vnto vs the choise of meats by this place any thing be holpen For Paul sayth it commeth of weakenes to estéeme one day aboue an other and commendeth them as men of more strength which count euery day all one and a like Touching which matter it shall not be amisse to cite the words of Theodoretus which wryteth thus vpon this place This custome sayth he abideth euen to this day in the Churche and this man embraceth abstinence but that man dothe without all manner scruple eate all kindes of meates â–ª and neither doth this man iudge that man nor that man this man but the lawe of concorde maketh them renowned and notable These wordes of Theodoretus and those which are vpon this place gathered out of Origen Ambrose and Chrisostome plainly declare that these differences of dayes as touching fastings and abstinences DiffereÌ„ces of dayes as touching fasting and abstinence were free Some abstained froÌ„ flesh on the fourthe day of the weke and some on the saterdai were in suche sorte vsed amongst Christians that yet notwithstanding they were frée Neither doubt I but that at the beginning Lent was of the same nature although afterwarde the yoke thereof was vrged at menues handes Out of Ambrose vpon this place this I note that in his time some abstained from fleshe the fourth day of the wéeke and some on the Saterday I thought it good gentle Reader to mencion these things that thou mightest know whereto some of the fathers wrested these wordes of Paul How be it the first interpretation touching the dayes of the Iewes is both more simple more agreable with Pauls purpose Let euery man be fully satisfyed in his minde The olde reading hath let euery man abound in his own sense which some hereto wrest as though we ought in those things which pertaine to religion to permit euery man to his owne sense This In maters of religion euery man must not follow his owne sense thing Chrysostome proueth not to be true For when we come to matters of fayth Paule pronounceth that he is accursed which teacheth any other Gospel yea although he were an Angell from heauen But this is true in things indifferent Why then doth not the Pope at this day suffer men to be frée as touching meats But the wordes of Paul haue not this sense In Gréeke it is thus written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is let euery man be in his minde fully persuaded and assured of that which he doth and defendeth to be true This thing ought euery man chiefly to sée vnto that when he either doth or defendeth any thing he be first of al assured and firme as touching it For a man shal sée some which dispute contend We must not dispute of matters of fayth for victori sake only for victory sake when as oftentimes in theyr mind they either staÌ„d in doubt or thinke otherwise Those doth Paul in this place reproue which either affirme or do any thing when in the meane time they stand in doubt thereof themselues It may here aptly be demaunded whether this sentence of Paule wherein he admonisheth How farre for the we must beare with the weake A distinctioÌ„ of the Cerâ—monies of the law â–ª as touching thre times to bear with the weak be vniuersally true Chrisostom sayth yâ— this sentence is so long to be followed as long as the fruit is not yet ripe For so loÌ„g must we beare with the weake least by rashnes they take hurt But we wil make a distinction of the ceremonies of the law this distinctioÌ„ al meÌ„ in a maner refer to thrée times One time was when yâ— law was in force then were all those ceremonies of necessity to be obserued of all yâ— Iewes An other time was when yâ— gospel was now spred abrode shined throughout the worlde and yâ— coÌ„mon welth of the Iewes and their temple was vtterly destroyed There was also a midle time wheÌ„ the coÌ„mon wealth of Israel after a sorte remayned still namely when Christ had now ascended into heauen and the Gospell was yet after a sorte in swadling clothes and the light had not fully burst forth out of these darkenes Then it was lawfull Let the godly beware that no maÌ„ abuse theyr lenitye towards the weake for a time to kepe still the ceremonies of Moses but yet so that no man should put in them the hope of his saluation And this moreouer was to be sene vnto that others should not guilefully abuse this indulgency which was for a tyme permitted towardes the weake to defend their supersticion by the example or lenitie of the godly Paul when he saw that there was some consideration to be had of the weake circumcised Timothie But afterward he would in no case circumcise Titus For he saw that if he shold haue so done christian liberty shold by his example haue bene oppressed Paul towardes the Romanes shewed himselfe very gentle remisse for that he thought it mete to beare with their infirmitie simplicitie For forasmuch as they were but newly come vnto Christ they could not straight way learne all thinges But contrariwise let vs sée how the same Apostle vsed himselfe towards those which now bitte vpon the bridle and of a certayne obstinacie resisted his doctrine Vnto the Col. the 2. chap. he saith Take hede that ye be not wonne away by philosophie and vayne deceite according to the tradition of men accordyng to the elementes of the world and not accordyng to Christ. And streight way Let no man therfore iudge you in meat or drinke or in parte of a feast day or of the newe Moone or of the Sabbothes And to the Galathians ye which are circumcised haue fallen away from grace Christ is nothing profitable vnto you And agayne ye obserue dayes and times and monthes yeares I feare me lest I haue labored in vayne amongst you This consideration also ought we at this day to obserue that whome we se When in this case we must deale either geÌ„tly or seuerâ—ly not yet sufficiently instructed we gently cheresh and quench not the smoking flax namely so long as there is hope of repentance and of a better mind But if they declare themselues to be hardened and to be of purpose sworne enemies of the truth there we must deale seuerely and constantly He that obserueth the day obserueth it to the Lord. There were two things in the weaker sort of which the one could by no meanes be allowed namely that they were ignorant of those thinges which they ought chiefely to haue knowen and were in a maner destitute of faith and of the knowledge of Christian liberty This thing Paul now omitteth as which made not much to yâ— preseÌ„t purpose The other was that they so feared God and obserued his law that they durst committ nothing which they thought was prohibited by the authority of God And for that What might be commeÌ„ded in those weker sorâ—
