred vnto true immortalitie This sence is easy and plain and very wel agreing with those things which haue bene spoken therfore I allow it although in yâ— other exposition I know there is no absurditie or discoÌ„moditie Here are two things to be noted first that yâ— lust which is remayning in vs is of Paul called sinne and such a sinne also that after it followeth death Which cannot be denied The luste which remayneth in vs is sinne after which followeth death Why God sendeth aduersities vpon his elect in infants that are baptised and yet die for if in them sinne were vtterly taken away death could haue no place Although in the elect which are nowe reconciled vnto God death and such other afflictions are not inflicted as paines but rather as a crosse sanctified of God and that by a fatherly chastisement we should vnderstaÌ„d how highly God is displeased with sinne and should be more and more called back vnto repentaunce and that death mought be in vs a way wherby should be extinguished whatsoeuer sinne is remainyng in vs. Wherfore although by reason of sinne death be said to haue place in vs for vnles it were death could by no meanes be yet followeth it not that it is inflicted vpon the godly and elect as a payne And God retayneth not anger againste those whoÌ„â— he receiueth into fauour An example of Dauid It lieth not in the sacrifisinge priestes
to moderate the paines inflicted of God althoughe the bodye be sayde to be deade bicause of sinne yet ought we not therfore to thinke that God retayneth hatred or anger against his whose sins he hath forgeuē For death and aduersities which afflict the godly ought not to be counted amongest paynes or punishments God is wont in déede to exercise the faythfull with aduersities as we rede of Dauid who although he heard that his sinne was forgeuen hym yet he both lost hys sonne and also in his family suffred wonderfull hard chaunces Wherefore the sacrifising priestes ought not hereof to conclude that it is lawfull for them at their pleasures to impose paynes and satisfactions vpon them whome they haue absolued from sinnes For only Christ when he died vpon the crosse hath aboundantly made satisfaction for vs all Neither did Christ impose any paynes ether vnto the thiefe or to the sinfull woman or vnto the man sicke of the palsey vnto whome he sayd Sonne thy sinnes are forgeuen thee Neither haue these men one word in the holy scripturs of their satisfactions Howbeit we both may and ought to exhort as many as returne vnto Christ and do repent by good workes to approue themselues to shew worthy fruites of repentance and whome they haue before by their euil workes offended him now to reconcile and edefie by their maners being changed Although these men ought not The kayes of the churche can not moderate the scourges of God vnder this pretence to clayme or chalenge vnto thēselues their kayes as though they could at their pleasure moderate the scourges of God whether they are to be suffred in this life or as they fayne in an other For it lieth in Gods hand only ether to send or to release warres disseases hunger persecutions and such other like kinde of calamities Neither hath God when he afflicteth the Saints alwayes a regard vnto this by a fatherly chastisement to correct their sinnes For oftentimes An other end of the scourges of God it commeth to passe that he will haue his Saintes geue a testemony of his doctrine and make manifest vnto the worlde how much his mighty and strong power is of efficacy in them So was Iohn Baptist behedded so were Esay Ieremy and al the Martyrs slayn This matter is clearely entreated of in the booke of Iobe Howbeit it is profitable that the godly be oftentimes admonished of repentance The spirite of Christ is the ground of our resurrection The flesh of Christ really eaten is not the cause of our resurrectiō and of good workes that God may lenefye and mitigate those scourges and calamities which he vseth to inflict vpon sinners Wherefore this place seemeth nothing to confirme either purgatory or satisfactions Howbeit by these wordes we are manifestly taught what is the ground or beginning of our resurrection namely the spirit of Christ which first dwelt in him and afterward also dwelleth in vs. Wherfore they are deceiued which thinke that vnto our resurrection is necessary either transubstantiation or the presence of Christ in the Eucharist as though out of his flesh which they will haue to be eaten of vs really we shal draw eternall life as out of a true fountaine and a certaine ground For here they make a false argument from that which is not the cause as the cause Here Paul writeth that the beginning of a new life is that we haue the selfe same spirite which was in Christ which is the whole and perfect cause of our resurrection But how the spirit of Christ can haue place in the supper of the Lord we may easely vnderstand In the holy supper we are indued with the spirite of Christ How the fleshe and bloud of Christ are a helpe vnto the reresurrectiō Wherefore the fathers sometimes attribute this thing vnto the sacraments A place of Iohn in the vi chapt for there we renue the memorye of the death of Christ of which if by faith we take hold in the communion we are more plentifully endued with the spirite of Christ wherby not only the minde is quickned but also the bodye is so renued that it is made pertaker of the blessed resurrection Hereby it is manifest how the flesh and bloud of Christ conduce to the bringing forth of the resurrectiō in vs. For by faith we take hold that they were deliuered for vs vnto the death by this faith we obteine the spirite to be made both in minde and in body pertakers of eternall lyfe And if the fathers at any time seme to attribute this vnto the sacramentes y◠hereof commeth for that they ascribe vnto the signes the thinges which are proper vnto the thinges signified This may we perceiue by the 6. chapiter of Iohn for there Christ promiseth life vnto them that eate his flesh and drinke his bloud And it is not harde for any man to sée that in that place is spoken of the spirituall eatinge whyche consisteth of fayth and the spirite For the signes were not as yet geuen of Christe And whereas hee sayth The breade whiche I will geue is my fleshe whiche I will geue for the life of the worlde is to bee vnderstande of the fleshe of Christe fastened vpon the crosse whiche beinge by faith comprehended of vs shall so strengthen and confirme vs as if it were our bread and our meate And that Christ sayd in the future tempse I vvil geue it is not to be meruayled at for he was not yet dead But hys death which afterward followed brought to passe that y◠body of Christ was offred vnto vs not only in words but also in outward signes in that last time when he was at the poynt to be deliuered Augustine in his 26. treatise vpon Iohn defendeth this doctrine For he sayth To beleue is To eate And he sayth moreouer That the old Fathers vnder the law did eate the selfe same thing that we doo For theyr sacraments and ours were all one and though their signes were diuers yet the things signified are one and the selfe same And in his epistle vnto Marcellinus he sayth That the sacramentes of the elders and ours were herein diuers for that they ▪ beleued in Christ to come and we beleue in him being now alredy come And Leo bishoppe of Rome in his epistle vnto them of Constantinoble sayth that we receauing the vertue or power of the heauēly meate do passe into the flesh of Christ which is made ours Ireneus oftentimes sayth that our flesh and our bodies are norished with the flesh and bloud of Christ which so it be rightly vnderstand we deny not For euen as by naturall meates is made bloud whereby we are naturally fed so by the flesh and bloud of Christ being taken holde of by fayth we draw vnto vs the spirite whereby the soule is norished and the body made pertakers of eternall life which we shall haue in the resurrectiō Farther we doubt not but that our flesh and body doo
inheritance but we must first in this sort suffer hath gone himselfe he will not offer you to drinke of any other cup but of yâ— wherof he hath himselfe drunke Howbeit this shall be a great comfort vnto vs for that those thinges which we shall suffer shall not be comparable with the glory which shall be reueled in vs. Ambrose followeth this interpretation Howbeit I thinke that this place is so to be vnderstand as though it were a proofe of that which followeth by that which goeth before Ye shall haue the eternal inheritance because ye suffer together with Christ which selfe sentence he vseth in the latter to Tim. If we dye together wyth hym we shall raigne together with hym Chrisostome vpon this place writeth That this is an argument taken a maiori that is from the greater God sayth he hath freely geuen vnto vs many thinges For when we had done nothyng he adopted vs into children he graunted vnto vs to call hym father wherof followed an assured and constant fayth that we are the sonnes of God And how now shal he not geue the inheritaunce which is behynde especially seyng in the meane tyme we haue suffered most greuous calamities Vndoubtedly he wyll not after such and so many trauailes deny it which hath freely and without any our helpe bestowed vpon the beleuers such most excellent giftes And after this sort he declareth that God hath excellently well prouided for men which to the ende they should not boast of their trauaile or industry hath geuen vnto them many thinges fréely and againe that they should not be ashamed that they had obteyned so many great giftes without trauaile he would not haue theÌ„ to come vnto this singuler inheritaunce without wonderfull great fortitude suffring contencion vexation and affliction These thinges auoucheth he and that not amisse nor vnprofitably so that they be of vs rightly vnderstande in such sorte that we confound not the promises of the lawe with the promises of the Gospell And that we should not so do it shall not be out of the way to make plaine what difference there is betwene eche promises They do not herein differ What difference betwene the promises of the law the promses â—f the Gospell as some thinke yâ— the promises of the Gospell haue no conditions ioyned vnto theÌ„ but the promises of the law are neuer offred without conditioÌ„s For euen as it is sayd Honour thy father and thy mother that thou maist lyue long vpon the earth Againe If ye wyll and shall harken vnto me ye shall eate the good thynges of the earth Euen so in the Gospell also we rede Forgeue and it shall be forgeuen you Geue and it shall bee geuen you Againe He whiche forsaketh father or mother or wyfe or house or landes for my sake shall receiue an hundreth folde and possesse eternall lyfe and in this place If so be we suffer together wyth hym we shall be glorified together with hym And Ech promises haue coÌ„ditions annexed vnto them vnto Timo â–ª If we die together with hym we shall also raign together wyth hym Wherfore seyng that this can be no sufficient differeÌ„ce we must seke an other The conditions which are anexed vnto the promises of the law are coÌ„maundemeÌ„ts which the law commaundeth to be fulfilled euen to the vttermost neither will it otherwise render the things promised vnles the conditions be absolutely performed Wherfore The conditions of the law are put as causes of the obteynemente of the promises it is manifest to him yâ— diligently considereth the matter yâ— the conditioÌ„s of the law may be causes of the obteynement of the rewardes whiche were promised For if they mought haue bene so fully performed and accomplished as they were commaunded in the lawe they mought haue bene compared euen with the rewardes and should haue had the nature of merite But for that they coulde not of men be performed God of his mercy in their place substituded promises of the Gospell which although they haue conditions adioyned vnto them yet are they offred fréely For yâ— things that are by them commaunded vnto vs are in déede necessary if we haue power time place and occasion geuen vs to do them This I speake because of infantes and of those which in the last time of their life being at the point of death come vnto Christ For eternall life dependeth not of those conditions as of causes For as we haue now sayd it may both of infantes and of those which in the last moment of their life are conuerted vnto Christ be without The promise of the Gosple may consist without conditions those conditions obtayned And because the promise if it should depend of those conditions as of lawfull causes could not be firme when as there is no man which can fulfill those conditions as they are commaunded euen for that cause also may the promise of the Gospell consist without those conditions This also maketh herewith that Paul saith yâ— they can not be compared with yâ— thing which is promised Three things here to be considered which can not be true in iust and lawfull causes if they be compared with their effectes Wherefore if thou ioyne these thrée thinges together namely that the rewardes of the Gospell are promised fréely that the conditions can not be made equall with them and that the promises ought to be most firme thou shalt both take away the consideration of merite and also shalt easely perceaue wherein they differ froÌ„ the promises of yâ— lawe If thou wilt theÌ„ demaund whether yâ— promises of the lawe were geuen in vayne seing there was neuer any man found which could performe those conditions I will answere that nothing was here done in vaine or rashly For therefore were such impossible conditions annexed The conditions of the Law not put in vain vnto it that men should be put in minde of their infirmity that they throughly vnderstanding it should high them vnto Christ of whome being receaued into fauor and hauing now obtained iustification they may obtaine the selfe same promises For as touching towardes them the promises are now of promises of the lawe made promises of the Gospell for that they which beleued in Christ to come were exercised in the obedience of the law which obedience although it were but only begonne and not to the vttermost perfect yet was it allowed of God And therefore mought they haue the fruition of the promises offred vnto them Chrisostome vpon this place wondreth at the wisedome of the Apostle for that he intending to set forth the goodnes and mercy of God comprehended his seuerity and iustice in one word only For he before as briefely as might be sayd If ye liue accordyng to the fleshe ye shall dye But here in reckening vp the benefites he is so diligent that he doth not only set forth all thinges but also illustrateth them with most excellent amplifications Which thing Paul doth not
without great cause The amplification of the giftes of God perswadeth vs to fortitude For these ornamentes whereby are set forth the giftes of God are of much force to perswade vs to fortitude and to the bearing of calamities which thinge saith he the Apostle chiefely in this place entended He had before exhorted to mortification now in persecutions he exhorteth to constancy For it is not inough for vs to beate backe wicked affectes vnles also we permitte our selues to be crucified to the world the fleshe the deuill and to wicked men Now how aptly and warely Paul commeth to the handling of these thinges the gradation which he vsâ—th plainly declareth Bicause ye are adopted saith he ye cal God Father and seing it is so ye shal be also heyres and not that only but also fellow heyres with Christ with whom ye now suffer many and gréeuous thinges What it is to suffer with What it is to suffer with Christ Two câ—uses why Christ offred himselfâ— vnto the death Christ may thus easely be expressed if we declare what causes moued Christ to suffer so bitter a death vpon the crosse And there were two causes the first was to be obedient as he himselfe said vnto his good father the second to vanquishe and to condemne our sinne They which when they suffer aduersities embrace these two in their hart do suffer with Christe Whatsoeuer sorrowes or aduersities happen vnto them let them reckon with themselues yâ— they happen vnto theÌ„ by the prouidence of God and let them beare whatsoeuer burthen is laid vpon theÌ„ to this ende willingly to obey God the author of that affliction let them consider moreouer that by these calamities the olde man is tamed sinne is broken and that spot throughly grafted and by nature rooted in vs is dissolued But why God Two causes also whych persâ—ade vs to pâ—cience in aduersities Why God suffreth his to be so vexed suffreth those whom he hath adopted vnto himselfe to be so tossed it is not hard to sée For first as we haue alredy said his will is that sinne should be diminished and weakened in vs. Wherefore whatsoeuer aduersity we suffer the same wholy turneth vs to good so that we loue God the father Farther wheÌ„ we are in such sort afflicted we are driuen to call vpon God of whom otherwise it is vncredible how vnmindfull we are Moreouer by this meanes we are called backe through our most louing father from the affection of the world and from the entisements of the flesh from which louing father oftentymes we fall away both to our own also to his great dishonor I omitte that which shoulde chiefely haue bene sayde that the might and power of God is most of all set forth in holy men when with an inuincible and chearefull minde they suffer afflictions calamities I could bring also a great many other causes but these fewe shall for this tyme suffice But why the world wicked men and the deuill after a man is conuerted vnto Christ beginne straight wayes by all maner of most cruell meanes 〈…〉 rage against him I thinke it is not so hard a matter to perceaue For men so soone as they truly and from the hart come vnto Christ straight way beginne to make warre with impiety Hereby are hatredes inflamed against the godly Vnto men conuerted vnto Christ straightway happeÌ„ aduersities and persecutions stirred vp against them By two reasons the Apostle comforteth vs touching the bearing of aduersities Of which the one is taken of the ende after this maner These euils of godly men shall obtayne a blessed ende and happye departure wherefore they are to be suffred with a cherefull and valiant mynde The other is for that those thinges which we suffer although they seeme troblesome and greeuous yet can they not in any wise be compared with the rewardes which shal be rendred vnto vs in an other life By thys vnequall proportion it is manifest if we will speake properly that thys worde merite is not to be attributed vnto our good workes Chrisostome vpon thys place not vnprofitably noteth that Paul before he came to the exhortation of patience in aduersities wonderfully amplified the honour and dignity of the sonnes of God which he did not with so great a diligence before when he entreated of the restrayning of the affectes of the fleshe For as we haue before sayde there are two kindes of Two kindes of mortification mortification of which the one herein consisteth to cepresse the deedes of the flesh the other is valiantly for Christes sake to suffer perils crosses and all maner of tormentes when nede shall require which two thinges if they be compared The suffering of aduersitieâ— is harder thâ—n then the battaile with euill affectes together we shall perceaue that the sustring of aduersities is as far harder matter then is the battaile with the wicked lustes of the minde Aristotle in his Ethikes as he with wisedome saw many other things saith that fortitude is to be preferred before yâ— vertue of teÌ„perance which otherwise is most worthy of praise Of this thing doubtles was not yâ— deuill ignorant for wheÌ„ he reasoned with God touching blessed Iobe A man said he will for his soule geue skinne for skinne and all that he hath Wherefore extend forth thy hand a little vpon him and then shalt thou se whether he will blesse the to thy face or no. For by naturalâ— sharpenes of witte wherein he much excelleth he easely saw that this of all temptations is the greatest when the life it selfe is to be endangered then which is nothinge more swete The fruite which they shall receaue which valiantlye shall labor is alwayes as Paul admonisheth vs to be set before our eyes For so shall we se that when we suffer for Christes sake we shall bring singular commoditye not vnto him but vnto our selues That which the Latine interpreters haue turned Exislimo that is I thinke or count is in Greke written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whiche word can not be referred vnto an opinioÌ„ which is doubfull and vncertayne For yâ— word is chiefly vsed of such as make reckonings which bring theyr accompts into a somme both knowen and sure Wherefore the meaning is as if he should haue sayd Thys I hold for certayne that those euills which we suffer are not to be compared with that glory which we wayte for The afflictions in dede of Afflictions otherwise greeuous are by comparison extenuated the godly are not of theyr owne nature so light but Paul extenuateth them only by a coÌ„parison Wherfore this place conteyneth an amplificatioÌ„ of that felicity which God promiseth vnto vs which is hereby made the more notable for that it farre excelleth all the trauayles of thys life Of which thing godly men are so perswaded that they reioyce euen in the middest of their tribulations Thys selfe same comparison Paul vseth in the latter to the Corrinthians the 4. chap. For he
men famous and notable in the church of great antiquity as Papias Ireneus Iustinus Martir Victorinus Lactantius Tertullian and a great many other famous ecclesiasticall writers whō I ioyne not with Cherinthus for he sowed abroade many other errors touchynge our sauiour For vnto this opinion which these fathers were of he added a double impiety First that the saintes shall so raigne together with Christ in this lyfe that they shall aboundātly haue the fruicion of all the pleasures of the body which is nothing els but again with lustes drunkennes gluttony such other filthines to contaminate nature renued by the resurrection His other errour was that in that kingdom of Christ the ceremonies of the law and sacrifices of Moses shal be put in vre againe which errors none of the fathers whom we haue now mencioned followed Neither should it be any hard matter to confute that pestilent opinion by the Scriptures But because we haue in an other place at large done y◠we wil cease at this time to speak any more therof Onely this thinge I will adde which August in his 20. booke De ciuitate Dei the 7. cha writeth If these men had sayd that Christ in that space of a thousand yeares wyll bestow vpō hys saints some celestiall good gyfts theyr sentēce should haue bene the more tollerable In which place he signifieth that he also was once of A place of the Apocalipse the same opinion howbeit afterward weighing things better he iudged that that place of the Apocalips wherehence all that suspicion semed to spring is otherwise to be expounded namely by those thousand yeares to vnderstand al y◠time which passeth from the ascencion of Christ vnto his last iudgement neither ought the nūber of a thousand yeares any thing to offend vs. For it is common in the holy scriptures By a nomber certaine is signified a nomber vncertaine by a number certaine and definite to signifie an other number vncertayne and indefinite Which thing although it may by many other places be proued yet here it shall be sufficient to note only two Christ saith vnto the Apostles he which forsaketh his house or father or mother or chyldren or wyfe or brethrē c. shall receyue an hundreth fold Where by an hundreth folde we vnderstand a certaine great and in a maner infinite recompence So God promiseth in the law That he woulde do good vnto them that serue hym vnto a thousand generations Which signifieth nothing els but vnto their posterity for a very long tyme. Wherfore Christ as Augustine thinketh raigneth with his saintes all this whole time which is signified by the number of a thousand yeres But how Sathā may be said to be in this time bound it is not so easy to declare for euen now also y◠church of Christ is by him greuously vexed But Augustine thinketh y◠he is therfore bound for y◠his strenghths are Sathan is sayd to be bound because hys strengths are broken broken Christ hath ouercome the strong armed mā so y◠he can not now in such sort rage as he would especially for y◠he cannot prohibite y◠electe predestinate vnto eternal life frō their apointed saluatiō Although as touching this also before Christ ascended vp into heauē Sathan was no lesse letted then he is now so y◠he could not disturbe the elect frō eternal lyfe But here may be answered y◠they which Why Sathan is said to be more bound now thē he was before the death of Christ were in y◠state were before Christes tyme few in number For the deuill ranged spoiled in a maner euery where throughout the whole world except it wer certain of the Israelites a few others But now since the Gospell was spred abroad thoroughout the whole world the power and strength of Sathan is much more restrayned which may sufficiently appeare by the ceasyng of the oracles and by the ouerthrow of idolatry in a manner euery where Wherfore I thinke with Augustine that thys innouation of creatures shall not serue to that vse that the saintes should vse thē liuing with Christ in any temporall kingdom in the world And as for the prophesies of the Prophets which ar euery where set foorth touching The Prophesies of the Prophets touching the kingdome of Christ ar metaphoricall The Prophets themselues declared that they spake metaphoricallye the kingdome of Christ and make mencion of certayne carnal thinges and belong to an earthly kingdome they are so to be taken that we vnderstand that by such metaphors as the honor and maiesty of our kingdoms is thought to consist is described the kingdome of Christ which he now exerciseth in the Churche and whiche in the daye of iudgemente he shall with greate power shew forth Which thing the prophets thēselues haue sufficiently signified whē they enterlaced many things which farre passe al credite and excede the course of thinges humane For there they playnly declare that they speake metaphorically But to returne to our purpose we suppose that the world as touchinge his nature and substaunce shall not vtterlye pearishe but rather as writeth Esay Peter and the booke of the Apocalipse and Paul in thys place shal be renewed And of thys renouation there are set forth two principall conditions the The conditions of the renouation of the world one is immortality and the other light The Scholemen haue noted that that light shall not be such which shall cause heate for if it should so doo all thinges should sone be dried vp and burnt And oftentimes there is found light which engendreth not heate for there are many precious stones most bright whiche Not euery light maketh warm geue no heate at all These thinges beinge thus declared let vs consider of the other partes of the world whether they also shal be preserued as plantes precious stones mettalls brute beastes and such other like thinges The Scholemen thinke that man which is the principallest part of the world being renewed other creatures also shal be restored Which saying is most true for it is gathered out of the sayinges of Paul But as touching the partes they thinke that only the heauen and the elementes the bodies of men shall remayne But the reason which they aleadge for themselues is in my iudgement very weake for they affirme that those thinges onely shall haue immortality which were A reason of the Scholemen after a sort made apt thereunto as is a celestiall body which is altogether simple nether is changed by contrary qualities The elementes also although as touching partes they are engendred and corrupted yet as touchinge the whole they alwayes abide So say they also of man who although he haue a transitory body yet he hath an immortall soule yea rather euen the body it selfe was so composed at the beginning that it had possibility not to dye Wherefore it shall not be absurd to ascribe vnto it also immortality But
faith and of hope the holy ghost is present with vs when the godly grone and crye and that they are in daunger that nature should ouercome hope and faith he is redy at hand and refresheth their mindes and bringeth so much consolation as the waight of the affliction was as Paul in his first chapter of the latter epistle vnto the Corrinthians saith Euen as the afflictions of Christ abound in vs so also through Christ aboundeth our consolation By these our infirmities which the holy ghost helpeth Paul vnderstandeth the weakenes of our naturall strengthes which of themselues are not equall vnto the grieues and aduersities wherewith the faithfull are continually What the helpe of the spirite is vexed But the helpe of the spirite is nothinge els but a certayne inwarde and hidden strength whereby our mindes are confirmed not to geue ouer in temptacions Augustine in his 19. booke De Ciuitate Dei the 4. chapter excellently The end of good â—ueâ— after the Christans declareth how Christian hope is caried vnto those good thinges which can not be séene For if thou demaund saith he of a man endued wyth fayth what ende he appoynteth of hys good or euyll deedes he wyll answere eternall lyfe and eternall death These things can not be sene neither be vnderstand of humaine reason and therfore the wise men of the Ethnikes being puffed vp with pride would not put their hope in them Wherefore some held that the endes of good thinges are the The endes which the Ethnikes appoynted good thinges of the minde some the good thinges of the body some vertue some pleasure some both ioyned together But God derided them and saw how vaine their thoughtes were For they chose rather to counte those thinges for the chiefe good thinges which are enterlaced with many miseries and calamityes then to receaue those sincere found and most firme thinges which are by the word of God set forth For who can exactly declare vnto how miserable and horrible calamities The â—â—els whereunto we are in this life obnoxious can not be tolde our body is obnoxious It is sicke it is wounded it is dissolued it is made crooked it is torne it is maymed men oftentimes become blind oftentimes deaffe and as touching the minde men are oftentimes madde and in a phrensy neither attaine they to the truth without mixture of many errors which are euen most diligent searchers out thereof How could the Ethnikes boast of vertues as the The morall verâ—ues are witnesses of our calamities chiefe good thinges when as they are vnto vs witnesses of our calamities To what thing serueth temperance which is therefore geuen that dronkennes glotony lustes and filthy and corrupt motions of the minde should be bridled For these thinges declare that it hath no place but in mindes still obnoxious vnto such corruption which corruption how much the more it is inward so much the more miserable maketh it vs and as a domesticall enemy rangeth abroade in the entrailes of our hartes These affectes saith Augustine are vices for as Paul sayth they hynder vs from doyng those thynges which we would Farther what is the office of prudence but to prouide that we should not through error be deceaued in chusing of good thinges and auoyding of euill thinges Vndoubtedly if we were not wrapped with errors and darkenes this remedy should not haue neded but forasmuch as we nede it it declareth that men are not yet in happy estate but are wrapped with great and gréeuous errors vnles prudence some way helpe Iustice also whereby is rendred vnto euery man that which is his is for no other cause necessary but to restraine thefts extorcions and violences Neither can it so thoroughly exercise his office amongst men but that good and godly men oftentimes suffer many thinges filthyly and vniustly Now what shall we say of fortitude It armeth men patiently to suffer sorrowes dangers torments and finally death it selfe if nede require Amongst these so great euils those wise appointed the chief goodnes which euils yet they sayd mought somtymes be in such sort encreased Some thought that a man mought kill himselfe by reason of the too great burthen of calamities that a man mought therefore kill himselfe O blessed lyfe crieth Augustine which to come to an ende seketh the helpe of death For if it be blessed why do they breake it in sonder and flye it But if it be miserable why do they put in it the chiefe goodnes So were they derided of God for that they contemned hope which is neither sene nor by humane reason vnderstand And because when they heard it preached out of the word of God they derided it therefore God by his heaueÌ„ly doctrine condemned them as fooles and men worthy to be made a laughing stocke The reason of Paul to returne to it againe is this hope is of thinges absent and of those things which are not sene but by hope we are made safe Wherefore our saluation is not yet sene nor by humane reason vnderstanded yea rather vnto vs are offred The things which are offred in this life seeme to bâ— contrary vnto our saluation The precept touchinge hope is not a thing indifferent all thinges contrary vnto our saluation and plainely repugnant vnto it For we are infected with corrupt affectes we are assaulted with temptacions we are exercised with sorrowes and vexations so that if we should leane vnto natural reason we should be much rather counted vnhappy then blessed And yet notwithstanding if we will geue credite vnto the commaundementes of God we must valiaÌ„tly hope in the middest of these euils For it is not frée for a man to hope or not to hope for the coÌ„maundemeÌ„t of hope bindeth all men vniuersally For euen as we are commaunded to worshippe God as true and constant in his promises so also are we commaunded to hope in him For Dauid sayth Sacrifice the sacrifice of righteousnes and hope in the Lord. And Ose saith Hope in God at all tymes And Peter Hope in that grace which is offred And let no man make an excuse that hys ill lyfe Sinnes ought not to be a let vnto hope past and sinnes committed let hym that he can not hope for the precept of God hath not thys conditioÌ„ annexed vnto it And although it had yet should it be taken as a condition pertaynynge vnto the law whiche byndeth not vs that are vnder the Gospell we must rather haue a respect vnto the promise of the Gospell which sheweth that we shall haue felicity geuen vs for Christes sake and that fréely For the Apostle when he had said The stipend of sinne is death straight way added But grace is eternall life Such a promise doth faith appreheÌ„d so deliuereth it ouer vnto hope to waite for it Wherfore hope ought not to adde any coÌ„ditioÌ„s vnto it wheÌ„ as it receiued none of faith whatsoeuer yâ— master of yâ— senteÌ„ces writeth touching The master
