them vnto righteousnes their vices sufficiently declare which a litle before he hath expressed They often alleaged that Moyses through the A commendatiō of circumcision helpe of circumcision was deliuered from the daunger of death For the Angell woulde haue killed hym if hys wife had not circumcised hys sonne And after the generall Circumcision celebrated by Iosua the people were brought into the promised land and that not without a wonderfull miracle For the waters of Iordane were compelled to go backe to their spryng And in the booke of Genesis the 17. chap. it is manifest with what waight and seriousnes this Sacrament was instituted of God Wherunto as he added excellent promises so also added he horrible threatnynges that the soule of hym which was not the eight If circumcision being cōtemned destruyeth a man ▪ then being added it saueth a man day Circumcised should be destroyed Whereupon it semeth that the Iewes reasoned a contrariis that is from contraries If Circumcision being intermitted destroyeth a man then contrarywise where it is had it saueth a man But thys kynd of argument is not of necessitie It is in dede probable but it doth not alwayes conclude well as many instancies teache vs and Augustine oftentymes affirmeth And those thynges whiche are here spoken are not so to be vnderstanded The dignitie of the sacramentes depend not of our faith and vprightnes The fruite of the Sacramentes dependeth of our fayth as though the dignitie of the Sacramentes should depende of our fayth or goodnes For as much as here is not entreated of the nature or excellency of the Sacrament but of the fruite and vtilitie therof Whiche we must nedes graunt dependeth both of the fayth and godlines of the receauers And by this place we learne that outward thynges of them selues nothing profite vnto saluation vnlesse there be a mutation or chaunge made by the holy Ghost in our hartes either before or els whilest they are put in vse Neither is this to be obiected that the Baptisme of children is an outward thyng and yet bryngeth saluation vnto infantes For the infantes haue no commoditie by the force of the outwarde What fruite childrē haue by Baptisme washyng vnles there come with all some spiritual thyng and such as pertaineth to the soule Augustine thinketh that saluation commeth vnto them by the fayth of them whiche offer them whom we call Godfathers and Godmothers or by the fayth of the Churche I know in déede that the fayth of godly men may vnto some obtaine grace conuersion and excellent spirituall giftes But saluation hapneth not vnto them that are of full age but only by their owne faith and vnto in fantes by the spirit and grace which secretly worketh in them regeneration of which regeneration baptisme is the outward sealyng Wherfore it is apparant how miserably the Iewes erred in attributyng so much to their circumcision And there were some if we will geue credite vnto Augustine in hys booke De ciuitate Dei. which affirmed as much of Baptisme Namely that a man being once baptised although he liued wickedly should not vtterly perishe He shall in They which are baptised may perish dede said they suffer many thinges but at the last he shall be saued peraduenture by fire But this error both Augustine hath confuted we haue subscribed vnto hym in our exposition of the first epistle to the Corinthians The purpose of the Apostle in this place is to shew that God will haue no regard to the outward circumcision if there want piety and holines and agayne on the other side that vncircumcision shall not be a let vnto the Gentiles so that they meane wel and Outwarde thinges by themselues profite litle yea rather they are hurtfull if the spirite faith be wātyng If the receiuers haue faith then the sacraments haue some vtility liue godly Let vs note as I began to say how little is to be attributed vnto outward things if they be taken by themselues And yet so great is the error in our dayes that men make prayers recited in a strange vnknowen tonge pilgrimages certaine fastes rashly taken in hand as the chief anker holde of their saluation Yea they are now at the length come to this point that sometimes they attribute remission of sinnes vnto these trifles The prophets cry out euery where that God despiseth hateth and detesteth worshippinges without fayth and godlines Howbeit we must vnderstand as we may gather by the wordes of the Apostle that if they which receiue the sacramentes haue faith and pietie then out ward things haue theyr certain vtilities For forasmuch as they are instituted by God we must nedes graunt that they are good vnles it happen that through our fault they be made hurtfull But they are good and profitable vnto the iust in whō through faith iustification goeth before For sacramentes to speake in general What circumcision is are visible signes which signifie by which the holy ghost exhibiteth vnto those which beleuyng receaue them both grace and coniunction with Christ and also seale vnto vs the promises of saluation And to tooch somwhat of circumcision it was a signe or to speake more apertly a sealyng of the promise league made with God through Christ And they were marked in the partes apointed to generatiō to geue vs to vnderstand that Christ as touching his manhode should be borne of the séede of man And by that signe they were continually put in minde of the league made with God and thereby they professed the obseruation of the law Wherfore to the Galathians it is sayd that he which is circumcised is debter to kepe the whole law It was also in stede of a marke or cognisance wherby that people was discerned from other nations Wherfore whilst they iorneyed in the desert they were not circumcised because there were no other nations there from whō they might by that signe be discerned as the commentaries which are ascribed vnto Ierome alledge although of that thyng there may an other cause more probable be assigned By this sacrament also was noted the mortifieng of the flesh and Circumcision in stede of baptisme Children ought to be baptised filthy lustes and that all superfluous things should be cut of from the godly And superfluous things are whatsoeuer displease God This rite was to the old men in stede of baptisme was counted for the sacrament of regeneration Whereby it appeareth that our infantes ought to be baptised forasmuch as their lotte is no worse then the lotte of the chyldren of the Hebrewes yea rather it is in many partes more happy For our baptisme somewhat to speake thereof now is not bound to the eight day as was the circumcision of the Iewes in the olde time for we are by Christ deliuered from circumstaunces of tyme and place And sacred rites are certayne outward professions of piety And such not onely the Iewes had but also those
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
with the mother Yet let vs not perswade our selues that whilest we Perfect peace is not had whilest we lyue here lyue here we can haue absolute and perfect peace how beit it shal be encreased dayly and Paule wisheth that they might now haue it begon and when tyme shal come to haue it at full And yet neuertheles we obtaine it presetly by Christ if we haue God pacifyed towardes vs. For afterward it is written Now therfore Rom. 5. being iustified by fayth we haue peace towardes God out of whiche floweth tranquilltty of conscience and somuch of the spirite and deuine comfort that what soeuer happeneth we take it in good parte Wherefore in the middest of tribulations tormentes this fyrme peace was not taken away frō holy men For they gaue thankes vnto God and they iudged that all thinges in these their Peace which passeth all sence afflictions were done for the best And this is that peace which passeth all sense and humane reason When he sayth From God the father from our lord Iesus Christ He sheweth the fountaine and beginning from whence these good thinges should be hoped for For they An argument of desiring and hoping for the thinges which we pray for come not of our owne strengthe and workes but of the mercy of God And hereby we are encoraged to desire and to hope for these good thinges which Paule wisheth for For seing that God of whome these thinges are desired is both good and also our father he will without all doubt geue vs them And Christ for asmuch as he is our mediator and redemer will not vndoubtedly deny vs them He is called Lorde which name is very agreeable vnto him For Why Christ is called lord all thinges are geuen him of the father and he hath paid the price for our saluation therfore he is iustly called Lord which name we may suppose that he hereby obtayned because the Hebrues neuer pronounce the holy name Tetragrammaton whiche is Iehouah but pronounce it by other wordes that is by Elohim or Adonay which signify might and dominion Whereby it semeth it came to passe that the 70. interpreters whē they red this name Tetragrammaton turned it by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Lord as it appeareth in many places of the which we will bring one The Lord sayd vnto my Lord. Where in the fyrst place is written Iehouah which they turned Lord. Wherefore when Christ is called Lord it is as much as if he had bene called God Although Tertullian agaynst Praxea sayth that Christ is called Lord when he is ioyned with Tertullian the father For then the father is called God If the sonne being ioyned wyth him should also be called God the Ethnikes might thinke we put more Gods then one Wherfore to withstād their supersticiō we make this word Lord an Epitheton of the sonne But if we name Iesus Christ by himselfe and alone he is playnely called God as it appeareth in many places of the scriptures And he vseth a certayne similitude as a beame of the sunne when we make mencion A similitude of it by it selfe we cal it the sun and we say that the sun entreth in at our windowes But when it happneth that the sunne is also to be named together with the beame we do not call the beame by the name of the sun but we say it is the beame of the sun But the fyrst reason is more fyrme and by that that Paule declareth The equality of the father and of the sonne The salutacions of Paul are not vayne The office of saluting is to be retayned among Christians that peace is to be looked for of vs as wel frō the son as from the father is shewed the equality of eyther of them betweene themselues And the salutation which Paule euery where putteth before his epistles is of no small force For if the blessinges of the fathers were of much force that is the blessinges of Nohe Isaac Iacob Moses and of other vndoubtedly the prayers of Paule also are not to be counted vnprofitable And for as much as we sée that both nature and the holy ghost abhorred not from this kinde of office to salute one an other the same maner and vsage is still to be retayned But we must onely take hede that we salute not any man dissemblingly and thinking an other thing in the hart do it onely in outward voyce or writinge Otherwise saluting is an instrument not a little apte to admonish vs of loue towardes our neighbours and that our neighboure may vnderstande what loue we beare vnto him And thus much touchinge the salutation Now let vs come to the Exordium that is the beginning wherein Paule very much laboreth to winne vnto him the Romanes and chiefely for that that he exceedinglye reioyceth that they are come to Christ First verely I geue thankes vnto God through Iesus Christ for you al because your faith is published through out al the world For God is my witnesse whom I worship wyth my spirite in the Gospell of his sonne that without ceasing I make mencion of you alwayes in my prayers beseechynge that at one tyme or other a prosperous iorney might happen vnto me by the wyll of God that I may come vnto you For I am desyrous to see you that I might bestow among you some spirituall gift to strengthen you withall that is that I might haue consolation together with you through the mutuall fayth whiche both ye and I haue And I woulde not that ye should be ignorant brethren how that I haue oftentimes purposed to come vnto you but haue bene let hetherto to haue some frute among you as I haue among other of the nacions For I am debter both to the Greekes and also to the Barbarous vnto the learned and also vnto the vn learned so that as muche as in me is I am redy to preach the Gospell to you of Rome also All writtinges in the beginning are wont to tend to this ende to get the The ende whereunto the beginning of hys talke tendeth good will of the hearers as much as is possible which thinge Paule here doth and first in that he sheweth them how he geueth thankes vnto God for them He declareth the cause thereof namely for that their fayth was now published throughout the whole world And he affirmeth that he cōtinually maketh prayers for them that they might goe forward as they had begonne Farther he sheweth that he is exceding desirous to see them present And thereof he sheweth causes namely both to comfort them and also to confirme both himselfe and them And he addeth this also that he desireth to do these things euen of duety For by reason of his Apostleship which he executed he acknowledged himselfe debytour vnto all nacions And he thereunto addeth that for that cause he is not ashamed of the Gospell And so concludeth he his Exordium Here
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
which in the first state of nature liued godly Therfore the simboles The godly had holy rites also before the law or outwad signes of rites are in dede by reason of the diuersity of tymes oftentymes chaunged but the thinges remayne the selfe same Moreouer by the wordes of Paule is gathered that Circumcision profitâ—th so that the law be obserued For it is very profitable to obteyne regeneration to haue the signe of the couenaunt and a perpetuall admonition of the mortification of the flesh and an obsignation or seale of the promise of God and of the heauenly gifte bestowed vpon vs. If thou be a transgressor of the law Here he vnderstandeth none but those which of purpose transgresse and not those which fal of infirmitie and are draweÌ„ either vnawares or vnwillingly and do sighe and grone saying together wyth Paule who shall deliuer me from the body of this death Thy circumcision is made vncircumcision To be made vncircumcision in this place is to be counted vncircumcision as it shall afterward be declared wheÌ„ he sayth Shall not his circumcision be counted vncircumcision And to kepe the law is to be taken in the same sence that we before declared Ambrose vppon this place sayth He then kepeth the law which beleueth in Christ. But if he beleue not he is a transgressor of the law Which wordes although they serue not much to the expositioÌ„ of this place yet are they very profitable Bicause therby we perceiue that he which beleueth in Christ kepeth the lawe for that by fayth is geuen vnto vs the power and facultie of the spirite wherby to obey the law And if there want any thing to the obseruation therof as in very dede there alway wanteth the same is He that beleueth not is according to the sentence of Ambrose a transgressor of the law The Iewes gloried in circumcision holpen by the imputation of the righteousnes of Christ Moreouer in that he affirmeth that he which beleueth not in Christ is a transgressor of the law he manifestly sheweth that the workes of them which beleue not in Christ are sinnes and transgressions of the law The Iewes bosted excedyng much of circumcision as though it had bene geuen them for their merites and as though it had ben an assured testimony of a iust and holye lyfe whiche thyng is declared to be vntrue Chrisostome vpoÌ„ this place vseth a very trim order both as touching the law also as touchyng circumcision There is sayth he an outward law there is also a law in the hart and in the middle place are set good workes which procede from the law of the hart are agreable with the outward law Likewise there is circumcision in the flesh circumcision in the harte In the middest is placed a iust and holy life For it proceedeth from the circumcision of the harte and agreeth with the circumcision of the flesh Paule putteth A double comparison of circumcision a double comparison of circumcision The first is whereby it is contrarye vnto vncircumcision yâ— is vnto the condicioÌ„ of the Ethnickes And of this he speaketh now presently and sheweth that it was nothinge preiudiciall vnto men as touchign saluation The other is whereby circumcision is compared with faith and thereof shall afterward be entreated when the Apostle sheweth that AbrahaÌ„ first beleued and therefore obteyned righteousnes and afterwarde that righteousnes was sealed with circumcision Wherfore the circumcision of the flrsh is of lesse dignity then fayth and commeth after it Therefore if vncircumcision do kepe the iustifications of the law shal not his vncircumcision be counted for circumcision In ciuile iudgementes when any is to be condemned which is in any dignity or Magistrateship he is The ciuile manner in condemning of noble men first depriued of his dignity or office and then afterward condemned So the Apostle first depriueth the Iewes of the true Iewishnes and of the true circumcision and then afterward condemneth them because they liued filthely This similitude in a manner vseth Chrisostome Wherunto we may moreouer adde that like as in a publike wealth they which shal be preferred to honour if they be of a base and obscure stocke are fyrste adorned with some noble Magistrateship or publike dignity so Paule minding to bring to honour the Gentles which seemed abiecte attributeth vnto them the true circumcision and true religion of the Iewes when he sayth that theyr vncircumcision is counted for circumcision which they haue in theyr hart And in these wordes circumcision I say and vncircuÌ„cisioÌ„ is vsed the figure called Metonymia which is a traÌ„spositioÌ„ of names The figure called Metonymia vsed in circumcision vncircumcision For by those signes is signifyed the state and condicion of the Iewes and Gentils The iustifications of the lavv In Greeke is red 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which many take to be ceremonies called of the Hebrues Chocoth But I do not easly se how the Ethnikes kept the ceremonies of the law vnles we wil say that the Hebrues in theyr captiuities taught the Gentils the ceremonies of Moses which is not casy to be beleued especially forasmuch as they were not to be obserued but in the land of promise PeradueÌ„ture they meane the these iustifications do signify those rites which the Ethnikes counted in the law of nature godlye and good For we speake not of idolatrous rites but of those whiche some obserued by the tradicions The holy Ethnikes had certain good and godly rites in the law of nature of theyr Fathers which hoped in the Mediator to come For by suche ceremonies they both professed God also accused theÌ„selues as sinners after which folowed the practise of vpright liuyng And we deny not but ther were many such meÌ„ Yet can we not therfore affirme that either Socrates or Phocion or Aristides were of the number of these men when as we haue nothyng that is certayne of theyr pietie and fayth but rather by historyes they appeare Idolatrers Neuerthelesse the Scriptures commend Iob vnto whom no doubt there were many like But by our iudgement as we haue sayd they can not be declared or defined But the Apostle speaketh not of those rites of the lawe of nature when as by the lawe he here vnderstandeth the lawe of Moses For he hath to do against the Iewes And that the Ethnickes obserued not the rites of Moses hereby it is By the iustifications of the lawe he vnderstandeth the morall partes of the lawe manifest because they were vncircumcised are called vncircumcision Wherfore it is more truely sayd that the iustifications of the law signifie here the morall part of the lawe of which the Gentiles by the light of nature were not ignoraunt The scope of the Apostle is to shewe that righteousnes is not of necessitie ioyned with the rites and ceremonies of the lawe and that it was no let vnto the Gentiles touching saluation that they wer not circumcised so that they had