of his noughty money and for that he wanteth money of golde euen so say we that the lawe is in deede spiritual iust and holy and he which could do all the thinges that it commaundeth should liue in them for it is Faith as it is a worke iustifieth not set forth vnto vs as life but forasmuch as none of vs either doth or can do it as it is geuen of God therfore are we not iustified by workes Moreouer also fayth if it should be coÌ„sidered as it is our workes we can not be iustified by it forasmuch as it is a worke both maimed and vnperfect and farre vnderneth that that yâ— law requireth But therfore are we sayd to be iustified by it for yâ— by it we take hold of the promises of God and of the righteousnes and merites of Christe and apply A similitude them vnto vs. Suppose there were a begger which hath a most filthy and leprous hand wherewith he receaueth the almes of him that offreth it vnto him vndoubtedly that beggar is nothing at all holpen by the filthines or leprosy of his hand but by the almes which he receaueth with his hand what maner of hands so euer The doctrine of iustificatioÌ„ is the principall point of godlines he haue There is none endued with true piety but must needes greauouslye lament be sory when he seeth that many which are called christians are ignoraÌ„t whether workes iustifie or no when as this doctrine is the head fountayne and stay of all religion and therfore of it aboue all thinges we ought to me most sure and certayne But now a dayes it is not onely called into controuersie but many disagre one from an other and perniciously erre from the true doctrine But if by complayning I might any thing preuayle I would very much complayne of this vnhappines but for asmuch as it is so and that by no meanes we can haue it otherwise this only will we diligently prouide for that we fall not into those opinions which diminishe the glory of God and are repugnant vnto the holy scriptures also are hurtful vnto our conscience Paraduenture some wil loke that I should chiefely make answer to the cursed speakings slaunders reproches with which the aduersaries do as touching this matter most vnportunately tragically infame vs but I am not so mad to thinke that these thinges are to be preferred before the setting forth and defence of the truth Wherfore first of al I wil descend to the matter and then when I haue confirmed our sentence I will picke out such wicked obieâ—ions as are layd against vs and will according to the strength that God hath geuen me ouerthrowe them And to the end it may manifestly appeare that men are not iustified by workes which thing was our first propositioÌ„ I will reherse in a iust order the course of the reasons of Paul which we hetherto haue heard whereby it may the easelyer be perceaued that I in all pointes agree with him neyther do I one here breadth depart from his doctrine In the first Chapiter he began to reproue the Gentiles because before they The first reason for the first proposition came to the knowledge of Christ although by their philosophy they knew the true GOD yet they worshipped him not as they shoulde haue done neyther gaue they thankes vnto him as to the author of all good things but became fooles and were frustrated in their reasons and cogitations and chaunged the glory of GOD and transferred it from him and gaue it not onely to the Images of men but vnto byrdes fower footed beastes and serpentes Wherefore God deliured them ouer to the affeâ—ions and desires of their owne hartes by meanes whereof they lyued most filthily and became as it is there written full of all iniquity malitiousnes fornication auarice and those vices which there followe And if in case they were such and lyued after that maner vndoubtedly they could not be iustified by their workes neither should Pauls reason agaynst the Gentiles haue bene of any force to proue vnto them that it was necessary for them to receaue the religion of Christ that they might be iustified vnles he had tought that they were vniuersally such as in the first chapiter he painted them out to be For who would thinke it to be any reason of efficacy whiche appeareth to be true onely of some and not of all And in the second chapiter he writeth in a maner the same thinges of the The second Iewes Behold saith he thou art called a Iewe and trustest in the lawe and makest thy boast of God and knowest his will and allowest the thinges that are profitable beyng instructed by the lawe thou boastest that thou art a leader of the blind a light of them which are in darknes an informer of them which lacke discretion a teacher of the vnlearned as one that hath the forme of the doctrine that is by the lawe thou therefore which teachest an other doost thou not teach thy selfe Thou which preachest a man should not steale doost thou steale Thou that sayest a man should not commit adultery doost thou committe adultery Thou that abhorrest images doost thou robbe God of hys honour And thou which makest thy boast in the lawe doost thou by the transgression of the lawe dishonour God For the name of God as it is written is euyll spoken of among the Gentilss thorough you Such therefore were the Iewes without Christ wherefore they coulde by no meanes haue bene iustified by their workes or els they might haue aunswered Paul that they were vniustly so gréeuously accused But in what case men were before they receaued the faith of Christ is more manifestly shewed in the 3. chapiter for there we reade There is none righteous The third there is none that vnderstandeth or seketh after God all haue gone out of the way and are become vnprofitable there is none that doth good no not one Their throte is an open sepulchre with their tongues they haue deceaued the poyson of aspes is vnder their lippes whose mouth is full of cursing and bitternes their feete swift to shed bloud destruction and wretchednes are in their wayes they haue not knowen the waye of peace the feare of GOD is not before their eyes c. These testimonies Paule gathered together out of sondry places of the holy scripture by which the nature of man being destitute of the grace of God is set forth in his coloures And that no man should say that only the idolatrous and wicked Gentles are by these wordes signified the Apostle as it manifestly appeareth sheweth that these thinges are also extended vnto the Iewes who aboue all others thought themselues most holye and therefore he addeth We knowe that whatsoeuer thinges the lawe speaketh it speaketh vnto them which are vnder the lawe And to the ende wee shoulde not doubt but that his entent was to bring an vniuersall reason he addeth Because
though they coulde finde no remedye wherby to auoyde reprobation or ells doe put so much confidence therin to liue losely and at pleasure saying that it maketh no matter for that seing they are predestinate they can not be condemned what doe they els but most wickedly abuse a good thing Euery thing ought to be taken by that part wherby it may be holden For a sworde is not drawē by the edge or by the blade but by the Euery thing must be taken by that part wherby it may be holden hafte neyther is a vessell taken by the middest of the bellye but by the handle or eare So predestination ought to be referred to the commodities now declared and not to those thinges which may engender destruction These notes and these titles hath Paule affixed vnto hys name that we shoulde not thinke hym to be a wandryng man which rashlye sowed contentions concernyng religion and that we shoulde vnderstand that there is a great difference betwene Apostles and other common ministers although there be some which dare teach that we must no lesse beleue the Byshop of Rome then Paule the Apostle I graūt in deede that eyther of them do both thunder and lighten but yet after a farre diuers and sundrye manner The Pope thundreth and lightneth with bulles belles gunnes and weapons of warre but Paule hath by the worde of God The Pope and Paule do diuersly thunder and lightē by admonitions rebukinges wholesome doctrine by miracles thundred and lightned in the Church But let vs see by what reason these men defend theyr opinion They say the byshops succeded the Apostles wherefore both haue one and the selfe same authoritie and to both ought we to obey a lyke But we aunswere them thus It is true that the Apostles departyng out of thys world left Byshops to be gouernours