of the Sentences confuted this matter For I know yâ— he in his 3. booke teacheth yâ— our hope leneth not only vnto yâ— mercy of God but also vnto our merites And therefore saith he to hope without merites is no hope but a presumption Thys sentence is not to be receaued For it addeth vnto hope a condition when as fayth without any condition apprehendeth that which is to be hoped for out of the word of God Farther when a these or any other wicked man is sodenly conuerted vnto God hath he not hope Vndoubtedly he hath for if he dispaired of saluation he would not fly vnto Christ And how can any man say that such a hope leneth to any merites when as he hath alwayes before liued wickedly But as we haue before sayd these men thinke they haue here a trimme place of refuge if they answere that thys hope of a man namely conuerted vnto Christ dependeth of merites not in dede past but to come newely that he hopeth he shal obteyne the rewardes of felicity when he hath done workes which he trusteth to doo But here they committe a double fault first bycause if he which is conuerted vnto Christ doo hope that by merites he shall haue eternal life he hath no true hope for he resisteth the true fayth For it apprehendeth the chiefe felicity offred frely Secondly vnawares they auouch that yâ— which hath not as yet his being is the cause of yâ— vertue which in acte and very dede they confesse to be in the minde of the repentaÌ„t And if they meane that he hopeth for felicitie when he hath liued well but yet in such sort that he hath no confidence that he caÌ„ by committing of sinne attaine Workes ar not the cause of hope vnto it then speake they no other thing then we do But so are not workes the cause of hope but light betwene it and the laste end as certayne meanes and first beginnings of felicity that men forasmuch as they hope that eternall blessednes shal be geuen vnto them freelye shoulde also hope that God if they liue wyll freely also geue vnto them good workes For the holy scripture teacheth â—arre otherwise then do these men For Dauid when he sayd If thou Lord shalt loke streightly vnto iniquities who shall be able to abide it And when he saw that the sinnes wherewith our workes are contaminated auocate vs from hope added The cause of our hope My soul hath hoped in his word And by the word he vnderstandeth the promise of which promise he rendreth a cause Bycause with the Lorde is mercye and with hym is plentifull redemption These are the true and proper causes of our hope The promise of God and his aboundant mercy The same Dauid in an other place sayth Why art thou sad o my soule and why dost thou trouble me Hope in God for I will still confesse vnto hym Here some obiect that we ar not iustified by fayth only for Paul sayth that we are saued by hope But these men ought to haue considered that the Apostle in this place entreateth not of Iustification For touching We are saued by hope but we are not iustified by it it he before wrote that by fayth the spirite we are deliuered from the lawe of sinne and of death and adopted into sonnes and heyres and made the fellow heyres of Christ But here he speaketh of the perfect redemption which is still to be wayted for This we also confesse to be holdeÌ„ by hope when yet notwithstanding we haue alredy by fayth obteyned iustification and remission of sinnes Farther I haue oftentimes admonished that when the scripture semeth to attribute iustification ether vnto hope or vnto charity or vnto our woorkes those places are so to be vnderstanded that iustification is there taught not by the causes but by the effectes And we ought to vnderstand that whatsoeuer is The consideration of iustification is sometymes declared by the causes and sometimes by the effectes attributed vnto works the same is wholy done by reason of fayth which is annexed vnto them Wherefore as in a wall we haue a consideration vnto the fouÌ„dation and in the fruites of trées to the roote so whatsoeuer semeth at the first sight to be ascribed vnto works is to be assigned vnto faith as vnto the mother of all good workes Which thinge Augustine hath in many places excellentlye taught Others to proue that hope depeÌ„deth of our workes cite that which Paul before sayd Tribulation worketh patience patience worketh experience and experience hope Here say they it is playne that of patience springeth hope I heare in dede the wordes of Paul but I doo not by them acknowledge that patience is the cause of hope For first it is playne inough to him that will consider it that Paul in thys connexion compareth not causes with effectes For who will say that tribulation is the cause of patience For it bringeth many to desperation and to horrible blasphemies But those thinges which Paul knitteth together in this chayne are instruments by which the holy ghost vseth to stir vp in vs these vertues But graunt that there be some consideratioÌ„ of cause betwene these things yet should it not thereof follow that patience is the cause of hope but contrariwise Patience springeth of hope that hope is the cause of patience For no man with a quiet mind patiently suffereth any thing vnles by that patience he hope to attayne vnto some thing Vndoubtedly Martirs are by hope confirmed in theyr tormentes patiently to beare them And the marchant if he had not a hope to gayn would kepe himselfe at home nether would he wander about the world And the shipmaster vnles he hoped that he could ariue at the porte would not lose out into the depe nether striue agaynst the windes and waues I confesse in dede that here is somewhat encreased by patience For when we se that vnto vs is geuen of Christ for hys Hope is somewhat encreased by patience sake with a quiet minde to suffer many thinges we more and more haue confidence that those thinges also which are remayning and which we wayte for shall one day be geuen vs. But to beleue that hope wholy dependeth of patience I can not be perswaded For as we haue before sayd by hope rather we come vnto patience And in very dede the holy ghost is the author and cause of these vertues And he goeth orderly to worke of one to produce an other Agaynst this certainty which we sayd dependeth of yâ— promise of God Pighius vseth trifling reasons that the promises are generall nether is in them mencion made either of me or of thee and therefore there is still remayning a doubt when we must discend to the application of these promises Thys man semeth to me to make the promises of God to hange in the ayre when as he will haue them to be so Euery faithfull man knoweth that the promises ar properly
meÌ„ imagine of this thing ought we to be most certain that holy men cannot only sinne but also sometimes moste greauouslye fall which we se to haue happened in yâ— history of Dauid Peter But this is nothing preiudiciall vnto the election of God For such falles of the predestinate cannot The falles of the predestinate are not perpetuall be perpetuall for they are restored and by repentance renewed And although God at that time according to theyr desert doo take away from them the effectes of hys spirite of spiritual vertues yet forasmuch as he is constant and immutable he ceasseth not to loue them although they so long as they lye wrapped in sinnes haue neither any fealing of this hidden good will nor any confideÌ„ce there in And as touching the meaning of Paul they must haue sayd that he denieth not but that the elect may sometimes both fall and decline from loue but that he would only shew that such is the loue of God towardes his that it ought to perswade them neuer to suffer themselues to be pulled away from his loue Chrisostome noteth that Paul here reckeneth not thinges light and of small force For he left vntouched couetousnes of money ambition of honors desire of aâ—engement and pleasures forbidden which thinges are wont oftentimes to draw euen constant men backeward but he reckeneth vp thinges horrible and most greauous and which are accustomed easely to ouercome nature For in these wordes he comprehendeth those thinges which commonly happen in a life most hard and most bitter as emprisomentes burninges bondes tearing in sonder and such other like thinges And he vseth an interrogation thereby to signify a constant certaynty And the wordes which he vseth are not placed by chance or at all a ventures but with exceding greate conning of the holy ghost The first word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is afflictioÌ„ deriued of this verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth A conning placing of wordes to breake or vehemently to presse For first thinges being well ordred are accustomed to be brused or broken and afterward he encreaseth the euill and addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is anguishe where thinges are brought to so narrow a streight that a man cannot tell what counsell to take or which way to turne himselfe Then commeth outward persecution which spoyleth a man of his frendes Afterward follow hunger and nakednes for men when they are compelled to flye out of theyr countrey haue then greate want of thinges necessary And then he addeth perill so that they come also into danger of theyr life And that nothing should want at the last he addeth the sword All those thinges sayth the Apostle haue not that force that they are able to perswade the elect that they are not loued of God These discomodities of the godly Paul setteth forth in his first epistle to the Corrinthians the forth chapiter For thus he writeth I thinke that God hath set forth vs the last Apostles â–ª as men appoynted to death For we are made a gasing stocke vnto the world and to the Angelles and to men We are foles for Christes sake but ye are wise through Christ we are weak and ye strong we are despised and ye are honorable Vnto this houre we both hunger and thurst and are naked and are buâ—â—eted and haue no certayned welling places and labour working with our handes we are reuiled and yet we blesse we are persecuted and suffer we are euill spoken of and we pray And in yâ— latter to the Corrinthians In prisons aboue measure in labours more aboundantly c And vnto Timothe They which will liue godly in Christ Iesus shall suffer persecution And many such other like sentences are euery where to be found in yâ— holy scriptures Augustine de Doctrina Christiana Erasmus in his annotacions declare yâ— this place which we are in hande with excelleth in waight of matter and ornamentes of Rhetorike namely in Gradation in Antitheses in contraries and in RepeticioÌ„s The Apostle vrgeth also with interrogatioÌ„s and speaketh nothing in this place that is base and meane For all thinges are greate and high whither a man consider the thinges themselues or the persons He speaketh of life death height deapth God Christ the right hand of the father Angells principalities powers And last of all addeth In all these thinges we are more then conquerers Thys oration of Paul they thinke to be so notable and excellent that they suppose that nether Cicero nor Demostenes could euer haue spokeÌ„ more eloquently not in dede that the holy ghost hath nede of these ornamentes but for that he sometimes disdayneth not to abase himselfe vnto these things when they may serue to our commodity Which I therefore thought good to admonish you of that yonge men might vnderstand that these artes of speach pertayne vnto the The artes of speaking are not to be contemned of yongmen gifts of God and that they ought to seke to get them in time that the holy ghost may afterward vse them when it shall serue for the commodity of the Church As it is written For thy sake are vve deliuered to the death al the day long vve are counted as shepe for the slaughter Bycause reason and our flesh are hardly perswaded that we are loued of God wheÌ„ we are excercised with afflictions therfore Paul brought a proofe out of the scriptures to confirme this paradoxe For here haue we nede of fayth which cleaueth vnto the word of God This testimony is taken out of the 44. Psalme wherein are those men set forth complayning of theyr tribulations of whome we can not doubt but that they were most dere vnto God We are say they counted as shepe for the slaughter that is vnto whome nothing is more certaine then to be slayne For there are certayn shepe which are kept and fed for theyr wooll sake or for store sake and those haue life spared them for a time Some are appoynted for the kitchen and they are euery day as occasion serueth draweÌ„ vnto death And therefore the saynts in the same Psalme complaine that they are like vnto yâ— shepe appoynted to be eaten They complaine that they are otherwise dealt with then the fathers in the olde tyme were dealt with vnto whoÌ„ God semed to be are great fauor wheÌ„ as he enriched theÌ„ fought for theÌ„ gaue vnto theÌ„ the victorie with excellent names and titles made them famous honorable We say they are otherwise delt with For we are deliuered vnto the enemyes as shepe to be slayne as vnto whom they may do what pleaseth them It is true in déede that God would sometymes declare his loue towardes the saintes and confirme the verity of his doctirne when he adorned God vseth to his glory the aduersi 〈…〉 s and prosperities of his elect them with such goods and riches that euen the idolatrers also mought vnderstande that that God whome the patriarches worshipped was both
the creator of the world and also the distributer of all good thinges and that all things which men commonly desire are in his pleasure which thinge when he had sufficientlye declared by aduersities also he made them so valiant that with a stoute courage and an inuincible constancy they testified the doctrine of God to be true In which thing God likewise declared that he is the distributer of all the good thinges of the minde and of heroicall vertues and that his power is so great that of thinges God of thinges contrary worketh the selfe same effectes contrary also he can bring forth the selfe same effect And that which the lattin interpreter turneth We are mortified should haue bene turned we are slayne For the Hebrew word is Hodignu although the Greke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifye sometymes to mortefy For in that sence Paul vsed it in this selfe same chapiter when he sayd And if by the spirit ye mortefy the deedes of the fleshe ye shall lyue But here as we sayde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to be slayne and to be deliuered vnto the death But that which followeth All the day long signifieth that death continually hangeth ouer them and that they are neuer sure but that they thinke to be euen by and by drawen vnto death Although Chrisostome amplifieth it an other way It is of necessity saith he that men dye at the least once but sithen they are redy in mynde euery day to dye if nede require they haue euery day the fruite of martirdome as if they should euery day be killed And their cause much relieueth and comforteth them For they are not slayne as wycked men and malefactors but only for religion and piety sake And therfore they say For thy sake And for that cause some â—â—inke that that Psalme ought not to be vnderstand of the first captiâ—ity For then the Iewes were not punished for Gods cause or for religion sake but because they were idolatrers and so wicked that God would no longer suffer them For they had now vtterly fallen away from God the booke of the lawe was now in a manner cleane blotted out the temple was shut vp the city of Ierusalem ouerflowed with the bloud of the Prophetes Wherefore this is a prophesy of the latter calamity which happened in the time of the Machabes vnder Antiochus and the Macedonians For then the Vnder Antiochus and the Mace donians the Iewes suffred many thinges for the law Iewes suffred most gréeuous tormentes for that they endeuored themselues to defend the lawes of God And therefore they say For thy sake are we slayne And in an other verse is added And yet by reason of these thinges haue not we forgotten thee or done vnfaythfully against thy couenant This is not so spoken as though men do at any time suffer more gréeuous thinges then they haue deserued For none of all the martyrs liued so purely and innocently but that he was obnoxious vnto some sinnes And those sinnes deserued not only the death of the body but also if the death of Christ had not holpen eternall paynes But these paynes and vexations God sendeth not vpon them as being angry but to set forth his truth and glory Howbeit in the meane tyme according to his promise he repayeth vnto them not God vnto them which for hâ—â— name sake are vexed rendreth in thys life an hundreth fold only eternall life but also in this life rendreth vnto them an hundreth fold For oftentimes are most aboundantly repayed those thinges whiche were for his sake lost Sometimes also in the middest of tribulations and euen in the very crosse and death he geueth vnto them so much strength and consolation that in very déede it is more then an hundreth fold if it be compared with those thinges which they haue lost And because the misteries of our faith are secret and hidden God will haue them to be testefied not only by oracles of the scriptures but also by the tormentes and slaughters of the elect And therefore Christ sayd vnto the Apostles when he sent them into the whole world to preach Ye shal be witnesses vnto me in Iewry and in Samaria and vnto the endes of the earth But it is no hard matter by wordes to testefy the truth But those testemonies are most waighty which are sealed with bloud and with death Howbeit this is to be knowen as Augustine putteth vs in minde that the paynes and punishementes and death make not Those testimonies are most waighty which are sealed with blood Not the punishmeÌ„ts but the cause maketh Martyrs Three â—thinges required to martyrdome martyrs but the cause for otherwise many suffer many gréeuous thinges which yet are not martyrs For the same Augustine to Bonefacius of the correction of the Donatists and in many other places testefieth that there were in his tyme Circumcelliones a furious kind of men which if they could fynde none that would kill them oftentimes threw themselues downe hedlong and killed themselues These men sayth he are not to be counted for Martyrs Wherfore there séeme to be thrée thynges required to cause a man to be indéede a Martyre First that the doctrine which he defendeth be true and agréeable with the holy scriptures The second is that there be adioyned integrity and innocency of life that he not onely by his death but also by hys lyfe and manners do edefie the churche The thirde is that they seeke not to dye for boastinge sake or for desire of name fame Paul saith to the Corrinthyans If I deliuer my body to The Anabaptistes Libertines are not Martyrs be burnt and haue not charity it nothyng profiteth me Wherefore no man ought to count the Anabaptists Libertines and other like kinde of pestileÌ„ces for martyrs For these men in stubbernly defending their errors vnto the death are not moued with charity neither towards God nor meÌ„ And forasmuch as they are haters Two kinds of testimonies profitable but yet not firme of al theÌ„ that be good they ar the martirs rather of SathaÌ„ of their errors theÌ„ of Christ Two kinds of testemonies we haue which very much conduce vnto the knowledge of the truth but yet are not altogether so firme that we ought streight way to geue place vnto them Miracles and the tormentes which are suffered for the defence sake of any opinioÌ„ In either of them is to be had great warines that the doctrine which is set forth be examined by the holy scriptures Paul out What thinges are to be considered in this similitude of flesh of Dauid compareth the godly with shepe appoynted vnto the slaughter In thye similitude are two thinges to be considered First that they are called shepe for that they are simple as it is mete that the flocke of Christ should beâ— secondly for that in theyr punishmentes they make no resistance following the example of Christ of whome it is written That when be
was like a sheepe led to the death yet he opened not his mouth But in all these thinges vve are conquerors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is we are notably ouercome This particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place nothing pertayneth vnto workes of supererogation For Paul ment nothing ells but that so much strength are geuen vs of God that in this battayle we a greate way ouercome all our enemies The deuills practise is this by these aduersities to wrest from vs our confidence and loue towardes God But that is by this meanes rather encreased For tribulation worketh patience patience worketh experience experience hope â–ª And hope confoundeth not But by what strengths we attayne vnto this victorye Paul streight way declareth sayeng Thorough him vvhich loued vs. Before we loued him And he hath geuen vnto vs his spirite Thorugh whome we obteine this excellente victory otherwise of our selues we are farre vnequall for so greate a battayle It is God as Chrisostome wisely noteth whome we haue to our fellow souldier in this battail We haue God to our fellow souldiour in our torments and by that meanes obteyne we so notable a victory Nether doo we only ouercome troubles whatsoeuer they be but also those which persecute vs though they seme neuer so great and mighty which thing how it happened in the Apostles Luke playnly describeth in the Actes When Peter and Iohn had wrought a miracle so manifest that it could not be denied the high priestes and Scribes being ouercome with the greatenes of the thing knew not what counsell to take What sayd they shall we do with these men As if they should haue sayd Here are playnly ouercome all our practises here our power is able to doo nothing here the more we striue the more and the manifestlier are we ouercome The same thing happened vnto Iulianus the Apostata as it is written in the Ecclesiasticall history He had begon by al maner of meanes to torment and vexe the ChristiaÌ„s but his cruelty and outrageousnes was ouercome with theyr patience Which thinge one of his rulers perceauing priuilye admonished him to cease lest he should both nothing at all profit and also make himselfe a laughing stocke to al men Thys power of God bringeth to passe that by those selfe same thinges which are agaynst the victory we to the greate admiration of all men obteyne the notabler victory For who can beleue that he which is ouercome can ouercome That one slayne burnt torne in peces can in the battayle get the victory These things nature reason and the world vnderstand not wherefore they are to be ascribed vnto God only in whose haÌ„ds forasmuch as the euentes of things are set they depend not of certayne and appoynted instrumentes but of the purpose and counsell of God whereunto those thinges which seme to resist are most of all seruisable Some seme thus to vnderstand this place as though therefore we obteyne so notable a victory for that we are by the greatnes of the benefits of God pricked forward to suffer all things be they neuer so hard And the greatnes of of the giftes of God is by this meanes chiefely knowen if it be compared How the greatnes of benifites is best known with those thinges whiche agayne on the other side we repaye He which died for vs saith Ambrose gaue his life for euill seruauntes why should we then make it so great a matter when we being vnprofitable seruauntes suffer death for a good Lorde And moreouer his death was wonderfull profitable vnto vs all when as coÌ„trariwise our death nothing at all profiteth him And so after this interpretacioÌ„ we must not read That vve by him vvhich hath loued vs are more then conquerors but for him Which reding yâ— Latine translatioÌ„ followeth But in Greke is red 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whiche preposition ioyned with a genetiue case doth not or very rarely signify For. Wherfore it is more apt to say by him or thorough him as we expounded it at the beginning And so doth Basilius to Amphilochia De spiritu sancto the 8. chap. rede it In which place he at large declareth what this preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth when it is attributed vnto Christ It maketh him not sayth he lesse then the father but maketh hym to be a mediator betwene vs and the father as by whome is deriued into vs from the father whatsoeuer giftes or graces we haue and by whome â–ª hath accesse vnto the father whosoeuer commeth vnto him For the electes and sayntes are taken of Christe and being now reconciled are offred vnto God the father And in the declaratioÌ„ of these thinges he alledgeth those wordes which we are nowe in hand with and interpretaâ—eth them so as we haue sayd For I am perswaded that nether death nor life Chrisostome thinketh yâ— Paul hitherto hath entereated of that loue wherwith God loueth vs but here turneth his speach to our loue and obeysance towardes God as though he would say that the loue of God is so kindled in the hartes of the godly that no creature Why Paul most constantly loued Christ can plucke him away from God And he rendreth a reason why Paul so cleued vnto Christ that be could not be pulled away froÌ„ him Bycause sayth he he loued Christ himselfe and not those giftes which Christ geueth So long as the foundation of amâ—ty abideth so long it also constantly endureth And therefore are those amities commended What manner of amities are to be commended which are gounded not vpon a vayne and mutable consideration but vpon a firme and sure consideration wherefore forasmuch as Paul sought Christ himself which alwayes abideth the same and immutable therefore his loue towards him abode firme and constant wherfore it had ben vnto him to fal away from Christe more griefe theÌ„ hell fire and on the other side to cleue fast vnto him more pleasaÌ„ter theÌ„ any kingdoÌ„e Howbeit I thinke this to be most true yâ— Paul stil coÌ„tinueth in yâ— which he had begon namely to coÌ„meÌ„d the singuler loue of God towardes vs that we might assuredly know yâ— all things though they be neuer so much against vs shall turne vnto vs to good seing we are so entirely loued of God But whether of these interpretacioÌ„s we follow I thinke it skilleth not much for either of them is both godly and also not vnaptly fitteth with the wordes and entent of Paul Howbeit I thought it good to declare what I thinke to be moste agreable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle that is I am fullye persuaded If thou séeke a reason thereof hee geeueth a reason demonstratiue whiche is For that God hath foreknowne vs and predestinate vs. And these are causes of the loue of God towardes vs. This declareth he by the effect for that the Reasons of causes and effectes that we are loued of God most louyng father hath geueÌ„ his sonne for our sakes and together
