what also he meaneth by the Body of sinne which he affirmeth ought to be abolished When he speaketh of the Olde man he alludeth vnto Adam and vnderstandeth the corrupt nature which we all haue contracted of him Neither signifieth Not onely the body and grosser partes of the minde pertaine vnto the old man he thereby as some thinke the body only and grosser partes of the minde but comprehendeth therewithall vnderstanding reason and will For of all these partes consisteth man and this maliciousnes and oldenes so cleaueth vnto vs as the Greke Scholies note yâ— the Apostle calleth it by the name of man And men yâ— are without Christ are so much addicted vnto their lustes pleasures and errors that without theÌ„ they count not themselues to be men Farther by this Antithesis or coÌ„parison vnto the new man we may vnderstand what the olde man is In the epistle to the Ephesians we are commaunded to put on the newe man which is creatâ—d according vnto God in all righteousnes and holynes of truth And coÌ„trarâ—wise To put of the old maÌ„ which is corrupted according to the lusts of error Wherefore Ambrose expounding this place saith That the Apostle therefore calleth the deedes past the olde man Because euen as the newe man is so called by reason of fayth and a pure life so is he called the old man bycause of his infidelity and euill dedes The body of sinne also signifieth nothing els then the deprauation and corruptioÌ„ What the body of sinne is of our whole nature For the Apostle would not that by this word we should vnderstand the composition of our body And naturall lust although it be but one thinge yet bycause vnto it are associated and annexed all maner of sinnes which as occasioÌ„s are offred doo burst forth therfore it is expressed by the name of the bodye And Paul vnto the Colossians after thys selfe same maner calleth sondry sinnes our members Mortifie sayth he your members which are vpon the earth namely fornication vncleanes euill lust auarice and other whiche there followe Our members are the instrumeÌ„ts of sinnes if God prohibite them not And vndoubtedly vnles the spirit of Christ doo prohibite our members they are altogether organes and instrumeÌ„ts of sinnes Chrisostome vpon this place faith That the Apostle calleth not this our body only so but also all our maliciousnes for so calleth he all our maliceousnes the old man The Greke Scholies vnderstand by the body of sinne our condemned nature Although if we would referre that sentence vnto this our outward body it may seme that Paul so spake for that all wicked lust and all corruption of nature is drawen from nature by the body Thys is Humane corruption is drawen by the body The corruption of nature hath sundry names also to be marked that the Apostle setteth our corrupt nature as contrary vnto the spirite but yet by sondry names sometimes by the name of flesh sometimes by the name of the body of sinne sometimes by the name of the old man and sometimes of the outward man and sometimes by the name of naturall man all which things signifie whatsoeuer is in man besides Christ and regeneratioÌ„ and also whatsoeuer withdraweth vs from the law of God CoÌ„trariwise by the name of the spirite he vnderstandeth all those thinges which are done in vs by the inspiration instinction and motion of the holy ghost wherfore Ambrose by the body of sinne vnderstandeth also the soule that is the whole man As contrariwise the soule also in the holy scriptures signifieth sometimes the body and The soule The fleshe the whole man This word flesh also sometimes comprehendeth all the partes of a man that is not yet regenerate For Christ when he reasoned with Nicodemus of regeneratioÌ„ whatsoeuer saith he is born of the flesh is flesh by which words he sheweth that the flesh ought to be regenerated into the spirite And forasmuch as regeneration pertayneth not only vnto the body nor only vnto the grosser Reason and will are coÌ„prehended in the name of fleshe partes of the minde but chiefely vnto vnderstanding reason and will it sufficiently appeareareth that these thinges also are vnderstand by the name of flesh And Ambrose sayth that the flesh is sometimes called the soule which followeth the vices of the body Christ also answered vnto Peter when he had made yâ— notable confession Flesh and blood hath not reueled these thinges vnto thee Whereby fleshe and blood he vnderstandeth whatsoeuer humane reason can by nature come to the knowledge of Wherefore to retayne still the body of sinne and the old maÌ„ is nothing els then to liue according to that estate wherein we are borne And Naturall knowledges grafted in vs are of themselues good but in vs they may be sins The affections of them that are not regenerate are sinnes though they be honest if a man demaund whither these naturall knowledges grafted in vs touching God and outward dedes are to be counted good or no I answer yâ— of theÌ„selues they are good but as they are in vs not yet regenerate but vitiate corrupt vndoubtedly they are sinnes bycause they fayle and stray from the coÌ„stitution of theyr nature For they ought to be of such force that they should impell and driue all our strengths and faculties to obey him But they are so weake that they can not moue vs to an vprighte life and to the true worshipping of God which selfe thing we iudge also of the naturall affections towards our parents frendes countrey and other such like For although these thinges of their owne nature are good and honest yet in vs that are not yet grafted into Christ they are sinnes For we referre them not according as we ought vnto the glory of only true God and father of our Lord Iesus Christ nether doo we them of faith without which whatsoeuer is done is sin And Paul sayth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is knowing this and a litle afterward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which wordeâ—â—each that those thinges which are here sayd ought to be most assured and certayne vnto vs and perfectly knowen of vs so that euery godly man should fele this in hymselfe This kinde of speach hath an Antithesis vnto that which was sayd at the beginninge Know ye not that as many as are baptised â—nto Christ Iesus are baptised into his death as though he should haue said Of this thingye ought not to be ignoraÌ„t And if ye once perfectly know this principle theÌ„ those thinges which thereof follow caÌ„ not but be knoweÌ„ of you Let it not seme straÌ„g that Paul doth Why Paul vseth so many tropes figures by so many so suÌ„dry figure hiperboles I say metaphors exaggerat aggrauateth is matter namely That we are dead vnto sin are buried with Christ and the old man is crucified that the body of sinne should be abolished and suche other like For we neuer sufficiently
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
difference which Augustin assigneth betwene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not alwaies obserued For yâ— Scriptures vse either word indifferently to signifie yâ— worshippyng of God Vnto the spirite is attributed newnes For the spirite by regeneration reneweth vs both in body and in soule and moreouer in the beleuers it sheweth forth new and Why newnes is attributed vnto the spirite What is to be vnderstand by the name of letter vnaccustomed workes The antithesis also is to the oldnes of our old estate which yâ— Apostle expresseth by the name of letter in which word he comprehendeth whatsoeuer doctrine may be outwardly set forth vnto vs. For whatsoeuer is such procedeth from the strengths of nature And it is called old bicause it commeth not froÌ„ a hart regenerate and a will chaunged In this also is a certaine kind of obedieÌ„ce but yet not such an obedience as God requireth And therfore it is called yâ— oldnes of the letter for that it is a certaine slender imitation of that doctrine which is set foorth vnto vs. Woorkes of this kinde come not of the impression of the lawe in the harts of men For God in Ezechiell promiseth to geue vnto his people a fleshy hart Those thinges also may after a sort pertaine to outward discipline But they neither please God and moreouer to them that do them they are sinnes and therfore Paul sayth that they pertaine to oldnes Certaine of the fathers imagine many thinges touching the spirite and the letter but by the letter they vnderstaÌ„d The difference receaued touching the spirite and the letter is refelled an historicall sence by the spirit they thinke are signified allegories But the Apostle ment farre otherwyse But of this matter we haue spoken somwhat vpon the second chap. of this epistle vpon these wordes of Paul the circumcision of the hart is which consisteth of the spirite and not of the letter Neither ment Paul any thing els in the latter to the CorrinthiaÌ„s when he sayth That the law killeth but the spirit quickeneth For he calleth the law grauen in stones the ministery of death sayth that he is not appointed the minister of the letter but of the spirite Chrisostome thinketh that this sentence that we should serue in newnes of spirite is therfore added of the Apostle that we hearing mention made of liberty should not liue losely through licentiousnes of the flesh but should vnderstand that we are bound to a certaine other kynd of seruitude and that is to serue God Although as we before To obey God is not a seruitude Not all the fathers of the olde testamente liued in sinne admonished it can not properly be called seruitude for in it we follow not an other mans will but our owne Neither are these wordes of Paul so to be taken as though all the fathers of the old Testament liued in sinne and in the oldnes of the letter They pertaine vnto them only which either in this tyme want Christ or in the old tyme liued without him such as were many of the Israelites which waited for Christ according to the flesh as though Messias should be onely a pure man which should come and bring nothyng vnto the Iewes but a carnall kingdome pompe riches glory and a large dominion But the godly fathers as Abraham Iacob Dauid Esay and many others of that race wanted not the benefite of Christ but beyng endewed with the spirite of God had the fruicion of the liberty of the Gospell so much as the nature of the tyme then suffred They in dede obserued the ceremonies of their times such other like precepts but this they dyd of their owne accord not being compelled neither bare they any hatred against the law of God And although at this day after yâ— Christ hath appeared yâ— spirit of God be more largely poured abrode and the mysteries of our saluation are more plainlier manifested then they were in times past yet dare I not affirme that those holy patriarches had lesse of the spirite of Christ then haue many cold Christians in our tyme. And I wonder at Chrisostome beyng so great a man yâ— when he wrote vpon this place he would say That the elders had a body heauy and sluggish and vnapt vnto vertues but our bodies after the commyng of Christ are made lighter reddier The interpretacion of the law deliuered of Christ pertained also vnto the elders Somwhat was graunted in the law whiche is denied vnto vs. and cherefuller and for that cause the preceptes of the Gospell are more hard higher then were the commaundementes of the law For vnto them it was sufficient not to kill but vnto vs it is not lawfull so much as to be angry Vnto theÌ„ iâ—â—as sufficient not to coÌ„mit adultery but vnto vs is also prohibited the lustful loking vpoÌ„ an other maÌ„s wife And such other things of yâ— same sort I graunt in dede yâ— certaine things wer permitted in yâ— old law which were reuoked by Christ For it is not lawful for christians as it was for yâ— Iewes for euery light cause to geue a boke of diuorcemet But those thinges which Christ admonished of lust of anger pertained no lesse vnto yâ— Iewes in the old time theÌ„ they do to vs in this time And wheras Christ saith It was said to theÌ„ in olde tyme that is not to be referred vnto the sentence of the law but vnto yâ— wicked Christ retected the corrupte interpretations of the scribes and of the Phariseis An error of many of the fathers Sondry affectes stirred vp by the law interpretations of the Scribes and Phariseys For otherwise when as in the ten commaundements it is sayd Thou shalt not lust all maner of wicked lust both of the flesh and of vengeaunce and of other mens goods is vtterly forbidden But not only Chrisostom but also many other of the fathers erred in this matter But to returne to our purpose we ought to know that certaine men are by the lawe stirred vp only to certaine outward ceremonies and certaine cold workes which pertaine only a certaine discipline but those selfe same can in no wyse attaine to the iust and perfect obseruance of the will of God but there are others which wheÌ„ they very diligently consider the law and behold the horror of sin and the vncleanes and weakenes of their strengths at the last vtterly dispaire and begin to hate and abhorre God and to blaspheme him and his law and to fall hedlong into all mischiefe and wickednes vntill they drowne themselues in eternall destruction But vnto godly men the consideration of the lawe is profitable and healthfull for when as in it as in a glasse they consider their owne infirmity they are compelled to get them vnto Christ as vnto an hauen of whome they may both obteyne forgeuenes of sinnes and also day by day greater instauration of strengthes What shall we say then is the law sinne God forbidde But
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
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
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
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
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
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
step or degrée as though he would therof inferre that therfore they must nedes cherefully and redily endeuour themselues vnto a righteous life But bicause here séemeth to be signified a difference of the old and new Testament it shall not be amisse to sée with what spirite we are now led in the Gospell and farther with what spirit the fathers were ledde in the law Vndoubtedly Chrisostome vpon this place writeth of that matter diuers things wherunto I do not fully assent For first he affirmeth that the Iewes in old tyme had not the holy ghost But bicause he séeth yâ— the Apostle in this place expressedly maketh meÌ„cion of yâ— spirit this he saith he therfore doth for that the law of yâ— elders forasmuch as it was geuen by the spirite of God was therefore called spirituall and bicause those men were instructed by that Law therefore is here mencion made of the spirite And although in the 10 chapiter of the first to the Corrinthians those Fathers are sayd to haue eaten one and the selfe same spirituall meate and to haue dronke one and the selfe same drinke of the spirituall rocke yet will not Chrisostome graunt that they were pertakers of the spirite but he sayth that therefore those thinges were called spiritual for that they were geuen not by humane streÌ„gths or the strengths of nature but by the power of God And it is to be wondred at that this Father should thinke that the people in the old time were excluded from the spirite of It is proued that the elders wanted not the spirite of God God wheÌ„ as in Exodus the 31. chapiter we rede that Bezeleel and Aholiam were replenished with the holy ghost and also with wisedome and vnderstanding to make all such thinges that God had commaunded to be made in the worke of the tabernacle and we rede that the 70. elders which were geuen to be helpers vnto Moses were in such sorte made pertakers of his spirite that they also prophefied and that Iosua was endewed with the holy ghost that Gedeon had geuen vnto hym the same spirite and that the same holye spirite departed from Saul which could not be vnles he had had it before And what meaneth this that Dauid sayth in the Psalme Take not away thy spirite from me Agayne thy spirite shall leade me Agayne Confirme me with a principall spirite Nether can we deny but that Elias and Elizeus had the spirite of God when as the one desired that he mought haue dooble the spirite of the other geuen vnto him We rede also yâ— Daniell had the spirite of the saints But vnto these so many oracles we wil adde also a firme reason That the Fathers were iustified we doubt not But they could not be iustified without fayth in Christ But fayth can nether be had nor retained without the holy ghost But whereas Chrisostome sayth that the Apostle therefore maketh mencion of the spirite for that they were gouerned by the Law which was geuen of the spirite it is friuolous for the Law can not execute The law cannot do his office vnles it be holpen by the spirite hys office to bring vnto Christ men being now by it made afraid vnlesse the power therof be holpen by yâ— spirite For how many Epicures godles men are there which when they heare the Law are nether brought to Christ not yet once touched for the wicked crimes which they haue committed And that place in the x chapiter of the first epistle vnto the Corrinthians is not so to be vnderstand as he thinketh â–ª For Paul sayth that the sacrameÌ„tes of the elders were the A place to the Corrin declared selfe same with ours For vnles it were so the reason of Paul mought easelye haue bene answered vnto For the Corrinthians mought haue thought that vpon the Iewes were therefore so manye punishementes inflicted for that their sacrameÌ„tes were not like vnto ours and contrariwise that they although they sinned should not be chastifed for that theyr sacramentes were more perfect which could pacefy God though he were neuer so much angry and could driue away all aduersities which honge ouer theyr heddes But when as Paul sayth that theyr sacramentes were one and the selfe same with ours thys place of refuge he vtterly taketh away from them And that Paul had herunto a regard it is therefore without all doubt to be thought for that he maketh mencion only of those sacramentes of the old Testament which answere vnto our two sacramentes omittinge all the reste whiche were innumerable For he affirmeth that they were baptised as we are baptised and sayth moreouer that they receaued one and the self same spirituall meate and drinke which we at this day receiue signifieng therby our Eucharist or supper of the Lord. If thou take away thys cause thou shalt finde nâ—ne other cause why he made mencion of these two sacramentes only Farther what haue we in our sacramentes which we receaue as the chiefe and principall thing Is it not Christ But the Apostle testefieth that the elders receaued hym in theyr sacramentes For he sayth That they dranke of the spirituall rocke whiche followed them And that rocke was Christe We can not drinke Christ without his spirite But we can by no meanes drinke Christ vnles together therewythall also we draw in his spirite Wherefore we ought not to thinke that the elders had not the spirite of God but thou wilt say peraduenture they had rewards and chastisements as though we haue not so also For is it not so Doth not Paul greauously threaten the Corrinthians if they should follow those sinnes which the elders had committed in the desert doth he not say that many are weake and many fallen one slepe for that they had after a filthy maner abused the Eucharist And doth he not say When we are iudged we are corrected of the Lorde leste we should be condemned with this world Moreouer in the New Testament also there want not rewardes promised vnto godly men For if we geue any thing in the name of a prophet we shall receaue the reward of a prophet And he which forsaketh that which is hys for Christs sake shall receaue an hundreth fold euen in thys world also But Chrisostome addeth that vnto them was promised a land flowing with milke and hony but vnto vs is promised the kingdom of heauen Vnto the elders was promised not onely temporall things but also eternal life I graunt in dede that the elders had many temporall promises but yet not in suche sort that vnto them was no mencion made of eternall life For Christe bringeth a testemony of the resurrection out of the Law I am the God of AbrahaÌ„ the God of Isaak the God of Iacob And god sayth vnto AbrahaÌ„ I am thy protector and thy most ample reward And Daniell sayth That they shall rise agayne which haue slept in the duste of the earth some to eternall life and some to
our sinnes we straight way despayring of saluation except we come vnto Christ perceaue that we are vtterly vndone Wherefore the selfe same spirite being our guide we come vnto Christ and by faith embrace him and the promise of the mercy of God by which meanes our sinnes are forgeuen vs and we are receaued into the adoptioÌ„ of the sonnes of God Wherefore Paules meaning was to declare vnto the Romanes that they being now past that first steppe being regenerate in Christ haue obtayned adoption and therefore it behoued them not only to liue holily but also fréely and of theyr owne accorde to worke vprightly Vnto this our interpretacion Ambrose subscribeth Two degrees of cenuersion for he sayth That the Apostle here teacheth the Romanes that they are no more vnder the lawe but do now liue vnder fayth Wherefore I thinke with hym that in these wordes is set forth two steppes of conuersion And if a man demaund touching the people in the olde tyme how they had the spirite of Christ I thinke yâ— may thus be answered by deuiding yâ— Iewes into thâ—e partes For some of them Three kindes of peopâ—e amongst the Iewes wer vtterly wicked vngodly which besides name habitatioÌ„ outward Circumcision had nothing coÌ„mon with yâ— people of God these meÌ„ I graunt were vtterly voyd of the spirit of Christ yea rather they liued vnder the spirit of SathaÌ„ On the other side there were some excellent holy men as Dauid Ezechias Iosias Elias Daniel many such other like whom we can by no meanes deny but the they had the spirite of the Gospell although as the time required they were compelled to obserue many ceremonies and rites pertayning vnto the lawe Agayne there were some others which were weake which although they can not be compared with these whome we haâ—e mencioned yet forasmuch as they being godly beleued in the Messias to come and were by that fayth iustified we ought not to thinke that they were strangers from the spirit of Christ although by reason of their imperfection the lawe chalenged greate power ouer them and they were with others as those tymes required compelled to be subiect vnto infinite ceremonies And this is the reason why the elders are said to haue liued vnder the law and vnder the spirite of bondage They had not the Sacramentes oâ— their saluation so perspicuous and cleare as ours nowe are neither had they the misteries of Christe so commoÌ„ly reueled as we now haue in the Gospell Wherfore although amongs vs are many wicked meÌ„ a great nuÌ„ber of weake ones yet are we said to be deliuered froÌ„ the law both because we are deliuered froÌ„ ceremonies for the we haue the sacrameÌ„ts misteries of saluatioÌ„ obtained through Christ made more clere more manifest theÌ„ theirs commoÌ„ly were Paul also calleth the elders little ones for the they The holy men of the elders weâ— seruants but yet profitable seruauntes liued vnder tutors and gouernours and were instructed of the law as of a scholemaister And when they are called seruaunts we ought to vnderstand the they wer profitable seruantes For such seruauntes beare great good will loue vnto their maisters and are persuaded that that which is to the honour of their maister shal also turne to their honour But lewd seruantes neuer refraine from vices nether do they any thing well vnles they be by stripes compelled These their two titles which I haue mencioned Paul ioyneth together in the epistle vnto the Galathians For thus he sayth The heyre so long as he is a little one liueth vnder tutors and gouernours and differeth nothing froÌ„ a seruant wheÌ„ as yet he is Lord of all By which words he declareth that the elect of God amongst the elders were in very dede heyres although according to the consideration of the tyme they were as little ones vnder the forme of seruauntes kept vnder the scholing of the law and elementes of this world This thinke I is to be thought of the elders Now will I returne vnto Paul He declareth that the Romanes are now iustified so that they are no more vnder the law and condemnation but are now thorow faith and the spirite adopted into childreÌ„ Wherfore it is mete that they which are come to this estate should resemble the nature of their father that the thinges which are allowed of him they also should allow and the thinges that he condemneth and escheweth they also should abhorre and detest Although this spirit of adoptioÌ„ can not so long as we liue here The spirite of adoption is not yet perfect and absolute in vs. be perfect and absolute in vs. For there is remaining in vs a perpetual strife of the flesh against the spirit This also is to be obserued that Paul here changed the Antithesis for when he had made mencion of the spirite of bondage the order of spech semed to require that he should haue said that they had receiued the spirit of liberty but in stede of liberty he did put adoption to make the thing whiche he had in hand the more notable For it is a farre greater matter to be adopted of God to be It is a greater matter to be adopted then to be set at liberty Definition of adoption Arrogation what it differeth from adoption his sonne then to be set at liberty But bicause here is mencion made of the adoption of the children of God this place semeth to require to speake somwhat of it also The Lawyers as it is had in the institutions define adoption to be a legitimate acte imitating nature found out for their solace or comfort which haue no childreÌ„ Farther they make a distinction betwene adoption and arrogation For arrogation they say is wheÌ„ he which is his own man at liberty is receiued in the steade of a son but adoptioÌ„ is when he which is receiued is vnder an other mans power Howbeit the lawes forbid that the elder should be adopted of the yonger for it semeth a thing monstrous that the sonne shoulde excéede the father in yeares And therfore Cicero oftentimes vehemeÌ„tly inueigheth against that adoption of Clodius Now God adopteth vnto himselfe his elect not for that he had not an other sonne for he had his only begotten sonne Christ in whom he was well pleased but for God adopted vs wheÌ„ as yet he had a sonne that in al the nature of man he had as yet no children For through Adam we wer all made straungers from him Wherfore God for this cause sent his naturall and legitimate sonne into the world that by him he might adopt vnto himselfe many children out of our kinde And this is not wont commonly to be in vre For they which haue one onely sonne seke not to get any other sonnes yea rather they reioyce that that their sonne shall not be compelled to parte the inheritaunce with his bretherne But so great was the loue of God and of Christ
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
neither make those thinges doubtfull which are hoped for In which wordes he sheweth that two principall thinges are to be auoyded The one is that we be not with to much curiositie Two principal things to be taken hede of stirred vp to seeke out the proofe of thinges which we ought to beleue which proofe so long as we lyue here cannot be had the other is that though they be obscure we shoulde not yet doubte of the truth of them And the same writer entreating of the confessiō of fayth thus writeth It is manifest a falling away Basilius sayth that they erre from the faith which adde any thing to the scriptures from the fayth and a poynt of pride either to refuse anye of those thinges which are written or to bring in anye thing that is not written forasmuche as our Lorde Iesus Christ sayd My sheepe heare my voyce and before that he sayde but a straunger they will not follow but wyll flee from him because they haue not knowen his voyce The Apostle also hath by an humaine example straightly forbidden either to adde or to diminishe any thing in the holy scriptures when he sayth And yet no man disanulleth the Testament of a man when it is confirmed neither addeth any thing thereunto In which place a man may perceiue how warely this man affirmeth that as touching fayth nothing ought either to be added or diminished in the holy scriptures Which maketh chiefely against those which obtrude inuencions and traditions of men as necessary to be beleued Farther the same writer plainlye setteth forth the certaintie of fayth when he declareth the propertie thereof in Moralibus the. 80. Summe and 22. chapiter Where he writeth What is the propertie of fayth He aunswereth An vnseperable certaintie of the truth of the wordes of God which is not attayned to by any kinde of reasoning nor any naturall necessitye neyther being framed to pietie can euer be shaken And he addeth That it is the duty of one that beleueth to be in such a certaintie affected according to the power of the woord Basilius sayth that whatsoeuer is with out fayth and the holy scriptures is sinne spoken and not to presume either to dissanull or to adde any thing For if whatsoeuer is not of fayth is sinne as sayth the Apostle and fayth commeth of hearing and hearing by the word of God then whatsoeuer is not of fayth being not contayned in the scripture inspired by the spirite of God the same is sinne This Father confirmeth together with vs the certaintie of fayth and sheweth wherehence it dependeth when he calleth it inseuerable for that when we beleue we doo not examine by our own reasons what is possible or what is not possible to be done And he semeth to allude to those wordes which Paul speaketh of the fayth of Abraham that he doubted not through incredulitie where he vsed this verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherfore certaintie is contrarie to doubting which commeth of the examination of humane reason Moreouer that which in an other sentence he had spoken he agayne playnly repeateth namely that those things which are out of the scriptures are not to be beleued And this place of Paul Whatsoeuer is not of fayth is Note how Basilius vnderstandeth whatsoeuer is not of fayth is sinne Fayth differeth from opinion and suspicion sinne he vseth in his natiue and proper sense as we also vse it which thing our aduersaries can not abide Faith differeth from opiniō for opinion although it make vs leane vnto one part yet it doth that both wyth reason and also not without feare of the truth of the other partie And suspicion doth engender yet a weaker assent then opinion doth for that it both wanteth reason and also leaueth men doubtfull of the truth of the other part It is true in deede that science engendreth a firme assent but that is brought to passe by adding of demonstrations Seing now we sée playnly both what fayth is and also howe it differeth from opinion science and suspicion let vs sée howe manye wayes fayth is taken For there is one kinde of fayth which is mightie perfect and of efficacie whereby we are iustified there is an other which is voyde without fruite during but for a time vayne which bringeth not iustification Which thing is manifest by the parable of the Gospell where the séede the woorde of God I say is written to fall sometymes vpon good ground and sometimes vpon stony ground vpon thornes and by the high way side where it is lost and Fayth which iustefieth is not in all men equal bringeth forth no fruite Agayne that fayth which is good and profitable is not in all men a lyke for according to the greater or lesser infirmitie of the fleshe it hath degrées Wherfore Paul saith Euen as God hath deuided vnto euery man the measure of fayth And in the selfe same parable the seede falling on the good ground bringeth not forth fruite alyke in all partes For in some place it bringeth forth thirty fold in other some place lx folde and in other some an hundreth folde In sūme the entent of Paule in this place is to make the righteousnes of God whereof he entreateth in this place proper vnto fayth to the ende he myght vtterly take it away as well from our merites as from our workes But I meruayle that forasmuch as this is his scope how the Greke Scholies affirme that we are not so iustified that vnto the obtaynment of righteousnes The Greke Scholies and Chrysostome are noted we bring nothing our selues Fayth say they is brought of vs for that to beleue it behooueth vs to haue a valiant mynde And this selfe thinge signifieth Chrisostome These thinges must be vnderstanded warely neyther can they be admitted in that sense as though fayth proceded from vs when as vnto the Ephesians it is playnly declared that it is the gift of God neyther if it were of our selues could all boasting be excluded For we should bring much if out of our selues should come the power to beleue And this place playnely teacheth that it is not so to be vnderstanded for the Apostle addeth Being iustified freely But it should not be fréely if fayth as it is our worke should bring righteousnes I graunt indede that our vnderstanding and will do assent vnto the promises of God But that it doth or maye do the same it muste of necessity come of God Vnto all and vpon all that beleue There are three thinges now put in this proposition which the Apostle entendeth playnly to declare The first is this That the righteousnes of God is made manifest the second that it is without the law the third that it is by fayth As touching the first he sayth that thys righteousnes of God is declared vnto all and vpon all Which is not so to be Righteousnes is not in all men but only in the elect and in the beleuers ▪ vnderstanded
one of vs perticularly For he wayteth long that we should repent vs. Which thing if we do not we heape vnto our selues wrath in the day of wrath of the reuelation of the iust iudgement of God And by this pacience of God we knowe that that is true whiche Ezechiel sayth that God will not the death of a sinner but rather that he should be coÌ„uerted and liue Neither here ought We must iudge by the will of God reueled and not by hys secret will we to haue a respect vnto the secret will of God whiche vnto vs is vnknowne obscure For we oughte to iudge of it as by the holye scriptures and by daylye experieÌ„ce it is setforth vnto vs and may be known For he suffreth long and by scriptures sermons scourges and finally by all manner of meanes and wayes calleth backe sinners vnto him At this present time Chrisostome interpreteth this of the coÌ„ming of Christ in the flesh For that then was he most chiefly geuen the pacience of God was declared to be so muche the greater for that then all manner of vices were rife and when men séemed to haue deserued to be moste gréeuouslye punished euen then did the mercye of God most chieflye shine vpon them And it seemeth that When sins semed most worthy to be punished then most of all shined forth the mercy of God The fâ—lnes of time Paule euery where wonderfully extolleth this time wherein God so singularly declared his beneuolence toward men that he gaue his onely begotten sonne for our saluation And that time wherein God came vnto vs he calleth the fulnes of times That he might be iuste and a iustifier of him vvhiche is of the fayth of Iesus Christ Here is touched the reason why God appoynted after thys manner to forgeue sinnes namelye that his righteousnes moughte the more appeare we vse to say that in a manne there is a notable qualitye when as out of the same fountayne others are pertakers thereof But there is an Emphasis or strength in this forme of speaking That he might be iust Wherby we vnderstaÌ„d that he is of himselfe iust neither ought we to presume to chalenge the same to our selues And he addeth Of the fayth of Iesus Christ because by that meanes the righteousnes of God doth better appeare then if we shoulde clayme it vnto our selues by workes Where is then thy glorying It is excluded By what law By the lawe of workes No but by the lawe of fayth Therefore we conclude that a man is iustified by fayth without the workes of the law God is he the God of the Iewes only and not of the GeÌ„tiles also Yes euen of the Gentiles also For it is one God who shall iustifie circumcision by faith vncircumcision through fayth Do we then make the lawof none effect God forbid yea rather we establishe the law VVherefore thy glorying is excluded By what lawe By the lawe of workes No but by the lawe of fayth After that he had declared his proposition now Epiphonema as it were by a conclusion he geueth a definitiue sentence of that which he put forth at the beginning of the chapiter when he sayd what is then the preferment of the Iewe or what is the profite of circumcision In this place he maketh answere that as touching iustification the Iewes had nothing aboue others whereof they might glory for that by those thinges which haue bene now spoken their glorying is excluded In the Greke booke is not reade this woord thy And Ambrose thinketh that these thinges are spoken against the Iewes For against theÌ„ peculiarly conteÌ„ded he now So farre is it of that the law of works excludeth glorying that rather it ministreth matter to glory of And by this woorde lawe the Apostle vnderstandeth doctrine for it hath the power to moderate and The Law of woorkes ministreth matter of boasting What this woord law signifieth gouerne our strengthes and willes to the executing of any thing as touching knowledge doctrine or instruction And in other places he applieth this worde lawe to diuers thinges as The lawe of the spirite The law of the fleshe the lawe of the members the lawe of the minde and such other like The lawe of workes is that which decreeth that righteousnes oughte to be gotten by workes But the lawe of fayth teacheth that it is to be hoped for of the mercy of God And Chrisostome sayth that the lawe of fayth is that by grace we are saued and he thinketh that the Apostle vseth the name of the lawe to the ende he would the lesse offend the Iewes which much delighted in that worde For by that meanes he semed to attribute some honour vnto the lawe which had not ill deserued of What glorieng is The contrariety betwene the law of faith and the law of workes Where merites are there is glorieng men Glorying according to the definition thereof is a boasting of some good thing And how repugnaÌ„t these two lawes are one to the other we ar manifestly tought in the Gospel where the Pharisey speaketh thus to God I geue thankes vnto thee that I am not as other men I fast twise in the weake c. Here he maketh mencion of workes only ouerhipping the grace of God as much as lay in him But the other namely the Publicane prayd with fayth God be mercifull vnto me a sinner In which words he maketh no mencion at all of works And seeing that God will haue all glorying excluded it is manifest how they erre which defend merites For where they haue place there wanteth not glorying They which glory thinke that both saluation and righteousnes and eternall life are dew vnto them But he which leneth vnto the lawe of fayth ought not in any Debte may be taken two maner of wayes wyse to perswade himselfe of any such thing Although we mought make such a distinction that debt may sometymes be taken as it is referred vnto our labours and so it hath a respect vnto reward as the Apostle will playnly afterward declare when he sayth that vnto hym which worketh are ward is imputed not according to grace but according to debt and debt may be taken an other way as it hath a respect vnto a promise when a thing is dew vnto a man not that he hath deserued it but because by our promise we haue bound our selues to geue it vnto hym Of which thing we haue an example in those giftes which are confirmed by contractes and hand writinges And agaynst this kinde of debt the lawe of fayth is not But of it springeth no glorying but our aduersaryes doo not vndoubtedly exclude glorying when they say that vnto the repentaunte is graunted remission of sinnes so that she repentaunce be mete and as they call it sufficient In this their saying they of purpose resiste the will of God which vtterly tendeth to this that all glorying should be excluded from vs. Yea Chrisostome affirmeth that
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
chapter sayth that by it the image of God is alienated from the life of man by reason of the blindnes of the harte whiche blindnes he sayth is sinne neither is it very agreable with the nature of man Blindnes of the hart is sinne The same Augustine in his 1. booke of the merites and remission of sinnes the 30. chapter where he bringeth these wordes of Dauid Remember not the sinnes of my youth and my ignorances maketh mencion of most thicke darkenes of ignorance which is in the hartes of infantes being yet in their mothers wombe who know not why from whence and when they were thrust in there For the Blindnes and ignorance are not agreable with the nature of man infant lyeth in the mothers belly vnlearned vndocible not able to vnderstand the commaundement being ignorant where he is what he is of whome he was created and of whome he was begotten All which thinges were far from the nature of man as it was first created and are rather vices of nature For Adam was not so created but he was both able to vnderstand the commaundement of God and could also geue names vnto his wife and to all other liuing creatures But in infantes we must wayte a long tyme that they may by little and little as it were disgest this dissines Farther that this ignorance is to be counted sinne Reticius the most auncient byshop of Auston is a witnes as Augustine testifieth of him in his first booke agaynst Iulianus For when he speaketh of baptisme thus he writeth That it is the principall indulgence in the Reticius bishop of Auston in Fraunce Church wherein we put away all the waight of the olde crime and we blot out the olde wicked actes of our ignorance and put of the olde man with his naturall wicked actes By these wordes we sée that wicked actes are naturall in vs and that the sinnes of ignorance are blotted out in baptisme Wherefore forasmuch as infants are baptised it is manifest by the authority of this father that they haue sinnes and that their olde ignorance is blotted out in baptisme Now concerning the The wil is also corrupt will let vs see whether it also be corrupt or no. The Apostle beareth manifest witnes of it that the sence and wisedome of the fleshe is enmity agaynst God And vnder this sentēce he comprehēdeth all the affectiōs of men which are not yet regenerate But I meruayle at the impudency of Pigghius who because he would by some meanes vnwrap himselfe sayth that this place is to be vnderstand of the sence of the letter which he contendeth is agaynst God nether can it be subdued vnto him For both the wordes that go before and the wordes that follow are manifestly agaynst hym For Paul straight way addeth the difference betweene men which are in the fleshe and them which are in the spirite Wherfore it playnely appeareth that he entreateth not of the diuersity of the sence of the scripture but of the variety of men The wordes that go next before that sentence are that which was impossible vnto the lawe in as much as it was weake by reason of the fleshe God sending his sonne in the similitude of sinfull fleshe by sinne condemned sinne in the fleshe that the righteousnes of the lawe might be fulfilled in vs. These wordes also testify that Paul speaketh of vs and not of the spirite or letter of the scriptures For in vs is that weakenes whereby the lawe was weakened that it coulde not bringe vs to saluation and by Christ the righteousnes of the lawe beginneth to be fulfilled in vs. Neither ought we to harken vnto The scripture by flesh vnderstandeth not the grosser part of the mind them which both in this place and also in many other will that by fleshe we should vnderstand only the grosser part of the mynde For Paul when to the Galathians he rehearseth the workes of the flesh doth not only number amongst them adulteryes fornications wantonnes and other such lyke but also idolatry whiche no man can deny but that it pertayneth vnto the mynde and not vnto the fleshe And Christ when he sayth That whiche is borne of fleshe is fleshe and that whiche is borne of the spirite is spirite exhorteth vs to regeneration whiche vndoubtedly pertayneth not only to the substance of the bodye or grosser partes of the mynde but also chiefely vnto the will and mynde And when he sayde vnto Peter Blessed art thou Simon Bariona for flesh and bloud hath not reueled these thynges vnto thee he signified that he had not lerned those thinges of naturall knowledge but of the spirite of God For vnder the name of flesh he comprehendeth those things which pertaine vnto the mynde and reasō Neither yet do we say as Pigghius fondly cauilleth that in the chiefest part of the minde is nothing but flesh For we know though Pigghius had not told vs Why the soule is called flesh in the scriptures that the soule is a spirite which yet before regeneration is in the scriptures called flesh bicause when as it ought to make the flesh that is his grosser partes spirituall and to bring it to the obedience of a minde instructed by the worde of God it rather declineth vnto the pleasures therof and so is made carnall But they obiecte vnto vs that which is written to the Galathians The flesh lusteth against the spirite and the spirite agaynste the fleshe as though this could not be possible if we leue nothing vncorrupted in the mindes of men But vnto this obiection we thus easely aunswer First that Paul speaketh those wordes of the beleuers which are alredy regenerate which thing those wordes which followe do sufficiently declare That ye should do not those thinges which ye would by which wordes he declareth y◠they had obteined a right will of the spirite of Christ which yet they were not able to performe by reason of the daily conflictes of the minde and their great infirmitie Wherfore the Apostle in that place ment nothing els then that whatsoeuer is in vs which is not perfectly regenerate altogether rebelleth against the spirite of God Farther also we deny not but that sometimes there is some such battaile in In the mindes of those that are not regenerate there are yet lawes of nature and some illustration of the spirit of God men which are not yet regenerate not bicause their minde is not carnall prone to vices but because in it remaine still grauen the lawes of nature and bicause in it is some illustration of the spirite of God although it be not such an illustration which can either iustifie or worke an healthful alteracion Farther that reason is corrupted in vs Pauls wordes sufficiently declare wherein he admonisheth vs to put on the new man which he saith ought continually to be renewed in vs. Now forasmuch as he will haue a man to be so vtterly chaunged and a man consisteth not onely
we are so prouoked to sinne that none can flatter hymselfe of hys owne innocencye For who can boaste that he hath a chaste harte For as Iohn sayth If we saye we haue no sinne wee deceyue our selues and the truth is not in vs. Agayne Cyprianus in hys Epistle to Fidus teacheth that infants oughte to be baptised that they peâ—rishe not for euer Augustine also citeth the Bishop Reticius whose wordes we haue before rehearsed He citeth also Olympius a bishoppe of Spayne who saith That the sinne of the first man was so dispersed in the budde that sinne is borne together wyth man He also citeth Hilarius who writeth thus of the fleshe of Christ Therfore seyng he was sent in the similitude of sinnefull fleshe so had he also sin But because all flesh is of sinne namely of the sinne deryued froÌ„ the first parent Adam he was sent in the similitude of sinnefull flesh so that there was not in hym sinne but the similitude of sinnefull flesh The same father in an other place expounding the xviij Psalme vrgeth this sentence of Dauid Behold in iniquities was I conceiued and in sinnes hath my mother conceaued me Also in his Homilie vppon the booke of Iob he saith That the body is a matter of malice whiche can not be sayd to haue bene so from the first constitution And Ambrose vpon Luke saith that the body is a stinking puddle and an harbor of sinnes but by the benefite of Christ it is chaunged into the temple of God and made a holy place of vertues The same father against the Nouatians saith that our byrth is in sinne and in his apologie of Dauid he saith that before we are borne we are blotted wyth contagiousnes and before we haue the vse of lyght we receaue originall iniustice are conceaued in iniquity And of the Lord he saith It was mete that he which should not haue in his body the sinne of falling should fele no naturall contagiousnes of generation Wherefore worthely did Dauid be wayle in him selfe the corruptions of nature forth at that filthines begaÌ„ in maÌ„ first before life The same Ambrose of the Arke of Noah Whome then hath he now pronounced a iust man but hym which is free from these bondes whome doth the bondes of common nature not hold Also vpon the Gospel of Luke he sayth That the infants which are baptised are by the washinges of the healthfull ministery reformed from maliciousnes Ierome vpon Ionas the prophete sayth that litle infantes are subiect vnto the sinne of Adam And yâ— it should not be thought that he speaketh it only of guiltines vpon the 18. and 41. chap of Ezechiell he vrgethe that not euen a child which is but a day old is without sinne He vrgeth this also Who can make that cleane which is conceaued of vncleane sede Gregorius Nazianzenus saith The image of God shall pourge the spot of bodely inundacion afterward Haue in reuerence the natiuity whereby thou art deliuered froÌ„ the boÌ„des of thyne earthly natiuity And intreating of baptisme by thys sayth he the spotes of the first natiuity are purged by which we are conceaued in iniquities and our mothers hath in sinnes begotten vs. Augustine defeÌ„deth Basilius Magnus For the Pelagians Augustine defendeth Basile would haue him to seme to be one theyr side For he writeth against the Manichies that euill is not a substance but a conuersation which coÌ„meth only of the will which saying he vnderstode of those which haue gotten the infection of conuersation by their owne will which conuersation he sayth may easely be seperated from the will of them that be sicke For if it could not be seperated from it euil should be a substantiall part thereof All these thinges Augustine affirmeth to be vprightly spoken For the Manechies affirmed that euil is a certaine substance In opinion of the Manechies Euell may be seperated from vs thorougâ— the mercy of God The perfect seperation from euell is hoped for in the life to come and that that euill was the beginning of all thinges in the world But Basilius one the contrary side sayth that that euill is in a good thing and that it happened to be euill thorough the will of the man and woman which sinned But in that he sayth that it may easely be seperated from the will he ascribeth it not to our streÌ„gths but to the mercy of God And wheras he sayth that there shal be left no tokens therof that also doo we hope for but not in this life but in the life to come But that he acknowledged originall sinne his sermon concerning fast sufficiently testifieth For thus he sayth If Eue had fasted from the tree we should not now haue neded this fast For they that are whole haue no nede of a phisitioÌ„ but they that are sicke We haue bene sicke thorough that sinne let vs be healed by repentance But repentance without fasting is vaine By these wordes Basilius affirmeth that by reason of the sin of Adam we are not whole Moreouer he citeth the 12. Bishoppes of the East which condeÌ„ned Pelagius Vnto which ought Origen also to be added who wheÌ„ he interpreceth yâ— senteÌ„ce of Paul which we haue rehearsed namely Death hath gone ouer all men saith that Abel Enoch MathusaleÌ„ and Noah sinned But as for other fathers he sayth he will not recken bycause they haue euery one sinned For there is not one cleane from filthynes although he haue liued but one day only But he speaketh more manifestly vpon the 6. chap. of this epistle wheÌ„ he sayth that Baptisme ought to be geuen vnto infantes by the Apostolicall tradition bycause the Apostles knew that there were in all men naturall corruptions of sinne which ought to be washed away by water and the spirite And Chrisostome vpon Genesis entreating this question why men are now afrayd of beastes and are hurte of them when as they were created to be lordes ouer them thys thinge he sayth happeneth by reason of sinne and by cause saith he we haue fallen from confidence and honour And therby Augustine proueth that the nature of infantes is fallen bycause beastes doo not spare them The same Chrisostome expounding yâ— place which we are now in haÌ„d with sayth That that sinne whiche came thorough the disobedience of Adam hath coÌ„taminated all He hath also many other places which serue for the confirmation of thys sentence And yet the Pelagians were not ashamed and especially Iulianus to cite The Pelagians went about to draw Chrisostome vnto them thys father for a witnes as thoughe he made with them bycause in his sermon of those that are baptised rehearsing many giftes of Baptisme namely that they which are Baptised doo not onely receaue remission of sinnes but also are made childreÌ„ and heires of God brethern of Christ and his fellow heires members and temples of God and instrumentes of the holy ghost addeth at the last Seest thou howe manye are the giftes of Baptisme And