pietie And contrarywise that the Iewes being destitute of fayth and holy lyfe are not holpen by circumcision to bee therby preferred before the Gentiles And where as we haue in our reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is shall be counted or imputed Chrysostome readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is shall be turned Neither doth hée onely read it so but also interpreteth it so so that he sayth that the Apostle sayd not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he sayth plainly that Paule here so speaketh as before when he sayd Thy circumcision is made vncircuÌ„cision He would sayth he speake that which is of more waight and greater to the end to speake with more efficacie Thys diuersitie of readyng Erasmus weighed not neyther will we contende therefore for that the sense eyther way remayneth sounde And vncircumcision which is by nature if it kepe the lawe shall iudge thee which by the letter and circumcision art a transgressour of the lawe To iudge is taken iij. maner of wayes To iudge may be taken thrée maner of wayes eyther that the Ethnickes shall pronounce sentence agaynst the Iewes as Paule sayd to the Corinthians Knowe ye not that we shall iudge the Aungells also or by comparison as the Lorde sayd of the Sodomites and of the Niniuites and of the Quéene of Saba that they should iudge the Israelites or to iudge is to reproue to accuse and to beare witnes agaynst a man For euen as before were alleaged the cogitations which shall accuse one an other for the good shall accuse the euill for that they corrupted the man and agayne the euill shall accuse the good because they helped not so the holy and iuste Ethnickes shall accuse the wicked Iewes for that they being adorned with so many giftes and spirituall graces serued not God He calleth it vncircumcision by nature because we are naturally so borne And they whiche are Vncircumcision by nature Ethnickes purpose not in their minde to circumcise them selues Or to speake more rightly as I thinke vncircumcision by nature is an Ethnicke man which is led onely by the light of nature By the letter hee vnderstandeth what soeuer is What the letter signifiâ—th outward and is not grafted in the hart to moue hym to doe well Augustine in hys 3. booke and 5. chap. De Doctrina Christiana writeth that they sticke in the letter which take the signes for the thynges and that which is figuratiuelye spoken in the holye Scriptures they take it so as if it were spoken properly and so lowe créepe they on the grounde that when they heare the name of the Sabboth they remember nothyng but the seuenth day which was obserued of the Iewes Also when they heare of a Sacrifice they thinke vpon nothyng but vpon the sacrifices which were killed And though there be some seruitude tollerable yet he calleth that a miserable seruitude when we take the signes for the It is a seruitude most miserable to count the signes for the things An errour concernyng the Eucharist thinges Wherin there is great offence committed in these dayes in the Sacracrament of the Eucharist For how many shall a man finde which beholdyng the outward signes of thys Sacrament calleth to memorye the death and passion of Christ wherof it is most certayne that they are signes or which thincketh with him selfe that the body and bloud of Christ is a spirituall meate of the soule through faith euen as bread and wine are nourishmentes of the body Or which weigheth with hym self the coniunction of the members of Christ betwene themselues and with the head These thinges are not regarded and they cleane only to the sight of the signes And men thinke it is inough if they haue looked vpon bowed their knée and worshipped Thys is to embrace the letter and not to geue eare vnto the sayd Augustine who in the place which we haue now cited and a litle afterward most apertly affyrmeth that to eate the body of Christ to To eate the body of Christe and to drinke his blo ud are figuratiue speaches drinke hys bloud are figuratiue kinds of speaches So are the Iewes accused because they cleauing only to the letter circumcisioÌ„ wer traÌ„sgressours of the law For he is not a Iewe which is one outward neyther is that circumcision which is outward in the fleshe But he is a Iewe which is one within and the circumcision is of the hart in the spirite not in the letter whose prayse is not of men but of God For he is not a Iewe which is one outward Here he more apertly sheweth what is the true Iewishnes what the true circumcisioÌ„ And he vseth iiij antithesis or contrary positions Outward inward the fleshe the hart the spirite the letter the prayse of men and the prayse of God But thys is to be marked that where as he sayth That he is not a Iew which is a Iewe outwardly neyther is that circumcision whyche is in the fleshe these thynges oughte to be vnderstanded by exclusion as they call it so that this woorde onely or alone be added For that circumcision whyche is onelye in the fleshe is not circumsion And he whiche is a Iewe onelye outwardlye is not a Iewe. But Paule seemeth to deny that simply which should be denied but partly because to exaggâ—rate That sometimes is simply denied which is denied onely partly What the Fathers ment when they sayd that the Eucharist is not bread Against the Anabaptistes or amplify his matter he speaketh Hyperbolically Such as is that saying wheÌ„ he sayth that he was not sent to baptise Neyther ought we any otherwise to vnderstand the Fathers when they say that the Eucharist is not bread They speake hiperbolically and vnderstand that it is not breade onely or alone or coÌ„mon breade because vnto the bread is added the woorde of God whereby it receaueth the nature of a sacrament And this is a stronge reason againste the Anabaptistes which haue euer in theyr mouth that saying of Paule vnto the Corrinthians Circumcision and vncircumcision are nothing but the obseruation of the coÌ„maundements of God So they saye that Baptisme and the Eucharist and the Ecclesiasticall ministery are nothing but pretend onely the obseruing of the coÌ„maundementes of God But we aunswere them as we haue now sayde of Paule that other thinges are nothyng if they be alone without fayth and piety and a holy life But what it is to consist of the spirite and not of the letter is thus declared that by the spirite we vnderstand the renuing of the minde whereby it willingly What is ment by the spirite and the letter embraceth and desyreth that whiche is contained in the outward commaundement of the law For the spirite sometimes is taken for the excellenter part of the minde and sometimes for the power and faculty whereby God chaungeth and regenerateth a man But we here by the spirite
the selfe same wordes that they are here when he saith We are by nature Iewes and not sinners of the Gentiles Because we know that man is not iustified by the workes of the lawe but by the fayth of Iesus Christ. Also we haue beleued in Christ Iesus that we mighte be iustified by the fayth of Christ and not by the workes of the lawe For no fleshe shall be iustified by the workes of the lawe And vndoubtedly Paule reproued not Peter but onely touchyng ceremonies And in the same place in yâ— third chapiter he writeth Haue ye receiued the spirite by the workes of the law or by preaching of fayth Are ye so foolish that hauing begonne in the spirite ye should now make an ende in the fleshe where by the workes of the law seing he expoundeth them by the flesh he manifestly vnderstandeth the ceremonies of Moses But although therehence sprang the controuersie yet was it most commodiously done for Paule to reuoke it to the genus or generall worde of workes of the law Forasmuch as the tyme should come that ceremonies being banished many would in successe of tyme attribute iustificatioÌ„ to moral workes which is most manifestly confuted by this so pithy a reason of Paule And this is to be noted that this is an argument that may be turned For euen as we may inferre that no workes of the law do iustifie therfore neither do ceremonies iustifie so contrariwise may we conclude if ceremonies iustifie not therfore neither any other part of the law forasmuch as they were the principall part of the lawe If ceremonies iustefy not neither doth the morall part instefy For they are the offices of the first and greatest commaundement I am sayth the Lord thy God Wherfore it is mete that I be worshipped of thée bothe in spirite and in outward confession not only by voyce but also by rites apointed by me Neither did those ceremonies any lesse bynde the olde fathers then do Baptisme and the Eucharist in these dayes binde vs. Wherfore euen as they most greuously sinned when they were not content with the worshipping prescribed them by God but sought new ceremonies and rites inuented by men for that was to go aboute to adde vnto the wisedome of God and that the worshippyng instituted by God was the chiefe wisdome we rede in Deut. the iiij chapter so our men do most greuously sinne when besides Baptisme and the Eucharist and those thinges which we haue deliuered vs by Christ they appoint other thyngs which meÌ„ haue inuented as worshippings of God and as necessary vnto saluation As are the masse the inuocation of saintes and such other like And that by the workes of the lawe are vnderstanded also morall workes Paule teacheth by that which followeth For by the law is the knowledge of sinne For although other partes also of the law do after a sort declare sinne yet is that chiefly the office of the morall part What groundes or principles the proper workes of the law haue A distinctioÌ„ of the workes of the law A conciliation of places repugnant Which thing is expressedly declared in the vij chap. where he writeth For I should not haue knowen what lust had bene if the law had not sayd Thou shalte not lust And this is furthermore to be noted that the workes of the law as I before said when they are taken properly haue ioyned with them fayth and charity and therfore are they not without iustification For wheresoeuer is true faith there iustificatioÌ„ followeth But the Apostle by workes of the law vnderstandeth as they were done of them beyng vnprofitable and proceding also of hipocrisie Otherwise the law in dede is spirituall wherfore the workes therof must nedes be good if they be considered as they are whole and perfect And by this meanes may we conciliate those places which as touching this thing seme in the holy scriptures to be repugnant Moses said that he did set before the Iewes life when he spake of the lawe And in the 119. psalme Dauid prayeth oftentimes that God would quicken him with If the fathers at any tyme attribute righteousnes vnto good works that is to be vnderstand by reason of faith which they haue as a roote his commaundements and with his law And in this selfe same epistle the law is called both good and spirituall and the commaundement holy and good But on the contrary side Paule calleth it the ministery of death in the next chapter he saith that it worketh anger and againe that it sheweth sinne and therfore condemneth and accuseth So must we vnderstand the fathers also when they ascribe so excellent thinges vnto workes For they take them ioyned with faith grace and the holy ghost And so they ascribe vnto them eternall life and other suche like things which are vnderstanded to be geuen vnto them by reason of faith and the spirite And to declare the same this is a very apt similitude We say that man is reasonable vnto whome yet we ascribe reason not because of the body but because of the soule which is included in the body So when iustification semeth to be ascribed vnto workes we must vnderstaÌ„d yâ— that is done by reason of faith wherunto workes By faith alone we are iustefied which yet is neuer alone which are in very dede good do chiefly lene But we when we wil speake of iustification ought to bring forth our sentence prospicuously expressedly Wherefore we say yâ— iustification coÌ„meth by faith only which faith yet we confesse is neuer alone For if it be a true faith it ought alwais to haue good workes ioyned with it But the holy fathers spake hyperbollically of workes to the ende to stirre vp The fathers spake hyperboilically of workes Fayth as it is a worke iustifieth not men more and more to vse them But they are so to be vnderstanded as I haue sayd vnles we will leaue them without Christ But some obiect that fayth also it selfe is a worke of the lawe Therefore we answere that as it is our worke comming out of our will and vnderstanding it iustifieth not Because it is feble and weake For none beleueth so much as he ought neyther so strongly cleaueth vnto God as he should do But when fayth is sayd to iustifye it is taken for his obiect namely Christ and the promises of God Neyther is fayth that The power of iustifâ—ing is to be r 〈…〉 erred to his obiect A similitude thing which iustifyeth but the instrument whereby iustification is receaued Neyther must we thinke that by the worthynes thereof it is of it selfe sufficient to iustifie a man A most euident similitude may be brought as touching a begger which with his weake hand or peraduenture with his hand enfected with leprosy receaueth almes And that benefite is not weighed according to the weakenes or disease of the hand which receaueth it but according to the quantity of the monye which is geuen Wherefore
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
the law is two maner of wayes cōfirmed by fayth First because by it we obtaine the holy ghost whereby are ministred vnto vs strengthes to obey the lawe But a man may paraduenture doubt how this can be that by fayth we haue the holy ghost when as of necessity he alwayes goeth before fayth For fayth The holy ghost goeth before fayth in vs. Betwene causes and effects are certayne circuites The holy ghost both goeth before and also followeth fayth The Law maketh vs vncertaineof the good will of God The Law with out fayth is weake and can not consiste is both his gift and also commeth from him to vs. But we answere that betwene the causes and the effectes seme to be certayne circuites as it is manifest by cloudes and showers From cloudes discend raynes out of waters which are in the inferior places are taken vp vapors by the heate of the heauēs which are thickened into cloudes out of which againe discend showers vpon the earth But in this circute we must alwayes haue a recourse to the first according to the order of nature which is whē there is supposed an humor of which cloudes may encrease So also must we do here We will graūt that fayth by the benefite of the holy ghost springeth in vs. By which fayth is increased the aboundance of the selfe same spirite whose encrease the former fayth hath preuented and of a greater fayth is still made a greater encrease of the spirite But yet notwithstanding we constantly affirme that there is but one thing chiefely from whence all these good things flow namely the holy ghost Secondly saith Augustine the lawe is by the helpe of fayth otherwise confirmed Because by fayth we pray and calling vpon God with prayers we do not only obtayne remission of sinnes but also so greate a portion of the spirite and of grace that we haue strengthes to obey the lawe Vndoubtedly the lawe if it be taken by it selfe maketh vs both vncertayne of the good will of God and after a sort bringeth desperation vnles fayth come and helpe which both maketh vs assured that God is pacefied and mercifull towards vs and also by grace obtayneth the renuing of strengthes And the Apostles phrase whereby he sayth that by fayth he establisheth the lawe is to be noted For thereby he signifieth that the lawe if it be left vnto it selfe and without fayth is weake so that it can not consiste And therefore vnles it be vpholden by fayth it shall easely fall And The woonderful sharpnes of wit in Paule The Law and sayth helpe one an other this is the poynte of a singular artificer not only to depel from him that which is obiected but also to declare that the selfe same maketh most of all for hys purpose The lawe and fayth helpe one an other and as the common saying is geue handeseche to other For the lawe doth as a scholemaster bring men vnto the fayth of Christ and on the other side fayth bringeth this to passe that it maketh them after a sort able to accomplishe the lawe For strayght waye so soone as a man beleueth in Christ he obtayneth iustification and is liberally endued with aboundance of the spirite and with grace The entent and purpose of the lawe was that a man should both be made good and also be saued But this thing it was not able to performe Then succeded fayth and did helpe it for through it is a man renued so that he is able to obey God and his commaundementes Chrisostome sayth that Paule here proueth three thinges First that a man may be iustified without the lawe Secondly that the lawe can not iustify Thirdly that fayth and the lawe are not repugnant one to the other Ambrose teacheth that therefore by fayth is the lawe established because that those thinges which by the lawe are commaunded to be done are by fayth declared to be done And we haue alredy before heard that this righteousnes which Paule here commendeth hath testemony both of the lawe and of the Prophetes And if any man obiect that therefore the lawe is made voyde by fayth because by it ceremonies are abolished he answereth that this thing therefore so happeneth because the lawe it selfe would haue it so and foretold that it should so come to passe In Daniell we reade that after the comming of Christ and after that he was slayne the dayly sacrifice should be taken away and the The Law Would and fortold that ceremonis should be made voide Testimonis witnessing that the ceremonis of the Hebrues should cease holy anoynting and such like kinde of ceremonies Wherefore Christ did not without cause saye The lawe and the Prophetes endured vnto Iohn baptistes tyme. Ieremy also most manifestly sayd that an other leage should be made farre diuers from that which was made in the olde tyme. The epistle vnto the Hebrues thereby concludeth that that which was the olde leage and was so called should one day be abolished Zachary the Prophet in his 2 chapter sayth that the city of Ierusalem should be inhabited without walles Which signified that the Church of the beleuers should so be spred abroade and dispersed through out the whole world that it should not be enclosed in by any borders or limites Which selfe same thing Esay semeth to testefy when he sayth That mount Sion and the house of the Lord should be on the toppe of the hilles so that the Gentiles should come vnto it out of al places And Malachy the Prophet pronounced that the name of God should be called vpon frō the rising of the sunne to the going downe of the same so that vnto God should euery where be offred Minchah which many haue transferred vnto y◠Eucharist as though it were a sacrifice when as yet the prophet thereby vnderstādeth prayers and the offring vp euen of our selues as Tertullian testefieth in his booke agaynst the Iewes and also Ierome when he interpreteth that place Wherefore when the Prophets seme to affirme that ceremonyes should be transferred vnto the Ethnikes they are so to be vnderstād as though by the signes they ment the thinges themselues The Ethnikes being conuerted vnto Christ receaued that which was represented by the ceremonies of the elders But they reiected the How the Ethnikes receued the ceremonis of the Hebrues outward signes and thys was by fayth to confirme the lawe And forasmuch as the Prophetes foretold that ceremonyes should be abolished the same is to be taken as if it had bene spoken of the lawe for that the Prophetes were interpreters of the lawe And that Christ when he should come should chaunge the ceremonies euen the Iewes them selues doubted not whych thing is manifest by Iohn Baptist shewed that ceremonis should bee abrogated the historie of Iohn Baptist which we reade in the Gospell For when he would purge menne conuerted vnto God he sente them not vnto sacrifices and vnto the ceremonies of Moses by
of the law when as otherwise we our selues can not perticularly render a reason of these ceremonies The Apostles haue only generally made them playn vnto vs. And though there haue benne some amongst vs as Origen and a greate many other like which haue attēpted to frame for euery perticular ceremony a proper alegory yet haue they in a manner but lost theyr labour For theyr inuentions could We must not geue our selues to much to Allegories Error of the scholemen bring no profite at all vnto vs. For they most plainely want the woord of God Nether is it to be meruayled at that they so muche delighted in such inuentiōs For euen as euery where our owne deuises woonderfully please vs so in this matter the curiosity of man excedingly delighted it selfe Now those things which we haue spoken most playnly declare how farre the schole men haue missed of the marke which haue betwen the old sacrementes and the new put this difference that the old sacramentes only signified grace and Christ but ours largly and aboundantly exhibite both For the elders say they were holpen by the woorke of the worker For when any man came with fayth and a godly Of the worke working◠and the worke wrought motion of the hart and of the minde vnto those holy seruices he had therby merite But the woorke wrought as they call it nothing profited them as touching saluation But in our sacraments they say it is farre otherwise that not only fayth and the spirituall motion of the minde which they call the woorke of the worker helpeth vs but also euen the outward sacramente it selfe and the institution of God which they call the worke wrought conferreth vnto vs both remission of sinnes and also saluation But I will demaund of these men what that is which the outward worke and the visible sacrament exhibiteth vnto vs that we do not attayne vnto by fayth if they aunswere that it is Christ as for hym we comprehende by fayth If remission of sinnes that also we obtayne by fayth if reconciliation wherby we returne into fauor which God this also we can not obtayne without fayth if last of all the encrease of grace and of the spirite neither vndoubtedly doo we by anye other meanes obtayne this but by fayth what is there then remaning that this worke wrought bringeth This word is altogether strange nether is it once mēcioned of in the holy scriptures Worke wrought a woorde neuer heard of Nether would I at this time haue vsed it but that I haue to contēd agaynst the aduersaries But paraduenture they will say Forasmuch as besides fayth is also added the outward woorke is there nothinge to be attributed vnto it yes vndoubtedly I attribute much vnto it when it procedeth of fayth For I know that such a worke pleaseth God and that he vseth to recompence many thinges vnto such workes But what maketh that to this present purpose Did not the elders vnto theyr fayth adioyne also those workes wherby they exercised and receaued the sacraments of theyr law Wherfore as touching this part wee see that they had in theyrs as many things which pleased God as we haue in ours vnles paraduenture they wil contend that the exercising and receauing of our sacramentes is ether a better or nobler woorke then was the exercising and receauing of the sacramentes of the elders which thing I will not graunte vnto The receauing of our sacraments is not more excellent or better then the receauinge of the sacraments of the elders Whither the sacramentes conferre grace and remitt◠sinnes thē especially seing y◠the perfectin of the worke is to be cōsidered by faith and charity from whēce it procedeth wherfore if Abraham and Dauid had more faith when they receaued theyr sacramentes then any weake Christian when he is baptised or communicateth who will not iudge but that theyr worke is more notable and more excelēt then the other mans worke And moreouer as for that kinde of speach which these men so often vse namely that sacraments remitte sinnes ar conferre grace we do not easly admite vnles paraduenture in that sēse wherin Paule affirmeth that the Gospell is the power of God to saluatiō as vnto Timothe the reading of the holy scriptures is sayd to make saffe which vndoubtedly is nothing ells but that the might and power of God wherby he remitteth sinnes geueth grace and at the end saueth vseth these instruments and meanes to our saluation And euen as to bring vs to saluatiō he vseth the word of the Gospell and the preaching of the holy scriptures so also adioyneth he ther vnto the sacraments For by ether of them is preached vnto vs the liberall promisse of God which if we take hold of by fayth we shall obtayne both saluatiō and also remission of sinnes This is the true sense vnto which also are the fathers to be applied when they say that grace is the power of the sacramentes Which is all one as if they had sayd vnderstanding and sense is the power of speach and of wordes And how vnaptly the Scholemen speake of theyr stay or Of the stay or let of the scholemen let herby it is manifest for that they say that he putteth not a staye or let which although he haue not the acte ether of louing or of beleuing yet obiecteth nothing that is contrary or opposite vnto grace namely the acte of infidelity or of hatred Thē in such case say they the sacraments of the Gospel conferre grace But this is nothing ells then to attribute vnto creatures the cause of our saluation and to binde our selues to much to signes and elements of this world Thys ought to bee certayne and most assured that no more is to be attributed vnto the sacramentes as touching saluation then vnto the worde of God Wherfore We oughte to attribute no more vnto the sacraments then vnto the woord of God How our sacraments are better then the sacramentes of the elders Sometimes is receaued the sacraments onely sometimes the thinge onelye Grace is not bounde vnto the sacramentes as we put corne into sackes if sometimes we heare as Augustine also saith our sacramentes are better then the sacramentes of the elders this ought so to be vnderstanded that it be refer red vnto perspicuitie For we graunt that our sacraments both speake and preach more plainly of Christ then did the sacraments of the elders Wherfore seing we are more clearely and plainly instructed faith is the more fuller and bringeth vnto vs more grace and spirite And we gladly admit that which the same Augustine saith That sometymes it commeth to passe that the sacrament is receyued wythout the thing For so the wicked and infidels vsinge the sacramentes receiue onelye the outwarde signes and are vtterly voyde of saluation and of grace Sometimes also it contrariwise happeneth that the godly being excluded by any necessitie frō the vse of the sacramentes yet are in no wise defrauded