ouer Churches but we vtterly deny that Apostles Byshops are not of lyke authoritie Byshops succeding the Apostles are endued with the selfe same or lyke authoritie and that thyng we proue after thys sorte Fyrst because we see that the Apostles were to thys end chosen to constitute the religion and dignitie of the Gospell and to publishe vnto the beleuers the thynges which they had heard of The difference betwene the Apostles Byshops Christ But byshops are to this ende instituted to defend those thynges which are conteyned in the Gospell and in the holy Scriptures which they must so take in hand to defend that they adde no newe thynges vnto them nor fayne any new traditions at theyr owne will and pleasure Farther the holy fathers which were Byshops when they gaue them selues to wryting do confesse that they are onely intreaters or interpreters of the holy Scriptures and will not that those thinges which they write should be had in so great authoritie as we attribute vnto the Canonicall Scriptures yea rather they forbidde that any credite should be geuen vnto them if they speake any thyng agaynst the holy Scriptures Thyrdly to the Apostolicall doctrine were adioyned many miracles wherby theyr authoritie is confyrmed which thyng we see is not done in these traditions of the elders Farther we are sure that the Apostles wrote by the inspiration of the holy ghost which thing vndoubtedly we dare not affirme of our Byshops Wherefore we conclude that the Apostles could not erre in those thynges which they wrote But we see that the Byshoppes very often tymes made vngodly decrees as touchyng rules of religiō as it appeareth in the Counsell of Ariminum and also in the seconde Synode of Ephesus and also in many other yea and they also erred very much in their actes At Chalcedon and Chrysostome deposed Constantinople were Synodes gathered together in which Chrysostome was condempned and deposed which thyng also was done in the name of those Byshoppes which were of a ryght and perfect fayth And there myght be alleaged many examples of the lyke sorte Paule also writing vnto Timothe prayeth hym to saue that which is geuen hym to keepe declaryng that he ought neither to adde nor to diminishe any thyng of the doctrine of the Gospell receaued that is to keepe iustly the thyng committed vnto hym Let thys also be added that the Apostles be so vnto the Bishops and Ordinarye pastours as in the olde time were the Prophetes vnto the high priestes and priestes For they myght write bookes and adioyne them vnto the Canonicall Scripture For Samuell added hys bookes vnto the Scripture Esaie Ieremie and the other Prophets added theyr Monuments vnto the Scripture which thyng the Scribes Priestes and high Priestes could not doe The Apostles called the Gentiles and abrogated the ceremonies of the lawe which thing was aboue the power of the high priestes and priestes The Apostle doth therefore set forth hym selfe by these titles that Why Paul ascribed vnto hym selfe these titles when we read hym or heare hym we should thinke that we heare not the wordes of a man but oracles from heauen Here is also put in the prayse of the Gospell which must bee read by a parenthesis and the same extendeth euen vnto thys place where he sayth To all which are at Rome c. The Gospell to speake brieflye is the preachyng The grosse definitiō of the Gospell takē of the matter of Christ offred vnto vs to saluation accordyng to the promises made in the olde tyme. Thys commendation is taken of the matter which is entreated of in the Gospell because euery science and facultie hath hys dignitie of the thyng that it intreateth of Afterward is geuen an other definition and that is An other definitiō of the Gospell takē of the efficient cause taken of the strength of working namely that the Gospell is the power of God vnto saluation that is the instrument wherby Christ would haue vs saued Definitions takē of these causes ought to be ioyned together to the end to haue the more full knowledge of the Gospell In that it is sayd VVhich he had before promysed c. It is a preuenting whereby hee declineth the enuious name of newnes For the Gospell was counted a new doctrine For they which heard Paule thus reasoned with them selues The olde Patriarches and the Prophets had saluation and a Church and yet they wanted your Gospell therefore thys doctrine is not necessary yea rather more then needeth Here Paule confesseth that the elders were saued but The doctrine of the Gospell is not newe not without the Gospell For in as much as God had before promised it by the fayth of thys promise they were all made safe But now it appeareth new doctrine vnto you because ye haue ouerwhelmed thys promise with humane traditions and haue made it obscure with your owne inuentions Thys selfe same argumēt may we at this day make against our aduersaries which cry out that we bryng in new doctrine Vndoubtedly we go about no new thyng but they haue vtterly brought in straunge and new
let vs first marke that it is the duety of a Christian mind to geue thanks vnto God What thing is most contrary vnto enuy as well for the good thinges of other men as for his owne which thinge is cleane contrary vnto enuy whose nature when it is of great force is to be sory for an other mans welfare or when it is not of great force but somewhat remisse yet at the least it little regardeth or reioyceth in the prosperity of others He sayth that he geueth thankes vnto his God It is not to be doubted but that God of his owne nature is common to all and yet the Sainctes do make The saints call God theyr God him proper vnto themselues not to this entent to exclude their fellowes and partners but they are prouoked thereunto by a certayne priuate feeling of the goodnes of God which stirreth them vp to vse this kind of speach Besides this they perceyue that certayne thinges are singularly graunted vnto them which vnto other are not geuen In which consideration we reade that God named himselfe the God of Abraham Isaac and Iacob when as yet he was the God of all men Paule geueth thankes for the fayth of the Romanes for which thing contrarily other men were angry and offended Wherefore we see that in the Christians and in the vngodly there is a farre sundry mynde Through Iesus Christ He geueth thankes throughe him because by the Thankes are to be geuen through Christ selse same all good thinges are deryued vnto vs. And it is meete that by thys selfe same mean they return vnto the author again For we with our infirmity and weakenes wherewith we are infected do pollute the good and frce giftes of God when they are bestowed vpon vs. Wherefore if they should be referred vnto God as we haue them in vs they should easely waxe vile but thorough Christ they are purged and being through him offred vnto God they are made a sweete sauour Paule is in a maner in all his epistles stirred vp to geue thankes vnto God for theyr giftes vnto whom he writteth because he desired nothing more then that the name of God shoulde be sanctified and hys kingdome enlarged which thinge when he saw to haue successe straight way he brake forth into geuing of thankes Your fayth sayth he is published throughout the whole world As though he should haue sayd I do not in vayne geue thankes vnto God neyther do I alone perceaue the benefite of God towardes you but the whole world doth now vnderstand how deare you are vnto God Wherefore it must nedes be that the fayth of the Romanes was feruent and liuely and which wrought by