with him hath geuen vnto vs all thinges Farther many logicial probable reasons takeÌ„ of those excellent benefites which we féele are daily bestowed vpon vs perswade vs of the same thinges For those benefites although oftentimes they are common also vnto wicked men yet haue they the force both to cheare our hartes and also to comfort vs after that we are once perswaded by other more firmer reasons For argumentes probable althoughe of themselues they are not able throughlye to persuade yet being ioyned vnto reasons firme and demonstratiue they make the Whereunto argumentes probable serue thing more euident Farther if we will follow examples of other most excellent men we shal perceiue with how singuler a loue God loued them Let vs also euery one of vs loke vpon our own priuate doinges in theÌ„ we shall sée how we haue bene oftentimes holpen and preserued of God And although our sence be vtterly rude in these thinges for it is strange from thinges celestial yet it also in the godly The senses are made after a sorte spirituall in godly men is made after a sort spirituall euen as contrariwise in the vngodly euen the very mind also is made carnall wherfore al thinges which the godly vnderstand also by their senses testifie vnto them the good will of God towardes them By this meanes Dauid by contemplation considering all thinges which were offered vnto Why Dauid inuiteth thinges insensible to praise God his senses as pledges of the loue of God inuiteth and prouoketh them to praise God Not that he thought that they could either heare or speake but to declare that they are of that nature that they can stirre vp euerye attentiue and godlye man which hath the vse of them by his sences to praise God and to geue thankes vnto him There are also certaine thinges which of the minde it selfe are most certainly perfectly knowen for that they are the first principles wherunto we only at the sight of them without any farther triall geue our assent And in this knowledge of The first principles of the knoledge of the loue of God â–ª the loue of God towardes vs we haue for the first principle the holy ghost He beareth witnes vnto vs inwardly and in the minde that we are the sonnes of GOD. Wherfore seing the loue of God towards vs is so many waies proued Paul rightly This place serueth to the certainty oâ— saluation saith that he is fully perswaded But all these reasons are such that they cleane fast vnto faith Which faith being taken away we shall herein haue nothing that we can vnderstand nothing that we can know This place serueth wonderfully to establish the certainty of our saluation Neither must we harken vnto them whiche to the ende they woulde wreste this place from vs vse to aunswere that these thinges pertaine only to Paul as though he alone and a few other which by This place is to be taken vniuersally and not perticulerly as though it pertaineth to Paul onlye reuelation were made certaine of their saluation could say that they were fully persuaded that they should neuer be plucked away froÌ„ the loue of God Here doutles is not set forth an history neither is it declared how Paul was called in yâ— way neither is it written how he was let downe from the wall in a basket onely is brought in a conclusion of those reasons wherby he would proue that God most feruently loueth vs. Wherfore this place pertaineth not only to Paul but also to all the faithfull For it maketh nothing against vs that Paul pronounced his sentence vnder the first person For otherwise we should say that that which is written The thinges that are spoken vnder the person of Paul oftentymes pertaine to all men to the Gal. I lyue but now not I bâ—t Christ lyueth in me is to be vnderstande of Paul onely and pertaineth nothing to vs and that which he saith to the Phil. Vnto me to lyue is Christ and to dye is gayne And that which he writeth vnto the Corrinthians I do not thinke that I know any thyng but Christ Iesus and hym crucified and a great many such like sentences should be vnderstand of no other body but of Paul all which thinges yet euery christian ought to apply vnto himselfe that that sentence of the Poet may hereunto be very aptly framed Hogh thou sirra the name is chaunged but the tale is tolde of thee And if sometimes we wauer as touching this Whereof springeth our doubting touching saluation A similitude certainty that is not to be attributed vnto the defaut of faith but for that we haue not a perfect and an absolute faith As if a man professing yâ— Mathematicals should doubt of the principals of his arte that ought not to be attributed vnto his art for it is of all other artes most certaine but rather vnto his vnskilfulnes which hath not yet perfectly learned his arte Wherfore if we at any time as it happeneth in dede be in doubt of our saluation there is no other presenter remedy then to pray with the Apostles Encrease our fayth So did Peter when he saw himself at yâ— point Remedy against doubting Two principal points of thinges against vs. to be ouerwhelmed of the waues of the sea All those things which are against vs Paul in his epistle vnto the Ephe. reduceth to two principall pointes For some coÌ„sist in nature and other some are brought vnto vs of aduersary spirites We wrestle not against flesh and bloud but against spirituall wickednesses which ar in celestiall places These two thinges the Apostle mingleth together to the ende he would leaue out nothing And these things which he speaketh of are of so great force that they may seme able to alienate a man froÌ„ God By life and death he vnderstandeth all maner of daungers whereby we are endaungered touching life death All these things are not of so great force yâ— they can breake in sonder the loue of God towards vs. But wheÌ„ we are in these daÌ„gers we must say as Paul admonisheth vs in this What we must say when we are oppressed with aduersities epistle Whether we lyue or whether we dye we are the Lordes For to thys end Christ dyed and rose agayne to be Lord of the quicke and of the dead And vnto the Phillippiaus Now euen as before Christ shal be glorified in my body whether it be by lyfe or by death Nor Angels Angels as it is written in the epistle vnto the Hebrewes are ministring spirites which are sent forth to be ministers for their sakes which shal be heyres of saluation which can not be vnderstand but of good angels For euill angels are oftentimes sent forth to punishe the vngodly and to tempt men although their temptation is not vnprofitable vnto the predestinate And it is certaine that euill angels séeke by all maner of meanes to leade vs away from God which thing yet
as God had commaunded in the booke of the law This exposition in dede semeth to be somewhat more witty and more likely Howbeit by the wordes of the holy history it is confuted For when Moses feruently prayed the Lorde answered Let me alone I wyll kill all thys people at once for their contumacy towardes me and will make thee a prince of an other people both much greater and also more noble Wherefore there is no reason why Moses shoulde desire to bée putte out of authority that he shoulde not bee the head of that people when as God of hys owne accorde and wyllingly offred that thinge vnto hym Wherefore we must nedes confesse that Moses desired none other thing then that which Paul now wisheth for Chrisostome is so much against this opinion which Ierome defendeth to Algasia that he sayth That such as so thinke are so farre from the truth as a blindeman is from the light of the sunne And of this his confutacion this reason he bringeth Paul saith he had before spoken many thynges of that straighte coniunction which he had wyth God when he sayd that neyther tribulation nor anguishe nor persecution nor hunger nor nakednes nor daunger nor sworde is able to seperate hym from the loue of God After that as though he had not yet satisfied himselfe he addeth neyther death nor lyfe nor aungels nor principalities nor powers nor thynges present nor thynges to come nor height nor depth nor any other creature Now after the rehearsall of so many and so great thynges what more weighty or more noble thyng could he bryng which could excell these thynges Could this that he would gladly suffer death to bring hys brethren vnto Christ But this sayth he is a very small matter if it be coÌ„pared with those thynges before spoken For before he had twise mencioned death but he whiche refuseth to geue hys lyfe for the truth and for the health of his neyghbour seperateth hymselfe froÌ„ God by feare of death And therfore he should haue added no new thing to that which he before had spoken Wherfore we ought to thinke that Paul had a regard to farre greater thynges then these men suppose he had There is an other opinion of those which thinke that Paul referred not these thinges vnto the time wherin he wrote them but vnto that tyme wherin he liued a straunger from Christ For the better declaration wherof we ought to vnderstand that there are certaine men which after that they haue cast themselues hedlong into any thing endeuour themselues by al meanes to draw others to the same not that the place and estate wherinto they haue transferred themselues liketh them but that hauing many companions ioyned vnto them they might either be the lesse reproued or els the thing which they haue yll begon might haue a more tollerable ende And thus these men expounde the woordes of Paul The Iewes mought haue suspected that Paul for that cause desired to bring al other meÌ„ vnto Christ for yâ— he himself had already geueÌ„ himselfe vnto him not for that from the harte he counted the thing good But not so saith the Apostle yea rather so deare is your saluation vnto me that so from the hart I desire to communicate this good thing vnto you that I would wishe my selfe to be accursed from Christ and not to be yet called vnto him so that ye might come vnto him that is I would earnestly desire that ye might haue come to Christ before me And this thinke they is to be made accursed for his brethreÌ„ And to haue some shew to proue this Thou séest say they that he saith not that he desireth now to be made accursed for that could he not do after he was once conuerted but onely he wisheth himselfe to be made accursed that is when he was not yet conuerted vnto Christ But euery man may easely sée that this interpretacion is wrested and troublesome and yet if we should receiue it Paul should not auoide it which he semeth most of all to eschue For what do they not consider that he which of loue desireth to haue bene once in times past accursed from Christ the selfe man desireth this also now to be made accursed For if he should haue done that to the honour of God how should he not do this also to the honour of God Howbeit this interpretation among others haue the Gréeke Scholies I will not now stand any longer about Graeca Scholia the confutatioÌ„ therof for that I doubt not but there are not many which wil defend it There ar others which go about to proue this desire of Paul by the law of God Men say they are so framed yâ— euery man when he is in trouble aduersity desireth gladly to be redemed by some other man yea euen with the hurt of him which should redeme him They adde moreouer that the law of God is that we should loue our neighbours as our selues Wherfore forasmuch as we our selues would gladly desire that an other man should be damned for vs therefore we ought also to wyshe the same to others that we our selues should be damned for them least we would otherwyse to be done vnto oure neyghboures then we woulde to bee done vnto oure selues if we were in the like case And farther they say that euery one of vs ought so to loue his neighbor as Christ hath loued vs but Christ for oure sakes did not only geue his life vpon the â—rosse but also was made a curse and was after a sort forsaken of the father For he cryed My God my God why hast thou forsaken me Wherefore they conclude that that thing which Paul and Moses did was dew hy the Law Here if thou demaund who caÌ„ performe this Law They will answere no man but yet are not godly men for that cause condemned For say they we all dayly want muche of the iuste obseruation of the Law but our dayly falles are forgeuen vs for Christes sake and that which wanteth of our righteousnes is made good by the righteousnes of the Lord which is ascribed vnto vs through â—ayth And yet ought not anye man therefore to slake his endeuor to performe this kynde of commaundement We must labor as muche as lieth in vs if it succede not we ought to lament and so shall it come to passe that â—inne shall not be imputed vnto vs so that we doo not vtterly shake of our endeuor which thinge some men doo which so farre fall that they hate theyr enemies and persecute them but we ought not so to flatter our selues For there are certayne kinds of sinnes so greauous that they can not stand with fayth and charity Howbeit we must confesse that this vertue which we se was in Moses in Paul is a verye rare vertue Wherefore this vertue may be called heroicall or noble This in dede is a good interpretation and commended of those men vnto whome in very dede for piety and
are elected That should not be true if calling should haue that force to chaunge the will Here we say that the calling of God is of two sortes the one is common whereby men in déede are after a sorte stirred vp but they are not bowed For that those thinges which are offred please them not but the other is a conuenient apte and mightye calling whereby the mindes are touched and trulye chaunged After this manner was Iacob called and not Esau therefore the one was beloued the other hated the one drawen the other forsaken Neither doth this any thinge further thée to say God wanteth not a meane wherby to bow the wâ—â—s of men It is repugnant to the wil to be compelled God poured not malice in to Esau but he gaue not vnto him grace wherby he might be made good What two thinges are hâ—â—e to be hâ—ld fast although humane reason cannot make theâ— to agree that the willes of men are sometimes hardened for it is not to be thoughte that God wanteth a meane whereby to bow and chaunge them if he will Wherefore if we make God omnipotent then can there be no obstinacy of men so greate but that he can ouercome it not by compulsion which is vtterly repugnante vnto the nature of will but by persuasion Neither was it néedeful that God when he hated Esau should poure into him any new malice whereby he mought be made euil for he had that aboundantly of himselfe and by the corruption of nature It was sufficient yâ— he gaue not vnto him grace whereby he mought be made good Wherfore there are two thinges which we oughte constantlye to holde faste firste that there is no iniquitie wyth God secondlye that he hath mercye on whome he wyll and whome he wyll at hys pleasure he hardeneth Whyche two thynges althoughe humane reason can not easelye make to agrée the one with the other yet Augustine to the ende the iustice of God moughte after a sorte the easilier be vnderstanded addeth a similitude of a creditoure who hath two debtoures whome if vnto one he remitte his debte and require his debte of the other no no man can iustly accuse Wherefore if humane iustice had his originall of the iustice of God it is wonderfull that men can take this vpon theÌ„ to reproue that in God which they confesse to be iust in men And Iacob and Esau were obnoxious vnto the condemnation of originall sinne Wherefore God did nothing vniustly if he pardoned the one and vouchsafed to bestow on him his fauour and grace and by his iust iudgement punished the other Debters shoulde not haue a proude and rashe iudgement of the minde of their creditor especially when he requireth of theÌ„ no more then his dew But how importunatly men séeke to hinder God that he should not at his pleasure geue the thinges that are his to whome he will Christ God cannot be letted but that he geueth his thinges as semeth good vnto hym How this is to be vnderstanded thou hast hatâ—d none of the thinges which thou haâ— made declareth in the Gospel vnder the person of the good man of the house Is it not lawfull saith he for me to do wyth myne owne what I wyll Is thyne eye euill I am good Take that which is thyne owne and go thy wayes But it is written in the booke of wisedome the 2. chapter Thou hast hated none of the thynges which thou hast made Wherefore seing Esau was made of God it semeth that he could not â—e hated of him Augustine answereth that we must make a distinction betwene nature and sinne and so he maketh answere that God loued Esau as touching nature but hated him by reason of sinne But with this answere the minde can not be quieted for euen by this selfe same reason God may seme to haue hated Iacob for he also was no les obnoxious vnto originall sinne then was Esau Vnto thys Iacob was nâ— lesse obnoxious to original sinne theÌ„ Esau God hateth the sinnes of all men but after a dâ—ueâ—s maner the sinnes of the elect he w 〈…〉 pardon but will punishe the sinnes of the reprobate How Iacob was loued Esau hated when as they both were in sinne Three things to be considered The nature oâ— man sinne â–ª and the punishment God â—â—eth sinne as it is a punishmeÌ„t obiection Augustine maketh answere that God hated the sinne of eche but yet not after one and the selfe same maner For he would haue sinne to be in Iacob extinguished by forgeuenes And for that he had clered him of that debt he is sayd to loue hym But he hated sinne in Esau and would haue it punished And so for that he left Esau obnoxious vnto sinnes which he would not forgeue he was sayd to hate him Finally he thus interpretateth this sentence Iacob haue I loued but Esau haue I hated namely that yâ— one was deliuered from sin but the other was left in sinne But how man and sinne do either please or displease God he thus declareth First he saith we must set before our eyes nature secondly sinne and thirdly the punishemeÌ„t wherwith God chastiseth the crime First of all he saith God loueth nature neither at any time hateth he it of himselfe But sinne of his owne nature he hateth although sometimes when it is inflicted of him in respect of a punishement forasmuch as it is an instrument of the iustice of God it vtterly displeaseth him not for then by that sinne others of the elect are kept vnder that they should not in like sort committe sinne And this he declareth by an excellent similitude A Iudge saith he when a thefe is brought before him hateth not the thiefe in respect that he is a maÌ„ but the theft he condemneth Neither doubtles hateth he the punishement whereby he commaundeth hym to be banished and to be put to the workes of the mines yea rather he inflicteth it vnto him as good By which sentence of Augustine by the way we note that at that The Romane lawes made not theâ—â— death tyme the Romane lawes condemned not a theefe to be hanged but only condemned him to the mines Wherefore seing sinnes haue oftentimes the nature of a punishement as we gather by the first chapter of this epistle it is euident that God in this respect hateth them not But in what sort he willeth sinnes all Whether god willeth sinne men are not of one and the same mynde For some thinke that God onely permitteth sinne and not properly willeth it least they should seme to make God the author of sinne and for that cause vniust if he woulde punishe that in man which he himselfe would haue to be done But if a man diligently weigh this permission he shall at the length finde that it is a certaine will of God For if he permitte sinne he doth it either willingly or agaynst his wyll but against Nothing caÌ„ be done against gods will The opinioÌ„
men after the fall if grace and the spirite be away For of themselues they cannot do otherwise although it be not againste their nature but that they may By what necessitie we are vrged to sinne be holpen and chaunged of God The third necessitie is that which they call of infalliblenes or of consequence or as the Logicians speake of a composed sense Which is when our actions are not considered as they come from our owne nature reason or will but are considered together with the predestination and foreknowledge of God And although the disquieting of humane reason as touching this necessitie is by those distinctions after a sorte asswaged yet is there an other maze wherein it excéedingly wandreth For it séeth that God coÌ„maunded Pharao to let the people go and therby it gathereth that he willed that thing On the other Whether God at one the selfe same tyme both willeth and â—illeth one and the selfe same thing A place of Esay side it heareth that God saith I will harden the hart of Pharao by which wordes it gathereth that he would not haue the people let goe â–ª Wherefore humane sence iudgeth it a thing very absurde that God should at one and the same time both will and not will one and the same thing But a godly minde to vnfold it selfe out of this perplexity will call to memory the sentence of Esay spoken vnder the persoÌ„ of God which sentence our sauiour Christe also vsed in the Gospell and likewise Paul in the actes of the Apostles when he had preached at Rome to the vnbeleuing Iewes Heare saith he the word and vnderstande it not see a sight and discerne it not Make grosse the hart of the people that they vnderstande not stoppe theyr eares that they heare not blind theyr eyes that they see not lest peraduenture they be conuerted I heale them And Christ in the Gospell saith that he came to iudgemente that they God wil haue some to be made blinde â–ª vnto whome yet he wil ha them his word bâ— seâ— for which see should not see These sayings declare that God wil haue some to be made blinde and yet in the meane time he will haue his word to be set forth vnto them For Christ sent his Apostles to preache throughout the whole world And although he excepted none vnto whome he would not haue his Gospel preached yet opened he not the haâ—ts of all men to assent vnto the truth when they heard it Wherfore it followeth that the elect onely do beleue but the wicked are hardened and their sinne is made more greuous when as now is taken away the excuse of ignorance For Paul saith in the first chapter of this Epistle that the inuisible thinges of God â—â— seene by the creation of this world being vnderstanded by those things which are made his eternall power also and diuinitie so that they are without excuse Christ also sayth If I had not come and spoken vnto theÌ„ they had had no sin not yâ— otherwise they should haue bene without sinne but for that they shoulde not haue had so gréeuous sinne For after that they had heard Christ al excuse of ignorance was now taken away from them Wherefore when humane reason beareth vs in hand that to call a maÌ„ and yet in the meane time will not haue him to come is nothing els but to séeke to mocke and to deceaue let vs put it to silence and say with the Apostle O man what art thou that contendest with God And let vs declare that it is méere madnes A remedy against humaine reason to séeke by Dilemmas and Silogismes to carpe God and to obiecte vnto him that he dealeth no les absurdlie then if a man should call his frende to a banquet should sée many things to be therunto a let which lets although he when he may remoueth not yet is he angry vnles he come or if a man should sende his seruaunte any whether whome he knoweth shal be letted in his iorney and although he take not away those hindrances when as he may yet wil he punish his seruant for tarieng or if a magistrate should coÌ„maund a man fast bound in prison to come foorth wheÌ„ yet notwithstanding he looseth not his bondes These thinges séeme vnto them absurde for two causes First for that they vnderstand not to what ende the law and Vocation the law haue moe endes then one vocation and the commaundements were geuen For they thinke that they were geuen to no other vse but to be performed But Paul saith that by the law is the knowledge of sinne Men are so proude and so blockishe that they thinke they can straight way perform al things so yâ— it be onely declared vnto theÌ„ what they should do Wherfore yâ— they mought vnderstaÌ„d their impoteÌ„cie imbecilitie it was necessary yâ— they should receue yâ— law should be called being not yet deliuered for by yâ— meanes they must nedes fele perceiue yâ— knowledge alone of it self is not sufficient An other cause why these men are troubled is for yâ— they see not the other commoditye which the elect gee hereby For when they fele in theÌ„selues how weake they are they are stirred vp to thinke lowly of theÌ„selues and to implore yâ— By the vocatâ—on of the reprobate although without efficacy the elect are holpen ayde of God and more and more in the reprobate which are forsakeÌ„ to acknowledge theyr owne naturall imbecility and to confesse that they shoulde haue bene in the same estate vnles besides the knowledge of the truth they had bene holpen by the spirite and grace of God Wherefore hereby it is manifest how profitably and wisely those thinges were instituted which semed absurd And forasmuch as not al which heare the Gospel are inwardly with efficacy moued of God thereof it commeth that Paul sayth to the Corrinthians that it is to some the sauor of life to life aâ—â— to other some the sauor of death to death This is a playne There is no contrariety in the will of God simple conciliation of that contrariety which appeareth to be in the wil of God And bycause that in these vocations and promises semeth to be expressed some will of God which yet taketh not effect certayne diuines haue not vnskilfully sayd that there is one will of the signe or of the antecedent an other will of efficacy The will of the antecedent and of the consequent God when he pronounceth things which succede not doth not therfore lie Examples or of the consequent For it oftentimes happeneth yâ— God ether threatneth or promiseth a thing which yet shall not come to passe And yet doth not God therefore lye or deceaue For he pronounceth those thinges eyther as nature was then ordered or as thorough ill desertes it mought come to passe vnlesse some change were had in the meane time So was Ezechias told that he should dye bycause that
thinges worke to good confirmeth the same by predestination For whome God hath foreknowen those sayth he hath he predestinate And he addeth farther VVho shal seperate vs from the loue of God Shall tribulation shall anguish c And streight way Neyther death nor life nor angells nor principalities c Wherefore we are not by this doctrine driuen to desperation but rather much more confirmed in hope and by it we receaue greate comforte And Our saluation is more safely coÌ„mitted vnto God then vnto our selues The knowledge of predestination aduaunceth the glory of God Predestination is a paâ—â— of the Gospell None absolutely deâ—ied the predestination of God Pighius coÌ„â—uted vndoubtedly it is muche more safer to committe our saluation to the care and prouidence of God then to our owne iudgment For we as we are changeable shoulde euery day yea rather euery hower spil out selues But our saluation for as much as it lieth in the hand of God is most safe and sure And to coÌ„clude there is nothing that more aduauÌ„ceth the glory of God then doth this doctrine Wherfore we ought not to abhorre from this doctrine of predestination and especially seing it is a certayne parte of the Gosple which is not to be receaued only by some parte but fully and wholly And thus much as touching the first parte of our Exordium or beginning In the second part we haue to consider whether there be any predestination or no lest we should sâ—me to go aboute to set forth and define a thing fayned and imagined not that euer any haue bene which openly and of purpose durst deny the predestination of God but for that there haue bene some who haue layd such groundes which being graunted predestination can not stand For some say and amongst them especially Pigghius yâ— in God is neyther any thing past or any thing to come therfore he preseÌ„tly that is alwayes predestinateth foreknoweth And he sayth that we are herein deceaued yâ— we thinke yâ— God alredy before in times past hath predestinated some wherof ar gathered many absurdities Vnto God saith be al things are present therfore he alwayes foreknoweth and predestinateth And therof he inferreth that it lieth in euery man what maner of one he may be foreknowne of God and that it is in our power to be predestinate to be sucâ— ones as we wil Although in God be no courses of tymes yet the creatures want not a beginning â–ª which creatures are predestinate before they begin to be Ad aliquid our selues But this sentence strayeth farre from the truthe For althoughe in God there be no courses of tymes neyther with him is any thinge past or any thinge to come yet that creature whom God foreknoweth and predestinateth is not without beginning Wherfore seynge it is not coeternall with God the creator it followeth of necessity that God predestinated it before it was brought forth For predestination is of the nomber of those actions of God whiche haue respect to an other thinge Wherfore we must not flye vnto the eternity of God for in it men haue no participatioÌ„ with God the creator This thing may better and plainelyer be vnderstand by the tyme past Wherfore a man may thus say Certayne men are now deade and past But vnto God all things are present wherfore God now predestinateth them and now also it lieth in their power Dead men are not now predestinate for that they are come to their ende how they wil be predestinated Here there is none so blockishe but that he seeth the absurditye For they are not now predestinated when as they are now come to their end neither lieth it in their power either that that should not be or how that should be which they haue alredy receaued And if their reason be so weake touching the time past how can it be firme of the time to come But we will leue this argument which yet is most strong and will weigh what the scriptures say Doth not Paul say of those twines before they were borne or had He concludeth that men are predestinate before they haue their beyng done either good or euill it was sayd the elder shall serue the yonger And to the Ephesians doth he not say that we were predestinate before the foundations of the world were laâ—d These places and many such other like do most manifestly declare that men are predestinate before they beginne to haue their being which thing he that taketh from vs doth therewithall take away from vs a great consolation which we hereby receaue for that we know that we are predestinate of God vnto glory before all eternity But to what end I pray you doth Pigghius thus wrest these thinges forsoth to this end to confute this that our doinges are determined and appointed of God before they are done For then he thinketh should fall away the liberty of mans wil and men should be left vnder necessity This euill he thinketh may thus be remedied if we say that God doth Prophesies went before the thinges to come and yet they were no let to the liberty of meÌ„ all thinges presently But he should haue remembred that in the prophetes and other scriptures are red many prophesies in which many thinges were determined and apointed how they should be done long time before they were done What shall we here say Shall we thinke that those prophesies went not before those thinges which were to come Christ saith that it behoued that the scriptures should be fulfilled Wherefore these fond imaginations are to no purpose These meÌ„ study only with their lying inueÌ„tions to make darke a thing plaine perspicuous as yâ— fish called a Cutle casteth out her ynke because meÌ„ should not take her Pigghius also goeth on farther and saith that the prouidence of God hath not perfixed vnto men the time or maner either of life or death yea he saith that there haue bene many which as touching the prouidence of God mought haue liued longer if they had not either by negligence or intemperancy shortened their life For if these thinges were so determinate saith he a murtherer which hath killed a man may be excused because he hath executed the will of God I wonder vndoubtedly that such a great diuine could let such a fond When a murtherer killeth a maÌ„ he hath not a regard vnto the will of God By predestination is not inferred excuse of sinnes fabulous reason once come out of his mouth As though the murtherer when he slayeth a man hath a regarde how to please God Thys regardeth he onely how to play the theefe to accomplish his hatred or enmities For how coulde he knowe that thys â–ª is the wyll of God when as God hath in hys lawes commaunded the contrary Doth he thinke that Iudas can be excused of his wicked treason bycause he had heard the lord foretell his mischeuous facte Or shall Pharao therefore be excused bycause God had foretolde