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
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
is no more I that do it I delight in the Law of God Vnhapyy man that I am who shall deliuer me frō the body of this death There is no condemnation to those which are in Christ Iesus Agayne We also grone which haue receaued the first fruites of the spirite Ambrose in his booke de Paradiso is of the same iudgemēt And to the same purpose is he cited of Augustine in his 6. booke agaynst Iulianus in his booke de philosophia or de Sacramento which booke is not at this day extant But sinne that dvvelleth in me This metaphore of dwelling is very much The Metaphore of dwelling vsed in y◠holy scriptures nether signifieth it vnto vs any thing els but a true mighty presēce In this sēce it is said The word was made flesh dwelt amongst vs. And in the old testament is oftentimes red that God dwelt amōgst the children of Israell And Paul to the Corrinthians sayth That we are the temple of God that the holy ghost dwelleth in vs. But here we must beware of the error of y◠Maniches which hold that man consisteth of two natures the one good and the other euill and y◠they are both mingled together but thorough Christ it is come An error of the Manichies to passe that the euill is seperated from the good and thrust out to the people of darkenes For they saw not that y◠euil was the corruptiō of nature which nature otherwise was good but they sayd that it doth by it selfe exist hath a certayne substaunce and that it is seperated from the good by thrustinge forth and by flyinge away and not that it ceasseth to be But the truth teacheth that Christe healeth sinne and the effect or want and so healeth thē y◠they haue no more any being The Apostle in thys place entreateth not of our cōmon euils but of our chiefest euils whiche pertayne to the strife betwene the spirite and the flesh and doo trouble and confound both whatsoeuer we haue inwardly or outwardlye For whē we do any thing we not only not do so much as both we our selues desire also is required of y◠law but we haue also y◠flesh by all maner of meanes raging fighting and striuing against the will of God Neither do we y◠good which What is the good which we would do do not What is the euell which we would not do and yet do All our woorkes haue nede of forgeuenes The flesh the members the mind and the inwards man how they are to be taken we would but that euill which we hate If thou demaūd what that good is which we would we can aunswer nothyng els but y◠it is y◠which the law cōmaundeth vs. For it is the onely maistres of all that which is good Hereby it is plaine that we do not that which is commaunded in the law Againe the euill which we hate is nothing els but that which by the law is prohibited Wherfore we cannot deny but that by our euill motions and wicked desires the law of God is violated Neither ought we to denye but that they are sinnes which yet our aduersaries will not graunt Moreouer hereby we gather that in all the things which we do we haue nede of forgeuenes and that our workes are not of so great waight that for them we should be made acceptable vnto God and merite the eternall kyngdome In this place are vsed the names of the flesh and of the members and on the the other side of the minde and of the inward man Which are not to be distinguished touching the partes of the body and of the mynde But on the one side is signified the whole man as he is not regenerate neither hath yet perfectly and vniuersally put of the prauity of nature On the other side also is vnderstande the whole man as he is now regenerate and hath receiued at the least some parte of spirituall regeneration They are farre deceiued which thinke that although we beleue not in Christ yet the minde and will in vs is wholy perfect in nature For they remember not what Paul writeth to the Corinthians The naturall man vnderstandeth not the thynges which are of the spirite of God For these wordes plainly declare that our vnderstanding hath in it much darkenes corruption whē as we are so vnapt to the vnderstanding of thinges spiritual And that thou shouldst not thinke that these thinges pertaine vnto them only that are not regenerate which are yet straungers from Christ Augustine declareth that they belong also vnto the beleuers both by those thinges which go before and by those also which follow For that Paul there entreateth of them that are baptised is by that proued which he before wrote Are ye baptised in the name of Paul It is proued also by that which followeth after Know ye not that ye are the temple of God and that his spirite dwelleth in you And if they are pronounced to be such which are of the vnperfecter sort amongst the beleuers what is to affirmed of those which are vtterly straungers from Christ Doubtles seyng they haue receiued no part of iustification there can dwell in them no good Let them go now which bable that before regeneration Against workes preparatory may be done of vs some good workes which may please God wherby we may as they speake merite of congruity Let them also consider how wisely they are wont to say that if men do that which lieth in them God will graunt vnto them his grace For if they do that which lieth in them they shal do nothing He which doth that which lieth in hym doth but euill but that which is euill For as Paul sayth there dwelleth in them no good Wherfore seyng they are moued only by the ground of their corrupt nature doubtles they commit sinne And that the Apostle speaketh not of the nature of y◠outward flesh and of the visible body it is hereby proued for that when as in the epistle to the Corinthians he admonisheth them to eschew fornications he sayth that our bodies are the temples of the holy ghost Wherfore it should be false that in our flesh dwelleth no good if flesh should be taken in that signification Wherfore in thys place as we haue sayd flesh is taken for the whole nature infected wyth sinne Of this Paul pronounceth that he knoweth that in it dwelleth no good Neither wanteth this an emphasis that he sayth that he assuredly knoweth For he saw that others and in a maner the most part of mē felt not this And I would to God y◠we once thorough felt it For to will is present with me but I finde no abilitie to do that whiche is good Neither doubtles had he this power to wil but so farre forth as he had it of the spirite which renueth vs. This he proueth in the epistle to the Philippians We haue not of our selues to
implore some tast of the mercy of God and of the righteousnes which is bestowed vpon them And this is the very naturall meaninge of such godly prayers Nether must we thinke that yâ— publicane prayed any otherwise He did not in that sense calâ— himselfe a sinner for that he was minded to abide still in sinnes for he was not so minded that he would still retaine his old purpose to sinne but he was truly and from the hart coÌ„uerted vnto God But our aduersaries faine that they whiche still perseuer in theyr sinnes nether haue in minde to change theyr life do yet notwithstanding some good which pleaseth God But we are taught by the holy scriptures that he which beleueth in God hath eternal life and therefore is iustified but other things are nether good nor yet please God Wherefore seinge that the publicane prayed and with fayth prayed it is moste certayne that he had eternall life nether wanted he iustification But to make What thinges are required to workes which are acceptable vnto God al these things the more planly to be vnderstaÌ„d it shal not be froÌ„ yâ— purpose to declare what things are required vnto a good worke to make it acceptable vnto God First he which doth a good dede must nedes be moued by yâ— spirit of God for otherwise in vs that is in our flesh dwelleth nothing that is good and they which are led by the spirite of God are doubtles the sonnes of God Secondlye it behoueth that fayth be present whereby we may certaynly vnderstand that that worke which we take in hand is of those kindes of things which God willeth and by his law commaundeth to be done For whatsoeuer is not of fayth is sin Nether ought we so to handle the matter that our hart should accuse vs in that thing which we doo Thirdly whatsoeuer we doo must wholy be directed vnto the glory of God that hereunto we chiefly and aboue all things haue a regard that the prayse and glory of God be illustrated by our workes Whither ye eate or whither ye drinke or what soeuer other thing ells ye do doo all things to the glory of God saith Paul Fourthly forasmuch as by reason of the infirmity which is grafted in vs there alwayes wanteth somewhat in our workes yea euen in those which seme to be most vprightly done it is necessary that the grace and mercy of God thorough Christe be wyth vs whereby that defect or want maye be compensed Wherefore Dauid sayth Blessed are they whose iniquities are forgeuen Blessed is the man vnto whoÌ„ the Lord imputeth not his sin And Paul sayth There is now coÌ„demnatioÌ„ to those which are in Christ Iesus Again That which was impossible vnto the Law in asmuch as it was made weake thorough the flesh God sending his sonne c. These testimonies playnly declare that both our workes want of perfection and of theyr dew end and that also it commeth thorough Christ and the mercy of God that that blame mingled with our workes is not imputed vnto vs. Lastly thys also is required that no man glory of that which he vprightly doth but in God only and that he acknowlege that that which he doth he hath of his goodnes and WhereheÌ„ce the definition of a good worke is gathered The vngodlye are farre distant from the conditioÌ„ of good workes not of hys owne strengths For who hath seperated thee sayth Paule to the Cor. What hast thou that thou hast not receaued But if thou haste receaued it why boastest thou as though than haddest not receaued it When all these thinges whiche I haue reckoned are obteyned then the workes without all doubt shall be good and acceptable vnto God The diligent reder may here out of these câ—ditions of a good worke gather the definition thereof Contrariwise if we consider the nature of a man not yet regenerate we shal easely perceaue that those conditions which we haue sayd to be necessary vnto a good work can not be found in theÌ„ For he is vtterly voyde of the spirite of God and of fayth and is so infected with selfe loue so yâ— whatsoeuer he doth he referreth it not vnto God but vnto hys owne commodity Farther forasmuch as he is a stranger from Christ it must nedes be that he is left vnder the Law Wherfore whatsoeuer defect or fault is in his workes which must nedes be much the same can not by any meanes be compensed Finally if he haue done peraduenture any notable or goodly worke he glorieth not in God but in himselfe for he is ignoraunt both of Christe and of the grace of God By these two descriptions of a good worke and acceptable vnto God and of a man that liueth without Christ I thinke it is now manifest that those workes can not be good and acceptable vnto God which procede from an infidel But our aduersaries contend to wrest from vs two most strong places which we vse for the confirmation of this matter The first is that we say that A Metaphore of the good â—â—ell tree an euil trée can not bring forth good fruite The second is That whatsoeuer is not of fayth is sinne Of whiche sentences we will in this place somewhat speake That metaphore of the euill trée which can not bring forth good fruite Christ vsed not only in the. 7. chapiter of Mathevv but also in the selfe same Mathevv the 12. chapiter And thereof he inferred Ye generation of vipers howe can ye speake good things when as ye are euill But before I make open this cauillation I thinke it good to declare how Augustine agaynst Iulianus the Pelagian in his 4. booke and 3. chapiter contended for this selfe same place He setteth forth a godly worke of a man being an infidle namely to cloth a naked man and demaundeth whether this worke may be called sinne Verely vnles this worke be Without fayth to cloth a naked man is sinne of that kinde that pleaseth God I se not what other workes infidells can doo which can be acceptable vnto him And Augustine contendeth and playnly proueth that it is sinne And that lest he should seeme to speake this without reason he sayth that it is therefore sinne for that he which doth that so godly a worke glorieth of hys worke for he doth not by fayth acknowledge ether God or Christ nor thinketh that he hath receaued the same at his handes Farther he sayth that to auoyd the nature of sinne it is not inoughe that a good thinge be done but also that it be well and vprightlye done Shall we then say that an infidell hath done a good worke and wrought vprightly If we graunt not this then must we confesse that he sinned but if we graunt it then must we confesse the fruit to be good notwithstanding an infidell without Christ is an euill tre So shall we graunt that an euill tree can bring forth good fruite which thing yet Christe expressedly denieth Now
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
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
kingdome of heauen he streight way declareth that thing by the effectes I was hungry sayth he and ye fed me I was thursty and ye gaue me drinke I was in prison and ye visited me c So Paul in this place expresseth the true cause of our deliuery namely the spirite of Christ Now to know who they are that be partakers therof he setteth forth yâ— effectes of this deliuery sayingâ— Vnto those vvhich are in Christ Iesus vvhich walke not according to the flesh but according to the spirite That which is added namely to walke according to the spirite and not according to the fleshe bycause it is afterward repeated shall in that place be expounded Let vs se therefore what it is to be in Christe First commeth that which is common vnto all men For the sonne of God bycause What is the coniunction which we haue with Christ he tooke vpon him the nature of man is ioyned and made one with al meÌ„ For sithen they haue fellowship with flesh and bloud as witnesseth the epistle vnto the Hebrues he also was made pertaker of flesh and bloud But this coniunction is generall and weake and onely if I may so call it according to the matter For the nature of men is farre diuers from that nature which Christe tooke vpon him For the nature of man in Christ is both immortall and also exempted from sinne and adorned with all purenes but our nature is vnpure corruptible and miserablye contaminated with sinne But if it be endewed with the spirite of Christ it is so repayred that it differeth not much from the nature of Christ Yea so greate is that affinity that Paul in his epistle to the EphesiaÌ„s sayth That we are flesh of his flesh and bones of his bones Which forme of speaking An Ebrue phrase our bone and our flesh semeth to be taken out of the writinges of yâ— old TestameÌ„t For there bretherne and kinsefolkes doo thus speake of themselues one to an other He is my bone and my flesh For they seme to acknowledge vnto them one common matter by reason of one and the selfe same séede of the father and one the selfe same wombe of the mother Whereunto this also is a helpe for that children doo draw of theyr parentes not only a carnall and corpulent substance but also witte affections and disposition This selfe same thing commeth to passe in vs when we are endewed with the spirite of Christ For besides our nature which we haue commoÌ„ with him we haue also his mind as Paul admonisheth in the first to the Cor. and the selfe same sence as he requireth vnto the Phillippians saying Let the selfe same sence be in you which was also in Christ Iesus Thys our coniunction with Christ Paul expressed in this selfe same epistle by graftinge wherein are verye well perceaued or sene those two things which we haue now made mencion of For the grafte whiche is grafted and the stocke whereinto it is grafted are A similitude made one thing nether only are yâ— matters which were diuerse ioyned together but also they are nourished together with one and the selfe same iuyce spirite and life This selfe same thing the Apostle testefieth is done in vs when he sayth that we are grafted into Christ The same thing also Christ teacheth in the Gospel of Iohn wheÌ„ he calleth himself yâ— vine vs yâ— braunches for yâ— braunches haue yâ— selfe same life common with the vine trée they burgen forth by yâ— same spirite and bring forth one and the selfe same fruite Paul also in his epistle to the Ephesians Our coniunction with Christ is compared with matrimony â–ª compareth our coniunction with Christ with matrimony For he saith that it is a greate sacrament betwene Christ and the Churche For euen as in matrimony not only bodyes are made common but also affections and wills are ioyned together so commeth it to passe by a sure and firme grouÌ„d betwene Christe and the Churche Wherefore the Apostle pronounceth them frée from sinne which abyde in Christe and be in hym after that maner which we haue now expressed to the end they should liue his life and haue one and the self same sence with him and bring forth fruites of workes not disagreing froÌ„ his frutes and they whiche are suche can not feare condemnation or iudgement For the Lorde Iesus is saluation it selfe as hys name suffycyentlye declareth Wherfore they which are in him are in no daunger to be condemned Hereunto Who are in Christ we adde that they also are in Christ which in all their things depend of hym and which whatsoeuer they take in hand or do are moued by his spirite For to depeÌ„d of him is nothing els then in all thinges that we go about to haue a regard vnto him and to séeke onely his glory but they which are moued by his spirit â–ª do not follow the affections and instigations of lustes Hereby it is manifest how faithfull and godly men are in Christ and that by all kindes of causes â—â—or we haue one the selfe same matter also the selfe same first groundes of forme for we are endued with the self same notes proprieties and conditions which he had The efficient It is proued that we are in Christ by all kindes of causes cause wherby we are moued to worke is the same spirit wherwith he was moued Lastly the ende is all one namely the the glory of God should be aduanced But that which was vnpossible vnto the law in as much as it was weake because of the flesh God sendyng his own sonne in the similitude of the flesh of sinne and by sinne condemned sinne in the flesh That the righteousnes of the Lawe might be fulfilled in vs which walke not after the flesh but after the spirit For they which are accordyng to the fleshe sauour the thinges that are of the flesh but they that are accordyng to the spirite sauour the thinges that are of the spirite For the wisedome of the fleshe is death but the wisedome of the spirite is lyfe and peace Because the wisedome of the flesh is enmity against God for it is not subiect vnto the lawe of God neyther in deede can be So then they that are in the fleshe cannot please God But that which was impossible vnto the law in as much as it was weakened by the flesh God sending his sonne Here is brought a reason wherby is shewed that this spirite of God is geuen vnto vs for a deliuerer to the ende we might be made the more certaine therof For when we heare that of necessity we must haue the spirite of Christ streight way we thinke with our selues that by reason of our vncleane affections and corrupt maners we are vnworthy of the receauing of it This doubt Paul taketh away saith that yâ— benefite commeth vnto vs by the death of Christ For this was the ende for which Christ would dye namely
that by his spirite the iustification of the law might be fulfilled in the elect Neither did he for any other cause take flesh vpon him but to helpe and succor the infirmity of our flesh Of this purpose and councell of God the Apostle here entreateth By this place it manifestly appeareth how one and the selfe same worke One and the selfe same worke is both sin and vetue as it commeth either from vs or from God as it commeth from men is sinne and as it commeth 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
should at any time say that he loueth God aboue all thinges when we haue diligently considered the matter we shall playnly finde that vnder that dissembled loue lieth hidden in his hart a most greate hatred of God And where as the Apostle sayth that the affecte of the flesh is not subiecte vnto the Law of God he hath not a respect vnto works moral or ciuill but only as I haue sayd to our corrupt and vitiate nature And herein chiefely is the first table to be considered The first table contayneth the force and vigour of the latter table which requireth a perfect fayth loue worshipping and feare of God in which things coÌ„sisteth the force vigour and as it were the soule of the obedieÌ„ce of the rest of the commaundementes Of those thinges which haue hitherto ben spoken the Apostle inferreth this conclusion that they which are in the flesh caÌ„not please God and therfore they are nether deliuered nor recoÌ„ciled vnto God They whiche are in the flesh are euill trees If the meÌ„ them selues can not please God theyr workes can not be acceptable vnto God We must desire a more aboundaunt spirite that we may the more please God So that this is a certaine token whereby we may know by the effect and aposteriori as they call it who they are that are deliuered from sinne and made pertakers of the benefite of the death of Christ And if they which are in the fleshe can not please God then it followeth that they are euill trées which bringe not forth good fruite Where are then merites of congruity and of works as they call them preparatory For if the men themselues can not please God vndoubtedly theyr workes can not be acceptable vnto God Wherefore miserable is the estate of the wicked which in no wise can please God But it is our partes continually to pray for a more aboundant spirite of Christ that we may more and more please him But ye are not in the flesh but in the spirite bycause the spirite of God dwelleth in you But if any man haue not the spirit of Christ the same is not his And if Christ be in you the body is dead bicause of sinne but the Spirite is life bycause of righteousnes And if the Spirite of hym that raysed vp Iesus from the dead dwell in you he that raysed vp Christ from the dead shall also quicken your mortall bodyes bycause that his spirite dwelleth in you Ye are not in the fleshe That which he before spake generally he now perticularly applieth vnto the Romanes and after his accustomed maner discendeth from a generall theme to a perticular Here is agayne in this place a sentence which can not but figuratiuely be interpreted for if we should vnderstaÌ„d Chrisostom saith that figures are necessary in the scriptures Of these wordes of the Lord this is myâ— body simply that we are not in the flesh the truth would shew the contrary Wherefore Chrisostome vpon this place sayth that it is a thing very daungerous alwayes to vnderstand the scriptures according to the proper significations of the words I meruaile therefore what our aduersaries meane so much to iangle and to make such an adoo when we say that these wordes of the Lord This is my body are spoken figuratiuely and that we vnderstaÌ„d them not as though the body of Christ were carnally really and substantially in the bread But that which is shewed forth we teach to be the sacrament of the body of Christ whereby is signifyed that hys body was fastened vnto the Crosse and his bloud shed for vs. And this vndoubtedly is done with greate vtility if we both beleue those things which are set forth and also receaue the sacrameÌ„t with such a faith as behoueth But they say that Christ did not so speake I graunt he did not But if it be sufficient so to answere why doo they not here also say that Paul spake simply and appertly Ye are not in the flesh for other interpretations hath he added none If they say that that may be gathered by those thinges which he before spake so also will we say that this may be gathered as well by the nature of the sacraments whose nature is to signify the thinges whereof they are signes and also by yâ— which is there written namely that these thinges ought to be done in remembraunce of the Lord and that they should shew forth his death and also by many other thinges which are written in the 6. chap of Iohn Farther Chrisostome vpon this place sayth That Paul wheÌ„ he thus writeth doth in no wise deny the nature of the fleshe but exalteth it to a more higher dignity namely that it should rather obey the impulsion of the spirite then lust So we say that when the fathers seme to deny that the nature of the bread abideth in the encharist they deny not the nature of the bread but declare yâ— it is exalted to a higher dignity namely to be a sacrameÌ„t Against transubstaÌ„tiation How folish they are which by these words speake against matrimony of ministers of the body of Christ and now to serue to a spiritual purpose and vse But they yet dote a greâ—t deale more which thinke that this place maketh agaynst the matrimony of ministers of the Church For if it were so he should conclude vniuersally that all Christians ought to liue without wyues For there is no Christian after that he hath beleued in Christ is any more in the fleshe We haue in dede a body fleshe and members meate drinke and matrimonies all which thinges séeme to pertayne vnto yâ— flesh but we haue theÌ„ in God to vse theÌ„ according to the spirite not according to the flesh Neither doth Paul in this place meane any other thing theÌ„ did yâ— Lord in yâ— Gospell wheÌ„ he sayd vnto hys disciples Ye are not of thys world Wherfore Ambrose saith that we haue such a nature framed vnto vs as we felâ— it to be he addeth moreouer That the wise men of the world are in the flesh because they resist fayth and wyll beleue those thynges only which are agreeable to reason This place againe teacheth vs that Ambrose by the name of fleshe vnderstoode reason Ambrose by the name of flesh vnderstandeth reason also What it is to be in the flesh and the higher partes of the soule We say therefore that to be in the fleshe according to the Apostles meaning signifieth nothing els then in all our actions to be ruled and gouerned by the sence and affecte of nature not yet regenerate in Christ Now by this it appeareth that it is proper vnto a Christian to follow those thinges which are of the spirite and to auoyde those thynges which are of the fleshe And this propriety of a Christian lyfe partly moueth vs not to forsake it and is partly a note by which we may be made more certayne of our iustification By what note or maâ—ke we
are assured of iustification and deliuery from sinnes And as it is the part of a man to be gouerned by the mynde and humane reason and the part of a philosopher to be ordred by the preceptes of doctrine and discipline of wysedome and the part of a souldier to frame all hys doinges by the arte of warrefare so is it the part of a Christian to be moued by the spirite and sence of Christ And although euery man hath hys proper vocation and ought to follow such offices and duties as are méete and conuenient for hym yet as many of vs as are of Christ ought to measure our selues by this A propriety common to aâ—l Christians propriety and certayne rule continually to haue a regard how much we haue profited in the obedience of the spirite Forasmuch as the spirite of Christ dwelleth in you For he which hath not the spirite of God the same is none of his That which he before spake he now proueth by a stronge reason that they are not in the fleshe hereby he gathereth because the spirite of Christ dwelleth in them whereas he saith Forasmuch as the spirite of God dwelleth in you he maketh no doubt sayth Chrisostome that the spirite of God dwelled in them for this word forasmuch as in this place is all one as if he had sayde because so that the Greeke woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a particle causall Ambrose thinketh that Paul in this place speaketh somewhat staggeringly for that the Romanes séemed somwhat to haue erred and to attribute more vnto the lawe then was méete Here are two thynges to be diligenly The spirite of God and the spirite of Christ is all one By the spirite is not here vnderstand any part of our soule A metaphor of dwelling An argument taken of coÌ„traries The flesh the spirite are not so repugnante the one against the other but that they may be both together in one and the selfe same man marked first that the spirite of God and the spirite of Christ is one and the selfe same spirite whereby appeareth that Christ is God Secondly that Paul by the spirite vnderstoode not the excellenter parte of our mynde as many dreame he doth For he sayth that that spirite whereof he speaketh is the spirite of God and of Christ which spirite he saith dwelleth in the faythfull Romanes and in those which are of Christ The metaphore of dwelling is hereof taken for that they which dwell in a house do not only possesse it but also do commaunde in it and at their pleasure gouern all thinges So the spirite filleth the harts of the saints beareth rule in them And the Apostle seemeth to take his argument of contraries Therefore ye are not in the fleshe neither walke ye according to it because the spirite of God dwelleth in you Not that these two thinges are so repugnant one against the other that they can not be both together in one and the selfe same man but these being compared together are as contrary qualities which when they are in the vttermost degrée the one can not suffer the other For it is not possible that with a most feruent colde shoulde any heate be mingled But if the cold be somewhat remisse then may some of the contrary quality succéede Wherfore forasmuch as in this life we haue not the spirite in the highest degrée thereof it commeth that there remayneth in vs somewhat I wyll not say much of the flesh and of corruption though the spirit in the meane time haue the vpper haÌ„d For otherwise we should be in the flesh neither should the spirite as Paul saith dwell in vs. For by this metaphore as we haue sayde is signified that the spirite possesseth our myndes and beareth dominion in them But if the nobler partes of the mynde be geuen vnto the fleshe the spirite departeth awaye The sp 〈…〉 suffereth not thâ— ruâ—â— of the flesh for it canne not abyde the dominion of the fleshe Wherefore Dauyd when he had fallen into gréeuous sinnes was for that tyme destitute of the motion of the spirite of God and therfore he cryeth Restore vnto me the ioy of thy saluation and establish me with thy principall spirite â–ª Although in very dede he neuer fell away from election or predestination And when the Apostle saith He whiche hath By the spirite we are coupled with Christ not the spirite of Christ the same is none of his He therfore by the spirite iudgeth our coniunction with Christ bicause by it we are coupled with hym and by it we are regenerate Wherfore Christ in Iohn sayth Vnlesse a man be borne agayne of water and the spirite c. Wherby is signified yâ— that by which we are chiefly regenerate is the holy ghost but yâ— water doth in yâ— sacrament of baptisme represent the same as an outward signe Water washeth watreth maketh fertile and hath in it many Effectes of the spirite other qualities by which the nature of the spirite is declared which spirit wheÌ„ it is come vnto our mynde the disposition propriety towardnes sence and motions of Christ are grafted into vs so that he which hath obteyned it may say with Paul I lyue but not I nowe but Christ liueth in me And they which haue the spirite of Christ are said to be his not after the common maner wherby all creatures are called the children of God For Christ saith in the Gospel All things are deliuered We belong vnto Christ after a certayne peculier manner vnto me of my father But they are made his peculiar possession forasmuch as now they are both called and also are in dede his members and are grafted into him ar most perfectly knit vnto him receiuing nourishmeÌ„t of him Here we sée how folishly some answer which wheÌ„ they are reproued admonished of their duty say yâ— they are not spirituall for they coÌ„sider not yâ— by this answer they deny theÌ„ selues They whiche are truely Christians muâ—â— needes be spirituall The words of the scripture are not to be prohibited to the lay men Christians ought not to doubt whetheâ— they haue the spirite of Christ The spirite departeth from vs for two causes to be Christians for if they be of Christ they both haue his spirit and also must of necessity be spiritual They also are of an euil iudgemeÌ„t which take away yâ— bokes of the holy scriptures out of the handes of the lay men bicause they thinke yâ— they haue not the spirit For when they so say they say they are no christiaÌ„s For if they be christians they haue not only the spirit of Christ but also the wordes of the holy scripture which are the assured sayings of the spirite and are most conuenient for them Lastly who séeth not that they excedingly are deceiued which commauÌ„d vs continually to doubt whither we haue the spirite of God or no. For vndoubtedly if we oughte not to doubte whither we be Christians we
oughte not to be in doubt whither the spirite of Christ do dwell in vs or no. Ambrose vpon this place noteth that the spirite of God departeth from vs for two maner of causes eyther bicause of the vnderstanding of the flesh or els bicause of the actes therof That is either for false doctrine or els for corrupt maners But if Christ be in you the body in dede is dead because of sinne Hitherto pertaineth the first part of this chapter wherin hath bene declared that although in the saintes there still remayneth sinne yet therof followeth not condemnation for it is taken away by the law of the spirit But froÌ„ whence this spirit is deriued into vs hath ben set forth namely froÌ„ the death which the son of God suffered for vs. Farther it hath 〈◊〉 declared what they are vnto whome so great a benefite is come namely 〈◊〉 which walke according to the spirite and not according to the flesh Now he entreth into the second part wherin he teacheth that we by the same spirite haue obteined participation both of the death and of the resurrection of the Lord. And he exhorteth vs according as our duety is to mortify the dedes of the flesh and to addict our selues wholy vnto the spirit by whom we haue obteyned so great benefites And to knit together those things which are to be spoken with those which are already spoken the Apostle saith But if Christ be in you In that he thus saith that Christ is in vs he sheweth that it counteth it al one for the spirite of God or of Christ to dwell in vs and Christ himselfe to be in vs not that he meaneth that the holy ghost and Christ that is the sonne of God are one the selfe same hypostasis or person But as Chrisostome hath taught this is the nature of the thrée persons that wheresoeuer the one is there also the other are together present Wherfore forasmuch as the holy ghost is in vs it followeth of necessity that the sonne of God which is Christ together with the father is in vs. Which thing Paul hath expressedly pronounced vnto the Ephesians when he sayd That Christ Not where soeuer Christ is accordinge to his diuine nature he is there also according to his humane nature by fayth dwelleth in our hartes And yet it followeth not that whersoeuer Christ is according to his diuine nature he is there also accordyng to his humaine nature For his humaine nature whether we haue a regard vnto the soule or vnto the body is finite neither can so be poured abroade infinitely that it shoulde possesse and fill all things as doth his diuine nature Wherfore we graunt that the sonne and the father are wheresoeuer the holy ghost is and whersoeuer we confesse the son of God to be there also will we coÌ„fesse Christ to be but yet not alwaies according to his humane nature For yâ— is not possible Paul saith in his â— epistle vnto the Cor. that the elders dranke of the spiritual rock which followed theÌ„ that rocke was Christ Of the rocke which was Christ By which wordes are â—â— things to be vnderstaÌ„d first yâ— Christ was signified in that rocke secondly yâ— he was in very dede present with the people when they dranke as the holy history declareth For it telleth yâ— God promised that he would be preset with his people at the rocke Oreb And the same God was yâ— sonne which could not then be present according to flesh and humane nature when as he had not yet put it on And yet is he of Paul called Christe And in the selfe same epistle the fathers are sayd to haue tempted Christ in the desert which can not be vnderstand according to the humane nature for as much as it was not then extaÌ„t The fathers â—â— the wildernes tempted Christ How it is to be vnderstande Christ to dwel in vs. So when Christ is sayd to dwell in vs by fayth or the spirite it doth not thereof follow that ether his body or his soule dwelleth in our hartes really as I may call it and substancially It is inough that Christ be sayd to be in vs by hys deuine presence and that he is by his spirite grace and giftes present with vs. Nether is this as some make exclamation to go aboute to seperate the diuine nature from the humane For we holde that the natures in Christ are ioyned together and insâ—perable And yet that coniunction maketh not that the humane nature extendeth it selfe so farre aâ— doth the diuine nature Which thing Augustine hath most manifestly testefied vnto Dardanus Although I knowe there are some which go aboute by certayne wordes of his out his 96. treatise vpoÌ„ Iohn to cauill that he ment that Christ also according to hys humane nature is still with vs although he be not sene For Augustine wheÌ„ he interpreteth these words A place of Augustine expounded of the Lord I go to prepare you a place sayth that those places and maÌ„sions are nothing ells then we our selues which beleue which are as certayne dwelling places vnto which the father and the sonne come and abide in But we must by the holy ghost be prepared to be made mete dwelling places WheÌ„ he thus expouÌ„deth these wordes he demauÌ„deth Why then sayth Christ that he goeth away if we must be prepared For he ought rather to be present For if he depart away we shall not â—e prepared Afterward when he solueth the question he thus writeth If I doo well vnderstande the thou departest neyther from whence thou camest nether from the place whither thou goest Thou departest in hiding thy selfe thâ—u commest in manifesting thy selfe But vnles thou abide in gouerning vs and we go froward 〈…〉 ning well how shall a place be prepared for vs Behold say they by these wordes it is most manifeste that Christe hath not departed from vs but is present although he lye hiddeÌ„ But these men consider not that these thinges are spokeÌ„ of the diuine nature For that is it which is said to haue come from heauen and out of the bosome of the Father He came indede not that he departed thence from whence he came but bycause he appeared vnto vs vnder humane nature Agayne he is sayd to haue gone from hence when he ascended according to hys humane nature not that he hath vtterly departed froÌ„ vs but for that the humane nature in which he appeared vnto vs being taken vp vnto heauen the presence of his diuine nature lieth hidden with vs nether can it be sene of vs. And that this is the meaning of Augustine may be proued by two argumentes First bycause he entreateth of our preparation which belongeth vnto Christ according to his diuine nature for it worketh and insinuateth it selfe in our hartes and mindes Farther that place which he citeth out of the epistle vnto the Corrinthians whereas he proueth that we are the dwelling places of God teacheth the selfe same
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
they shonne persecutions but valiantly stand fast in all maner of dangers Which selfe thing Paul in the latter to Timothe wrote in other wordes saying We haue not receaued the spirite of fearefulnes but of might and of loue Wherefore he exhorteth Timothe not to be ashamed of the testemony of the Lord nor of him being in bondes for the Lordes sake but couragiously to indure labors for yâ— Gospell sake Although these thinges are true yet this is not it which this place of Iohn teacheth For it there maketh mencion of the iudgement of the Lord of which he willeth the Godly which loue God not to be aferd And he rendreth a reason for that feare hath vexation ioyned with it Wherefore I gladly assent vnto Augustine which saith that Iohn speaketh of perfect charity Which forasmuch as it can not be had in this life we may not looke to haue it without feare Farther we mought in this place vnderstand that feare which is seioyned from confidence and therefore driueth men to desperation For they which beleue and loue God truly vphold their feare with a liuely fayth The same spirite beareth witnes with our spirite that we are the children of God And if we be chyldren we are also heyres euen the heyres of God and fellow heyres of Christ if so be that we suffer with hym that we maye also be gloryfyed wyth hym For I count that the afflictions of thys present tyme are not worthy the glory which shall be reuealed in vs. The same spirite beareth witnes with our spirite that we are the children of God He sheweth that by those praiers wherby we call vpon God we are made more certayne of the adoption whereof he before made mencion For forasmuch as in our prayers we are stirred vp by the holy Ghost to cal God father we ought fully to be perswaded that it is so for that we know that the spirite of God can not lye Paul in the first to the Corrinthians sayth That no man can say the Lord Iesus but in the holy ghost Here he sayth that no man can in such sort pray to call It is the spirit which putteth vs in mind to call vpon God as vpon a father God his father vnles the same be geuen him of the spirit of God Hereby we see that those thinges which are set forth vnto vs to be beleued and which the lord himselfe hath taught can not be receaued of vs vnlesse the holy ghost doo firste throughly moue our hartes Chrisostome to confirme this testimony of the spirite of God sayth If ether any man or Angell or Archangell or any creature should preache vnto vs this adoption we mought peraduenture be in doubt of it But seing the holy ghost who is lord of all testefieth of the same what place can there be lest of doubting If a king A similitude or a Monarche should out of his regall seâ—te approue and commend any man what one of his subiects would presume by any meanes to speake against him or to set himselfe against his iudgement Where the Apostle sayth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is beareth witnes together Two testimonies of adoption he signifieth after a sort that there are two testemonies of thys adoptioÌ„ the one is our sprite and the other the spirite of God For it is no small or light signe of thys adoption that we haue a quiet conscience and that we doo beleue that we are now reconciled vnto God and doo now fele that we are refreshed and recreated with many other good gifts Although these things are not sufficient for our incredulity and infirmity For there is none of vs which hath our conscience so quiet as we ought to haue and which putteth so much confidence in God as he ought to doo Wherfore seing the testimony of our spirite is weake and infirme God would put to a confirmation of his spirite For he it is which testefieth together with our spirit that we are the sonnes of God Hereby ought we to gather of how greate force are prayers as well publique as priuate as Of greate force are prayers aswell publike as priuate well with ceremonies as without ceremonies For in them is confirmed our fayth yâ— we are by Christ adopted into the children of God Howbeit let euery man beware that when he calleth God father he also truly in the hart fele that which he pronounceth in wordes that he doo it not only of custome or of hipocrisy or call God father with the tounge and in yâ— hart doo an other thing or thinke otherwise But here maye be demaunded howe that feare whereof we haue Security and feare how they may agree together before so much spoken is not repugnaunt vnto thys security and confidence of our adoption I answere that these two thinges can not agree together if they be taken in respecte of one and the selfe same thinge But forasmuche as they happen by sundry meanes and of sondry causes they are nothing repugnaunt one to the other For therefore the sayntes feare for that they se they oftentimes fall and liue contrary to the prescript of the Law of God For they vnderstand that sinnes of theyr owne nature deserue the wrath of God scourges and hell fire When they diligently consider these thinges into theÌ„ is smitteÌ„ a feare But on the other side when with fayth they looke vpon the promises and mercye of God they are deliuered from that feare and made certayne of theyr saluation There is nothing to the contrary but that diuers causes may in our mindes bring forth diuers effectes Which thing may by a very apt similitude be declared He which out of a high tower looketh downe vnto the ground if he thinke A similitude that he shall stagger and fall straighte waye will he or nill he he is wonderfully aferd and al his body shaketh for horror But agayne when he thinketh with hymselfe that he is so closed in with a wall that he can not fall he plucketh vp hys spirites and beginneth to be secure of his safety So godly men when they consider theyr sinnes they feare punishement but when by fayth they looke vpon the mercy of God they are secure of theyr saluation And if vve be childreÌ„ vve are also heires eueÌ„ the heyers of God fellow heires of Christ Here the Apostle sheweth what we get by this adoptioÌ„ namely this to be the heires of God Which vndoubtedly can not be a small matter For not al they which are yâ— childreÌ„ of any man ar streightway also his heires For only All children are not hepres the first begotten haue that preheminence as we se the maner is at this day in many realnes and in yâ— holy scriptures it is manifest that Esau and Ismaell were not heyres Wherfore we are heyres and that not of any poore man or of smal matters For we haue obteyned the inheritaune of God and we are made the fellow heyres of
Which haue the first fruites of the spirite By this phrase of speach he signifieth ether aboundance or els only a certain smacke or tast before For so may those good thinges be called which we now haue fruicion of if they be compared vnto those good thinges which we waite for Wherefore from creatures Paul passeth vnto men which are endued with faith and with the spirite of Christ Those also he saith do grone and with ernest desire waite for that our adoption and the redemption of our body may at length be made perfect Wherefore it is manifest that they go foolishly to worke as Chrisostome noted which being led by entisementes of pleasures desire to abide here perpetually and thinke not vpon their departing hence without great griefe For what a great infelicity is this that we should reioyce euen of our misery Ambrose commendeth the excellently approued olde man Simeon which with greate cherefulnes prayed after this maner Lord now lettest thou thy seruant depart in peace Waiting for the adoption What meaneth thys saith Chrisostome that thou so often to and froo tossest thys adoption as though we had now alredy gotten it seyng that thou calledst vs beleuers the sonnes and heyres of God and fellow heyres of Christ But now thou semest to make vs frustrate of it for that thou writest that we although we haue the first fruites of the spirite do yet styll wayte for that adoption He answereth vnto this and saith that the Apostle in thys place is to be vnderstand of the perfect and absolute adoption For euen so that semeth he to signifie when he addeth The redemption of our body These wordes I take not in that sence as though we are now redemed in spirite but the body remayneth which shall afterwarde be renewed For there is some what still in the soule whiche hath neede of instauration For we féele that we haue in vs man â—e corrupte motions yea euen against our willes there are also still remayning sinnes not As touching the soule also we are not perfectly ren 〈…〉 Our body and flesh is in some part renued Why Paul maketh meÌ„ 〈◊〉 rather of the body thâ—â— oâ— the soule when he entreateth of the redemption which we waite or Of the chaunge of thinges in the end of the world in all pointes healed the body also that we haue now is not without some inchâ—ation or beginning of redemption for it is now made the temple of God and the holy ghost dwelleth therin Paul to the Ephesians calleth vs fleshe of his flesh and â—oâ—e of hys bones Which could not vndoubtedly â—e sayd vnles both our flesh and the body it selfe were in some parte alredy renewed But sithen we wayte that somewhat should be restored both in spirite and in body why doth Paul make mencion rather of the body then of the soule I will tell you Bycause he had a respect vnto the fountayne of euills which are traduced from Adam thorough séede from the body For herehence began our contamination nether can it euer be weded vp by the rootes vnles the body be first extinguished by death or doo put on glory by the last changing whiche is to come Hereto tendeth the course of the Apostle when he so often maketh mencion of our body which shall in the last time be redemed For vnto the Corrinthians he sayth When this corruptible shall put on vncorruption And vnto the Phillippians He shall conforme the body of our humiâ—ity to the bodye of hys glory These thinges being thus declared the place it selfe semeth to require to speake somewhat of the chaunge of thinges which shal be in the end of the worlde First I thinke it good to declare those thinges which the Master of the sentences writeth of thys matter in hys 4. booke of sentences the. 48. distinction WheÌ„ the lord shall come to iudge the Sunne and Moone shall be darkened not saâ—th he that theyr light shal be taken from them but by the presence of a more plentifuller light For Christ shal be present the moste bright Sunne therefore the slarres of heauen shal be darkened as candells are at the rising of the Sunne The vertues of the heauens shal be moued which may be vnderstand of the powers or as some speake of the influences whereby the celestiall bodies gouerne thinges inferior Which shall then forsake theyr right and accustomed order Or by those vertues we may vnderstand the Angelles which by their continuall turning about moue the orbeâ— of the heauens Peraduenture then they shâ—ll ether cease from theyr accustomed worke or els they shâ—l execute it after some newe maner After he had gathered these thingâ— out of Mathevv and Luke he addeth out of Ioell that there shall be eclipses â—f the Sunne and of the Moone The Sun sayth he shal be darkened and the Moone shal be turned into bloud before that greate and horrible day of the Lord come And out of the 65. chapter of Esay Behold â— create a new heauen and a new earth And streight waye The moone shall shine as the Sunne and the light of the Sunne shall be seuenfold that is enduring seuen dayes And out of the Apocaâ—ps There shal be a new heauen and a new earth Although there be no mencion made of the amâ—lifieng ether of the light of the Sunne or of the Moone Ierome interpretateth that place that the light of the Sunne shal be as it was in those first seuen dayes wherein the world was created For by reason of the sinne of the first parentes the light sayth he both of the Sunne of the Moone was diminished Which saying some of the Scholemen vnderstand not of the very substaunce of the light but bycause both the world and men haue receaued lesse fruites of these lights after the fall then they had before But all these thinges are obscure and vncertayne Whereunto I adde that some of the Rabbines thinke that these are figuratiue speaches For there shall be no chaunge in the starres but they say that vnto men being in heauines and bewaylinge the vnluckye state of theyr cases shall come so small fruite of the light of the Sunne and Moone that vnto them those starres may seme to be darckened and vtterly out of sight But contrariwise when they begin to be in more felicity and to liue according to theyr desire then at the last the light of the Sunne and of the Moone shall seme vnto them to be doubled and a greate deale more brighter then it semed before Which exposition as I deny not so also I confesse that at the end of the world shal be a great change of those things Wherfore I graunt either to be true both that in thys life oftentimes happen thinges so dolefull that dayes being otherwise most bright seme vnto vs moste darke and also that when all thinges shall haue an end the state of the worlde shall be troubled Yea also whilest we liue here sometymes it happeneth that those lights of