that we shall be the heires of God and the fellow heires of Christ for that he is the first begotten amongst many brethern Christ himselfe also sayth Euen as the liuing father sent me so send I you and dispose vnto you the kingdome as the father hath disposed it vnto me Where I am I will that there also be my minister Agayne in an other place to the ende he woulde declare that we are not excluded froÌ„ this inheritance he sayth blessed are the meke for they shall possesse the earth And Paule sayth All thinges are youres and you long to Christ and Christ to God Yea also the Angels serue the elect He hath geuen charge fayth he to his Angels concerning thee to keepe thee in all thy wayes Farther by Christ is restored whatsoeuer was lost in Adam Man when he was created was made vnto the image of God which sentence the scripture strayght way interpreteth to be ruler ouer all thinges created And if Christ haue restored this Image then also hath he rendred agayne the principality that was lost and so hath rendred it that the same is sayd by right to be restored vnto vs by right I say of inheritance Nether ought we to despaire of this promise although the outward shew of things appeare now farre otherwise They which pertayne vnto Christ are very weake And the deuil stirreth vp against them the Princes of this world and tyrantes Wherefore we seeme to be most nedy of all thinges and to be most abiect The abiect outward appearaunce nothing depriueth vs of our dominion when yet in very dede we are Lordes of all thinges These thinges are hidden from the eyes of the fleshe but then shall they appeare when Christ himselfe in whome our life is hidden shall appeare Which is not spoken as though Christ doth not now raygne Vnto many paraduenture he semeth to be idle but the godly feele that he raigneth most mightely in the congregation of the elect which is the churche And he raigneth by the spirite the word that is by faith which coÌ„meth from the spirite and depeÌ„deth of the word of God Which The godly feele Christ euen now also to râ—igne Christ raigneth by the word and the spirite that is by fayth faith when the elect haue obtained they haue obtained the victorye against the world For Iohn saith This is the victory which ouer commeth the world your faith And forasmuch as the faithfull vnderstand that all thinges are theirs they are content with meate and drinke and apparell as for other thinges they vse of them so much as is expedient vnto their vocation Finallye there is nothing in the world which turneth not to their profite The Chiliassis whom in Latin we may cal Millenarij thought that this inheritaunce of the whole world shal be declared before the end of this world when Christ as they thought shall raygne a thousand yeares in this world with his saintes hauing destroyed and ouercome all the wicked And these men it should seme followed the oracle which is sayde to come from Elias That the worlde should endure 6000. yeares And these An oracle of Elias yeares they thus describe saying that 2000. yeares passed away before the law 2000. vnder the law and as many shall be vnder the Gospell Afterward they adde a thousand yeares in which they say shall be the chiefe rest so that the thousand last yeares they call the Sabaoth And so they appoint a weke in which euery particular day is taken for a thousand yeares according to that which is said a thousand yeares are wyth the Lord as one day againe one day as a thousand yeres Augustine maketh mencion of this opinion in his 20. booke and. 7. chapter de ciuitate Dei and saith that it was after a sorte tollerable that he himselfe was once of the same minde But that which they added concerning pleasures delightes and worldly honors which they sayd all the faythfull should for the space of those thousand yeares enioy together with Christ he earnestly reproueth They vsurped certaine testimonies of the scriptures wherby they thought to establish their fond inuention For in the Apocalips the. 27. chapter it is written that Christ shall raigne a thousand yeares with the saintes hauing in the meane time ouercome and vanquished Sathan They leane also vnto a saying of Christ in Luke the. 22. chapter That ye may eate and drinke vpon my table I wyll so dispose the kingdome vnto you as my father hath disposed it vnto me Finallye the oracles of the Prophetes which by temporall descriptions shadowed the kingdome of Christ they so take as though they were no otherwise to bee vnderstande then they seeme for at the first sight And they in suche sorte speake of this matter as though in the last time shall be restored the golden worlde which is described Great men were Mtilenarii of the Poetes There were of this opinion men not of the meanest sort as Papias which liued in the Apostles tyme Ireneus Apollinarius Tertullian Victorinus Lactantius and Methodius the Martir Wherfore Hierom in his 4. booke vpon Ieremy writeth that he durst not condemn that sentence because many ecclesiasticall men and Martyrs had died beyng of that opinion Howbeit in an other place he manifestly derideth these Millenarij and very pleasauntly mocketh them Eusebius Cesariensis The opinion of the Chiliasts sprang from Cherinthus in the third booke of his history saith that this opinion had his beginning of Cherinthus the heretike of whom Dionisius bishop of Alexandria expounding the Apoe of Iohn thus writeth that he was altogether geuen to lustes and vnto the bellye and therfore attributed these carnall delightes vnto the kingdom of Christ which should continue a thousand yeares Neither contendeth he onely that there should be matrimonies and procreations of children all that whole time but also that there should be circumcision sacrifices and other ceremonies of the law But sithen we sée that Ireneus is agaynst Cherinthus we cannot easely thinke that he was wholy of the selfe same opinion touching this fable And doubtles it is possible that amongest these Millenarij some were touching one and the same thing of an opinion and other some of an other opinioÌ„ For it is very likely that by reason of that place of the Apocalips some holy men were brought into this opinion to thinke yâ— Christ should In the kingdome of Christ the law shall not be renued in this world raigne with his a thousand yeares but touching the restoring of the law the réedifieng of Ierusalem with precious stones the bringing in agayne of delightes and pleasures of this world they were vtterly against it For how is it possible that the law which hath brought no man to perfection shall be theÌ„ of greatest force when the state of the godly shall be most perfect Doubtles men that are of full age haue no neede of a scholemaister and they which haue profited
Wherefore besides the holy Scriptures there is nothing that shoulde be beleued For it can not be constant and firme And whatsoeuer is not of fayth is sinne For if the conscience doo not by fayth beleue that that which we doo pleaseth God or also if it suspect that it is not acceptable before him and yet in the meane time we do the selfe same thing vndoubtedly that which we do is sinne And so doth Basilius in his Moralls the 80. sum in a maner towards the end of the boke interpretate that place which we haue alleadged Wherfore we ought not ether to add any thing vnto the word of God or to take any thynge from it as in which only are contained the promises Otherwise both our faith and our cōscience should haue no certainty whervnto to lean And this certainty Two principal points whereupon dependeth the certainty of the promises wherof we speake dependeth of two principal pointes Of which the fyrst is that it be plaine by the word of God then which can nothing be more firme or constant But some man will say God by the prophet Ionas sayd it should come to passe that the city of Niniue shoulde be destroyed and that after 40. dayes And by Esay the Prophet he shewed vnto Ezechias the king that he should dye which thinges yet came not to passe as they were fortold Yea also the lord him selfe in Ieremy the 18. chapter thus speaketh If I shall speake of any kingdome or nation to roote it out and to destroye it and they in the meane time repent them I also will repent me And on the other seede if I shall speake to plante and to build any kingdome or nation and they in the meane tyme behaue themselues wickedly I will not performe these thinges which I haue spokē But we answeare that the promise whereof Paul here Paule speaketh not of such a promise as is annexed with a condition That which consisteth freely is not conditionally speaketh dependeth not of any condition as doo a greate many promises of the law vnto which pertayne these threatnings which are now alledged yea the Apostle himselfe sufficiently expresseth of what kind of promises he speaketh whē he sayth By fayth that it should be of grace For if it consist frealy thē hangeth it not of any condition or supposition and by this means the promise can in no case be made frustrate This may the easier be vnderstand by a similitude If a phisition should by taking of any medicine promise health but yet vpon this condition that he would haue for his paynes infinite summes of money that the A similitude sicke persō should obserue a very hard diet a poore man mought easely answere that that promise of health is vayne both for that he hath not the money to pay and also for that being weake he is not able to obserue the diet which is prescribed him But contrariwyse if a man promise a medicine which he will geue freely nether requireth any worke of the sicke person but only that he woulde drinke or some other way receaue his medicine this promise is easely made firme So vndoubtedly standeth the case here the promise is offred vnto vs and that freely For only is of vs required that by fayth we receaue it And this is the first principall poynte whereupon dependeth the certaynty of the promise namely for that the promise consisteth of the word of God and is offred freely The other principall poynt is the nature of fayth For fayth is an Fayth is not an vncertayne or doubtfull assent Of the certainety of saluation We must not doubt of perseuerance The testimony of the spirite is firme assent not vncertayne or doubtfull but fixed and constant as the Apostle wyll afterward more at large declare when he discourseth the example of Abraham By these two principall poyntes it is manifest how wickedly they deale which teach mē continually to doubt of the promise of saluation For if as the holy scriptures teach vs we ought to hope and such is the nature of hope not to confound we may manifestly inferre that we ought not to doubt of our saluation There are which pretend that their doubt hereof springeth for that they are vncertayne whether they shall perseuer vnto the ende or no. But these men should consider that we ought alwayes to pray for perseuerance For as saith Ciprian whome also Augustine followeth In all the thinges which we aske in the Lordes prayer is included perseuerance And as Iames teacheth we must aske without doubting Wherefore it is manifest that we must by no meanes doubt of preseuerance and especially seing we haue in our harts the holy ghost alwayes They which beleue that their sinnes are a let vnto the promes are easely driuen into desperation They which are not sure of theyr saluation can nether haue peace nor tranquility of consciēce What thinges are to be taken heede of as touching certainty of saluation Sinne that wasteth the conscience We are neuer so assured but that there ariseth some doubt These thinges are not repugnant in a man to be certaine yet somewhat to doubt bearing an excellent testemony vnto vs thereof For as Paul sayth in this epistle It is the spirite which beareth witnes vnto our spirite that we are the sonnes of God And he which hath not the spirite of Christe is not hys And Paul writeth of himselfe that he is sure that nether life nor death nor principalities nor powers can plucke hym from the loue of God namely from that loue wherewith God loued him But that is friuoulous which some alleadge namely that Paul speaketh these thinges of himselfe only and that by a certayne peculiar and assured reuelation For when we come to that place we will declare that those thinges pertayne to all men vniuersally Other say that sinnes feare vs away from the assured confidence of our saluation But so long as we are in this life we can not be without sinnes For Iohn sayth If we say we haue no sinne we deceaue our selues and the truth is not in vs. Wherefore so to teach is nothing els but to driue men to desperation Finally forasmuch as Paul saith that we being iustified freely haue peace towardes God it manifestly declareth that the faythfull are certayn of theyr saluation otherwise there can be no tranquillity peace in the conscience Howbeit there are certayne thinges to be taken hede of that we be not dangerously deceaued in this certaynty For first we ought to know◠that it springeth not of any righteousnes which is in our mindes and farther that they which are most assured do not for all that want trembling and feare but are sore afrayd of falles and of offending of God Neither can that certaynty which we speake of haue ioyned with it that kinde of sinne which as Augustine speaketh wasteth away the conscience And we must chiefely beware that this certaynly be not applied
offred And God hath symplye and without condition promysed vnto vs remission of sinnes and eternall lyfe and The promes of the forgeuenes of sinnes and of eternall life is simple and without coÌ„dition We haue no absolute promise touching the perils of this life hath commaunded that we shoulde wythout all doubting both beleue and hope for them Wherfore in these thinges nether fayth nor hope can deceaue vs But touching the perilles and aduersity of this life we haue no plaine and absolute promise but as they vse to speake vnder distunction For God hath promised that he will ether deliuer vs or ells comfort vs in the dangers that we shall not fall away but constantly confesse his name or if we chaunce to fall he hath promised to restore vs againe yâ— we may attaine vnto eternall life Wherfore it is not mete that the certainty of hope should be fixed in one of these parts only Which thing if sometimes good men do yâ— springeth of humane affection and not of Christian hope and therfore it is no meruayle if they sometimes be deceaued But nowe to returne vnto Paul he of a certaine greate loue hoped to abide longer with the Phillippians to edefie them And for that he had not Why Paul was sometimes deceaued in his hope this oute of the woorde of God it easely came to passe that he was deceaued But the summe of the piety belonging to the Gospel is that we assuredly settle our selues that God loueth vs and will at the length make vs blessed And if somtimes the mindes of the saintes are disturbed as though they doubted of the promises of God or of theyr saluation this happneth not through the default ether of fayth or of hope but bycause so long as we liue here we are not perfectly In the saints arise certaine doubtes of saluation furnished wherfore this doubting springeth of the flesh of humane wisdoÌ„e we agree indede with our aduersaries in this that certaine doubts aryse somtimes of saluation euen in the godly But herein we disagree from theÌ„ for that they attribute this vnto hope but we say that it commeth of humane infirmity only and that it is daily to be corrected so that let a man thinke that he hath so much profited in fayth and hope how much he feleth himselfe the more constant and firme But how these euills spring not of fayth or of hope but of our owne corruption we haue before declared by an apte similitude and will now repete the same againe No man can deny but that the mathematicall scieÌ„ces ar most certaine Wherfore he which hath learned them exactly boldly pronounceth nothing doubteth of theyr conclusions But he which is but meanely instructed in this faculty oftentimes doubteth and standeth in a perplexity for that he hath not yet perfectly attained vnto those sciences So also are we tossed with doubts not through faith or hope but by reasoÌ„ we hope not nor beleue so much as is nedfull But some man will say that we are paraduenture hereby deceaued for that in the steade of the true faith or hope we haue only their shadowes For we can not easely discern the true hope and faith from the counterfeat and fained hope and faith I answere that by this instance can not be taken away the properties of fayth or of hope for although one or two can not discerne theÌ„ Howe the true fayth and hope are discerned from the counter fayt The holy ghost is not knowen by â—ay other thinge then by it selfe yet they remaine stil firme in their owne nature As we se it is in liberality and prodigality For there are many which can not distinguishe one from the other and yet are not therefore theyr proprieties and conditions taken away Paul in this place entreateth of the nature propriety of hope If thou wilt afterward demaund how these faculties or powers are discerned froÌ„ the counterfeate we answere that they are declared by the force and power of the holy ghost which holy ghost hath in all spirituall things no other light more clere theÌ„ it selfe wherby to be illustrated which thing we se also true in the Sonne For it is not declared to be the Sonne but by his owne light Wherefore Paul vnto yâ— Romanes very aptly sayd It is the spirite which heareth witnes vnto our spirite that we are the children of God But besides this light of the holy ghost is required also the examination of our selues whereof Paul thus speaketh in the latter epistle to the Our examination also is required to yâ— trial of our fayth and hope Corrinthians Try your selues whither ye be in fayth In which triall we must make a distinctioÌ„ of hope For there is one hope which hath alwaies ioyned with it repentance and a desire of amendment of life of which kinde of hope the Apostle speaketh when he sayth that it confoundeth not For it hath alwayes these companions ioyned with it namely fayth and charity Wherfore when we teach the certainty therof we open not a window vnto vices as our aduersaris slaunder Our certainety openeth not a way to sins Our certainety is not security of the the flesh vs nether doo we stirre vp men to lose life For this true hope stirreth not vs vp to these things but rather impelleth vs to liue accordingly to that hope There is an other hope which may rather be called security of the flesh wherof Augustine thus rightly speaketh Suche as cleaue vnto it by hopinge perishe And those are they which say God is good loueth vs Christ died for our saluatioÌ„ howsoeuer we lead our life we shall obteyne saluation Of this hope we must diligently beware for it is far distant from repentance a desire to liue wel being of yâ— nature it vterly driueth away from it faith and charity This hope miserably deceaueth men Wherefore of it Paul here speaketh not Now remayneth to se whither the blessed spirites or soules may in heauen haue this true hope wherwith the godly are now adorned For on the one side we knowe that they wayte for the resurrection of the bodies and the last iudgment which shall be vnto them very wel come wherefore in that behalfe they seeme not to be vtterly voyde of hope Agayne one the other side the Apostle vnto the Corrin describeth fayth hope and charitye but of these three he sayth that only charity falleth not away By which woordes he manifestly teacheth that true hope can haue no place when Whether Christ and the saynteâ— haue still hope we be in heauen And yâ— whiche we haue sayd of the godly may also be called in question touching Christ for he also semeth to haue hoped that he should rise agayne and that he should cary vp his humane nature into heauen To these things we answere that it ought not to be denied but that both Christ hoped and also the soules of the blessed doo yet after a