willeth But that God should will sinnes is to be counted for most absurd and for a blasphemous doctrine They say moreouer that God can not iustly punish â–ª if we committe those thinges which he him selfe both willeth and worketh But this must we of necessity say if we affirme that not only our ends but also our meanes to the endes depend of the purpose of God To satisfye this doubt first let them remember that it can not be denied but that God after a sort willeth or as other some say permitteth sin But forasmuch as that is done without any coaction of our minde therefore no man when he sinneth can be excused For he willingly and of his owne accord committeth those sinnes for which he ought to be condemned and hath the true cause of theÌ„ in himselfe and therfore hath no nede to seke it in God Farther this is no good comparison which these men make betwene good workes and sinnes For God â—o worketh in vs good workes that he ministreth vnto vs his grace and spirit whereby these workes are wrought for those are the groundes of good workes which groundes doubtles we haue not of our selues But sinnes he so gouerneth and after a sorte How God is said after a sort to wil sinne willeth that yet notwithstanding the groundes of them that is the fleshe and our corrupt and vitiate nature are not in God but in vs. Wherefore there is no nede that they should be powred into vs by some outward motion And God is sayd after a sorte to will sinnes eyther for that when he can he prohibiteth them not or for that by his wisedome he directeth then to certayne endes or for that he suffreth them not to burst forth but when and how and to what vses he him selfe will or finally for that by them he will punish other sinnes But these adde that God by no meanes willeth sinne For so it is written in Ezechiell As truly as I liue sayth the Lord I will not the death of a sinner but rather that he be conuerted and liue But we answere that the Prophet in that place entreateth not of the mighty and hidden will of God and of his will of efficacy For God by that will worketh all thinges which he will both in heaueÌ„ and in earth But he entreateth of that will which they call the will of the signe For no man can by those signes and tokens which are expressed in the law gather that God The first aunswer willeth his death or condemnation For the lord commaunded hys lawe to be published vnto all men he hath vnto all men set forth those things which should be profitable and healthfull lastly he vpon all men indifferently powreth greate benefites Wherefore by this will which we call the will of the signe he willeth not the death of a sinner yea rather he prouoketh them to repentance But as touching the other will which they call the will of his good pleasure if by it he would that no man should perish then doubtles no man could perish and there is no will so peruerse as sayth Augustine which God if he wil caÌ„ not make good Wherefore according to this will he hath done all things whatsoeuer he would This is a redy and playne interpretation which if our aduersaries admit not but will nedes contend that the wordes of the Prophet are to be vnderstanded Another aunswer of the mighty will of God and of his wil of good pleasure theÌ„ will we answer yâ— yâ— sentence pertaineth not vniuersally vnto all sinners but only to those which repeÌ„t And those are yâ— electe predestinated vnto whome God as according to his purpose he geueth faith and vocation so also geueth he repentaunce Wherefore which sense so euer they followe they shall neuer by those woordes conclude that God vtterly by no meanes willeth the death of sinners or willeth sinne But they obiect certaine wordes out of the first chapter of the booke of wisedome where it is written God reioyseth not in the destruction of the liuing But if say they he by anye manner of meanes willeth sinne or the punishment thereof he can not be said not to reioyce therein For he reioyseth doubtles in that which he will haue to be done First I aunswere that that booke is not in the Canon and therfore the authority thereof maye be refused But amitte that that booke were canonicall yet do those wordes make nothing against vs. For he whatsoeuer he was that was the author God doth not against his will punishe wicked actes of that booke ment nothing els but to remoue from God that prauitye of nature whereby wicked men take pleasure in euil things And yet was not his meaning that God punisheth wicked factes against his wil. For otherwise whatsoeuer that author vnder the name of Salomon was he should be against the true Salomon For he in his Prouerbes vnder the person of wisedome thus writeth of the vngodly and of the vnbeleuers I also will laugh in your destruction In which wordes is declared that God with a laughing that is with a chiereful minde administreth iustice As touching the wordes of Ecclesiasticus which are writen in the. 15. chapter That no man ought to say of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he hath deceaued me How it is to be vnderstanded that God deceiueth no maÌ„ in which place the lattine translation hath Me implanauit Vnles we will haue that place to be manifestly repugnant with many other places of the scripture in which God is sayd to haue deceaued the people by false prophets and to haue commaunded that Achab the king should be deceaued and to haue made blind the hart of the people that they shoulde not sée we must néedes after this manner expounde those wordes That no man ought to lay the fault in God as though he woulde excuse himselfe Achab though he was deceaued yet he moste iustly deserued to be They whiche are deceiued are iustly deceiued deceaued for that he contemned the true oracles of God and delighted himselfe in false Prophets The infidelity also and impiety of the people of Israell caused the vengeance of God and execution to come vpon them so that when they were deceaued they could by no meanes be excused Our aduersaries also séeme somewhat to be offeÌ„ded for that we affirme that men haue in themselues the cause of sinnes that is a corrupte and viciate nature For in the first chapter of the booke of wisedome the generations of the world are sayde to be good and not to haue in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a medicine of destruction This is true indéede so that it be vnderstanded of the first constitution of thinges and chieflye of the creation of Our nature as it was instituted of God wanted corruption man which was created of God in a good estate But afterward thorow his fall he spilt both himselfe and his posterity
the minde in earthly men and so themselues they bend As moues the Sire of men and Gods that dayly doth ascend And when we speake of foreknowledge we exclude not will for as we at the The foreknowledge of God is not to be seperated frō his will The foreknowledge of God ouer throweth not natures beginning admonished God can not foreknow that any thing shall come to passe but that which he willeth shall come to passe for there can nothing be but that which God willeth to be and that which God willeth he also bringeth to passe in vs. For as Paul sayth He worketh in vs both to will and to performe But this will ioyned to foreknowledge neither inuerteth nor destroyeth things naturall but so worketh in them as is agréeing with them and therefore forasmuch as the nature and propriety of the will of man is to worke fréely and by election the foreknowledge and will of God taketh not away this faculty or power from it although Predestination is the cause of all oure good workes Prayers of the church his predestination be the cause of all good actions which are done of the elect and in the elect Which thing is not only proued by testimonies of the scriptures but also the consent of the Church in their prayers affirmeth the same for thus it prayeth O God from whome all holy desires all good counsels and iust workes do proceede c. And sinnes although after a sort they are subiect vnto the will of God yet are they not in such sort produced of it as good workes are Howbeit this ought to be for certaine that they also are not done vtterly without any will of God For permission which some put differeth not from will for God permitteth Permission pertayneth vnto will that which he will not let neither ought it to be said that he permitteth vnwilling but willing as Augustine saith Wherefore in either kind of works the will and foreknowledge of God in such sort vseth it selfe that it ouerthroweth not the faculty or power of mans will In the predestinate it prouideth that nothing be of them committed which may ouerthrow their saluation And in the reprobate Note this that is spoken of the reprobate he taketh away from them no naturall power which pertaineth to their substance or nature neither compelleth he them against their wil to attempt any any thing but he bestoweth not vpon them so much mercy nor so much grace as he doth vpon the elect and as should be nedfull for their saluation But a great many hereat stomble for that they thinke with themselues If God haue foreknowen that we shall méete together tomorrow then must it néedes be that our will was vtterly determinate to this part otherwise that could not be foreknowē But we answere as we haue alredy signified that that determination in in such Whether our will be determinate to one part sort with God as is agreeing with the propriety or nature of the will But vnto it is proper so to will one part that of his nature if can also will the other part Wherefore we confesse that if we haue a respect vnto God it is appointed and decréed what we shal do For his knowledge is not in vayne called foreknowledge for he hath not an opinion of things so that his knowledge can be changed but hath a certaine and sure knowledge or science and there can be no science vnles as we haue said it be certaine and firme But this determination and certainty of his we both haue said and do say inuerteth not the nature of things neither taketh away liberty from our nature Which thing is proued by this reason God Many thinges are possible which neuer shall be foreknewe that many thinges are possible which in very déede shall neuer be and although they shall neuer be yet the foreknowledge of God taketh not away from them but that they are possible Which thing we will declare by an example of the scripture Christ when he was taken sayd I could haue asked of my father and he would haue geuen me eleuen legions of Angels which should defend me from these souldiors Wherefore Christ affirmeth that it was possible for him to aske and that vnto him mought be granted so many legions of Angels which yet was neither done nor was by any meanes to be done And yet notwithstanding God foreknew that it mought haue ben done and although it should neuer come to passe yet was it not letted by foreknowledge but that it was possible Wherfore as the foreknowledge of God letteth not possibility so also taketh it not away contingēcy and liberty This necessity of infalliblenes is not only declared and proued by the holy scriptures and by reasons as we haue now shewed but also is acknowledged of the fathers Origen against Celsus in his second booke against the argument of Celsus which he obiected against 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 obiection is very ridiculous for forasmuch as he foretold that that thing should come to passe if he had letted it then had he not spoken the truth and therefore he added that it was of necessity neither could it otherwise be but that that should come to passe which was foretold Howbeit because that this foretelling chaunged not the will of Iudas therefore is he worthely accused neither ought the blame to be layd vpon Christ which foretold it Origen in that place acknowledgeth either namely the necessity of certainty and that the nature of the will is not letted Ambrose also when he interpreteth those words of Paul Iacob haue I loued and Esau haue I hated referreth the sentence of the Apostle to works foreséene and yet addeth that it could not otherwise haue come to passe but as God foresaw that it should come to passe Chrisostome also expounding that which is written vnto the Corrinthians It behoueth that heresies should be cōfesseth that this necessity is a necessity of foretelling which is nothing preiudiciall vnto the power of our will and choyce Neither is this necessity taken away by certaine places in the scriptures which otherwise at the first sight séeme to put a chaunge of the sentences of God as is that of Esay when he threatened vnto Ezechias the king present death which prophesie yet God séemed to change when he prolonged his life fiftene yeares And vnto the City of Niniue it was foretold that it should be destroyed within forty dayes which thing yet came not to passe Those things in very dede make nothing against the truth before taught For God foretold vnto Ezechias death which was euen at hand according to the causes of the dissease whereof he was then sicke and therein was made no lye But The
muste not be turned into a father In euery commaundement of the law two thinges to be considered and commaunded These wordes of the Apostle teach that this is the principal office of the lawe to direct vs vnto Christ wherefore vnto the Galathians it is called a scholemaster Wherefore they are worthely to be reproued which of a scholemaster make it a father seking rightousnes at the lawes hād which ought to be looked for at Christes hand onely Let vs therefore hereby learne in euery precept of the lawe to consider two things namely our sinnes and Christ our deliuerer whome al the commaundementes shewe forth for otherwise we shal vnprofitably consider of the lawe And the Iewes for that they excluded Christ in vayne boasted of the lawe as they which had not the lawe but only a shadow thereof And when that is added Vnto righteousnes to euery one that beleueth Paul putteth vs in mynde of the calling of the Gentiles affirming that al kinde of men so that they beleue shal be pertakers of this ende of the lawe Farther let vs for a certainty know that of this proposition dependeth the summe of Christian religion For The sūme of Christian religion the Iewes in vrging the lawe of Moses and the Ethnikes in following the law of nature mought paraduenture boast of some righteousnes but that righteousnes is straight way reproued when as we heare that Christ is the ende of euery If frō actions be takē away theyr iust ende they are not vpright iust lawe And I thinke no man is ignoraunt that if from vertues and humane actions be taken away their due ende all the vprightnes of them fayleth Wherefore this place moreouer proueth y◠all the workes of infidels are sinnes for that they want their end They which are endued with the righteousnes of fayth attaine also vnto the righteousnes of the lawe For being The works of infidels are sinnes They whiche are endued wyth the righteousnes of faith attaine also vnto the righteousnes of the law but not contrariwise The righteousnes of faith and of the law in what sort they are opposite The righteousnesse of faith may be ioyned together with that righteousnes of the lawe whiche followeth iustification A similitude taken out of Logike They whiche are not regenerate cā not haue good motions of the minde Hereout is gathered a consolation of the Iues iustified they labour with all industry and diligence to obey the will of God And contrariwise they which haue not the righteousnes of faith vtterly want the righteousnes of the lawe For the thinges which they do they can not make to frame whē as they want their end But if these ▪ two rightousnesses be so ioyned together how are they by an antithesis opposite the one to the other We aunswere that the righteousnes of faith and that righteousnes which followeth iustification are not opposite as contraries for although the one be not the other yet are they both one But the antithesis is contrary betwene the righteousnes of faith and that which goeth before iustification And the endeuor to obtayne iustification by this or by that hath such a contrary oppositiō that the one can not stand with the other And Chrisostome is in this place warely to be read when he saith that the righteousnes of faith and the righteousnes of the law differ not in very dede but are one the selfe same for he is deceaued for it is not possible y◠it should be so for y◠the righteousnes of God as we haue said is the absolution from sinnes but the righteousnes of the lawe or oures consisteth of good workes done after regeneration or before regeneration But peraduēture he mēt y◠which we now teach namely that y◠righteousnes of faith is ioyned together with y◠righteousnes which followeth iustificatiō We may by a similitude not vnaptly sée in what sort this twofold righteousnes is vnto iustification namely as differentia that is difference and proprium that propre is in Logike For as differentia maketh the nature or kinde so the righteousnes of God maketh our iustification for that when we are by him absolued from sinne wee are iustified And as proprium followeth the nature already made so the righteousnes of good works followeth iustification now obteyned and receaueth his force of it and not of the lawe For although the Lawe of God doo labour to make vs iust yet by reason of the prones to euill which is grafted in vs by nature euen from our infancy it looseth his labour for that the lawe amongest other thinges requireth good and spirituall motions which they that are not yet regenerate can in no wise haue And the Apostle by this his doctrine semeth not a little to comfort the weaker sort of the Iewes They were somewhat afeard lest by comming vnto Christ imbrasing the righteousnes of fayth they should be excluded from the true righteousnes of the law but he saith be not aferd y◠by comming vnto Christ ye shall transgresse the lawe for through Christ ye shall both fulfyll it and also be made partakers of the righteousnes of God And that he might not séeme to bring in a new or fayned distinction of righteousnes he alledgeth Moses who maketh mention of either righteousnes Fyrst of the righteousnes of the law he entreateth in Leuiticus in the. 18. chap. the woordes are these Keepe my commaundements and do myne ordinaunces which if a man doo bee shall lyue in them The selfe same sentence also we reade in the .xx. chapiter They The law requireth a moste pertect obedience haue cast away my commaundements which commaundemants who so kepeth shal liue in them But we must remember that when lyfe is promised to them that doo or kéepe the commaundementes that is not to be vnderstanded of a certaine lyght and sclender obedience but of a most perfect for suche an obedience the law requireth But this obedience can no man performe And where as vnto the obseruers of the law is promised life some haue vnderstand thereby thys corporall and temporall life For the transgressers of the law of Moses were put to death What maner of life the law promiseth For it is commaunded He which curseth father or mother let him be slayne Blasphemers also adulterers and breakers of the Sabaoth daye were put to death but they which obeyed remayned on lyue And hereunto it séemeth that the epistle to the Hebrues had a respect in the. 10. chapter where we reade He whych The lyfe whiche is promised is not only tēporall but also eternal maketh frustrate the law of Moses perisheth without any mercy This sentence although it be Augustines and certayne others yet I can not easely admit for that I sée that the life which God promised was not onely temporall but also eternal For there is no doubt but that they pertaine vnto God which doo his will Neither is it conuenient that God should geue vnto them
whose God he is a saluation which endureth but for a tyme for this thing haue brute beasts at his hand and the wicked also Moreouer Christ the most true interpreter of the law teacheth the selfe same thing For a young man demaunding of him what shall I doo to possesse eternall lyfe He made aunswere Keepe the commaundementes if thou wilt enter into lyfe This place moste plainly proueth that the talke was of eternall lyfe Neither is it anye meruaile that the Lawe is the woorde of God whose propriety is to bring lyfe with it so that it be receaued Although the Law The law the Gospell are diuersly receiued The worde of God bringeth lyfe and the Gospell are not receaued after one and the selfe same maner For the Lawe is receaued by doing and moste exactly performyng that whiche is commaunded But the Gospell is receaued by a lyuely and effectuall assent of fayth And that the propriety of the woorde of GOD is to bryng life it is manifest by the creation of thinges wherin God called those thinges whiche were not and streight way they had being And Christ also many tymes said y◠his wordes are life which thing the Apostels also ment when they sayd Thou hast the wordes of life c. And Paul most manifestly before in this selfe same Epistle in y◠7. chap. writeth of the Lawe that it is spirituall And of the commaundement of God he affirmeth that it is iust holy and good and ordayned vnto lyfe Moses also in the 30. chapiter of Deut. writeth of the selfe same lawe that he had set before the people lyfe and death manifestly declaring that if the Lawe were receaued and fulfilled The promises of the law art by supposition The promises of the law were vnto the trāsgressors of the law turned 〈…〉 o a cu 〈…〉 e. The promises of the law freely follow the good work◠of thē that are iustified it would bring with it lyfe and that eternall lyfe But for that wee are debarred of this commoditye our mercifull God hath prouided an other woorde namely the word of fayth which if by assenting vnto it it be receaued hath with it lyfe By this place it is euident that the promises of the Lawe are giuen by supposition or condition of workes going before So that if these workes be not performed the promises are made voyde yea rather in stede of them succeedeth a curse which thing was declared in Deutero when vpon Mount Garizim and Hebal were recited the blessinges and cursinges But in the Gospell if vnto promises be annexed workes they are not to be taken either as desertes or as causes of those promises but we must thus thinke that those giftes of God which are promised follow after workes although those workes be not perfect and absolute as they are commaunded in the Law But the righteousnes which is of faith speaketh on this wyse Saye not in thine hart who shall ascend into heauen that is to bring Christ from aboue c. As the fyrst righteousnes is sayd to consist in doing so this all whole standeth in beleuing For if thou haue the word nere thee that is if thou beleue in thine hart thou shalt obtaine saluation The Apostle séemeth by the figure Prosopopaeia to bryng in the ryghteousnes of fayth thus speakyng as though it should say Say not in thine hart c. Although we may reade it other wyse namely that Paule putteth forth this sentence absolutely But the righteousnes which is of faith And straight way he addeth this he sayth as though Moses should speake of it But which way so euer we reade it it is no great matter But this is certain that he declareth the nature of faith What is that fayth which engēdreth righteousnes by the propertie thereof that we should not thinke that euery kinde of faith bringeth righteousnes but onelye an assured and constant fayth For this is the nature of fayth to exclude all ambiguitie and doubtes For if we should with feare and suspition geue our assent that assent should be but an opinion and not faith Seing therefore that there are two principall thinges set forth vnto vs to be beleued namely that Christ perpetually obtaineth of the father grace and reconciliation for vs and that by hys death he hath ouercome eternall death Of these two humaine reason doubteth and therefore it is brought in of Paul as though Incredulity of mans hart it should say And who shall ascend vp into heauen to see that God is pacified towards vs through Christ Or who shall go downe into the deepe to see that eternall death is by hym broken and extinguished After this sorte is the vnbeleuing mynde woont to wauer which thing Paule by the figure Mimesis expresseth These cogitacions ought fayth to driue away and onely to looke vpon the goodnes and power An example of Abraham of God Which thing our Apostle before did notably teache that Abraham did for when he had sayd that Abraham beleued it was imputed vnto him to righteousnes he declared how his fayth resisted such reasoninges He considered no◠saith he his body now in a maner dead nor the wombe of Sara now past child bearing The property of faith is to mortifye the assaults of reason but gaue glory to God most fully knowing that he was able to performe the things which he had promised And so in hope he beleued against hope Wherfore the propertye of fayth is to mortifie these assaultes of reason Say not in thine hart The Apostle therfore wrote this for that althoughe these cogitaciōs of reason be not expressed by the mouth or by the wordes yet they We can not let but that euil motiōs of the mind will aryse Paul was accused as an enemy to Moses wander abrode in the harte Neyther doubtles can we let but that such cogitations will assault our minde howbeit we are taught to resist them For he which geueth place to these thinges both denieth Christ and also despayreth of saluation Paul not without iust cause cited Moses For he was accused as though he were an enemy to Moses and preached that men should fall away from him Wherefore his meaning is to declare that he is not agaynst Moses but rather teacheth the selfe same thinges that he taught wherefore we may say that he turneth y◠argument of the aduersaries agaynst themselues They sayd We will not receaue the righteousnes of fayth for that we beleue Moses Yea rather sayth Paul forasmuch as ye beleue Moses ye ought to follow thys The ministery of Moses and the ministery of the Gospell in what sort they differ righteousnes But if Moses preach the righteousnes of fayth how is his ministery distinguished from the ministery of Christ and of the Gospell Iohn sayth The law was geuen by Moses but grace by Iesus Christ And if he preached the righteousnes of fayth he also brought grace Vnto this question we answere That Moses
oftentimes we are ignorant what it is that we aske and then God which knoweth what thinges are profitable for vs although perticularly he seeme not to graunt vnto our requestes yet most of all he heareth our prayers when he geueth saluation and therefore is he neuer in vaine called vpon of his faithfull These things being thus set forth and confirmed Paul setteth the Churches in quiet dâ—claring that neither the Gentiles ought to despise the Iewes nor the Iewes also ought not to enuy the Gentiles when as faith and inuocation may be common to ech people For the Prophetes also testifie that wheresoeuer shal be sounde faith and inuocation there also shal be saluation and an assured obtainment of righteousnes For as touching the lacke thereof the Iewes and the Gentiles were both equall as it is said in the 3. chapiter of this epistle For all haue sinned and haue nede of the glory of God Neither herein is there any difference betwene Iewe or Grecian Moreouer neither people hath of himselfe faith whereby to be iustified Wherefore as touching these things the lot both of the Iewes of the Gentiles is a like And therfore it was mete yâ— as the Gospel was preached vnto the Iewes so also it should be preached vnto other people the Iewes wer vnwisemen for this thing to be angry with the Apostles We are also taught forasmuch as faith may be geuen of God vnto whomsoeuer he will neither is We must despaire of no man Note his predestinatioÌ„ knoweÌ„ to despayre of no maÌ„ but by teaching admonishing preaching to endeuor our selues to draw all men vnto Christ The Lord commauÌ„ded the Apostles to go into the whole world to preach to al nations neither excepted he any Therefore Paul earnestly laboured to be made all to all yâ— he might winne all or at the least some vnto Christ None when he falleth into any sinne or in any thing disagreeth from vs is straighway to be reiected he may yet beleue and call vpon God and thereby obtaine righteousnes and saluation Neither ought we hereof to be ignorant that the wordes of the Apostle which we haue hitherto entreated of in this 10. chapiter so proue certainty of saluation that vndoubtedly they can not be denied nor auoyded First he sayd Hereby is certayntye of saluation proued Say not in thine hart who shall ascend into heauen By which wordes he suffreth vs not to doubt that Christ being in heauen pacifieth the father and maketh him meroifull towardes vs and that by his death he hath ouercome eternall destruction sinne the deuill and hell fire so that they can not preuaile against vs if we hope in him Moreouer that we should not doubt he added He which beleueth in him shall not be made ashamed Agayne Whosoeuer calleth vpon the name of the Lord shal be saued This suffreth vs not to doubt of saluation whatsoeuer our aduersaries obiect vnto vs. But how shall they call vpon him in whom they haue not beleued and how shall they beleue in him of whome they haue not heard and howe shall they heare without a preacher And howe shall they preach except they be sent as it is written How bentifull are the feate of them which bring glad tidinges of peace and which bring glad tidinges of good thinges But how shall they call vpon him in whome they haue not beleued That thou shouldest not thinke that by the worke of inuocation thou shalt haue saluation the Apostle straight waye declareth vnto thee the roote whereby thou art made safe namely faith None inuocateth but he which beleueth wherefore the fruit of inuocation commeth vnto vs through faith Paul in this place The fruite of inuocation coÌ„meth vnto vs by faith maketh a certaine kinde of gradation wherein he knitteth the causes together with their effectes We must beginne at saluation which is put for the last effect saluation commeth of inuocation inuocation is by faith faith commeth of hearing and hearing is by preachers and they come by the sending of God Wherefore it followeth that if the Gentiles ought to haue saluation as well as the Iewes then God should send preachers vnto them also Wherefore the Apostles are not to be blamed in that they preached vnto the Gentiles seing that God sent them This kind of argument is called Sorites of heaping vp together for the causes are gathered of the effectes and of the first is inferred the â—â—st or of the last is concluded the first How shall they call vpon him in whome they haue not beleued No man imploreth the helpe of God vnles he be perswaded with himselfe that God is at hand and redy to helpe him And here againe thou hast an argumeÌ„t to confirme The certainty of saluation confirmeâ— â–ª the certainty of saluation How shall they beleue in him of whome they haue not heard We must first heare the thinges that are to be beleued for that whiche is beleued is the word of God which is receaued by hearing It is not lawfull that we should of our owne hed deuise things to be beleued of vs we muste beleue God in suche force as he hath reuealed hym selfe vnto vs. The ministers of the church are adorned with an excellent title But how shall they heare without a preacher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold with how excellent a title the ministers of the Church are adorned they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the ambassadors of God This is theyr chiefest worke to publishe abrode the wordes of God But they haue vtterly lost this dignity which are of this minde that the highest and singulariest honor is to consecrate as they vse Vnles they preach the Gospel they are not the Ambassadours of God to speake the sacrament or to transubstantiate bread and wyne They are not so described in the holye scriptures but that they shoulde preache and doo the office of ambassadors How shall they preach vnles they be sent For an ambassader can signifie nothing of the will of his prince but so much as his prince shall before shew vnto him Paul was not ignoraunt but that it is possible that God can by him selfe worke without an outward minister he knew very well that he which planteth and which watreth is nothing but it is god only which geueth the encrease God can without outward preaching bring to saluation But he here speketh of the ordinary way which God vseth in the Church For he ordeyneth the ministery and vseth the voyce and words of the preachers to kindle fayth by the holy ghost in the hartes of the hearers Wherefore we ought to geue thankes vnto God for so singular a gift But manye contemne and loth the ministers of the Church and would as I suppose be instructed by Angells are ignoraunt that Christ would by his humanity minister vnto vs saluation God delighteth in the loue and knitting together of the members in the Church that we should hang