charity otherwise it coulde not so easily be published throughout the whole world Neyther was this a smale worke of God that the Gospell was spred The Gospell was wonderfully spread abroade in the tyme of Paule The exceeding great idolatry of the Romanes abroad so quickly that in Paules tyme as he here testefieth vnto the Romanes and also vnto the Collossians it was amply sowed throughout the whole world But by this word VVhole we must vnderstand the principal and chiefe partes of the world and without doubt it was wonderful meruellous how the Romanes being ouerwhelmed with supersticions for when they had ouercome the world they called vnto themselues deuelishe Gods out of all partes of the world at the length should repent and geue their mindes to the true religion Further in that Paule sayth he geueth thankes prayeth for them he admonisheth them what they should do namely that they also should geue thankes and The childrē of God do fynd in euery creature occasion of geuinge thankes pray for him Let vs in this place behold that it is the nature of the children of God to fynd in euery creature occasion to geue thankes vnto God for this is their endeuour continually to seeke God but he is euery where Wherefore forasmuch as they perceaue him to be euery where they geue him thankes for all thinges for that there is nothing so discommodious but that some way it turneth them to good On the contrary part we may sée that the vngodly and The vngodly do neuer truly geue thanks vnto God the children of the deuill are neuer at rest neyther haue they any thing so commodious or quiet which troubleth them not And whilest they alwayes fixe their eyes vpon molestious and greuous thinges they neuer from their hart geue thankes vnto God yea they alwayes both blaspheme him are vnquiet He commendeth vnto them the fayth which they had receaued to the ende they should not lightly regard or esteme it And the alteracions of the Church of Rome are much to be lamented which being here so highly praysed for the religion The church of Rome hath degee generated The church hath not alwayes the selfe same abiding places which it receaued hath afterward so degenerated that it is now made the seate of Antichrist whereby we are admonished that the Church abideth not alwayes in one and the selfe same state and place It dayly chaungeth his abiding places and wandreth from nation to nacion There were not long agoe in the East most noble Churches namely at Hierusalem Antioche Alexandria and Constantinople where at this day reigneth the filthines of Mahumet and those Christians which liue there are addicted vnto infinite supersticions and do by litle and litle degenerate into a straunge religion Wherefore the sentence of our sauior is most true wherein he pronounced that the last should be first and the first last Neither is thys to be lefte vnspoken of that the Apostle myndyng to commend the Romanes which had receaued the Religiō of Christ calleth the same Religion is called fayth Religiō fayth to the end we should vnderstād that therof depēdeth our holines Thou shalt find that same kinde of prayse ascribed vnto y◠Thessalonians in the former A praise geuen vnto the Thessalonians Epistle the. 1. Chap where Paul writeth that they were a paterne an exāple to all them whiche beleued both in Macedonia and also in Achaia so that their fayth was now euery where published But of the Romanes the admiration is y◠greater as Chrisostome testifieth for as much as they had most large Chrisostome What things might feare away the Romanes from beleuyng dominions abounded in riches and ouerflowed on euery side with pleasures all which thinges make men to shrinke from sound religion Farther it was meruellous that they gaue credite vnto the Iewes men otherwise hated of all nacions being also fisher men and vnlearned and as touching the world men most abiect especially whē they had heard preached vnto thē a man that was crucified conuersante in Iewrye whome they had neuer seene and were taughte to hope that all good thinges shoulde come vnto thē from him which had bene so cruelly put to death neither was there any felicity promised thē
it with fayth Wherefore in this word Reuealed let vs marke two maner of comparisons one is as touching the godly Twokinds of reuelacioÌ„ of the Gosple which receaue these thinges of god that they myght by that meanes acknowledge feele and by suxe experience vnderstand those thynges as touching all the three partes of righteousnes of which before we spake distinctly For they are not so moued of God as though they felt not nor knew by experience such thinges as are done But they which are only lookers one and not doers of the matter neyther see the fyrst part of righteousnes nor yet the second for that they are but naturall men and the god of this world hath blynded their myndes that they shoulde not be able to attayne to these spirituall thynges But the third portion of righteousnes which bursteth forth into act and is set in outwarde woorkes will them or nill them is seene of them and they are euen agaynste theyr will compelled to beare witnesse vnto it as we reade that Pline the yonger wrote vnto Traiane of the innocent life of the Christians Pliny wrote vnto Trayane in the christians behalfe For holy men shewed examples inough whereby the vngodly if they had bene wyse mought haue considered that they were altogether renewed in mynd and that this kinde of menne is more acceptable vnto god then other men are But in these thynges humane wisedome is wonderfully blynded whiche can geue no iudgement of spirituall thinges and yet these partes of righteousnes are of their owne nature so ioyned together that the one depeÌ„deth of the other In thys sense Paule writeth afterward of the righteousnes of God If our vnrighteousnesse commendeth the ryghteousnesse of God where we manifestlye see that the righteousnes of God signifyeth his goodnes and clemency But now let vs consider thys addition From fayth to fayth There be so many expositions vpon these words that if I should rehearse them all time would not serue me I will touch only a few of them and wyll iudge whyche of them seemeth to me more probable and nyer vnto the truth Some vnderstand from the fayth of the elders to the faith of their posterity Others froÌ„ a weaker faith to a stroÌ„ger fayth Others from the fayth of one article to the fayth of an other And to make an end of rehearsing opinions I wil come to that which in my iudgement is best to be allowed A double significatiâ— of fayth It appeareth that Paule taketh fayth two maner of wayes One waye for that assent which we geue vnto God when he promiseth vs any thing an other way for the constancy of wordes and promises And after that maner the fayth of God is commended as we reade afterward in the 3. chapter What if some of them haue not beleued Shall their incredulytie make frustrate the fayth of God By which woordes he signifyeth that God faythfully performed that which he had promised According to this distinction we may say that this reuelation or exhibition of the righteousnes of God towardes vs is brought to passe by faith namely our fayth whereby we geue credite vnto God making promise to vs and that our fayth is both strenghthened and also confyrmed by the fayth of god namely because we see that he hath coÌ„stantly performed the things which he had promised And this interpretacion Ambrose toucheth in this commentaryes and in my iudgement it semeth very agreeable It followeth As it