sort hope But we deny that it is such a hope as is ours which we haue in this life Bicause as we haue before declared out of the woordes of the Apostle our hope hath ioyned with it as companions sighing and sorrowe which thinges vndoubtedly in the eternall felicity which the blessed haue fruition of in heauen can haue no place Farther our hope cleaueth fast vnto fayth which engendereth an vnperfect and an obscure knowledge For as Paul sayth vnto the Corrint We se now by a glasse in a ridle we know but by a part But the saints in heauē know most perfectly most clearly Moreouer forasmuch as fayth hath chiefely a respect vnto the last chiefe good thing there ought not to be ascribed vnto the blessed which now hold possesse that good thing such a hope as is ours For the true proper hope cā haue Hope is in life as an anker no place in eternall felicity It is only so longe as we liue here geuen vnto vs as an anker for so the epistle which is written vnto the Hebrues calleth it For so long as we are tossed with the waues and tempests of this world vnles our minde be confirmed and stablished by the anker of hope our shippe will easely dashe agaynst the sandes and rockes Chrisostome calleth it a golden chayne let downe from heauen which chayne if we take holde of we shal be drawen vp Hope is in a chaine into heauen Wherefore we must diligently prouide that this hope be dayly more and more confirmed in vs which thinge shal then chiefely come to passe if as Paul straight way declareth we diligently wayght the singular benefites of God Which benefites forasmuch as they are most playnly contayned in the Hope is confirmed by the consideration of Gods benefites holy scriptues by reading of them our hope shal be very much cōfirmed Which thing Paul most clearely taught in this epistle when he sayd Whatsoeuer thinges are written are written for our learning that through patience and consolation of the scriptures we should haue hope Which selfe same thing Dauid also sayth They hope in thee which haue knowen thy name Wherefore seing the nature and nam◠of God is no where better vnderstand then in the holy scriptures it followeth that by thē we ought to confirm our hope which thing if we diligently obserue our mynde shall not be discouraged when God as oftentymes his maner is permitteth our doinges to come euen to shame which thing we sée happened in God semeth sometimes to forsake his Christ our sauior For he was so vtterly forsaken of God that he was put vpon the crosse and died a most ignominious death betwéene two thieues Dauid also was brought to that poynt that not only being expelled out of the kingdome of Israell he was fayne to wander in desert places but also was in a maner fast holden and closed in the handes of Saule The selfe same thing we sée very oftentymes to haue happened in other of the Saints that they were iudged in a maner to haue bene deceaued and to haue fallen from their hope But the spirite of Christ geueth strength that men are able in the middest of their calamityes to reioyce and to say These thinges shoulde haue no power in vs if it were not geuen thē frō aboue Which sētence Christ layd agaynst Pilate when he boasted of his power The 42. Psalme also hath excellently wel tought vs how we ought to comfort our selues and with a good hope to erect our mynde For thus it is written Why art thou deiected oh my soule Why art thou Why God spoyleth his of outward helpes so discouraged Hope in God for I will yet make my confession vnto him My health is in his countenance Nether doth God for any other cause commonly depriue his of outward helpes and aydes of this world but to gather together their dispersed hope not to suffer it to leane vnto too many aydes And these sondry and manifolde aydes he changeth for one principall ayde and the same most firme to the ende we should wholy depend of him By this difference of a firme hope Christians much differ from Epicures and Ethnikes For if there come any great calamity vnto them straight way they exclame and cry out If there The Ethnikes howe they are destitute of hope be a God that hath a care ouer these thinges If there be a God that séeth these thinges So they call not vpon God but being in dispayre vtterly discourage themselues But contrariwise godly men most constantly crye vnto God nether doubt they but that their prayers reach vp euen vnto heauē and that God hath a care both ouer them and all theirs But because humane wisedome continually wrastleth and faineth that it doubteth not indede of the power of God but only doubteth of hys will therefore let vs sée how of this thinge Paul hath made vs certayne Because the loue of God is shed abroade into our hartes by the holy ghost which is geuen vnto vs. These wordes signify all one as if he had sayd hereby thou mayst gather that thy hope shall not be made frustrate for that God loueth thee Which loue the holy ghost hereby perswadeth thée of for that the only sonne of God was for thy sake deliuered vnto the death Wherefore now oughest thou not any more to be in doubt of the will of God It is geuen vnto the fréely and that as it is afterward sayd when thou wast an enemy weake wicked and a sinner All which things declare that God loued thee not meanely but most aboundantly Nether hath he only geuen thee these thinges but also hath geuen thee the holy ghost that thou mightest throughly féele them And this is done in regeneration for there whilest by fayth thou takest holde that Christ died for thee thou art borne agayne and made partaker of the nature of God For euen as the spirite of man maketh a man so the spirit of God By the holy Ghost we are adopted by adoption maketh vs the children of God whiche spirite if it were geuen vs as sayth Chrisostome euen now from the beginning before we lauboured vndoubtedly many more thinges shall be geuen vnto vs seing that we go aboute continually to frame our selues to the will of God Now we take holde of the roote and fountayne of all good thinges From this spirite commeth that glorious resurrection as we are taught by this epistle For he which raysed vp Christ Of the holy Ghost is the resurrection from the dead sayth Paul shall rayse vp also your mortall bodies because of his spirite which dwelleth in you Nether is this life which we liue in Christ coūted to come from any els where then from the holy ghost For the wisedome of the flesh saith Paul is enmity agaynst God But the wisedome of the spirite is life and peace God would that we should in this life haue a pledge and
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
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
haue sayd much liberty remayninge as touchinge ciuill and morall workes Farther euen amongst the sinnes in which they are of necessity conuersant they haue yet a choyce to chuse one and to reiect an other althoughe vnto those thinges which please God they can not aspire which things brute beasts haue not For they are rather driuen by the force of nature then that they can do any thing with any liberty Men may be said to be free ether as touching Three kindes of liberty compulsion or as touching sinne or as touching misery The first liberty from compulsion is geuen vnto all men But vnto sinne and misery all men doubtles are subiecte whiche are not yet come vnto Christe But howe menne regenerate are subiecte either vnto sinne or vnto miserye so longe as they liue here we will afterward declare In the meane time this we ought to be certayne of that by this necessity which we put the will is not compelled to sinne But the more playnly to declare all this whole matter we must first be thoroughly setled what these wordes signifie Free violent and willinge That we call free What is free violēt and of his own accord They that are not regenerate haue no liberty but such a one as is very much contracted which hauing two or mo thinges set before it can as it lusteth chuse what it will And therefore we deny that the wil of man not regenerate is vniuersallye free For it can not chuse those thinges which pertayne vnto saluation Violent is that which is so moued of an outward beginning that it of it selfe nothinge helpeth vnto that motion but rather resisteth it As whē a stone is cast one high That is sayd to worke of his owne accord or willinglye whiche hath an inward beginning enclining to that motion wherby it is impelled By these thinges it is manifest that to do of his owne accord to do of necessity are not contrary the one to the other For they may be ioyned together as it is playne in our wil which of necessitye embraceth felicity and yet it embraseth it not agaynst hys will or by compulsion but of his owne accord and gladly Nether is it possible The will cannot be compelled that the will should euer be compelled to will that which it will not Yea Augustine thinketh it to be so absurd that a man shoulde will that which he wil not as if a man should say that any thing can be hote without heate Howbeit that The necessity of sinning is not absolute in the vngodlye Augustine sayth that it is in nature to be able to haue faith The sentence of Augustine compared with the sentence of Pelagius What is the power of nature towardes faith How the will hath a respect vnto good euell Aristotles definition of felicity necessity whereby the vngodly are said to sinne is not absolute and perfect that it can not be otherwise For so sone as the spirite and grace of Christ commeth that necessity is streight way losed Wherfore Augustine saith that it is of nature to be able to haue faith hope and charity but to haue them indede is vtterly of grace For that power or ability bursteth not forth into acte vnles grace be geuen vs of God Herein Augustine agreed with y◠Pelagiās y◠to be able is of nature But this thing Augustine added which Pelagius could not abide that to will well and to liue vprightly is to be attributed vnto grace only But I thinke that as touchinge thys power of nature is to be made a distinction For if they meane thys that our nature is so made of God that nether fayth nor hope nor charity striue agaynst it if they be geuen of God but rather accommplishe it make it perfect and adorne it I confesse that to be true which they say But if they wil haue the power of nature to signifye any force that it hath whereby it can clayme vnto it selfe these thinges I will by no meanes graunt thereunto For it is a wicked and damnable sentence Wherefore we saye that the wil of man hath a respect both vnto good and to euil but yet in a diuerse consideratiō For it of hys owne accorde maye embrase euill but it can not embrase good vnles it be restored by the grace of God For that we haue nede of a certayn deuine inspiratiō to performe those thinges which are in very dede good euen the Ethnike writers also beinge forced by the trueth haue sometimes declared For Aristotle in hys first booke of Ethikes sayth If there be any gifte of God we must verely thinke that felicity is it And felicity he defineth to be nothing ells but a most excellent actiō proceding from the principallest power of our minde by a most notable vertue Plato also in a certayne place confesseth that vertues are ingenerated in men by the inspiration of God The Scholemen also if there were any amongst thē that were whom what sunder thē the rest cōfessed that vnto euery good work the grace of God is necessary to ayde humane strengths Howbeit afterward howsoeuer they forgat thēselues they affirm that a mā not regenerate may do some good workes which may please God and which may merite as they vse to speake of congruitye the grace of Christe Congruite they call that which we may call mete good which is whē the rigor sharpenes of the law is remitted But condignitie they cal y◠which is of right due But these mē which Congruum Cōdignum first deuised these terms cōsidred not y◠those goodly ciuil works though in shew they seme neuer so much vnto men good yet before God they are sinnes as Augustine by moste certayne reasons proueth And it hath bene before declared neither wil we thinke it much agayne to repete the same namelye That before we be conuerted vnto God we are by nature the children of wrath And Iohn sayth He which beleueth not in the sonne of God hath not eternall life but the wrath of God abideth vpon him But what can there be offred vnto God of enemies and haters That before regeneration can not be done of vs any good worke whiche please God of God which may be acceptable vnto hym Paul to the Ephesians sayth that before we came vnto Christ we were dead in our offences and sinnes But dead mē as they fele nothing so can they worke nothing whereby to call themselues to life agayne Paul vnto the Phillipians counted all the things which he had done before he was conuerted vnto Christ for losse and for dong so farre is it of that in them he did put anye merite God in Esaye the first chapiter testefieth that he abhorred detested and counted for an abhomination those oblations which the Iewes offred without fayth piety The same prophet cōpareth all our righteousnes with a cloth stayned with y◠natural dissease of a womā And our sauiour saith I am the vine and ye
all the whole holy scripture there is not one seÌ„teÌ„ce which is against our doctrine yet they continually obiect vnto vs the example of Cornelius Of cornelius and his workes who being not yet as they thinke regenerate neither beleued in Christ did notwithstanding works which pleased God We indéede confesse that both the almes and prayers of Cornelius pleased God for the Angell affirmed the same but these men adde of their owne that Cornelius when he did these thinges was not yet iustified neither beleued in Christ But they consider not that the scripture in Cornelius beleued beleued before bap 〈…〉 e. If he beleued what needed â—e to be instructed of that place calleth him religious and one that feared God Wherefore Cornelius beleued and beleued in the Messias being instructed in the doctrine of the Iewes But whether Iesus of Nazareth were that Messias or no he knew not certaynly And therefore Peter was sent to instruct him more fully But here to blere our eyes they say that Paul in the 17. of the Actes attributeth vnto them of Athens some piety when yet they were idolatrers For thus he sayth ye men of Athens I shew vnto you that God whoÌ„ ye ignoraÌ„tly worship But eueÌ„ as if a maÌ„ can handsomly draw some one letter is not therefore straight way called a good writer neither he Whether Paul attributed any piety vnto the Athenians being yet idolatrers True piety cannot be ioyned with ignorance which can sing a song or two is therefore straight way to be called a good singing man for these names require consideration and art but it may happen by chance that a man may draw well or sing well once or twise and paraduenture the third time so none is to be counted in very déede and plainly godly which doth a worke or two which hath some shewe of piety And Paul called not the Athenians absolutely godly but added certayne termes which diminish godlines whom ye ignorantly sayth he worship But what piety can that be which is ioyned wyth the ignorance of the true God Moreouer a little before he had called theÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is verye supersticious By these two words he much diminished their piety But Cornelius Luke simply calleth religious and addeth that he fered God How great the dignitye of the feare of God is If he be blessed which feareth God how is he not also iustified A testimony of Cornelius iusti 〈…〉 ation which addition is of so great force that in the booke of Iob a man fearing God is turned of the 70. interpreters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a true and religious man And Dauid saith Blessed is the man that feareth the Lord. And if he be blessed which feareth the Lord how is not the same man also iustified But besides these things which after a sorte by the causes proue the iustification of Cornelius we haue an other testimony also of the effectes for that he gaue almes which were acceptable vnto God But we haue already by many reasons proued that no man can do workes acceptable vnto God but he which is iustified and regenerate Farther he distributed these almes vpon the nation of the Iewes that as of them he had bene instructed in the doctrine of pietie so on the other side he would imparte vnto them some of his temporall good thinges For it is méete as Paul sayth vnto the Galathians That he which is enstructed should communicate vnto hym which doth enstruct hym in all good thynges Moreouer that souldiour which was sent vnto Peter declared that he had a good testimony of all the Iewes All which thinges plainly declare that although we read not that he was circumcised yet he so approched vnto the doctrine of the people of God that all men commended his pietie It is written also that he prayed and that diligently And if a man diligently peyse Cornelius prayed at the hour which was appointed for the prayers of the Iewes the whole history he shall finde that he obserued the same houre which the Iewes had appointed them for their common prayers For it saith that at the ix houre he saw an Aungell standing by him which signified vnto him that his prayer was heard But we are taught by the first chapiter of Esay and by the xv chapiter of the Prouerbes and by a great many other places that wycked meÌ„ and sinners ar not heard of God Which yet is to be vnderstand so long as they will be sinners and retaine still a will to sinne Neither maketh that against this sentence which Augustine How God heareth noâ— sinners Why the prayers of wicked ministers are heard writeth against the Donatistes that the prayers of wycked priests are heard of God For the same father addeth That that commeth to passe because of the deuotioÌ„ of the people But Cornelius when he prayed was holpen by hys own fayth and not by the fayth of others that stoode by And Augustine in his epistle to Sixtus saith that God vseth in iustifiyng of a man to geue vnto hym hys spirite whereby he may praye for those thynges which are profitable vnto saluation And seing Cornelius prayed for those things it can not be doubted but that he was iustified Hereunto adde that no maÌ„ can rightly pray vnto God except he haue faith And that we are iustified by faith it is now already sufficiently testified and declared Peter also before he began to preach vnto hym said that he now saw verely that God is not an accepter of persons but he is accepted of hym of what nation so euer he bee whiche worketh ryghteousnesse Which wordes plainly declare that Cornelius was then accepted of God before Peter came vnto him And I maruell that there are some which dare auouch yâ— he had not the faith of Christ when as Christ himselfe in the viij chapiter of Iohn sayth That he knoweth not God which beleueth not in the sonne of God And in the 4. chapter he admonisheth his disciples If ye beleue in God beleue also in me And if ye beleued in Moses ye would also beleue me These thinges assure vs that Cornelius beleued verily in God and therfore also beleued in the Messias to come as he was instructed of the Iewes although he knew not that he was already come and that Iesus of Nazareth whome the Iewes had crucified was the same Messias He had Cornelius had the faiâ—h of the fathers of the old testament An example of Nathaniel that faith wherby the fathers beleued in Christ to come Wherfore seyng they were iustified by that faith why should we take vppon vs to deny the same vnto Cornelius Nathanaell which beleued in the Messias to come and thought not yâ— he was yet com is pronounced of Christ a true Israelite in whom was no guile which two things cannot be applied vnto a maÌ„ not yet iustified But Peter was therfore sent to Cornelius that he
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
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
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
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
to moderate the paines inflicted of God althoughe the bodye be sayde to be deade bicause of sinne yet ought we not therfore to thinke that God retayneth hatred or anger against his whose sins he hath forgeuē For death and aduersities which afflict the godly ought not to be counted amongest paynes or punishments God is wont in déede to exercise the faythfull with aduersities as we rede of Dauid who although he heard that his sinne was forgeuen hym yet he both lost hys sonne and also in his family suffred wonderfull hard chaunces Wherefore the sacrifising priestes ought not hereof to conclude that it is lawfull for them at their pleasures to impose paynes and satisfactions vpon them whome they haue absolued from sinnes For only Christ when he died vpon the crosse hath aboundantly made satisfaction for vs all Neither did Christ impose any paynes ether vnto the thiefe or to the sinfull woman or vnto the man sicke of the palsey vnto whome he sayd Sonne thy sinnes are forgeuen thee Neither haue these men one word in the holy scripturs of their satisfactions Howbeit we both may and ought to exhort as many as returne vnto Christ and do repent by good workes to approue themselues to shew worthy fruites of repentance and whome they haue before by their euil workes offended him now to reconcile and edefie by their maners being changed Although these men ought not The kayes of the churche can not moderate the scourges of God vnder this pretence to clayme or chalenge vnto thēselues their kayes as though they could at their pleasure moderate the scourges of God whether they are to be suffred in this life or as they fayne in an other For it lieth in Gods hand only ether to send or to release warres disseases hunger persecutions and such other like kinde of calamities Neither hath God when he afflicteth the Saints alwayes a regard vnto this by a fatherly chastisement to correct their sinnes For oftentimes An other end of the scourges of God it commeth to passe that he will haue his Saintes geue a testemony of his doctrine and make manifest vnto the worlde how much his mighty and strong power is of efficacy in them So was Iohn Baptist behedded so were Esay Ieremy and al the Martyrs slayn This matter is clearely entreated of in the booke of Iobe Howbeit it is profitable that the godly be oftentimes admonished of repentance The spirite of Christ is the ground of our resurrection The flesh of Christ really eaten is not the cause of our resurrectiō and of good workes that God may lenefye and mitigate those scourges and calamities which he vseth to inflict vpon sinners Wherefore this place seemeth nothing to confirme either purgatory or satisfactions Howbeit by these wordes we are manifestly taught what is the ground or beginning of our resurrection namely the spirit of Christ which first dwelt in him and afterward also dwelleth in vs. Wherfore they are deceiued which thinke that vnto our resurrection is necessary either transubstantiation or the presence of Christ in the Eucharist as though out of his flesh which they will haue to be eaten of vs really we shal draw eternall life as out of a true fountaine and a certaine ground For here they make a false argument from that which is not the cause as the cause Here Paul writeth that the beginning of a new life is that we haue the selfe same spirite which was in Christ which is the whole and perfect cause of our resurrection But how the spirit of Christ can haue place in the supper of the Lord we may easely vnderstand In the holy supper we are indued with the spirite of Christ How the fleshe and bloud of Christ are a helpe vnto the reresurrectiō Wherefore the fathers sometimes attribute this thing vnto the sacraments A place of Iohn in the vi chapt for there we renue the memorye of the death of Christ of which if by faith we take hold in the communion we are more plentifully endued with the spirite of Christ wherby not only the minde is quickned but also the bodye is so renued that it is made pertaker of the blessed resurrection Hereby it is manifest how the flesh and bloud of Christ conduce to the bringing forth of the resurrectiō in vs. For by faith we take hold that they were deliuered for vs vnto the death by this faith we obteine the spirite to be made both in minde and in body pertakers of eternall lyfe And if the fathers at any time seme to attribute this vnto the sacramentes y◠hereof commeth for that they ascribe vnto the signes the thinges which are proper vnto the thinges signified This may we perceiue by the 6. chapiter of Iohn for there Christ promiseth life vnto them that eate his flesh and drinke his bloud And it is not harde for any man to sée that in that place is spoken of the spirituall eatinge whyche consisteth of fayth and the spirite For the signes were not as yet geuen of Christe And whereas hee sayth The breade whiche I will geue is my fleshe whiche I will geue for the life of the worlde is to bee vnderstande of the fleshe of Christe fastened vpon the crosse whiche beinge by faith comprehended of vs shall so strengthen and confirme vs as if it were our bread and our meate And that Christ sayd in the future tempse I vvil geue it is not to be meruayled at for he was not yet dead But hys death which afterward followed brought to passe that y◠body of Christ was offred vnto vs not only in words but also in outward signes in that last time when he was at the poynt to be deliuered Augustine in his 26. treatise vpon Iohn defendeth this doctrine For he sayth To beleue is To eate And he sayth moreouer That the old Fathers vnder the law did eate the selfe same thing that we doo For theyr sacraments and ours were all one and though their signes were diuers yet the things signified are one and the selfe same And in his epistle vnto Marcellinus he sayth That the sacramentes of the elders and ours were herein diuers for that they ▪ beleued in Christ to come and we beleue in him being now alredy come And Leo bishoppe of Rome in his epistle vnto them of Constantinoble sayth that we receauing the vertue or power of the heauēly meate do passe into the flesh of Christ which is made ours Ireneus oftentimes sayth that our flesh and our bodies are norished with the flesh and bloud of Christ which so it be rightly vnderstand we deny not For euen as by naturall meates is made bloud whereby we are naturally fed so by the flesh and bloud of Christ being taken holde of by fayth we draw vnto vs the spirite whereby the soule is norished and the body made pertakers of eternall life which we shall haue in the resurrectiō Farther we doubt not but that our flesh and body doo