one of an other by this meanes loue is more By the institution of the ministery is kept charity God calleth meÌ„ vnto the ministery two maner of wayes entier then if saluation should be ministred vnto vs by Angells Howbeit thys we ought to know that the efficacy of the worde of God or of the sacramentes depeÌ„deth not of yâ— goodnes or holines of the minister This moreouer is to be noted that the sending of God is eyther by himselfe immediately or ells by the calling of the Church for the right ordering whereof there ought not a regard to be had vnto money affinity frendshippe or such like but vnto the worthines of them that are called And ChristiaÌ„s ought to be fully perswaded that although they which chuse the ministers of the Church are sinners yet is not that a let vnto theyr saluation for vnto them is geuen eyther a good pastor or an euill If they haue a good pastor they haue cause to geue vnto God thankes which hath not only prouided that saluation should be ministred vnto them but also hath geuen vnto them an holy and good pastor But if he be an euill pastor let them also acknowledge the goodnes of God which when as they deserued not a good It is a greuous sinne â—o aduance or to tolerate vnworthy ministers pastor suffreth rather the worde and sacramentes of God to be ministred vnto them by such a one then that he would forsake them And yet they to whome it pertayneth to admitte the pastor let them not thinke that they commit a light offence when they eyther aduaunce or tolerate vnworthy pastors And the people when they heare the word of God and receaue the sacramentes ought most chiefely to weigh those thinges which are ministred vnto them whether they hâ— deliuered vnto theÌ„ purely sincerely or corruptly rather theÌ„ to loke vpon yâ— conditioÌ„s or maners of theyr minister although his saluation also is not to be neglected neyther are offences to be tollerated more then must nedes And although Paul in this place entreate of vocations and sending which as I haue sayd is both ordinary and extraordinary yet is it not to be doubted but that he nowe Here is entrcnted of extraordinary vocation but it is rightly eppâ—â—ed vnto the ordinary vocation speaketh of the extraordinary way when as the Apostles were not choseÌ„ by the iudgment of the priestes and bishoppes but were sent thorough out the world at the commaundement of God only Howbeit the thinges which are mencioned in the commendation and prayse of the ministery pertayne also vnto the ordinary vocation of the ministers of the Church There are two things which Paul thinketh are now remayning to be proued namely yâ— the Apostles should be seni of God himself to preach yâ— Gospel secondly the it is not so much to be meruayled at if but few beleued For the confirmation of the first he bringeth a place out of the prophet Esay in the 52. chap. How beautifull are the feete of them whiche bring glad tidinges of peace and which bring glad tidings of good thinges These things are spoken of yâ— deliuery from yâ— captiuity of Babilon but I haue oftentimes admonished yâ— those perticular deliueries either froÌ„ Egipt or from the Assirians other oppressors of the people of yâ— Iewes had to theyr roote foundacioÌ„ iustification from sinnes thorough Christ for captiuites oppressions and other misefortunes forasmuch as they are effects of sinne when they are taken away God is declared to be reconciled by the forgeuenes of sinnes And in that sence is Mathew to be vnderstanded when he writeth that in Christ when he healed the sicke was fullfilled that sentence of Esay He hath borne our infirmities Which although at the first sight it semeth not to agree for that Esay speaketh of the death The rootâ— of the deliuery of the Iewes A place of Mathew of Christ wherein he suffred the punishmentes dew vnto our sinnes and the historye is declared of the healing of disseases yet in very dede it excellently wel agreeth for Mathew considered that the infirmities which Christ draue awaye entred in thorough sinne and those infirmities being gone signified that sinne the cause of them was taken away namely by Christ whome it was necessary that he should be our reconciliator and this argument may be taken á minori that is of the lesse for if the messengers of the redemption from the captiuity of the body were had in honor and admiration and were sent from God vnto the Iewes how much more are the messengers and legates of eternal saluation to be had in honor and admiration which were sent not only vnto the Iewes but also vnto the whole world And that they were sent of God it is very playne by the wordes of Esay For before this sentence cited of Paul he maketh God complayning of the oppressors of his people and promising that forasmuch as they were so cruell agaynst his people that thereby his name was layd forth vnto blasphemies and cursinges he would therefore deliuer hys people And the tiding bringers of this his will he sayth should be very welcome and receaued with great ioy and admiration But the Hebrue veritie hath Vpon the mountaines The wordes of Esay in the 52. chap. are these Mah gan al heharim ragle mebasher mashimiaa shalom mebasher tob Which place the Seuenty interpreters haue thus turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yâ— is I am at hand as a pleasantnes or beautifulnes vpon the mountaynes But this particle Paul omitted for that this worde chiefly hath a respect vnto the situation of the citie of Ierusalem The situacion of the citie of Ierusalem which was situated betwen mountaines Therefore in the Psalme it is writteÌ„ The mountaynes are in the circuite thereof Yea verye oftentimes we reade in the Psalmes that the eyes were lifted vp vnto the mountaynes Seing therfore yâ— the messengers should come from the Assirians or Persians they could not come vnto the city vnles they were first sene vpon yâ— mountaines Howbeit this The disciples called out of Galile oracle may also easely be applied vnto the Apostles for forasmuch as they wer called out of Galile as it is playne by yâ— hystory of the Gospell wheÌ„ they were sent â—o preach they weÌ„t hither thither thorough that mountaynes and especially wheÌ„ they came vnto Ierusalem hauing receaued the holy ghost preached yâ— Gospel The preaching of the Gospel was publike and not in coâ—ners there Moreouer by this metaphore is notablye described the coÌ„dition or maner of yâ— preaching of the Gospell For it is not done secretly or in corners but publikely as those thinges are which are séene in open places Which kind of speach Christ also vsed when he sayd The things which ye haue heard of me in your eare preach vpon the house toppe Wherefore it is necessary that the preaching of the Gospell be frée opeÌ„ and perspicuous so that it be
neither bound nor hidden either thorow feare or thorow flattery And by fete the Prophet by the figure Metonymia vnderstode comming But in that he calleth them beautifull he figuratiuely vnderstandeth that preaching is excellent and pleasaunt For they came to preache the Gospell then which is nothing more beautifull Wherefore by that beautifulnes of the féete vnderstand the beautifull Gospel And therfore the messangers thereof were worthy to be receaued with great reioysing much ioy of the godly For if the Philosophers were had in estimation for that they were thought to show the ends of good and euill The preachers of the Gospell are more to be honoured then yâ— Philosophers although in very déede they performed not that how much more worthy of honour are the Euangelistes which openly set forth vnto the world sound felicitye eternall life And that these men should be sent of God not onely the wordes of the Prophet as we haue before signified declare but also reason firmelye proueth for that no man could come to the knowledge of so greate a will of God towards his which passeth the strength of nature and farre goeth beyonde the capacitye of humane reason vnles God himselfe made it knowne and reuealed it vnto him And they which are not sent of God do lye and deceaue so farre is it of that they preach the Gospel Wherfore in Ieremy the Prophet in the. 14. 23. 27. chap. the lord said Behold I sent not them and they ranne The Prophet speaketh by way of admiratioÌ„ and demaundeth How beautifull are the feete For the Apostles did not onelye preach the pleasaunte woorde of God but also wroughte wonderfull miracles by meanes wherof was worthely stirred vp admiration both to the séers to the hearers Moses was in such sorte furnished that wheÌ„ he said vnto God which sent him They will not beleue me God gaue vnto him power miraculously to turne his rodde into a serpente and also to do other other thinges whiche farre passed all humane strengthes And Christ also when he sent his Apostles to preache adorned them Miracles are not sufficient to proue doctrine with this power to worke miracles thereby to confirme the truth of the doctrine Not that miracles are of themselues thereunto sufficient for we are admonished in Deut not to beleue false prophets though they also worke miracles And of Antichrist Paul hath foretold vnto the Thes yâ— he should come with lying wonders to deceaue But this commodity onely they haue to stirre vp admiration diligentlye to consider the thinges which are toughte for we are so blockishe that we woulde What is the vse of miracles easely neglect them Wherfore when we are stirred vp we oughte by the consideration of the woorde of God to allow them and to holde faste the thinges whiche are good Of them whiche bring glad tidinges of peace and whiche bring glad tidinges of good thinges The summe of the preaching of the Gospel is peace and chiefly with God For they which preach as the Apostle teacheth in the latter The suÌ„me of the preaching of the Gospell is peace to the Corrinthians bring with them the wordes of reconciliation neither exhort they any thing els but that we should be recoÌ„ciled vnto God through Christ God was before angry with mankind he punished and condemned men reiected theyr prayers and contemned theyr workes thoughe they were notable for that they were done of their enemies And men on the other side were not onely miserable but also hated euen God himself they wished that there were no God they cursed his iudgements and fled from him as from a tyranne and cruell butcher for that their owne conscience on euery side accused them But the Gospel preacheth peace and reconciliation through Christ This is it which the Angels sange at the byrth What is the peace of Christians of Christ Glory on high peace in earth good will towardes men The Angels extolled the acte of God which had decréed by his sonne to redeme mankind and this their praise and reioysing is the glory of God Further forasmuch as we now throughe Christ reconciled vnto God we obtaine peace inwardly as touching our mind for being by grace and the spirite renued we leade an vprighte life neither do wicked affectes any more rage in vs our conscience reproueth vs not nether are our harts by furious rages stirred vp to perturbations Moreouer we wish well and do good vnto our neighbours as vnto our selues and haue with them peace that a moste louing peace Neither is this any let that Christe sayde that he came not to sende peace vpon the earth for that it is to be vnderstanded as touching the peace of the What 〈◊〉 Christ caâ—e not to 〈◊〉 flesh and of the world For with the peace of the Gospell whereof we now entreat are ioyned great daungers and discommodities of the flesh Straightway after it follow persecutions and losse of goods But it is added And which bring gladde tidings of good thinges Goodnes is that as Philosophers say which all things desire And more largely or plainely to declare the nature therof Good thinges are all such which in respect of vs are either profitable What good is commodious or pleasaunt to our vses Wherfore by the power of the Gosple this benefite we obtaine that all thinges are made to serue vs. All things saith Paul are yours whether it be life or death or Paul or Cephas we are Christes and Christ is Gods Againe To them that loue God all thinges worke to good And this is How we aâ— by Christ deliuered from 〈◊〉 to be noted that Esay added that these messengers should also preach deliuery for although death misfortunes pouerty diseases and such other kinde of euils do stil vexe vs yet notwithstanding are we by Christ sayd to be deliuered from them for that they haue not any longer the nature of punishments For al these discommodities of the flesh hath God by his crosse and death sanctified so that they haue not any longer the nature of punishment but are made vnto vs enstructions fatherly chastisementes victories triumphes notable actes But to ouer passe nothing we ought not to be ignorant that in the Hebrue tonge Shalom that is peace signifieth happy successe of thinges so that whereas the Grecians say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What peace in the Hebrue signifieth in the superscription of their letters the Hebrues vse to write Shalom that is peace And so forasmuche as Euangelistes publishe abroade peace they preache sound true felicity And if thou demaund in what thing consisteth suche a peace goodnes and deliuery We aunswere that to speake in one worde it consisteth in the kingdome of God Therfore Christ when he sent his disciples to preache willed them to preach that the kingdome of heauen was at hand This selfe thing Esay This peace consisteth in the kingdom of god
â–ª mencioneth laboureth to wrest against the Christians for they saith he sacrifice in gardens for they haue their grene enclosed places hard by their temples wherein whilest they are abiding they boast that they there worship God they burne incense also vpon brickes for they haue their alters whereupon they sayâ— they do sacrifice and they dwell in graues for they runne from place to place to dead carkases and such other like thinges he obiecteth vnto vs. This Iew doubtles in my iudgement is to be commended not for that he wrongly interpreteth Esay and wresteth to the Gentiles those thinges which are spoken against 〈…〉 Iewes but for that he saw that those things are superstitious which are reâ—ayned still in the Papacy for a singular worshipping of God and perceaued that those thinges are in the scriptures reproued in his brethern the Iewes which ouâ— religious men and sacrificing priests count for most high holynes For they say come not nere to me I am holier then thou art For if a man come vnto them â–ª to admonish them out of the word of God they make him afeard and vtterly 〈…〉 him away neither wil they heare him This Hebrew word Sodar that is â—ebellious the 70. interpreters and Paul agreeing with them haue turned by 〈…〉 wordes namely by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is vnbeleuing and gainsaying For these two thinges are proper vnto them that fall from God not to beleue and to gaynesay his commaundementes as contrariwise they come vnto God and geue themselues vnto him which beleue his wordes and obey The summâ— of impiety â–ª his commaundementes In these two wordes is comprehended the summe of al impiety With which although the fathers of the Iewes were infected yet their childreÌ„ wheÌ„ they crucified Christ filled it vp vnto yâ— toppe for which cause they are most greuously punished loÌ„g time haue ben punished so yâ— Christ said truely That vpon you may come all the righteous bloud which hath bene shed from the bloud of Abell vnto the bloud of Zacharie the son of Barachias This place most manifestly teacheth that it is vtterly necessary that yâ— grace of God do preuent vs It is necessary that the grace of God do preuent vs. forasmuch as of our owne streÌ„gths we are not first able to seke to recouer saluatioÌ„ lost First we are sought of God who offreth himselfe vnto theÌ„ yâ— are in hand with other matters not only with other matters but also cleane contrary matters yea and to such which vtterly resist him Neither is it possible that of vs being corrupt should spring forth the beginninges of goodnes The shepherd seketh Examples the shepe gone astraye and not the shepe the shepherd The woman seketh the grote and not the grote the woman We are fallen into so deepe a pit that of our selues we can by no meanes get thereout And forasmuch as by reason of sinne we are now dead we are not able to rayse vp our selues I would gladly therefore demaunde of those which defend workes preparatory whether they Agaynsâ— workes of preparation will confesse that men by reason of sinne are dead or no If they wil not confesse this they haue Paul against them who saith that the stipend of sinne is death and they shal be thought to be of this iudgement that sinne is not so greuous an euil that it bringeth with it vtter destruction And if they confesse that they which sinne are dead before God then must there be looked for some streÌ„gth from els where whereby they may rise agayne and reuiue I woulde know of them also whether Abraham were moued of himselfe to depart out of his owne contrey and to forsake idolatry And whether the Israelites deliuered theÌ„selues out of Egipt or no And if the efficacy and goodnes of God were of force in all these why contend they that a man being now dead through sinne can prepare himselfe to grace he prepareth himselfe rather to greater corruptioÌ„ then to saluation But what nede we so many wordes in a matter not doubtful howbeit Sinners prepare theÌ„ selues to greater corruptioÌ„ â–ª anâ— not to sa 〈…〉 tion this I say that they which defend workes of preparation haue their feete so fast tâ—ed with testimonies of the scriptures that the more they stirre themselues the faster are they bound and lesse able are they to escape away Moreouer hereby it is manifest why the Ethnikes so long as they were strangres from God were called not a nation and fooles for that they sought not God nor asked after God The first and principall steppe to saluation is that God do declare The principall step to saluation himselfe vnto vs and that manifestly for vnles he manifestly and plainly reuele himself vnto vs our mind wil alwayes leape backe for that by reason of oâ— the corruption grafted in it it abhorreth from things diuine If GOD be found of him that seeke hym not and do appeare vnto them that aske not after â—im saluation then commeth vnto them by chance not that there is any fortune or chance as touching God but as touching them For they are in hand with â—ther deuises their purposes and ententes be farre diuers when they lighte â—ppon saluation yea oftentimes they manifestly labour to bryng themselues to destruction For Paul when he was taken persecuted the members of Christ and entended to put in prison and in bounds as many as he found addicted to that way Wherefore let vs acknowledge those thinges which are of God â—o â—ee Gods neither let vs attribute his giftes to our preparations But vnto Israell he sayth Thys proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth vnto may also aptly signifie agaynst and peraduenture also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is touching but thys is not of much waight Paule vseth here manifestly the figure Apostrophe which is when a man turneth hys speach to an other person when as in Esay â–ª as we haue sayd the person is couertly chaunged I haue stretched out myne handes all the day long By the gesture of the handes he declareth the beneâ—olence of God in what sorte it was euer towardes the Iewes They which call any man vnto theÌ„ do vse to stretch out theyr hand vnto hym and they also which What to stretche ouâ— the hande signifieth doe allure by giftes oftentymes shewe them forth in theyr handes Wherfore to stretch out the handes is by an allegorye nothyng ells then to call to allure by giftes although God also be sayd to stretch forth hys handes to worke miracles and wonders as it is written in the Actes Stretch forth thine hand to thys end that healynges wonders and signes may be wrought through the name of thy holy sonne Iesus Wherefore if after thys maner also we shoulde vnderstand that sentence the Apostle spake most aptly for there was neuer any tyme wherin God did not with great miracles and wonderfull workes call vnto hym
is due throughe the worthines of the good worke but because it followeth good workes by a disposition and order instituted of God And after good workes followeth the reward of felicity and after euill the rewarde of eternall death althoughe hell fire be in verye déede due to the desertes of sinnes Grace saith he is not grace For that it is turned into a recompense due to workes And worke should not be worke if that which is geuen and rendred vnto works should be counted to be geuen by grace for it is the nature of worke to claime the ende of duetye and not fréelye Some cauell that we are not saued and iustified by the workes which we our selues haue done but if they be the workes of God which are done in vs by them we are iustified herebye entendinge that by the receiuing of the sacramentes is conferred grace as the terme it but they are farre deceaued For no man in receiuinge the sacramentes receaueth any grace but that which he receiued by faith When as we receaue the sacramentes as sealinges The sacramentes do not thorow the worke wrought coÌ„ferre grace Wherunto the receauing of the sacraments â—s an helpe of grace and of the giftes already obteyned neither is any thing gotten by them by vertue and strength of the worke wrought as they vse to speake For he which receaueth the sacramentes commeth either worthely or vnworthely if vnworthely he thereby getteth nothing but hurt and losse if worthely then bringeth he a liuely faith wherby he receaueth grace represented by the wordes of God and the sacramentes The woorke it selfe is an helpe whereby faith being somewhat weake is thorough the holy ghost stirred vp and forasmuch as there is celebrated the memory of the Lord and his name is called vpon therfore many good things are obtained and by those obsignations and seales the mindes of the beleuers are confirmed but that the worke it selfe conferreth grace we can in no wise graunt They say also that workes which follow iustification forasmuche as they are not An other â—â—â—llatioâ— ours but come of grace do merite many thinges But althoughe that the grace of God do helpe vs in doing good workes and the thinges which we do are therefore acceptable vnto God and that he will reward those workes yet notwithstanding therein is neither duety nor merite as we haue tought but onely an order and a certaine consequence by the institution and goodnes of God And in summe according to Pauls doctrine where mencion is of grace there muste woorkes néedes be banished as touching that they should be causes eyther of saluation or of iustification And although the proposition which is now proued do pertaine as well vnto the Gentils as vnto the Iewes yet notwithstanding therein are chiefly reproued the Iewes who peraduenture would easely haue graunted that the Gentils grafted into Christ were saued by grace when as before they had liued wickedly and in ydolatry But they which were Israelites and were as they boasted obseruers of the lawe craked that saluation came vnto them throughe the merite of workes Which opinion as it was erronious and iniurious vnto Christ so is it euery where confuted by the Apostle What then Israell hath not obtained that he sought but election hath obteined it and the rest haue bene made blinde According as it is written God hath geuen vnto them the spirite of pricking that when they see they shoulde not see and when they heare they should not heare vnto this day And Dauid saith let theyr table be made a snare and a net and a stomblinge blocke euen for a recompense vnto them Let theyr eyes be darkened that they see not and bow downe theyr backe alwayes What then Israel hath not obteyned that he sought but the election hath obteyned it He concludeth his argument thus that not all the Iewes are The Iues sought not rightly saued but those onely whome God foreknew the elect I meane If they sought how found they not because they sought not rightely They sought a Messias which in glory and pompe should raigne ouer the whole world which should enriche them and subdue all nations vnto their Empire They sought their owne aduauntages namely to be féede with bread at Christs hand They sought to worshippe Messias and God otherwise then was prescribed in the holy scriptures They sought Christ to kill him as it is written in Iohn the 7. chapiter Yet a litle while I am with you and I go vnto my Father ye shall seeke me and shall not finde me Wherfore seing that they sought not rightly it is no meruaile if they found not Wherfore Christ also when he sayth Seke ye shall finde aske and ye shal receaue knocke and it shal be opened vnto you we must adde thereunto this aduerbe rightly namely that we aske rightly that we seke rightly that we knock rightly otherwise we shall do all in vayne The Iewes sought saluation preposterously when as they sought to get it by workes That they sought saluatioÌ„ it is not to be doubted when as Paul attributeth vnto them zele although he take away from them vpright iudgement and true knowledge They applied them selues to sacrifices and ceremonies for no other cause but by them to be saued But forasmuch as that was not to seke a right they attayned not to their purpose Chrisostome truly saith that they therfore were frustrated for that they stroue agaynst them selues For in seeking of saluation they repelled it being offred vnto them frealy by Christ but to seke a thing â–ª and to reiect it when it is offred is manifestly for a maÌ„ to resist that which he purposeth Election sayth he hath obteined it Here he toucheth the true cause yea The chiefest cause of saluation and the chiefest and the assured cause of saluation otherwise they which are saued had by nature nothing of more excellency or woorthines then those which perish Election according to the Hebrue phrase signifieth the elect as circumcision doth What election is after the Hebrew phrase the circumcised And Israel is called the sanctification of God for that it was sanctified by him They are also called Gods possession for that he possesseth them And this kind of speache not a litle furthereth the purpose of Paul for he ment to drawe vs agayne to the consideration of the very cause that we might with the more attentiuenes consider of it But the rest are made blind Here he deuideth Israell into two partes into â—srael is deuided into two partes the elect I say and into the reprobate And affirmeth that the promises are accomplished in the elect which were indefinitly set forth vnto all men Wherefore this proposition is to be proued that the rest which are not comprehended vnder election are by God made blind the cause of which blinding if a man enquire some aunsweres wickednes or sinne But thereby is not the question dissolued What is the efficient cause of excecation
the selfe thing is written in the 60. Psalme and also in the 19. and 29. chapiters of Esay God is sayd to haue sent the spirite of Teradmah which is of disines and the spirite of Oâ—m which is of errors Whereby it is manifest that the Apostle Paul added nothyng whiche he had not out of the scriptures added nothing which he had not out of scriptures The metaphore is taken of those which allure men to drinke and labour to make them dronke and if the drinke be tempred with medicine to bring them to madnes But herein only is the difference for that when men so doo they doo it vniustly but when God so doth he doth it most iustly That which the Hebewes say Teraalah the 70. interpreters haue turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the latines Compunctionem And that greke word may be expounded two maner of wayes First to signify griefe hatred What the woorde of God worketh in the wicked and what in the elect and vexation for when the word of God and saluation is set before them straight way they are pricked with griefe of hart they are vexed they burne in hatred and most earnestly resist as it is sayd of the Iewes When they heard Steuen theyr harts were rent a sonder and they gnashed with theyr teth But contrariwise the spirite of God whiche is geuen vnto the godly maketh appeased contented and quiet and bringeth a wonderful consolation vnto those yâ— are with it inspired The other interpretation according to Chrisostome is by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to vnderstand stedfastnes for that they were so addicted fixed and fastened vnto wicked affectes and vnto incredulity that they could therehence by no meanes be plucked away although they wanted not exhortacions vnto piety Doubtles this is a most greate infelicity when in stede of that sweete cuppe of mercy is geuen vs to drinke the cuppe of fury in stede of the cuppe of truth the cuppe of error in stede of the cuppe of brightnes and souÌ„d doctrine the cuppe of madnes and blindnes and that by God him selfe Wherefore let them take hede which ether teach or heare the holy scriptures that thorough theyr owne default that thing which is vnto others life and saluation be not made vnto them perdition â–ª God maketh not blynde by pouryng â—â— of new malice â–ª and present destruction God indede powreth not into any man any new malice but stirreth vp that which before lay hidden They had eyes to se miracles they had also eares wherwith they heard both the prophesies of the prophets and also the preachers but it nothing preuayled with them The Apostles argumente is Thus was it foretold thus hath God appoynted wherefore I bring nothing that is new We must not consider what the Iewes claymed vnto them selues but what the scriptures gaue vnto them There was no cause why they should so highly be offended with Paul when as he spake nothing but such thinges aâ— had happened in the time of Helias and Esay had foretold should come to passe as touching them also He addeth Vnto this Day For that towardes the end of the world they shal beleue So also he wrote vnto the Corinthians That there is a vaile put ouer the harte of the Iewes wheÌ„ the scripture is red which abideth also euen to this day And that which Esay speaketh indefinitly of the Iewes is to be vnderstanded as touching the greater part The Prophet there asked How long Lord and answere is made vnto him euen vnto destruction So afterward also in this epistle it is sayd Vnto the entrance of the fullnes of the Gentiles But for the better vnderstanding of that A place of Esay in the 6. chapiter place of Esay taken out of the 6. chapiter there are certayne thinges worthy to be noted First that the Prophet saw God sitting vpon an high seate and the skirtes eyther of the garments of God or of his throne filled the temple And yâ— forme wherein God shewed him selfe was like vnto a iudge By him stoode his ministers the Seraphins and he would pronounce a senteÌ„ce agaynst the Iewes and that a definite sentence which should be past remedy as Aben Ezra writeth When God hath once geuen senteÌ„ce it is not letted by repeÌ„taunce vpon that place who sayth that after God hath once geuen sentence it is not possible but that it shal be put in execution yea although repentance come in the meane time as though the sentences of Ezechiell and Ieremy entreate only of threatninges Whome shall we send sayth the Lord Rabby SolomoÌ„ saith that these be the wordes of one being somewhat in a doubt for he had sent Amos and they had derided him saying This man is a stammerer neyther can he bring forth his wordes playnly and shall we beleue that God hath sent him When Esay had offred him selfe Go thy wayes sayth the Lord as if he should haue sayd Resist not my sentence as did Moses which would haue bene blotted out of the booke of life Nor as did Ionas which refused to denounce vnto the Niniuites destruction Goe not about to praye as Ieremy did in the 7. chapiter for I haue sayd that I will not heare Tell vnto this people which was once mine but now not mine that was once wise but now more foolish then an asse and an exe which acknowledge theyr Lordes and know the way to theyr mangerâ— vnto this people I say worse then Sodoma and Gomorha which call good euil euill good and honor me with theyr lippes only In hearing heare ye Rabby Dauid Kimby sayth that that place is red in the imparatiue mode but is of some expounded by the future temps of the indicatiue mode as though it were a foretelling And some are moued not to vnderstand it by the imparatiue mode for that this semeth to be agaynst the goodnes of God to commaund sinne and the death of the soule For in an other place he sayth I will not the death of a sinner but will haue all men to be saued Wherefore say they these thinges are not to be taught for they opeÌ„ a way vnto sinnes which sinnes if God coÌ„maund theÌ„ can not displease him but There is nothing in the scriptures whiche edifieth not this is as though yâ— holy gost should speake things which serue not to edificatioÌ„ There is nothing in the scriptures which being aptly and rightly declared may not be taught and so farr is it of that by this doctrine a way is opened vnto sins that vnto them which haue but euen a cromme of piety and of wisedom hereby is set forth a doctrine to expell sinnes For if for the punishment of sinne God doo If God 〈…〉 nish sinneâ— by sinnes we ought to abstaine froÌ„ sinne in such sorte deliuer vp men to wicked affectes and to madnes to be thereby punished who will not fly from sinne When as it is a thing farre more greauous to fall into these euills then