is written The iust shall lyue by fayth Paule laboreth to proue that we Chrisostom sayth that we are iustefied by faith onely are iustified by fayth and Chrisostome when he interpreteth this place testefyeth that by it only we obtayne remission of sinnes For he sayth we way not hope for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is from any other where If thou aske why scripture is in thys place cited of the Apostle the same Chrisostome aunswereth for that vnto humane reason it seemeth a thing vnlikely to be true that he whiche was euen now an adulterer a murtherer and a committer of sacriledge should straight way be counted iust so that he beleue and receaue the Gospell of Christ These An history of Constaâ—tine seeme to be thinges passing coÌ„mon capacity neither can they easely be beleued For we reade in the Tripartite historie the first booke 6. chapter that Constantyne the great which was the fyrst emperour that publikely receaued the Gospell slew many that were of his affinity and kinred and was the author and procurer that his owne sonne whiche was called Chrispus was murthered Of which wicked actes when he began to repent to hym he asked aduise of Sopater the philosopher who in teching succeded Plotynus whether there might be any expiacion or satisfaction made for these greate haynous crimes Vnto whom the Philosopher aunswered that there could be none Afterward he asked counsell of Christian Bishops and they aunswered that all those sinnes might be expiated so that he would beleue in Christ and with a syncere fayth receaue his Gospel Hereby it came to passe that that Emperour embraced our religion The author of this history reiecteth this narration as a thyng fayned and by diuerse argumentes proueth that it was inuented of malicious men which fauoured not Christian religion But what soeuer it were this thynge onely haue I a respect vnto that they tooke thys occasion to fayne this lye for that both Philosophers and also ciuile men iudged it absurde that a man being vnpure and laden with sinnes should streight way be counted pure iust before God so soone as he receaueth the fayth of Christ Paul therfore lest he should seme to be the author of this wonderfull doctrine from which humayne reason so much abhorreth citeth a place out of the holy Scriptures and by it plainly proueth that it is eueÌ„ so The testimony which he bringeth is taken out Chrisostome Ambrose sayling in memory of Abacuk the prophet the 2. chapter althoughe Chrisostomes interpretation as it is in the Greke citeth the name of Sophonias But that is not to be merueyled at because paraduenture his memory failed him For the fathers as they were men might sometymes erre For Ambrose also when he entreated of this place a little before put To the Iew first and to the Greeke sayth that the Iewes were so first named of Iudas Machabeus which did set at liberty his nacion when they were by the Grecians brought into bondage Which saying how vntrue it is the second booke of kinges testefyeth in the 25. chapter and also Ieremy in hys 40. chapter and Hester in the 3. chapter and Esdras Nehemias Daniell Zachary and other such like places wherein the surnames of the Iewes is most manifestly rede long tyme before Iudas Machabeus was ruler ouer them Neyther do I therefore speake this that I would malepartly contemne the authority of the We must not attribute to much vnto the fathers fathers But that we should
apply our selues vnto filthy lusts then they do to be greedy of lucre to seeke auengemente to be fearefull to dye to be desirous of life to contend and striue to muche earnestly amonge our selues for the commodities of the flesh straightway they say that our doctrine is woorse theÌ„ that which they professe And without doubt those things which are here spoken These things fitte with the Christians and espeially with those that professe the Gospell fitte rather with the Christians then with the Iewes when as we are endued with more excellente giftes then they were Christe sayde Beholde a greater then Salomon here and a greater then Ionas We boaste of the knowledge of Christe we reste in the Gospell and we haue the forme of doctrine out of the articles of fayth and we contende that all thynges are more perfecte in the Gospell then they were in the Iewysh religion we haue yâ— fruicioÌ„ of the liberty of the spirite when as they were greuously oppressed with the yoke of ceremonies yet though we be indued with so many and so excellent gifts we leade our liues in such sorte that the Gospell of Christ is euill spoken of through vs. But if any man will say that the truth and dignitie of the doctrine dependeth not of the dignitie maners and life of the teacher because Christ sayd of them which satte vpon the chaire of Moyses The thinges which they say doe ye but the thinges which they doe doe ye not This I know to be true But in the meane time let vs marke Whether doctrine ought to be iudged by the maners life of the teachers that Christ sayd of the false prophetes and deceauers By their fruites ye shall know them Wherefore we must put a difference that of men there are some already instructed in religion and other some are to be instructed Wherfore they which are instructed in sound doctrine do acknowledge it to be true and do count it for the worde of God though he which teacheth it and deliuereth it be not so pure But they which are to be instructed and are not yet come to the vnderstandyng of it doe iudge of it accordyng to the maners and life of the teachers Not that in very déede the doctrine is by the maners of the ministers made eyther true or false but because the vnlearned sorte are wont so to iudge And in summe God will not be honoured with outward titles and ceremonies Thys is the wilie subtiltie of the deuill that the giftes of God which ought to be fruitfull shoulde be made both of no force and also should more aggrauate our cause It is a great infelicitie to deforme those thinges wherby we ought to be honoured And it is no small ingratitude to dishonour God which hath so honoured vs. Paule accuseth these men that they dyd not onely them selues transgresse the lawes but also allured others to the same and caused them to blaspheme the name of the Lord. And by an antithesis or coÌ„trary position he exagerateth or amplifieth that which he before sayd Thou that teachest an other teachest thou not thy selfe But the place which he citeth is in Esaie the 52. Chapter And in the Greke edition the place is thus written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Through you my name is euery where euill spoken of among the Gentiles But in Hebrewe it is written Ve tamid col haiom schemi meuoats That is And alwayes euery daye my name is ill spoken of Wherby appeareth that betwene the Hebrewe veritie and the Greke edition there is not much differeÌ„ce But Paule vsed the Greke edition partlye because it was in their handes vnto whom hée wrote and partly because it serued well for hys purpose For the Greke hath among the Gentiles which the Hebrewe hath not But here is no small doubt obiected vnto vs for that the Prophet séemeth to laye the whole cause of the blasphemie vpon the straungers namely for that when they had lead away the Israelites captiues they railed vpon their God as though he had not bene able to deliuer theÌ„ Which thing is more expressedly read in Ezechiell the 36. chap. from whence it may séeme that these thynges were taken for there it is apertly written that they in mockage sayd