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
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
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
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
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
These things we now hold by hope â—nto which hope are not repugnaunt gronings and sighinges yea rather they very Two thinges included in hope much agrée with it For hope includeth two thinges namely the absence of the thing which is desired and the assured wayting for the same Wherfore for that the good thing which we desire is differred is not present we are vexed in mind Sorrow ioy follow hope neither can we be but greued But forasmuch as this waityng for that God will performe his promises is sure and certaine we reioyce and are glad And therfore the scriptures euery where set forth the reioycinges and ioyes of the saintes The absence of the thing waited for Paul declareth by the nature of hope For he saith that the hope which is sene is not hope Which words are to be expounded by the figure Metonymia For hope is put for the thing hoped for And Pauls meaning is Hope is put for the thinge hoped for nothing els but yâ— hope is not touching those things which are sene Those thinges he saith are sene which are present which we may both haue fruicion of and also delight our selues in That which is sene saith he is not hope For that hope is of that thing which is not sene Neither bringeth he any other reason then the coÌ„mon sence of all men For how can a man saith he hope for that which he hath Afterward he declareth the waiting for which we said is contained in hope But if we hope for that we see not we do with patience waite for it By these wordes Paul declareth yâ— vnto hope pertaineth that we with a valiaunt and quiet minde waite for the promises of God although they be absent and long differred And therfore is required hope lest we should fal into dispayre by reason the The good thing which we hope for is hard and difficult Hope is not touching that thinge which is vnpossible good thing which we hope for is difficult and hard Hope erecteth the minde that it should not geue place either to aduersities or to differring of the thing hoped for It behoueth also that yâ— thing which we hope for be not so hard or difficill to thinke that we can by no meanes obteyne it otherwise we should cease from hoping For there is no wise man will labour for things impossible Wherfore when we behold that eternall felicitie is promised vnto vs these two thinges straight way come in to our minde that it is a thing infinitely distant from our strengths and yet may be obteined of such as beleue But the power of attaining vnto it dependeth neyther of our merites nor of our workes but only of the mercy of God and merite of Christ Here heÌ„ce is the certainty of our hope to be sought for which could be none The certainty of hope should be nothing at all iâ— felicitie should depend of merites at all if eternall felicity should be attained vnto by our merites or workes By this certaine and assured expectation our mindes are in aduersities and temptations confirmed For vnto souldiours is set forth the victory which being a goodly thinge and very muche delightinge their mindes causeth them to haue a regard vnto two thinges First that it is a thing hard and to be attayned vnto by great labours and daungers Secondly that it is not only possible for them to attaine vnto it but also that they are certaine therof and so being full of good hope they couragiously fight and obtayne yâ— victory Out of these proprieties which Paul in this place attributeth vnto hope we may gather the definitioÌ„ therof Hope therfore Definition of hope is a faculty or power breathed into vs by the holy ghost wherby we with a valiant and patient minde wayte for that the saluation which is now begun in vs and is receiued by faith may one day be made perfect in vs. And that hope is geuen by the holy ghost hereby it plainly appeareth for that it can not be gotten by any humane reason For we wayt for those good things which farre passe our nature That it engendreth in vs a patient waiting for Paul declareth in these words But if we hope for that we see not we do with patience waite for it That we haue eueÌ„ now receiued some part of yâ— saluation which we hope for hath bene before declared For Paul saith that we ar now adopted to be the sonnes of God are made his heires and the fellow heires of Christ And the epistle vnto the Hebrues teacheth that now are begonne in vs those good thinges which by faith we waite for for theyr faith is described to be the substaunce of thynges that are hoped Hope and charity follow faith for For hope hath no other foundacion to leane vnto but faith wherof it springeth For such is the nature of these thrée principall vertues faith hope and charity that the one euer followeth the other For first by faith we know the eternall good thing which is promised of God Vnto this promise faith geueth a firme assent and therof in our mindes springeth hope For for that we beleue that God is true and will performe that which he hath promised we patiently waite vntil the promise be rendred although we know that in the meane tyme we must suffer The order of the production of the three vertues These vertues haue theyr being togâ—ther at one and the selfe same time One of these vertues produceth not an other as the cause but the holy ghost is the author of them things most hard long enduring But for that we sée yâ— at the length shall be rendred vnto vs so great good things we are kindled with a great desire of them which thing pertaineth vnto charity this is the order of the production of these vertues in this sort the one goeth before the other although in very dede they haue their being all at one time and together But we ought not to thinke that fayth is the efficient cause of hope or that of those two springeth charity For the spirit of Christ is the only author of all these vertues he stirreth them vp in our mindes in such sort as we haue now declared But how the propriety of hope is not to make ashamed and how it hath certaintye inseperably ioyned with it we haue before taught in the 5. chapiter when we expounded this place Hope maketh not ashamed because the loue of God is powred abroade into our hartes Now let vs sée why Paul vnto hope addeth the helpe of the holy ghost In my iudgement he doth it therefore for that faith and hope embrace that good thing which is as yet farre absent neither can be attayned by the senses nor comprehended by reason But euils and calamities and corrupt affectes wherewith we are vexed are alwayes present and light vnder some one sence Wherefore that their rage should not ouerwhelme the power of
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
they shall not bring to passe so great is the loue of God towardes vs. But we can not suspect any such matter of good angels for they as much as lieth in them cal home againe to God those that go astray and wonderfully reioyce of the repentance of sinners although they also somtimes are sent forth to punish Howbeit Chrisostome declareth that this place may by the figure Hyperbole or by supposition be vnderstand also of good angels For although good angels do not so in déede yet if they should their endeuor should be voyde For after the same maner Paul writeth vnto the Galathyans If an angell from heauen teach you any other Gospell then thys which ye haue learned be he accursed vnto you And vnto the Corrinthyans If I haue all faith so that I can remoue mountaines and haue not charity I am nothyng Those wordes are not so to be taken as though true faith can in deede be without charity but if it were possible so to be yet it should nothing profite Nor principalities Paraduenture he vnderstandeth the higher spirites who haue no other charge committed vnto them but ouer prouinces empires and kingdomes This ment Daniell when he wrote of the Prince of the Grecians and of the Persians and brought in Michaell the Prince of the people of God Nor powers Power called in Greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul taketh for that power which is geuen of God to worke miracles whereby are restrayned the vngodly whereunto is opposite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the gift of healing For euen as by that power Power and the gift of healing are opposite wicked men were chastised so by this they that were vexed were healed By this power Peter slew Ananias and Saphira Paul made blinde Elimas the sorcerer and deliuered vnto Sathan many which had gréeuously sinned But here by angels he meaneth those which are sent of God to punishe the wicked as were those which destroyed Sodoma and Gomorha And such was that Angell which went betwéene Angels haue sometimes inflicted punishmentes the host of the Egiptians and the people of God and which drowned Pharao with all his in the sea and whome Dauid saw standing on the threshold destroying the people of God and which destroyed with fire the host of Senacharib Although God sometimes do the selfe same thinges by euill angels For so Dauid writeth in the Psalme that God inflicted plages vpon the Egiptians by euill angels Wherefore Paul in this place nameth the orders of the angels by their ministeries and offices And that the selfe same titles are assigned both vnto good angels The titles of orders are assigned as well to euell Angels as to good The ministeries of Angels shall not be perpetual and vnto euill it is manifest by y◠epistle vnto the Ephesians in two places For thus it is there writtē Against the principalities and powers that are gouerners of the world And in the 2. chapter he saith That we once liued according to the course of this world and after the prince that hath power in the ayre And these ministeries of Angels shall not be perpetuall For Paul writeth in the first vnto the Corrinthyans That all principality and power shal be blotted out when Christ shall deliuer vp the kingdome vnto God and vnto the father but yet not that the very natures and substances of angels shal be abolished but for that these offices shall serue to no more vse after we shall be once transferred vnto eternall felicity And this is worthy We haue but few thinges in the holy scriptures touching Angels of notinge that in the holy scriptures are very fewe thinges mencioned of angels For exactly and subtelye to enquire touching them serueth rather to pertayne to our curiosity then to our saluation But those thinges which serue to edification are most diligently set forth in the scriptures Which thing I would to God the Shoolemen had obserued For then had they left many intricate and vnprofitable thinges which at this day are in vayne and with great offence disputed of It is profitable for vs to vnderstand that there are some angels appointed to our ministeries for therby we vnderstand the goodnes of God towards vs. On the other side it is profitable for vs to vnderstand that there are some euill spirites of whom we are continually assaulted both that we may beware of them and also that we may implore the helpe of God againste them And these thinges vndoubtedly forasmuch as they are profitable to be knowen the holy scripture hath not kept in silence Ambrose expounding this place sheweth that we are in vayne assaulted of euill spirites For he saith that Simeon the forcerer being lifted vp into the ayre flew all about that this was openly séene and yet did the truth of God geue place to these deceates Nor thinges present nor thinges to come These wordes may be vnderstand of this world and of the world to come or of good thinges and euill which are offred vnto vs presently or of those thinges which are promised shall happen vnto vs well or ill as it happened in the temptacion of the first parents For then the fruit forbidden offred it selfe beutifull to sée vnto and swete to tast of There was promised a likenes to God and a new wisedome as though then they were blynd and had their eyes shut The lattin interpreter addeth Fortitude which word yet is not found in the Greke bookes Wherefore I thinke it best to omitte it and especially seing it hath not his Antithesis which we see is diligently added vnto the other wordes Nor heigth nor depth Heigth signifieth whatsoeuer new and vnaccustomed thing happeneth from heauen depth signifieth whatsoeuer bursteth forth out of y◠lower parts regions of y◠erth And heigth may be takē otherwise for y◠heigh goodly shew of humaine reasons which are cōmonly takē out of philosophy For Paul in the latter to the Cor. saith The weapons of our warrefare are not carnall but mighty through God to the ouerthrowyng of all munitiōs wherby we ouerthrow coūsels and euery heigth that exalteth it selfe against the knowledge of God And after this sētence by depth we may vnderstand humblenes of minde and hurting of the body after the precepts and doctrines of men which in wordes haue a shew of wisdom as it is written vnto the Col. in the 2 chapter Nor any creature can seperate vs from the loue of God which is in Christ Iesus our Lord. This part Paul addeth as Ambrose thinketh to declare y◠we can not be plucked away frō God by any other creature which is brought forth of new As though before he had reckoned vp those creatures which are extant and thē afterward addeth that neither any other creature if it could be brought forth shall haue so much strēgth to breake that loue of God wherwith he loueth vs. And he citeth Iannes and Mambres which when before Pharao they resisted
my kinsmen according to the flesh Affinity of the flesh is oftentimes an occasion that maketh vs to loue our neighbour and that of charity Paul Affinitie of the flesh is an honest occasioÌ„ to make vs to loue our neighbor saith to Tim. He which hath not a care of his own and especially of his housholde hath denied the fayth and is worse then an infidel for the vnder the pretence of religion he leadeth a worse life theÌ„ infidels who being led only by the instinct of nature are louing towards their kinsfolks prouide thinges necessary for theÌ„ Wherfore we ought to thinke yâ— the coÌ„iunctioÌ„ of the flesh of kinred is geuen vnto vs of God as a pricke to charity not yâ— we ought to haue a regard to such thinges as be our owne but as adioyned vnto vs of God For otherwise there is none which doth chose vnto himselfe parentes brethren or countrey Wherfore we ought to haue a care of those which are geuen to vs of God and not to bestow our endeuor as we list our selues without choyse not that we ought not to loue and to do good to all meÌ„ whatsoeuer they be Now onely he entreateth of degrées and sheweth an ordinary and an accustomed way wherehence we must begin vnles peraduenture some occasion more necessary draw vs an other way How then doth the Apostle say in the latter to the Cor. that he knew none as touching the flesh yea neither Christ him selfe There to know is to put confidence for he saith that he did no more put coÌ„fidence in any outward thing but in Christ onely For the false Apostles continually boasted of their Iewishe religion of the stocke of Christ according to the flesh of the law of ceremonies and other such like as though of these thinges should depend the saluation of men These thinges in déede are benefites of God and those not to be contemned but yet without Christ no man ought to put confidence in them This meaneth Paul in that place by these wordes to know accordyng to the The flesh of Christ without faith profiteth not flesh yea eueÌ„ the flesh of Christ without a true and sound faith nothing profiteth For so Christ himselfe saith in Iohn The fleshe profiteth not any thyng it is the spirite which quickeneth Wherfore we haue not now knowen Christ by the iudgement of the flesh neither do we consider him according to the base conditions which he had whilest he was here on earth Paul before when he was of the Iewish religion attributed much vnto these thinges namely that he was a Iewe of the tribe of Beniamin a Pharisey and that of his people should Christ be borne Yea he then in these thinges did put the whole ground and stay of his saluation But beyng afterward conuerted vnto Christ he placed al his confidence in faith in him Wherfore he sayth that he now knewe nothing according to the flesh namely in that manner that he had before knowen Which are Israelites From a priuate condition wherby they according to the flesh were knit vnto him he ascendeth to a publike condition namely yâ— they were Israelites that is the people of God Teuolah the chosen people of God dere Places made noble by the Gods vnto whome they were consecrated vnto them the flocke the shéepe the lot and the inheritaunce of the Lord. Many nations and cities had a wonderful great delight in themselues for that they were consecrated vnto certaine Gods Athenes was commended of Minerua Dolos the â—land of Apollo and Diana Cicero against Verres praiseth al Sicilia but especially the mountaine Etna for that it was consecrated vnto Ceres as though it were wholy nothing els but an house and temple of Ceres How much more honorable The Israelites were coÌ„secrated vnto God was it to yâ— Israelits for yâ— their whole natioÌ„ was consecrated vnto yâ— true God the creator of heauen and of earth Hereby ought we to learne that the giftes of God can not be so contaminated of men but that they are perpetuallye to be commended And that we should not here erre Paul maketh an excellent distinction We must make a distinction betwene the giftes of God and betwene the mâ— that are adorned with theÌ„ betwene the giftes of God and betwene the men that are adorned with theÌ„ The giftes of God are alwaies to be highly commended but the men as they behaue themselues are either to be dispraysed or to be commended Before in the 3. chap. Paule spake of the selfe same matter when he said What is then the preferment of the Iewe. He answereth hauing a respect vnto the giftes of God Much euery maner of way First because vnto them are committed the wordes of God For what if some of them haue not beleued Hath their incredulity made voyd the faith of God God forbid Howbeit afterward when he entreateth of saluation where he hath a respect vnto the common vices of nature vnto infidelity and other sinnes he speaketh otherwise Wherin then do we excell them No maner of way And to declare how much he estemed those giftes be they neuer so excellent if we want faith and be agaynst Christ in his epistle to the Phil. when he had reckened vp all the things which he had when he was of the Iewish religion he saith That he counted all these things as losses and donge For that being seioyned from faith they do nothing but puffe vs vp and more and more lead vs from Christ Israelites This is a name deriued of their father Iacobâ— it is a much more To be called Israelites is more excellenter then to beÌ„ called Iacobites excellenter name theÌ„ if they had ben called Iacobites for they receaued that name not of yâ— name which was geueÌ„ vnto yâ— Patriarch at his birth but whiche he got by a victory by such a victory wherin he ouercame God himself Ther is set forth vn to vs no smal nobility of that man of whom they tooke their name when as he is Why Iacob was called Israell said in wrastling to haue ouercome eueÌ„ God himselfe For therfore was he by God called Israell as it were a prince with God and who had preuailed against God And together with the name he receiued a signe or a token or marke in his body For after that time he began to halt The godly ouercome God when they ouercome the temptations sent of him Abraham was tempted of God to stay his own How the godly 〈◊〉 to ouercome God sonne that temptation he ouercame and was made therby most famous They also ouercome God when they ouercome all aduersities which vndoubtedly happen not vnto them without the prouidence and gouernement of God So reade we in the holy scriptures that Iob and many other holy men did And they so ouercome that vnto them all thinges worke to good Finally they ouercome when wyth a liuely and perfect faith they embrace the