to fall into pouerty or into the death of the body â—uen the Ethnike vnderstoode the truth of this matter Pallas in Sophocles shew 〈…〉 h how that Aliax being in a greate rage agaynst Vlisses was so farre besides him selfe that he slew oxen shepe and such like cattayle in stede of the â—recians and also in stede of AgameÌ„non Menelaus and of Vlisses and in this sorte sayth he 〈…〉 s he smitten of God bycause of his blasphemy But the holy scripture where 〈…〉 e cleaue teach this thing also in other places most manifestly He deliuered them vp sayth Paul into a reprobate sence he hath mercy on whome he wil and whome â—e will he hardneth It is not of him that willeth nor of him that runneth but of God that 〈…〉 h mercy Esau was bated Ismaell was not counted for the sede Pharao was hardned The â—â—tter maketh vessels some to honor and some to contumely Yea Rabby Kimby saw this and sayth that of the sonnes of Hely the priesâ— it is sayd that they harkned noâ— vnto theyr father for that God would slay theÌ„ And king Roboam harkned not vnto yâ— people for that God was agaynst him as he had foretold by Ahiam the Silomite Moreouer although these thinges should be spoken by the future tempse of the indicatiue mode yet for all that is not the minde quieted for if in seing they shal â—e and shall not vnderstand and if in hearing they shall heare and not know it may be enquired what is the efficient cause of this excecation Men eschew to â—ay that God is the cause for that they haue theyr eyes drowned in the fleshe and are aferd leste they shoulde make God a sinner For they can not seduce make blind or impell others vnto sinne vnles they themselues should sin they thinke yâ— 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 daÌ„gerous wheÌ„ we traÌ„sferre vnto God things pertaining vnto vs. The deuil which is the father of Sophisters after that sort reasoneth a simili wheÌ„ he transformeth himselfe into an Angell of light and a simili seketh to deceaue vs to the end we should worship him Aben Esra affirmeth that the Prophet had not the power to make blinde The Prophet could not make blinde but the word of God the burning cole that was taken out of the alter had this power and doubtles that this should come to passe by the power of the word the Prophet before saw For when the Seraphines cried the thresholdes and poffes of the temple were moued to declare that the wordes of God pronounced by his Angels by the Prophetes I say and the Apostles should so irritate and moue the Iewes vnto impiety and hatred of God that at the last by his iust iudgement they should be caried away out of their owne land into captiuity and be despersed abroade Moreouer yâ— house was filled with smoke wherewith God punisheth vs not by sins vâ—les sinne haue bene before committed the Iewes were made blind Wherefore let this be a sure and a constant doctrine that God punisheth not men by sinne vnles before by them hath bene committed some sinne deseruing the same and contrariwise that no man is saued but through his rich and plentifull mercy which also shineth forth euen when men are in such sort iustly punished For when it is sayd that hearing they heare not thereby is declared that the power of hearing is not taken away from them but rather that the word of GOD is aboundantly offred vnto them There were also miracles shewed vnto theÌ„ which they mought haue sene and in their hart was grafted some light and iudgement of conscience which thinges who will euer deny but that they are singular giftes of God But thou wilt say they profited them not I graunt that also but yet are not these things therefore to be depriued of their dignity and of their dew prayse If a wound were to the death and yet notwithstanding vnto it be laid good playsters and oyntmeÌ„ts which nothing preuaile should therefore those playsters and oyntments be depriued of their valew and strength Who euer doubted but that the gracious gifts which serued to worke miracles are the giftes of God and those most excellent although sometimes they nothing profited them that had them And we may yet more plainly in them sée the plentifulnes of the goodnes of God if we consider wel the Hebrew phrase For as often as a verbe is put before and thereunto is added A certayne Hebrue phrase declared an infinitiue moode the same verbe which we turne by yâ— Gerunde thereby is signified an often and vehement action Wherefore in hearing to heare is oftentimes to heare and that not after a common sort In séeing to sée is both oftentimes to sée and also to behold excellent and wonderfull thinges What other thing els was this then as it is sayd of Tantalus to dye for thirst being vp to the chine in water â–ª and to starue for hunger hauing all kinds of delicate meates before him So did God punish the Iewes that in so great an aboundance of spirituall giftes they are smitten with an extreme blindnes and madnes They werâ— â–ª wicked and therefore they were iustly smitten of God with these plages when as dayly they were made an earth more ful of stones ouergrowen with thornes a way ouertroden to much worne so yâ— the séede of God fell amongst theÌ„ without fruit They which sinne against yâ— holy ghost are punished with his horrible blindnes Neither is this sentence now alleadged any thing hindred by that which was obiected that some will say let vs commit sinnes seing that God semeth to commaund them for whosoeuer pretendeth this let him looke vpon the lawe of God set forth vnto all men and there let him diligently serch whether that he can find that God hath commaunded any thing that is sinne Wherefore our part is to obey the law of God and not to haue a regard vnto his hidden will God say they would haue all men to be saued I deny not this For in the promises I heare of none that are by name excluded they are generally both set forth and preached God in his lawe commaundeth not sinnes vnto all men Wherefore as farre as appeareth by them he would haue all men to be saued Which sentence may also be expounded as we haue before many times interpreted it And that which is written in Ezechiell I will not the death of a sinner is both true and maketh nothing against vs. For if thou speake of a sinner that abideth in his sinne and alloweth his wickednes his death he willeth for by his lawes he commaundeth him to be punished and he condemneth him to hell fire and vtter destruction But if thou speake of a sinner which is sory for his sinnes which repenteth and which detesteth his sinnes his death
that impossibiltie somtimes is al one with difficulty or hardnes For I am not ignoraunt what Gregorius Nazianzenus in his 4. booke of his theology hath writteÌ„ as touching this matter vnto whome whither I may in all things assent I mind not at this present to debate And when as Pigghius can not deny but that Ihon sayth that God made blind the Iewes he sayth that although vnbeleuers haue in themselues the cause why they are made blind yet not with standing the scripture so speaketh as if God should make them blind Doth the scripture so speake and doth it that without reasoÌ„ would it so speake as though God herein doth nothing I suppose not But it shall not be amisse to examine an notable similitude which he bringeth A man sayth he that is pore blinde or that hath sore eyes if he looke vpon the Sunne shall thereby be blind Shall we Similitudes which Pighius bringeth say that the beames of the Sunne haue made him blind when as he had in hym selfe the ground and beginning of that disease How wil he him selfe auoyde the sharpnes of this his similitude I graunt that yâ— beginning of disease was in the eyes but the disease was not so greate that he which was pore blinde could se nothing at all for although he were dull sighted yet was he not blind In that he is now etterly made blind who will not say but that the Sunne according to hys nature and maner of working is the cause therof The dew also or raine saith he is not yâ— cause that ground vntilled bringeth forth thornes who would euer so say and that the raine causeth fertlenes in bringing forth thornes who will denye that hath but one ounce of witte But he hath neuer his fill of similitudes but at the last he addeth suche a one as Pelagius neuer durste vse Imagine saith he that a soule were shut vp in a chamber together with two counsellers with the spirite I say and the flesh and without on the one side let Christ stande hauing with him a companye of all vertues and spirituall giftes on the other side let stand the Deuill with his whole route of wicked sinnes both these waite with out to see which of them the soule will let in within the spirite geueth counsell to receaue Christ and the flesh to receaue the deuil the soule being as it were in the middest inclineth fréely to whether parte it will if it receaue Christ the deuill is vtterly driuen away but if it entertaine the deuill Christ departeth away Pelagius for his opinion could say no more He putteth the soule in the middest whiche yet The soule of him that is not regenerete can not be sayd to be in the middest betwene the spirite and the flesh without Christ is a bondslaue of the flesh That the will ought to be chaunged by the inspiration Christ he speaketh not so much as one word That we must haue geuen vs a fleshy hart and our stony hart taken away he vtterly kéepeth in sileÌ„ce onely peruasions are set before vs. So saide Pelagius that men are moued by the lawes and scriptures but he also neuer spake one woorde of the chaunginge of the hart And Pigghius fearing least in this fayned declaration we shoulde not vnderstand him addeth that frée will is a weake eye in whose power yet it lieth to be healed What sounde diuine woulde euer speake this that it lieth in the power of the will or of humane strengthes that a man shoulde be saued He laboureth yet more plainely to declare his sentence We are sayth he the good odor of Christe vnto some indéede vnto life and to other some vnto death A good odor saith he killeth no man but it is not so for a man may iustlye say that serpentes are killed with good odors and with the swéete smell of spices So also incredulitie may be Without blame and without cause ar not all one stirred vp by sound doctrine and preaching of the word of God But not through the default of the doctrine or preaching I say But yet may we not say yâ— it is not the cause thereof as it is not by the default therof God also without any his fault maketh blind yet notwithstanding maketh he blinde as the scripture testifieth But now let vs leaue this Sophister in whose sayinges there is much more absurdity then difficulty in aunswering But as touchinge the matter whiche we were in hand with it was as I before sayde a gréeuous offence to sée that Christ being the true Messias and shewed in the scriptures was receaued of so few of the Iewes yea rather he was hated in a manner of them all who yet were verye studious in the scriptures And in our dayes this self offence troubleth many for that wheras it séemeth yâ— vnto Christ were promised all nations yet notwithstanding there is so great plenty of Epicures so great filthines of Turkes and so great a wicked heape of Papistes which vtterly resist the Gospell But againste this kinde of offence the holy Ghoste hath before armed vs. First Moses saide that the Iewes should be irritated against a nation that is not an nation Esay sayth Though the nomber of the children of Israell be as the sand of the sea onely a remnanie shal be saued Vnles the Lorde had lefâ—e vnto vs seede we had bene like vnto Sodoma and Gomorrha Christe the stone of offence and stomblinge blocke is set to the risinge and fall of manye Lord who hath beleued our report Many are called but fewe are elected And there are infinite other such like testimonies whereby the holy scripture confirmeth vs not to be moued with this small nomber They which receaued not Christ when Chochalus and Theudas came followed after those false Christes and counterseated They whiche receaue not Chr 〈…〉 receaue fâ—lse Christes Messiasses and they which renounce Christ follow Mahumeth shall we therfore say that Chochalus Theudas Mahumet is Christ we shoulde be farre besides our selues if we should so say when as Christ himself foretold that this thing should come to passe Me saith he ye receaue not but if an other come in my name him ye will receaue Yea rather this ought to be vnto vs a manifest proofe that Iesus of Nazareth is the true Messias when as we see that in him this oracle together with other oracles is fulfilled namely to be receaued of few He indede prayed vnto the father but not for the world but for them whome the father had geueÌ„ vnto him otherwise the whole worlde is set on mischiefe There is yet an other doubt which stayeth vs for that the wordes of Esay seme to pertain vnto his time onely and not vnto Christes and the Apostles time and vnto our time I graunte that that blinding was in the time of the prophet which yet should continue euen vnto the ende of the world The Prophet when the Lorde had commaunded hym the thinges which we haue now
them vnto others seing that we are commaunded to loue our neighbours as our selues So Helias shut vp heauen So God brought home againe some of his elect which went astray for there are some kind of men so blockish the they can not be brought home againe but by this meanes Wherfore the Psalme saith Fill their faces with ignominy and they will seeke after thy name And therefore we may wish the crosse and affliction both vnto our selues and also vnto others for amendment and correction sake In which cause yet nothing ought to be done In this matter we must go discretely warely to worke rashly for oftentimes it happeneth that some by afflictions are not amended but rather made worse Wherfore the better way were to pray vnto God to correct them and not to wish vnto them aduersities except it be with this condition to conuert them or that the glory of God should thereof ensew And so as saith Augustine we should not pray against them but for them But this is to be knowen that amongst men there are some which are the ambassadors of God which are Why it is lawfull for prophets to curse not as priuate men but execute an extraordinary ministery And they by the spirite of prophesying doubt not of the will of God for in their prayers they talke together with God and in that talke they see and vnderstand many thinges as touching the mind and are wonderfully affected Wherefore seing that God sheweth vnto them that sinners shall be brought to amendment by some kinde of punishementes and that he hath appointed to punishe them or that some are now past all hope of saluation and shall without all doubt be punished with eternall misery seing I say that God sheweth vnto such holy men such things and they in no wise doubt but that such things are decreed of the most mighty God which forasmuch as he appointeth them must of necessity be good how can they not but allow them how can they not but wishe them when as they continually pray thy will be done Wherefore when they see those thinges they pray they make imprecations they poure out such execrations and cursings as we reade in the Prophetes and in the holy histories Whereout the godly What consolation is gathered out of the cursings of the Prophetes take consolation which thereby vnderstand in what sort wicked men shall at the length be handled and the weaker sort and they which go astray which pertaine vnto the flocke of God are by these thinges corrected and take hede vnto themselues that they deserue not the like Wherfore Gregory vpon those words of Iob wherein he cursed the day of his birth warely wrote that the execrations of the Saintes procede not of ranker that is of the affect of the flesh and hate of the world but of good consideration namely whereby they se that these things are allowed through the will of God But saith he they pray not for those thinges of a desire and an affecte vnto which his last saying I can not assent for as I haue now sayd the saints can not but allow and ernestly wishe those thinges which they se God willeth so that they be assured that God hath thus firmely decreed In this maner Paul made blinde Elimas y◠sorcerer Peter slew Ananias and Saphira so also the same Peter said vnto Simon the sorcerer thy mony and thou be destroyed together Paul deliuered vnto Satan him that had committed incest and said also I would to God they were cut of which trouble you And in the same sort also Helias commaunded fire to come downe from heauen which deuoured the captains ouer fifty with their fifty souldiers Heliseus also cursed the children which derided him they were rent in sonder of beares What difference is there whether God doo a thing by himselfe or by others whome he hath appointed out to be his ministers They which will imitate the Prophetes must take hede that they haue their spirit The sword of vengeāce and execration cōpared together Wherefore that which he doth by himselfe he can in like sorte do by the Saintes and Prophetes Farthermore if any man be moued to curse others and do pretend the imitation of the Prophetes and of the Apostles let them first well consider whether he haue their spirit or no. For euē as no man ought to vse the sword but only the magistrate so let none vse these execrations but they which are most fully assured of the will of God and which are moued by the spirit to inflict them This place is of nigh affinity yea rather all one with that place which is of vengeaunce Priuate vengeaunce is forbidden but so is not publique vengeaunce and that which is done by Princes so they which are of the common sort let them abstaine from execrations especially let them no◠wishe any crosse vnto any man as touching eternall condemnation vnles it be of condition that it may do good and let them assuredly knowe that they are bound to obey this common rule blesse and curse not agayne pray for them which persecute you And they which by the impulsion of God vse any execratiōs or imprecations let them alwayes haue before their eyes the amendment of sinne or at the least way the diminishing of the maliciousnes thereof by paynes and punishmentes that the righteous may not be hindred from the worshipping of God and also may not extend their handes vnto iniquities and finally let them seeke onely that the will of God may haue place and let them not be desirous of their owne commodities Neither ought it to seme vnto any man wonderfull that that common rule wherein is prescribed vs to blesse and not to curse and to wishe well vnto them that persecute vs admitteth any exceptions for that thing happeneth also in other commaundementes Are we not in an other place commaunded to pray for all men And vnto Timothe a reason is added for that God will haue all men to be saued And yet Iohn saith that some sin vnto the death We must not alwaies pray for our enemies and for them he saith we ought not to pray which yet we ought to vnderstand when we are fully assured that they haue sinned vnto the death Wherefore as touching that trope or figure of Augustin wherein he saith that these imprecations of the Saints were predictions or foretellinges as we vtterly reiect it not We must not pray for them that sinne vnto the death so also do we say that it is not of necessity Neither do we graunt that in the execrations of the Prophetes and of the Apostles were not ernest requests and desires for how could they not desire that which they saw God had willed and decreed vnles paraduenture by request or desire he ment the sence of the fleshe or of reason as it is led by humane counsels Last of all this is to be noted that it is not absurd that in
and his fruites euill But in the braunches he noteth an other diuersity That euen as in naturall bodyes there are some which longe kepe still theyr proprieties and qualities as the heauenly bodyes which shall in one and the selfe same estate abide euen vnto the end of the world and there are others which are more easely changed yea also come to corruption as herbes plantes and sensible creatures So there are some brāches which perpetually adide in that tree or doubtles very long but other some soone fall away At the length he writteth that although some thinke that Abraham and the holy fathers are the good tree and the root yet he thinketh that we ought to put Christ to be that good tree and roote as into whō we are by fayth grafted Touching these thinges out of him alledged we may allow the former part which was brought first agaynst Valentinus for they are well and profitably noted of him But that difference of the two trees is farre The whole lompe of our corrupt nature may be called a wild oliue tree I tlieth not in our power to make our selues good trees otherwise to be put And first we ought to know that the whole lompe of our nature is corrupted with originall sinne wherefore it might well be called a wild oliue tree Neyther should we haue had from any elsewhere a good tree vnles by the mercy of God Christ had bene both promised and geuē into whom the elect by beleuing are altered transplanted and grafted as into a fruitfull and fat tree But that they shoulde beleue commeth not by the power of free will for fayth is the gifte of God and not a worke of our strengths and therefore it lieth not in vs to make the tree good And if Origen thinke that Christ so sayth the error springeth of the misvnderstanding of this worde Make ye for in that place it signifieth not a working but a supposition As though he should haue sayd Thinke and be assured that that tree ought to be good which should bring forth good fruites that tree euill which should bring forth euil fruites And that this is the sence of those words that which went before declareth For the lord had sayd Forasmuch as ye are euill ye can not speake good thinges And in the 7. chapiter of Mathew it most manifestly appeareth that the tree ought first to be good before that good fruites can follow but Origen contrariwise imagineth that by the workes of free will the tree is made fruitfull And as touching the plant and roote we also affirme that the fathers with whome was made the couenaunt and who led in it an holy life are that plant and roote although we are not ignoraunt that in other places of the scripture Christ calleth himself the vine tree and vs the branches yea and in this selfe same epistle it is written that by baptisme we are grafted into Christ into the similitude of his death Neyther doth any man doubt but that Christ is the only foundation besides which no man can put any other But Paul now tendeth not that way but only hath a consideration vnto the kinred of the Hebrues and holines of the fathers which is here by gathered for that he calleth the Iewes the naturall braunches of the good oliue tree which can not otherwise be vnderstanded but for that they came of holy parentes And streight way he expressedly sayth There are enemies for your sakes but elect for the fathers sakes Neither doth this which is added any thing let Thou standest by fayth which fayth hath a respect vnto Christ as vnto the obiect thereof for we also when we affirme that the holy fathers are the plant and root doo not exclude Christ for the roote and tree are not here taken but in as much The fathers are called the roote the plant in as muche as they ar rooted inchrist as they are holy but the fathers had not of them selues naturall and inward holynes but as we haue before sayd they by fayth drew it from Christ Thou wilt say then The braunches are brokē of that I might be grafted in Thou sayest well Thorough vnbelefe they are brokē of and thou standest by fayth Be not high minded but feare For if God spared not the naturall braunches take heede that he also spare not thee Thou wilt say then The braunches are broken of that I might be grafted in Thou sayest well Thorough vnbeliefe they are broken of and thou standeste by fayth The Apostle continueth still to represse the arrogancy of the Gentiles which extolled themselues against the Iewes And he vseth a conterfeate speach vnder the person of the Gentiles so that it is a preuention The Gentiles paraduenture mought haue said we glory for that we are both better and more worthy then the Iewes which is hereby proued for that they were brokē of for our saluation sake that we should be grafted in but he is of much more worthines for whose sake a thing is done then is y◠which is done for his sake The Apostle answereth Thou sayst well that the Iewes are broken of that thou shouldest be grafted in this I deny not but thē remember thou that thy grafting in commeth not of merites or workes but of fayth which is mere and pure grace and hath a respect vnto the mercy of God only It is the practise of Sathan to make vs to glory of that thing which we haue not of our selues but is the pure and simple gift of God I will not speake how that the Iewes mought by the like kinde of reasoning say we are of more excellency then thou when as thou wert to this end called that we by thy conuersion might receaue fruit and by emulation be prouoked vnto saluation Chrisostom sayth that here are touched the true and proper causes of the destruction of the Iewes and of the grafting in of the Gentiles incredulity I say and fayth And therfore he continueth in that mind which he was of before that the Apostle comforteth the Iewes in wordes onely and with cōmendations which in very dede were no commēdations But in thus speaking he considereth not that which was before sayd that the counsell of God in the execation of the Iewes stayed not there as though he willed that blindnes in respect of it self only but had a respect vnto the calling of the Gentiles which he would should therof follow And I wonder he saw not y◠the Apostle here approueth the argument of the Gentils wherin they sayd They are broken of that we should bee grafted in He mought doubtles haue sayd this is not true frō which saying he is so farre of that he rather auoutched graunted and approued that which they alledged Wherfore it is not to be doubted but that the blinding of the Iewes was appoynted of God as a meane whereby the saluation of the Gentiles should follow Wherfore Paul calleth backe the Gentiles to the consideration of this
the end the promise should be firme as if he should haue sayd our mynde should continually wauer if the promise should depend vpon workes none could appoynt any certainty of his owne saluation for his conscience would euermore accuse him that he had not performed those workes vnto which the promise should be made to the end therefore we should not in such sort wauer God would that our iustification should consist of faith and grace that the promise might be firme The same thing also is gathered out of that which is declared of Abraham how that contrary The thirtenth to hope he beleued in hope He is sayd to beleue in hope contrary to hope which either in himselfe or in nature séeth or féeleth no maner of thing which might perswade him to hope As Abraham was an hundreth yeares of age his body was in a maner dead his wife an old woman and barren all which thinges naturally feared him away from hoping and yet preuailing against them all he hoped But we if we should haue merites or good workes by which we might obtaine righteousnes then should we not hope contrary to hope but in hope and accordyng to hope Wherefore our iustification is to be appointed no otherwise thē we read that it was in Abraham For he is the father of vs all as it was imputed vnto him so shall it also be imputed vnto vs. But now let vs come to the 5. chapter There The fourtenth agayne Paul plainly expresseth in what case men are before they be regenerate for he sayth For Christ when we were yet weake according to the consideration of the tyme dyed for vngodly ones And straight way But God setteth out his loue towardes ve in that that when we were yet sinners Christ dyed for vs And he addeth For if when we were ennemies we were reconciled to God by the deathe of his sonne muche more being now reconciled shall we be saued by his life Hereby we gather that before regeneration men are weake sinners vngodly and the enemies of God Who then can ascribe vnto such men power to attayne vnto iustice when they will by bringing forth good workes Others may beleue it but the godly will neuer be so perswaded This is moreouer an other profe in that he setteth forth the cause of so greate The fiuetene an euill when he sayd Therfore euen as by one man synne entred into the world and by sinne death and so doath went ouer all men forasmuch as all men haue sinned as if he should haue sayd we were euen thē from the first beginning by the first man lost and condemned And lest thou shouldest thinke that infantes are to be excepted he sayth Yea death hath raigned from Adam euen to Moses ouer them also which haue not sinned after the similitude of the transgression of Adam The Masse or lompe of perdition comprehendeth all those that are borne from whiche corruption the holy scriptures teach that it is not possible for men to escape by their workes to claime vnto themselues iustification Afterwarde in the 6. chapter thus speaketh The sixtene our Apostle What fruite had ye then in those thinges whereof ye are now ashamed For the end of them is death But now being deliuered from sinne and made the seruantes of God ye haue your fruit to sanctification and the end euerlasting life What other thing meane these woordes then that all thinges whiche men do before they beleue in Christ deserue nothing els but ignominy and shame And there is no fruit of sanctification but that which followeth regeneration And who will say that we are The seuentene iustified of those thinges whiche are full of ignominy and shame But now let vs heare what is said in the beginning of the seuenth chapter Knowe ye not bretherne for I speake to them that know the lawe how that the lawe hath power ouer a man as long as it endureth For the woman which is in subiection to a man is bound by the law to the man as long as he liueth but if the man be deade she is loosed from the lawe of the man Wherfore if whilest the man liueth she coople herselfe with an other man she shal be counted a wedlocke breaker but if the man dead ▪ she is free from the lawe of the husband so that she is no wedlocke breaker though she coople her selfe with an other man Euen so ye also my bretherne are dead vnto the law by the body of Christ that ye should be coopled to an other namely to him which is risen againe from the deade that we shoulde bring foorth fruite vnto God Paul would by this reason declare that we before our faith in Christ were as it were to husbande 's coopled to the law and to the flesh of which copulation could come no fruites but those that are pernicious and deadly But now being deliuered by the grace of God we are coopled vnto Christ by the spirit vnto Christ I say being raysed from the dead by which copulation we shal now bring forth fruite vnto God and not any more to death and damnation And the selfe same thing he affirmeth or rather expoundeth when he addeth For when we were in the fleshe the lustes of sinnes which are by the law were of force in our members to bring forth fruite vnto death Here let vs note that so long as we were in the flesh we were subiect vnto wicked affections whiche by the lawe were of force in our members how then could we be iustified by our workes Further in the same chapter is written For that which I do I allow not For what I woulde that do I not The eightene but what I hate that do I. If now I do that which I would not then is it not I that do it but sinne that dwelleth in me For I know that in me that is in my flesh dwelleth no good thing Here as it manifestlye appéereth is entreated of the bodies of men and although in interpreting these wordes I am assured that they are to be vnderstande of those workes which are done of the godly which haue already obteined iustification yet now I leaue it fre vnto the aduersaries to take whether part they wil and if they graunt that these things ought to be vnderstand of works done before iustification then forasmuch as they are neither allowed nor good how shall they deserue righteousnes for they are called euil no man is iustified by an euil actiō But if we vnderstād works which are here described to be the works of those that are iustified then wil I make mine argument a maiori that is frō the greater If those workes which rather séeme to be acceptable vnto God iust holy are called euil by the iudgement of reason now renued are not allowed howe can we affirme thē that those works which are done of sinners are such that they are able to iustifye And lest any