Beholde the people of thys God But we must consider what was the cause and occasion of the captiuitie of the Hebrewes and we shal finde that it was nothyng ells but theyr wicked actes and transgressions of the lawe by which they in a maner compelled God to deliuer them into those calamities wherof followed the blasphemies of the Ethnickes God was vrged The cause of the blasphemie was not in the GeÌ„â—les but in the Iewes two wayes for on the one side vnlesse he had chastised them when they liued wickedly other nations would haue spoken euill of hym for that he so much bare with wicked men On the other side if he should correcte them in forsaking and deliuering theÌ„ to outward nations he should be euill spoken of as a weake and féeble God And the fountaine and originall of these euills was the wicked lyfe Note that the glory of God is two maner of wayes endaungered of the Hebrewes Wherefore in Ezechiell there is added that he being touched with the compassion of hys name had decréed to deliuer them at the length both that he himselfe myght afterward bee set forth as a mightie God and that they by amendment of lyfe myght behaue them selues the better By thys place we may gather that the Iewes greuously fell For the greater their dignitie was the more greuouser were those thinges which they coÌ„mitted so that by euery mans iudgement they could no way be defended Therefore in Esaie the Lorde sayd when he had reckened vp all the ornamentes which he had bestowed vppon hys vineyarde Iudge thou house of Israell betwene me and my vineyarde Which parable Christ also vsed in the Gospell For Circumcision verily is profitable if thou doe the lawe but if thou be a transgressour of the lawe thy circumcision is made vncircumcsion Therefore if the vncircumcision keepe the iustifications of the lawe shall not hys vncircumcision bee counted for circumcision And shall not vncircumcision which is by nature if it keepe the lawe iudge thee which by the letter and circumcision arte a transgressour of the lawe For circumcision in deede is profitable When he had hetherto reckened vp the benefites bestowed vpon the Iewes and had shewed how they had abused them now by the way he setteth forth a manifest exposition of the true circumcision and of the true Iewishnes By reason of circumcision they arrogantlye puffed vp them selues Vpon whiche occasion Paule sheweth by preuention that it made them not a whitte better then the Gentiles when as they liued so filthilye It was a great thyng in déede to be circumcised so that the vncircumcision were cutte of in the hart also Otherwise how litle the circumcision of the body profited
testament How we shall iudge rightly of the sacramentes So much let euery man esteme himselfe how much he seeth himselfe to be in the sight of God ill of the law that doth he not but in respecte as it is taken by it selfe a parte from Christ VVhose prayse is not of men but of God Paule reiecteth not the prayse which commeth of men but so farforth as it is seperated from the praise which commeth of God In summe although the sacramentes were not only professions of faith but also outward seales of the promises and of the giftes of God yet was not perfect righteousnes to be put in their outward simboles Hereby we gather that no man ought to boast of his outward thinges So much let euery man esteme of himselfe how much he seeth himselfe to be in the sight of God who marketh not only the thinges whiche are seene but is also the searcher of the hartes Hereby we learne also that both the wordes of God and the sacramentes if they be receaued only as thinges outward do pertayne vnto the letter which quickneth not but killeth And by these thinges hath the Apostle made the Gentiles equall with the Iewes For that they also mought no les then the Iewes be Iewes inwardly and haue circumcision in the hart which God chiefely regardeth The third Chapter WHat is then the preferment of the Iewe or what is the profite of circumcision Much euery maner of way For first because vnto them were committed the wordes of God For what though some did not beleue shall their vnbeliefe make the fayth of God without effect God forbid Let God be true and euery man a lyar as it is written That thou mightest be iustefied in thy words and ouercome when thou art iudged The Apostle continueth still in that which he entended namely to accuse the Iewes And now entreateth he of the fourth thing which we tooke in hand to make declaration of that is that their noughty liuing was no let but that the giftes which were geuen vnto them were both excellent and also to be had in great estimation He had before much deiected theÌ„ for their corrupt life But A distinction because it could not be denyed but that God excedingly loued their nation when as we reade in the Psalme He hath not done thus vnto euery nation he semeth to put a distinction wherein if we haue a respect vnto God he graunteth that he was very louing vnto them when as he gaue vnto them these thinges which he gaue not vnto other nacions but if we consider them by themselues then those excellent giftes nothing profited them vnles peraduenture to theyr farther iudgement and condemnation and that through theyr owne default and not through any faulte of the giftes And wheÌ„ he setteth forth the dignity of The dignity of the Hebrues herein consisted in that God committed vnto them both his words and sacrameÌ„ts the Hebrues he declareth that it chiefely consisteth in this for that vnto them were committed the wordes of God Which wordes although they compreheÌ„ded in them many thinges yet aboue all thinges they offred vnto them the promise of Christ and of saluation Which thinges the Iewes neglecting wholy endeuored theÌ„selues to the setting forth and extolling of circumcision and outward rites Euen as do our men also now in our dayes who when the sacramentes are set before them and especially the supper of the Lord haue a regard only vnto the outward simbols and signes which are but the seales of the promises and giftes of God but the things themselues they consider not and much les haue they them in estimation Much euâ—ry maner of way This is not to be referred vnto this worde Multum per omnem modum not multam profite which went next before For then he shoulde haue sayd multam in the feminine gender Therefore it is to be referred vnto that which he put fyrst when he sayd VVhat preferment hath the Iew aboue the Gentile He attributeth both vnto the Iewishe religion and also vnto the sacramentes thereof so much dignity as he myght do by the word of God And this hath a great emphasis or force that he answereth Much euery maner of vvay For vvhat though some did not beleue shall their vnbeliefe make the faith of God vvithout effect God forbid These thinges he putteth by the figure Antipophora as though there were Gentiles which went about to deface this dignity of the Iewes for that they beleued not the wordes of God committed vnto them But against them Paule writeth that their noughtines was no hindrance at all vnto the truth of God For forasmuch as he is truth it selfe whiche gaue them his word and promised them that he would be their God and that they should be hys people their sinnes could nothing let but that that whiche was promised should take successe because among that people there were alwayes some good men which both beleued the promises of God and also lyued vncorruptly Wherefore in them although not in all was performed that which was promised And so