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
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
to haue peace with God For it reconcileth vs vnto God when our sinnes are taken away which had before made vs enemies vnto GOD. And afterwarde vppon these wordes The law of the spirite of life It is fayth sayth he which iustifieth them that flye vnto it to remit vnto them that which the law helde them guiltie of that liuing vnder faith they might be free from sinne And in his 2. boke vpon the Gospell of Luke he saith that Peter wepte not but when the Lord had looked backe vpon him And he addeth that the Lord brought forth in him both repentance and the power to weape But Augustine when he entreateth of this matter séemeth to be in his owne field so that to hunt in him for testimonyes touching this controuersie is as the common saying is to séeke water in the sea Howbeit it shal not be strange from our purpose to picke somewhat out of him also In the sermon of the Lord vpon the mountaine touching the wordes of the Gospell in Mathew in his 7. Sermon towardes the end If thou presume of thine owne worke a reward sayth he is rendred vnto thee and not geueÌ„ vnto thee by grace I demaund now Beleuest thou o sinner I beleue What beleuest thou that thy sinnes may by him freely be forgeuen thee Then hast thou that which thou beleuest In his preface vpon the 31. Psalme Thou hast done no good and yet remission of sinnes is geuen thee Thy workes are considered and they are al found nought If God should render vnto these woorkes that which is dew doubtles he should condemne thee And in his booke de Spiritu Litera the 12 chapiter We gather that a man is not iustified by the rules of good life but by the fayth of Iesus Christ. And in his booke agaynst the 2. epistles of the Pelagians in his 3. boke and 5. chapter Our fayth sayth he that is the catholike fayth discerneth the iust from the vniust not by the law of workes but euen by the law of fayth And Augustine and Alpius in his 106 epistle of righteousnes is of fayth whereby we beleue that we are iustified that is that we Note diligeÌ„tly what grace we ought to confesse are made iust by the grace of God thorough Iesus Christ our Lord. The same father agaynst Pelagius and Coelestius in his 1. booke and 10. chap. It is not inough sayth he to confesse what grace thou wilt but that grace whereby we are perswaded whereby we are drawen and whereby euen that which is good is geuen This maketh planly agaynst theÌ„ which put I know not what generall grace and will haue it to lye in euery mans power either to admitt or to refuse the same But this grace wherby we are so persuaded is nothing ells but fayth Which fayth indede is necessary to iustifie but those workes which are done before we be iustified doo nothing auaile For the Workes which seme good are turned into sinnes same Augustine agaynst the 2. epistles of the Pelagians the 3. booke and 5. chapter Euen as workes sayth he which seme good are vnto the vngodly turned into sinnes c And in his booke de Spiritu Litera the 28. chapter Euen as saith he there are certayne veniall sinnes without which euen the iust men can not liue and yet they hinder vs not from saluation so are there certayne good woorkes without which euen the most wicked men can very hardly liue which workes yet nothing profite them vnto saluation And that we should not thinke that this faith whereby we are iustified is a thing common What may be aunswered to be the causes why one man is persuaded and an other is not and straying at pleasure he addeth afterward in the 34 chap. Why is this man so instructed that he is vtterly persuaded an other not so There are onely two thinges which I thinke good to answer O the deapth of the riches c. Also what is their iniqâ—ity with God He that is displeased with this answere let him seeke saith he men better learned but let him beware of presumptuous persons If we should geue credit vnto our aduersaries this had ben a very rude blind doubt For they would haue straight way answered at one word that the one was perswaded because he would the other was not perswaded because he would not But Augustine considering yâ— matter more depely namely that it is god which worketh in vs both to wil to performe according to his good wil perceiuing the Paul himselfe being ouercome with the admiratioÌ„ of this thing made such exclamatioÌ„ thought it most mete rather to referre the whole matter vnto God who distributeth vnto euery man yâ— which semeth vnto hym good that without doubt iustly although we sée not the reasons of his iustice Yea neither is it méete for vs to search them out vnles we will haue that to happen vnto vs which commonly happeneth vnto flies which being allured by the The grace which the Pelagians taught was set forth to be common vnto al men was nature Grace is geuen vnto some and is not geuen vnto other some light of the candell and flying more nigh vnto it are oftentimes burnt with the slame thereof The same Augustine de Predestinatione sanctorum in his 5. chapiter reproueth Pelagius for that he had fayned that common grace vnto all the saints which he would haue to be nothing els but nature which selfe thing our aduersaries also at this day do when as they cry out that that grace is set forth as it were openly vnto all men and that it lieth in euery mans power to receaue it so that he will The same author ad Vitalem in his 107. epistle Vnto those sayth he whose cause is a like with those vnto whome grace is geuen vnto whome yet it is not geuen that they vnto whome it is geuen might vnderstand how freely it was geuen vnto them And in the selfe same place he playnly declareth that it is God which of vnwilling maketh vs willing and taketh away our stony hart and geueth vs a fleshy hart This manifestly declareth that it is fayth whereby we are iustified and that God distributeth it according to his good will The same father de dogma tibus ecclesiasticis in the 4. chap. for that booke whosoeuer was the author thereof beareth the name of Augustine To be purged from sinnes saith he God tarieth not for our will and in the 44. chapter The holy ghost maketh vs to chuse thinke and consent vnto euery good thyng pertaynyng vnto saluation And in his 13. booke and 17. chapiter de Trinitate The word of the sonne of God sayth he toke vpon hym the nature of maÌ„ without any maner of merite And after the selfe same maner also is the grace of God geuen vnto vs. This comparison is taken of the greater For if that man which was made the sonne of God obtayned the same
senses Which sentence of Ierome I wish to be mitigated For I thinke that the holy ghost so gouerned the tonges and also the pennes of the Apostles that they most aptly and expressedly haue set forth those thinges which are necessary to saluation And if at any time they seme to stagger in speaking that came of the greatnes and deapth of the thinges which they entreated Why the Apostles speach somtimes fully satisfied 〈…〉 the â—lders A similitude oâ— Origene of which thinges to expresse are very hardly found amongest men mete words and apt phrases Farther forasmuch as they spake to men as yet very carnall weake and of the common sort they framed themselues to theyr capacitie Touching eche part of thys difficulty Origen semeth to bring an apt similitude That Paul dealt like hym that leadeth a straunger to se the house of some great noble prince He goeth thorough many parlers many turninges many haules and in a maner infinite chambers many precious thinges are shewed hym some at hand and some a farre of some thinges are hidden or are shewed only as they passe by and whilest the stranger is so often brought in at one dore and led forth at an other dore he with great admiration beholdeth thinges present only and is ignoraunt which way he came thither or which way to go out Ierome attributeth vnto the same Paul not the pure Greke toung but that toung of the Cilicians and that which hath mixed with it the properties of the Hebrewe tonge Yea Ierome attributeth vnto Paul tâ—e speach of the Câ—â—cians Peter The obiections are one thrown Paul was seruent in writing and in speakyng and the Apostle himselfe seemeth to finde fault with his vnskilfulnes of speache although he claime vnto himself knowledge of thinges And Peter the Apostle in his latter Epistle confesseth that Paul hath in his Epistles many things hard to be vnderstanded which men not very well learned nor throughly strong wold peruert to theyr destruction These things seme to be repugnaÌ„t to that which Augustine and Chrysostome haue written but they are easely dissolued For wheras Origen complaineth of the darke vnorderly imperfect senteÌ„ces it may by this be excused for that the Apostle went to worke coldly but wrote with so feruent a mind that somtimes he may seme to be rauished beyond himself and he leauing all other study and care only hereto endeuored himself to drawe the hearers vnto Christe being not very carefull for the fine ioyning together of wordes but vsing most mighty engines to stirre vp and throughly to moue our hearts And as streames when they swel and A similitude rage cary with them what so euer things are in theyr way not obseruing the disposition of things So in this Apostle the spirite of the Lorde sometimes stirred vp the force of wryting and of speaking in whom these things which seme to be faults in wryting and in speaking were most singular vertues Touching that which Ierome bringeth I haue already declared my iudgement But if thou wilt still continue to proue that the Apostle was not able in a straunge tonge to expresse depe senteÌ„ces for that his wrytings as Peter said sometime haue in theÌ„ great obscuritie to this we say that the diuine things wherof he entreateth can not but be hard to our senses But this ought not to driue vs away from reading of him For this difficulty Chrisostome The difficulty and obscurenes aâ—e lenified by continual reading as Chrysostome teacheth in those things which he wryteth in his Preface before the Epistle to the Romanes is lenified by daily studying and continuall reading and is so lenified that he was not afcard to say that we by our selues without a master shall be able to vnderstande the things which are there entreated of so that we occupy our selues in these Epistles day and night For we do not sayth he by the sharpnes of vnderstanding perse vnto all those things which we vnderstand For euen they also which are of more dull wits doe by continuall study attaine to hard thinges And he bringeth a very apt similitude The cogitatious and senses of a man are most hard to be knowne yet notwithstanding our friends whome we feruently loue and with whome we are coÌ„tinually conuersant doe oftentimes euen by a becke open vnto vs the cogitations and senses of their minde without any token of words and speache by them spoken So saith Chrisostom stâ—rreth vp the people to the study of the holy scriptures â—here wer very many heresies in Chrisostoms time An manâ—r of euils spring of the ignoraunce of the scriptures A similitude he shall it come to passe in these Epistles so that a man loue them and be continuallye conuersant in them He which asketh receiueth he which seketh findeth vnto him that knocketh it shall be opened This spake he to the people exhorting them to the stuoy of the holy scriptures which scriptures yet our men at this day seke as much as lieth in them to pluck out of the hands of the common people pretending that there are now many heresies and therefore it is not very safe nor good for the people to read the holy scriptures As though Chrysostomes time wanted heresies and those in dede most pestilent heresies in whose time the Arrians the Maniches the Nouatians the Origenistes and innumerable suche liâ—e kinde of pestilences troubled the Church And the same father in the selfe same place addeth That of the ignorance of the scriptures spring all maner of eulls and espetially he maketh meÌ„tion of heresies dissolute life and vnfrutefull labours Wherfore we must not thinke that this diligence to attayne to vnderstand the scriptures is in the people vaine curiositye but a profitable study For the profe wherof he bryngeth an other similitude Euen as if a man walke without this visible light he must nedes stumble in the dark and so ofteÌ„times fall so he which turneth not the eyes of his minde to the light of the scriptures must nedes of â—orce sinne By these things maist thou gather that the difficulty in the wrytings of Paul ought not to feare away Christians from reading of him Touchyng the Cilicians tounge which is sometimes obiected agaynst the Apostle Why Paul is sayd somtymes to haue vsed the Cilicians tonge thus we may answere That the holyghost decreed to write those thinges both for the learned and vnlearned Wherefore it was requisite to vse the common and vulgare speach For it oftentymes happeneth that the vnlearned are through too much exquisitnes and fines of speach so hindred that they are not able to vnderstand the sense or meaning For remedy agaynst the same it behoueth that there should be vsed a playne and accustomed kynd of speach And as touching the learneder sort it oftentimes happeneth that they more esteme thynges beside the purpose and not necessary neglecting in the meane tyme those thynges which are the principall and they are so sometymes rauished
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
witnes bloude water and the spirite 79. b Herein is charity perfect in vs that in the day of iudgment we haue confidence 383. a Iude. ANd Enoch the seuenthe frō Adam prophesied of such saying beholde the Lorde commeth c. 403. a Apocalips CHrist shal raigne a thousand yeares with his saints 88 Behold I stand at the dore and knock And if any man open vnto me I will enter in and sup with him 384. a Take vengaunce vpon the earth for our bloud 345. b Vntill he put his enemies vnder his feete 360. b Holde faste that thou hast least an other receiue thy crowne 347. b ⧠Common places Of Iustification 367 Of Predestination 285 ⧠The first Chapter PAule the seruaunt of Iesus Christ called to the office of an Apostle put aparte to preach the Gospell of God which he before had promised by his Prophets in the holy Scriptures of hys son which was begotten of the seede of Dauid as touching the fleshe and declared to bee the sonne of God with power according to the spirite of sanctification in that Iesus Christ our Lord rose agayne frō the dead by whō we haue receaued grace and the office of an Apostle to be obedyent to fayth amonge all nations in hys name of the number of whome ye also are the called of Iesus Christ To all you which are at Rome the beloued of God called Sainctes grace and peace to you from God the father and from the Lord Iesus Christ As touchynge the saluation fyrste we muste note who it is that wryteth Three things to be considered in this salutation it secondlye to whome it is written lastly what maner of good thinges hee which saluteth wisheth vnto them It is Paule which saluteth the Romanes are they whom he saluteth and the good things which he wisheth thē are grace and peace indeede the chiefest thinges which of men can bee attayned vnto Rhethoriciās precepts concernyng Prohemes are here obserued Rhetoricians vse in theyr Prohemes to gette vnto them selues authoritie diligent hearing and beneuolence which thinge the holy Ghoste here fullye performeth For whilest that Paule doth adorne him selfe with these titles he winneth vnto him selfe authoritie and he also when he maketh mencion what are the thynges that hee will entreate of maketh the mindes of the readers attentiue And in wyshing vnto them such excellent good thinges and opening hys great loue towardes them he obteyneth theyr good will For by that meanes are they drawen to loue agayne such a man which so well wisheth vnto them Why he is so lōg in his salutation If any man thinke that thys salutation is more full of wordes then nedeth they must remember that Paul was greuously accused of false Apostles that he had fallen from the lawe and agreed not with the other Disciples of the Lorde and that hee was not to be counted for an Apostle which had not bene conuersant with the Lorde in the fleshe as the other Apostles were To all these false accusations it was necessary to aunswere euen in hys Proheme that he might haue the better eare geuen vnto hym As touching hys name I will nothing speake for I know that the elders dyd not rashlye geue names But because the holy Scripture testifieth not for what cause he was eyther called Saule in the Iewishe religion or Paule after hys conuersion I will omitte coniectures neither will Paule claimeth vnto himself thre titles The propriety of a seruaunt I stand about thys thing In hys superscription hee setteth forth three titles wherby he beautifieth hys name the fyrst is The seruaunt of Iesus Christ and that name is common vnto all the faythfull And the propertie of a seruant is thys not to bee hys owne man but to doe the busines of hys maister Wherfore if we be the seruauntes of Christ thys is required of vs that what soeuer we liue breath and thinke be directed vnto Christ And in these wordes are false Apostles reproued which sought their owne thinges to satisfie the bellye and to increase their gaine and they wanne not men to Christ but rather to Moyses or to them selues For as much as to be the seruauntes of Christ is as we haue sayde a thing cōmon vnto vs all let vs diligently consider the Metaphore wherby we are so called namely because we ought so to obey God as seruauntes do their maisters But we are farre of frō performing it For seruaūtes do spēd the Note wherein the most part of men differeth from the seruice of God least parte of the daye about theyr own busines and all the rest of the tyme they are occupyed about their maisters affayres But we do farre otherwise We are a very short space or an houre of our time occupied about things pertaining to God but al the rest of the time that is graūted vs we spēd about thinges humaine and earthly A seruaunt hath nothyng of hys owne nor proper vnto hym selfe but we doo priuatly possesse many thynges whiche we will neither bestowe for Gods sake nor for Christes sake Seruauntes when they are beaten and strikē do humbly desire pardō and forgeuenes of their masters but we in aduersities resiste God murmure agaynst hym and blaspheme hys name Seruauntes do receaue onely meate and drinke and apparell and therewith are content but we neuer come to any ende or measure of heapyng vp of wealth and riches Seruaunts when they heare the threatnynges of their maisters do tremble frō top to toe but we are nothyng moued with the threatnynges of the Prophetes Apostles and holy Scriptures Seruauntes wil neither haue talke nor familiarity nor yet shewe any signes of amitye vnto their maisters enemyes but we are continually in fellowshyp with the deuill the fleshe and the world Wherfore We ought to serue God more then seruauntes ought to serue their maisters we are farre from that seruice whiche we owe vnto God whom yet we ought much more both to obey and to serue then our seruauntes ought to obey and serue vs. For God besides that hē both fedeth and nourisheth vs hath also brought vs forth hath geuē vs euē our being Farther what soeuer seruaunts do towardes vs all that is to our commoditie and nothyng helpeth them but we contrarywise when we serue God do bryng no profite or commoditie vnto him For thoughe we lyue iustly he is therby made neuer a whit the better or more blessed thē he was before Also we geue litle or nothyng vnto our seruaūts but God hath for vs geuen forth his onely sonne and together with hym hath geuen vs all thinges We promise vnto our seruantes a very small rewarde but God hath promised vnto vs the same felicity whiche Christ him selfe hath the fruition of Whereby appeareth how much more we are bounde to serue hym then are our seruauntes bounde vnto vs. But in that we haue sayd that this vocation is common to all to be the seruauntes of Christ it semeth not very
in this life but the crosse persecutions and all aduersities moreouer they were commaunded to leade a straite lyfe to put away pleasures to dispise the world and to mortefy wicked affections All which thinges do rather withdraw men from any religion then allure them vnto it For God is my vvitnes After that he hath shewed how he gaue thankes unto God for them he addeth the perpetuall memory that he maketh of them in his dayly prayers And all these thinges tend to this ende that they should perceaue that Paule loued them For these thinges neither are found nor can be found without beneuolence and a singular charity Neither affirmeth he these thinges simply but ioyneth vnto them an othe For his chiefe care was that they should geue credite vnto him whom I serue in my sprite By spirite he vnderstandeth a mynde inspired What the spirite signifieth with the holy ghost And Ambrose when he interpreteth this place sayth that the spirit is the minde wherewith we ought chiefly to worship God For he is a spirite and therefore it is meete that he be serued inspirite The false Apostles accused Paule as a forsaker of the law an Apostata from Moses Wherfore the crime of impiety was layd to his charge which should excedingly haue alienated the mindes of the Romanes from him if they coulde haue bene so perswaded Therefore he purgeth himselfe that althoughe he worshipped not Why Paul so often putgeth himselfe A place to Timothe expounded God with the ceremonyes of Moses and rites of the law yet neuertheles he serued him in spirite Which thing he testified also vnto Timothe when he wrote that he had from his progenitors worshipped God with a pure conscience By which words we must not thinke that he excuseth his sinne and persecution agaynst the Sainctes but only sheweth this that it was not agaynst his conscience as some which by reason of weakenes suffer not those things to take place which by a sound iudgement of the conscience they know to be vpright Paule fell of ignoraunce which without doubt was sinne but not of that kinde that it should be sayd that he did agaynst that which he thought in his mynde But that which he sayth here that he serueh God in spirite Christ expressed when he spake vnto the woman of Samaria sayinge of the true worshippers that they should worship in spirite and in truth And that was spoken to this ende to The true worshippers worship in spirite and in truth expres that one day it should come to passe that the describing of any certayne place wherein God should be worshipped should be taken awaye and the ceremonies of the Iewes should be abolished so that to worship in spirite may be referred vnto the place and ceremonies of the lawe and that which is added and in truth declareth the thinge it selfe excluding shadowes whiche were setforth in the olde Testament These did in deede helpe the fathers in theyr tyme because they had the worde of God ioyned with them which might be cōprehended in them by fayth Wherefore God blessed them so that if fayth were present they were in their tyme very profitable but when Christ came they ought to geue place But as touching rites inuented by men we can not in like maner say that they much profited bycause they had not the worde of God Therfore they are worthely to be extingueshed and put away excepte some of them as touching outward pollicy may be iudged profitable We serue in spirite when no part of our flesh is any more circumcised but the mynde and vices beastes are not slayne but we crucify our owne fleshe with the lustes there of Which selfe same worshipping in spirite Paul in an other place expressed when he sayde I desyre you throughe the mercye of God that ye geue your bodyes a lyuely sacryfyce holy and acceptable vnto God and that your woorshyppynge be reasonable He vseth this verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence they saye is deriued this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth that worshipping which is dew vnto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Augustin◠only whereby we vtterly addicte our selues vnto him neither can it as Augustine testefieth in his 5. booke De ciuitate Dei the first chapter be expressed by one word of the Lattins For pietas that is piety or godlines is not only towardes God but also towards our parents and country Also Religio that is religion is not drawen onelye to holye thinges but also belongeth to that duety which we owe vnto kinsefolkes and humane affinityes But in the meane Augustines distinction betwene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 while he iudgeth that by the Greke wordes diuers thinges are in thys thyng distincted so that this worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the worshipping which is geuen vnto God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worship whiche is geuen vnto Princes and magistrates As touchinge the thing we easely graunt that there is a difference For we worship God after one sorte and we honour Princes after an other manner Chrisostome in hys 33. homelye vpon Iohn sayth that it longeth vnto the Chrysostome The body of Christ created A similitude The reason why the worship of Christ depēdeth of his deuinity creature to worshippe and vnto the creator to be worshipped And he obiecteth vnto him selfe why doo we woorship Christe a man when as he hath in verye deede a body created He answereth No man when he would reuerence a king sayth vnto hym Put of thy purple garments and laye away the crowne and other ornamēts for I wil worship thee naked he dareth not speake these words but honoreth hym beinge both clothed which purple adorned wyth a crown So we when we worship Christ do not put away his humanity from hys deuyne nature but worship it together with it But the reason whereon adoracion dependeth is hys deuinity But as touching the Greeke wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is al 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as touching the Greeke words signity one and the selfe same thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to to serue for a reward Augustine one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as Suidas testifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But afterward it was vsed to signifye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y◠is godly to worship And he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a hired bondage And this signification is manifestly had in xeniphon in his 3. booke of the education of Cirus where the husband speaketh thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Vndoubtedly O Cirus I will spende euen my life rather then she should be brought to bondage Then the wife answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea and we reade in the holy scriptures that in Leuiticus it is sayd you shall not do any seruile worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in
he is God must be worshipped as he hath declared in the word of the scripture set forth vnto vs in the holy scriptures as a Lord and father they worship him obey him and study to aduaunce his honour as muche as they are able And agayne when they see hym declared as a iudge they set his iudgement seate before theyr eyes in all theyr actions lest they shoulde transgresse in any thinge and incurre the anger of theyr mighty iudge But they doe not so feare hym that they hate hym or that they woulde flye from hym yea and thoughe there were graunted them a place to flye vnto they woulde chose rather to embrace him punishing and chasteninge them And amonge these thinges whiche oughte to haue the principall place as touchinge this spirituall worshipping God is worshipped by obedience is obedience wherof we rede that it is better then sacrifices Neyther had God a regard in a manner to any other thinge in the whole lawe and rites of ceremonies than to haue men truly subiect and obedient vnto him But we forasmuche as we haue contracted a corrupte and viciate nature by the sinne of Adam are in nothyng more diligent and exquisite then to obtrude our own inneÌ„cions and fayned rytes for the worshipping of God and greater seueritye is vsed agaynst the transgressors of the Commaundements of men then there is agaynst those which publikely violate the Commaundementes of God A man shall euery where see blasphemers whoremongers adulterers and periured persons laughed at by the magistrates so farre are they of from punishynge them But agaynste hym whiche will vse the sacramentes of the Euchariste in both kinds they rage euen vnto the fyre And to be brief men are condemned to death for neglecting of humayne traditions but for violatinge of the lawe of God they are not so muche as once accused Wherefore God did not without a cause in Deut. commaund Moyses Onely the thynges whyche I haue commaunded shalte thou keepe neyther shalte thou adde nor diminyshe any thynge And we haue A remedye agaynst humane traditions no prâ—seÌ„ter remedy against this pestilence then dayly to be occupied in the holy scriptures and to gather out of them by what meanes God would declare him selfe vnto vs and to picke out such wayes whereby he hath chieflye commaunded vs to worship him in thus doyng we may wtout any great difficulty serue god in spirite And contrary to this spiritual worshiping is to serue god in flesh To serue God in flesh that is onely wyth fayned rytes and outward ceremonies laying away faith and inward piety This Antithesis or contrarye posicion Paul touched when he sayd vnto the Galathians Yee which began in the spirite beware ye end not in the flesh Those Galathians were rightly instructed but by the deceates of false Apostles they declined vnto the Iewishe ceremonies and outward rites which thyng was to fynish in the flesh that whych was with holynes and vpright 〈◊〉 begonne Vnto the Philippians also he sayth We are the circumcision whiche serue God in sprite hauing confidence in God and not in the flesh Then he manifestlye declareth What it is to trust in the flesh what it is to trust in the flesh saying Although I if any other may put confidence in flesh as whych am of the kindred of Israel of the tribe of Beniamin an Hebrew borne of the Hebrewes and of the secte of the Pharisies by feruentnes persecâ—tinge the church of Christe and as touchinge iustifications of the lawe I was conuersante without blame c. Thou seest nowe that carnall woorshippynge consisteth of all these thynges But spirituall worshippyng consisteth altogether of fayth and charity Paule addeth In the gospell of his sonne By which wordes he declareth that thys spirituall Nowe God is serued in the Gospell of hys son worshipping if it be expressed in outward workes consisteth principally in this the we should preach Christ that we should allure vnto him as much as lyeth in vs as many of our neyghbours as we can He hath alreadye declared what God he called to witnes now he goeth to the thyng which he woulde haue signifyed vnto the Romanes And that is that he contynually made mencion of them in his prayers Neyther can it hereby be gathered that Paule did alwayes so praye that he neglected other duetyes He preached he iorneyed be laboured with hys handes and fynallye he executed all such thinges as pertayned vnto hys office Wherefore we must not expound those thynges which are here spoken accordyng to the word but according to the sense and we must vnderstand them no otherwise theÌ„ that as often as the Apostle prayed he made mencion of them And the prayers of the Saincts are deuided into two kyndes Two kindes of prayer For there are certayn which are appoynted as wheÌ„ they are had in a publique congregation at appoynted and prescribed dayes the Lordes day I say and if there be any other oppoynted by the Church for publike prayers Farther it is the duety of a Christian man to haue euery day also appoynted haures wherin to pray vnto God and that three times in a day or fyue tymes or seuen times as hys busines wyll suffer him There is an other kynd of those prayers which are called vncertayne for we vse them so often as any present daunger vrgeth vs. But Paule sayth now that he alwayes maketh mencion of these men in his prayers and in some bookes is added this aduerbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifyeth euery where althoughe some exemplars haue put it out There were heretikes which were called Messaliani and of them Tripartita Historia maketh mention An heresye of the Messalianits or Euchites They attributed all things vnto prayers and that so much that they vtterly derogated both the word of God and also the sacraments affirming that al these things do nothing profyte but what commodity soeuer we haue the same coÌ„meth by prayers and they could not abyde to labour wyth theyr handes or to do any other thing If a man had vrged them to worke they would haue said that that nothing profyted for as much as we oughte to do nothinge but pray when as yet the Apostle expressedly admonisheth that he whiche laboureth not ought not also to eate He also wryteth that a man must not neglecte to haue a care ouer his owne especially his houshold which fault if any man commit he should be counted euen as an infidell But omitting this superstition we ought The children or God ought to pray often to attribute much vnto prayers forasmuohe as this is the nature of the children of God to geue themseltes oftentimes to prayers for that is to acknowledge the prouidence of God For whilest we beleue that a man can obtayne nothyng whych is not geuen him of God we are oftentimes prouoked to emplore hys ayde for such necessities as happen And whilest we pray we doo no lesse submitte
the wrath of God appeareth from heauen agaynst an vngodlines and vnrighteousnes of men whiche withhold tâ—e truth in vnrighteousnes seing that it which maye be knowen of God is manifest among them because God hath shewed it vnto them For hys inuisible thinges that is to say his eternall power and godhed are seene forasmuch as they are vnderstand by the workes from the creation of the world For the wrath of God is reuealed from heauen To the ende he would coÌ„firme The first reason whereby is proued that we are iustified by the sayth of the Gospel Take away the Gospelâ— and then remayneth the wrath of God and most vnpure sinnes do raunge abroad the proposition nowe proposed namely that by the fayth of the Gospell we are iustefied he bringeth many reasons The firste is when the Gospell is receaued by fayth there springeth forth righteousnes But take away the Gospell and fayth and then the wrath of God waxeth hotte and men are defiled with most vnpure vices and sinnes Wherefore it is manifest that the cause of our righteousnes is the Gospel taken hold of by fayth The minor or second proposition that where the Gospell is away there are both wicked actes and the wrath of God he proueth by a diuision as well towardes the Iewes as towardes the Gentiles Of the Iewes he will speake in the next chapiter now he entreateth of the Gentiles And that the wrath of God is powred vpon them he proueth by the horrible and filthy vices which he numbreth and declareth that those men deserued so to be forsaken of God and hedlonge to be thrust into those sinnes because when they knew him they dishonoured hym and gaue his honour vnto creatures And that they knew God he proueth for that his creatures enstructed them thereof And he maketh mencion of so grosse and filthy vices that they were not able to deny theyr owne peruersenes For if he had spoken of those enormious sinnes whiche pertayne vnto the mynde for that in them there is not so much shame it would not so much haue moued the readers But after this maner may the reason of the Apostle be resolued A resolutioÌ„ of the Apostle his reason They were thus filthyly contamynated therefore were they not reformed within neyther renewed through the spirite and grace Wherefore they were neyther acceptable vnto god nor yet reconciled vnto him And we sée that Paule by this reason hath not only confirmed that which he entended but also by the selfe same laboreth instituteth a most holesome exhortation which This is a good exhortacioÌ„ where is preached repentance he began of repentance For he setteth before their eyes their most haynous wicked actes and sheweth them that eternall punishementes are at hand vnto them and that they suffer these thinges through the anger of god towardes them And to the ende he would make them the more afrayd he taketh away from them all maner of excuse affirming that they knew right well after A place of Iohn declared what sorte they should leade theyr life And the summe of this reason is red in the gospell of Iohn the 3. chapter He which beleueth in the sonne hath eternall life but he which beleueth not shall not see eternall life and the wrath of God abideth ouer him There it manifestly appeareth that by fayth which is geuen vs in Christ we do obtayne righteousnes and life and contrariwise it being taken away righteousnes is also taken away and the wrath of god remaynteh kindled Take away the gospell and fayth from philosophy and good artes and what Take awaye fayth and the gospell from Philosophy and then in it shal be left nothynge that is found Why god in such manner forsooke the Ethnikes sound thing shalt thou sée then in those meÌ„ which so chalenge them vnto themselues Vndoubtedly all things shal be contamynated as Paule paynteth them out in colours Here paraduenture a man will aske why god so forsooke men that they should be wrapped in so greate wicked actes Hereto may be answered he did it both for that they deserued this thing by reason of the idolatrye which they committed when as they had the knowledge of the true god and also chiefely to the ende we should vnderstand the necessary helpe had of the comming of Christ For if men had bene but in a tollerable case they woulde scarfely haue iudged that they had any neede of the Mediator Christ But where sinne aboue measure abounded there also was grace made more illustrous of so greate force I say that it was able to breake in sonder the most greuous yoke of sinne The wrath of God from heauen By wrath he fyguratiuely vnderstandeth vengeance Augustine writeth to Optatus in his 157. Epistle that wrath What is wrath in God is not in god a perturbation of the mynde as it is in men but only a iust and fyxed vengeance Which selfe same thing he writeth in his booke de Trinitate Wherefore it is a fygure much vsed in the holy scriptures that for the vengeance of God we rede anger or wrath And Aristotle in his Rethorikes defineth it to be an appetite of vengeaunce for negligence or contempt For when a The defynition of wrath according to Aristotle man seeth himselfe to be conteÌ„ned his desire is straight way inflamed to seeke to auenge Wherefore the Apostles meaning is that these most wicked vices were a reuenge proceding from god being angry From heauen These wordes haue a greate Emphasis or force For they signify that this vengeance is manifest largely spred abroad and most mighty as are showers of rayne and tempestes which fall from heauen vpon the earth And it is as much as if he should say that this wrath or vengeance of God was inflicted by his deuine might or power For we are sayd to receaue those thinges from heauen which seeme to be sent by the power of God as in Satyra the Poete sayd Tertius è coelo cecidit Cato et tanquam Sacculus è coelo discendit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which is in English The third Cato discended from heauen and as a sacke fell this sentence from heauen Knowe thy selfe And Cicero also sayth of Pompey that the prouince saw him not as one sent from a city but as one fallen from heauen So Paule fayth that this vengeance may in no case be counted as a thing naturall but as a plague inflicted of God For as it shall afterward be declared God deliuered them into a reprobate mynde And although the corporall calamityes wherewith God striketh vs are greuous yet far more greuous is this when we are deliuered into a reprobate mynde For in that case men seeke destrucion vnto themselues and are euen their owne slaughtermen Neyther contrarywise can we obtayne any good thyng more to be wished for then to attayn vnto an holy mynd and a right vnderstanding For euen as this is a singular gifte so is the other
not to be accused of blame or iniquity because he suffreth many to sinne before hys face whome he could holde backe and helpe with his grace that they should not fall vnder thys pretence because we should iustly be accâ—sed if we shuld permit any such thing We may not thinke that these thinges are repugnaunte the one to the other Namely that we are iustly accused and that we vtterly wante all excuse if we sinne and yet notwithstandyng can not abstayne from sinne neyther can we as we ought obey the commaundements of God vnles we be holpen by grace And lastly that it is God which worketh all in all Forasmuch as in him we lyue and are moued and haue our beyng And he beareth vp all thynges wyth the worde of hys power These thinges ought we to beleue for that they are Oracles of the holy scriptures Wherfore if by our reason they seme not to agree together yet must we be content for we can not perse the secretes of God neither hath God any nede of our excuses Which excuses yet if a man would narowly examine he shal fynd the they do not in any thyng satisfy our iudgement If there be a maister of a householde which hath seruantes in hys house which continually commit most greuous sinnes and would make hys excuse and say that he driueth them not therunto neither prouokee them to do naughtely but onely suffreth them wincketh at them and permitteth them what an excuse I pray you should this be Neyther is free will by thys thinge in daunger so far forth as we must graunt the free will is For we ought not to beleue the god doth so deliuer men that he compelleth them or dryueth theÌ„ agaynst theyr will They willingly gladly and of theyr owne accord serue their owne lustes The similitudes which Chrisostome bringeth are verye weake For howe can a Captayne which forsaketh hys host not be counted the cause of theyr destruction And although when the house toppe falleth the wayght thereof draweth it vnto the earth yet how shall not he which remoued the beame or piller whiche stayed it vp be sayd to be the cause of the fall therof So that whether soeuer they turne themselues when they say that God forsaketh and withdraweth his helpe they must nedes be compelled to say that God after a sort willeth sinne And the father which disinheriteth hys sonne when he can not amend hym what comparison hath he with GOD whiche can if he wyll amende men Wherefore we see not why we should be iustly perswaded by these reasons to interprete these wordes To deliuer to harden to blinden by these wordes To suffer to permit and to forsake But as touchyng this matter let vs briefely examine Augustines opinion Augustine de praedestinatione gratia Augustine de gratia libero arbitrio whether God be sayd to deliuer the vngodly vnto their lustes onely in forsakyng them or also after some maner forcyng them He semeth in this matter to be diuersly mynded For in hys booke of predestination and grace the 4. chap. he hath this interpretation of suffryng permittyng And he addeth that to harden is nothing els then the he wil not make soft To blinden is nothyng els then the he wil not illuminate to put backe is nothing els then yâ— he wil not call But in his boke of grace frée wil the 21. chap. he writeth manifestly inough as I thinke That God worketh in the hartes of men to incline their willes whether so euer it pleaseth hym eyther to good thynges according to hys mercy or ells to euill thinges according to theyr desertes and that by his iudgement being sometimes open and sometimes hidden but alwayes iuste These wordes declare that our willes are sometimes styrred vppe of God not onely in forsaking or permitting vs but also by some inclination to euill thynges Julianus Pelagianus also as the same Augustine agaynst him Augustine agaynst Iulianus in hys 5. booke and 3. chap. sayth reproueth Augustine because he had read that the same Augustine affirmed that God is wonte to punishe sinnes by sinnes And he sayth If the matter were thus then ought we to prayse and commende concupiscense and sinnes as good thynges which thou affirmest to bee inflicted vpon vs as punishmentes But there agaynst hym are brought forth many notable places of that Scripture by which is proued that God bryngeth in sinnes as punishmentes Many notable places of the scripture and paynes deserued We can not denie but that the deuill in tempting poureth in to vs wicked cogitations and that he receaueth power of God so to do God styred vp Dauid to number the people as it is written in the 2. booke of Samuell the 24. chapter But in the booke of Chronicles Sathan is sayd to haue moued Dauid vnto it And it skilleth not whether God dyd it by hym selfe or by the deuill for it is all one In the 1. booke of Kinges God would haue Achab the king deceaued by a lying spirite that hee shoulde geue credite vnto false Prophetes which without doubt was sinne And in Esaie the 63. chap. it is written Wherfore haste thou made vs to erre and haste hardened our hartes that we should not feare thee And in the 11. chap. of Iosua God hardened the hartes of the vnbeleuing Gentiles And in that Roboam harkened not vnto the elders which gaue him good admonition that was therefore because the conuersion was of the Lorde to performe hys worde which hee spake of hym by the hand of the Prophet And in the 2. Paralip the 25. chapter Amasias king of Iudah harkened not vnto Ioas king of Israell because God had so wrought in hym to deliuer hym into hys handes And in Ezechiell the 14. chap If a Prophet bee deceaued I haue deceaued hym Also in the Lordes prayer we praye Lead vs not into temptation These thynges in a maner alleageth Augustine wherby appeareth that God deliuereth the wicked vnto theyr owne lustes not onely by permission but also by a certayne incitation But agaynst these sentences Iulianus séemed to obiecte thrée thinges Fyrst that lustes Thre obiections of Iulianus are as I sayd at the beginning to be praysed for that they are said to be punishmentes inflicted of God Further as touching thys place it is manifest inough sayd he what Paules meaning is For in that he sayth that they were deliuered vp vnto their lustes it appeareth that they were before infected with them and that they had them before within them selues and that God to deliuer vp is nothyng ells then to permitte Thyrdly he sayth that God is sayd to deliuer rather by a certayne pacience or suffering then by power God in déede suffreth these thinges to bée done but he doth not by hys power and myght driue them to doe them To these thynges Augustine in the same chapter maketh aunswere and sayth that it is a very weake argument that sinnes should therefore be prayse