promises offred of God though they be neuer so hard and difficile So Abraham when God promised vnto him séede ouercame sence which resisted reason which dissuaded and the feblenes of his vnfruitfull body and the age of his wife and her perpetuall barennes vnto that tyme. He beleued God and wonderfully gaue vnto him his due glory These are those most notable victories by which God delighteth to be ouercome and geueth a blessyng vnto those which haue so ouercome him Their names are chaunged so that they An allegory of the halting of Iacob are called princes with God to the ende they should not ascribe such victories vnto themselues but vnto God They ought rather to count that they haue receyued them at his handes through whose grace onely they haue obteyned them They haâ—t and haue a weake thigh for that the flesh sinne and the remnantes of original corruption the more we ouercome in this kinde of wrastling the more weaker are they made To whome pertayneth the adoption That they were the kinsemen of Paul as touching the fleshe if came vnto them by naturall propagation Now he turneth his speach to thinges which farre passe all nature namely that meÌ„ should by adoption be made the sonnes of God This they can not be by nature but by the singular mercy of God they â—btains by adoptioÌ„ to â—â—â—ade his children Hâ—reby is very manifest that which I before did put you in minde of that from the The Hebrâ—â—â— also were â—â— opâ—ed of God in to children â–ª people of the Iewes is not to be taken away adoption but that they also were the â—â—â—nce of God But we speake not of the whole multitude confusedly but of holy â—en aâ—d of the faithfull wâ—ich were amongsâ— that people â–ª But thou wilt say that they â—ad the spiâ—â—te of â—ondage I graunt they had in consideration of the tyme wherein they were holden vnder the multitude of ceremonies But this nothing These are not contrâ—â—â—y â—o â—aâ—â—â—he spiâ—iâ—e of â—â— are aâ—d to â—â— the 〈◊〉 children of God letted their adoption as Paul declareth to the Galathyans So long tyme saith her as the 〈◊〉 is a child be nothing differeth from a seruant For he lyueth vnder tutors â–ª goâ—erâ—eâ—â— and scholemasters â–ª vntill the tyme appoynted of hys father when as yet notwythstandyng he is indeâ—dâ— the heyre and Lord of all And if they pertayned to adoption then must it nedes follow that they were endewed both with fayth and with the spirite Yea if thou wilt haue a consideration to the ancientnes of tyme The children adopted haue both the spirite and faith they attayned vnto this adâ—ption before vs. God not only graunteth vnto holy men to be by adoption called the sonnes of God but also communicateth vnto them of his nature and geueth vnto them the holy ghost which thing men can not do when they adopt any man for their child Moreouer as Paul hath before admonished God vnto his adopted children communicateth of his nature we ought to remember that after adoption followeth the inheritaunce that is that they should be the heyres of God and fellow heyres of Christ Glory They which write of glory do say that it consisteth in two thinges â–ª the one is to haue an honorable opinion of a man the other is that that estimation Wherin consisteth the nature of glory be set forth by some outward signes These two thinges did God most aboundantly performe vnto the people of the Iewes For he did not only beare good will towardes them but also continually many maner of wayes declared this his good will towardes them He placed amongst them the Arke of the couenant as his God adorâ—ed the Israelites with glorâ—e habitacle there he heard their prayers and requestes and gaue oracles vnto them that sought them In Deut â–ª it is written That there was no nation so notable which had God so nigh vnto them as had the Israelites when as they called vpon hys name That glorious Thraso in Enucho boasted that the king delighted to haue him in his sight and that wheÌ„ being ouerweried with affaires he would case his mind of that burthen and care he would send for him and make him sitte with hym at his table apart and alone and hereof he so boasted for that he counted the entier familiarity of the king as a great glory vnto him The Hebrues also had glory not only in respect of God but also by comparison vnto other nations For Dauid saith in the Psalme God hath not done so to euery nation neither hath â—e manifested his iudgementes vnto them The geuing of the Lawe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When God had now chosen the Iewes to be his people he would also instruct them with good lawes with lawes â–ª I say farre passing all the lawes either of Solon or of Liturgus or of Nâ—ma or of Minos The couenauntes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is couenauntes This worde although sometimes it do signifie promises yet because afterward is mencion made of them in this place it signifieth as we haue sayde couenantes which God oftimes made with the people And therefore the Apostle vseth the plurall number God oftentimes renued the couenant made with the Hebrues For God made a couenaunt with Abraham with Isaack and with Iacob and renued the same afterwarde vnder Moses Iâ—sua and Ioâ—ias and last of all hath sealed it through Christ In these couenauntes were the Iewes long tyme comprehended before that we were adopted of God Touching the olde couenaunt In the new couenant the Iewes were â—efore the Gentils there can be no doubt and as for the new it is playâ—e by the history both of the Apostles and of the Gospell For the Apostles came first to Christ and by them afterward were called the Gentles And of so great waight were these couenantes that they were sealed not only with wordes but also with outward signes theirs â–ª by circumcision and ours by baptisme VVorshipping 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place signifieth the maner of worshipping of God which vnto the Iewes was so prescribed of God that it was not lawfull for them to adde any thing thereunto But not in that case were the Gentils The rites ceremonies of tâ—e Gentils were not constant For they in their idolatry continually deuised new rites and ceremonies Promises Of these dependeth saluation For they which beleue the promises of God haue both remission of sinnes and eternall felicity Amongst the Iewes were extant promises not only of their saluation but also of the calling of the Gentles But the Gentles themselues had no such promises geuen them Amongst the Iewes were extant promiâ—es of the calling of the Gentils of God Yea rather if a man consider the oracles and answeres of idols he shall see that they had a greater care to foretell thinges to come then they had to promise to do any thing But the promises of God are of two sortes
touching Ismaell and Esau whether they be faued or whether they be condemned And the like some do touching Salomon Origen and others such like But I omitte these thinges and thinke of Esau and Ismaell so much onely as the holy scripture hath set forth vnto vs. And I think that there are What is to be thought of Esau no places extant by which we may define any thing touching their saluation The scripture thus speaketh of Esau that he so vehemently hated his brother that he sought to kill him that he sold his birth right that he prouoked h 〈…〉 â—arentes to anger when he had take strange women for wiues that he was a violent man and despised the land of Chanaan promised vnto the fathers and in the epistle to the Hebrues it is written that he although he poured out many teares yet found he no place of repentance Of Ismaell also we reade that he was reiected not only What is to be thought of their stocke by the will of Sara but also by the will of God But touching both their posterities I deny not but that some of them mought be saued no les then some of the stocke of Iacob might become runnagates and obstinate For it is sufficient to the election and reiection of God that some part of ech stocke be either elected or reiected And touching this sentence I haue Ambrose on my side who affirmeth that the most holy man Iob was of the famely of Esau Which saying yet how much it is to be regarded I know not This thing only I dare affirme yâ— as many as were saued that came of Israell those were saued by the grace of God and had a promise of their saluation and on the other side as many as were saued of the stocke of Esau those also were saued by the mere grace of God but there was no peculiar promise touching their saluation But as many as were of that stocke condemed Indefinite promises at not to be vnderstanded of euery one perticulerly they were condemned for their sinnes And the sentence of the reiection of the posterity of Esau is indefinite neither is to be vnderstanded of euery one perticularly But it may séeme more then wonderfull that God in his election worketh not only contrary to our iudgement but also contrary to his own lawes For not only after the mauer of men the first borne are preferred before the rest of the brethern but also by the prescript of the lawe of God they were holy and obtayned a dooble portion of the inheritance But God therefore so doth that we should God doth thinges contrary to his lawes vnderstand that we are saued only by grace and not through any priuiledges or conditions of this life and moreouer to geue vs to vnderstand that he is vtterly free from all lawes For his will is euen iustice it selfe and the rule of all thinges that are vpright and iust But because men can not attayne to the knowledge of of this hidden election therefore we ought to frame our selues to the lawes of of God which are published abroade and set forth to all men For Isaack circumcised his sonne Esau as God had commaunded him neither was he greatly carefull whether he were elected of God or reiected for he was then vtterly ignorant of the counsaile of God But the mother for that she had hard the oracle gaue faith vnto it as it became her and had a care that the blessing mought be distributed according to the will of God And so by her industry it came to passe that Iacob preuented his brother of the blessing Touching which will when the father also was by the spirite of God made more certayne he would by no meanes make voide that which had now passed betwene him and Iacob Paul mought now seme to haue thoroughly defended the truth of the promises of God when as after the example of Ismaell and Isaack which were borne of diuers parentes and at diuers tymes he with so great diligence bringeth in also an other coople of bretheren Iacob and Esau in whome all thinges in a maner were equall For they were borne both of one and the selfe same parentes and in one and the selfe same day and as Augustine saith in his epistle to Sixtus both conceaued at one and the selfe same time least any man mought cauell that the father was better when he begat the one then he was when he begat the other And the mother which bare them both was one and the selfe same woman And although she myght in that space of time whilest she was with child alter her maners and disposition yet that could not in such sort profit the one to be a let vnto the other Although by the Greke it appeareth not that they were both conceaued at one and the selfe same tyme. Howbeit this is red That Rebecka had fellowship by one euen by our father Isaack But Augustine followed the latine translation Farther it is not vnlikely to be true yâ— they which were borne in one and the selfe same tyme were also begotten atone the selfe same tyme especially seing that the Apostle in this place endeuoreth The industry of yâ— holye ghost in Paul in this coople of twynes vtterly to take away all maner of differences In Paul also is to be considered the industry of the holy ghost who when he had affirmed out of the holy scriptures that of these two brethern the one was elected the other reiected bringeth no other reason or cause of the counsell of God but that election should abide according to purpose But because he saw that this would in no case satisfy humane reason therefore he confirmed his sentence by an oracle of Malach. who straight way at the the beginning of his first chapiter thus writeth The Lord hath loued you And ye haue sayd wherein hath the Lord loued vs And the Prophet maketh answere Iacob and Esau were they not brethern But I haue loued Iacob and haue hated Esau Wherefore with Malachy to loue is all one wyth that which Paul hath That the Election of God shoulde abide according to purpose Neither is this to be passed ouer that the Apostle in thus ioyning together these Paul most diligently red the scriptures two testimonies declareth that he had not negligently red the scriptures Wherfore we also must endeuor our selues to do the like when as we shall see places of the scriptures alleadged either of the Apostles or of other writers Paul when he red the Prophet Malachy and saw that God proueth his loue towardes the Iewes by that that he had loued Iacob and hated Esau when yet notwithstanding they were brethern and twines straight way turned himselfe to the history of Genesis and there considered many thinges which mought conduce to adorne and amplifye this matter namelye that they were borne bothe at one and the same time and of one and the selfe same parentes and that the
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
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
mercy for that they haue purged themselues from filthines But what the verye meaning of that place is we haue before declared And that the Gentiles performed by nature those thinges which are of the law we thus expounded that they did many things in outward discipline which were coÌ„maunded in the law of Moses as in yâ— they eschued thefts whordomes adulteries other such like sins Wherfore Paul coÌ„cluded yâ— they waÌ„ted not the knowledge of vice vertue of right and wrong so yâ— when in many things they fell sinned they could not be excused by reason of ignoraunce There are others which vnderstand those wordes of the Gentiles now conuerted vnto Christ which being endewed with the holy ghost executed the commaundementes of God and declared both in life and in maners yâ— righteousnes consisteth not of the law of Moses of which thing yâ— Iewes continually boasted of But the first interpretacioÌ„ more agreeth with the words of the Apostle But whether soeuer interpretacion be admitted Origen hath therby no defence to proue that men attayne vnto righteousnes by the worthines True righteousnes dependeth not of the endeuor of men but of the goodnes of God The Iews did not rightly follow righteousnes of workes Yea rather the very wordes of the Apostle most plainly declare that true righteousnes dependeth not of the endeuor or worthines of men but of the goodnes and mercy of God For he sayth that the Israelites following the law of righteousnes attained not vnto righteousnes But this semeth vnto humane reason very absurd namely that those which followed not should obteyne and those which followed should be frustrated Howbeit this we ought to consider that the Israelites did not vprightly and lawfully seke it For if they had sought it according to the meaning of the law for as much as Christ is the end of the law they had doubtles beleued in him and so should haue bene iustified But by cause Paul in this place twise repeteth the righteousnes of the law some thinke yâ— those wordes are not in either place to be a like vnderstanded For in the first place by the law of rightousnes they thinke is to be vnderstanded the outward law and in the second place the true righteousnes as though Paul should saye that the Iewes applied themselues vnto the outward obseruation of the law but could not attayne vnto the true righteousnes in Christ Which interpretation I indede dislike not howebeit I thinke that these wordes may in eyther place be taken in one and the same sence so that the meaning is although that Wherfore the law of God is called the law of righteousnes the Iewes had purposed in theyr minde to kepe the law geuen them of God which law is called the law of righteousnes for that in it is contayned moste perfect righteousnes yet being voyde of fayth and of the spirite of Christ they could not kepe the law and therfore they were frustrated of theyr purpose and of that which they had determined in theyr minde so that they neyther had the true righteousnes which the Gentiles had obteyned and also were frustrated of that righteousnes which they sought for And the ground of that error was The grouÌ„d of the error of the Iewes in folowing of righteousnes Faith the soule of the commaundementes of God for that they being destitute of fayth and in the meane time supposing that they mought be iustified by workes applied themselues vnto workes only But without fayth these thinges are in vayne enterprised For fayth is the soule and life of all those thinges which are commaunded in the law Seing therfore that they fayled of the prescript of the law they had not Christ by whome their transgression of the law mought be forgeuen and by whome that which wanted mought be supplied And these workes whereof Paul speaketh the Fathers referre vnto the rites and ceremonies of the law of Moses but that as we haue declared is straÌ„ge from the very methode and doctrine which Paul vseth in thys epistle The contencion indede at the first beganne as we haue oftentimes said aboute ceremonies But Paul to proue that they can not iustify added a generall What Paul in this place vnderstandeth by workes In the obteinyng of rightousnes workes are as contrary opposed vnto fayth They which ascribe righteousnes vnto workes are not iustified proposition namely that no workes of what kinde soeuer they be in as much as they are workes haue power to iustify wherefore Paul in this place by workes vnderstandeth not only ceremonies but also all dewties of life This moreouer is worthy to be noted that Paul in this place in such sort affirmeth that righteousnes is taken hold of by fayth that vnto it he opposeth workes as contrary For when he had said that the Gentiles attayned vnto righteousnes by fayth streight way he addeth that the Iewes fell away from the law of righteousnes although they endeuored themselues thereunto namely for that they sought it not by fayth But why they sought it not by fayth he geueth a reason for that they sought it by workes Whereof it followeth that they are not iustified which abscribe righteousnes vnto workes For to put conâ—idence in them and to attribute righteousnes vnto them is an assured and euident let that thou canst not attayne vnto the true righteousnes Chrisostome noteth that these wordes of Paul which eyther pertayne vnto the Gentiles or which pertayne vnto the Iewes may be reduced to thrée wonderful principal poynts For first of the Gentiles he sayth that they attayned vnto righteousnes which Three things here out gathered against the meaning of the Iewes How the righteousnes of faith is greater then the righteousnes of workes thing the Iewes could in no case abide to heare for they would haue had none but themselues counted to pertayne to the kingdome of Christ SecoÌ„dly which is also more wonderfull he sayth that they attayned vnto righteousnes when as they gaue not themselues vnto righteousnes And which is most wonderfull of all he sayth that the righteousnes of fayth which the Gentiles tooke hold of is farre greater then the righteousnes of workes And therefore Paul before in this selfe same epistle thus wrote If Abraham were iustified by workes he hath glory but he hath not whereof to glory before God But how the righteousnes of fayth is greater and ercellenter then the righteousnes of workes is thus to be vnderstanded that although the workes of men not regenerate seme to be honest and notable and bring with them a certayne ciuill righteousnes yet notwithstanding is that righteousnes of so small valew that before God it is none at all yea rather it is counted for sinne Farther the holines and vprightnes of works which are done of men regenerate although it please God yet can it not abide to be examined tried by his exacte iudgmeÌ„t For our righteousnesses are like a cloth stayned with the naturall course of