put out the handwriting that was against vs. In the The 47. 2. to Timothy the i. chapter Who hath called vs with an holy callinge not accordinge to our workes but according to his purpose and grace which is geuen vs through Christ Iesus Here he speaketh of a calling ful of efficacy by which men are iustified and not of the common calling as touching the preaching of the word of God which is set forth vnto all men And forasmuch as this consisteth not as Paul saith of merites or woorkes neither can iustification also come of them Vnto Titus it is written The 48. The goodnes and loue of God our Sauiour towardes vs hath appeared not by the workes of righteousnes which we haue done but according to his mercy hath he saued vs. Also vnto the Hebrues is but one onely sacrifice and one oblation namely the death The 49. of Christ by which sinnes are wiped away and satisfaction made for men Wherfore iustification is not to be loked for of workes and it ought to suffice vs that the good workes which we do after iustification are sacrifices of thankesgeuing and let vs not make them sacrifices propiciatory by which meanes we should do great iniury vnto Christe But settinge a side the Epistles of Paul let vs séeke testimonies also out of other places of the holy scriptures Christe in the vii of Mathew saith Euery good tree bringeth forth good fruites but a noughty tree bringeth foorth euell The 50. fruites And to the end the nature of those which are not regenerate mighte be the better declared he addeth A good tree cannot bring forth euill frutes nether can an euill tree bring forth good fruits Wherfore seing Christ saith y◠that canot so be how dare these men affirme that it may be for they say that by workes men may be iustified Christ vseth the selfe same reason in the 12. chapiter of Mathew Ether The 51. make the tree good and his fruite good or make the tree euil and his fruite euill for by the fruite is the tree knowen O ye generation of vipers how can ye speake good thinges whē as ye your selues are euill for of the aboundance of the hart the mouth speaketh A good man out of the good treasure of the harte bringeth forth good thinges and an euill man out of an euill treasure bringeth forth euill thinges These wordes of Christ do declare that men which are not yet regenerate are euill trees which neither do bring forth good fruite nor can do ▪ and they testify that the wicked cā not speake good thinges and much les can they worke good thinges and that out of an euill treasure of the harte are euer euill thinges to be looked for And seing the matter is so consider I pray you whither they which are alienated frō Christ ought to be called euill or no Vndoubtedly vnles they be euil none of vs y◠cleaneth vnto Christ can be called good Also in Luke the 17. chapiter But which of you hauing a The 52. seruaunt that goeth to plough or fedeth your cattell that will streight way say vnto hym when he commeth from the field Go and fitte downe and sayth not rather vnto him prepare that I may suppe gyrd vp thy selfe and serue me till I haue eaten and dronken and afterward eate thou and drinke thou doth he thanke his seruaunt bycause he hath done those thinges which he hath commaunded him I trow not So likewise ye when ye haue done all those thinges that are commaunded you say We are vnprofitable seruauntes we haue done that which we ought to haue done These words spake Christ vnto his disciples vnto his Apostles I say and which were now cōuerted to saluation who if they worke vnprofitable works what shall we thē iudge of those which haue not yet receaued the fayth of Christ But the Sophisters haue made the world such fooles that they say that workes before iustification do after a sorte merite it and those workes which follow they say are most profitable wherefore they would now haue men after a sort to make accompt with God and with beades to nomber how many prayers they haue said For what other thing ment they by thē then y◠they would by a certayne nomber recite so many Pater nosters or so many Aue Marias thinking by y◠recital to haue God most assuredly boūd The 53. vnto thē In y◠15. of Iohn Christ is compared vnto a vine tree we to the branches therof wherfore he sayth Euen as the branche can not bring forth fruit of it self vnles it abide in the vine no more also cā ye vnles ye abide in me I am the vine ye are the branches he which abideth in me and I in him the same bringeth forth much fruite And whosoeuer shal not abide in me they are cast out of the dores euē as the braunches or cuttings of frō the vine they shal gather thē and cast thē into the fire Now that we haue recited these wordes of the lord how agreeth it that men being straungers from Christ not yet regenerate can worke good works by which they may be iustified when as they are called dry braunches which shal be cast into the fire and it is sayd that they only can bring forth fruite which cleane vnto Christ as braunches cleane to the vine And that we should the better vnderstand the will The 54. of Christ there is added Without me ye can do nothing Which sentence some go aboute to darken saying that nothing can be done without Christ in respect that he is God forasmuch as he is the first cause of all thinges as though the Lord disputed then of the generall conseruation of naturall thinges and of that power whereby God bringeth forth all thinges vniuersally Christ came not into the world to teach this philosophye he vndoubtedly entreated of the fruite of saluation and of eternall life and spake of those whiche should cleane vnto hys doctrine or ells should be strangers from it Moreouer the sonne of God commaunded The 55. that the faythfull should in theyr prayers saye Forgeue vs our trespasses Signifieng thereby y◠the faythfull also haue nede of forgeuenes in those things which they do for our workes are vnperfect neyther are they able to satisfye Wherefore if our workes which we doo after our regeneration nede expiation by the merite of Christ And for as much as we pray for the same how can they be propitiatory Much more les then can we thinke of those workes which are done before regeneration that they should be acceptable and pleasāt vnto God Moreouer no man can iustly say that he is out of the nomber of such when as God hath commaunded all men to pray in that maner and his will is not that any man should make a lye in his prayer Yea and Iohn also writeth If we shall The 56. say that we haue no sinne we deceaue
bicause of vnbeliefe they were broken of but thou standest by faith Here is geuen the reason of the fall and destruction of men and on the other side of saluation and constancie namely vnbeliefe faith And of the Iewes which should one day be restored he addeth And if they abide not stil in their vnbeliefe they shal be againe grafted in for God is of might to graft thē in Héere we sée that by departing from vnbelief which consisteth in beleuing Hereby is proued that the restoring of thē that fall cōmeth by faith men that haue fallen are restored This maketh very muche against the error of those which although they after a sort confesse that the first iustification is giuen fréely without any workes going before yet vnto men that haue fallen they graunt not restitution vnto iustification but by satisfactions and many workes preparatory These things haue I gathered out of the Epistle vnto the Romanes now will we in order prosecute the other Epistles In the first Epistle to the Corinthians the first Chapter it is thus written bicause the world in the wisedome of God knew not God by wisedome it pleased God by the folishnesse of preaching to saue them that beleue Bicause the wise men of this world saith the Apostle by their naturall searching out could not take hold of the wisedome of God whereby they might be saued God of his goodnesse hath instituted a contrary way namely the preaching of the Gospell which vnto the flesh séemeth foolishnesse that by it saluation should be geuen vnto men but yet not to all sortes of men but to those only that beléeue Wherfore in the .ij. to the Corinthians the. 1. chapter it is thus written by faith ye stand by which wordes we vnderstand that the foundation wherby we are confirmed and established in the way of saluation is faith Farther Paule to the Galathians the .ij. Chapter where he reproueth Peter for his dissimulation wherby he séemed to lead the Gentiles to obserue the Ceremonies of the Iewes thus speaketh If thou being a Iewe liuest after the maner of the Gentiles and not as doe the Iewes why compellest thou the Gentiles to liue as doe the Iewes For we which are Iewes by nature and not sinners of the Gentiles knowe that a man is not iustified by the workes of the law and we beleue in Christ that we might be iustified by the faith of Christ not by the workes of the law because by the workes of the lawe shall no fleshe be iustified Héere we sée that the Apostles therefore folowed Christ y◠they might be iustified by faith which they could not obtaine by works And afterward the life which I now liue in the flesh I liue by the faith of the sonne of God which is all one as if he should haue said As yet in déede sinne sticketh in my fleshe and in it I cary death about but yet notwithstanding I haue life not through mine owne merite but by the faith of the sonne of God In the .iij. chap. he thus wryteth I would know this of you receiued ye the spirite by the works of the law or by the hearing of faith And straight way he addeth he which ministreth vnto you the spirit in you worketh miracles doth he the same by the works of the law or by the hearing of faith By these words we sée that it is faith and not works wherby we take holde of the gifts of God and he addeth ye know that they which are of faith the same are the children of Abraham and that vndoubtedly for no other cause but because in beleuing they imitate him Wherfore sayth he the scripture foreseeing that God would iustifie the Gentiles by faith shewed before hande glad tidings vnto Abraham saying in thee shall all nations be blessed This blessyng spred not abrode vnto them bicause they had their beginning of the flesh of Abraham but bicause they followed the steppes of his faith Otherwise of Abraham as touching the fleshe came not as farre as we can read any other nations then the Ismaelites Edomites and Israelites Then foloweth the conclusion Therefore they which are of faith shal be blessed with faithfull Abraham But to be blessed in the Hebrew phrase is nothing else then to receiue the gifts of God amōgst which iustification is the principallest Wherefore it followeth That vnto the Gentiles through Christ might come the promise made vnto Abraham that we might receyue the promise of the holy Ghost through faith We sée therefore that the promise of the holy ghost is not taken hold of by workes as many faine it is which thing euen reason sufficiently declareth For seing the Lord as it shall a litle afterward be declared had by promise geuen this blessing vnto Abraham we must se what is referred vnto the promise as a correlatiue Which as we haue sayd cā be nothing ells but fayth for fayth setteth forth vnto it selfe the promises of God as an obiect Paul furthermore addeth that the scripture concludeth all thinges vnder sinne that the promise by the fayth of Iesus Christ should be geuen to them that beleue Thys is the cause why y◠holy scriptures so diligently shew vnto men how they be guilty of sinnes namely that they should be the more stirred vp to embrase y◠promises of God at the least way by fayth when as they haue not good workes by which they may take hold of them And this vnderstand we by that which is afterward written The law is our schoolemaister vnto Christ that we should be iustified by fayth These wordes signifie nothing els but that y◠law therfore sheweth sinnes setteth forth vnto mē their infirmity and stirreth vp theyr lustes wherby sinnes are more and more encreased that they being thus admonished should returne vnto Christ and might from him thorough fayth receaue righteousnes Which thing they vndoubtedly did of whome it is sayd Ye are all the children of God by the fayth of Iesus Christ For what is it to be the sons of God but to haue now obteyned adoption which we obteine only by regeneration or iustification And in the 4. chapiter Brethern sayth he we are after Isaake children of the promise But to be children of the promise is nothing ells but to beleue those thinges which God promiseth wherby we are made his children according as he hath promised we should be For so was Isaake borne vnto Abraham not by the strength of nature but by the benefit of the promise of God In the 5. chapter he writeth We in the spirite looke for the hope of righteousnes by fayth In this place are two thinges touched the sprite of God whereby we are new facioned and renewed vnto saluation and fayth wherby we apprehēd righteousnes Wherfore in this matter of our iustificatiō although there be in our minds many ther workes of the holy ghost yet none of them except fayth helpe to iustification Therfore the Apostle concludeth Circumcision is
Paul in this obsecration entermedleth a thing of most excellency namely the mercy of God and that the greatnes and power thereof might the more manifest appeare he vseth the plurall number Many effects of the mercy of God I besech you saith he by the mercyes of God And what these mercyes were and of what sort he hath before declared in his discourse and therefore there is no néede in this place of any new explication touching this matter But let them which are studious in the holy scriptures note that there are many effects of the mercy of God And therfore Paul besecheth by the mercies of God as mothers are wont when their children are stubborne and will not be ruled to besech them by their breastes that gaue them sucke and by their wombe which bare them for they set forth vnto them their chiefest benefites towardes them that they bare them in their wombe and after when they were borne nourished them with their brests which offices although they were very paynfull yet by reason of the singular loue they séemed to the mother thinges sweete So here the Apostle besides infinite other benefites of God towardes men maketh mencion of the mercyes of God by which first we are regenerated in spirite and after that by them we are both fed and sustayned in this way wherein we stand In this heate of prayer the talke of Paul is inflamed set on fire For it manifestly appeareth that these words came not from the lippes onely or were but spoken with the tonge but they came wholy euen from the bottom of the hart And which ought more vehemently to moue vs he requireth nothing against our owne commodities and profite for he Demades against Philip. requireth nothyng els but that we should leade a life worthy our calling Demades when he saw king Phillip very merry and daunsing amongst the captiues and vpbraiding vnto them their calamitye sayde vnto hym Seing that fottune hath put on thee the person of Agamemnon art thou not ashamed to behaue thy selfe like Thersites Wherfore Paul requireth this that forasmuch as not Fortune but God himself hath put on vs not a persoÌ„ but the most true dignitie to be the members of Christ and his children we should not shew our selues to be lost children and strangers from God Now wil we declare what he perticularly desireth He desireth vs to offer our selues vnto God And this oblation he saith shal haue the nature of a sacrifice And that we may the redilier vnderstand what Paul meaneth it shall not be from the What a sacrifice is purpose to consider what a sacrifice is A sacrifice is a voluntary action wherein we worship God and offer vnto him somewhat wherby we testifie his chiefe dignity and dominion and our seruitude and submission towardes him In this definition are expressed all the causes The matter is the oblation the forme is the action not a naturall action but yâ— which is done with election and inspired by the holy ghost neither is it a politicall or economical action but a religious action for that pertayneth to the worshipping of God The end is to testifie our seruitude and submission towardes the so great highnes and dominion of God Wherefore we by good right belong to his proper possession which hath at the beginning created vs and afterward when we were lost redemed vs. And sacrifice is deuided according Diuision of sacrifices to his proprieties so that one kind of sacrifice is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a sacrifice of thankes geuing 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 vs to offer a sacrifice of thankes geuing but not a sacrifice of expiation For that preheminence was geuen to Christ only by the one only sacrifice of himselfe which he offred vpon the crosse to consummate accomplish all things But the geuing of thankes which we offer vnto God in this sacrifice is very excellent And this sacrifice of thankes geuing is deuided by the matters about which it is occupied For vnto God were offred either prayers or first fruites or some kind of life as of the Nazarites or finally some certayne oblations and offrings And to this last part pertayneth that which Paul in this place exhorteth vs vnto for he willeth vs to make our selues oblations vnto God Ambrose in this place demaundeth why oblatioÌ„s were in yâ— old sacrifices killed And he putteth two causes first Why oblations were slayne that they which sacrificed should vnderstand what they had deserued secondly that by that slaughter should be shadowed the death of Christ Which two causes may serue vs also as touching this our kind of sacrifice For it is necessary that the deth In this sacrifice are sinnes to be killed which sinnes haue brought vnto vs we agayne rebound vnto sinnes and that in our selues we kil wicked affects And to doo this the death of Christ doth not a litle pricke vs forward For if he would for our sakes in this sort die how much more ought we for his sake with a redy mind to offer this sacrifice And doubtles there is no other sacrifice more noble For here we offer not outward thinges but our selues And Augustine in his booke de Ciuitate Deâ— sayth that that outward sacrifice The outward sacrifices were simboles of the inward sacrifice in the old time was a signe whereby was signified this inward sacrifice wherein we offer vnto God both our selues and all that we haue Seing therefore we now se that that whereunto Paul exhorteth vs is a sacrifice and that a sacrifice of thankes geuing wherein we offer vnto GOD all that we haue and also our selues now let vs se how Paul describeth thys sacrifice Your bodies When he nameth a Body by the figure Sinecdoche he vnderstandeth the whole man which also is sometimes vnderstanded by this worde soule For so is it written that Iacob entred into Egipt with 70. soules And the Why man â—â— ofteÌ„times in the scriptures called body flesh scriptures therefore oftentimes call man by the name of flesh and of the body to put vs in mind of our infirmity and chiefely of sinne which we draw first of propagation by the body Wherefore this word body in this place is not the name of nature but of corruptioÌ„ For corrupt affects ought to be mortified and good affects Body is not here the name of nature but of corruption substituted in theyr place that our offring may be acceptable vnto God This selfe thing ment the Apostle when he wrote to the Colossians Mortifie your members which are vpon the earth in which place by members he vnderstandeth that tirannicall law of sinne which chiefely beareth dominion in the members and in the whole man And Paul before in the sixt chapter knowing saith he that
siluer but that he left only a paterne of perfection vnto them which so order their life as he did who forsaking all that he had folowed Christ that he might the redylier serue him But these men should remember that not only examples but also commauÌ„demeÌ„ts Commaundement is geuen to the ministers of the church not to haue the sword nor dominion make on our side For Christ sayth The kings of the nations beare dominion ouer them but so shall not ye And these words are to be vnderstanded singularly and perticularly of the Apostles and of ministers and not of all men vniuersally For cityes and kingdomes can not be gouerned without a Magestrate Peter also coÌ„maundeth the gouernors of the Church not to exercise dominion ouer the flocke But let vs sée by what reasons these men pretende the vsurpation of the sworde Cityes and prouinces say they are by this meanes the better gouerned Héere I néede not much to trouble my selfe to make answere Let vs loke vpon the Cities which are vnder Bishops how much holyer and purer they are then others Verily By what light arguments the Popes and â—ishops defend their sword for as much as they can not by themselues gouerne and order things they substitute deputyes and iudges and those whome they call Officials But they geue themselues to deceites and to wicked practises and to most filthy gaines no les then other most vile iudges which are placed in the ciuill Magistrateship An other reason is for that say they in this yron and most corrupt age men are not led by the zeale of piety nor by the spirite as they were in times past in the primitiue Church it is expedient that they be kept vnder by force and by the sword Amit it were so But Princes can by their sword kepe vnder the wicked and especially at this time when as Princes are Christians and professe one and the selfe same fayth with vs but whome I beseche you haue they by theyr sword made the better Vndoubtedly the state of Christianity was neuer in worse case then it hathe bene since the time that Bishops leauing the charge of the shéepe and flocke of None are â—p the sword of the Pope made better but worse These two functions do let the one the other Christ began to vsurpe the sword Further who séeth not that these two functions doe so hinder the one the other that he which exerciseth the one can not execute the other For it is an hard matter to finde one fo prompt and ready that caÌ„ rightly and orderly administer but euen one of those functions But touching this matter we haue spoken sufficiently Now resteth more diligently to consider vppon the woords There is no power but of God According to the rules of Logike it is all one as if Paul should haue sayd euery power is of God Wherefore séeing that Paul in such sort reasoneth some in vaine cauill that they should doe no reuerence to inferior maiestrates as to suche as haue the charge of cityes or are appoynted gouernors of prouinces For they think it sufficient if they be subiect to the higher powers as to Emperors and to Kings But Paul comprehendeth all maner of power For a proposition exclusiue as they vse to speake is of the same force that an vniuersall proposition is transposed or conuerted As for example Only man runneth Ergo euery thing that runneth is a man So here Only if God is power It is lawfull to appeale from the inferior magistrate to the superiour Ergo all power is of God And if all power be of God then without doubt ought we to honor and reuerence it But if we sée that we are too cruelly oppressed of the inferior magestrate we are not by this doctrine letted but that we may vse the benefite of appealation For as that is by good equitie permitted by the law of man so is it by no parte of the holy scripture abrogated Yea Paul himself vsed it when he saw opportunitie Wherfore it is lawful by way of appeale to flye from the inferior magestrate to the fidelitie and mercy of the superior But they which resist them resist the ordinance of God What is more vniust They whiche resist the power fight with God The ciuill power is resisted two maner of wayes or more vnworthy then to go about to fight with God How peruerse a thing that is euen the Ethnike poets also saw For they fain that Iupiter toke most greuous vengeaunce vpon the rashnesse of those Giants which went about to assault heauen And the ciuil power is resisted two maner of wayes either by open violence which thing we sée seditious and rebellious men vse to doe or els by craft and subtlety as when a Prince is through wicked pollicies and deceites circumuented that he can not execute his office For by these meanes oftentimes the Prince being ignorant the course of iustice is hindred Wherefore this saying of Dioclesian is much vsed A good wary and wise prince is oftentimes sold For whilest he is alone in his chamber his seruauntes come and declare all things vnto him deceitfully So he vnawares doth things as vpright and iust which in very déede are most vniust He remoueth away good men from the gouernement of the publique wealth and aduaunceth those which ought to be most far of banished Therfore a certaine wryter called the Senate of Rome not Patres conscripti but circumscripti Howbeit I speake not this that I thinke that it is not lawful for godly men by all maner of vpright meanes to auoyde the daunger of falling into the handes of tyraunts Which yet they ought not to doe after that they be once cast into prisone For this were to violate publique lawes and to geue an example to murtherers and théeues to doe the like And they that resist shall receiue vnto them selues iudgement Men are not in this case hurt but the estimation and dignitie of God is contemned For God answered to Samuel They haue not cast thee away but me that I should not raign ouer them By iudgement we chiefly vnderstand that iudgemeÌ„t which concerneth eternal destruction For afterward it foloweth that we ought to be subiect not only for anger sake but also for conscience sake We may also by iudgement vnderstande iudgement in this life For Salomon sayth the anger of a king is like the roaring of a Lion he which prouoketh it sinneth against his owne soule Greuous punishments are appoynted for seditious persons and for rebels In the olde law it was death if a Greuous punishmeÌ„ts appoynted to seditious and rebellious persoÌ„s man had resisted the higher power Chore with all his was consumed with fire Dathan and Abirom were swallowed vp of the earth for that they seditiously resisted Moses and Aaron We know what end Absolon came vnto when he had expelled his father out of his kingdome What séemed more goodly to the whole world then that notable
sacrifice 451 Almes are a blessing 452 Almes geuing what is to be sene vnto there in 453 Altares ought not to be vsed in this time 335 Allegoryes what they are 83. 327. 345 Amen what it signifieth 245 Anathema what it is 237. 238 239. 240. 241 Angels may not be prayed vnto 231 Angels some are good and some are euil 235 Angels are subiect to vanitie 213 Angels gouerne diuers regions 359 Anselme his saying vpon free will 28 Antithesis 74 Antiquitie of papisticall churches 244 Apostles and Bishops are not of like authoritie 3 Arguments of the deuinity of Christ 5 Arme of God what it is 325 Arrogancy is a pestileÌ„ce vnto brotherly loue 424 Artes of speaking are not to be condempned 232 Augustine vpon free will 26 Augustine vpon predestination 26 Augustine against Iulianus 27 Auntient fathers how they shold be read 76 Auriculer confession is wicked 382 B BAal what it signifieth 334. 337 Baptisme what it is 52. 86. 143. 145. 146. 147. 148 Beasts were worshipped 25 Beleuing what it is 38 Blasphemy what it is 46 47 Blessednes what it is 75 Blindenes of the heart is sinne 125 Blindenes of the minde 345 Boniface a proud and arrogant Pope 432 Brethren to praise them is profitable for vs. 446 C Câ—uses why Christ offred him selfe vnto death 210 Cerimonyes what they are 69. 70. 71. 152 Circumcision what it is 47. 48. 85. 86. 87. Charitie distinguisheth true faith from false 225 Chaunge of things in the ende of the world 216. 217 Children of wrath who they are 278 Christ excelleth philosophers 10 Christ to dwell in vs how it is to be vnderstand 199 Christ â–ª howe we receiue him and are ioyned vnto him 200 Christ is still the minister of oure saluation 230. 231 Christ is the ende of the law 90 Christ is the heyre of al the world 88 Christ why he is called Lord. 6 Christ had a true body 4 Christ is the head of the promises of God 18 Christe had not his soule from the virgine Mary 110 Christes church shal neuer pearish 235 Christes diuinitie 246 Christes fleshe eaten in the sacrament is not the cause of our resurrection 201. 202 Christs death why it was acceptable to his father 107 Christians what things ought to moue theÌ„ to loue one an other 454 Chrisostome is expounded 16 Chrisostome and Ambrose fail in memory 17 Churches ought to be shut when there is no congregation 31 Church what it is 236. 237. Commaundements of God expounded 46 Concupiscence is not lawful 32. 33. 150 Constantine the great 16 Contention what it is 40 Cornelius iustified 181 Creatures why they are said to mourne 214 215. 216 Creatures are signes that set forth God 21 Crosses are aduersities 209 D DEath is not naturall vnto man 112 Death hath no right wher sin is not 121 Deathe is improprely called a rewarde 157 Degrees to saluation 356 Deuell is a prince of this worlde 337 Differences betwene wryting and painting 30 Difference betwene Dulia and Latria 162 Difference betwene the law and the gospell 61 Dignity of almes 451 Dscord in the church of Rome 415 Disobedience what it is 113 Distinctions 346 Diuorcement vsed among the Iewes 160 Dumme Bishops 13 E EFfects of honour and of contempt 219 Egiptians Idolaters 25 Election what it is 229. 335 Election is the cause of saluation 246. 247. 248. 249. 250. 251. 252. Election of grace what it is 253 Election and reiection depend on the will of God 257 Election and reprobation how they differ 258. 274. 275 Enemy what he is 196 Epistle to the Romains when it was written 451 Epicures error 20 Error of the Maniches 197. 173 Error of the Pelagians 197 Eternal life is called a reward 157 Ethnickes vpbrayd the gospell 14 Ethnickes excel in sharpnes of iudgemeÌ„t 36 Execrations 345 F FAith chiefly glorifyeth God 23 Faith and the gospell may not be taken from Philosophy 19 Faith deâ—ined 20. 40 Faith may not be seperated froÌ„ the gospel 19 Faith is oures and also Gods 18 Faith what it is to liue by it 18. we are iustifyed by it 19 Faith compared with philosophy 98 Faith only iustifieth 63. 64. 75. 87 Faith hath a double signification 16 Faith what it is wherof is a large discourse from the. 62. leafe vnto the. 98. Faith hope are distinguished 220. 22â— 222. Faith is called obedyence 325. and is also called law ibidem Faith excelleth feare 355 Faith must goe before the receiuing of the Sacraments 362 Fire that shall consume the world in the last day 217 Figures are necessary in scriptures 198 Feare is defined 207. 208 Felicitie and blessednes what it is 15. 150 Freewil what it is 26. 171. 172 176. 177. 178. 254. 255. 361. Frendship is a necessary thing 343 Frustrate what the nature of that worde is 23 Fruit of almes 451 Fruit of preaching wherof it cometh 452 G GEneration what is the nature thereof 271 Gentiles conuerted to Christ are Israelites 282 Giftes of the holy ghost 223 Glory and glorifying of God what it is 23. 63. 211. 212 Glotony what it is 434 God is the searcher of our heartes and why it is so sayd 224 God of Sabaoth what it signifieth 283 Gods glory consisteth in all things 24 God suffereth long 37 God forbid what it signifyeth 53 God nedeth no aduocates 24 God tempteth not to euill 28 God willeth that is good 256. 257 God doth things contrary to his lawes 25â— God of coÌ„trary things worketh like effects 232 God is called a Lyon a Bear and a fire 274 God tempted the fathers 169 God seeth all men 55 God ought not to be expressed by images 30 God how he deceiueth 268 God hath not commaunded things vnpossible 194 God worketh in men 151 God worketh not by chaunce 278 God is faithful in his promises 106 God why he is called the God of hope 446 God is wise 456 God confirmeth his by the gospell 456 God is witnessed to be God by any thing in the world how vile so euer the same be 22 Gods reuengement for Idolatry 25 Gods gifts vnto men 13 Gods knowledge is attributed to the vngodly 22 Gods knowledge is speâ—ially knowne in two things 22 God is iudged of men 51 God in dede loueth and in dede hateth 252 God is not the author of sinne 28 God forsaketh the Ethnickes 19 Gods word is the foundation of faith 326 Good workes are not to be reiected 18. 90. 158. 159. Gospell per accidens is the instrumente of death 192 Gospell what it is 3 43. 61. 62 Gospell is no new doctrine 456 Gospel who are they that are ashamed there of 14 Gospel is preferred to al men indiffereÌ„tly 16 Gospel is not new and when it began 4 Gospel is more common then Philosophy 13 Grace what it is 115. 116. 117. 140. 141 Grace is not common vnto all men 335. 336 Grace and life cleaue together 139 Grace is not bound to the Sacraments 83 Grafting in of the GeÌ„tils â–ª truth had