whiche killeth a dogge and whiche offreth fiue swete cakes like vnto him whiche offreth the bloud of swyne But no man doubteth but that the workes whiche we worke are in a sorte sacrifices Wherfore if sinners offer them vnto the Lord they are displeasant vnto hym He addeth also an other reason He whiche worketh sinne is the seruant of sinne because when we be seruaunts vnto sinne it suffreth vs not to do any thing that is acceptable vnto God Lastly hee maketh thys reason that Christ said No man can serue two maisters neither is it by any meanes possible that we should serue both Mammon and God Wherupon hee concludeth that it is not possible that the wycked shoulde do good woorkes Wherefore the woorkes of preparation whyche our aduersaries fayne are What sins to be couered signifieth are vtterly excluded Augustine interpretyng the 31. Psalme sayth That sinnes to be couered is nothyng els then that God will not consider them And if sayth he hee consider them not then will he not punish them Wherefore sinnes are sayd to be couered before God because God will not punishe them They ought not so to bee vnderstand to be couered as though they were ouer couered and yet neuertheles remayne lining in vs. Their bonde and guiltines whereby punishment was due vnto vs is by forgeuenes taken away And for this thing the Prophet prayed when hee sayd Turne away thy face from my sinnes When Dauid made this Psalme hee was sicke and was troubled with a grenous disease For he maketh mencion that hys bones were withered away and that he felt the hand of God heauy vpon him and that the moystnes of hys body was in a maner all dried vp and manye other such like thinges Wherefore being by the disease admonished of his sinnes and of the wrath of God he brast forth into these woordes by which hee testified those to be blessed whose sinnes God had forgeuen And he taketh blessednes for instification For iustification as we haue sayde is a blessednes begon For Sins onely are a let that we are not blessed sins are onely a let that we are not now already blessed which whē they shall vtterly be taken away they shall no more hinder blessednes But men though they be neuer so good and holy yet so long as they lyue here are not vtterlye without sinne Therefore they alwayes aspire vnto blessednes that is vnto the forgeuenes of sinnes Wherefore in that selfe same Psalme it is afterward added For So longe as we liue here we pray for iustification He which prayeth not for the forthe forgeuenes of sins prayeth ill this shall euery one that is holy pray vnto thee Which thing our Sauiour also hath taught vs. For in the prayer which he made which euen the best and most holye oughte to saye he commaunded vs to saye Forgeue vs our trespasses And they which pray for other thinges and make not mention of this let them take hede that thyng happen not vnto them which happened vnto that Pharisey whom Luke sheweth to haue praid after this maner I geue thee thankes O God that I am not as other men are c. And for that cause saith Christ he departed not home to his house iustified bicause he rehersed before God his good workes onely But contrariwise the Publicane acknowledging his misery durst scarcely lift vp his eies vnto heauen And so being vtterly deiected in mynd he said Lord be mercifull vnto me a sinner And by this confession he acknowledged that he brought nothing vnto God but sinnes and therfore prayed that they might be forgeuen him He saith Christ returned home iustified Where as Dauid here as the Apostle citeth hym maketh no mencion of good workes yet some will obtrude it vnto vs out of these things which follow And in his spirite is no guile But vnto these mē August very well aunswereth In him saith he there is no guile which as he is a sinner so acknowledgeth himselfe to be and when he seeth himselfe vitiated with euill workes dissembleth What it is not to haue guile within one them not but manifestly confesseth them Therfore it is added in the selfe same psalme I haue said I will confesse mine owne iniquitie agaynst my selfe But yet againe suche whyche woulde so fayne weaken thys reasonynge of Paule obiecte vnto vs that there is vsed the figure Synecdoche so that wyth those thynges which Dauid setteth foorth wee shoulde also ioyne good woorkes to iustifye And to make their sentence of the more credite they gather other testimonies out of Dauid in which blessednes is also attributed vnto workes as Blessed are the immaculate which walke in the law of the Lorde Blessed is the man which feareth the Lorde Blessed is the man which hath not gone in the counsels of the vngodly and many other Whether blessednes be attributed vnto woorkes Here is entreated of the first blessednes and not of the last such like places in which they say that blessednes is as expressedly ascribed vnto workes as it is in that place which Paul now citeth vnto the remission of sinnes But forasmuch as these men doo recite againe the same argument in a manner which we haue a little before dissolued they shall also haue euen the selfe same answer Namely that here is not intreated of that blessednes or felicitie whiche follow the first iustification but here is disputed of the very first and principall iustification And why we can not here admit the figure Synecdoche we haue before alredy shewed bicause Paul expressedly affirmeth that this righteousnes cōmeth without workes And bicause it should not be said that he spake these things only of ceremoniall workes of the law he afterward addeth that the promise therefore consisteth of grace that it might be firme not wauer which excludeth not onely ceremonies but also morall works And a little before we reade forasmuch as iustification is geuen by imputation it cannot then be of workes And that he confirmed by a generall reason of working and of not working which vndoubtedly extend much farther then to ceremonies For we worke no lesse in morall workes then in ceremoniall workes He said moreouer that they which are iustified haue wherof to glory before God as though they had of him obteined righteousnes and not of their works Whiche reason remoueth from iustification eyther kynde of woorkes both ceremoniall and also morall Wherefore we moste manifestlye sée Ambrose saith we are iustifyed by faith onely that the figure Synecdoche canne by no meanes stande wyth the reasons of Paul Ambrose expounding these wordes oftentimes writeth that we are iustified by faith onely and he addeth without labour and any obseruation But that which he afterward addeth when he interpreteth this sentence of Dauid Blessed are they whose iniquityes are forgeuen he sayth Vnto whome iniquityes are forgeuen without labor or any worke and whose sinnes are couered no worke of repentance being required of them but only
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
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
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
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
commeth that Baptisme also ought to be geuen onelye once Which thing is also therfore done bicause the holy ghost wil haue vs fully perswaded that after Baptisme we ought no more to returne to our old life as though an other regeneration might be permitted vnto vs. For if any man should so think he should as it is written in the epistle vnto the Hebrues treade vnder feete the bloud of the sonne of God Paul therfore vnto the Ephesians sayth One spirit one fayth one baptisme And that it consisteth of the lauacre of water and of the word we are taught out of the epistle vnto the Ephe. by these wordes Euen as Christe also loued the church and gaue himselfe for it that he myght sanctifie it beyng made cleane by the lauacre of water through the worde This is is the nature of sacraments that they consist of a signe an outward Element and the word of God Many Ecclesiasticall writers when they entreat of Baptisme do set forth the prayses and commendations Symboles of the Sacraments of the Gospell are most easy to be gotten The misteries of the Ethnikes were sumptuous The deuil sometimes imitateth the simplicity of God What is the analogy or signification of water in baptisme of water But I in thys place do rather reuerence the simplicity of Christian religion whereunto are geuen Sacraments not onely most fewe in number but also moste easye to be done For as touchyng the signes we haue nothyng but breade wyne and water whiche are thinges euerye where in vse and in all places easye to bee gotten But the misteries of Idoles were celebrated wyth greate cost and were verye sumptuous But Christ in outward thinges followed alwayes greate simplicity Although the deuill also as an imitator of God would sometimes haue water also ioyned to his holy seruices as in the misteries of Mitra and Isis And the Romanes in the playes of Apollo and Pelusius sprinkled the city ouer with water For by that meanes they thought it perfectly clensed from periuries murthers iniustice and publike crimes And such as had committed murther of set purpose sought purging holy waters But omitting these thinges this we ought to consider that the signe in sacraments ought to haue an affinity and similitude with the thing which is by it signified Wherefore séeing water washeth away the filthines of the body maketh the earth fruitefull and quencheth thirst it aptly signifieth remission of sinnes and the holy ghost whereby good workes are made plentifull and signifieth grace which refresh 〈…〉 the auguishes of the minde Neither did the prophetes in the olde Testament otherwise prophesye of the geuing of the holy Ghost in regeneration Ioell saith that God would poure cleane water vpon the sonnes and daughters of the Iewes And Esay saith All ye that thurst come vnto the waters And the elders of the Hebrues Paul saith were baptised in the red sea and in the cloude But what maner of word it is that ought to be added vnto the element of water we haue noted namely wherein in the name of the father of the sonne of the holy ghoste remission of sinnes c. Into this promise our faith is sealed and as Tertullian saith the sacrament of baptisme is the garment of this fayth These prescribed wordes are deliuered of Christ in the last chap. of Mathew Nether as we haue before saide can I be perswaded that the Apostles changed this forme of words although Ambrose in that thing thought otherwise Of whose iudgement what is to be thought we haue before sufficiently declared It sufficeth vs at this present that by the element and word of God we haue a manifest testimony of of our regeneratiō and saluation For euen as there are three thinges as Iohn saith which beare witnes of Christ the spirit bloud and water For the father which is A place of Iohn Of the thre testimonies signified by the spirite the sonne which is declared by bloud and y◠holy ghost which is noted by water do beare witnes of his deuinity And of his true humane nature the spirite is a witnes which he commēded vnto the father vpon the crosse and also the bloud and water which flowed out of his side so that we are the children of God we haue a testimony of the holy ghoste we haue the remission of sinnes by the bloude of Christ set forth in the worde of promise and in the water outwardly poured vpon the body For by these witnesses our faith is both raysed vp and also confirmed because we are regenerate and are nowe made the children of God There is offred vnto vs remission of sinnes in the name of the father and of the sonne and of the holy ghost And yet ought we not to thinke that it is geuen by reason of the worke wrought as they vse to speake as though a holines or the spirite lay hidden in the water and that we are regenerated by the outward touch thereof For it is not so But by the word of God and outward signe is signified vnto vs our reconciliatiō with God made by Christ which reconciliation if we take hold on by faith we are both iustified and also sanctified Wherefore Augustine vpon Iohn saith From whence commeth this so greate a power vnto the water that it should touch the body and washe the hart but through the word which worketh it not in that it is spoken but in that it is beleued But in infantes which by reason of age can not yet beleue the holy ghost worketh in their hartes in steede of fayth The effusion also of the holy The worde clenseth not because it is spoken but because it is beleued The things which are offred vs in baptisme we haue also before baptisme ghost is promised in baptisme as it is expressedly written in the epistle to Titus Which hath saued vs through the lauacre of regeneration and of renouation of the holy ghost which he plentifully hath powred vpon vs. Neither are these two thinges in suche maner offred in baptisme vnto vs as thoughe we by no meanes had them before baptisme For it can not be denied but that they whiche are of full age if they beleue haue iustification euen before they be baptised For so Abraham beleued and was iustified and then he receaued the seale of circumcision And Cornelius the Centurion when he had heard Peter and beleued was not onlye iustifyed but also visibly receaued the holy Ghost Neither woulde we baptise infantes but that we suppose that they already pertayne vnto the Churche and vnto Christe And yet are not suche baptised in vayne For we oughte to obeye the commaundement of God whiche if any In baptism the giftes which we had before are increased The holy Ghost is powred into the hart when we are regenerate By baptism we are visibly grafted into Christ and into the Church man shoulde contemne though he boasted neuer so muche of hys fayth yet shoulde he sufficientlye
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
manifest that righteousnes is vnpleasant vnto our flesh and is 〈…〉 whatsoâ—ueâ— the sayd righteousnes appointeth our flesh to do But that wh 〈…〉 〈…〉 ghâ—â—ay â—olloweth semeth not to agree with this exposition Fo◠〈…〉 members seruauntes to vnclenes c. In these wor 〈…〉 is pa 〈…〉 〈…〉 eth to geue a reason why he sayd before that he desired a 〈…〉 tay 〈…〉 the maner of men by reason of the infirmitye of theyr flesh Ierom 〈…〉 in the 2. question being required to expound this place vnto the Colloss Take hede lest aeny maÌ„ preueÌ„t you of the price or reward sayth that Paul in his writinges desired not to follow the phrases of speach vsed of most eloqueÌ„t writers as of Plato of Demostenes and of such like but vsed words senteÌ„ces that were coÌ„mon and such as were in a maner knowen to all men And for example sake he gathereth Paul vsed phrases of speech of the Cilicians together many of his phrases which were obserued of the Cilicians euen vnto his tyme. For of that countrey was Paul born in yâ— city of Tharsis amongst which phrases he rehearseth yâ— which he was theÌ„ in hand with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth should preuent yâ— reward Also that which is written in the first vnto the Corrinthyans As touching me I passe very little to be iudged of you or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of mans day which signifieth in that place mans iudgement And in the latter epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that ye should not be greued and the place which now we reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is I speake after the maner of men Because of the infirmity of your fleshe This therefore he sayth because so long as we lyue here in this world we are not fully regenerate For there remayneth in vs much fleshe and much of olde Adam Yet by these wordes as Chrisostome Paul will haue nothing released of the endeuor of the will We must not adde a moderation vnto the law of God noteth Paul setteth not at liberty the endeuour of the will For although by reason of the burthen of our fleshe we can not performe so much as is required of vs yet our will ought alwayes to contend to farther thinges Neither oughte we to thinke that the Apostle would here teach that we shoulde adde an equity or moderation vnto the law of God as though there were not required at our haÌ„ds that we should performe so much as it commaundeth but so much as we can For in this place he releaseth nothing of the lawe of God For to moderate or lenefie it neither lieth it in the Apostle nor in any other mortall man And this semeth to be the meaning of these wordes Reason in dede would require that ye shoulde exhibite a greater seruitude vnto righteousnes then vnto sinne But I speake onely after the maner of men and require that ye should do only the like things And that is to require all whatsoeuer the Lawe commaundeth For they which Paule in so speaking requireth al our strengthes are not yet regenerate but lyue strangers from Christ do wholy serue sin and do applye all their strengthes and powers to sinne But the lawe requireth nothing els but that we should with the whole hart with the whole soule and with all our strengthes loue God We haue so vtterly serued sinne that although it may seme that somewhat more should be attributed vnto innocency then before was geuen vnto sinne yet that can now by no meanes be brought to passe For we haue with all our strengthes serued sinne Therefore the faulte is in vs that We haue with al our strengthes serued sinne probability of reason can not take place And yet Paul in the meane tyme in writing these thinges diminisheth nothing from the law of God Yea rather by these wordes he highly commendeth it as a thing which requireth nothing of vs but that which is agréeable with the nature of man It is a common saying a man must aske more then right to the ende he may attayne to his right But Paul sayth that he asketh but gently not so much as he mought of dutye require As touching the wordes he sayth that we haue hetherto geuen ouer our members How vncleanes and iniquity coÌ„prehend all kind of sin as seruauntes to vncleanes and iniquity where vnder the name of vncleanes and iniquity are comprehended all kyndes of sinnes For whatsoeuer sinne we commit the same tendeth ether to enioy our owne commodityes and pleasures and this is called vncleanes because of the more grosse workes wherew 〈…〉 fleshe is contaminated or els to be iniurious towardes God or towardes 〈…〉 rne which kynde of sinne he calleth iniquity And he addeth For iniquity to teach vs to vnderstand that 〈…〉 no sinne There is no sinne in a manner that is alone that is alone but one sinne alwayes driueth and impellâ—th 〈…〉 he addeth not for vncleanes because yâ— mought easely be vn 〈…〉 〈…〉 se he taketh the name of iniquity more generally in the la 〈…〉 st So now geue your members seruaunts vnto 〈…〉 s. Euen as vnrighteousnes leadeth vs vnto filthy 〈…〉 rig 〈…〉 usnes leadeth vs to holynes The Apostle setteth forth theâ—e 〈…〉 an Antithesis to the ende we should the better marke and consider And sanctification or holynes is nothing els then a purification from all vncleanes Wherefore the Greke What sanctification or holines is word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is holy as Plato affirmeth in Cratylo is so called of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a particle priuatiue and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the earth because they are called holy which are purged from earthly spottes and filthines And the Apostle speaketh very aptly that we should serue righteousnes or God for sanctification They which sanctifye themselues do the will of God for when we sanctify our selues we do his will For vnto the Thessalonians Paul writeth This is the wyll of God your sanctification that euery man may know how to possesse his vessell not in vncleanes and in lust of desire c. Also God hath called vs not to vncleanes but to sanctification And in the latter to the Corrinth Let vs make cleane our selues from all vncleanes of the flesh and spirit performing holynes in the feare of God For when ye were the seruauntes of sinne ye were free vnto righteousnesse He bringeth a cause why he admonished them that they shoulde in such maner geue their members seruauntes vnto righteousnes because sayth he when ye were before seruauntes of sinne ye were vtterly frée vnto The liberty vnto righteousnes is pernicious Against works preparatory righteousnes that is ye were vtterly straungers from it And in this place vnto righteousnes is the Datiue case And such a liberty is pernicious and far worse then all scruitude most like vnto that liberty which the prodigall sonne so much desired Againe by
being filled with the spirite of Christ streight way aboundaÌ„tly bring forth fruit And this is it whiche God promised by Esay shoulde come to passe in hys 53. chapter If he shall geue his life for sinne he shall se his sede for a long time And the lord sayth in Iohn when I shall be lifted vp from the earth I will draw all thinges vnto my selfe This is it which Paul sayth to bringe forth fruite vnto God And this at the length is brought to passe when not only we our selues doo good works but also we bringe others vnto Christ These two ends are not seperated a sonder For nether caÌ„ we winne others vnto Christ if we consider the matter as it most commonly hapeneth vnles an example of an vpright life be correspondent vnto our sound doctrine Nether is it rashely done that the Apostle chaungeth the person For before he vsed the second person when he thus wrote ye are mortefied vnto the law by the body of Christ that ye should be vnto an other And straight way he addeth That we should bring forth fruite vnto God When rather according to nature of the consequente he should haue sayd that ye should fructifie vnto God There is none so holy but he hath nede of these fruites But he changed the person to declare that this is a generall sentence least any maÌ„ should thinke himselfe to be so holy that he now hath no nede of these fruites For that cause the Apostle putteth himselfe also among theÌ„ Chrisostome exellently well noteth that it happeneth not in these thinges as it commonly happeneth in ciuill matters For there the husband being dead the widow if she wil may absteine from the second matrimony But we when sinne is dead thorough the holy ghost must of necessity be brought vnto Christ as vnto a new bridgrome When we are dead vnto sinne we cannot be without a new husband For we are not now in our own power For he hath redemed vs with a price as Paul sayth vnto the Corrinthians and for that cause we are not our own Wherefore we ought to glorifye and to beare Christ in our bodies And in the latter to the Corr One died for all that they which liue should now not liue vnto theÌ„selues but vnto him which died which rose agayn Wherfore seing we ar now maried vnto Christ we ought to imitate vertuous wifes which whatsoeuer they do haue not a regard what may please theÌ„selues but what may be acceptable The office of an honest wife Against workes preparatory vnto theyr husbands Agayne by these words is ouerthroweÌ„ that middle estate wherein some are dreminglye imagined to be Whiche are nether deade vnto sinne nor borne agayne in Christ and yet worke certayne good workes which are acceptable vnto God and prepare them vnto iustification Paul here manifestly teacheth that they which are not grafted into Christ are bound vnto the law and doo liue vnder sinne and bringe forth fruites vnto death only so that whatsoeuer they doo the same is wholy vnto them deadly But they which are maried vnto Christ they I say bring forth fruite vnto God For God by them as by his members and instrumentes sheweth forth his fruites and good works For when vve vvere in the flesh the affects of sinnes vvhich vvere by the Law had force in our members to bring forth fruite vnto death In these wordes is The diffeâ—â—nce â—◠〈…〉 wene the old matrimonâ— and the new What is to be obserued oâ— preachers set forth the Antithesis betwene thys newe matrimony and that olde And the sence is Now we ought to bring forth fruite vnto God For hitherto we haue brought forth fruite vnto death Our olde estate also is here described namely that we were in the flesh He doth not say wheÌ„ we were in the law For he would eschew offence not necessary which thing teachers and preachers ought also to imitate yâ— nether they kepe in sileÌ„ce the things yâ— are necessary to be hard nor also by speaking out of ceason alienate the myndes of the hearers When we were sayth Paul in the fleshe the affectes of sinnes which were by the law c. In these wordes he semeth so to speake of sinnes and of wicked affectes as though before the lawe they were not in vs. But that we shoulde not erre from the meaning of Paul we ought to know that we all haue from our birth a corruption and lust naturally grafted and planted in vs which continually stirreth vp in vs wicked motions and rages and sundry kindes of vices And these motions and violences Paul calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there is a difference betwene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are called moderate and laudable affections But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are more vehementer affectes which are caried with a greater force These strong affections are sayd of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by an inward force mightely to worke And therefore there is sayd to be in the sede and likewise in the minde of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a certayne power which although it be hidden yet is it of most great efficacy Now these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or vehement affectes are sayd to be by the lawe not that they were not before but partlye because by the lawe they are made open and partlye for that when as the lawe withstandeth them as a let in their waye they are made much more vehement And therefore Augustine in his questions vnto Simplicianus Vehementâ— affects why they are sayd to be by the law the first question Sinne sayth he is increased by the lawe fyrst because by it it is knowen secondly because by it it is the more prouoked For we contend to that that we are forbidden And he addeth that sinne by the lawe is made more greeuous for the lawe being once put we are made transgressors When he sayth that these vehement motions are of efficacy in our members by members he vnderstandeth all the powers and faculty both of the soule and of the body Neither yet ought we to thinke Paul accuseth not the nat 〈…〉 coÌ„stitution of the body that Paul accuseth the naturall constitution of the body and of the members Only he condemneth the wicked affectes which range abroade through these partes Chrisostome applieth this repreheÌ„sioÌ„ to the thoughts But this vice is spred abroad through out all the powers both of the soule and of the body The Marcionites Valentinians and Manichies which condemned the lawe as proceding from an euill God tooke occasion out of this sentence of Paul and certaine other like places Vnto whome Augustine maketh answere in his 4. Sermon De verbis Apostoli For he sayth That they beguile Christians not such as are simple but such are negligent For it is no hard matter sayth he euen of these selfe same thynges which the Apostle hath
writtē in the selfe same chapter to refell the blasphemies of these mē Which sentence of that holy man confirmeth that which we haue oftentimts sayd namely that the holy scriptures touching these thinges which pertayne to saluation is The holy scripture is sufficient touchinge those thinges whiche are necessary to saluation Vnles we had bene in the flesh the law had not hindered vs What is to be in the flesh sufficient and may be of the faithfull vnderstand so that they be not sluggishe and slouthfull and neglect the reading of the holy scripture Hereafter when we come vnto it we shall declare in what maner and with what moderation and wisedome the Apostle defendeth the lawe And as touching this sentence we ought to note that Paul therefore sayth that the wicked affectes of sinnes by the lawe were of efficacy in our members because we were in the fleshe Vpon this is the blame to be layd and not vpon the lawe For vnles we had bene in the fleshe the lawe had nothing hindred vs. And to be in the fleshe is nothing els but to be stirred vp by our owne strengthes and to be moued and impelled of our vitiate and corrupt nature for whatsoeuer is in vs besides the spirite and grace is called fleshe Wherfore in that in vs are encreased sinnes and lustes that commeth hereof for that we are in the fleshe Men vse as much as lieth in them to eschew a pestilent and hurtfull ayre So we also if we will be saued must abhorre and flye this contagiousnes of the fleshe and flye vp into heauen vnto Christ And we can not depart from the fleshe but by death And for that cause Paul exhorteth vs that by the body The flesh a slippery place of Christ we should dye vnto sinne For the fleshe is a slippery place Wherefore so long as we abide in it we must néedes oftentymes slide Wherefore we must cleue fast vnto Christ which may so gouerne and vphold vs that in this slippernes of the fleshe we fall not into eternall destruction But now ye are deliuered from the lawe being dead vnto it wherein ye were holden c. Now he returneth vnto that estate wherein we are now placed by Christ Now sayth he are we deliuered from the lawe he sayth not from the fleshe or from sinne for these two thinges he counteth for one and the same Being dead vnto it wherein we were holden He sayth not that either sinne is dead or that the lawe is dead He sayth only that we are dead By that wherein we were holden he vnderstandeth the lawe and not sinne For in the Greke is redde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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
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
they be moued with lesse desire to sinne and if they take lesse pleasure in their sinnes yet take they so much in them that they cannot be plucked away from them If with any zeale they heare the woorde of God yet when they haue heard it they haue it in derision when as they hope that those things which are in it promised shall happen vnto thâ—m leading their lyfe in such sort Wherfore we sée that all these thinges stray from the marke and appoynted end And seing that al these motions are of small efficacy and leaue men vnder the wrath of God there can nothing that is sound be hoped for at their handes But let vs heare what Esay in his 58. chapter pronounceth of this kinde of workes They seeke me sayth he dayly and wyll know my wayes as a nation that wrought righteousnes and had not forsaken the statutes of theyr God They aske me of the ordinaunces of iustice and they wyll draw nere vnto God Wherfore do we fast say they and thou seest it not we haue afflicted our soules and thou regardest it not Behold in the day wherein ye fast ye seeke that which ye desire and ye all seeke and require your debtes Beholde ye fast to stryfe to debate to smyte wyth the fist Is this the fast that I haue choseÌ„ These wordes of the Prophet most plainly declare that it is sinne before God to enquire after his wayes to fast for a man to afflict himself when as such workes are done without the true worshippyng of God and without piety It cannot be denied but that these are in déede goodly workes and plausible howbeit God the iust iudge reiecteth them Augustine in his bookes of confessions in himself setteth God reiecteth works though they be neuer so goodly to the shew forth vnto vs a plaine example touching this matter For he describeth the motions which he suffred in his minde before he was conuerted vnto Christ For thus he writeth in his 8. booke and 11. chapter I liued in my bond vntill the whole was broken in sonder wherwyth although beyng very little I was holden yet I was holden Thou in my eyes O Lord dydst by thy seuere mercy double the scourges of feare of shame I sayd wyth my selfe inwardly Behold now let it be done Now in a maner I knew it and dyd it not And wythin a very little I euen nowe touched it and held it and touched it not neyther helde it And the worse they beyng in custome preuayled more in me then the better thyng vnaccustomed And that very moment of tyme wherin I would become a new man the nearer it approched the greater horror it draue into me I was holdeÌ„ back by trifles of trifles by vanities of vanities by myne old wanton louers whiche priuely whispered doost thou now forsake vs And shall we neuer any more after this tyme be wyth thee And from this tyme forward wylt thou neuer vse this or that And I began now to harken vnto them a great deale lesse then halfe These things mencioneth Augustine accuseth the meane works that he did before his conuersion as sinnes Whatsoeer wanteth his perfection is sinne A similitude Of the Publicane he and accuseth them before God as sinnes whiche yet are so highly commended of these men These were in dede meanes wherby God brought Augustine vnto saluation howbeit they were still in him sinnes For he obeyed them not but corrupted them with many abuses so that he could not be with efficacy chaunged by them But whatsoeuer wanteth his due perfection is sinne But these Sophisters are like serpents called Hydra for one argument being as a hed cut of there ariseth to them an other They obiect vnto vs the Publicane which thus prayed in the temple God be mercifull vnto me a sinner And he is said to haue returned to his house iustified Wherfore say they he was a sinner wheÌ„ he prayed For we read that he was afterward iustified But his prayer pleased God Wherfore we may say they do workes acceptable vnto God euen before we be regenerate But these meÌ„ should haue remembred that this Publicane prayed which as we haue declared of Cornelius he could not haue done without faith For how shall they call vpon hym in whoÌ„ they haue not beleued Wherfore he was iustified eueÌ„ then when he prayed Nether maist thou so vnderstaÌ„d these words as though he should be then first iustified When the publicane prayed he was iustified wheÌ„ he had finished his prayers For although it be said to be afterward done yet doth it not therof follow that it was by no meanes done before He obteyned a more perfecter iustification a more ampler spirit a more nerer féelyng of the mercy of God He calleth himselfe a sinner and that not vnworthely partely for that If he were iustified why then calleth he himselfe a sinner he still felt in himselfe that which he misliked For alwayes how iust so euer we be yet are we commaunded to pray Forgeue vs our trespasses And partly for that in minde he called to minde how greuous sinnes he had committed before he was iustified And holy men ought in their prayers chiefly to weigh and to consider how great the burthen of their sinne is For when with their prayers they come vnto God they are moued with a true repentaunce to say with Dauid My bones are consumed away in my crying out continually day and night is thy hand made heauy vpon me my iuyce is dryed vp as the moystnes of the earth is dryed vp in the sommer Euils without number haue compassed me about Myne iniquities haue closed me in on euery side that I could not see they are encreased more then the heares of my hed My hart hath forsakeÌ„ me I acknowledge my wicked actes my sinne is alwayes before me Against thee against thee haue I sinned don euil before thee And to that end holy men should afterward the better beware of sinnes God stirreth vp in theÌ„ a most sharp feling of his wrath the they may acknowlege what they had deserued vnles God had holpeÌ„ them by his sonne He openeth also theyr eyes that they may se what his fatherlye chaistisemente is towardes them and that the same maye be the better felt he oftentimes differreth from them the tast and fealing of his mercy Therefore they crye Make me to heare thy ioye and gladnes that my bones being humbled may reioyce hide thy face from my sinnes and blot out all mine iniquities A cleane harte create in me o God and renew a right spirite in my bowells cast me not away from thy face and take not away thine holy spirite from me Wherefore they also that are They that are iustified do still pray for theyr sinnes iustefied doo pray that that infirmity which is still remayning be not imputed vnto them They call to minde the thinges wherin they haue before greauously sinned and they
men not yet regenerate First they are free froÌ„ the seruitude of coÌ„pulsion Farther in morall and ciuill workes they are able to do many thinge by their free wil Finally euen amongst sinnes they haue some choyce and somtymes imbrace this sinne and somtymes that sinne as their will serueth them But yet are they not so frée that they do those things which please God They are also will they or nill they obnoxious vnto the miseries and calamities of this life Now resteth to Of the liberty of men regenerate speake of the libertie of men regenerate Which besides that it is not lesse then that which we haue sayd is in wicked men yet in this pointe it goeth beyond it that it can attaine to good works which are acceptable vnto God For who knoweth The godlye may reach vnto those workes which plese God not but that that worke of Abraham wherin he was redy to sacrifice his sonne was most acceptable vnto God For therfore was he highly commended euen by God himselfe Paul to the Phil. calleth their almes sacrifices hauyng a good sauor And vnto the Hebrues we are taught that God wonderfully delighteth in such sacrifices And hereof it commeth that Paul admonisheth the Phil. with feare and with tremblyng to worke their owne saluation But what nede we any other testimonies when as the iudge himself in the last day shall reckeÌ„ vp the good works The regenerate haue liberty by the benefite of God and not by theyr owne merites We are in the first impulsioÌ„ of the holy Ghost onely suffrers After regeneration we worke together with the holy ghost Definition of sinne which godly men haue bestowed vppon the members of Christ Wherfore seing men regenerate are good trées it is agreable that they both can and do bring forth good fruites Although they which are so regenerate ought neuer to forget yâ— they haue not obteined this libertie by their owne merites but by the benefite of God For he hath made them a new and in stede of a stony hart hath geuen vnto them a fleshy hart Finally it came not of themselues but of the heauenly father that they should be drawen vnto Christ For vnles they had bene by God the heauenly father with great efficacy persuaded inwardly in the minde they would no lesse haue fled from Christ then other men Wherfore in that first change or impression of the holy ghost our minde only suffreth as they vâ—e to speake B 〈…〉 after yâ— we are once persuaded changed we are so restored the we are able to worke together with the holy ghost grace And in what sorte this restoring of frée will is is â—o be coÌ„sidered by two principall pointes out of which we at the beginning when we described the nature of will declared commeth whatsoeuer error and whatsoeuer sinne is in election or choice namely for that when we deliberate touchyng any matter either we are vtterly ignoraunt what is iust and what is vniust or els for that though we sée what is iust or vniust yet lust and perturbation entermingleth it selfe which by their great force cause vs to preferre the weaker reasons before sure and firme reasons Wherfore the knowledge of that which is vpright cannot take place For the violence of the affections and the whole bent of yâ— minde is fixed vpon those reasons which serue for pleasures and lust And the stroÌ„ger and honester arguments are not considered and therfore they burst not forth By the benefite of regeneration both the vnderstanding and also the appetite is hâ—lpâ—n into effect But by the benefite of regeneration both these discommodities are holpen For as touching the first the light of fayth is present which by adding yâ— rule of the law of God manifestly in yâ— practising of things vnderstandeth what things are iust and vniust Farther although all prauity or corruption of the affections be not vtterly taken away yet by the power of the holy ghost is it so broken weakned that it is not able to hinder the vpright election or choise as it was before able Howbeit for that this lust so long as we liue here can not vtterly be coÌ„sumed The libertye also of the godly is vnperfecte therof it coÌ„meth yâ— this libertie to do such things which please God which is geueÌ„ vnto the godly is not perfect or absolute but weake mayned is in that sort set forth in the holy scriptures For holy men are by many wayes excedingly letted yâ— they can not as they would and as the law requireth exercise these works which are acceptable vnto God For alwayes they fele a law in their members which resisteth the law of the minde and will they or nill they they are led away captiues into the law of sin For as vnto the Galathians it is written The flesh so lusteth agaynst the spirite that they do not the thinges which they would And we haue heard We are not by the imperâ—ection of our liberty leteâ— but that we worke together with God The regenerate are called the meÌ„ of God and not simple or â—aremen Paul complain that he did not that good which he earnestly desired but rather that euill which he hated Godly men in mind in dede serue the law of God but in flesh the law of sinne In whom yet this is a notable gift of God that they excedingly bewaile and lament these impediments so that although they doubt not but that they haue the first fruites of the spirit yet they grone and feruently desire a perfect restoring There happen moreouer vnto them daily falles which admonish vs how weake this our liberty is Wherfore Iohn saith If we say we haue no sinne we deceiue our selues and the truth is not in vs. Iames also saith We all offende in manye thinges And the Lord bath taught vs in our daily prayer to cry vnto the Father Forgeue vnto vs our trespasses Howbeit we are not by this imperfection of liberty letted but that we woorke together with God and frame our selues as apte instruments vnto the holy ghost Wherfore Paul admonished Timothie to stirre vp the grace which he had in hym And in the first epistle to the Corrinthians he admonisheth them to apply theÌ„selues to the frée gifts of God and that to the more excellenter as though their diligence were required to be able to vse rather this gyft of the spirite then that But those which are sayd to haue these things are not simple and bare men but forasmuch as they haue the grace and spirite of God they are now called the men of God And bicause they are the men of God they are also called perfect and instructed vnto euery good worke Wherfore we confesse that men regenerate in Christ haue all that liberty which we graunt vnto the vngodly and moreouer they are also able to do workes which are acceptable vnto God although they be not frée neither from sinne nor froÌ„ the calamities and
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„
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
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
euerlastinge damnation And Esay sayth of the damnâ—d Theyr fire shall not be quenched and theyr worme shal not dye And to omitte all other testemonies which are infinite Christ himselfe is promised in the Law For he himselfe sayth that Moses wrote of him Paul sayth that he was the end of the Law Farther there are many such other testemonies both in the Gosples and in the Epistles of Paul whiche are all taken out of the old testament Chrisostom sayth moreouer That the elders vsed outward purifications Nether doo we deny but that they were bound to a greate many more and greauouser ceremonies then we are and yet are not we altogether The elders were bounâ— to more ceremonies theÌ„ we are Circumcision the sacrament of regeneration as is baptisme Chrisostom herein erred for that he thoughte that the elders were forbidden onely the outwarde woorke As we are not vtterly without feare so wer not the elders altogether without loue without outward signes For we also haue bread wyne and water as elementes of our sacramentes but one and the selfe same Christe was common both vnto our sacramentes and vnto theyrs For no man can denye but that circumsion was the sacramente of regeneration euen as is also our Baptysme Yea also the verye Schoolemen confesse that orygynall sinne was forgeuen the elders in Circumcision Wherefore sentence oughte not so lightly to haue bene geueÌ„ that they had only outward purifycatioÌ„s But this is a great deale more sorer that he addeth That they restrained their haÌ„ds froÌ„ euill works but we restrayne both yâ— minde and coÌ„science Chrisostome semeth alwayes to be of this minde that the law prohibited onely the outwarde worke and that the Gospell afterward prohibited anger hatred and lust of the mind and considered not that the elders had also this commaundement Thou shalte not lust and that the Prophets euery where required Circumcision of the hart and that in the first commaundement are comprehended faith hope charity and whatsoeuer pertayneth to the spirituall motions of the minde But whereas he saith that they were impelled by feare and we by loue it is true in dede after a sorte but yet not so that they were vtterly without loue and we vtterly without feare But of this matter we wil speake more at large afterward But that is most vntrue of all that he saith that they performed the lawe but we farre passe those thinges which are commaunded in the lawe For as we haue els where proued not euen the regenerate can so frame their workes that they can in all pointes satisfye the lawe of God He addeth moreouer that they could not be corrected and amended but by stoning mayning burning and other such like kinde of punishementes but we are only excommunicated when we deserue to suffer the extreamest punishement that the Church can lay vpon vs. But he should haue remembred that those punishementes which he maketh mencion of were ciuill punishementes which our Christian magestrates also inflict vpon malefactors But they saith he had only in name the honour of adoption and of children but we haue it in very deede Vndoubtedly it can not be denied but that God was in the olde Testament called the father of his people For of theÌ„ he sayth that he had called his first be gotten sonne out of Egipt The elders also were the sonnes of God by adoption And Moses saith in Deutronomy Thou hast forsaken God which begat thee And Malachi in his 2 chapter There is one God and father of vs all And Esay I haue nourished and brought vp children and they haue despised me And doth not Paul say Vnto whome pertaine the testamentes and adoption He spake then of the fathers of the Israelites of whome was Christ according to the fleshe And moreouer I said ye were Goddes and all the children of the highest They also called God their father when they sayd in Esay Thou art our father for Abraham was ignorant of vs and Israell hath not knowen vs. And so great an affection did God the father beare towards them that he saith Can a mother forget her child But although she can yet will not I forget thee And as Chrisostome hath thus written in this place so hath he in other places also many thinges like vnto the same which as I sayd are warely and with iudgemeÌ„t to be red Augustine entreating vpoÌ„ this place saith that here is put a differeÌ„ce of the olde new TestameÌ„t of which the one is set in feare the other in loue He addeth moreouer that it is without controuersye that the spirit of adoption it the holy ghost But the spirit of bondage he thinketh to be that which hath the power of death that is Sathan For so many are held vnder the euill spirite as are destitute of grace and being not regenerate liue vnder the lawe For they are addicted vnto temporall thinges and obey theyr lustes noâ— in dede through the default of the lawe but for that they themselues are strangers from Christ and from God For they can not obserue the lawe of God And therefore they are both wrapped in sinnes and also tossed with continuall furies He also signifieth that of this place there is an other interpretacion as though the spirite here should signifie our minde which is sometimes the seruaunt of lustes and sometimes liueth vnder the liberty of the sonnes of God But this opinion he saith can not stand for that the spirite of adoption is a litle The spirite of adoption is not our mind but a breathing from God afterward plainly sayd to be externe and accidentary namely being breathed in vs by god For so Paul writeth It is the spirit which bereth witnes vnto our spirite that we are the sonnes of God Which wordes plainly declare that there is to be put a difference betwene that spirite which perswadeth and that spirite which is perswaded And if this be true of the spirite of adoption the same opinion also must we haue of the spirite of bondage Wherefore herein Augustine agreeth with Chrisostome that they whome he thinketh to be vnder the spirite of bondage are quite voyde of the spirite of God For those kinde of men he affirmeth not to be regenerate and that they are also straungers from God yea rather addicted vnto the spirit of Sathan of whome we can not vnderstand Chrisostome to speake For out of the lawe and the sacramentes bringeth he a reason why the elders wanted the spirite But Augustine denieth that this came to passe thorough the default of the lawe Wherefore his sentence is more probable then Chrisostomes Howbeit herein I agrée not with Augustine to thinke that by the spirite of bondage is to be vnderstand Sathan For here as I said are to be vnderstand two effectes of the holy ghost The first is when we are touched with the The spirite of adoption and the spirite of feare is the spirit of God knowledge of the lawe and conscience of
the diuine nature brethern of Christ and childreÌ„ of light and that we also sinne not for he which is borne of God sinneth not and that we loue our neighbors and our enemies that we may resemble our heauenly father who maketh hys sonne to shyne vpon the good the euil sendeth raine vpon the iust the vniust And finally that we be peacemakers for they shall be called the sonnes of God But our adoption is not such that we should thinke that we are borne of the substance of God For We are not the sonnes of God as begotten of hys substaunce that is proper to Iesus Christ only For the word of God is by nature borne of the father which thing yet the Arrians denied For forasmuch as they made the sonne of God a creature they must nedes say that he was not the sonne of God by nature but by adoption Greate vndoubtedlye is our dignitye For we are so highlye exalted that we be not onely called and are the sonnes of Christ called his Apostles bretherne God but also haue Christe to our brother Wherefore Christe when hee was risen agayne sayde vnto the women Goe and tell my brethren And althoughe the elders were not quite voyde of this dignitye yet had they it not so publiquely declared But this was no let at all that many amongest theÌ„ were weake For we also in the Gospel haue many weake ones For Paul saith vnto the Corrinthians that he could not speake vnto them as vnto men spirituall for that they were carnall and therefore he was fayne to féede them with milke Which selfe thing is written vnto the Hebrues And contrariwise they had men strong in fayth of whome we caÌ„ not doubt but that they were in thys The fathers in the olde time attained to the adoption of childreÌ„ adoptioÌ„ most excellent And that so it was at that time also the Apostle testifieth in thys epistle the 9. chapiter for he sayth Vnto whome pertayueth the adoption and the glory and the testament and the geuing of the Law and the worshipping and the promises and vnto whome pertayne the Fathers Here we se that adoption pertayned vnto them also Ambrose vpon this place teacheth that of thys adoption springeth vnto godly men greate security And doubtles forasmuch as this commeth We are more certaine of this adoption then we are of our carnal fathers Alexander the greate vnto vs thorough the spirite whereby we are inwardly moued we ought to be farre more certayne that we are the sonnes of God then the sonnes of thys worlde are certayne that they are the sonnes of them whome they call fathers For oftentimes the mothers deceaue both the husbandes and the children But the spirite of God deceaueth no man Long since flatterers went about to perswade Alexander that he was not the sonne of king Phillip but of Iupiter Afterward when he saw that there came bloud out of a wound which he had geuen him he lawghing sayd that that semed vnto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is common bloud and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yâ— is the bloud Gods But we though we suffer many things yea loose our life for Christes sake yet notwithstanding ought to be fully perswaded yâ— we are the sonnes of God For to the end we should not any thing doubt of that matter we haue not only a testimony of the spirite but also euen the sonne Christ hath taught vs to call God father of God hath taught vs to call God Father and to inuocate him by that name And this forme of prayers ought to call vs backe from all kinde of wickednes and from all maner of filthy works and also to put vs in minde not to degenerate from the nobility of so greate a father and that we in no case dishonour hym For it is taken to be a greate reproch vnto fathers to haue wicked childreÌ„ And forasmuch as we can not as we haue sayd attayne vnto this adoption but thorough Christ and his spirite nether the Iewes nor the Turkes nor men straÌ„gers from Christ can call vpon God as vpon theyr father By vvhome vve cry Abba father This selfe same maner of speach the Apostle vsed vnto the Galath For thus he writeth Bycause ye are sonnes God hath sent the spirite of his sonne in which we cry Abba father After this selfe same maner Christ our first begotten brother prayed vnto the father in the garden sayinge Abba father let this cuppe passe away from me Nether is it to be meruayled at that the Apostle ioyned a Greke word and a Syrian word together whiche tounge What is ment by the ioynyng together and repeticion of two tonges was then commonly vsed of the Iewes For first this repeticion serueth to vehemency of speach Farther the Apostle semeth by a certayne mistery to teach that as well the Gentiles as the Iewes shoulde be indifferentlye pertakers of thys adoption in both whiche tounges God should be called vpon by the name of father In the primitiue Church were kept still of the interpreters some Sirian words which were then in vse which we rede sometimes in yâ— holy scriptures as Messias Cephas Talitha Cumy Maranatha Rabby Osianna Alleluia and Amen For those words were theÌ„ most perfectly knoweÌ„ especially wheÌ„ as betwene the Ethnikes the Iewes yâ— were coÌ„uerted vnto Christ was a most straight bond of loue in a maner a perpetual familiarity But we must not thereof gather yâ— in yâ— We must not vâ—eâ— strange tounge in the church The inuocation of the godly is the worke of the holy Ghost How vnto prayers to ascribed our saluation seruice of God should be vsed a straÌ„ge tounge For yâ— the holy ghost hath manifestly forbidden vs. Paul in this place wheÌ„ he maketh mencion of inuocation declareth the worke of the holy ghost which it straight way sheweth forth vpon the children that are adopted and now regenerate And of so greate waight and force is this work that the Apostle doubteth not by the testemony of the Prophet to attribute vnto it saluation For he saith as afterward shal be declared Euery one which calleth vpon the name of the Lord shal be saued Not that our prayers can merite salution for that is apprehended by faith only And therefore that we should not be deceaued he straight way expresseth in what maner he ascribeth saluation vnto them For he saith How shall they call vpon him in whome they haue not beleued Which wordes plainly teach vs that that which is written of prayers is to be attributed vnto faith as vnto their roote But because in this place is mencion Whether the adopted be free from all feare of God Dâ—finition of feare made of feare for the Apostle thus writeth Ye haue not receaued the spirite of bondage agayne vnto feare it shall not be from the purpose briefely to sée whether Paul meaneth that we are deliuered from all kinde of feare or no First