which diuision he A distinctiō of righteousnes maketh mencion also in an other place For in the thirde chapter he speaketh of the one parte when he saith The righteousnes of God is reuealed by fayth And in the same place of Abraham he writeth And if he were iustified by woorkes he hath wherof to glory but not before God And vnto the Phillippians in the thirde chapter when he saith That I may be found in him not hauing mine owne righteousnes which is of the law but the righteousnes of God And the Apostle when he would declare the ignoraunce wherewith the Iewes were enfected the more to lay the haynousnes thereof before theyr eyes saith that they had erred in y◠thing which is the chiefest in mās life namely in that righteousnes which hath saluation and felicity ioyned with it they had no vpright iudgement of the ends of good and euill nor also of the The Iews erred touchyng the chiefe good thyng What our righteousnes is fountaine of all piety And of this thing were the Iewes ignorant who aboue all other nations séemed to haue a care of religion Wherefore he deuideth righteousnes into two partes whiche thing they could not do and by our righteousnesse he meaneth that righteousnes which is gottē by works And that righteousnes may be considered two wayes either as it goeth before regeneration or as it followeth it of which partes onely the first maketh to the purpose For this place can not be vnderstanded of woorkes whiche follow regeneration for Paul dealeth againste Our righteousnes is of two sortes The good workes of the faithful are both imperfect and also do follow iustification What is the righteousnes of God Definition of sinne What is to be absolued from sinne Absolution taketh not away the defect Definition of absolutiō those which reiected Christ And y◠righteousnes which was allowed of the Iewes before faith for that it was no rightousnes coulde not stande before God For that can not be cōstituted or stablished which is nothing But that righteousnes which followeth faith may indéede after a sorte be established for that it pleaseth God howbeit it is such that by it we cannot be iustified both bicause it is vnperfect and also for that it followeth iustification Now resteth to sée what is the righteousnes of God And it may thus be defined that it is an absolution from sinnes by fayth through Christ And that we may the better vnderstand the nature of this absolution we muste on the other side weigh the nature of sinne for this being knowne we shall the eassier know what it is to be absolued from it Sinne is a defect or falling away from the law and will of God which ought to be the rule both of vs of all our doings and to this defecte is necessarilye annexed an obligation to eternall death and damnation Wherefore when by the mercy of God this obligation and guiltines is taken away a man is absolued from sinnes For the defect is not takē away for there abideth in vs an infirmity and therfore our actions alwaies want of that perfection whiche they oughte to haue And it is not possible but that the thinges which we haue already committed haue theyr defect or want Wherefore God when he forgeueth sinne taketh away the obligatiō wherby we were bound vnder the curse Now by these thinges it is manifest what absolution is namely an action of God whereby he so deliuereth and acquiteth vs not indéede from the discommodities of this life but from sinnes that is from guiltines and obligation vnto eternall death But that we should not thinke that so greate a benefite commeth thorough our desert therfore there is added thorow Christ. For him as an instrument doth God vse to this deliuery of ours And that we shoulde not be ignorant how the sacrifice and redemption of Christ is applied vnto euery one of vs it is added by faith This definition is a great helpe to the right vnderstanding of iustification The righteousnesse wherby we are iustified is without vs. The righteousnes of God cannot properly be called ours The righteousnesse which followeth regeneration may be called both oures the rightousnes of God We are not iustified by faith as it is a worke This righteousnes Paul saith is the righteousnes of God And if thou demaund whether it may be called ours I aunswere that properlye it cannot be called ours forasmuch as it is without vs. For it is an action of the will of God the respecte whereof although it be directed vnto vs yet is it not in vs. And if at anye time it be called ours that is by a figuratiue speach namely ether because that we haue the fruicion thereof or for that we by faith whiche is in vs embrace it But the righteousnes whiche followeth regeneration may be called both ours and the righteousnes of God Of God because it is done by his spirite and grace which he geueth vnto vs in regeneration for by it we are impelled to leade a godly and holy life and to attaine to true vertues It is also called ours because our strengths being renued we woorke together to the attaining vnto it and it is done in vs and resteth in our hartes But if thou say that forasmuche as the righteousnes of God is applied vnto vs by faith we séeme to woorke together to the obteining therof We aunswere that faith indéede is a worke wherby in the minde we geue assent vnto the wordes of God but we are not vy the merite and worthines of this work absolued from sinne for that commeth of the clemency of God and force of his promise which by faith we embrace Wherfore when the scripture sayth that we are iustified by faith as soone as we heare the name of fayth we must straighte waye haue a consideration vnto the obiect or correlatiue thereof namely vnto the mercy of God and promise thorow Christ By these thinges let vs gather that this righteousnes of God is most farre distant from the righteousnes which is knowne by nature for neither reason nor Philosophy knoweth anye other righteousnesse but that which hath his abiding in the minde Not that they were ignorante of absolution The righteousnes of God is not knowen by nature or of the pacifieng of God for that thing did theyr sacrifices testifie whiche doubtles tended to other ende but they called not that pacifienge of God our righteousnes neither euer vnderstoode they the true pacefieng of God nor in whom it consisted But why the righteousnes of works is called ours Chrisostome saith that the cause thereof is for that it dependeth of our workes neither wayteth it for the helpe of God but the other righteousnes is called the righteousnes of God for that it vtterly dependeth of grace and commeth without our labour He moreouer noteth this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which signifieth to establish and that Paul by that word mēt to declare the vnstablenes
to speake of his doctrine did not generally preach yâ— law without Christ For in that he chiefely vrged the Law it was of necessity that therewithal also he taught Christ vnto whome the law as a scholemaister led them But because his trauayle was to this thing chiefely bent to set forth and eâ—pound the law therefore was he peculiarly called the teacher thereof As Christ and the Apostles in preaching repentaunce taught also the Law howbeit bycause that they chiefely hereunto endeuored themselues to publishe abrode grace and the Gospel therefore they are called ministers not of the law but of grace and of fayth But Paul in alledging the wordes of Moses semeth not a litle to disagrée both from his meaning and also from his wordes For in Deut. yâ— 30. chapiter it semeth that the discourse of Moses talke was of the commaundemente of God For he sayth My coÌ„maundement is not wonderfully aboue thee that thou shouldest say who shall ascend vp into heauen to bring it vnto vs that we maye heare it and doo it Neyther is it beyond the sea that thou shouldst say which of vs shall go beyond the sea and bring it vnto vs that we may heare and do it But the woorde is very neare vnto thee in thy mouth and in thyne harte that thou maist heare it and doo it But this we must know that the Apostle considered the matter more depely then the wordes shew at the first brunt For he DeclaratioÌ„ of the words of Moses sawe that Moses althoughe before he gaue the lawe in the name of God yet in this place he simply entreated not of the commaundement but as it was now easy to be obserued by grace and by fayth and the spirite grafted in the harte which workes can not be workes of the law For when the law is set forth the commaundementes are not therefore made easy to be obserued yea rather we labour agaynst that which is forbidden vs and we fly away and leap backe froÌ„ the gouernment of God so farre is it of that his commaundementes should be grafted in our harte Those are the thinges which Paul had a respect vnto And for that he saw that those thinges come vnto vs thorough Christ and the righteousnes of fayth therefore he gaue that sence which is proper and natiue He considered moreouer that in the selfe same chapter at the beginning are such thinges set forth which can not be ascribed but vnto Christ only and vnto his spirite For God sayd that he would conuerte them vnto him that they should loue him with all theyr soule with all theyr hart and with all theyr strengths and that also he would circumcise theyr hartes and the hartes of theyr sede and cause that they should heare and doo his commaundementes And seing that streight way after these thinges are added these wordes which Paul citeth who seeth not but that they pertayne vnto the Gospel Wherefore the commaundemente whereof Moses speaketh is takeÌ„ eyther according to the bare and simple knowledge thereof or ells according to the mighty and effectuall power of driuing men to the obedience thereof The discourse of Moses will not suffer that we should take it in the first sence when as the simple and playne vnderstanding the commaundement is not made easy to be done neither is it grafted into our hartes and bowells Wherefore we must nedes vnderstand an effectuall and mighty knowledge which forasmuch as it is not had but by fayth by Christ therefore Paul erred not from the true sence wheÌ„ he thus interpretateth Moses The Sillogisme or argument is thus to be framed together Moses speaketh of the word which is in our hart and maketh vs apt to performe the commauÌ„dementes We preach the selfe same thing when we set forth the iustification of fayth Wherefore we speake the selfe same thing that Moses did And in verye dede if a man consider that chap. of Deut. he shall see that God most manifestly promiseth vnto the people his gouernment not indede outward which he had The nature of humane wisedome set forth in Sina but inward which in very dede pertayneth to the ministery of fayth and of the Gospell And the Apostle by these wordes of Moses notably declareth what is the nature of humane wisedome namely perpetually to resist fayth Vnto whose reasons they that geue place do as much as lieth in them diminishe the strengths of God and of Christ as though he can not performe the thinges which he is sayd to haue done and promised For as fayth extolleth the power of God so incredulity weakeneth it And this is it which Esay sayd vnto Achaz Is it a small matter for you to be troublesome vnto men but that ye will also greue God And at the least thorough your opinion or rather incredulity make him weake When the vnbeleuers heare that Christ after his resurrection ascended vp into heauen and there hath pacefied the father towardes vs and ministreth eternall life vnto the beleuers streight way they saye with them selues Who shall ascend vp into heauen to see if it be so Which is nothing ells but to fetche downe Christ from aboue and to abrogate his power Likewise when it is preached that by dieng he hath ouercome death sinne damnation and hell they say who shall descend downe into the deape that we may be made sure of these victories whiche is nothing ells but to make voyde the benefite of Christe These wordes may paraduenture be applied vnto other formes of doubtinges of the harte of man but yâ— skilleth not much This we ought without all doubâ— to thinke that it was so sure that the things which Paul cited out of Moses are to be vnderstanded of Christ that at that time the Iewes theÌ„selues durst not haue denied them for theyr Rabines which we haue now in vse most manifestly apply those thinges which are written in the beginning of this chap. of Deut. vnto the times of the Messias Paul also weighed that although Moses had before put this word commaundement yet afterward when he sayth that it is nighe vnto vs in the hart he calleth it Dabar the is word which word serued Pauls purpose wheÌ„ he sayth This is the word of fayth which we preach And the Apostle so alledgeth the sentence of Moses yâ— he excelleÌ„tly wel alludeth to his wordes which he not only amplifieth and by exposition maketh perspicuous but also interpreteth For when he sayth To ascend into heauen which Moses also hath he addeth that it To bring downe Christ from aboue So that those things which Moses spake generally of distrust and doubting Paul applieth to those doubtinges whiche most of all hinder the iustifieng fayth And for that it was a thing very requisite that the Iewes should be perswaded that the righteousnes of fayth is not repugnant vnto Moses therefore would Paul the more largely set forth this place and tary the longer in it When he addeth But what sayth It may
seme doubtfull whether it ought to be referred vnto Moses whome he had before cited or vnto the righteousnes of faith which is brought in as if it should speake But thys is no matter of wayght and there are some greke exēplers wherin is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y◠is But what saith the scriptures Nether is this to be passed ouer y◠in the Hebrue is had not only nigh or next but there is also added this aduerbe Meod which signifieth very whereby is noted a very nigh inward néerenes The Seuenty intepreters haue in their translation not onely in the hart and in the mouth but haue added in the handes But that is not had in the Hebrue and Paul hath left it out Augustine in his questions vppō Deut. who readeth after the translation of the Seuenty diligently noteth that But if it be added it nothing hindreth yea rather it helpeth the interpretacion of the Apostle whereby is declared that in that place is entreated of the commaundement of God as it is grafted in the hart as it is confirmed by the mouth and as it is expressed in worke But all these thinges are to be referred vnto Christe and How great the strēgth of fayth is vnto faith for that is it which causeth our mind and harte to be opened and made able to receiue those thinges which are vtterly repugnant vnto reason iudgemēt and sence and so is that made nigh vnto vs which is by nature most farre of from vs. And that the scripture by name mencioneth the hart it wanteth not a mistery for although faith pertaine vnto the assent of the minde yet notwithstandinge hath it most nighly ioyned with it the affect of the will which is by the hart described for that if vnto our vnderstanding or minde be offred those thinges which are most manifest and plaine it is so ouercome that it straight way geueth assent nether The minde when it assēteth vnto thinges very manifest waiteth not for the consent of the will How the vnderstanding will are vnto faith waiteth it for the commaundement or consent of the will as it is euident in the first principles of all sciences and in mathematicall demonstrations But whē thinges doubtfull are set foorth and that the reasons on either side are obscure and many thinges are agaynst the proposition set foorth the minde and vnderstanding geue not assent but by the commaundement and consent of the will which in that case peiseth and examineth the ambiguity Wherfore when faith is engendred in vs the holy ghost therein vseth two workes The one is so to illustrate the minde that it may be made certaine of the thing set before it although it be not very euident The other is that the will be so strengthned that by the affect therof it may ouercome whatsoeuer sence or reason do set foorth which is repugnante vnto the word of God geuen vnto vs. For in the worke of faith vnto our will is ioyned the holy Ghost for the assente whiche by beleuing we geue vnto the oracles of God is firme and of efficacy for the spirite chaungeth the will and maketh it of hys owne accorde vtterly to will those thinges which it before refused Wherfore God whē he geueth vnto vs faith gouerneth ech power of the soule as is agreable vnto their nature And forasmuch as this pertaineth to the wil not to iudge any thing of it self but to follow the iudgemente of vnderstanding the minde is by the spirite of God made assured of the thinges which are to be beleued and vnto it therewithall it is made plaine that we must wholy be obedient vnto God Therof it commeth that the wil resisteth not but represseth all thinges which otherwise shoulde be a let to this assent required at our hands He calleth the Gospel y◠word of faith for none other cause but for that by faith it is apprehended whereby a figuratiue kinde of speach the obiect is illustrated and described by the vertue which apprehendeth it This is the worde of faith which we preach This is not spoken that we should beleue that the Gospell is not ioyned with the law for how then could repētance be preached But therfore it is written for that the chiefest parte of the ministery of the Apostles is occupied about the righteousnes of faith And when it is said This is the word of fayth which we preach by a certaine Emphasis is declared that the doctrine of the Gospell is in no wise repugnant vnto the lawe of Moses yea rather it excellently well agréeth with it It is not onely sayd that the woorde is nigh in the hart but also in the mouth Which thing Paul weying moste aptly applied it to his purpose for this he saith belōgeth to confessiō which euer straight way foloweth a true effectuall faith Some of the Iewes vnderstood this place as though Moses should say now the word is in your mouth y◠is ye haue it in sight before you for this woorde Pi disagréeth not from this signification for it is sayde Keephi lephi which signifieth hard by and nighe Others also haue not vnaptlye by in the mouthe vnderstanded expressing or rehersing for the lawe being geuen and written the Iewes mought repeat and recite with themselues the woordes thereof And the Leuites daylye repeated it in the Tabernacle or in the temple of God and in this wise it was said to be had in the mouth But this is to be considered that it was for no other cause had in handes and sighte or recited either of the Leuites or of any of the people but to bring men vnto Christe and to stirre them Why the law was oftentimes repeted vp to faith in him and to prouoke the godly to confesse to praise and to allowe that which the Lord had spoken If thou shalt confesse with thy mouth the lord Iesus and shalt beleue in thine harte that God hath raised him vp from the deade thou shalt be saued For with the hart mā beleueth vnto righteousnes and with the mouth is confession made vnto saluation For the scripture saith whosoeuer beleueth in hym shall not be made ashamed For there is no difference betwene the Iew and the Grecian For there is one lorde ouer all who is riche vnto all them that call vpon him For whosoeuer shall call vpon the name of the lord shal be saued If thou shalt confesse with thy mouth the Lord Iesus and shalt beleue in thine hart that God hath raysed him vp from the deade Althoughe Paul séemeth not here to obserue a right order for first we beleue before we make confession The fayth of an other mā is knowen onely by confession In the resurrectiō is accomplished our saluation yet because that we cannot iudge concerning our brother whether he beleue vnles we heare him first confesse for this cause the Apostle putteth the effect before the cause And amongst other thinges which are to be beleued he
any difference betwene the Iewes and the Gentiles The selfe same reason in a maner he before vsed in this selfe same Epistle Causes haue an affect towards their â—ffects in the 3. chapiter in that place where he sayd Is God the God of the Iewes onely yea and of the Gentiles also And the argument of Paule is firme for that it cleaueth vnto a sure ground namely that nature hath so framed yâ— things which are ioined vnto any other things as causes of them or beginning haue a desire towardes their effectes As the father hath to his children the woorkeman to his workes the Lord to his seruauntes so also hath God to his But they noorish helpe and adorne the thinges which pertayne vnto them wherefore God also will be vnto his both a helpe and also saluation and that his propriety is to preserue them the common prouer be declareth wherein it is sayd Homo homini Why God helpeth not the damned Deus that is Man is vnto man a God And if thou demaunde why hee helpeth not the damned when as they also pertayne vnto him we answer bicause he is now compared vnto them as a iudge and an auenger and not as God in whom they may any longer put coÌ„fidence or whom they can any more inuocate Moreouer let vs note that this vniuersall sentence is to bee vnderstanded predestination and election remaining safe for God is not so the God of all that he God is the God of all but yet hee predestinateth not all electeth and predestinateth all This thing onely we ought to gather that there are certayne of all sortes of people whome hee hath from eternallye elected and vnto whom in dew tyme he will geue fayth and that also hee woulde that fayth should be preached vnto all meÌ„ without difference yet hath chosen out certain whom he bringeth to the obteinment of the promisses And in this sense also as Augustine teacheth and as we haue oftentymes admonished is to be expounded that sentence of Paule vnto Timothe God will haue all men to be saued And that the proposition now alleaged is in this maner to be contracted the wordes which follow plainly declare Riche vnto all them that call vpon him They which are brought vnto saluation call vpon God and through the singuler and principall gift of God do beleue which gift is not giuen vnto all men Wherefore it is euident that preaching Preaching is common vnto al meÌ„ but â—aith is not commoÌ„ vnto al meÌ„ In what seÌ„se God is called rich ought to be common and so Christ is sayd to pertayne vnto all men But they which haue saluation which are endewed with fayth and the spirite vnto whom God is sayd to be rich are not indifferently all men but are in a certayn and definyte number conteyned in the election of God And God is called riche toward his for that he enricheth them with his grace and giftes In Greeke it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for God hath no neede to be increased and enriched but encreaseth and enricheth those that are his This sentence is of great force to pacifie the myndes of the Iewes which through a certayne enuy were grieued that the Gentyles were called vnto the Gospell which thing they woulde not haue done if they had bene perswaded that God is so rich that he hath aboundantly ynough both for the Iewes and for the Gentiles so that by the calling of the Gentiles nothing was taken away from the Iewes And it is a coÌ„mon phrase in the scriptures by the name of riches to signifie the most plentifull goodnes of God So it is said in this epistle doest thou contemne the riches of his goodnes patience and long suffering And vnto the Ephesians Who is rich in mercy And Christ to the Colossians is sayd to be he in whome are all the treasures of the wysedome and knowledge of God When he addeth Rich to all them that call vpon him he adioyneth an other worke of faith For before by the testimony of Esay it was said Who soeuer beleueth in him shal not be made ashamed Now for inuocation A place of Ioel. he annexeth a testimony taken out of the second chapiter of Ioell VVhosoeuer shall call vpon the name of God shal be saued So that again we see that there is required a liuely fayth And as before confession was added vnto faith and Moses made mencion not only of the hart but also of the mouth so now together with faith is mencion made of inuocation And without doubt Ioell in that chapiter spake of the Messias for he saith that in those dayes should be geuen bloud fire pillers of a cloude and the Sunne should be turned into darknes and the Moone into bloud And there is added I will poure my spirite vpon all fleshe and your sonnes and your daughters shall prophesie your olde men shall dreame dreames and I will poure my spirite vpon your seruauntes and handmaydens That all these thinges pertayne vnto Christ and vnto the pouring forth of his spirit no man doubteth Wherfore if Paul applie them to the inuocation vpon him he nothing erreth from the natiue sence The prophet had before said that there should be a great destruction throughout the whole world and throughout the regions adioyning â–ª but he added thereunto that whosoeuer should call vpon the name of the Lord should be saued which forasmuch as he pronounâ—eth generally and vniuersally Paul therby declareth that this proposition is to be taken vniuersally It is true in deede that the Prophet saith that this saluation should be geuen in Ierusalem and in Zion but yet notwithstanding that letteth not but that it may be applied vnto the Gentiles also for he speaketh of that Ierusalem of that Zion which are preserued by God but the carnall kingdome of the Iewes is destroyed wherefore it followeth that such cityes are figuratiuely taken for the people of the faithfull which liued in them And those faithful were in their time the Church which afterward was spred abrod thoroughout the whole world neither are there any which call vpon the name of Christ but in the Church onely And it may be as some thinke that by the inuocation of the name of God is vnderstanded the whole order of piety and of sound religion But in my iudgement I thinke it better by inuocation simply to vnderstand the prayers of the faithfull And this is diligently to be noted that the Prophet writeth of that inuocation which procedeth from the spirite and What maner inuocation obtayneth saluation from a sincere faith for prayers said but of a facion and mumbled vp without vnderstanding obtaine not saluation We must also cal to memory that which Paul said vnto the Corinthians that no man can say the Lord Iesus but in the spirite Moreouer the Prophet sayth not whosoeuer shall call vpon the name of the Lord shall haue whatsoeuer he asketh but shal be saued For