sinne And it is not hard to sée how fowly they are deceaued which do of Pauls wordes gather these so greate absurdities For in their reasons they take that A false argument of those which gather absurd things out of Paules sayinges which is not the cause for the cause and so fall into a manifest false argument For not to put confidence in the workes of the law or to teach that by the lawe sinne abounded is not a sufficient cause why the lawe of God should either be reiected or els counted vnprofitable And to teach that workes iustifye not is not a cause why we should ceasse of from doing works And to say that more grace abounded when sinne abounded is not to say that our sinnes are the causes of the grace of God For that is agaynst nature that that which is in very déede euill shoulde That which is in very deede euell of it selfe bringeth not foorth good things bring forth good And seing sinnes do alienate vs from God how should they purchase vnto vs grace The disease maketh not the Phisition notable but by occasion It is the art which coÌ„mendeth him and not the disease So sinnes of their own nature do not illustrate the grace of God but his goodnes and mercy wherby he forgeueth sinnes If we wil conclude rightly and without a fals argument let vs thus reason forasmuch as we can not fulfill the law and therfore it can not iustifie vs let vs not cleaue vnto it only Wherfore let vs annexe Christ and his grace How we ought in this place to conclude which if we do we shall receiue much fruit therby Againe seing that workes can not be the cause of iustification let vs not attribute so much vnto wicked men to such as are not yet regenerate to say that they by their own merites can get vnto themselues grace But being regenerate let vs aply our selues to good works as to the fruites of righteousnes And althoughe sinnes are not the causes of the grace of God yet let vs acknowledge that there neded a mighty and an aboundaÌ„t grace to take those sinnes away when as they had so infinitely increased There Paralogismus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is committed also in these arguments a false reason of equiuocation For when Paul sayth where sinne hath abounded there more abounded grace he saith not whersoeuer sinnes haue increased there streight way grace hath more abounded For there are found many most wicked men ouer whelmed with infinite synnes in whom shineth no grace of God at all But this Paul sayth where sinnes haue increased by the law and are now in very dede known and inwardly felte in the mynd there men being made afeard of their misery are after a sort prepared and driuen vnto Christ to implore his ayde â–ª And therby it commeth to passe that grace aboundeth in them which are so touched by the law There is an other fallace or An other fallace as touching the diuersity of time deceipt in this reasoning which coÌ„meth of yâ— diuersitie of tymes For we graunt that God through Christ geueth aboundant grace wherby the sinnes which went before regeneration are blotted out Yet therof ought not to be gathered that sins are againe to be heaped vp to the end grace also should be augmented Wherfore it plainly appeareth that in these false accusations is more then one kynde of false argument Neither was Paul onely accused of this crime that he opened a wyndow to sin but also al those whosoeuer they were that taught Christ ernestly For those false witnesses in yâ— Actes testefied against StepheÌ„ yâ— he ceassed not to speake An example concerninge Stephan We are not onely iustified by faith but we receaue the spirite of Christ wherby we are restored to newnes of life many things against God against yâ— law But Paul to acquite the doctrine of the Gospel froÌ„ such false accusatioÌ„s saith that we are not only iustified by faith but also haue the spirit of Christ whereby we are both stirred vp to a new life and sinne also is weakened in vs. Wherfore wheÌ„ we reade the holy scriptures we ought to ponder them with greate diligence and attentiuenes before by way of reasoning we gather any thing out of them For he which neglecteth the principles or first groundes is easely led into dangerous errors So greate difference is there betwéene those things which Paul concludeth of the things before spoken and those thinges which the vnlerned do gather of them that they are manifestly contrary one to the other They by this doctrine do gather that we must sinne to the ende grace may abound But Paul of the selfe same doctrine gathereth that we must not sinne that grace should abound Which thing he proueth in this chapter principally The aduersaries gathered that we must sinne and Paule that we oughtâ— not to sinne The Apostle proueth bâ—â—wo reasons that we muste sinne no more Why he vseth interrogations They which are dead vnto sinne ought not to liue in it Similitudes by two reasons the first is because we are now deade vnto sinne and are come vnto Christ And this reasoÌ„ he at large handleth in the first part of this chap. The other reason is that we ought to obey him vnto whose seruice we haue addicted our selues Wherefore seing by our conuersion vnto Christ we are made the seruantes of righteousnes we must now serue it and not sinne And this reason contayneth that which remayneth of this chapter Neither is it in vayne that Paul putteth forth his sentence by interrogations For by them he partly expresseth the affection of his indignation how that he toke it very greuously that the doctrine of the Gospell should be diffamed with so absurd suspicions Farther by his interrogations he declareth the security of his conscience For he sheweth that he thought nothing lesse then that which was obiected against him The first reason is this They which are dead vnto sin ought not to perseuer therin But Christians are dead vnto sinne Wherfore they ought not to perseuer in it These things are euidently proued by the contrariety of death and life because no man can at one and the selfe same tyme be both deade and also on lyue For euen as he is a foole which would desire health in such sorte that he would together with it be sick also or which would abyde still in the fire that he might be deliuered from burning so also is he a foole which being deade vnto sinne thinketh that he may neuertheles liue vnto it The selfe same thing teacheth Christ when he sayth that no man can serue two masters And in naturall knowledge it is a common sentence that the generation of one thing is the corruption of an other Wherefore if we be borne agayne to Christ then is it necessary that we should dye vnto sinne Although What it is to dye vnto sinne whilest we liue here this death is
only begon and not finished vntill the body and fleshe are vtterly dissolued To dye vnto sinne after Pauls meaning is not to obey sinne And by sinne he vnderstandeth naturall lust and corruption of nature which we haue contracted of the fall of our first parentes The meaning therfore of Paul is that Christians should nothing be moued at this sinne so grafted in vs by nature if at any time it stirre vp and enflame them to do euil The dead are moued by no perswasions Although we be dead vnto sinne yet we fighte againste it but should be as it were dead vnto it and not suffer themselues either by pleasures to be deceiued or by any terrors to be turned away from pietie For they which are dead are moued by no persuasions Let them which professe Christ and in the meane time die not vnto lustes but rather with all their endeuor follow them marke in this place how well they aunswer vnto their name duty Farther although the godly die vnto sinne yet they neuer cease to make warre against it for they are not so dead vnto sinne that they feele not the mansions therof Yea rather they are very much greued that they are vrged of it and thei weaken the violence therof with all the endeuour of the spirit as much as they are able The other proposition wherin we said that they whiche belong vnto Christ are dead vnto sinne is proued by the communion which thorough faith The communion which we haue with Christ is noted in baptisme we haue with Christ which cōmunion for y◠it is inuisible is outwardly known by the sacrament of baptisme wherin as Paul saith is signified both that we are dead vnto sinne and also that we are raised vp vnto the life of Christ This is the repentance which is set forth in this sacrament that we shoulde departe from sinne and by all meanes detest it with a sure faith of the remission of sins through Christ and with a full purpose of amendment of life Whiche repentance although in baptisme it be sealed both by wordes and also by signes yet is it all our life time neuertheles necessary For y◠phisition vseth not so to heale A similitude the sicke person that he afterward should abuse his health through his intemperancie cast himself into a more greuous disease Wherfore we must imitate wise and temperat men which being restored from a perilous disease vse afterward diligently to take hede of those things which might hurt their health Chrisostome So do they in these dayes at the end of Lent in his Homilies vnto the people of Antioche accuseth many which apointed out vnto themselues ten or xx dayes or a whole month all which time they would fast and as they vse to speake do penaunce but afterward as though they had accomplished all manner of dewties of pietie they fell to their former vices as if they had neuer shaked them of but onelye for a tyme had layde them a syde Thys kynde of men Paule in thys place accuseth in that they professyng themselues to be deade vnto synne wyll yet lyue agayne vnto it and he confirmeth hys sentence by Baptisme For the The natur◠of the sacraments was in the olde time very wel known vnto al mē What is the cause that the nature of the sacraments is at this day vnknowne of the commō people The sacramēts ought to be ministred in the common tounge and that publikely How in baptisme we are signified to die vnto sinne Sacramentes in these firste and purer times of the Churche were commonlye knowen vnto all men whiche at this day whiche is muche to be lamented are vnknowen vnto the greatest part of Christians But this misery hath the vse of a strange tounge brought in which Antichrist hath added to all sacred righte and ceremonies whereby is come to passe that forasmuch as the people vnderstand nothing they are amased only at certayne outwarde gestures and ceremonies and vnto them doo affixe all theyr confidence and saluation And for the most part also hereof sprang this mischiefe that infantes are oftētimes baptised ether at home or ells in the temple where none in a maner are present where is had no declaration at all of so greate a sacrament Wherefore that this most lamentable discommodity may be amended the Sacramētes ought to be ministred in the mother tounge perspicuously and the time to baptise ought to be appoynted when the congregation is most frequent to the end there may be many witnesses of so greate a thing and that they may with common prayers commende vnto God the childe whiche is to be baptised and also that they may be edefied by that holy action being admonished of a new brother adopted to be the sonne of God But in what maner we are in Baptisme sayd to dye vnto sinne Chrisostome teacheth vpon the first epistle to the Corrinthians the 15. chap. when he expoundeth these wordes of Paul what doo they which are baptised for the dead For he sayth that they which are baptised doo beleue and confesse that Iesus Christ is dead and raised vp from the dead and professe also that they will dye together with him and be raysed vp together with him and the minister by his outward acion signifieth the same when he dippeth thē into the water and taketh them out again That therefore which death was vnto Christe on the crosse and his rising vp agayne The Apostles chaunged not the forme of baptisme as touching the words In this woorde Christe are comprehended the thre persons from the sepulchere the same is Baptisme vnto vs. But in y◠it is written All we that are baptised in Christ Iesus we can not thereby gather that the Apostles changed the forme of words prescribed of Christ which thing some suspecte both by this place and by the Actes of the Apostles amonge whome is Ambrose who to excuse the acte sayth that in Christ as touching the name are comprehēded the three persōs For forasmuch as this word Christ signifieth anointed we must nedes by it signifie both him which is annoynted and also him which annoynteth that is the father and the sonne also the oyntmēt that is the holy ghost Wherefore he saith that to baptise in Christ Iesus it as much as to baptise in the name of the father and of the sonne and of the holy ghost But forasmuch as this sentence leaneth not vnto firme testemonies of the scriptures therefore in my iudgement it is not so muche What it is to be baptised in Christ to be regarded But we say that to be baptised in Christ is nothing ells then according to his commaundement and institution to be initiated And by thys forme of speaking is signified that we doo passe into Christ to the end we may be most straightly ioyned together with him in fayth hope and charity For euen A similitude as souldiers doo sweare to the name and obedience
that it is good nowe he after a sort goeth vp one steppe higher which pertayneth only vnto the Godly For theyr will towardes the lawe is not a colde will but pleasant feruent and The will of the godly towardes the law is not cold The vngodly are not kindled with a true loue to that whiche to good The saints tooke great pleasure of the law of God vehement With great endeuor they contende that they may indéede performe that which in minde they desire But the vngodly although by a naturall light which is not vtterly extinguished in them they haue some knowledge of iustice and vertue yet are they not kindled with a true loue of things good Wherefore yâ— Apostle writeth not these things vnto theÌ„ but vnto the godly which euery moment striue against yâ— lust which is grafted in theÌ„ by nature But how great a plesure yâ— good meÌ„ take of yâ— law of God many places of yâ— scripture testefie Dauid in his 1â—9 psalme sayth Blessed are they which walk in the Law of the Lord and which seke the testemonies thereof And in his 1. psalme Blessed are they which meditate in his Law day and night And in an other place The Law of God sayth he is more precious then gold and precious stones and more swete then hony and the hony combe And other infinite such like testemonies But there is very much difference betwene the godlâ— and men straungers from Christ For the wise men amongst the Ethnikes did Difference betwene the Ethnikes and godly men put the greatest part of theyr felicity herein that they might alwayes remember the notable actes by them done But they greatly reioysed not of the knowledge of the true and perfect righteousnes bycause they perfectlye knew it not But the sayntes contrarywise alwayes cast theyr eyes vpon the Law of God and when in it they se before theyr eies drawen out the portrature of a iust man and the perfect image of God whereunto we are created they can not but wonderfully reioyce But afterward wheÌ„ they turne aside theyr eyes to their works they are excedingly sory for that they se them so much to fayle of the example set before them So paynters when they se an image excellently set forth they A similitude take therein great pleasure But when as hauing enterprised to make such an other they se that they can not attayne to that liuelines and excellency they begin to be sory and to be angry There is noted also in Pecockes the selfe same An other similitude kinde of affection for when they haue erected vp theyr fethers they delighting in the pleasant variety of the colours seme much to reioyce But agayne when they behold theyr deformed and blacke fete streight way theyr courage is deiected and they let downe theyr fethers So the godly delight in the Lawe of God and are inflamed with great loue to his commaundementes but contrariwise they lament and are sory for the filthines which they find to be in al their works Concerning the inward man Sithen Paul calleth the regenerate part of man by this name it can not be doubted but that he speaketh of the whole man For man consisteth not only of the body and of flesh but also of the soule and of that part whiche they commonlye call rationall And this whole man is called both inward outward He is called the Inward man in that he is moued by The whole man is called both inward and outward in diuerse respectes the spirite which worketh in our inwarde partes and of stony hartes maketh fleshy hartes But he is called outward in that he is taken with the delights of this world with riches honors goodly shewes and such like thinges For all these are outward thinges So the Apostle hath now proued the first part which he put forth namely That he would doo good and that he delighted in the law of God concerning the inward man Now he goeth to the other part to declare that he is agaynst his will drawen to other thinges I fele an other Lavv in my members resisting the Lavv of my mind and leding me captiue into the Lavv of sinne vvhtch is in my members This Law which he describeth is the force of sinne and of our naturall corruption He calleth it the Law of members for that before he called this whole euil the body of sinne but a body hath members Farther members in this place signifieth as I haue before admonished all the powers of the minde and all the partes of the body now contaminate with sinne The Apostles minde was to declare that this disease drawen from our birth stayeth not only in some one part of vs but persâ—th thorough out the whole man and thoroughout-all his partes Here we haue sondry Sondrye names of lawes What the law being aâ— large taken signifieth names of Lawes for hece is mencioned The Lawe of God The Lawe of the minde The Law of sinne The Law of the members And this hereof commeth for that the Law is largely taken for all that whiche gouerneth moderateth our actions And bycause our actions procede not all from one greuÌ„d thereof it commeth that there are diuers names of Lawes Although the Law of the mind and the Law of God is one and the same It is called the Law of God bicause by it is expressed the will of God And it is called the Law of the mind for that it raigneth chiefely inwardly and is most knowen in the minde The Law of sinne also and the Law of the members is one and the same It is called the Law of sinne bycause such lust is of it selfe sinne and of it selfe bringeth forth other sinnes and it is called the Lawe of the members for that it vseth all our Why sinne to adorned with the name of law partes strenths and faculties for instrumeÌ„ts Chrisostome warely admonisheth that sinne is not for any his owne dignity adorned with the name of Lawe for that commeth thorough our default for that we obey sinne as a Lawe For so Christ called Mammon Lord and Paul called the bely God Rebeâ—ling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a greate conflict betwene these two Lawes for the Law which is in my members laboureth to lede me away captiue and to make me a bondsclaue vnto the Law of sinne But if the Law of sin and the Law of the memvers be one and the same how is the one sayd to lede away a man captiue vnto the other This is not without greate consideration Lust grafted in vs impelleth vs to actual sinnes sayd For so long as lust grafted in vs which is sinne resisteth the Law of God by which Law the knowledge of the minde is enstructed it impelleth vs to many kindes of sinnes Those are commonly called actuall sinnes whereunto our lust and corrupt oâ—sposition incline vs. But this maketh vs subiect vnto the law of sinne that is vnto death for death as
our saluation they should haue no place at all left Howbeit afterward when he after a sort sawe that he neded not so much to be aferd of this matter he saith workes in deede are not required but yet they are to bee had that grace be not in vayne For Paul saith And his grace was not in vayne in me Wherefore good works saith he are to be had that we be not ingrate to the grace of God And if thorough grace it is not of workes Or els were grace now no grace Chrisostome not vnaptly knitteth this parte together with that whiche went before The Iewes saith he mought haue said vnto Paul It is true indede that we haue bene called of God not only by his word but by benefites miracles irritaciō but so greuous and hard thinges were required at our hands that we were not able to beare thē and therfore we folowed him not when he called vs. Not so saith Paul Grace was set foorth vnto you without woorkes and to séeke woorkes to the ende to attaine vnto grace had bene to darkē it But God suffreth not nether at any time hath suffred his gifts so to be darkened Wherfore workes are not required of you After that he moueth this question Why then are not all men saued Bicause saith he all men will not neither are anye saued but onelye those whiche will These thinges in déede are true if they be warelye vnderstanded otherwise they may deceaue the Reader It is true that they whiche It lieth not in our power to assent vnto the Gospell Grace is not commō vnto all mē How none are saued but they that will repell the Gospell will not beleue it and will not geue assente vnto the truth offered vnto them but yet muste we not therefore imagine that it lieth in their hand to will and to assent They will and beleue whose minde God boweth and whose hart he softeneth Neither muste we thinke that grace is common vnto all men Farther when it is sayd that they are saued whiche will two thinges are to be taken heede of The one is that we thinke not that this will is the cause why we are made pertakers of grace when as rather that assente of the will commeth of grace Againe we must beware that we ascribe it not vnto humane strengthes and vnto frée will as they call it and these two errors being excluded we graunte that none are saued but such as will for no man beleueth againste his will nor is Workes ar not to be◠counted as causes of saluation An argument taken of contradictoris compelled by any violence to receaue the Gospell The second part of the proposition namely that workes are to be excluded from being causes of saluation Paul proueth by an argument taken of opposites And for that the nature of opposites is manifold he vseth those kindes of opposites which are called contradictories which can by no meanes be true both at one time For then saith he grace shoulde not be grace and worke should not be worke But who séeth not y◠it is impossible y◠one and the self same thing should at one and the same time and in respect of one and the selfe same thing be called grace and not grace woorke and not woorke Doubtles this is the nature of contradictories that the one being put the other is destroyed the one being taken away the other followeth Paul also before proued this self thinge although not so manifestly when he sayd Beinge ignoraunte of the righteousnes of God and seeking to stablish their owne righteousnes they are not subiecte vnto the righteousnes of God In which wordes also we were then taught that they which went about to be saued by theyr owne righteousnes that is by workes fell away from the righteousnes of God which is the perfect and true saluation Moreouer by this reason of Paul is most strongly proued that that moste high grace of the election of God consisteth not of workes which God from eternally foresaw for that knowledge of God or as they cal it foresight causeth not but that a work is a worke And Paul when he here maketh mencion of election in plaine wordes declareth and testifieth that it is not had by workes Which being true as in very déede it must néedes be true neither can iustification be of woorkes when as the A rule of the Logicians If election were of workes we should by them also be iustified An argument taken a maiori rule of the Logicians which euen children knowe is this That whatsoeuer followeth of the consequente followeth also of the antecedente Wherefore if election should depend of workes forasmuch as vocation and iustification depend of electi◠it should of necessity followe that iustification commeth also of workes Neyther doth the difference of the time anye thinge helpe our aduersaries yea rather the proofe may be made a maiori that is of the greater If woorkes whilest they are extant and present haue not the power to merite either iustification or election much les can they do it when they are not yet extant but are onely foreséene For who can deny but that a thing which is is of more efficacy to bring forth a worke then when yet it is not Peraduenture vnto Ethnikes it is lawfull by workes to séeke righteousnes and by them to establish the fauor and election of God and so is it also for these Sophisters which as touching this doctrine little or nothing at all differ from Ethnikes But we which follow the oracles of the scriptures and wil cleaue fast vnto them ought by no meanes to graunte that the election of GOD dependeth of our woorkes The foundation of the Apostles reason is Thinges The foundaciō of the reason now brought whiche are rendred vnto woorkes are rendred of duety but thinges whiche are of grace are not of duety where we plainly sée that duety and not duety haue manifest contradiction And this roote of this argumente the Apostle before declared vnto vs in the. 4. chapter when he said If Abraham were iustified by works he hath in deede glory but not with God for vnto him which worketh reward is not imputed according to grace but according to debt But of Abraham it is written that he beleued and it was imputed vnto him to righteousnes Wherefore Pauls argument leadeth to an absurdity or as they vse to say to an impossibility And doubtles they sinne greuously which acknowledge not the grace of God and they more gréeuouslye which séeke to obscure it but they intollerably and most gréeuously of all which vtterlye ouerthrow it Of this it followeth not but y◠God rewardeth good woorkes which How felicity may be called a reward are done of his faithfull but hereby followeth that merite is taken awaye is denied that the things which are geuen are due by the force of the worke Wherfore eternall life may indéede be called a rewarde but not that it
the second part he left out the name of stipend and of righteousnes and in stéede of them put in the name of grace Neither do I greatly passe that Augustine in an other place writeth that Paul mought haue sayd the stipend of righteousnes is eternall life and yet he would not say so least he should haue geuen occasion of erring For how Augustine thought that Paul mought haue sayd it vndoubtedly I sée not vnles paraduenture by righteousnes he vnderstand the workes of men regenerate forasmuch as with those workes the merites of Christ are ioyned For so it might be true that eternall life is the stipend of such a righteousnes Farther Origen goeth on and sheweth that men are so iustified fréely How eternall lyfe may be called the 〈…〉 pend of righteousnes that good workes are not required to go before For expounding this sentence Blessed are they whose iniquities are forgeuen The soule saith he whose sinnes are forgeuen must needes now be in good state for it is called blessed Wherefore it hath righteousnes which God imputeth vnto it although it haue not yet done any workes of righteousnes but only for that it hath beleued in him whiche iustifieth the vngodly Out of these words we gather many thinges First that God for works sake is not made debtor vnto any man Secondly that not only iustification but also eternall life is geuen fréely Lastly that righteousnes is imputed vnto the mindes of the beleuers although no good workes went before in them Basilius vpon these wordes of the 114. Psalme Be thou conuerted my soule into thy rest for the Lord hath done good vnto thee For saith he eternall rest is set forthe vnto them which in this life haue wrestled lawfully which yet is not rendered accordyng to the merite of workes but is geuen according to the grace of the most liberall God vnto them which haue hoped in him Seyng these thinges are spoken of the workes of men already iustified as touching eternall felicity then are they to be counted much more true if they be referred vnto the workes of them which are yet strangers frō Christ Wherfore euen as those merite not an eternall reward no more also can these merite iustification For both these thinges are geuen fréely Augustine in his booke De dogmatibus ecclesiasticis chap. 48. If by the law saith he commeth righteousnes then dyed Christ in vayne So also may we say if by nature come righteousnes Christ dyed in vayne This spake he against the Pelagians who affirmed that the liberty of man was so great that by nature onely it could do thynges acceptable vnto God And Augustine warely transferreth vnto nature that which Paul spake of the law and sheweth that the selfe same absurditie followeth either namely that the death of Christ is made in vayne For in very dede there is no other cause why the law bringeth not righteousnes but onely because nature is vitiate and weake Wherfore that which is spokē of the one may rightly agrée with the other The same Augustine vpon the first chapter of Iohn expoūding these wordes Grace for grace what saith he is grace He aunswereth That which is frely geuen What is grace frely geuen That which is not rendred saith he as due For if it were due vnto thee then it is a reward rendred If it were due thou wast before good And in his booke de predestinatione sanctorum the 7. chap. Let no man extoll himselfe as it is customably said Therfore deserued he to beleue because he was a good man and that before he beleued which thyng semeth to be written of Cornelius when as yet he had fayth when he did good workes These wordes are so playne that they haue no néede of declaration Chrisostome in his 2. homely vpon the first epistle Chrisostom vnto the Cor. Where grace saith he is there are not workes and where works are there is not grace Wherfore if it be grace why are ye proude by what meanes are ye puffed vp Chrisostome according to the maner of Paul so opposeth grace against workes that the one excludeth the other so far is it of that he will haue grace to be geuen for workes Ierome vpon the epistle to Philemon Grace saith he is whereby ye are saued and Ierome that by no merite or worke The same Ierome vpon the epistle vnto the Ephes expoūding these wordes By grace ye are made safe through fayth and that not of your selues for it is the gift of God Paul saith he therefore spake this least some hidden thought should crepe into vs if by our workes we be not saued vndoubtedly yet by faith we are saued so that in an other kinde it commeth of vs that we are saued All these testimonies sufficiently declare that iustification is geuē fréely neither can it be gotten by any merites or workes goyng before Now resteth to declare out of the fathers how good workes are to be estemed Vndoubtedly they follow iustification as the fruites therof which spring and burgē forth out of true faith Wherfore Origene sayth in that place which we haue before cited expounding these wordes vnto the Romanes But vnto him which worketh the reward is not imputed according to grace but according to debt Wherfore saith he not out of workes commeth the roote of righteousnes but out of the roote of righteousnes encreaseth the fruite of workes Whiche selfe thing Augustine affirmeth vnto Honoratus saying Hereout spring good works for that we are iustified and not because good workes went before therfore are we iustified And in his first booke second question ad Simplicianum Yea and workes saith he if there be any that be good do follow as it is said that grace and go not before it And therfore he addeth If there be any good because euen the workes of the regenerate haue in thē much imperfection and vnles the righteousnes of Christ which is imputed vnto the beleuers were ioyned with those workes they should not in very dede be good The same father in his 26. chapter de spiritu Litera at large entreateth this place vnto the Romanes Not the herers of the law shal be iustified but the doers and by many reasons he proueth that good workes follow iustification and go not before To this also tendeth that which Basilius writeth in his second booke De spiritu sancto the 7. chap. of the wordes of the Lord that first it behoueth that the trée be good then his fruites to be good that the Phariseis were reproued which in theyr dishes cups made cleane y◠which was without Make cleane sayth he that which is within and that which is without shal be cleane otherwise ye shal be compared vnto painted sepulchers which in dede without seme beautiful but with in are vncleane and full of dead mens bones What counsels are to be harkned vnto Now let vs come vnto the Counsells which yet are not without choyce and iudgement