it should not desperation would easely succede For euen as the lawe ought alwayes to be ioyned with the Gospell so also ought feare to be euer ioyned with faith We do not so embrace the Gospel but that we alwayes thinke vpon the obedience of the commaundementes of God And when we see how often and how greeuously we fall we call our selues backe agayne to repentance And contrariwise the lawe is not to be receaued without the Gospell for if it should we could neither obey it without Christ nor also obtayne pardon for the offences which we haue committed against Paul calleth vs back from that feare which wanteth faith The propriety of the giftes of the holy ghost How many the giftes of the holy ghost are it Wherefore Paul calleth vs not backe vtterly from all feare of God but from that feare only which wanteth faith and which flieth from God as from an enemy and from a cruell tyranne But that feare which hath faith to moderate it can not be reproued For it is the gift of the holy ghost as we rede in the xi chapter of Esay And the property of the giftes of the holy ghost is that by them we remitte all our vertues and affectes to the moderation of faith and make them to serue God truly and sincerely And these giftes are commonly counted to be seuen And if a man demaunde how they proue that straight way they cite the 11. chapter of Esay But if we examine that place by the Hebrew verity we shall finde there only sixe giftes namely the spirite of wisdom of vnderstanding of counsell of fortitude of knowledge and of the feare of the Lord. But these men were deceaued by the lattine translation which followed not the Hebrew verity but the 70. interpreters For they betweene the spirite of knowledge and of feare haue put the spirite of piety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is pertaining to the obedience of God Whereby it seemeth that they ment to interpretate what y◠feare of God should be which should light vpon the Messias of whome is in that place mencion made For that feare was neither seruile What manner of feare was in Christ nor filial but only an obedience piety and reuerence towardes God his father Neither haue the 70. only once so interpreted the feare of God For in the booke of Iob where we rede Fearinge God they haue turned it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Obeying God Howbeit vndoubtedly we ought not to contract into so narrow a number the giftes of the holy ghost to thinke them to be only sixe or seuen The nomber of the giftes of the holy Ghost◠is great For besides all those which are reckoned in that chapter the same Esay in an other place reckoneth the spirite of iudgement and of zeale and Zachary maketh mencion of the spirit of righteousnes and Paul here of the spirite of sanctification and Iohn of the spirite of truth Paul againe in an other place of the spirite of adoption and to the Ephesians of the spirite of promise and a greate many other like giftes And this so being let vs now see how both in this life and in the other life feare may haue place The Saintes when they are in heauen What manner of feare can be in those which are deade for that they shal then haue perfect charity properly to speake of feare as it is a motion stirred vp by reason of some greeuous euil that hangeth ouer vs shall haue no feare This doth Augustine confesse vpon the 5. Psalme vpon these wordes I will worship towardes thyne holy temple in thy feare But in them can only be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y◠is obedience reuerence worshipping piety towards God as the 70. haue expounded the spirite of the feare of the Lord. And so such a gift mought be found in Christ who otherwise coulde neither feare sinne nor hell fyre nor fatherly chastismentes of God And if a man would say that How Christ feared death he feared death that ought to be vnderstand of naturall feare of which we entreate not at this present And in this maner is Ambrose to be taken when in his booke of the holy ghost he affirmeth that the giftes of the holy ghost are in the Angels Out of which wordes the Scholemen gather that in them is the feare of God For doubtles seing they are in blessed state that can no otherwise be vnderstand but after that maner that I haue now spoken of But touching The saints so long as they liue here can not want the filiall feare the godly in this life we must thus be perswaded to thinke that they can not want the filial feare so that that feare be as I haue before tought in such sort vnderstand that they do not only flye from offending of God and are aferd of falles against his will but also are moued with the feare of hell fire and of the wrath of God and of punishmentes vnto which feare yet a quiet faith and confidence Threatninges in the law are not vaine but profite the saintes also in the mercy of God are as a present comfort For we ought not to thinke that the threatninges in the holy scriptures are vayne for they are profitable also vnto the godly especially when they haue not as yet obtayned perfect charity and absolute regeneration Christ saith vnto the Apostles I wyll shewe you whome ye shall feare namely him which when he hath killed the body can also send the soule into hell fire And Paul to the Corrinthyans bringeth forth examples of the Hebrewes in the olde tyme whereby he declareth that they for abusing the sacramentes of God were destroyed in the desert by which examples he ment to admonishe the Corrinthyans to beware of the like vengeance Many saith he are weake and many slepe And if we would iudge our selues we should not vndoubtedly be iudged But now forasmuch as we are iudged we are corrected of the Lord that we should not be condemned with this world And vnto the Phillippians With feare and with trembling worke your saluation And vnto the Romanes Be not ouer wise but feare Hereby we see that godly men liue not vpō the earth without the feare of God And here feare hath a respect vnto many kindes of euils For the godly are afeard of sinne of often fallinges of the wrath of God of fatherly chastismentes of scourges which God inflicteth also vpō his whē they sinne and finally of hell fire which they sée they haue deserued vnles God by his mercy and Christ by his sacrifice which he offred vpon the Crosse should helpe and succour vs. But what meaneth it that Iohn saith Perfect charity casteth out feare ▪ A place of Iohn declared I know there are some which interpretate those wordes in this sence That they which loue God truly are not afeard for piety sake to put themselues in al maner of dangers neither do
Christ we haue the inheritaunce of the Father common with Christ and we be so wholy grafted into him and altogether knitte with hym that by hys spirite we liue But then shall we come vnto thys inheritaunce when it shall be sayd vnto vs Come ye blessed of my father receaue the kingdome prepared for you from the beginning of the world And we ar the fellow heires of Christ bycause as Iohn sayth when he shall appeare we shall be like vnto hym And Paul sayth to the Colloss Ye are dead ▪ your life is hidden with Christ in God But when Christ What inheritance is your life shall appeare then shall ye also appeare together with him in glory Inheritaūce as it is defined of the Lawiers is a succession into the whole right of the dead person Can this seme a small matter to any man to be made pertaker of the whole right of God Doubtles Peter sayth we are made pertakers of the nature of God Here Ambrose noteth that it is not in thys matter as we se it commeth to passe commonly in the world For the testator must first dye before the successor can come vnto the inheritaunce But God dieth not Yea rather we which are appointed hys heyres do first die before that possession can be deliuered vnto vs. Christ also first died before he came vnto the glory which was appoynted for hym Farther as touching ciuill Lawes the heyre is counted one and the selfe same person with him that maketh him heyre So we are by Christ so streightly knitte together with God that we are nowe one with him as Christe prayed That they may be one as thou and I are one For all thinges are ours and we are Christes and Christ is Gods This inheritaunce obteyne we freely by the spirite of Christ Wherefore the bishoppes of Rome and theyr champions the Cardinalls and false Bishoppes doo wickedlye whiche haue enclosede thys inheritaunce of This inheritaunce we obteyne freely remission of sinnes and of comminge vnto the kingdome of God vnder theyr counterfete kayes so that they can at theyr pleasure sell it and ether thruste downe to hell or send vp to heauen whome they will Here agayne we haue somewhat to saye of Chrisostome For he as before he wrote that the Iewes beynge vnder the Lawe were excluded from the adoptyon of the sonnes of God so here denieth that they were the heyres of God And he citeth to confirme this sentence that place of Mathew He shall destroy to nought the wicked Many shall come from the East and from the West and shall rest with Abraham Isaac and Iacob but the children of the kingdome shall be cast forth a dores Againe The kingdome of God shall be taken from you By these places thinketh he it is manifest that this inheritaunce pertained not vnto the Iewes But we herein also can not assent vnto him For God said vnto Abraham I am thy most ample reward And in y◠The fathers also in the old testamente were heires parable or rather the history of the Gospell the poore man Lazarus was sene in the bosome of Abraham Which what other thing was it but that he had obteined the inheritaunce of God and of Christe Paul to the Galathians sayth An heyre so longe as he is a childe nothinge differeth from a seruaunt when as yet he is Lord of all but is vnder tutours and gouernours euen vnto the tyme appointed of his father Which wordes plainly declare that the elders although by reason of the law and of ceremonies they liued after a certain seruile manner yet were in dede heyres although they were but children And that estate endured vntill the commyng of of Christ But that which Chrisostome bringeth out of Mathew is not spoken of y◠Many false Christians also which shall not possesse the kingdome of God good and godly Iewes but of the wicked and noughty husbandmen which slew the heyre Wherfore by such sentences we ought not to condemne all the Iewes in the olde tyme or to exclude them from the inheritaunce of God yea rather we ought to thinke that the vngodly Christians shal not be delt with one whit better then they were delt with For there are amongst vs many hypocrites and vngodly persons which as Paul sayth shall not possesse the kingdome of God And at this day if a man should looke for the church of Smyrna and y◠church of Philadelphus and many other churches which were in tymes past of great fame in Asia and in Siria he shall finde them either vtterly ouerthrowen or els miserably intreated vnder the tyranny of the Turke and no lesse afflicted then the Iewes are at this day which liue captiues vnder the Christians or vnder the Turkes If so be that we suffer with him that we may also be glorified wyth hym Euen as before he taught that we are made certaine of our adoption by inuocation or prayer wherin the holy ghost beareth witnes together with our spirite y◠we are y◠sons of God so here he sheweth a testimonye whereby we may be made more certain of attainyng vnto this ▪ inheritance which he hath spoken of Ye shal Crosses aduersities are tokens that we shal obteyne the inheritance without all doubt saith he obtein it For ye shall raign with Christ forasmuch as ye haue already attained to suffer with him Wherfore tribulations crosses are tokens and arguments wherby we may gather that we shall be the heyres of God Paul sayth vnto the Philippians That vnto them it is geuen for Christes sake not only to beleue in him but also to suffer for hym This first gift which we se we haue now obteined maketh vs certaine of the latter y◠we shall at the length not be defranded of it For no small or light power of God is declared in thē which valiantlye for paciently piety sake suffer aduersities persecutions I know there are some The condition or estate b◠which we must passe vnto the eternall inheritance which interpretate these wordes otherwise that Paul should seme to ascribe a certaine condition or estate by which we shall passe vnto the eternall inheritaunce namely if we haue first suffred many thinges And doubtles the Gréeke particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is turned if so be may be drawen to either sentence This is certaine that Paul here maketh a certaine digression although it be soft and hidden to comforte these men for the afflictions which they suffred But yet departeth he not frō that purpose which he had in hande but with one and the selfe same labour both prosecuteth that which he began and also comforteth thē And it is all one as if he should haue said ye shall in dede be heyres but yet vpon this conditiō that ye must first suffer many thinges Christ requireth nothing at your hands which he him selfe hath not first performed he leadeth you no other way then that whereby he We shall haue the
as they are now in blessed state and do beholde the face of the father it can not be doubtles that they should for our sakes mourne and lament â–ª vnles peraduenture they seme to be in woorser estate then was Lazarus in the bosome of AbrahaÌ„ And moreouer Paul sayth that euery creature is subiect vnto vanity doth not only sigh grone but also shal be deliuered froÌ„ the bondage of corruptioÌ„ all which things can not fall vpoÌ„ the nature of Angels But saith Augustine nothing is rashely to be pronounced it is inough so that we beware of the absurd and fond opinions of heretiques which touching the groning and mourning of creatures haue fondly and vndiscreatly set forth many thinges In which wordes I thinke amongst others are noted the Maniches But now to speake somewhat of the sentence of Augustine whereby he thought that by euery creature are to be vnderstand men This is certaine that all mankind is to be deuided into two partes for some men are godly and some vngodly TheÌ„ is it to be demaunded whether of these with so feruent a desire waight for the reuelation of the sonnes of God I thinke no man wil say yâ— the vngodly do waite for it for they haue no care at all what shall happen in an other world Wherefore there remaine only the godly who forasmuch as they are such they are The vngodly are not carefull for the glory to come Onely the godly and the sonnes of God desire the glory to come without all doubt to be called the sonnes of God Wherefore it followeth that only the sonnes of God be they whiche waite for the reuelation of the sonnes of God and so they shal be one and the selfe same which both desire and also are desired But it semeth that Augustine was not hereof ignorant For he sayth that the sonnes of God forasmuch as they are now oppressed with sondry cares and troubles do desire a better estate which they hope shall one day be reuealed And this oftentimes happeneth that they which are in a carefull and hard estate do ernestly desire that they may once at the length attayne to a quieter condition But if we consider those thinges which Paul straight way addeth And not only it but we also which haue the first fruites of the spirite c. We shall see that godly men and such as are endued with the spirite of God are distinguished from the multitude of other creatures For so meaneth this particle Not only Although I know that there are some which by those which are saide to haue the first fruites of the spirite vnderstand not all Christians vniuersally but only those which at that tyme had great plenty of the spirite such as were the Apostles and Paul himselfe a few certaine others which were endued with the spirite of the Apostles as if it should haue bene sayde The reuelation of the glory of the sonnes of God is waited for not only of all the godly but also of vs likewise which are endued most aboundantly with the spirite of Christ so that the argument is taken An argument taken of the iudgement of the excellentest men of the iudgemente of the exellentest and wisest men which is of great force other to confirme or to amplify a thing But the Apostle seemeth not in thys place to vse that distinction For before he pronounced vniuersally that we which are of Christ haue his spirite dwelling in vs. Neither in that he maketh mencion of the first fruites of the spirite meaneth he to put a difference betwene the common sort of Christians and the Apostles but he calleth the first fruites The first fruites of the spirite of the spirite that spirite which we haue now for that in an other life we shall haue the full fruites and plentifull profites thereof And Ambrose when he interpreteth that place Not only it but also we which haue the first fruites of the spirite straight way addeth when as he had already spoken of euery creature now he speaketh of men The argumentes also which moued Augustine to fly the common interpretacion are not so waightie and firme that we shoulde attribute much vnto them For in that Paul maketh thinges insensible to desire our saluation and for that cause to grone and trauaile he therein vseth the figure * Prosopopaeia or Anthropopatheia They which are of this opinion are not Prosopopoâ—iâ— is a faining of persons farre out of the way to be found with heritiques and to beleue thinges absurd of the Sunne moone and the starres Here we are in doubt betwene two figures for Augustine followeth this figure to thinke that euerye creature signifieth man We thinke it rather to be the figure Prosopopaeia The controuersy That figure is rather to be vsed whiche maketh the argument of more waâ—ghte and most agreâ—th with the words of the Apostle is which of these two figures is here to be vsed In mine opinion that figure is to be admitted which best agreeth with the wordes of the Apostle and which maketh his reason of more waight and of more vehemency And forasmuch as our sence bringeth to passe ether I thinke it rather is to be admitted First the Apostle as we noted sayth Not only it but also we which haue the first fruites of the spirite c. Which wordes sufficiently declare that he before entreated not of men but of other creatures Farther this reason is of great force to the amplification of our redemption which we waite for when we see that it is wayted for of all kind of creatures Touching the Angels only this exposition seemeth not to be so playne for that they mought seeme pertakers of misery if they should for our sake ether grone or frauaile whome yet we must beleue to be The aungels although they be blessed are not to be spoyled of all manner of affectes holy and in blessed estate But their felicity is no let but that they may be touched with some kinde of affections Peter in his first epistle and 1. chapter sayth that they desire to looke vpon the promises of the Prophetes which pertayne vnto the Gospell For that place is not so to be red as our interpreter hath turned it In queÌ„ desiderant Angeli prospicere that is Vpon whome the Angels desire to looke but in quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is vpon which the Angels desire to looke Wherefore they In quae in the plurall nomber haue in them a desire to sée these promises performed In Zachary we rede that they amongst the Mirtle trées like a troupe of horsemen with feruent desire prayed for the holy city that it might be builte againe I will not speake how in the Gospell we reade that they haue great ioy when they sée sinners conuerted to repentance Wherefore it followeth by an argument of the contrary yâ— of necessity they are gréeued at the stubbernes and obstinatenes of the wicked Touching the soules
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
For while he wente aboute to persuade his bretherne according to the flesh how much he loued them in that he said that he wished for theyr sakes to be accursed from Christe if he had added that he had done it for the honor of Christ whom he worshipped I cannot tell what might seme to be dimished of that loue which he sayd that he bare towards his brethren Wherefore he cunningly kept that in silence wherein yet was the chiefe and principall cause of his desire Howbeit least the prudent reader should in any wise Why he made no mencion of the principall cause of his desire erre he hath so tempred his wordes which follow that by them he may very easely gather what his meaning was For thus he writeth To whome pertayneth the adoption the couenantes the glory the geuing of the lawe the worshippyng the promises of whome are the fathers of whome is Christ according to the flesh who is God ouer all blessed for euer Amen These wordes being well and diligently examined do declare what Paul had a regard vnto in this his so feruent desire Let vs call to memory that the Israelites were called of God that they abode long in the profession of God that they kept the lawes of God a longe tyme that they by innumerable Prophetes receaued promises of Christ to come and of other good thynges Forasmuch therefore as they had bene such men and yet semed now to be excluded and other nations which were ignoraunt of God and geuen to most filthy idolatry were placed in their stede many began to be offended at the prouideÌ„ce fayth and gouernmeÌ„t of God Wherfore ether they blasphemed him or ells they made exclamation openly that this was not the Christ promised in the Law These thinges troubled Paul excedingly much For he would not that in the affayres of the Gospel should be brought in a stage matter or a matter of pastime as though that which god had promised to one people he would geue to an other and as though Christ was borne for the Iewes but profited none but the Gentiles And that Paul was by this reason chiefely moued that manifestly declareth which is a litle afterward added Not as though the word of God The end of Moses request hath fallen away By which wordes he declareth that he admonished vs of these thinges lest any maÌ„ should thinke that the promises of God were not sure And none other entent had Moses wheÌ„ he desired to be blotted out of the booke which God had writen theÌ„ that God should spare the people For he geueth this reasoÌ„ Lest peraduenture it be said that God hath brought a people out of Egipt but was not able to bring to passe that they should obteyne the Land which he had promised them and therefore would he kill them in the desert Nether doth Paul in this place say that he Paul desired not to cease of froÌ„ louing of God Euery man ought to preferre the honor of God before his owne felicity Why Paul wished not this thinge for the Gentils wisheth to be seperated from the loue of God for he would by no meanes cease of from louing of him only he wisheth to be excluded from the blessed coniunction with God to be deuided from the fellowshippe of the Angelles and of the sayntes to be depriued of the fruition of eternall felicity And this thing ought euery one of vs to desire namely to preferre the honor of God before his owne felicity And Paul speaketh not these thinges of the Gentiles as he doth of the Iewes not that he would not doo as much for them also when the like danger of the honour of God shoulde happen but bycause then he entreated not of the Gentiles For they on euerye side of theyr owne accord came vnto Christ wheÌ„ as the Iewes most vehemeÌ„tly resisted him The same Chrisostome vpon Mathew expounding this place It is better that one member bee cutte of and cast away then that the whole body should perishe saith That Paule considered this thing that rather he being cut of and made accursed God might haue glory of the greate body being saued theÌ„ that he himselfe should be saued and a greate multitude of Iewes which were like vnto a certayne greate body should be cast into hell fire This so greate loue of Paul â—arre passeth the affect of all parentes toward theyr Children And so greate was it that Chrisostome writing touching priesthode sayth that he was for a iust cause feared a way from that office bycause he saw himselfe to be farre distant from such kinde of loue The same Chrisostome de prouideÌ„tita dei writeth That Paul desired rather to liue in hell then to se his brethern condemned And he addeth that it was a greater vexation vnto Paul to se the distruction of hys brethern the Iewes then if he himselfe should haue bene tormented in hell For he desired that torment rather then to se his brethern perish miserably Nether was he deceaued in this iudgment For it came not from reason or vnderstanding but from the impulsion of the spirite of God The Schoolemen differ not muche from thys interpretation of Chrisostome For Thomas sayth That Paule neuer wished for the seperation from God which coÌ„meth through sinne nether coulde he wish for it keping charity but for the aduauncement of the glory of God it was Lawfull for him to wish for the seperation from felicity Yea yâ— same Thomas addeth That Paul somtimes desired for his bretherns sake to be seperated from that felicity and to haue it differred for a time For vnto the Phillipians he writeth That to dye should be vnto hym gayne howbeit it was profitable for them that he should abide in the flesh he sheweth that he both desired and also hoped that God would graunt that he might be conuersante with them for a time So saith Thomas mought he also in this place for the helth of hys brethern wish to be seperated from God ether for euer or else for a time But that these These words cannot be vnderstande of a seperation for a time wordes can not be vnderstand of a seperation for a time this word Anathema sufficiently declareth For Anathema signifieth yâ— seperation from commoÌ„ vse which can neuer by any meanes be reuoked or restored againe But this Greke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify not only I did wishe but also I did pray Neyther Paul wished for that thing which could not be done The will is sometimes rauished to thinges impossible ought we to meruayle that Paul wished for this thing although it coulde not come to passe for there is no doubt but that he was one of the predestinate for our will is oftentimes rauished vnto those thinges which are not possible to be done For so prayed Dauid Who shall geue me power to dy for thee my sonne Absolon When yet it could not be that he should dye for Absolon That are
neither dealeth he with them rashly Of this example here alleaged the Apostle concludeth Wherefore he hath mercy on whome he will and whome he will he hardeneth Some contend that this is an obiection vnder the person of the aduersary but the order and course of the wordes if it be diligently considered will not suffer this interpretacion For straight way after these wordes the Apostle himselfe addeth an obiection when he thus writeth Thou wilt say then vnto me why do we yet complayne For who can resist his will Seing therefore that the Apostle himselfe distinctly and playnly sheweth the obiection why should we preuent and of purpose confound the order of his wordes â–ª Any man that is not willingly blind and will not sée may perceaue that this last obiection is brought agaynst those thinges which were now concluded But in these wordes being taken in that order that they ought to be this is worthy of noting that the holy scripture when it entreateth of the iudgementes of God vseth harrible and sharpe words as are these Hebrew words there touching Pharao Caschah hokib bad And in other places to make to erre to The sharpe wordes which God vseth against the reprobate seduce to blynde to make fat the hart to deliuer into a reprobate sense and into shamefull affectes and other such like by which wordes forasmuch as the holy ghosts wil is to cause men with great terror and daunting of the mynde to be aferd of the iustice and vengeance of God they which séeke by fayned interpretations to extenuate and to lenefie them as though God doth nothing touching these thinges but onely as they say suffreth and permitteth do seme of purpose to be enemies to the counsell and decrée of God Goddes will is to shewe forth how horrible and God inflicteth most greuous punishmentes not only vpon the bodies of the wicked but also vpon their minds miserable punishementes â–ª he vseth to inflict not onely vpon the bodyes but also vpon the mindes of the wicked but these men as much as lieth in them wonderfully darken these things It is true in déede that we reade in the booke of Exodus that not only God hardened and aggrauated the hart of Pharao but also that Pharao himselfe hardened his hart but this maketh very much to the explication of the matter so farre is it of that these thinges are repugnant the one to the other For ech part is true both that God hardened the hart of Pharao and also that Pharao himself hardened his hart For Pharao had as al other men also haue Both God hardened Pharao also Pharao hardened himselfe Note diligently this explication God instilleth no new malice into men a peruerse and corrupt nature wherout as out of a spring when occasion is offred burst forth all kindes of sinnes Wherefore when God maketh men destitute of his helpe and leueth them in so corrupt an estate if afterward he lay before them occasions whereby the minde is prouoked it can not be denied but that he after a sort but yet not properly is the cause of the actions that burste forth Wherefore when God is sayd to harden or to deliuer vp into lustes we do not thereby meane that he of his owne instilleth into men any new malice or sinne Some when they heare such wordes imagine that God doth that which men are wont somtimes to do when they fill empty vessels as though man hath no sin but God powreth it from without into him but the case is farre otherwise For man is borne and conceaued in iniquities who then can be without sinne This foundacion Man is borne in iniquity and sinne as firme and founded by the holy scripturs we ought by all maner of means to defend Now forasmuch as man is in this estate namely the childe of wrath and set vnder yâ— curse vnles he be by a peculiar grace and help of the spirit through Christ made whole he hath in himself aboundance of sins wickednes We haue also an other argument which euen the philosophers saw namely that God forasmuch God suffreth nothing in the world to be idle as he is a simple pure act perpetually moueth all things neither suffreth he any thing to be idle But forasmuch as he gouerneth all things most wisely he moueth not things but according to the coÌ„ditioÌ„ of the nature which euery thing hath if we speake of the common and vsuall gouernment of the world He maketh the heauens to moue circle wise for that that motion is most aptest for them and after the selfe same maner he moueth and impelleth other creatures Man is moued of God according to his nature So must we confesse that man is moued of God according to his nature namely to worke by reason and will and that in such sort that his choyce or will is not coÌ„pelled but whatsoeuer he doth he doth it willinglye and of his owne accord whether the same be good or whether it be euill Wherfore forasmuch as in mankinde some are deliuered and by grace and by the spirite red â—med from the corruption of that masse which is contaminated in Adam and forasmuch also as other some are left in sinnes and obnoxious vnto vice therfore GOD séeing that by his perpetuall mouing he moueth all thinges impelleth either of these kindes of men to worke neither suffreth he either of them to be idle Wherfore men iustified and endued with the spirite of God are moued rightly and do thinges acceptable vnto God so much as the condition of this life suffreth by their nature being amended by the power of grace and of faith But they also which are not regenerate are perpetually Aliantes from God in all their doinges sin moued and althoughe sometimes they morallye and ciuilly do some good thinges yet can they do nothinge whiche maye be acceptable vnto God yea rather whatsoeuer they do they alwayes sinne But how that sin procéedeth both of God and of them I thinke I haue sufficiently declared Wherefore it is true both that God hardened the harte of Pharao and also that he himselfe hardened his owne hart And to make this more plaine we wil declare it by this similitude which D. A similitude Luther also vsed Suppose that there were a carter hauing many horses which he continually whippeth forward neither suffreth he them to stande still they beinge driuen forward must néedes moue and as many as are whole and sound of legges and féete do go vprightly but if there be any amongst them that hath lame and diseased fete or legges they also goe when they are whipped forward but yet slowly and euill fauoredly for they halt But that halting should not be vnles they were driuen forward For when the horses stand stil the halting is not perceiued but the beginning of haltinge that is the disease or lamenes of the legges the horses haue in themselues and receaued it not at the carters hande So God
forasmuche as he by his mighty working perpetually moueth and stirreth vs vp maketh vs to light vpon diuers occasions whiche we for that we are euill can not vse well But in this similitude this difference oughte be noted that it lieth in the hande of God by his liberall grace and spirite to deliuer vs from sinne grafted in vs by nature wheÌ„ as it lieth not in the power of the carter to heale the disseased féete of the horses The wisedome of God directeth sinnes to a good ende This moreouer is attributed vnto the diuine wisedom to direct sinnes so brought foorthe to an good ende and to vse those euill thinges bothe to the saluation of the elect and also to the illustracion of his power For the declaration wherof Ambrose vseth a similitude taken of phisitions whiche vse the punishmente of condemned men to the helpe of men For they cut theyr bodies they consider and search the in ward parts and leaue nothing vnsearched that thereby they may vnderstand the beginnings and groundes of diseases and be able afterwarde to heale others And there are thrée thinges chieflye to be weighed in these wordes of the Apostle Fyrst he sayth That it is not of him that willeth nor of him that runneth but of God that hath mercy SecoÌ„dly he addeth To this purpose haue I raised the vp last of al he hath mercy on whome he will and whome he wyll he hardeneth All these kindes of speache are of great waighte to call vs backe from the consideration of our merites to the simple and méere pleasure of God And when we heare that God hardeneth therby we ought to vnderstand nothing els but the effect of the vengeance and wrath God to harden what is signifieth of God whether the same be done eyther by God himselfe immediatelye as they vse to speake or by the deuil or by euil men For al these can do nothing but so far foorth as they are permitted of God Wherefore it is as true that God hardeneth whome he will to shewe forth his power as that is true whiche Salomon saith in the Prouerbs that he maketh the wicked man for the euill day Chrisostome sayth that this example of Pharao may very well be compared with the first For euen as Moses could noe see why some of the people of Israell should bee slayne when as others hauing sinned in the selfe same case were pardoned so now men could not see why onely Pharao was chosen out in whome God would show the seueritie of his iudgements For there were There wer others whiche no lesse resisted God then Pharao many others which no les resisted God then did he Afterward he addeth that the Apostle mought by an example of the Iewes haue confirmed that which he entended but he would with great prudency declare in a king barbarous and a straunger from the people of God that which they afterward should perceaue and se in theÌ„selues Farther he sayth that whereas it is sayd that God hardeneth it signifieth nothing els but that God by his great goodnes patieÌ„ce and lenity suffred Pharao As touchng the first I deny not but that this example of Pharao is very well knit together with that former example concerning Moses although I haue otherwise interpretated those wordes spoken vnto Moses But that God had in them a regarde either to worthines or vnworthines I vtterly deny And forasmuch as we haue before sufficieÌ„tly confuted this we shall not néede in this place to repeate the same agayne But whether to harden be to vse mercy and goodnes towardes any man we will streight waye consider But first I thinke it not amisse to declare Origens mind touching this matter For it maye séeme that out of him as out of a fountaine others haue drawen the principles of theyr error He bringeth a similitude of a good maÌ„ of the house which hath many seruauntes Who considering theyr dispositions to be diuers first of all studieth to know how he may commit vnto euery one an apte chardge according to the conditioÌ„ of euery one of them And therfore those whom he séeth to be meete for husbandry he sendeth to serue in the country those whome he séeth apt to merchandise he sendeth to fayres and to the market those whiche can féede cattell he maketh féeders of cattaile and those whome he séeth more apte for the table and the chamber he kéepeth stil at home In the meane time because that he séeth that by reason of the seruile condition which is in theÌ„ they shall haue néede sometimes of beatings to accomplish this matter he séeketh such natures which of theyr own accord are inclined to cruelty that when chastisemente shall be néedefull he maye haue one at hand which is much more sharper then they whiche néede to be corrected and which for his wicked factes is worthy not so much to be amended as to be put to death whose destruction yet he will haue at the last to be profitable to the amendemente of the rest And therefore when he sendeth him to take vengeaunce he thus saith To this purpose haue I raised thée vp and therfore he saith that Paul writeth not to this purpose haue I made thée least the faulte should seme to be laid vpon the creator but God would haue that malice which Pharao had gotten He stirred vp Pharao saith Origene for that he would not streightway punish him vnto himselfe to be fruitefull vnto others And he sayth that he hardened the harte of Pharao for that he would not take sodeine and full vengeaunce vpon him but would rather vse gréeuous plages continually increasing by litle and litle For by this pacience and goodnes of God was Pharao hardened Thus much Origen vpon these wordes with whome I cannot agrée in two places especially First because that he vniuersally remoueth away from God this hardening and transferreth it wholy vnto Pharao Secondly for that he sayth that he was â—ardened by the patience and goodnes of God Moreouer also for yâ— he séemeth toÌ„ affirme that God chose Pharao to show foorth such examples vpon him for that he was a man most hard and past all amendment For that is farre wide from the frée reprobation of God which as Paul saith commeth from God without any respect of workes The commentaries also which are ascribed vnto Ierome affirme the selfe same thinges and geue a reason why God would choose Pharao aboue all others in whome he would Pharao is now said to haue filled the measure of his sinnes God in the destruction of Pharao prouided for the Israelites so seuerely make manifest his iudgements namely for that he had now filled the measure of his sinnes which thing we reade of the Sodomites and of the Ammorites But this is to affirme that reprobation commeth of euill woorkes They adde moreouer that GOD woulde by the destruction of Pharao prouide for his people of Israell that they shoulde not be afearde of the tyrannes
a stony hart shalt geue me a fleshy hart These men to no purpose imagine that God setteth forth a certayne common grace vnto all men so that whosoeuer will may receaue it as though it were in our power either to embrace it or to reiect it For if it were so the beginning of our saluatioÌ„ should be of our selues and so whilest we go aboute to defend the liberty of our owne will we spoyle God of his election and liberty For if he equally offer his grace vnto all men as these men imagine then shall he predestinate nor elect none for it shall rather lye in men either to reiect God or to elect hym But the scripture euery where attributeth vnto God the election of those whome he will to Our will is not the rule of the election of God be saued And Christ sayth Ye haue not chosen me but I haue chosen you It is a poynt of great arrogancy to seke to bring God into an order that our wyll shoulde be the rule of the election of God This thing me thinketh is very vnwarely spoken of these men to affirme that they are receaued of God which will admitte his grace and they are reiected which will not admitte it Notwithstanding yet these men by such wiles and subtleties satisfye not humane reason which is the thing they chiefly go aboute For if we should graunâ— that which these men imagine namely that that litle or as they call it that moâ—icum whereby we can either admitte or reiecte grace when it is offred is in vs comming of our selues yet forasmuch as it is of all men confessed that God can by his spirite so helpe that little whatsoeuer it be that it shall not decline from vocation nor be ouercome of lustes humane reason will still enquire why he performeth not that especially seing that he may do it without any his discommodity euen onely by his becke Verely if a father should se his sonne in danger to be striken or to fall is it not his duety to helpe him and to It is the fathers part when he may â–ª to deliuer his son from daunger remedy the danger yea rather it is not onely the duty of a father so to be but also of euery good man and chiefly if it may be done without any losse or dammage But this may be without all doubt affirmed of God for nothing can hinder him when he defendeth any by his grace and spirite Neither auaileth this any thing which some say that it is not mete that men should be compelled to good thinges for we say that men desire not to be compelled but to haue their will made good and so changed that it be not ouercome of sinne And that may be obtayned without compulsion for the Saintes which are The saints which are in their couÌ„trey are not compelled to will that which is good already in theyr countrey namely in heauen of their owne frée and voluntary accord cleaue fast vnto God and that perpetually without any compulsion had at all But they obiect that if it were so then should men haue no merites at all For those merites they say consist in that modicum which they say is remayning in vs so that we vse it rightly But here also humane reason will answer What do these thinges helpe with so great a danger and destruction of infinite men Farther it very much pertaineth vnto the glory of God not to ascribe any thing vnto our merites but to referre all whole vnto him Thou seest now into how sondry and blinde mazes these men throw themselues whâ—n they seke to excuse God who hath no neede at all of any such patrone For all the godly ought to be no les assured that the wil of God is iust then they are These men acquite not God by their excuses that God is But what I besech you get these men by these their excuses Forsoth euen this in stede of one blasphemy which they pretend to auoyde which yet in very dede is no blasphemy at all â–ª they vnwares fall into many absurdities Yea at the length they are brought to that poynt that wil they or nil they they holde that some good thing commeth from men which dependeth not of God They crye out that it is absurde to saye that God is the cause of induration God to harden-taken in that sence that was before declared is not absurd But I would gladly know of them vpon which article of yâ— fayth this absurdity lighteth Doubtles vpon none if they so vnderstand the matter as we haue before declared it namely that we must not thinke that God of himselfe poureth any malice into men But if they shal say as doubtles they do say that they so teach that men should not be offended I would know of them what part in man is offended by this doctrine They wil answere I know humane reason But if they so much weigh the offending thereof why do they not disanull in a maner al the articles of the fayth For doth not it thynke that the creation of all thinges is absurde Doth not it thinke the death of Christ If we should satisfie humane reason we must disanuâ— the articles of the faith and the resurrection of the dead is absurde Paul to the Corrinthyans sayth that the naturall man vnderstandeth not those thinges which are of the spirite of God for vnto him they are foolishnes And what in Gods name shall we say that may satisfy humane reason Shall we say that God as touching perticuler thinges hath not a regard to humane affayres but that he onely vniuersally prouideth for the world Or shal we say that he permitteth men vnto themselues and condemneth no maÌ„ vnto eternall paynes For these and such like thinges as they are not disagreable from humane reason so are they most of all repugnant vnto the holye scriptures Wherefore we sée that this deuise though it séeme goodly to the shew and wittye This witty deuise nothing auayleth yet doth it nothing profite these men Now will we examine the sentences of the Prophets wherein God séemeth somtimes to be said to be the cause of deceauing and of error Shall we say that they prayed against the ouermuche lenity of God and sayd after this maner O God why dost thou so long forgeue this people why doost thou not chastise them that they be not so deceaued and erre Here doubtles I cannot inough meruayle at the so great negligence of these men in weighing the sayinges of the prophets Verely if a man diligently read the 60. chapter of Esay Where it is thus read Why hast thou made vs to erre â–ª O God and hast turned away our hart from thy feare He shal sée that this complaint is rather of the deceates and The Prophets praid not against the lenity of God beguilinges of the false Prophetes then of the lenitye of God For Esay prayed not that the people should be
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
he sayth that they were once aleants from God strangers for the testaments and a litle before children of wrath Neither is it a small dignity to be noÌ„bred What are the duâ—ties of them that are made the people of God amongst the people of God for it herein consisteth that we beleue in God and haue our fayth sealed with the sacraments and that we publiquely professe that which we beleue and publiquely and priuatly inuocate and worship our God and so lyue as his woord prescribeth vs and as his spirite suggesteth vs. The latine interpreter hath Et non misericordiam consecutam misericordiam consecutam that is And here which had not obtayned mercy to haue obtained mercy But in Greke it is read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Beloued and not beloued Although Ierome expounding this place sayth that in some bookes it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not hauing obtained mercy and he alloweth this reading better then the other as more agreable vnto the meaning of the Prophet And peraduenture it happened that some writer considering this diuersity of readings thought he would kepe stil ech reading in the Latin translation When as Paul vsed only one And how great a dignity it is whereunto the Prophet and Paul say that the elect are exalted to be made the people of God Iohn declareth in the beginning of his Gospell He gaue saith he vnto them power to be made the sonnes of God namely vnto them which are borne of God and haue receaued Christ Peter also in his epistle had a respect vnto this oracle of Osea For he sayth yâ— we of such which were not his people are made his people and haue now obtained mercy which were cleane voyde of mercy But Origen obiecteth that the Iewes peraduenture in this place will say that these things pertaine vnto them only for in the holy scriptures it can not easely be shewed that the Ethnikes were called not his people and that they should one day be made the people of God Vnto this obiection he thus maketh answere God speaketh not vnto rockeâ— or stones but vnto the hartes and consciences of men Therefore they which worke wickedly and liue noughtely wyll they or nill they heare of their conscience and spirite that they are strangers from God and haue departed from hym as contrariwise when they beginne to amend themselues and to liue holily they heare in their hart that they are the people of God and that they are come to hym and do pertayne vnto hym But if The scriptures plainly testifie the callyng the GeÌ„tles the Iewes would obiect these thinges vnto vs we ought not therefore to go froÌ„ this ankerhold as though the vocation of the Gentiles were not plainly inough testified by the scriptures for they in many places aboundantly teach both namely yâ— the Gentiles of their owne nature are strangers froÌ„ God also that by the grace of Christ they should succeede in the place of the Iewes of which matter we will speake more at large afterward It is true indéede which Origen sayth that those testimonies of the scriptures little profit vs vnles the spirite speake inwardly within our mynde and testify that we are the sonnes of God Chrisostome agréeth with this interpretacion which we haue cited and sayth that the Iewes for that by reason of their sinnes they were reiected were made not the people of God and so became equall with the Gentiles But he sayth it maketh no matter that the Iewes were newly reiected when as the Gentiles neuer at any time were the people of God for the Iewes at the length fell into the selfe same estate All these thinges are excedingly wel to be liked although when That place of Ose why it can not be vnderstanded of the Iewes I diligently weigh that place of Ose I see that he speaketh onely of the kingdome of the ten tribes yea he excepteth the kingdome of Iuda by name Wherfore seing that the prophet prophesieth that that people of the ten tribes shoulde be brought to that poynt that it should be not the people of God and forasmuch as he agayne addeth that the selfe same people should agayne be called the people of God it is manifest that these thinges can not altogether be vnderstanded of the Israelites For those ten tribes were neuer restored froÌ„ that captiuity of the Assiriaâ—s For they which in the tyme of Nehemias and Esdras returned pertayned vnto the tribes of Iuda of Beniamin and partly also to the tribe of Leuâ— which dwelt scatredly in yâ— lots of these tribes Wherfore it semeth yâ— Paul toke the Prophet in this seÌ„ce that he vnderstoode yâ— not only the Iewes should be conuerted vnto Christ but also the GeÌ„tiles Although it may be that they which are blind amongst the Iewes shal in the last time be called home to yâ— Church of Christ as we shal straight way heare in the 11. chapter Now followeth forasmuche as the conuersion of the Gentiles is now proued by a testimony of Ose to declare that which was the second part of the Apostles discourse namely that the nomber of the Iewes which should be saued should be small And thys he proueth by an other Prophet Esay also crieth concerning Israell Though the nomber of the children of Israell were as the sand of the sea yet shall but a remnaunt be saued For he wil consummate and make short his woord in righteousnes for the lord wil make short his woord in the earth And as Esay sayd before Except the lord of Sabaoth had left vs a sede we had bene made as Sodom had bene like to Gomorrha Esay also crieth concerning Israell Though the nomber of the children of Israell vvere as the sand of the sea yet shall but a remnant be saued He sayth yâ— Why Esay is said to cry Esay crieth for that he speaketh playnly and distinctly and when he bringeth him in thus crieng he moueth the Iewes to attentiuenes more diligently to harken vnto theyr crier but in the meane time he semeth to haue had a respect vnto that which is written in Esay the 46. chapter Cry out cease not as a trompet lift vp thy voyce The summe of this oracle is Although by carnall propagatioÌ„ the people of the Iewes hath encreased into such a multitude that it may now be compared with the sand of the sea yet shall few of them be deliuered And this is vnderstanded partly of the time of Ezechias wherin the whole kingdome of Iuda also Ierusalem only excepted was inuaded and partly of the time of the captiuity of Babilon wherein many died before power was geuen them to returne Many of them also would not returne when they might for that they now dwelt freely amongst the Babilonians neither would they returne into Iewry to labours and pouerty and forsake the goodes which they had gotten There wer few of the Iewes conuerted vnto Christ but those