far is it of that their noughtines of life was any derogation vnto the truth of the wordes of God that by it rather it was illustrated and appeared more bright Which thing he proueth by a sentence of Dauid as it shal afterward appeare And as touching the words where as the Apostle saith First he hath not a respect vnto order as though he ment to rehearse a greate many other benefytes of God geuen vnto the Iewes But it is in a maner an entrance or beginning of that which he entendeth to speake Or els it signifyeth The words of God are a most riche treasure the chiefest or principallest of those things which were geuen Vndoubtedly the wordes of God were as a most rich treasure which was long tyme hidden and layd vp among the Hebrues only and not communicated vnto the Gentiles vntill the Apostles tyme. For this was the function committed vnto them namely to sow abrode this treasure among the Gentiles It is certayne that Ptolomeus Philadelphus was desirous to haue the lawes of the Hebrues conuerted by the 70. interpreters into the Greke tonge But yet for all that knew not he that those thinges which were therein contayned pertayned vnto the Gentiles also The Apostles only began to make manifest vnto the whole world that the promises of Christ eternall saluatioÌ„ were common also vnto the GeÌ„tiles And marke in this place that those prerogatiues only are mencioned of which were geuen freely and depended not of any vertue of the receauers And this particle God forbid which he most oftentymes vseth is euery where ioyned vnto those thinges in a maner of which it is not lawfull for vs once to thinke forasmuch as whosoeuer is a professor of godly religion ought to abhorre them Let God be true and euery man a lyer Man is many wayes a lyar partly Man many wayes a lyar because by
certaintie of the foreknowledge of god is constant and is not chaunged as touching foreknowledge as God foreknew that the king should be in danger of that deadly dissease so also foreknew he that his life should be prolonged fiftene yeares And as he foreknew that the sinnes of the Niniuites deserued present destruction so also foreknew he that of his mercy he would geue vnto them to repent and to be preserued By which self rule is to be expounded that place of Ieremy in the 18. chapiter wherein God sayth that he also would chaunge his sentence or repent him of the plage which he had threatened to any city nacion or kingdome if they would repent But what shall we say of Paul who writeth to the Corrinthians that he chastised his body and brought it into bondage that he might not be made a reprobate What ment he to chaunge that firme purpose of God Verely Paul ment not that he was able to inuert the order of the predestination or reprobation of God and therefore he sayde not ne reprobatus efficiar that is that I be cast out as a reprobate but ne reprobus efficiar The saints worke wel to the ende to be obedieÌ„t vnto predestination Why Paul chastised his body It is a dishonesty for a man to geue good monitioÌ„s to liue wickedly that is that I be not a reprobate For he indeuored himselfe by all industry and diligence to bee obedient vnto the predestination of GOD for they whiche are predestinated vnto eternall life labour to mortifye the fleshe And he sayde that he woulde not bee made reprobus that is he woulde not bee founde and accused to leade his life otherwise then he preached whiche kinde of vice all men disallowe detest and condemne Wherefore in that place was not entreated of the reprobation of GOD but of that kinde of crime whiche they are giltye of whosoeuer geue good monitions and in the meane time they themselues leade theyr life most wickedly Although if a man will néedes referre these thinges to the iudgement of God we might wel graunt the same as touching present iustice or iniustice but not according to firme purpose whereof we at this presente entreat Cicero a man otherwise full of wit and excellently well learned was excéedingly deceaued in this question as it is euident by his second booke de Diuinatione Cicero was deceiued which thing Augustine declareth in his fiueth booke de ciuitate Dei the 9. 10. chapters For he thoughte that it was not possible that the foreknowlege of things to come should not ouerthrow the faculty or power of mans will therefore he tooke away all manner of prediction or foretelling whiche opinion how muche repugnant it is vnto our religion all men vnderstande when as it is staide vpon the oracles of the Prophets as vpon sure foundations And we read not that God did euer any thing which was of any waight but that he first reuealed it vnto the God reueleth vnto Prophetes the greate works whiche he will do Prophets He shewed vnto Noe the destruction that should come by the floud long time before it came to passe Vnto Abraham he forshewed the burning of Sodoma And vnto him he signified the oppression and deliuery of his posterity in Egipte And vnto the selfe same Prophets in a manner he gaue charge to foretell the captiuity of Babilon and the returne from thence He also commaunded all the Prophets to foretell the comming of Christ Therfore vnto vs so constant is the autority The autoritys of the Prophet is constant of prophesies that to deny it is vtterly to ouerthrow all religion Wherefore Augustine not without iust cause said that those men which were called Geneth liaci which auoutched the fatal necessities of the starres were more tollerable theÌ„ Cicero for they gaue some place vnto God But if he be denied to foreknow things If God be denied to know thinges to come theÌ„ iâ— he de 〈…〉 d to bâ—e God Noâ—e this that iâ— spoken of Cicero to come therby also is he denied to be God Dauid saith the folish maÌ„ said in his hart There is no God Which saying of the wicked he hereby proueth for that they wheÌ„ they commit wicked facts thinke that God séeth them not and that he will neuer punish them And Cicero hath geueÌ„ vs occasion to suspect yâ— he was after a sorte enfected with this impiety for that in his booke de Natura Deorum he bringeth in Cotta and the high priest thus reasoning together that Cotta desired much that he mought haue vndoubtedly proued vnto him that there are gods Howbeit because he saw that it was a thing odious hatefull and in a maner infamous to deny that there is a God therfore towards the end of the booke he gaue sentence on Balbus side who defended that there are Gods but yet he so gaue sentence that he said vnto Velleius that the opinion of Cotta séemed vnto him more likely Verely a Godly man and one confirmed in religion woulde neuer say that that sentence is likely to be true wherein the diuinity is called into doubt But these are the cogitations or reasoninges of our reason whereof Paul aboundauntly wrote in the first chap. But afterward Cicero himself in his booke de diuinatione vnder his owne person taketh away froÌ„ God the foreknowledge of things to come and maketh answer to Quintus his brother who had in the whole course of the first booke confirmed oracles and Prophesies But why denied he foreknowledge was he driueÌ„ vnto it therfore for that he saw that he must néedes graunt an order of causes and of effectes which Why Cicero denied the forknowledge of Goâ— should be vnmoueable and constante for otherwise thinges to come coulde not be foretolde Now if suche an order shoulde be graunted he supposeth that nothing should remaine in our hande and power But as in God there is to be put a moste singular wil ioyned with a most singuler power so also vnto him is to be attributed the knowledge of all thinges yet let vs not therefore be afearde but that we do those thinges whiche we do by our owne will and choyse The Stoikes which did appointe fate or desteny séeme also to haue bene somewhat moued with Ciceroes How the Stoikes discharged the will of maÌ„ froÌ„ fate reason for they did place the motions of the will of man not to be vnder fate or the connexion of causes Not that they vtterly made frée the wil of man but only they affirmed that in it lay by the choyce thereof to meddle or not to meddle with some things which if they meddled with straight way they were wrapped into the necessity of fate By an example the thing may be made more plaine They say that it was in the power of Oedipus to haue fellowshippe with a woman or to temper An example of Oedipus himselfe therefro But if he once should haue felowship