predestination of God is which bringeth to their endes the predestinate although vnto them vnwares and their thinking nothing els Thereby also is declared how great the imbecillity of humane strengthts is when as the reprobate though they take neuer so great labour and paynes yet attayne not vnto righteousnes but are left in their damnation This semeth to be a * A Paradoxe is a stronge sentence not easely conceaued of the common sort Pauls sentēce semeth in dede to be a Paradoxe Paradox which Paul here in this place teacheth namely that they which sought not found and they which ernestly sought were frustrated but yet is this sentence of great force to refell that which the Iewes alwayes obiected agaynst the Ethnikes namely that the Gentiles had bene perpetually straungers from the lawe but they had alwayes bene studious therein For Paul here declareth that that was no let to the saluation of the Gentles And therefore I much meruayle that Chrisostome should say that Paul in this place hath most plainely dissolued the question namely that the Ethnikes were therefore elected of God for that they were worthye and the Iewes were reiected for that they were vnworthy and wicked This place teacheth that they which are conuerted vnto God did not before follow after righteousnes yea rather they were vtterly strangers from it and that they which applied themselues vnto workes and vnto the lawe of righteousnes were reiected And forasmuch as this as I haue sayd is a Paradoxe therefore Paul setteth it not forth simply but rather gathereth it out of the testimonies of the Prophet which he had before alleaged and sayth VVhat shall vve say then As if he should haue sayd This followeth of those thinges Wherin Christ excedingly offended the Iewes which haue bene spoken that the greatest part of the Iewes are reiected together with that their outward zeale or endeuor in the law but the Gētiles were adopted which yet regarded nothing lesse then piety But how much humane reason is here offended thereby it may be perceaued in that the Pharisyes and Sribes therefore spake il of Christ for that he admitted Publicanes sinners And when that sinfull woman came to anoynt and washe the fete of the Lord the Pharisey whose guest he was sayd If this man were a Prophet he would doubtles know who and what maner of woman this is Howbeit we ought to know that that approued and receaued sentence He which seketh findeth is not by these Of that sentence he which seketh findeth What it is to seke wel and to seeke ill The righteousnes whiche we haue by Christ is the mere gift of God Against workes of preparatiō wordes refelled for it is to be vnderstanded of those which seke rightly and orderly But that can not be done but onely of those which are alredy regenerate Of such Christ sayth He which seketh findeth and vnto him which knocketh it shall be opened But what is the difference betwene them that seke well and betwene them that seke ill here is declared For the difference consisteth in fayth and in infidelity Paul for that he was a preacher of the Gospel euery where commendeth vnto vs faith as the instrument whereby saluation is taken holde of Further this place most euidently teacheth that the righteousnes which we obtayne by Christ is the mere and pure gift of God forasmuch as it is geuen to them that seke it not and is not apprehēded of those which gredely follow after it By this reason also are ouerthrowē those which obtrude vnto vs workes of preparation For what proparatiō can there be in those which follow not after rightousnes If our workes should merite as these mē say of congruitie the true righteousnes they could not haue bene iustified who as Paul sayth sought not after righteousnes Further certayne Ethnikes attained vnto such workes as doubtles in a ciuile consideration were good For Socrates Aristides Scipio Cato and such other like exercised moste excellent vertues But of this confidence in the mercy of God which is through Christ breathed into vs by the heauēly spirite they were vtterly ignorant Wherefore they followed after that morall righteousnes and not without prayse attayned vnto it But Paul at this present Morall actions nothing conduce to the obteinement of the righteousnes of God speaketh not of that righteousnes for it in very dede is sinne and nothing conduceth vnto righteousnes Moreouer the Apostle when he sayth that the Gentiles followed not after righteousnes expresseth in word les then he would to be vnderstāded For they did not onely not folow after righteousnes but also they openly withstoode it both in liuing wickedly and also a long while and ernestly resisting the preachers of the Gospell Origen in this place noteth that the Apostle is against himselfe for in an other place he writeth that they are made the vessels of mercy which haue purged themselues from filthynes and at the beginning of this epistle he wrote that the Gentiles were therefore iustified because they had by the light of nature fulfilled the law but here he contrariwise sayth that the Gentiles attayned vnto righteousnes when as they followed not after righteousnes Now Origen in this place when he saw that he was by the very wordes of the Apostle manifestly taken in a snare seketh a subtle wyle to wynde himselfe out but such yet as is very friuolous and weake For Origene maketh a distinction betwene sectari iustitiā and insectari iustitiā he sayth that it is one thing sectari legem and an other thing insectari legem For those he sayth do sectari legem which hauing it described vnto them seke to imitate it which thing the Iewes did vnto whō was set forth the law geuen and written by Moses therfore forasmuch as they did sectari legem they attained not vnto righteousnes But insectari legem he thinketh to be by our works to expresse the law being by the light of nature grafted in our mindes And therfore the Gentiles although they folowed no◠y◠law written for that they had it not yet notwithstanding attayned vnto righteousnes for that they had performed the law of nature grafted in their mindes But this fond deuise is sufficiently Paul here maketh not mencion of the law but of righteousnes of it selfe vttered and confuted For the Apostle when he speaketh of the Gentiles maketh no mencion at all of any law but only sayth that they when as they followed not after righteousnes yet notwithstanding obtayned righteousnes wherefore the argument is sure and firme For which way so euer thou takest righteousnes whether for that righteousnes whiche commeth of the lawe of nature or for that whiche commeth of the law of Moses the Gentiles are said to haue obtained righteousnes without it Wherfore that is vaine How the Gentles did by nature those things which are of the law which Origen so often obiecteth that men therfore are made vessels of
more excellency then the effect especially in that it is such a cause wherfore if workes be the causes of predestinatiō they are also more worthy of more excellency Our works cannot be of more worthines then predestination That which is constant certaine dependeth not of that which is vncertain vnconstant then predestination Moreouer predestinatiō is sure cōstāt infallible How thē shall we appoint y◠it depēdeth of y◠works of frée will which are vncertaine vncōstant may be bowed hither thither if a mā cōsider thē perticulaly For men are a like prone vnto this or y◠kinde of sinne as occasions are offred For otherwise if we will speake generally by reason of the sinne of the firste parentes frée will before regeneration can do nothing els but sinne Wherefore according to the sentence of these men it must néedes follow that the predestination of God which is certaine dependeth of the workes of men which are not onely vncertaine but also are sinnes Neither can they say that they mean of those works which follow regeneration For those as we haue taught spring of Grace and of predestination Neither do these men consider that they to satisfye humane reason We must not so defēd ou◠liberty that we spoile God of his libertie and to auoutch I know not what liberty in men spoyle God of his due power liberty in electing which power and liberty yet the Apostle setteth forth and saith that God hath no les right ouer men then hath the potter ouer the vessels whiche he maketh But after these mens sentence God can not elect but him only whom he knoweth shal behaue himselfe wel neither can he reiect any man but whom he séeth shal be euill But this is to go about to bring God into an order and to make him subiect vnto the lawes of our reason As for Erasmus he in vaine speaketh against this reason For he sayth that it is not absurde to take away from God that power which he himselfe will not haue attributed vnto him namelye to do any thing vniustly For we say that Paul hath in vaine yea rather falsly set foorth this We must geue vnto God that liberty whiche the scripture geueth vnto him liberty of God if he neither haue it nor will that it should be attributed vnto him But how Paul hath proued this libertye in God that place whiche we haue cited most manifestly declareth They also to no purpose obiect vnto vs the iustice of God for here is entreated onely of his mercy Neither can they deny but y◠they by this their sentence do rob God of a greate deale of his loue and good will towardes men For the holy scripture when it would commend vnto vs the fatherly loue of God affirmeth that he gaue his sonne and that vnto the death and that then when we were yet sinners enemies and children of wrath But these men will haue no man to be predestinated which hath not good woorkes foreséene in the minde of God And so euerye man may say with himselfe If I be predestinated the cause thereof dependeth of my selfe But an other which féeleth truely in his harte that he is fréely elected of Loue towards God is kindled of the true feling of predestination God for Christes sake when as he of himselfe was all maner of wayes vnworthy of so greate loue will without all doubt be wonderfullye inflamed to loue God againe It is also profitable vnto vs that our saluation shoulde not depende of our works For we oftentimes wauer and in liuing vprightly are not very constant Doubtles if we should put confidence in our owne workes we should vtterly dispayre But if we beleue that our saluation abideth in God fixed and assured for Christes sake we cannot but be of good comfort Farther if predestination shoulde come vnto vs by our woorkes foreséene the beginning of our saluation should be of our selues against which sentence the scriptures euery where cry out For that were to raise vp an idoll in our selues Moreouer the iustice of God shoulde then The consideration of the election of God ▪ and of the election of man is diuers haue néede of the externe rule of our workes But Christ sayth Ye haue not elected me but I haue elected you Neither is that consideration in God which is in men when they beginne to loue a man or to picke out a frende For men are moued by some excellente giftes wherewith they sée a man adorned But God can finde nothing good in vs which first proceedeth not from him And Ciprian saith as Augustine oftentimes citeth him that we therefore can not glory for that we haue nothinge that is our owne and therefore Augustine concludeth that we oughte not to parte stakes betwene God and vs to geue one parte to him and to kéepe an other vnto Vnto God is all whole to be ascribed our selues touching the obteinement of saluation for all whole is without doubte to be ascribed vnto him The Apostle when he writeth of predestination hath alwaies this ende before him to confirme our confidence and especially in afflictiōs out of which he saith that God will deliuer vs. But if the purpose of God shoulde be referred vnto our workes as vnto causes thereof then could we by no meanes conceaue any such confidence For we oftentimes fall and the righteousnes of our If predestinatiō shold depend of workes i◠woulde make vs not to hope but to dispayre workes is so sclender that it cannot stand before the iudgement seate of God And that the Apostle for this cause chiefly made mencion of predestination we maye vnderstand by the. 8. chapter of this Epistle For when he described the effectes of iustification amongst other things he saith that we by it haue obteined the adoption of sonnes and that we are moued by the spirit of God as the sonnes of God and therfore with a valiant minde we suffer aduersities and for that cause euery creature groneth and earnestly desireth to be at the length deliuered And the spirite it self also maketh intercession for vs. And at the last addeth That vnto them that loue God all thinges worke to good And who they be y◠loue God he straightway declareth Which are called saith he according to purpose These seketh Paul to make secure that they shoulde not thinke that they are hindred when they are excercised with aduersities for that they are foreknowne predestinated called and iustified And that he had a respect vnto this security those thinges declare whiche In which wordes of Paul the aduersaries a◠deceiued follow If God be on our side who shal be against vs Who shall accuse against the elect of God First by this methode is gathered that the aduersaries much erre supposinge that by this place they may inferre that predestination commeth of workes foreséene For Paul before that gradation wrote these wordes To them that loue God all
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
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
for sinne or wickednesse are eyther ignoraunce blindnes or els they bring with them and comprehend ignoraunce blindnes Wherfore as touching the efficâ—ent cause some saye that it is the deuill which sentence is true and is written of Paul in the 4. chapiter of the second to the Corrinthians The God of this worlde hath made blind the mindes of the vnbeleuers Neither let vs regard that the Fathers A place in the â— to the CorinthiaÌ„s as Hilary Chrisostome Augustine and Ambrose haue interpreted that place not of the deuill but of the true God as though this were the sense God hath made blinde the minds of the vnbeleuers of this world But this transposing of woords the order of the Greke tonge will not suffer Neyther is it an hard matter to sée wherunto they had a respect in that their violent interpretacion They had to doo agaynst the Arrians and agaynst the Maniches bothe which vsurped the The Manichies made two beginninges words of the Apostle as though they made on their syde The Arrians went about to proue that the name of God mought be attributed vnto Christe although he were a creature when as the deuil is here called God And the Maniches taught yâ— there are two beginnings of things a good and an euil God the maker of yâ— world We must not for heretikes decline from the true seÌ„ce of the scriptures and God the father of our Lord Iesus Christe aboue the worlde and they sayd that the Apostle in this place calleth the euil beginning the God of this world as though he ought to be called the author of the world But we must not because of heretikes decline from the true sense of the scriptures Neither is it to be denyed vnto the Arrians that the deuill is called God when thereunto is added this particle of this worlde For this particle declareth that he is not the true God but is of the worldlings and men of this worlde both counted and worshipped for God As Dauid also sayd the Gods of the nations but straight way as it were by way of correction he addeth Deuils And vnto the Corrinthians in the first epistle There are many Gods and many Lords namely according to the iudgement of men corrupted And of some he sayth whose God is the bealy And Helias sayd vnto the false prophetes touching Baal Crye yet louder for your God is paraduenture in his caue or he is busy talking so that he can not heare And so he calleth Baal God because he was so comted of men But when Christ is called God he is sayd to be blessed ouer Christ is not called with any terme dâ—ninâ—â—iâ—e for he is in very dede god al and world without end Which coÌ„ditions added plainly declare the nature of the true God Moreouer we are admonished to put our confidence in him to call vpon him to worship him which things without al doubt are to be attributed vnto the true God onely and to none other Neither will we so be agaynst the Maniches to deny but that the deuill hath geuen him of God a certayne dominioÌ„ or preheminence in the world when as in the Gospell he is called the Prince of this world and Paul calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the gouernour of the world How the deuil is called yâ— prince of thys world and called him also principality and power But these things he to this end hath to do seruice vnto God and therfore he can do nothing more or les then is permitted him of God He in déede exerciseth power but yet that power which he receaueth of God and therefore he is sometymes called the spirite of the Lord but yet the euill spirite for so is he described in the booke of Samuell to haue inuaded Saul Wherfore excecation or making blind is a work common both to God and Excecation coÌ„meth both from God and froÌ„ thâ— Deuill Sinne is the in â—ard cause of excecatioâ— â–ª Excecation commeth of want of graâ—â— to the deuill God maketh blind as commaunding as a iudge as the chief and principall author but the deuill as the minister and hangman of God in which worke doubtles he is redy at hand and willingly offreth himself and yet can he do nothing vnles God commaunded him Hereby now is declared that sinne is the inward cause of excecatioÌ„ yea that it hath alwayes ioyned with it ignorance and that the deuill is the instrument thereof and the true God as a iudge is the cause efficient But how excecation coÌ„meth may thus be shewed Men by reason of sinnes are thorough Gods hidden iudgement whiche is yet notwithstanding euer iust left destitute of his grace spirite fauour and light and being thus miserably destitute they must néedes still more and more stomble and more greauously fall especially then when they be deliuered vp vnto sathan to be deceaued and to be throwne downe hedlonge That which the Apostle before sayd of Ismael and Esau and Pharao he now most manifestly affirmeth of the Iewes and that as it is most likely not without their great hatred and griefe Chrisostome sayth that they were made blind thorough their euill and contentions mynd But the commentaries ascribed vnto Ierome adde thereto God whereof Chrisostome speaketh not And doubtles we can not deny but that God doth with euery one of vs what soeuer séemeth good vnto him but yet so iustly that no man can excuse his sinnes or wreast the fault vpon him It is méete without doubt that we thinke the best of God and that we speake most reuerently of him but yet not in such sort that we be against the scriptures or plucke away any thing from his mighty power Paul had absolutely pronounced that the rest of the Iewes are made blind but he left vnmencioned the efficient cause thereof but now in the oracles whiche he citeth he expresseth it saying As it is vvritten God hath geuen vnto them the spirite of pricking that when they se they should not se and wheÌ„ they heare they should not heare Here now we ought not to doubt but that also the excecation of the wicked commeth froÌ„ God and that by his iust iudgement Origen sayth that he had in no part of the scriptures red that God gaue yâ— spirite of pricking and he thinketh that it may be that Paul added that of his owne for explication sake as also at the end he of him selfe addeth euen to this day Which thing he also before did for when he had sayd Who shall ascend vp into heauen he added to fetche downe Christ And after that he had sayd â–ª Who shall go downe into hell he added that is to fetch agayne Christ from the dead But although Origenes surmise be not vnlikely to be true yet in the 51. chapiter of Esay we rede that the Israelites had geuen them of God to drinke the cuppe of fury and Hithraalah that is of madnes or of poyson And
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
heard sayd How long Lord and vnto him was answered Vntill the cities be destroyed and brought to desolation and to waste whiche thing without doubt was partly accomplished when the Israelits were led away captiues into Babilon but not perfectly at this day that desolation is fullye accomplished namely from the time of Vespacian euen vnto the ende of worlde Moreouer experience it selfe teacheth vs yâ— they are euen to this day blind Furthermore the argument of the Apostle is yet notwithstanding of efficacy although the Prophet should speake of his time For the Iewes seemed to be excéedinglye offended for that Paul preached that they were made blinde whereas they oughte not to haue taken that in so ill parte seeing that the Prophet had long time before foretold vnto their fathers that this punishment should be inflicted vpon them Wherfore thereby is proued that Paul had spoken no new reproches against them nor had deuised any contumely of which they had not before heard And as it was shewed that in Helias time some were secretly preserued whereas all the rest pearished The things which the Iewes suffered in times past it is no meruaile if they now suffer It was Christ whoÌ„ Esay saw in the persoÌ„ of a iudge What is the purpose of God in makyng blynde the Iewes to proue that the same thinge had happened vnto the Iewes in the time of Paul so now is mencioned that the Iewes were in the time of Esay made blinde that it should not seme incredible but that they mought now also be infected with the same disease But the first interpretacion is both truer and plainer wherfore whosoeuer attentiuely readeth the woordes of Iohn may easly perceaue that Esay the prophet in that high iudge whome he testifieth was God sawe Christ These things saith Iohn spake he wheÌ„ he saw his glory talked with him That pronoune His hath a relation vnto Christe for of him was the whole course of his talke Wherefore this place is not to be forgotten when we shall proue the diuinitie of Christe for the Prophet calleth him whome he saw the God of hostes and is not afeard to attribute vnto him the name of Iehouah Wherefore we sée both out of Paul and out of the Prophet that we ought to graunte that God is the efficiente cause of the blinding of the Iewes whose principall ende is not that they shoulde sinne but that in theyr punishment should be declared his iustice as it is written vnto the Thessalonians of the time of Antichrist Whefore forasmuch as they haue not receaued the loue of the truth therefore hath God sente vpon them the spirite of errour And in Deut. the. 28. chapt Moses threatened in the name of God that the Iewes should be smitten of him with furiousnes madnes and blockishnes of hart if they harkened not vnto his wordes And in Ezechiell God saith yâ— for the punishment of yâ— wicked sinnes both of the euill Prophets and also of them which asked counsel at their handes he would seduce the Prophet These selfe thinges in a maner which happened vnto the Iewes we sée also to haue happened vnto yâ— Papists for they hauing The things which are 〈◊〉 of the Iewâ—s haue happened a so vnto the papistes bene oftentimes admonished now at the length to ceasse of from wicked supersticions and continuall corrupting of the churche not onelye woulde not heare but dayly throwe themselues downe hedlong into greater darkenes and are smitteÌ„ wyth greater blindenes Whome when we sée in thys case we ought to pity and to thinke with our selues that we also should be in the selfe same daunger if we were not contynuallye holpen by the fauoure of God In Marke the eyghte chapiter we reade that when the Apostles muttered amongest themselues that they had forgotten to take bread with them and had miserably let slip out of their memory that great miracle wherin Christ had with a few loues fed many thousands of men the Lord said vnto them Do ye not yet perceaue nor vnderstand is your hart still blinded haue ye eyes and see not and eares and heare not And do ye not remember This is the state and condition of our corrupt nature that if it be left vnto it selfe it is by preaching and miracles made blind but God is present with his elect and when the words of God or sacraments or miracles are set forth Our corrupt nature when it is left vnto it self â—s by preaching miraclâ—s made blind vnto them he openeth their harts as in the Actes of the Apostles we reade of the woman that sold silke Moreouer this blindnes in some dureth but only for a time for when it semeth good vnto God it is by the spirit of Christ taken away in others it is perpetuall and is euery day more and more encreased namely in those whome God by his hidden iudgement but yet most iust iudgement vtterly forsaketh and hath euen from eternally reiected And Dauid sayth Let their table be turned into a snare and a net for a stombling blocke and a recompence vnto them This is written in the 69. Psalme where Dauid complayneth of the calamities and oppressions wherewith he was vexed and in himself as in a type or figure he hath a respect vnto Christ and vnto all his members which he saw are obnoxious vnto the self same crosse he maketh vehement prayers for his deliuery he curseth and banneth these enemies of God straight way he addeth ioyfull prayses of the goodnes of God which had heard his prayers and therwithal ioyneth comfortable sentences â–ª Hereout Paul aptely gathered this testimony The words in Hebrew are thus Iehi Schulchanam liphnehom lephach velischlomin lemocesch Techschachnah enehem maroth vmothnehem tamid hamad Which sentence the 70. haue so turned that as touching woordes they somewhat differ from the Hebrew verity although in the sence they nothing at all disagrée from it Paul alludeth vnto the Seuenty from whome yet as we shall afterward declare he somwhat varieth The greatest difference betwene the 70. and the Hebrew verity herein is that they wheras in the Hebrew is red peace making or such things which serue to peace haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a recompensation But the error hereof springeth for that the words if they be red without prickes may seeme to be in a maner all one For Schalam signifieth to be at peace Schalom signifieth peace But Schelem signifieth to recompence Schelom signifieth a recompeÌ„ce Sehelolim in the plurall nomber signifieth recompenses But the sence is The things which of their owne nature should be pleasant ioyfull and prosperous let them be made vnto these wicked men hurtfull pernicious Let their frendes also be vnto them an offence and become vnto them vnfaithfull and traytors Moreouer let their eyes or minde be spoiled of sound iudgement that they may not see the thynges whiche are to bee desired and if they see and desyre them let their strengthes
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
Wherefore God is not without iust cause angry for that the ministery is so conterfeated And it is much to be lamented that this office is of a great many of the laity had in contempt neyther can the ministers iustly complayne hereof when as the greatest part of them haue first and before all others thorough their licentiousnes idlenes slouthfulnes and neglecting of their office brought this functioÌ„ out of estimation Wherfore we must earnestly pray vnto GOD that he would vouchafe now at the length to succour his Church in sending woorkmen which The false Apostles spake ill of Paul â–ª will labour diligently The Apostle mought haue sayd I glorifye the grace which is geuen vnto you for that ye should come vnto Christe and vnto his Gospel for thereby the Iewes were stirred vp to emulation but he would make mencion of his ministery to the end to commend it and to set it forth and that not without néede for there were many false Apostles which sayd that Paul was not the true Apostle of Christ and euery where as much as in them lay extenuated his authoritye And that Paul was an instructer and teacher of the Gentiles it is manifest by the Epistle to the Galathians where he sayth that Peter Iames and Iohn had geuen vnto hym their right hands that he should preache amongst the Gentiles as they Paul was an instructer and teacher of the Gentles Paul first preached vnto the Iues before he preached to the Ethnikes did vnto the circumcision And vnto Timothe he testifyeth that he was appointed a teacher and instructer of the Gentiles Although as he went thoroughout the world before that he preached in any city vnto the Gentiles he went first to the Sinagoge of the Iewes beginning thereto publishe abraode the Gospell according to the order appointed by God that the Iewes should first be called but yâ— charge of the Church of Ierusalem he wholy left vnto others In as much as I am the Apostle of the Gentles That which in the Greke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in as much the lattine interpreter turneth quamdiu that is so long and this also he doth in Mathew the 25. chapiter saying So long as ye haue done these thinges to one of my least when as in that place also in the Greke is reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is more aptly turned in that in as much and as For when it standeth for an aduerb of time the Apostle commonly addeth this greke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth tyme. As in the first to the Corrinthyaus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yâ— is the wife is bound vnto the law so long as her husband liueth And vnto the Galathians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is So long as the heyre is a child But Origen I know not how readeth quamdiu that is so long and doubteth whether it should at the leÌ„gth come to passe that Paul should cease to be the Apostle of the Gentiles and that Paul sawe that after this life he should be the Apostle of inuisible spirits and that vnto him should be sayd that which we reade in the Gospell Come hether good seruaunt and faythfull for that thou hast bene faythfull in fewe thinges I will set thee ouer many thynges But because he sawe as I suppose that thys is somewhat to harde to be easely beleued he addeth Shall we vnderstand thys saying to bee as that is I wyll be wyth you euen vnto the ende of the worlde not as though I wyll not afterwarde also bee wyth you so nowe also he sayth so longe as I am the Apostle of the Gentiles not as though at any time he should not be the Apostle of the Gentiles Paul sayth that he glorifieth his ministery for yâ— he laboured by all maner of meanes that the ministery of his preaching might be of efficacy and that that which he The ministery is glorified so loÌ„g as it is of efficacy in the hâ—rtes of the hearers Nothing in the world better then the church spake without might by the power of the spirite be written in the hartes of the hearers wherevnto he bent all his industry and laboured by continual prayers to obteyne that at Gods hand to the end to prouoke them of his flesh to emulation Men labour to the vttermost of theyr power to followe that whiche they iudge to bee good honest and godlye But I thinke that there is nothing in the world more goodly or better then the Church being wel and holily ordered which Church God so loueth as the husband doth his wife This gaue occasioÌ„ to Salomon to write those songes of loue which are called Cantica Canticorum And Christ omitted nothing though it were hard horrible which was eyther to be done or suffred for it At this Church doo the Angels woÌ„der of it learne many thinges pertayning to the sondry and manifold wisedome of God And men if they want not theyr right wittes embrace and reuerence it Wherfore in the first to the Corrinthians it is written And if they shoulde prophesie and behaue themselues in a decent order in the Church and there should enter in any vnlearned hearing his secretes touched and made manifest namely by preachinges they would fall downe and worshippe and will they or nill they should confesse that God is amongst theÌ„ Wherefore let theÌ„ vnto whome is committed the charge to enstruct and adorne so amiable and wonderfull a society take hede what they doo for they haue committed vnto them not only the charge of those which are preseÌ„t with them but also of others which by emulation of yâ— church being wel ordred may be brought vnto Christ He calleth the Iewes his flesh after the maner of yâ— scripture wherein The Iews are called the fleshe of Paul meÌ„ vse to speke of theyr brethern and kinsfolkes He is our mouth and our flesh And in so saying he obteyneth theyr good will to heare him That I might saue some of them He sayth not all for that he knew that this was not now possible for him to doo for at that time it behoued that yâ— greatest parte should be made blinde and be shut vp vnder incredulity Towardes the end of the world is to be looked for a generall conuersion of the Iewes Thys phrase of speach is to be noted wherein he sayth That I might saue some of them For no man doubteth but yâ— it is God which saueth as many as are saued but The ministers by a certaine propertie of speach are said to saue The holy ministery ought not to be conteÌ„ned Paul so sayth for that he knew that he was a minister of the newe Testament and of the spirite And after the same maner wrote he vnto Timothe when he exhorted him to be diligent in doctrine and in reding This doing sayth he thou shalt saue both thy selfe and them which heare thee Wherefore that which is proper vnto God is by a
but was not altogether reiected And that this benefite was bestowed vpon the fathers the Scripture in many places mencioneth There were other nations which in déede receaued the Gospel but yet kéept it but for a while skarce aboue one age or two It is true that we haue succeded in the place of the Iewes and are made pertakers of the selfesame priuiledges with them yet notwithstanding the Iewes were before vs abode the long tyme before in possession Wherefore if they be nowe broken of we ought more to bee afeard if they for their pride were smitten with blindnes were for their incredulity cut of what is to be thought of vs wild oliue trées and barren vnfruitfull branches Thorough incredulity were they broken of sayth Ambrose not for thy sake but by reason of their owne defaulte whiche thing I meruayle he should write If this Preposition propter that is For do signifie the cause efficient I graunt that our saluation was not the cause of their cutting of They had Our saluatiō was the small cause of the reiection of the Iewes in themselues the sinne of incredulity which GOD minding to punishe in this sort by his iustice reiected them But that our calling was not the finall cause which God in their reiection had a regard vnto I can in no wise deny seing that Paul affirmeth it wherefore I thinke rather we may say that they were broken of from their fruitefull trée both for theyr owne default and for our sakes Be not high minded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is which is otherwise sayd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which vice is opposite vnto the pouerty of the spirite which Christ so commended that he called them which were endewed with it blessed But they are to be laughed at which by this saying of the Apostle labour to defend ignoraunce to feare away men from knowledge Noli altum sapere say they that is Be not ouer wise Whiche exposition how strang it is from the skope of the Apostle I suppose now euery man plainly séeth But to close vp the exposition of this place I thinke that betwéene the degrées whereby we come to saluation the meanes which bring vs hedlong to destruction this order is to bee put As touching them The degrees to saluation and the degrees to destruction which shal be saued first is election or predestination Thereout burst forth grace the spirite and fayth strayght way follow good workes then haue they geuen vnto them perseueraunce and at the last is rendred the crowne of felicitie But vnto destruction the first degrée is the corruption of the lompe of mākind thorough originall sinne that God would not haue mercy thereof followe many sinnes which we by liuing wickedly afterward adde after them followeth blindnes they are infected with incredulity moreouer the harte is hardened and at the last followeth eternall damnation See therfore the bountefulnes seuerity of God Towards thē whiche haue fallen into seuerity but towards thee bountefulnes if thou continue in his bountefulnes or els thou also shalt be cut of And they also if they abide not still in vnbeliefe shal be grafted in For God is able to graft them in agayne For if thou wast cut out of the oliue tree which wast wild by nature and wast grafted contrary to nature into a right oliue tree how much more shall they that are by nature be grafted into their owne oliue tree Se therfore the goodnes and seuerity of God c. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greke the is See some turne Ecce y◠is Behold for in signification it is somtimes all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle cōtinueth stil in one the self same matter For this treatise was very necessary to put away the discord which in the primitiue sprang betwene the Gentiles the Iewes He exhorteth thē to set two things before their eyes the goodnes of God his seuerity Goodnes he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word signifieth clemency a redines of mind to do a man good to do him pleasure Seueritye he calleth in the Gréeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche is then when thinges are done with extremitie and that men are delt with euen according to the rigor of iustice The singuler bountefulnes of God towardes the Gētiles Against the Maniches and Marcionites The scripture euery where inuiteth vs to consider the seuerity an◠goodnes of God Towardes thee saith he goodnes For that was a singuler bountifulnes that when as the Gentils were contaminated with idolatry and mought iustly worthely haue bene left in their infidelity they were yet notwithstanding called adopted and adorned with so many ornamentes and giftes By these woordes are confuted the Manichies Marcionites which affirmed that there are two Gods one good gentle and mercifull the other seuere yea and cruell when yet the Apostle in this place attributeth the selfe same proprieties vnto one and the self same true God It is manifest also that they which are cut of are by the iust seuerity of God broken of and fall away so that they are without excuse Moreouer not onely Paul in this place but also the whole scripture in infinite places in a maner prouoke vs to the consideration of those two thinges And that not without iust cause for in the consideratiō of the goodnes of God we are prouoked vnto faith and vnto loue towards him also to geue him thanks for y◠benefits receiued at his hands But when we consider y◠seueritie iudgements of God it maketh vs to pity those which fall and to be fearefull of our owne estate Chrisostome expounding this sentence See the goodnes It is not saide saith he See thy merites and thy laboures for it commeth all whole of grace from aboue I woulde to GOD he had alwayes spoken after this manner and that he had abode still in that whiche he here teacheth The entent of the Apostle in the consideratiō of the seuerity of God is that we beholding other mens dangers and falles should be made more ware Which selfe thing he in an other place meaneth when he sayth in the first to the Corrinth He which standeth let him take heede that he fall not and vnto the Galathians Considering Two kinds of feare thy self least thou also be tempted Wherfore this is to be known that feare is of two sortes the one is which abateth nothinge of confidence but onely engendreth a greater diligence and bringeth more effectuall endeuors The other is which excéedingly diminisheth yea rather taketh away confidence pulleth away endeuor and bringeth sluggishnes The latter commeth of infidelity the other cōmeth of diligence and of fayth By this kind of feare are the churches moued more and more to apply themselues vnto God and to praye instantlye for their preseruation What prayer is vaine namely that the kingdome of God shoulde not be transferred from them
not the Gentles froÌ„ his prouidence the Prophets howbeit we are assured that by reason of the singular giftes and wonderfull fauour of God the Israelites were vnto him a peculiar people That he had vtterly no care ouer the Gentiles it is not to be thought For he had a singular care ouer Iob ouer the Niniuites ouer Naaman the Sirian ouer all those which in Chaldea and Persia beleued by the meanes of Daniell and hys fellowes Origen addeth So long as that the Israelites claue first vnto God as his singular inheritaunce the Gentiles could not come vnto him for the possession was enioyed of others but it happened that the Angelles which gouerned ouer the Gentiles and held theÌ„ after a sort captiues enuied this so blessed estate of the Israelites and therefore entisemeÌ„tes drew them away from God namely vnto idolatry and to other wicked factes And God seing this suffred it and resisted not but the Iewes being withdrawen from him he called the Gentiles and toke them out of the handes of the Angelles and made them his people So that God here vsed the lawe of the like for in that thing wherein the ill Aungelles Lex talionis soughte after a sorte to haue taken him they were taken themselues and whilest they went about to take away an other mans seruauntes they lost those whome they alredy possessed Hereby I se that this man was of this mind that the Angelles whome God hath set ouer diuers regions are euill which thing is not mencioned in the The scriptures testify not that the angels whiche are gouernours ouer regioÌ„s are 〈◊〉 scriptures Paul indede sayth that the deuill and euill sprites are the rulers of darknes he calleth them gouerners of the world for they are Gods ministers in the world to aueÌ„ge sinnes neither should they be able to tempt the iust vnles God permitted them yea they were not able to enter inter into the swine before that Christ had geuen them leue These thinges I say we know right well but that those Angelles which are called the princes of the Grecians or of the Persians are euill I thinke not yea rather they are good whome God will haue to defend kingdomes and prouinces that they should not be destroyed thorough the malice violence of Sathan But that which he afterward addeth is true both that by the plucking away of the Iewes from God is place made vnto the Gentiles and also that God by his prouidence hath appoynted those courses and alteracions that so long as the Iewes beleued the Gentiles should be excluded and yâ— Iewes being made blind the Gentiles should enter in but yet not in such sorte that the Iewes shoulde abide still in theyr blindenes for at the last when the Gentiles are illuminated they shall se in what good case we are and how vnhappely al things go with theÌ„ so that being by emulation pricked forward they shal say as it is writteÌ„ in Ose the prophet I will return vnto my first husband for then was it better with me then it is nowe And God wil neuer forget his leage couenant as he hath many times testified by Ieremy by other prophetes And forasmuch as the Iewes were made blind that the Gentiles should enter in it followeth that the Gentils being entred in the blindnes of the Iewes shal cease Wherfore it is sayd WheÌ„ the fulnes of the Gentils shall be entred in all Israel shall be made safe But who they be yâ— pertaine vnto this whole Israel who they be yâ— are that fulnes of the Gentils none knoweth but god only the sonne of God thâ—y if there be any such which are his déere frends to whom he hath reuealed it These thinges I doubt not but are true for that the secretes of the predestination and eternall election of God can by no manner of meanes be knowne of vs but yet he sayth yâ— hereby this we may vnderstand that none of the Israelites if they be Israelites onely as touchinge the fleshe shall haue saluation and also that none of the Origens rule in 〈…〉 dyng the prophetes Gentils shal be saued vnles they pertaine to this fulnes wherof is mencion nowe made And he addeth a rule which we ought to obserue in reding of the Prophets that so often as we read any dolefull and horrible things spoken against the Gentils we should apply theÌ„ to those which wer none of that fulnes but wheÌ„ we here ny pleasant ioyful and happy things spoken then let vs know that they pertaine vnto this fulnes And so as touching the Iewes where the Prophets speak things prosperous of them let them bee vnderstanded of election and of the holye remnants but when they speake of thinges sharpe and troublesome we must applye them to the blinded and to the reiected But in the meane time let vs not cease to With how great wisedome God vseth the destruction of the wicked Men are purged by the word of God and by preaching wonder how God being most wise turneth to the saluation of others that destruction whiche men thorough their owne defaulte bring vnto themselues But the better to vnderstand touching the Israelites that shal be saued and touching thys fulnes he saith They which are by the word of God and preachinge of the Gospell purged shall obteine saluation but they which are not by these purged shall be deliuered vnto fires to be purged We graunt indéede that men are purged by the woord and by preaching for it is written by faith purifieng their harts We graunt also that they which are not purged ar deliuered vnto fires but not to be purged as though the punishmentes of the damned that is of infidels which haue neither receiued the word of God nor preaching of the Gospell shall euer haue end And that he so beleued The wicked shall by fires be tormented and not purged it is manifest both by other bookes of his and also by those thinges which he here addeth For he saith This purgation by fire how long time or how many hundreth yeres it shall last only the sonne is able to know vnto whoÌ„ the father hath geuen all iudgement What other thing els is this but of the paynes of hell to make suche a purgatory Origene made of hell the papistes purgatory as the Papistes haue fayned Neither is he holpeÌ„ by that testimony which he bringeth namely that God will haue al men to be saued for as we haue before taught that sentence of the Apostle hath a farre other sence Now that we haue noted these things in Origen let vs somewhat more diligentlye peise that whyche Paul sayth Blindnes is partly come to Israel It was before declared who sent that blindenes and it was concluded that it was done of God whilest he punisheth sin by sinne without any his fault for sinne claue only in them which are made blind And when Paul here speaketh of Israell he taketh the woord properly
can not certainly iudge neither is the knowledge The Gentles before they are called are without thereof necessary to saluation Let vs consider also that when Paul sayth that the fulnes of the Gentles shall enter in he thereby noteth that before the preaching of the Gospell the Gentles were without for as much as they should afterwarde enter in Neither spake Christ any otherwise wheÌ„ he sayth that they which were in the high wayes and streates should be compelled to enter in Ambrose expounding these wordes saith That then shal be wyped away from the eyes of the Iewes their blindnes that they may beleue In which wordes he declareth that so long as this execation abideth they can not beleue And he addeth That God prohibiting from their hartes the spirit of pricking which worketh in them blindnes may render vnto theÌ„ Ambroseâ— minde touching free will the fre choyce of the will In this sentence he manifestly declareth what he thought of frée will namely as touching those thinges which pertayne vnto iustification and vnto regeneration Whatsoeuer he writeth of it in other places here he most truly affirmeth that straungers from Christ want liberty of will which then is restored vnto them when they are illuminated As it is written Out of Sion shall the deliuerer come and shall turne away the vngodlines from Iacob This profe which he bringeth out of the sayinges of the Prophets hath in the conclusion necessity only by supposition and not absolutely The strength of the argument herein consisteth for that deliuery was by couenant promised vnto Israell But with yâ— Gentles there was neuer before Christs tyme any leage or couenant publiquely made There was in déede a Before the gospell was preached there was no league made with the GeÌ„tles promise of their calling For it was sayd vnto AbrahaÌ„ In thy sede shal all Gentles be blessed but in very déede there was no couenaunt publiquely made with the Gentiles Neither can this deliuery be vnderstanded as touching any perticular persons when as it is promised vnto Sion and vnto Iacob by which names not any singular persons are signified but the whole people This testimony as touching the greater part thereof is taken out of the 59. chap. of Esay and part of Ieremy and especially out of the 31. chapiter towardes the end Origen Ambrose affirme that it is taken out of Esay And Ambrose peculiarly seemeth to saye that the conuersion of certayne of the Iewes perticularly which happened dayly was a certaine experiment of the will of God as touching the restitution of that nacion Howbeit that which Esay speaketh in the 59. chapiter is not in all pointes as touching the wordes in such sort as the Apostle now alleadgeth them For he after this maner followeth the 70. interpreters who not as touching the sence but only as touching the wordes In Hebrew it is Vba lesion goel vleschabe pescha beiaacob vehum iehouah that is There shall come a redemer saith the Lord vnto Sion and vnto those in Iacob which shal repent them from their iniquities And then is added And this is my couenaunt with them sayth the Lord my spirite thâ—t is vpon thee and my wordes which I haue put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy sede nor out of the mouth of the sede of thy sede Whereas in the Hebrew it is sayd Vnto Sion shall come the redemer the Seuenty as Ierome writeth haue turned it out of Sion whome Paul also followed And it wel known that Christ was borne of the Iewes who are ment by the name of Sion and the word of the Lord and preaching of the Gospell therehence had his beginning although the Greke edition which we vse hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is for Sions sake whereby it is manifest that this which we haue either is not the translation of the 70. or els it is in many places corrupted And Ierome addeth that this word Noal according to the nature of the Hebrew signifieth to be nighe so that is The Greke translation which we vse is ether not the traÌ„slatioÌ„ of the 70. or els it is corrupted Faith whiche iustifieth hath repentaunce annexed with it all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth nigh namely vnto whome the inheritance of the kinsman that is dead commeth Wherefore the sence of the Hebrew words is that vnto Sion shall come a nigh deliuerer Moreouer that which is written both of the 70. and of Paul And he shall turne away the vngodlynes from Iacob is in the Hebrew Lishbe which they paraduenture tooke as though it were written Leschob peschaa but this maketh no disagréeing as touching the sence For they which are deliuered by faith from their sinnes haue alwayes repentaunce annexed and ioyned with their faith not as a condition which should be the cause of remission for this should be a condition of the law and vnprofitable when as no man is able to performe it but an euangelicall condition as which followeth the forgeuenes of sins or iustification at least by nature is acceptable vnto God for whatsoeuer waÌ„teth therof by reasoÌ„ of our infirmity is holpeÌ„ by the merits of Christ And this is my testament with theÌ„ That which followeth in Esay touching the spirite and word of God excellently setteth forth vnto vs the couenaunt or leage of Fod For first are the wordes of the promise which also shall alwayes remaine amongest the faythfull which yet should be vnprofitable vnles therto were added the spirite whereby the hartes of the hearers are moued to beleue VVhen I shall take away theyr sinnes This part is not read in Esay wherfore it may be taken as a compendious interpretation of those thinges which the Prophet before spake of the couenaunt for where the spirite is the wordes of God are spoken when we embrace them by fayth streight way foloweth forgeuenes of sinnes and for that the prophet expressed not the effect Paul thought he would manifestly set it forth Otherwise it is gathered out of the 31. chap. of Ieremy where when mencion had bene made of the new couenant the first being abrogated it is sayd I will be mercifull vnto theyr iniquity and I will no more remember theyr sinne And that whiche Esaye speaketh of Sion and of Iacob and Ieremye also of the house of Iudah and of Ierusalem can not be taken of Paul allegoricallye as thoughe in these woordes is signifyed the number of the faythfull These wordes are to be vnderstanded properly of the Israelites An argument wherby is proued that the Messias is God Only God forgeueth sinnes of what people so euer it be For as we sayde Paules meaninge is peculiarly to commende the Iewes and to put away the discord which was sprong in the Church betwene the Ethnikes and the Iewes And in yâ— it is sayd that the Iewes should by the Messias be deliuered from theyr sinnes it is a sure
that he in spirite come into their hartes and be applied vnto them by faith As concerning the Gospel they are enemies for your sakes but as touching election they are beloued for the fathers sakes For the giftes and calling of God are without repentaunce For euen as ye in times past haue not beleued God yet haue now obteined mercy through their vnbeliefe euen so now they haue not beleued by the mercy shewed vnto you that they also maye obteyne mercye For God hath shutte vp all vnder vnbeliefe that he myghte haue mercye on all As concerning the Gospel they are enemies for your sakes but as touching election they are beloued for the fathers sake The Apostle maye séeme here to speake thinges contrarye for before he wrote that the Iewes were reiected made blinde and vexed with the spirite of pricking whereby they were stirred vp againste God But now he séemeth to make them holy by their stocke and by the hope of the redemption whiche shall come vnto them to pertayne vnto GOD. What shall we then say of them For Gods frends and enemies are also our frendes and enemies For if we loue God it is méete that we count his enemies for our enemies and his frendes for our frendes The Apostle in a diuers respect affirmeth eyther to be true of them according to the Gospell which they beleue not which they resiste whiche they woulde not haue to be spread abroade and to be preached they are the enemies of God For your sakes also whose saluation they cannot abide and whom they enuy for that ye are adopin to children they are enemies so long as the Gospel whilst they are thus blinded is preached and ye brought to saluation How Hilarius in his 11. booke de Trinitate Dei calleth them the enemies of God we haue before declared Seing therfore What we ought to do against the Iewes which are enemies vnto vs. they are the enemies of God they oughte also to be our enemies but not that we should entreat them ill or hurt them but rather that we should withstande their wicked enterprises Will they not beleue Let vs do the best we can to bring thē to beleue Wil they not haue the Gospel preached Let our care be that it be more diligently preached Do they séeke to hinder our saluatiō Let vs séeke to aduaunce it But on the contrary side if we looke vpon election if we consider the fathers of whome they came we shall sée that they were beloued of God for he chose their fathers and would haue the séede y◠came of thē to be holy not as touching all which We ought not for own priuate cōmodity sake to coūt any for our enemies should come of them but as touching so many as should be able to adorn that kinred with the name of holines And this loue hath declared it selfe in those especially which are as remnantes saued and shall towards the ende be saued But in the meane time let vs obserue this rule that those whome we count for our enemies or frendes we so counte them for the Gospell or saluation sake and not for our owne priuate commodities or pleasures sakes and that that maner that we haue before described Whereunto this also is to be added that for the amplifieng of the Gospel we suffer at their hands thinges dispitefull and hateful we suffer them patiently As forasmuch as the Iewes are according to election and according to the couenant made with the fathers beloued God will not be vnmindful of his couenant But whereas Chrisostome saith here that this consolation of Paul which he vseth vnto the Iewes consisteth in woordes only is in no wise to be receaued For Paul saith nothing in words which is not firme and sound Neither is that of any force which is sayd that the fathers profited them not vnles they beleued for we also cōfesse that thing and affirme that the Iewes whiche are saued are saued by faith but we say moreouer that God is of his mercy and voluntary clemency moued to geue vnto thē faith and this also he doth for that he wil not be counted vnmindfull of the promises whiche he made with the fathers and for their progenitors sakes who were vnto him dearely beloued he bestoweth vpon thē many giftes for so would he honor them As it is sayde of Isaack in the booke of Genesis that God woulde doo good vnto hym for hys father Abrahams sake who had obeyed hys voyce And in the tenne Commaundementes the same our GOD promyseth that vnto the godly he will do good euen to a thousande generations Neither is Ambroses interpretacion to be allowed who saith that forasmuche as they are the children of good parentes when they repente they shal be receaued of God for that the remembraunce of their parents shal be stirred vp before God God is not forgetful neither nedeth he to haue his remembraūce to be stirred vp Farther his appointmēt How farforth the acceptation of the fathers conduceth vnto the children is y◠as many as repent shal be receaued into grace and whē they first beleue the acceptatiō of their fathers is not annexed thereunto but they are receaued for Christes sake in whom they beleue Howbeit to the end they should beleue and y◠God should adorne them with faith motions of the good spirit thefrendship leage wherby god was ioyned to their fathers may be of force yea is somwhat of force For the giftes and calling of God are without repentaunce By this reason he proueth that the election of God abideth still in that kinred For this is the nature of God not to repent him he is constant and is not chaunged his singular wisdome suffreth him not to repent This pertaineth to vnware men which haue an ill iudgement euen from the beginning and contrary to whose opinion many Why men repent thē and why God repēteth him not things oftētimes happen But in God can no such thing happen for he hath from eternally most wisely appointed all thinges nothing can happen but that which he foresaw and is thereof in a maner the author Wherefore seing that he hath promised the the sede of the fathers shal be holy he wil stand to his promises and wil thereout gather many his elect For his gifts and calling are without repentance although the Iewes seme for a tyme to be expulsed But this is worthy of consideration how this is true that God repenteth not when as he himselfe sayde It Places which seme to note that God repēteth repenteth me that I made man And it repented him that he had made Saul king And in the 18. chapiter of Ieremy it is written I will repent me of the good which I promised to a kingdome or nation if they decline to iniquitye And dayly experience teacheth that many giftes are of God taken away from many men Hereto we say that God is not moued with affectes as men are although the
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
iustifieth whome he wil hauing no respect vnto condition and merites there humane reason is very much offended there our flesh ceaseth not to cry against But if either of them namely iustification and election should happen by works and merites there should be no trouble no offence no stumbling blocke layde agaynst vs. But forasmuch as it is farre otherwise and that by vs can not be rendred a reason of the will of God Paul therefore iustly and worthely cryeth out and it is mete that all men if they be wise should geue place to this his sentence The 30. In the 14. chapiter we find written Blessed is he which iudgeth not himselfe in that which he alloweth But he which iudgeth if he eate is condemned because he eateth not of fayth For whatsoeuer is not of fayth is sinne Hereby are we taught that they which want a true faith can do or performe nothing which is not sinne I know in déede that the aduersaryes interprete these wordes of the conscience but they are neuer able to proue that fayth signifieth conscience And although paraduenture Paul entreate of it at the beginning namely that we oughte not to doo any thing against our conscience yet afterward after a sort he bringeth in a generall sentence when he writeth Whatsoeuer is not of fayth is sinne As though he should haue sayd this is a generall rule when men go about to do any thing they ought to be perswaded by the spirite and word of God that that which they are in hand to do is acceptable vnto God and pleaseth him which persuasion if they haue not then vndoubtedly in dooing that which they do they sinne And if I should graunt that in thys place fayth signifyeth the conscience yet I suppose that thys thynge also were to be added namely that the conscience oughte not to bee beleued vnlesse it bée instructed by the woorde of God For as muche as there are many whiche haue so supersticious a conscience that whether they obey it or not obey it they sinne most gréeuously but I will not at this present stand longe about the expounding of this place forasmuch as I entreated of it before and will afterward speake somewhat thereof when I shall come to the place Farther let vs heare what is said in the 4. chapter of the first epistle to the Corrinthians where it is thus written I know nothing by my selfe yet am I not thereby iustified These The 31. words Paul spake of his ministery being now conuerted vnto Christ being now an Apostle whō as touching his functiō no mā was able to accuse And if so great a frend of God pronounced this of himselfe of his workes what should we attribute iustification to the workes of them that are not yet regenerate The works of the godly and of the chiefe Apostle of Christ could not deserue it how then can it be graunted vnto those which are yet straungers from Christ To the Galathians the second chapiter Paul repeteth that sentence which he had written in the 3. chapiter to the Romanes namely that no flesh shal be iustified by the workes of the lawe which sentence forasmuch as it is playne ynough hath bene alredy before recited nedeth now no farther declaration But in the third chapter is written If The 32. righteousnes come by the lawe then Christ died gratis In which place gratis signifieth nothing els but vaynely and to no purpose which then vndoubtedly should be most true For if true righteousnes before God could by any other meanes haue bene attayned vnto of men why then dyed he and why was he crucified And agayne This thing only I desire to learne of you receaued ye the spirite by the workes of The 33. of the lawe or by the preaching of fayth And straight way He therefore that ministreth vnto you the spirite and worketh miracles amongst you doth he that through the deedes of the lawe or by the preaching of fayth They which are iustified receaue the holy ghost for without it it is vtterly impossible to be iustified and if it be not geuen The 34. through works neither can iustification then come through workes Farther it is not to be doubted of any man but that iustification commeth of the good will and fauour of God when as by it men are receaued into grace adopted into his children made heyres of eternal life But such as before iustificatiō are occupied in the workes of the law ar bound vnder the curse so far is it of y◠they should haue the fruition of the fauour of God for the Apostle addeth As many as are vnder the lawe are vnder the curse But to the ende we should not thinke this to be his owne inuention he sayth As it is written Cursed be he which abideth not in all the thynges that are written in the booke of the lawe After this he argueth from the time The 35. I speake after the maner of men Though it be but a mans testament yet if it be allowed no man despiseth it or addeth any thing thereto Moreouer to Abraham were the promises made and to his seede he sayth not to his seedes as speaking of many but to thy seede as of one which is Christ. This I say that the law which began afterward beyond 430. yeares doth not disanull the testament that was before confirmed of God vnto Christ ward to make the promises of none effect First saith he the Testament of God and the first promise offreth iustification without workes Wherefore that testament confirmed receaued and allowed is not restrayned by the lawe The 36. which was so long tyme afterward geuen If there had ben a law geuen which could haue geuen life then should righteousnes haue bene of the law This reason of the Apostle is not full for there should haue bene added the deniall of the antecedent namely that the lawe can not geue life For as it is declared vnto the Romanes It was weakened through the fleshe although as touching it selfe it contayned commaundements which pertayned vnto life Wherfore seing it is for certayne that the lawe can not geue life neither can it also iustifye But before that fayth came The 37. we were kept vnder the law were shut vp vnto that faith which afterward should be reuealed Wherfore the law was our scholemaster vnto Christ that we should be iustified by fayth If the law be as it were a scholemaster then should we do greate iniury vnto God and vnto Christ which are vnto vs in the stead of parents if we should ascribe vnto the scholemaster that which is proper vnto them It is not the scholemaster which maketh vs heires which adopteth vs which geueth vs all thinges but the father Wherfore let vs ascribe our iustification vnto God vnto Christ and not vnto the law nor vnto workes nor to our merites Tell me ye that would so The 38. faine be vnder the law Do
to be harkened vnto We ought to receaue and reuerence those Counsels only which haue framed theyr doctrine to the rule of the holy scriptures Demosthenes in an oration against Androtion sayth that decrees of the senate ought not to be made but according to the prescript of those thinges which are alredy determined in the lawes So in ecclesiastical counsells ought not new decrées to be made as touching doctrine but of those things only which are either had expressedly in yâ— word of God or ells may assuredly and euidently be gathered out of it First we will begin with the Counsell of Aphricke in which in the 80. chapiter a curse is pronounced Concilium AphricanuÌ„ agaynst the Pelagians who sayd that the grace of iustification is therfore geuen that by grace we may the easelyer fullfill that which we are commaunded to doo as though also with out grace although with more difficulty we might by our frée will fullfill the commaundementes of God when as yet the Lord speaking of the fruites of the commaundementes sayde not Without me ye can hardlye doo anye thing but with out me ye can vtterly doo nothing By these wordes are reproued the Papistes of our time which are not ashamed to say that a man before iustification can do yâ— workes which are commauÌ„ded in the law and which do please God and prepare a man to regeneration For what thing ells is this then with the Pelagians to say that a man may indede also before iustification performe the law although not so fully and easely as after he is iustified And that is nothing which they say namely that they put a certayne grace preuenting whereby men not yet regenerate may doo those workes which they call preparatory For in thus saying they differ in name only from the Pelagians For they also taught no les then these men doo that there goeth before a certayne grace of the law and of the knowledge of the will of God and of illumination wherby a man vnderstandeth what he ought to doo But as for the rest they attributed it vnto frée will which thing these men also do And that the Pelagians were of that opinion the counsel Mileuitanum declareth wherin it is thus written in the 4. chap. We curse all them which say that the grace of God through Iesus Christ our Lord helpeth vs onely for that Concilium Mileuitanum by it is reueled and opened vnto vs the vnderstanding of the commaundements of God that we may know what we ought to desire what to auoyd and that by it is not geuen vs also to loue to be able to do that which we know ought to be done For forasmuch as the Apostle sayth knowledge puffeth vp but loue edifieth it is very wicked to beleue that we should haue that grace of Christ which puffeth vp and not that grace which edifieth especially seyng it is written in the 4. chapter of the 1. epistle of Iohn Loue is of God In the second counsel also of Arausicanum the 4 chap. it is thus writen That Concilium Arausicanum they resist the holy ghost which say that the Lord wayteth for our will when as SalomoÌ„ sayth The will is prepared of the Lord and also when as Paul saith vnto the Philippians It is God that worketh in vs both to will and to performe according to his good will And in the 5. chapter are reproued those which affirmed that of the grace of Christ is geuen an increase of faith not the beginning For the beginning also of faith commeth of the inspiration of the holy gost which correcteth our infidelitie bringing it from infidelitie to faith and from vngodlines to godlines And the proofe hereof is brought out of sundry places of the scriptures For Paul sayth vnto the Philippians I trust that he which hath begonne the good worke in you shall accomplish it euen to the day of the Lord. And againe in the same epistle Vnto you it is geueÌ„ not onely to beleue in hym but also to suffer for him And vnto the Ephes By grace ye are made safe through fayth and that not of your selues For it is the gift of God Moreouer they are there subiect vnto the curse which would say That the mercy and grace of God is geuen vnto the willing vnto the beleuers vnto them that are desirous vnto them that go about it vnto them that labour vnto them that watche vnto them that study vnto them that aske vnto them that séeke vnto them yâ— knocke but confessed not that by the infusion and inspiration of the holy ghost and by the gift of God is geuen vnto vs to haue a will to beleue to endeuour our selues and to labour They cite these testimonies out of the scriptures What hast thou â—that thou hast not receaued And if thou hast receiued why boastest thou as though thou hast not receaued And the Apostle writeth of himselfe By the grace of God I am that I am In the 7. chap. are condemned those which thinke that by the strengths we can thinke or attaine vnto any thinge that serueth to saluation or that we can without the illumination of the spirite geue credite vnto the worde of GOD preached This may be confirmed by the scriptures For Paul saith that we cannot thinke any thing of our selues as of our selues but our sufficiency is of God Christ also saith Without me ye can do nothing Also blessed art thou Simon Bariona for flesh and bloud hath not reueled this vnto thee They also are cursed which graunt that frée will is in dede in some maner weakened and hurt but yet not so but that men by it may be conuerted vnto saluation The scriptures are apertly repugnant vnto that sentence For the Lord saith No man commeth vnto me vnles my father shall draw hym Paul also vnto the Corinthians No man can say the Lord Iesus but in the spirite of God This is an excellent sentence God loueth vs beyng such as we shall be by his gift and not such as we are by our owne merite And in the 13. chapter it is thus written Free will beyng lost in the first man cannot be repayred and because it is lost it cannot be restored but by him by whome it was geuen at the beginning Wherfore the truth it selfe sayth If the sonne shall make you fre then are ye truly free Farther in the 17. chapter is decréed that the strength of the Ethnikes commeth of worldly lust which wordes declare that their vertues as we haue before shewed out of Augustine and other Fathers were not true vertues chiefly forasmuch as they sprang out of an euill ground But humane lust comprehendeth whatsoeuer is possible to be found in men not regenerate It followeth in the selfe same chap. that the loue of God maketh the force and strength of Christians which loue is poured into our hartes not by frée wil but by the holy gost which is geuen vs wheras no merites go
to doe them there is not added saith he to doe all the commaundements God receiueth a man which endeuoreth himselfe to doe them and of his mercy forgeueth many things But this that is written To doe them must of necessitie be vnderstand of all For doubtlesse in the lawe which this man calleth the Testament are written all And if God forgeue or remit any thing he doeth it to men already regenerate And not vnto Vnto those which are not iustified nothing is remitted of the rigor of the law them that are straungers from him children of wrath such as they must néedes be which are not as yet iustified but stil prepare themselues and are bent to performe the conditions Vnto these I say nothing is remitted wherefore they are bound vnto all And therefore Moses said as Paul testifieth Cursed be he which abideth not in all the things that are written in the boke of the law Farther he maketh a contention also about the production of fayth and demaundeth from whence it hath his beginning in vs. We in one word easely answer that it hath his beginning of the holy ghost But he faineth himselfe to wonder From wheÌ„ce faith is ingenerated in vs. how we graunt the holy ghost vnto a man before he doth beleue For he thinketh that to be absurd First I can not deuise how this man should so much wonder at this But afterward I perceaue that he manifestly maketh and teacheth with the Pelagians that fayth is of our selues and that it is gotten by humane strengthes For otherwise if he beleued that it is of God and of the holy ghost he would not seperate the cause from his effect But that he should not thinke that we without good reason do attribute vnto the holy ghost the beginning of fayth let hym harken vnto the moste manifest testimonyes of the Scriptures Paule sayth in the first epistle vnto the Corrinthians Not in the words which mans wisedome teacheth but which the holy ghost teacheth that your faith should not be of the wisdome of men but of God And in the same place The carnall man vnderstandeth not the thinges that are of God neither can he for vnto him they are foolishnes for they are spiritually discerned â–ª But how can they be spiritually discerned except the spirite of God be present Children also know that of * Coniugata be those wordes which being of one kind be dâ—riued of an other as of iustice a iust man or a iust thing Coniugata are deriued firme arguments And vnto the Galathians God sayth he hath sent his spirit into our hartes whereby we cry Abba father For by the spirit we beleue and in beleuing we call vpon God Yea and the spirit himselfe as it is written vnto the Romanes beareth testimony vnto our spirit that we are the children of God And vnto the Ephesians Be ye strenthened by the spirit in the inward man that Christ may by fayth dwell in your harts Here we sée that that fayth whereby we embrase Christ commeth of the spirit of God whereby our inward man is made stronge The Apostles when they sayd Lord increase our fayth manifestly declared that it sprang not of their owne strengthes but of the the breathing of God And Paul in the 1. to the Corrinthians the 12. chapiter Vnto one saith he is geuen the word of wisedome vnto an other the word of knowledge vnto an other fayth vnto an other the grace of healing And then is added that it is one and the selfe same spirit which worketh all these thinges deuiding vnto euery man as pleaseth him And if thou wilt say that this place and the foresayd petition of the Apostles pertayneth vnto the particular fayth by which are wrought miracles doubtles I will not be much agaynst it And yet if thou wilt nedes haue it so I will reason a minori that is from the lesse For if these frée gifts are not had but from the spirit of God much les can that vniuersall and mighty fayth whereby we are iustified he had from els where Farther Paul vnto yâ— Rom. Vnto euery one sayth he as God hath deuided the measure of fayth And in the latter to the Cor. Hauing saith he the self same spirit of fayth eueÌ„ as it is written I haue beleued for which cause also I speake we also beleue and speake that God which raysed vp Iesus from the dead shall through Iesus rayse vp our bodyes also Vnto the Gal. are reckned vp the fruites of the spirite Charity ioy peace patience lowlines gentlenes fayth meekenes and temperaunce Fayth here is numbred among the fruites of the spirit wherefore it procedeth of the spirit But vnto the Ephesians he sayth more manifestly By grace you are made safe through fayth and that not of your selues for it is the gift of God And in the Actes of the Apostles it is thus written The Lord opened the hart of the woman that sold silkes to geue hede vnto those thinges which Paul spake And in the 13. chapiter They beleued as many as were predestinate vnto eternall life Wherefore it is not to be doubted but that fayth is ingenerated in our harts by the holy ghost who yet may indede be had of them which beleue not but that yet is onely perswading and not as sanctifying them How the holy ghost is in man not regenerate And although in the elect he sodenly poureth in fayth yet forasmuch as he is the cause of fayth he is therefore before it both in dignity and in order Now let vs sée what absurdities Pighius gathereth out of this sentence If the spirit sayth he be the author of our fayth and vseth the instrument of the word of God and may be also in them that beleue not how commeth it to passe that wheÌ„ as there are many at one and the selfe same sermon where as both spirit is preseÌ„t and the word preached yet part do beleue and part beleue not we answere in one word that that coÌ„meth because the spirit is not of like efficacy in all men neither doth after one the selfe same maner teach all meÌ„ inwardly and in yâ— minde But of his will we can not render in cause although we nothing doubt but that it is most iust If the matter be so sayth he the hearers will easely content them selues neither will they put to their endeuor or studie for they know that that is in vaine when as it wholy dependeth of the spirite of God This is not only a very common but also an enuious obiection But we answer that all men are bouÌ„d to beleue the word of God and therfore theyr bounden duety is diligently and attentiuely to hearken vnto it with all their strengthes to assent vnto it And if they so doe not they shal then incurre the punishment of the law neither are they to be hearkened vnto if they shall say that they could not obey it or if they would haue
then is it certayne that he beleueth not This of necessitie followeth of the former conclusion For if euery one which beleueth sinneth not then doubtles whosoeuer sinneth beleueth not Let Pigghius now go laugh for that we say that by greuous sinnes true faith is lost or is in such a dead slepe that it hath not his act And let him aggrauate the matter as much as he can that he which sinneth greeuously neither beleueth that there is a God nor also the rest of the articles of the faith Origen both thinketh writeth the selfe same thing that we do And he saith moreouer that there is a tokē of true fayth where sinne is not committed as contrariwise where sinne is committed it is a token of infidelitie Again he addeth in the same chap. If peraduenture that which is said of the Apostle to be iustified by faith seme to be repugnant with that which is sayd that we are iustified freely For if fayth be offred first of the man he can not seme to be iustified frely we must remember that euen fayth it selfe is geuen of God and this he proueth by many testimonies But this thing our Pigghius can not abide For he derideth vs as often as we say that fayth is had by the breathing of the holy gost For he saith y◠it is wonderfull y◠the holy gost wil haue his abiding worke in thē which do not as yet beleue The same Origen vpon Leuiticus in his 3. boke 3. chap. The holy sicle sayth he representeth our fayth For if thou shalt offer fayth vnto Christ as a price vnto the imaculate ramme offred vp for a sacrifice thou shalt receiue remission of sinnes Here also we haue expressedly that remission of sinnes is obtayned by y◠fayth I say which is directed vnto Christ deliuered vnto death and sacrificed for vs. There can nothing be more manifest thē these testimonies which Origen hath brought for vs. But these mē are so obstinate that they wil not be led from y◠opiniō which they haue once take in hand to defēd although thou bring neuer so gret light with thē least they should séeme to any of theirs to haue defended an il cause Cyprian beside those thinges which we haue spoken of the coniunction of fayth with a good life writeth also in his 3. booke to Quirinus that fayth onely profiteth and that we are able so much to performe as we do beleue The first part of this sentēce pertayneth vnto the third article of this question but the latter serueth very much for that which we are now in hand with It is a wonderfull saying doubtles that so great is the force of fayth that by it we are able to do whatsoeuer we will And yet did not Ciprian thinke it sufficient absolutely to pronounce this but hath also confirmed it by many and sundry testimonyes of the scriptures As touching Basilius and Gregorius Nazianzenus that shal suffice which I haue before cited Chrisostome in his sermon which he hath entitled de fide lege naturae spiritu sayth that euen fayth is of it selfe able to saue a man And for an example he bringeth forth the thief who he sayth onely confessed and beleued But workes sayth he alone can not saue the workers without fayth After that he compareth workes done without fayth wyth the reliques of dead men For dead carkases sayth he although they be clothed wyth precious and excellent garments yet draw they no heat out of them So sayth he they which want fayth although they be decekd with excellent workes yet are they by them no thing holpen And the same father vpon the epistle vnto the Romanes vpon those wordes of Paul But the righteousnes which is of fayth Thou seest sayth he that this is chiefely peculiar vnto faith that we all treading vnder foote the complain◠of reasō should enquire after that which is aboue nature and that the infirmity of our cogitations being by the vertue and power of God caste away we shoulde embrace all the promises of GOD. Here we sée that by faith wee obtaine the promises of God and although by it we assent vnto all that whiche is contained in the holye Scriptures yet it peculiarly hath a regard vnto the promises of God This is also to be considered that he saith that the infirmity of our cogitacions in beleuing is by the vertue and power of God cast away For this maketh agaynst them which contend that this is done by humane strengthes as though we should haue fayth of our selues and that as though it goeth before iustification The same Chrisostome vpon the 29. chapiter of Genesis in his 54. homely This sayth he is the true fayth not to geue hede vnto those thinges which are seene although they seeme to be agaynst the promise but onely to consider the power of him that promiseth Let thē well consider this which will haue vs to haue a regard not onely to the power and promises of God but also chiefely to our own preparations And expounding these wordes in Genesis Abraham beleued God it was imputed vnto him vnto righteousnes let vs also saith he learne I besech you of the patriarch of God to beleue his sayinges and to trust vnto his promises not to serch them out by our owne cogitations but to shew a great gratitude For this can both make vs iust and also cause vs to obtayne the promises Here also are two thinges to be noted The one is that we are made iust by fayth the other that by the same we obtayne the promises which two things our aduersaries stoutly deny The same father vpon these wordes of Paul vnto Timothe Of whome is Himeneus and Alexander which haue made shipwracke as concerning fayth So sayth he he which once falleth away from the fayth hath no place to stay himselfe or whether to go For the hed Workes dead without faith being corrupted and lost what vse can there be of the rest of the body For if fayth with out works be dead much more are workes dead wythout fayth Here is to be noted that this is an argument a minori that is of the lesse For he sayth that workes are more dead without fayth then is fayth without workes The same author in his sermon de verbis Apostoli vppon these wordes of the Apostle Hauing one and the selfe same spirite of fayth For it is impossible sayth he it is doubtles vnpossible if thou liue vnpurely not to wauer in faith By this we sée how great Chrisostom thought y◠cōiunctiō to be betwen faith good works The same father expoūding these words of y◠Apostle do we thē destroy the law by faith God forbyd yea rather we confirme the law So soone as sayth he a man beleueth straight way he is iustified Wherfore fayth hath cōfirmed the will of the law whilst it hath brought to an end euē that for which the So sone as a man beleueth h◠is 〈◊〉
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
setteth forth and persecuteth But I thinke rather that here he beginneth to speake of a new matter For if this woord I say should To say sometymes signifieth to commaund here haue that signification it woulde not very well agrée with it whiche is added namely thorough that grace which is geue vnto me Wherfore it signifieth nothing ells but I bid or I commaund which significatiō disagréeth not from the Greke nor Lattine phrase For the Grecians say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And we in our epistles vse at the beginning to say Salutem dico which is all one as if we should say Iubeo te saluere that is I cōmaund thée to haue health Wherfore Paul by this phrase of speach signifieth that those thinges which follow are commaundementes of the Apostle And that which consequently is written in this chapiter may be comprehended in this proposition or summe Whosoeuer is in this body of y◠Church let him abide in his place let him not vsurpe an other mans office but let euery man execute his owne with as much diligence and loue as he cā For Pauls mind was vtterly to banish from the congregation of the godly all busie and curious doinges whereby commeth to passe that men eyther medle with higher matters then is mete for them or neglecting theyr own they busy themselues about other mens matters Paul geueth this charge to al men vniuersally he excepteth not one For in this poynt he relenteth neither to princes nor to rich men nor to learned men more then to others And this pertayneth to that vertue which they commonly call humilitie And therfore Chrisostome sayth that Here in is commaunded modesty Christ gaue gret charge touchyng this modesty Discorde in the church of Rome the Apostle here setteth forth vnto vs humility the mother of all vertues And therein he semeth to imitate Christ when he should entreate of maners and of an vpright life began first with this sentence Blessed are the poore in spirite for theyrs is the kingdome of heauen Doubtles there were great causes y◠mooued Paul so largely in this place to entreate of this thing For first the church of Rome was enfected with no small discord For the Iewes sought to be preferred before the Gentiles and the Gentiles on the other side despised them This so greate euill could not more conueniently be remedied then that Paul should admonish them all to contayne themselues within that measure which God had deuided vnto euery man And euen as in the Church of the Corinthians emulation once kindled grew at the length in a maner to contention bycause that the gifts of the holy ghost were not with an equall proportion distributed vnto all men so is it also most likely that the like things happened amongst the Romanes Moreouer we may say that the Apostle after a sorte maketh a steppe vnto those thinges which he will afterward speake of when he shall reproue those which thorough a certayne arroganty trusting to theyr great knowledge vsed all kindes of meates and that to the great offence of the weake Yea and those weake ones also forgetting theyr limits and weake knowledge were not aferd to condemne others which were excellenter then themselues as though they greauously sinned when they did eate those meates which they durst not touch Wherfore seing that either of them excéeded the meane it was very mete and requisite that they should be put in mind of modesty and temperancy Let no man sayth he presume or thinke more of himselfe then he ought For we ought to be wise vnto sobriety That is we ought to thinke moderatly and temperately of our selues Ierome against Iouinian most sharpely defending virginity and chastity to the end to abuse this place for a testimony condemned the receaued translatiō of the Lattin bookes For he thought that we should here réede not that we ought to be wise vnto sobriety but to be wise vnto chastity I graunt indede that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somtimes signifieth chastity Howbeit in this place that signification agreeth not For Paul generally entreateth of arrogancy and selfe loue whereby euery man sought to be preferred one before an other Origen much better by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnderstandeth temperaunce not that temperaunce wherby we moderate pleasures in meate and drinke and carnalitie but whereby we bridl◠our affects and lustes and all our actions So that Paul semeth here to teach nothing ells but that no man should take vpon him more then his degrée and condition wil suffer Neyther is this to be passed ouer that Chrisostome hath noted that the Greke etimology of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that it kepeth a meane or rather prudence Which etimology Plato also followeth in Cratilo as though it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the preseruer of reason And doubtles they which let loose the bridle to arrogancie and thinke higher of themselues then is méete are destitute of their accustomed prudencie and become mad such as were certayne Emperours and Monarches which would be worshipped for Godds and such as he was which was not aferd to say And what God is it that can deliuer you out of mine hand These things also are aptly applied vnto them which trusting in their owne doctrine will serch out the secrets of God which thing we know many of the Philosophers did but they were so vtterly besides themselues that they had great nede of a violent purgation This thing Agrippa obiected vnto Paul as a reproch Much learning sayth he hath brought thee to madnes And Chrisostome sayth that if a mā by reason of wisedome or any gift of the holy ghost be puffed vp into so great arrogancy that he become madde and out of his wit that mā saith he is in no wise worthy of compassion For he sayth he which is borne a foole hath an excuse and all men easely pity his case But he which becōmeth mad for that he semeth vnto himselfe excellently well learned or for that he is endewed with some gift of God by that which sayth Men intemperate and proud hurt themselues What belongeth chiefly to a temperate man Arrogancy called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is good he hurteth himselfe and he vntemperately abuseth thinges healthfull And y◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rightly takē for temperaūce in so large a signification Plato teacheth by these wordes in Timo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is A man to do and to know both himselfe and that which pertaineth vnto him belongeth only to a temperate man And that Paul now ernestly exhorteth to temperance we may vnderstand by that y◠he before cōmaunded the renuing of y◠mynde Wherfore seing that this vertue preserueth prudence and arrogancy y◠which is contrary thereūto excedingly weakeneth it which thing also the Greke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby is signified arrogancy playnly declareth we are admonished both to
wherewith the faithfull are illustrated Wherfore Paul requireth a force and efficacie wherby our minds should be inflamed And although as we haue before taught it lieth in no mannes hand to be endued of God with this or that power of the frée gifts for God distributeth them to euery manne as he will yet the regenerate for that they are not simply men but are the men of God and haue their strengthes after a sort renued by the grace and spirite of God they may by their endeuor prayers and industry stir vp The regeneraâ—e may after a sorte stirre vp in themselues the spirite in themselues the spirite whereby to be feruent or they may frame themselues vnto it when it stirreth them vp For so Paul sayth to Timothe Stirre vp the grace which is in thee by the imposition of the hands of the eldership And to the Thessalonians Take hede ye extinguish not the spirite For euen as vnto fire being once kindeled we may put wood and coles to make it to burne the more so the spirite being now geuen may by the exercise of doctrine exhortacion or ministery be stirred vp to make vs the more feruent and this to doo Paul now here exhorteth vs. In the Actes of the Apostles the 18. chapiter it is written of Apollo that he spake with a feruent spirite as which taught diligently those thinges which pertayned to the Lord. But it is added that he was learned and eloquent In that place I se two thinges ioyned together which are very necessarye for a preacher First that he diligently take hede what he speake that he poure out nothing rashly or agaynst the Two principal offices of a preacher truth the second is that those thinges which he speaketh be not spoken coldly and slenderly but be set forth effectually and feruently But in some though otherwise they are vehement inough yet there wanteth doctrine in other some in whom sometimes séemeth to be diligence inoughe yet they want feruentnes of spirite And that which I now speake of prâ—â—chers ought also to be applied to other offices wherof is now entreated Seruing the time Here some rede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is time and some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Lord. Chrysostome and Origene read Lord and rather allow that reading then to read time peraduenture therfore for that they thought it is the poynt of an inconstant and light man to be changed according to the time and for that to serue the time may seme to be rather a wary behauiour of maÌ„ then yâ— worshipping of God But coÌ„trariwise Ambrose what neded saith he to say that we must serue the Lord when as all the things which hitherto haue bene spoken thereto tend that we shold serue the Lord. But that notwithstaÌ„ding there is no cause but that we may read Lord. For they mought say that Paul in his sentence admonisheth the godly to thinke that in all those things they serue not men but God who séeth all things and to whose honor all things ought to be directed How be it Origen somewhat releÌ„teth and saith that we may serue the time whilest we consider how short it is and coÌ„tracted that although we haue wiues yet we are as if we had none and although we possesse yet as though we possessed not redéeming the dayes for that they are Occasion is to be obserâ—ed euill which interpretation I dislike not Although time in this place may more aptly signifie occasion which is earnestly and diligently to be obserued if we wil doe any good to our brethren For occasion otherwise passeth away neither can it be called backe againe when we will We know with how great subtlety and wickednes Sathan and the flesh resist the workes of God And therefore it commeth that there is no man almost which patiently taketh admonitions reprohensions And muche les in a manner if we admonish out of time and out of season Paule gaue place somewhat to the time when hée Circumcised Timothe But he could by no means be persuaded to circumcise Titus also though he were vehemently therunto vrged Christ himselfe according to the consideration of the time fled when the Iewes sought to put him to death Howbeit afterward when he saw opportunitie he returned of his owne accord Therefore his disciples sayd Euen now the Iewes sought to stone the and wilt thou now agayne go into Iewry Christ answered them Are there not 12. houres in a day In which words he signified that Occasions are counted as beckes of God we ought to serue time And for no other cause Salomon sayth that there is a time to build and a time to plant c. Such occasions are as certayne beckes of God to bring thinges well to passe which beckes we ought no les to obserue then souldiers doo the signe or watchword of theyr captayne And good seruaunts attempt nothing before that they se theyr Lord or maister to becken thereunto Erasmus thinketh that to serue the tyme is to take in good parte aduersities when they at any time happen And this sentence he thinketh is confirmed by that which followeth For Paul addeth Reioysing in hope patient in tribulation But if there be any which like better the other reding seruing the Lord we wil not be agaynst it But here is to be noted this Greke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is seruing For therby we vnderstaÌ„d which thing we before also admonished that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongeth not only What is to be taken hede of in obseruing of occasions vnto creatures excelling in dignity but also vnto God him selfe On the other side he which thinketh that Paul commaundeth vs to serue the time ought to beware that whilest he obserueth occasion he decline neither to the right hand nor to the left that is that he chaunge not his sentence For we ought to be constant in that which we rightly vnderstand although euery time will not suffer vs to burst forth straight way into act Reioysing in hope This can not they doo which settle them selues in worldly thinges for in them only put they all theyr hope and confidence and wayte for nothing ells Paul in this place vnderstandeth the hope of eternall felicitie whereby men are so confirmed in aduersities that Paul to the ThessoloniaÌ„s calleth it an How patience worketh hope and hope patience helmet Here is hope reckened as the ground of patience in tribulation At which thing some man paraduenture may meruayle For before in the 5. chapiter Paul wrote Tribulation worketh patience patience experience and experience hope There we se that hope is produced of patience But contrariwise in this place patience is sayd to spring of hope But herein is no contrarietie For this commonly commeth to passe in thinges which are nigh by nature that by an inuerse order they Thinges nigh by nature together â–ª doo by an inuerse order inferre thâ—â—ne the other What hope is mutually inferre