Church In which Many sinnes are forgeuen her bicause she hath loued much wordes thou shalt find no worke wrought as they cal it For Christ spake only of the hearers of the word of God which is preached But how shal we at the lēgth confute this sentence which is neuer out of theyr mouth Many sinnes are forgeuen her bicause she hath loued much If the place be diligently cōsidered it wil be an easy matter to doo We ought to know that some reasons are taken of the causes and some of the effectes Christ a few wordes afterward sheweth the cause of saluation when he sayd vnto the wooman Thy fayth hath made thee safe But bycause that fayth was hidden in her minde neither could it be sene of those which were present therefore putting forth a parable he sheweth that they loue more which receaue greater gifts of any And that this wooman receaued a very greate gifte that is iustification he sheweth by the effectes namely bycause she washed his feete with her teares and wiped them wyth her heare because she kyssed them because she annoynted them Which thinges forasmuch as that Pharisey did not it may be a very greate token or signe that he had not receaued the like gifte Not the hearers of the law shal be iustified but the doers They cite also out of this epistle vnto the Romanes Not the hearers of the law shal be iustified but the doers But Paul in that place when he reproued the Iewes bycause when they had receaued the law and boasted therof yet they liued contrary to the law ment therby nothing ells but that if righteousnes were to be sought for by the law it is not sufficiēt either to haue it or to heare it but it behoueth also in actes and dedes to performe it Which thing we neuer denied that a man may be iustified by the law if he can perfectly and fully accomplishe it But forasmuch With feare and trembling work your saluation how it is to be vnderstand as the same is by no meanes possible we say that by it righteousnes can not be hoped for That also which they obiect out of the epistle vnto the Phillippians with feare and trembling worke your saluation nothing helpeth them Vndoubtedly they which know that they haue all that they haue from God are of a moderate and humble minde and are euer more afrayd of themselues For they se that in themselues there is nothing that is good but that helpe is to be looked for at the handes of God only And therfore Paul biddeth a godly man alwayes to feare and tremble But they which thinke that it lieth in theyr owne power to iustifie and saue themselues such as are those which in this matter contend agaynst vs they I say haue nothing that they nede to be aferd of or to tremble for For they boast that theyr saluation consisteth in themselues Which saluation though Paul doo in this place name yet he therby vnderstandeth not iustification For he writeth vnto those which were alredy before iustified Wherfore this place maketh nothing for them But Paul meaneth by saluation that renuyng by which we alwayes profit A place of the Apoc. Beholde I stand at the dore and knocke and go forward to things better and better Lastly as though now they had gotten the victory they obiect this out of the third chapiter of the Apocalips Behold I stand at the dore and knocke And if any man open vnto me I will enter in and suppe with him But we plainly affirme that by these wordes is signified That God at the beginning calleth and stirreth vp and instigateth vs to saluation vnto which no man can by hys owne strengths be led wyth out the impullsion of God But that we of our owne accord wythout the Grace of God penetrating and changing y◠mind can open our harte vnto God we vtterly deny neither can these men euer proue it by the holy scriptures But because we haue certain aduersaries which passe very little or els nothing at all vpon the holy scriptures but measure al their religiō by fathers and counselles so that they may rather be called Patrologi then Theologi and that which is more intollerable they gather certaine prety sentences out of y◠writings of the Fathers and obtrude thē vnto the people and the easlier to obscure the truth and to blinde poore simple men they adde taunting speaches especially forasmuch as certaine of thē thinke themselues cōning craftes men in rethoricall speach and haue in that kinde of study spent the greatest part of theyr time I shal desire the indifferent reader not to iudge any thinge rashly against the truth but rather attentiuely to consider those thinges which we also will alleadge out of the fathers for by that meanes he shall easly vnderstand that the fathers make not so much on our aduersaries side as they do on ours But least we should alleadge any A methode in cityng of the fathers sentence out of the Fathers confusedly and rashly we will vse a methode or compendious way which methode that it may the easlier be vnderstand it shal be good first to put forth a demonstration or a certain proofe out of those testimonies of the holy scriptures which we haue before cited Whiche shal be in this manner They which do worke according to the prescript of the law that is as the very law requireth are iustified by works But none especially before regeneration can do such workes as the law requireth Wherfore none are iustified by workes The maior or first proposition is so plaine that it néedeth no exposition For he whiche doth any thing contrary to that which the law prescribeth vndoubtedly committeth sin fo farre is it of that he can thereby be made iust But the minor or second proposition although it be proued by testimonies of the scriptures yet wil we also declare by the Fathers Farther seing the conclusion is that iustification is not of works it must then of necessity be of grace Wherefore secondly we will shew out of the Fathers that men are iustified fréely and without all consideration of merites And because we reiect not good woorkes but say that in their place they are to be had in estimation as which by a most straight bond follow iustification alreadye obteyned we will lastly teach this also out of the sayings of the fathers That good workes follow iustification but go not before And those places will we chieflye cite out of the fathers which are founded vpon the holy scriptures And first commeth in place Basilius who in his firste booke de Baptismo bringeth Basilius these wordes out of the Gospell Many shall say in that day Lord in thy name we haue prophesied we haue caste out deuilles we haue done many miracles But these men saith he God will not onely cast out of his kingdome but also call them woorkers of iniquitie Wherfore they which worke