o Iupiter geuest right vnto straungers And the naturall affecte towarde citezens commonly stirreth vp euery man that if he méete a straunger and one that is in nede he wil to his power help him and prouide harborow for him So we also if peraduenture the Saints which as touching the eternall countrey are our Citizens doe come vnto vs ought to helpe them and gently to entertaine them But what if they be euil and enemies vnto vs and such as curse vs and hate the Gospel What is in this case to be done Paul addeth Blesse them which persecute you blesse and cursse not Reioyse with them that reioyse and wepe with them that wepe Be of like affection one towards an other Be not highe minded but making your selues equall to them of the lower sorte Be not wise in your selues Recompence not euill for euill procure things honest in the sight of all men If it be possible as muche as in you is haue peace with al men Dearly beloued aueÌ„ge not your selues but geue place vnto wrath for it is written Vengeance is mine I wil repay saith the Lord. Therfore if thine enemy honger fede him and if he thirst geue him drinke And in so doing thou shalt heape coles of fire on his head Be not ouercome of euil but ouercome euill with goodnes Blesse those which persecute you Blesse and curse not I thinke that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is blesse â–ª in the first place signifieth to speake wel but it may séeme maruellous how we can allow or commend him that reuileth vs worketh mischief against vs. And if we so do we shal be found liers But Epictetus in his Enchiridion An excelleÌ„t laying of Epictetus wisely admonisheth that euery thing hath two handlesto be holden by therfore euery wise man ought to haue a consideration by which of those handles it may best be taken and holden For if thou take a thing by that part whereby it can not be holden thou losest thine labor Now there can none be founde of so wicked and vngratious a nature but that he which iudgeth indifferently may beholde in him some gifts of God For he is either actiue or stroÌ„g or learned or noble or eloqueÌ„t How we may speake well of our enemies or witty These things though we be neuer so muche prouoked by iniuries we ought not to deface or to kepe in silence if any opportunity be offred vs to speake wel of our enemies Eschines an Ethnike hidde not from the men of Rhodes the eloquence of his most deadly enemy Demostenes but rather as much as he coulde amplified it and recited vnto them his most spitefull Oration which he had written against him and added that it was nothing in comparison of the gesture and pronunciation which the orator vsed in vttering it Dauid bothe in wordes and in deede reuerenced Saul being his enemy for that he was anoynted of the Lord. And the Apostle now therfore commaundeth this for that the world iudgeth that men should deale farre otherwise For either it delighteth in cursed speakers and enemies of the truthe or it thinketh that it is honest to requite iniuries done against vs. Wherfore Vespasian when there sprang a contention betwéene a certain Senator and a knight of Rome with this sentence appeased the contention A Senator ought not doubtles to reuile but when he is reuiled it is both a thing lawful and ciuile to reuile againe for that he which first reuiled spoyled himselfe of the prerogatiue of his honour But Paule commaundeth vs far otherwise For we must not consider what our aduersary deserueth but what is comely for vs. Neither requireth the Apostle that we should only speake well of our enemies but also that we should wish well vnto them For so thinke I that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second place is to be taken as an Antithesis to that which followeth and cursse not Some thinke that it is nothing but a repetition for a more vehemency sake But I thinke that this is the better sense that we are first commaunded to speake well of our enemies and then to wishe them good and in no wise to cursse them as men commonly vse to doe And if this séeme a hard matter to doe let vs remember that we are his children which maketh his Sunne to shine vpon the good and vpon the euill and his Disciples which aunswered his Apostles when they required fire from heauen to burne the Samaritanes ye know not of whose spirite ye are namely of his spirite which came not to destroy but to saue of him which healed those that persecuted him of him which restored vnto Malchus his eare who came with the other souldiers of the chief rulers to take Christ Of him which saluted his betrayer Iudas as a friend and receiued him with a kisse of him finally which forgaue the wicked thiefe and promised vnto him eternall felicity whiche prayed for them that crucified him and which of his owne accorde died for his enemies It shall nothing profite thée to recompense iniuryes with iniuryes and taunts with taunts thou oughtest rather to commit the matter to God who will be a most iust arbitror neither caÌ„ he by any perturbation be led away from iustice Further héereby may we gather that it is not lawfull to speake euill of any man nor to cursse any man For if we be prohibited to doe these things against our enemies which thing mought otherwise séeme tollerable in mannes iudgement much les it is lawfull for vs to doe it vnto others Chrysostome to persuade vs to follow these wordes of Paule reckeneth vp the commodities which the cursings and persecutions of the If we oghâ— not to speak euill of our eâ—nemies much lesse of others aduersaries commonly bring to the godly First sayth he it excellently well helpeth vs to the obtainment of the kingdome of heauen For Christ saith blessed are they which suffer persecution for righteousnes sake for theyrs is the kingdome of heauen And he addeth Blessed are ye when they reuile you and persecute you speaking all manner of euill â–ª and lying against you for my sake Be glad and reioyse for your rewarde is great in heauen c. Moreouer they are an occasion or mater of most excellent vertues For as Paul teacheth tribulation worketh patience patience experience and experience hope But where is the patience of the sayntes Where is their experience Where is their hope If thou take away the wicked enterprises of our enemies against vs Moreouer the glory of God can by no other meanes be more highly aduaunced then if we valeantly and couragiously behaue our selues in those things which are to be suffred for his name sake For it is not so hard a matter to cleaue vnto God so long as all things goe prosperously and quietly with vs and as we would desire But when all manner of aduersities happen and yet constantly to abide in his obeysance this doubtles
what his scope is we will first define what a magestrate is A magestrate is Definition of a magistrate aperson elected and that of God to defend the lawes and peace and with punishments and the sword to represse vices and euils and by all manner of meanes to aduaunce vertues The efficient cause is God the ende is the preseruation of the lawes and of peace the banishing away of vices and discommodities and the encrease of vertues The forme is the order which the prouidence of God hath appoynted in things humane The matter is the man or person For who so euer is appoynted to be a magestrate is taken of men The methâ—de which is here kept is in a maner generall First he sayth that all men ought to bâ— subiect vnto magestrates which thing is first proued by the efficient cause for that â—â— suche powers are of God then is it proued by the coÌ„trary for that they which conteâ—â—ne the magestrate are against God and that to theyr owne great hurt Finally i◠〈…〉 proued Why so often in the new testament is in 〈…〉 ted thaâ— ough 〈…〉 geue ho 〈…〉 to the magistrate â— he Pope heâ—e proued guilty and condemned by the ende for that the magestrates bring vnto vs great profit This is bo 〈…〉 〈…〉 ery often and also very exactly entreated of in the new Testament and that for 〈…〉 cause chiefly for that the children of God sometimes thinke that it is a thing in a maner vayne that they being gouerned by the spirit and word of God should be subiect vnto outward powers Neither can it be expressed in how ill part yâ— Iewes toke it when they were as captiues oppressed of the Babilonians Assirians Medes and Persians and when at home in theyr Countrey they were greuously afflicted first of the Macedontans and afterwarde of the Romaines They would gladly haue shaken of that yoke which the Anabaptistes Libertines at this day with great fury go about to shake of and which the Pope and his dearlings hath now long time shaken of For he hath so exempted bothe himselfe and his cleargy from all publique power that now Princes are subiect vnto him and he suffereth the great monarchies of Christendome to kisse his féete and most filthily to worship him He createth Emperors and putteth them downe as it pleaseth him He taketh away kingdomes and pylleth and polleth them as he lust But Christ behaued himself farre otherwise for he payed tribute and taught that vnto Cesar Christ was subiect to the powers of the world ought to be rendred that which is Cesars With these wordes of Paul agréeth that which Peter wryteth in the second chapiter of his first Epistle saying Be ye subiect to euery humane creature that is vnto the ordinaunce which God would shoulde be amongst men Be subiect sayth he for the Lords sake whether it be vnto the king as vnto the superior or vnto gouerners as vnto them that are sent of him namely either of the king or of God for the punishment of euill doers and for the praise of them that do wel If we examine all the partes of this commaundement we shall in a manner finde in it all those thynges whiche are here taught of Paule The selfe same thyng Paul wrote to Titus in the third Chapiter Admonishe them sayth he that they be subiect vnto Princes and powers and that they be obedient to the magestrates And in his Epistle to the Ephesians to Timothe and to Titus he diligently commauÌ„deth seruaunts to be obedient to theyr masters And vnto Timothe he commaundeth Christians to make prayers for theyr magestrates Whereby that is most manifest which we haue ofteÌ„times sayd and which Chrysostome in this place wryteth that the doctrine of the Gospel was not geuen to ouerthrow the politique gouernments The Gospel ouerthroweth not the gouernments of the world A magistrate called by the name of a father of the world but rather to confirme them and to make them better This place of the Apostle partaineth to that commaundement of the law Honoure thy father and thy mother For in the olde time as Aristotle also wryteth in his Politiques fathers gaue lawes to theyr famely and to them were as kings And amongst the Romanes the Senators were called Patres conscripti that is appoynted Fathers For a magestrate is nothing els but the father of the countrey Here we nede not curiously to entreat by what right or by what wrong Princes haue obtained theyr power This thing only is to be séene vnto that we reuerence magestrates when they are in that roome For this Epistle was written when the Romaines had now obtained the Empire of the whole world which Empire we know they possessed by violence and afterward the Emperors by as wicked practises drew vnto them the whole dominion ouer al yet Paul without al exception commaundeth vs to be obedient vnto the powers And so generall is this proposition In this prâ—cept are contayned all degrees of men of Paul that Chrysostome testifieth that vnder this commaundement are contained Priests Monks Prophets Apostles and Euangelistes But I thinke that Origen is not here to be allowed For he wryteth that Paul sayth let euery soule and not euery spirite for they which are vtterly spiritual do not by any meanes follow the affectes of the fleâ—â—e neither possesse things humane doe not liue vnder Princes and powers Bâ—t who euer had more aboundance of the spirite then our Lord and sauior C 〈…〉 t had Who at any time was more holy then his Apostles were and yet thâ—â— submitted themselues to the higher power euen to the death 〈…〉 to 〈…〉 to popes bishops Wherefore 〈…〉 s muche better to say with Chrysostome that none is to be excepted from this â—niuersall sentence But those ecclesiasticall Papists will say that the kings â—hemselues and publique powers haue geuen vnto them theyr right and ha 〈…〉 appoynted that the clergye should be exempted But we ought not to regard â—hat Princes haue done herein but what they ought to haue done For it lyeth not in theyr hands to disanull the lawes of God Wherefore if this diuine commaundement of Paul willeth that euen euery soule be subiect vnto the publique power then doubtles ought we to obey it For the decrées of God ought not to be reuoked by any authority of man Although these wordes are so to be contracted that we vnderstande that we are not subiecte to the magestrate but only as touching his function and office Which if he at any time goe beyond and commaund any thing that is repugnaÌ„t vnto piety and vnto the law of God we ought to obey God rather then men For there is no power but of God He proueth his purpose by the efficient cause For that no humane strength or force but God himselfe is the author of all powers And it is to be noted that there are sondry kindes of powers For there is Sondry kindes of
be so and that by humane reason only and The desires of the saintes are not alwaâ—s fulfilled not by the impulsion of the spirite As in the epistle to the Phillippians Paul being a captiue at Rome thought that he should be deliuered from those bonds and that he should liue longer and abide with them al to their commoditie and to the ioye of theyr fayth That your glory sayth he may thorough Iesus Christ abound in me by my return vnto you When yet notwithstaÌ„ding it came farre otherwise to passe then Paul looked for And yet by this meanes is no derogation doone to the godlines and dignity of the saints For by reason of theyr healthfull hope which springeth out of a true and naturall fayth they promise nothing vnto themselues certainly but yâ— which they haue receaued out of the word of God or by a singular admonition or by reuelation But as for other thinges which are subiect to the chaunces of How the saintes behaue them selues touching thinges coÌ„ming by happeâ— this life sometimes by reason of some humane coniecture they doo hope that such thinges shall happen vnto them Which if they happen otherwise yet are they not frustrate of theyr will For the thinges which are not promised in the holy scriptures or by a singular oracle of the holy ghost they wish not to be geuen vnto theÌ„ absolutely but they submitte all such thinges to the prouideÌ„ce of God which they know assuredly doth much better prouide for men especially for the godly then they themselues can prouide by any theyr owne wit or industry But now goe I to Ierusalem to minister to the saintes For it hathe pleased them of Macedonia and Ichaia to make a certaine communication to the poore saintes that are at Ierusalem For it hath plesed them and their debters are they For if they haue communicated theyr spiritual things to the Gentiles theyr duety is also to minister vnto them in carnall things When therefore I haue performed this and haue sealed them this fruit I wil passe by you into Spaine For I know that when I come I shall come to you with fulnes of the blessing of the Gospell of Christ But novv I goe to Ierusalem to minister to the Savntes The Romaines might haue sayd séeing that thou hast now no more place there why dost thou not straight way take thy iorney to vs warde Paul sheweth what letted him For besides that he was called of God to preache the Gospell there where Christe was Vnto Paul besides the priâ—chyng of the Gospell was committed the charge of the almes not yet spoken of he had also an other charge appointed him as it is truely and plainely declared in the Epistle to the Galathians namely that as he preached Christ amongste the Gentiles he should also haue a consideration of the poore which were at Ierusalem Which thing he himselfe in that Epistle saythe he had faithfully performed For those amongst the Gentiles whome he had brought to Christ and enstructed in the doctrine of faythe he diligently exhorted to distribute their alâ—es to helpe the pore which were at Ierusalem who were at yâ— time most greuously afflicted Of this thing we haue large mention made and liuely examples setforth in the Epistles to the Corinthians This office saith he now stayeth me that I can not come vnto you For there hath bene money gathered in Macedonia and in Achaia and the same must through my ministery be caryed to Ierurusalem For that is it which he addeth For it hath pleased them of Macedonia and Achaia to make a ceâ—taine communication to the pore saintes vvhich are at Ierusalem Paule in the meane time whilest he setteth forth these things to the Romains as Chrysostome admonisheth doth not only serue his purpose namely to declare what was yâ— cause which withhelde him so long but also couertly prouoketh the Romaines to the like liberalâ—ty that they also should bestowe almes vpon the saintes And Origen addeth that Paul dothe this modestly and cunningly Paul was so diligent in his office that he not only faithfully performed it but also pretermitted no occasion at all for the well executing of the same This thing Peter Iames and Iohn required at his haÌ„ds and that vndoubtedly not without the motion and will of the holy ghost Which thing Paul promised he would diligently performe Wherfore least he might seme to leaue voyde and vndone that charge which God had committed vnto him and which also he himself had promised to performe he thought it good to vse this pollicy and diligence And that the Apostle after this peregrination wherein he had trauailed through Macedonia and Achaia and after that he had ben at Ierusalem to destribute there the almes whereof is here entreated purposed to goe to Rome the Actes of the Apostles plainly testifie For in them in the. 19. Chapiter it is thus written Now when these things were accomplished Paule purposed in the spirite to passe through Macedonia and Achaia and to goe to Ierusalem saying after I haue bene there I must also see Rome Which thing Origen very well noted Neither was he deceiued of this purpose For at Ierusalem he was so oppressed of the Iewes that he was compelled to appeale to Cesar vnto whome he was at the last brought not in déede to goe through Rome into Spayne but there with glory to suffer deathe for the name of Christ Hereby also the same Origen gathereth that this Epistle was written after those two Epistles to the Corrinthians and that by a firme and This epistle was written after the two epistles to the Corinthians sure reason For séeing that in them he maketh mention of the gathering of these almes and here he wryteth that now he had gathered them and would â—ary them to Ierusalem it is manifest that this Epistle was written after them But where as he sayth It hath pleased them of Macedonia and Achaiâ— he commendeth the feruentnes and diligence of those nations of which diligence Paul in the latter Epistle to the Corinthians the. 9. chapter much gloryeth Vndoubtedly greate was that force of loue to helpe with money the Iewes which were so far distaunt from them and especially séeing that they themselues were very pore as it appeareth The richer sometimes are more vnwilling to geue almes theÌ„ the pooree are by the selfe same chapiter to the Corinthians which I before cited And doubtles we oftentimes sée that the richer men are the more vnwilling they are to geue almes when as in the meane time the porer and meaner sort geue largely and louingly which thing Christ affirmed of that widow which offred that only mite wherein consisted hir liuing for that day It hath pleased them I say and theyr debters are they when he sayth debters he doth not a little stirre vp the Romaines to doe the like For they whome he had mencioned were no more debters then the Romaines And séeing yâ— case was as touching eche a
peraduenture séeme straunge vnto some as sayth Origen that the Apostle when as in the spirite of God he know that he should come to Rome wold yet notwithstanding implore those mennes prayers This in my iudgement no man shoulde call in question But we should rather learne that holy men althoughe they certainly know that God will geue vnto them whatsoeuer is expedient yet they also knowe that he will oftentimes geue it them throughe the prayers of his The We pray for those thinges which we know shal be geuen vnto vs. Lord also knew that the father would deliuer vnto him all things yet notwithstanding he continually prayed vnto him and so prayed that he sayde Father into thine hands I commend my spirite And as he knewe that his spirite should without all doubt be receiued of God so doubted he not but that the same was to be obtayned by his prayers Moreouer by those wordes we gather that the force of prayers consisteth not of our workes and merites For Paul so greate an Apostle desireth Prayers consist not of the worthines of them that pray to be holpen by theyr prayers who were far inferior vnto him although Ambrose sayth that many little ones if they be gathered together into one make great ones This saying I mislike not for Christ sayd where so euer shall be two or three gathered together in my name there am I in the midst of them Againe touching what thing so euer two or three shall agree together it shal be done vnto them as they desire And how much the prayers of the Church profited it is plainly declared in Peter For he was deliuered by the Angel when as continual prayer was made for him And seing now that publique prayers are so profitable they ought without all doubte most often How we ought to praâ— for other to be celebrated Wherfore godly men so often as they are either sicke or are in any great daunger ought to require the publike prayers of the Churche and afterwarde when they haue obtained theyr request they ought also to require yâ— church publikely to geue thanks to God for theyr sakes That ye helpe me in my busines In Greke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This doubtles is more then to helpe a man in his busines For that word signifieth properly a man to take vpon him one and the selfe same labor one and the selfe same trauail one and the self same striuing and conflicte with him for whome he prayeth And by this phrase of speache Paul doubtles instructeth vs with what affecte we ought to pray for others that is to transfer vpon our selues as much as is possible the miseries afflictions and sorowes of him for whome we pray That he vvould deliuer me from the vnbeleuers in Iury. The first thing that he desireth them to pray for him is that he might be deliuered from the vnbeleuing Iewes whome he knewe deadly hated him For they although they wished that all the Christians might vtterly be destroyed yet they hated Paule aboue all others for that no man more vehemently then he vrged that the ceremonyes oâ— Why Paâ—â— was aboâ—â—â— all the other Apostles odious to the Iewes Moses should be taken away And in this iorney as it is set forthe in the â–ª 2â— and â–ª 21. chapiters of the Actes Agabus and other Prophets foretolde vnto him greuous chaunces which should happen vnto him at Ierusalem wherefore both by that history and by this prayer it is manifest that the minde of Paul was troubled with no small perplexity Which perplexity yet God so restrained within certaine limites that it nothing letted him from the worke of the Lord For the Apostolical history most plainely testifieth that he most constantly answered vnto the Prophets and brethren which dissuaded him from this iorney I count not my soule and life so precious sayd he that I will delay to runne my course and to fulfil my ministery which the Lord Iesus Christ hath deliuered vnto me And I am redy sayd he not only to be bound but also to dye for our Lord Jesus Christes sake Wherefore Paule was not afeard to die but he therefore desired to be deliuered that he might minister vnto the saintes and that he might come to Rome and so goe into Spaine For it had bene muche better for Paul to haue died then so to haue bene vexed with perpetuall contumelies and to liue as one layd forth to all iniuries This he himselfe signifieth to the Phillippians saying To dye is to me a gaine How be it to abide in the fleshe is profitable for your sakes and I hope that I shall abide Paule after this manner maketh request to the Romaines not in dede for his owne commoditye but for theirs And doubtles if they had a desire to sée Paul it was theyr parts withal maner of prayers earnestly to contend that according to his desire he might be deliuered from the vnbeleuing Iewes And that this my ministery vvhich I haue to doe at Ierusalem may be acceptable to the saintes The other parte of his request is that the saintes might gently The sâ—ate of the godly is miserable as touching this world accept his trauaile and paines The condition and state of the godly is doubtles miserable as touching this world They take most grieuous paines for the saluation of others not only to prouide for theyr soules but also for theyr bodyes And yet oftentimes they doubt whether they shall be well accepted of them whome they séeke to profit Neither dothe Paul without cause suspect that this might happen also as touching them which fauoured Christ For in those first times there was in the Churche of Ierusalem a certaine great zeale to obserue the law From which when they hearde that Paule was fallen away they bare but small good Some of the Iewes that were Christians bare no great good effection towardes â–ª Paul wil towards him Wherfore Paul feared least his duety towards them shold haue bene reiected and least he should haue bene frustrated of that consent agrement which he saw was nedeful for him to the preaching of the gospell Wherefore the preachers of our time ought to comforte themselues if they sée that theyr paynes which they take in teaching are not accepted of the people Neyther ought they which faythfully handle the distribution of almes to be grieued if they can not please all men Christ himselfe the more paynes he tooke for our sakes so much the more incurred he the displeasure of the Iewes Wherfore it ought not to seme vnto vs any great iniury if we be coÌ„pelled to suffer yâ— which we se he hath suffred What is to be sâ—ne vnto in geuyng of almes Hereby also let vs vnderstand that we ought not only to helpe the poore but also we must haue a care that our oblations may be acceptable and pleasant vnto theÌ„ which thing they litle consider which when they geue any thing geue it with
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
example of creatures For foure causes creatures are saide to morne our selues vnto patience Sithen the whole world is vexed with so many calamities it is mete also that we with a quyet minde beare afflictions when they light vpon vs. And there may be foure reasons geuen why we thinke creatures to be vexed and to morne The first is for that they are wearied with continuall labours to serue our dayly vses Hereof it oftentimes commeth to passe that when as we whiche thyng many tymes happeneth greuously sinne they suffer punishementes together with vs whiche is not hard to sée in the flood in Sodom and in the plages of Egypt Farther there is a certaine Sympathia that is a coÌ„passion or féelyng together betwene all creatures and man by meanes wherof in aduersitie they sigh and morne together with him Last of all there is great iniury done vnto them in that they are compelled to serue vncleane and wicked men Vnto whiche thyng Ose the Prophet had a regard as we before declared wheÌ„ in the person of God he sayd I will take away my wheate my wyne and myne oyle will set at libertie my wooll my thred that they may not couer thy filthynes Ambrose in many places maketh on this side In his Epistle to Horantianus entreatyng of this place of Paul by an induction he sheweth that euery creature By a large induction â—â— shewed that creatures mourne foâ— our sakes mourneth wayteth for the reuelation of the sonnes of God And he begynneth at the soule The soule saith he caÌ„ not but be afflicted mourne when it seeth it selfe closed vp in the body as in a certayn vile cotage and that not with his will but by reason of hym which hath made it subiect For the purpose of God was that it should be ioyned together with the body that by the vse of it it might one day attayne some fruites worthy the trauailing for For Paul in the latter to the Corrinth sayth That we shall all be set before the iudgemeÌ„t seat of Christ that euery maÌ„ may cary away those thinges which he hath done thorough the body whither it be good or euill He saith also in yâ— self same Epistle That we sigh so loÌ„g as we are in this earthly habitacle not for that we would be cleane spoysed of it but rather to haue it ouer clothed And Ambrose citeth out of the Psalmes That maÌ„ is made like vnto vanity and that man is whole vanity Wherunto I thinke is thys added yâ— we mighte vnderstaÌ„d yâ— thys waight of the body these grieues which Dauid coÌ„playneth to come vnto the soule by reason of the body came not by the institutioÌ„ of God but rather crept in by reason of sinne For otherwise the body was not geuen vnto the soule as a graue or prison as some fayne but as an instrument most apt to the accomplishing of most excellent The body was not at the beginning geuen vnto man as a prison actes moste notable enterprises Ambrose goeth on in his inductioÌ„ sayth that the Sunne Moone and the rest of the starres are wearied with theyr continual course and the inferior creatures also for our sakes labour But he sayth that thys they doo not with an vnwilling mynde for that they vnderstand that the sonne of God for our sakes toke vpon hym the forme of a seruant and by hys death procured theyr life and sauegard Farther he sayth that for this cause they comfort themselues for that one day they shall be deliuered and theyr labors shall one day haue an end Wherfore if I may declare my iudgement touching these matters I somewhat doubt first whether the sonne and Moone and rest of the starres labor in theyr courses Farther I thinke Ambrose Ambrose speaketh figuratiuelye spake figuratiuely that all creatures with a quiet mynde beare those their griefes for that they know that Christ the sonne of God for our saluation hath suffred the ignominye of the crosse and death Nether suppose I this to be without a figure in that he sayth that they by thys meanes comfort themselues for that they vnderstand that theyr labours shall one day be finished and that they shall be repayred and renewed Last of all he maketh mencion of the Angelles and sayth that they are not glad in punishing of wicked men for that they are touched with mercy had rather to adorne with benefites then to afflicte with punishemeÌ„ts especially seing as Christ in Luke sayth that the Angelles excedingly reioyce ouer one sinner that repenteth The same Ambrose expounding thys place sayth that the anxietye of creatures shall so long last vntill the nomber of them be full which shall be saued And to be subiect vnto vanity he interpretateth to be mortal and transitory Wherefore How long this mourning of creatures shall last vanity is in that place after hys mind that mortality wherby all creatures in such sort labor and therefore with it are compelled continually to wrastle so Salomon not without iuste cause sayde Vanity of vanities and all things are vanity The commentaries which are ascribed vnto Ierome seme not much to disagree from the sentence of Augustine but that they by euery creature vnderstaÌ„d the whole nomber of the iust euen from Adams time Which nomber of saints together with our first parent they say doo earnestly wayte for the reuelation of the sonnes of God that they also as the epistle to the Hebrues declareth may be made perfect with vs Origen mencioneth certayne thinges touching the minde which is the chiefest parte of our soule whiche he sayth sigheth and wyth greate payne sorroweth for that it is compelled continually to abase it selfe to serue the manifold and sundry necessities of the body But Chrisostome playnlye maketh on our side and confesseth that Paul here vseth the figure Prosopopaeia which figure is very much vsed in the holy scriptures For the prophetes and The prophets and Psalmes very oftentimes attribute sence vnto things insensible Psalmes somtimes commaund the floods and wods to clap with theyr hands sometimes they bring in the hilles daunsing and the mountaines leaping for ioye not that in very dede they ascribe motion and sence vnto thinges insensible but to signify that that good thinge which they commend is so great that it ought to pertayne also to creatures vtterlye without sence and â—ealinge The prophetes also are wont sometimes to bring in woodes vine trées the earth it selfe and other of the elementes mourning and howling also the roufes of houses and of temples cryeng the more vehemently to aggrauate that euill which they describe Nether ought it to seme straunge if Paul follow these phrases of the Prophets especially seing that in both of them was one and the selfe same spirite of God Nether is it hard to shewe how our miseries redound also vnto creatures For when maÌ„ was adiudged vnto the curse the earth also was condemned to be accursed and to be
compelled to bring forth thornes and bryars And how it is by reason of sinne made desert and vnfruitefull both the scriptures euery where reach vs and experience if we would consider it would sufficiently declare vnto vs. Esay sayth in hys 24. chapiter The Sunne shall be confounded the Moone shall be ashamed And in the ouerthrow of Babilon the same prophet writeth that the Moone and Starres shall not geue light and that the Sunne shall be couered with darkenes Of the heauens Dauid pronounceth From the beginninge the heauens are the workes of thyne handes they shall perish but thou abidest As a garment shalt thou chaunge them and they shall be chaunged Moses sayth in the Lawe I will geue an heauen of brasse and an earth of yron Which thing we knowe came to passe in the time of Elias wherein the heauen was so shut vp that for the space of thrée yeares and an halfe it gaue no rayne Wherefore that is a goodly wise saying which Ose the prophet hath on the contrary part wheÌ„ he sayth I will heare heauen and heauen shall heare the earth and the earth shalt heare the wheate wyne and oyle and they shall heare Israell Finallye how euery creature serueth the godlye the scripture euery where declareth The sea gaue place vnto the Israelites All creatures serue the godly the rocke powred out water the heauen gaue a cloud and Manna the Sonne stode still at Iosuas commaundement at Ezechias commaundement it went backe All which thinges are plaine to se in Christ onely in whom al things are All creatures serue Christ after a wonderful maner renewede When he was borne the heauen made ioye and shone by night the Angelles were presente and sange the starre lead the wise meÌ„ wheÌ„ he died the Sunne was obscured al things wrapped in darknes the stons were knockt together the vayle was rent a sonder yâ— graues were opened wheÌ„ he arose the earth treÌ„bled the Aungels were present at hand when he ascended vp into heauen a cloud embraced him And wheÌ„ he shall returne againe yâ— who le worlde shal be shaken the powers of heauen shall be moued And againe after yâ— resurrectioÌ„ there shall be so great an innouation of things yâ— Esay in his 30. chapter sayth That the Moone shall shyne lyke the Sunne and the lyght of the Sunne After the iudgemente a great innouation of creatures shall be seuen folde greater if it be compared vnto thys present lyght But is there any iniury done vnto creatures when without any their fault they are so vexed by reasoÌ„ of the sinnes of men Chrisostome aunswereth that they haue no iniury done vnto thâ— For if saith he they were made for my sake there is no iniustice committed if for my Vnto creatures is done no iniury in that they are vexed for mans sake sake they suffâ—r Farther he addeth That the consideratioÌ„ of ryght wrong is not to be transferred vnto thinges insensible and wantyng reason Last of all if for our sake they be afflicted when our felicity shall appeare they shall also together wyth vs be renewed The same Chrisostome in his 22. homely vpon Genesis manifestly declareth that it is neither vniust nor absurd if the creature be for mans sake compelled to suffer some calamaties For if a man saith he peraduenture incurre the displeasure of a king not onely he himselfe is punished but also all hys family is oppressed Man by reason of A similitude All creatures are after a sorte the famâ—ly of man sinne is become obnoxious vnto the curse and vnto the wrath of God wherfore it is no maruayl if all creatures which are the family of man do grone and sorrow together wyth hym Farther he bringeth out of the scriptures that euery creature was drowned in the floud that in Sodome together with those most detestable men all thinges were burnt and consumed that in Egipt by reason of the obstinacy of Pharao all creatures were destroyed And in his booke de reparandis lapsis ad Theodorum he declareth That after the day of iudgement all thyngs shall bee renewed for that the glory of the Lord shall be made manifest as which shall fill and occupy all thynges The Gréeke Scholies acknowledge here as we do the figure Prosopopoeia affirme that therfore the creature shall be deliuered from corruption for that for our sake it was made obnoxious vnto corruption And they declare that the adoption of the sonnes of God shal be reuealed for that now the sonnes of God are conuersant together with the sonnes of the deuil neither can they easely be discerned from theÌ„ Hereunto may be added that we are oppressed with afflictions closed about with infirmity and made vncleane by reason of many falles All these thinges although they make not voyde the adoption which we haue thorough faith yet they so obfuscate it that it can not be known but by the inwarde testimony of the spirit But our glory shal be reueled wheÌ„ tyme coÌ„meth and shal not only appeare but also be geuen vs. For we haue it now presently but not as yet full and perfect But then shall it be wholy made perfecte and shal obtaine whatsoeuer is now wantyng Not of his owne will but by reason of him which hath subdued it vnder â–ª hope These words as Chrisostome noteth attribute not vnto the creature either will or faculty of hoping but only declare the might of God which hath made the creatures subiect vnto vs to be broken and slayne for our commodity To be subdued against the wyll is agaynst the prones and redines which is by nature planted in theÌ„ For we sée yâ— euery creature ernestly desireth to be preserued by Euery creature desireth his owne sauegard Appetite grafted by nature is not perpetually voide al maner of meanes yâ— it can withstandeth his own corruptioÌ„ howbeit it obeyeth of necessity to the hurt of it selfe it serueth the necessity of men In that it is subdued consider the power of God in that it resisteth consider the appetite which is grafted into it by nature which can not be perpetually frustrated And hope signifieth here nothing els but the disposition or order of God which is such that the creature shall one day be deliuered and this seruitude wherwith it is oppressed shal one day haue an end Here againe Ambrose maketh mencion of many things touching the labours of the Sunne of the Moone and of the starres And he addeth that euen the drawing beastes also do vndoubtedly for our sakes sigh and grone and forasmuch as euery day ariseth vnto them new labour and afflictioÌ„s they earnestly desire to be one day at the length at rest But this can they not attaine before Opinion of the Philosophers our estate shall be renued I know yâ— philosophers deride these thinges which both dreame that the world hath bene from without beginning and thinke that the orbes of heauen are moued with an equall
vs vp to aske those thynges Neither doth the holy ghost that is the diuine person abase it selfe as though it were lesser then the father and prayeth but only it causeth vs to pray So God is sayd to tempt the Hebrues that he myght know that is to make other themselues or others to know Touching this matter Augustine in his sermon against Maximinus the Arrian at large entreateth It was sayde vnto Abraham now I know that thou fearest the Lord which is nothyng els but I haue shewed I haue made open and haue declared that thou fearest the Lord. And Paul to the Galathyans But now forasmuch as ye know God and he addeth a correctioÌ„ or rather are knowen of God that is tought and illustrated so that he may know All these places declare that those things which are done of godly men by the heauenly inspiration are attributed vnto God and vnto the holy ghost But there are two most manifest places the one to the Galathyans the other to the Romanes which if they be compared together make that most manifest which we affirm For vnto the Romanes Paul writeth we haue not receaued the spirite of bondage agayne vnto feare but the spirite of the adoption of children whereby we cry Abba father These wordes playnly declare that we are they which crye And vnto the Galathyans God sent The spirite â—rieth because it maketh vs to crye Against the Arâ—ians forth the spirit of hys sonne into our hartes crying Abba father Here the spirite is said to cry not vndoubtedly for any other caâ—â—e but for that it maâ—eth vs to crye Neither did the Arrians truly affirme that Paul saith that the holy ghost maketh intercession to the sonne For thereof went they about wickedly to inferre that as they held that the sonne is lesse then the father so is the holy ghost lesse then the sonne These are the dreames of heretiques The son prayeth maketh intercession for vs because he is lesse then the father as touchinge his humanity The spirite maketh intercession because it maketh vs to pray and to cry And vnto the Galathyans it is expressedly said that this crying Abba father is of the holy ghost Wherefore the Arrians of their owne hed and not of the wordes of Paul fained vnto themselues that the holy ghost calleth vpon the sonne not that the holy ghost stirreth vs not vp to call vpon Christ the sonne of God But this thing only Augustine teacheth that they by the wordes of the Apostle had no cause why they should so greatly bâ—ast yâ— they had proued that which they entended namely that the sonne is lesse then the father and the holy ghost lesse then the sonne Origene so interpretateth these wordes as though the holy ghost is to vs in our prayers after a sort a Schoolemaster A Scholemaster formeth himselfe to the capacity of his children and nameth the letter first vnto them that they maye imitate him in the pronunciation of the sounde of the letters which thing otherwise they could not do of themselues so the holy ghost instilleth into vs as into children what we ought to aske Out of all these interpretacions two thinges we may gather First that here are confuted the Pelagians which tought that we are of our owne strengthes able to fulfill the lawe of God For if we can not so much as know what thinges are profitable for vs how can we performe them And when we heare that the holy ghost maketh intercession for vs we reiect the Arrians which went about by these words to proue that the holy ghost is a creature and lesse then the son For it is alwayes of necessity that he which prayeth is lesse then he to whom he commeth to pray The sonne indeede is sayd to be lesse then the father because of his humanity â—ut the holy ghost neuer tooke vpon him any creature in one and the selfe same hypostasis to be made one person with it wherefore he is therefore sayde to The holy Ghost neuer tooke vpon him any creature in one and the selfe same hypostasis The sighes of the godly in afflictioÌ„â— are hearde pray because he maketh vs to pray Vnto all these thinges may be added one thing more It commeth to passe sometimes that godly men when they are greeuously afflicted do only sighe neither to their knowledge do they praye vnto God And yet the holy ghost inwardly both stirreth vp moderateth these sighes in these men although they â—e not ware nor know what is done which sighes the father as moued and stirred vp by the holy ghost harkeneth vnto and vnderstandeth and granteth the requestes of the spirite And therefore is the spirite said to serch the harts because it considereth that which they themselues when they grone and sighe coÌ„sider not For we are somtimes so oppressed with the greatnes of temptacioÌ„s weaknes of yâ— flesh that we can not pray but the spirite priuelye stirreth vp and kindleth these groninges And these are his prayers This thinge we feale not bycause we our selues are not they which praye for we are only stirred vp by the spirite of God For although the flesh be oppressed with tribulations yet the spirit is inwardly strong â–ª Ieremy Dauid Examples of the Saintes and Iob were sometimes occupied in lamentacions and complayntes so that they after a sort complayned of the iudgementes of God as though they were ether not iust or els to much seuere and yet notwithstanding was not the spirite extinguished in them And therfore God imputed not vnto them the sighâ—nges of the flesh but heard the entent of the spirite They are called vnspeakeable Why they are called vnspeakeable sighes sighes for that we speake not expressedlye what the spirite asketh But as touching this sence yâ— words must thus to be put in order we are ignorant what we should pray which yet we ought not to be ignorauÌ„t of We pray indede but what we aske we know not but God sercheth the hartes He nedeth no inquisition Why God is sayd to searche hartes Howbeit he is sayd to serch for that that which meÌ„ desire perfectly and exactly to know they diligently serch for it so God bycause he beholdeth our most hidden thoughtes is sayd to serch the hartes otherwise he before we beginne to aske knoweth what we haue neede of Also we know that all thinges worke together to the beste to them that loue God euen vnto them that are called of purpose For those whome he knewe before hee also hath predestinate to bee made like to the image of hys sonne that he might be the first born amongest many brethern Moreouer whom he hath predestinated them also hath hee called and whome he hath called them also hath he iustifyed and whome he hath iustifyed them also hath he glorifyed Also we know that all thinges c. Forasmuch as the Apostle had begonne to speake of the patient suffring of aduersities he thought he woulde more at
large prosecute the same and chiefely by thys reason for that aduersities helpe forward our saluation And when he had seuerally declared that we are holpen by hope and by the intercessioÌ„ of the spirite and had before taught that all creatures grone with vs now he pronounceth vniuersally that all thinges woorke vnto vs vnto good He sayth not that God prouideth that we should not be vexed with aduersities but teacheth that the nature of them is after a sort inuerted as which of themselues are able to engender nothing else but our destruction but now contrariwise they bring vnto vs commodity saluatioÌ„ But this thing doo they not of theyr owne force but by the election and predestination of God Nether is it to be meruayled at if we attribute vnto God so greate a force For we see that phisitions somtimes doo the like For they oftentimes expell out of yâ— A similitude bodies of men venome or poyson by venemous medicines hemlock although otherwise it be present poyson yet being tempered by that art it is so farre of from hurting that it also expelleth poysen So afflictions in godly men fight not against them but rather fighte againste the remnants of sinne And by these wordes of the Apostle we may inferre of the contrary that vnto those whiche An argument taken from the contrary Examples either loue not or hate God all thinges turne to theyr destruction which thyng we know came to passe in Iudas in others For wheÌ„ he began to hate Christ no good occasions or quickening wordes of the Gosple or power to worke miracles could any thing profite him The Iewes also when they were led about thorough the wildernes and were adorned of God with excellent and manifold giftes yet oftentimes became worse and worse Ambrose thus knitteth together thys sentence with that which went before Although we be enfected with great ignoraunce so that ether we aske those thinges which are not to be asked or els we out of time aske those thinges whiche are to be asked yet oughte not that therefore to be a let vnto vs when as by the benefite of the spirite thorough the mercy of God al thinges worke vnto vs vnto good Howbeit this is to be noted that the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is worketh together may be taken in the singular nomber and be referred vnto the spirite namelye that the spirite worketh and conuerteth all thinges to good to those which loue God And so this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is All shal be the accusatiue case But the receaued sence is more playne it is a phrase of speach much vsed of the Attike writers to ioyne vnto nownes newter being in the plurall nomber a verbe of the third person singular Augustine Vnto the elect sins also are profitable De correptione gratia so largly taketh this senteÌ„ce the he doubted not to write that vnto holy men sinnes also are profitable Which saying indede although I will not deny but to be true yet wil I not easely graunt that it agréeth with the sentence of Paul For both those thinges which are alredy spoken and whiche shall afterward be spoken pertayne to calamities and afflictions But the same Augustine else where more diligently weighing this place vnderstandeth by The sentence of Paul is to be referred vnto calamities and afflictions Why the burthens of Christians are said to be lighte Paul entrâ—ateth not here of of pleasantnes but of commodity How aduersities profite the godly The contrary endeuor of the Deuill it the whole burtheÌ„ of grieues and tribulatioÌ„s which he sayth is by this meanes made the lighter for that we loue God For he which loueth any man from the hart so for his sake beareth calamities that he is nothing grieued at them Iacob for Rachel serued 14. yeares and that so long space by reason of his loue semed but short And this is it that Christ sayth that his burtheÌ„ is light and his yoke pleasant not that those thinges which the Christians both do and suffer are not hard and difficile but bicause by reason of the loue which they beare vnto God all thinges be they neuer so hard shal be pleasant vnto theÌ„ But Paul here entreateth not of that kinde of good thinge which is light and pleasant but which is profitable vnto the godly vnto saluation And if thou demaund how aduersities are profitable vnto the godly I answere bycause God by theÌ„ auocateth his froÌ„ the delightes and pleasures of thys world and from themselues For such are we thorough the fault of nature and naturall corruption that we can not with out some hurt of ours be driuen vnto those things which are in very dede good On the contrary part the deuil laboureth as much as lieth in him by tribulations and aduersities to draw vs from God which thing he oftentimes bringeth to passe in the vngodly but in the elect the prouidence of God ouercommeth hys malicious purpose Farther by these afflictions calamities sin which perpetually froÌ„ our birth cleaueth fast vnto vs is dayly more more diminished The Apostle saith that this commeth to passe vnto them that loue God for that they are first loued of God For Iohn testifieth that we preuent not the loue of God God in louing preueÌ„teth vs. for no man can loue him vnles he be first loued of him It may peraduenture seme wonderfull why Paul sayd Vnto them that loue and not rather vnto theÌ„ that beleue especially when as at other times he attributeth iustification vnto fayth But this is to be knowen that in this place is not entreated of iustification For he writeth of the suffring of aduersities The cause whereof if thou wilt serch from the bottome then must thou go vnto grace and vnto the holy ghost Of grace and the holy ghost streight way springeth fayth by whiche after we haue embrased the goodnes and promises of God without any delaye springe hope and charitye Wherefore Paul tooke that thinge which is in aduersities next ioyned vnto fortitude For streight way so sone as we loue God for hys Loue is not the chiefest cause that maketh vs paciently to fuâ—â—er aduersities but the â—iest cause Charity distinguisheth the true faith from the false The connexion of faith and charity The most holiest men haue but a slender loue towardes God Why vnto loue can not be ascribed iustification Difference betwene the godly the vngodly sake we patiently beare all aduersities Wherefore he declared not the chiefe and principall cause but the niest And to the ende we should not stay there he streight way adioyned the roote and fouÌ„taine of that good thing For he saith Vnto those which are called according to purpose Farther he therefore maketh mencion of loue to put a difference betwene true faith and a fayned counterfeate and dead faith which is no faith at all For some boast of faith which bere no loue at all vnto God