and Paul here chiefely reproueth the Iewes We may also hereby learne how farre we are of from the perfection of God He suffreth long tyme beareth with men God is more patieÌ„t then men that will not beleue in him but all men are high mynded and can not abide that either their wordes or writinges should be contemned Then faith is by hearing and hearing by the word of God Here again is repeted the commeÌ„dation of the ministery that by it faith is diuulged amongst CommendacioÌ„ of the ministery men Faith is by hearing this sentence must be rightly and soundly taken that is when God will worke therewithall and put to his ayde Some haue thought that by hearing is here to be vnderstanded the inward word for that in it is the full and perfect cause of faith Which thing as I deny not so also I sée that Paul speaketh not of the inward hearing that is of the motion that is done by the holy Here is entreated of the outward worde The worde of God abideth firme though it be not beleued ghost but of the outward preaching to the office whereof the Apostles were sent And although faith can not after the ordinary and accustomed maner be without the word of God yea and that without the outward word yet the word of God abideth still although faith be not geuen vnto it for knowledge hath relacion as they vse to speake to the thing knowen but that which may be knowen is not on the other side referred to knowledge when as there are many thinges which may be knowen are not knowen After which selfe maner very many thinges are to be beleued which yet are not beleued Wherfore faith forasmuch as it is an asseÌ„t WhereheÌ„ce faith taketh his differences geuen vnto the word of God although it take not his differences of the subiect or of his forme yet taketh it them not either of the efficent cause or of the obiect for it is occupied aboute those things which haue bene reuealed by God neither commeth it by the light of nature but by the illustracion of the holy ghost But as touching the subiect it is placed in the minde as wisdome prudence and other sciences are and the nature thereof is a quality as other knowledges also are qualities Furthermore if hearing whereof springeth faith be by the word of God it is manifest that the foundacion of faith is the word of God only Wherefore the ministers of the Church and preachers ought hereby to learne what is to be preached Onely the worde of God is the foundacion of faith Humane traditions are not the worde of God namely the word of God only and not humane traditions although now they are so bold to call them the word of God which yet they are not by any meanes able to proue when as they are vncertaine and repugnant the one to the oâ—her and are oftentimes abolished or renued which in no wise agrée with the word of God Basilius in his sermon de confessione fidei saith that it is a falling away from faith and a great pride either not to admitte the thinges which are written in the holy scriptures or to adde any thing vnto them Which sentence he confirmeth by the testimony of Paul to the Galathians where he saith The testament although but of a man when it is once ratefied no man maketh voyde or addeth any thing thereunto which thing ought much more to be taken hede of in the testament of God set forth in the holy scriptures But here a riseth a doubt For if onely the woorde of Whether we must beleue miracles God is to be beleued why sayd Christ that if they woulde not beleue him they shoulde yet at the least beleue his workes For it séemeth by thys sentence that we shoulde also beleue miracles But we aunswere that miracles are as testimonies by which men are the easelier brought to beleue so that they are thinges by meanes whereof men beleue not that fayth is directed vnto them as vnto his obiect although as touching the miracles of Christ and of the Apostles we must beleue that they were done by God and not by Belzebub or by the deuill as the Pharise is sclanderously reported and this is conteyned in the worde of God for it geueth testimony that these miracles should be wrought and that they were wrought in theyr due time namely in the preaching of souÌ„d The Sacramentes are beleued doctrine The Sacramentes also are beleued but they are nothing ells but the visible words of God wherunto also is adioyned yâ— word of God which is heard as Augustine fayth The worde commeth vnto the element and it is made a sacrament Howbeit there is discretion and iudgmente to be had when we beleue the word of God that we picke not thereout any wicked or corrupt sentence there is also requisite good triall and examination to discerne miracles and in the sacrameÌ„ts Whether we must beleue with iudgementâ— or without iudgement â–ª is to be considered that they be orderly ministred that is as they were instituted of God And by sound iudgement we must remoue away and set aside the inuencions of men that we beleue not them as we would beleue the wordes of God And when Basilius or other of the fathers doo say that we must beleue with out examination or iudgemeÌ„t which semeth to be taken out of that which Paul sayth in this epistle that Abraham beleued neyther iudged he that word in greke Distinction of iudgement is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To answer to this doubt this is to be vnderstanded that iudgement is of two sortes â–ª The one is when we take counsell of the sences and humane reason and this is vtterly to be remoued from fayth for it alwayes resisteth the word of God The other is the iudgment of the spirite which is of necessity to be had And this is it which Paul sayd Proue all thinges and that which is good hold fast And vnto the Corrinthians Spiritual thinges are compared with spirituall thinges and by this iudgment it is necessary to conferre one place in the holy scriptures which is more obscure with an other whiche is more manifest The authority of the Church hath not dominion ouer faith as some wickedly thinke The office of it is to preach to admonishe to reproue to testifie The autority of the church hath not dominioÌ„ ouer fayth to lay the holy scriptures before mens eyes neyther requireth it to be beleued but so farre forth as it speaketh the wordes of God Paul before he here made mencion of the worde by which fayth is brought forth made mencion of them that preach the Gospell that is of the ministers which are sent of God in whoÌ„ he described the ministery of the Church namely that it consisteth in preaching of the Gospell Moreouer if fayth as it is here written come by hearing that is as it is added by
liberty by God and by Moses receaued of God himselfe most wise and wonderful lawes Moreouer the nobility of any nation is commended by auncientnes But there are no histories that make mencion of any nation auncienter then the Iewes For the writers of the Gentles can find nothing that was written before Abrahams time This also maketh a nation noble if it haue had excellent and notable Princes which thing the Iewes wanted not for they came of Abraham Isaacke Iacob and other of the patriarches Finally this also is considered whether in a nation haue florished many excellent and notable men As touching which thing there was neuer any people that therein could compare with the Iewes they had Patriarches Prophetes Iudges and most noble kings and infinite other most notable men excelling in all kind of vertue Wherfore before in the 9. chapiter it was sayd Vnto whome pertayneth the adoption the glory the testaments the geuing of the law the worshipping the promises the fathers and Christ also as touching the fleshe Wherefore that nation without doubt is to be counted most noble and that not only as touching the nobility of this world which is doubtles a gift of God not to be contemned but also as touching spirituall nobility which dependeth of that couenaunt which God himself made with them Wherin the holines of the Iewes chiefly consisted And to make the thing more plaine this is to be noted that Augustine in his 106. epistle to Paulinus or to Bonifacius writeth that this holines consisteth rather in the communion of faith and of the sacraments then in carnall propagation Which his saying is most true For true sound holines in them that are of full age dependeth of faith which by the sacraments is both sealed and stirred when these thinges are had men geue themselues vnto God and are made vnto hym holy Whereunto if procreation of godly elders be adioyned it is not to be doubted but that God doth for the most part bestow more ample gifts vpon them according to his promise wherein he hath promised that he will do good vnto the godly euen vnto a thousand generations for he remembreth the couenaunt which he hath made betwene him and the faithfull that he is the God not only of them but also of their séede Yea and also oftentimes for the godly parents sake he geueth vnto their children so much grace that they are brought vnto faith are adorned with the sacraments and endued with giftes of the spirite Which thing although it do not alwayes happen or of necessity yet vnder the hope of such promise we baptise our infants as the Iewes in the olde time circumcised their infants But as we haue before said here is not entreated of men perticularly but of the whole kind vniuersally and here is not a respect had vnto carnall propagation but vnto the couenaunt and promise For the father when he begetteth a childe doth not together with the sede poure into him holines but rather sinne and corruption of nature according to that saying of Dauid In iniquities was I conceaued and in sinnes hath my mother conceaued me The Apostle in these hys wordes vseth two most elegant metaphors or rather allegories when he calleth The metaphors which the Apostle vseth the fathers of the Hebreues the first fruites and the roote In the law it was commaunded that of all the encreases and fruites of the earth should be geuen vnto God the first fruits yea also the first borne of liuing creatures were due vnto him And when Paul maketh mencion of the masse or lompe he alludeth to that which we reade in the 15. chapiter of the booke of Nombers that some part of the lompe of new dough was commaunded to be seperated for God before that the new bread should be tasted of for thereof were made swéete cakes which were offred vnto God Which thing he therefore caused to be done that men by that ceremony might vnderstand and of their owne accord testify y◠God is vnto them the What the first fruites signified in the law geuer and distributer of all fruites Wherefore that oblation encreased not the riches of God which are otherwise infinite but only nourished in men a greatfull memory of benefites receaued As oftentimes Emperors and great and mighty kings geue vnto some one man a city or prouince or some certaine dominion A similitude with this condition that he shall pay vnto him euery yeare some thing of small valew in the name of a tribute not that they seeke by that tribute to be enriched but that man maye perpetually vnderstande and testifye that he dependeth of that Prince and that that he hath at his handes obtained that dignity which he now enioyeth Moreouer this commodity had the common wealth by that ceremony that by such oblations the holy ministery was sustayned whose vse is so great that it ought to be maintayned yea though with great charge Moreouer in all the first fruites was signified Christ the first borne of all creatures and namely the first fruites of them that rise againe from the dead whereby all the faythfull are sanctified for by the first fruites was made holy that which was remayning and left at home to sustaine the family Yea and this maner of offring first fruites was deriued also vnto the Ethnikes for the virgens called vestae offered fruites vnto their domisticall Goddes and as Plutarch telleth in Symposiacis The custome of offring the first fruites came also vnto the Ethnikes the men in the olde time dranke not any wyne before that they had first offred safice to some God that that which they dranke might not hurt them And at Athens the 11. day of the month they offred the first fruites of wyne In all these things we may behold the steppes of that holy institution although the Ethniks had with idolatrous supersticion violated that which was well instituted At this day also although the yoke of the ceremonies of Moses be taken away yet should it be very well done of vs of our frée and liberall will to offer vnto God the first fruites by geuing them to the poore The other metaphore or allegory is taken of The first fruites are offred vnto God in the poore the rootes of trées which draw good sappe out of the earth which is dispersed thorough out the stocke and branches and causeth good nourishement and plentifull fruit And that a stocke or famely is called a roote it is so commonly vsed in the scriptures that it nedeth no exposition Esay sayth A rod shall come out of the roote of Iesse c In which words is described that Christ should be borne of the stocke of Dauid And when as by this roote are vnderstanded the fathers as Abraham Isaacke and Iacob these are not to be considered as they were men but as they were ioyned vnto Christ and thereout as out of a most fertile ground thorough faith drew the sappe of saluation
desired easely hereof gather if we loke vpon the contrary Doubtles it is a miserable and horrible thing to sée in one and the selfe same body the members at discorde one with an other yea rather fighting one against an other And when he saith brethern and saith that he setteth forth a mistery he moueth them to geue diligent attentiuenes Mistery Chrisostome sayth in this place signifieth a thing vnknowen vnspeakeable which is full of admiration and is contrary to the opinion of men Augustine in his booke de predestinatione sanctorum when he interpreteth this place turneth mistery by this word Sacrament And touching the signification of this word mistery I finde that it is diuers in the scripture Sometymes What mystery signifieth ▪ how many significations it hath it is a secret thing and which happeneth contrary to hope and to the iudgement of our reason as Paul saith in the first to the Corrinthyans Behold I tell vnto you a mistery we shal not all slepe but we shal all be changed And vnto the Colos vnto y◠Ephe. he calleth the vocation of the Gentiles a mistery Sometimes mistery signifieth that which is indéede partly knowen vnto vs but yet not perfectly but the perfect knowledge thereof is reserued till we come to our contrey where we shall be in full possession thereof and this is it which Paul sayd I speake wisdome in a mistery Of this kind are the articles of the faith which we beleue but not fully vnderstand Now we partly know but then we shall know as we are knowen Lastly that is called a mistery which setteth forth one thing vnto our sēce and ministreth vnto our minde and spirite an other thing as Paul sayth of the coopling together of the man and the wife in matrimony for it signifieth vnto vs the coniunction of Christ with the Church Neither for any other consideration are our sacraments How our sacraments are called misteries Baptisme I say and y◠Eucharist called misteries in which bread wine and water are shewed vnto the senses but farre other thinges are signified But why they ar called Sacraments it is more hard to gather Howbeit this must we know y◠amongst y◠Lattins this word Sacramētum that is a sacramēt is takē for an oth so that we reade oftentimes euen in good writers those wordes Sacramenta Sacramentum militare militaria that which signify othes pertaining to warre for they which were admitted into warre fare sware that they would manfully do whatsoeuer theyr Generall captayne commaunded them to doo for the pub welth of Rome So long as they were bound with this sacramēt or othe they could not depart from warfare and it was neuer lawfull for them to fight agaynst theyr enemies vnles they were bound by Sacramentum militare that is by the othe of warre Wherefore forasmuch as in these misteries and sacramentes and manifest simboles we are adioyned vnto the host of Christe and vnto the Church whereinto we were before thorough the spirit and fayth hiddenly grafted therfore were they called sacramentes And besides this as Varro telleth in his booke de Lingua Latina when any matter of contencion was both the playntife and A maner vsed of them which had any matter of contenciō also the defendant layd downe with the priestes a certayne summe of money and of other thinges which was layd vp in some holy place and he which had the vpper hand receaued agayne out of the holy place that which he had layd downe so that he was sayd to receaue agayne his sacrament but he which had y◠foyle was punished and the things which he had layd downe were forfeated and put into the common threasory Whereby it is manifest that a sacrament signifieth not only the inuocation of the name of God which is vsed in an othe but also a certayne bond And for that in those ceremonies which the Churche now calleth sacramentes men binde themselues vnto the ecclesiasticall society and do also addict themselues vnto God and God by them sealeth his promises therefore it semeth that they are not without good consideration called sacramentes And this is to be noted that such ceremonies are called misteries when they are taken in that third signification which we haue now mencioned But here mistery pertaineth vnto the first for the Apostle now openeth that whiche was hidden vnto humane reason and should come to passe contrary to the opinion of the Gentiles For when they saw the Iewes such enemies vnto God they thought that they should neuer agayne be receaued Be not high minded In Greke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which word semeth to be referred vnto prudence and wisedome so that the Latine interpreter turneth it Ne sitis sapientes apud vosmetip sos y◠is be not wise in your owne conceate Which sence Origen also followeth when he sayth that this is the wisedome which properly commeth of God whereby we are impelled not to be puffed vp agaynst our neighboures Wisdome of two sortes And he maketh mencion of an other wisedome of the fleshe whiche the Apostle now reproueth But I thinke rather that that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be trāsferred vnto the affect namely that we should not be high minded And this affect commenly hereof springeth for that men thinke y◠they haue by theyr owne strēgths gotten the giftes which they haue and thereby are stirred vp in respect of themselues to disdaine others By these wordes we may easely perceaue what the scope of the Apostle is namely to reconcile vnto the Iewes those whome he admonished Wherof springeth hautines of the minde and to take away the discord which y◠Church was infected thē with Blindnes is partly come vnto Israell Origen in expounding of these wordes somewhat digresseth whose digression I thinke it good here to touch At the beginning sayth he the most highest deuided the earth vnto the children of men according to the nomber of the Angelles so that euery nation was vnder the gouernmēt of some one Angell but the people of Israell he reserued vnto himselfe as peculiar and proper whome he would by himselfe gouern These thinges it semeth he tooke out of the booke of deut the 32. chapiter according to the translation of the 70. interpreters for there they haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is according to the nomber of the angelles of God But in the Hebrew it is not so for in the Hebrew it is written Lemitpar bene Ischraell that is according to the nomber of the children of Israell That the Angelles as ministers gouerne diuerse regions I deny not but that can not Angels are ouer diuers regions by that place be proued but rather it may be proued by Daniell Further we may not thinke that God without the ministery of Angelles gouerned the Israelites for we know that he many times sent angelles vnto the Fathers and vnto God gouerned also the Israelites by aungels God excluded
and not by an allegorye Partly for that the blindnes shall not be perpetual in that nation It may also haue a respect vnto the remnantes that were saued or it may be referred vnto the time Chrisostome saith partly for that all are not made blinde But by fulnes vnderstand a definite and an appointed multitude which is therefore called fulnes for that the number of the beleuers shoulde be a iuste and verye greate number so that publikely amongest the Gentilles shoulde be gathered a wonderfull great Churche As also all Israell is to be taken for a greate nomber of the Hebrues amongest whome Christe shoulde be publikelye acknowledged Not that some both of the Gentils and also of the Iewes shall not be destroyed For vniuersall propositions in the holy scriptures are oftentimes so to be taken that they ought Vniuersall propositiōs in the holy scriptures how they ar to be vnderstanded to be contracted to a definite vniuersality as this All fleshe shall see the saluation of God Again They shall all be taught of God Again God will haue all men to be saued ▪ whiche is to be vnderstanded as Augustine saith of all those whiche are saued for they are made safe by the will of God Which manner of interpretacion Gregorius Nazianzenus also followed in the fifte booke of his theologye where he had to do against those which denied the holy gost to be God and fained him to be a creature alledging for themselues that which Iohn writeth of the word All thinges were made by it Whereof they inferred that the holy Ghoste also was both made and created by the sonne He aunswereth that this saying of Iohn is to be vnderstanded of all thinges which are made as if it should haue bene saide whatsoeuer thinges are made are made by him as August ▪ expoundeth As many as are saued ar saued by the will of God This connexion of the blindenes of Israell with the entringe in of the The cōnexion of the blyndnes of Israel with the entryng in of the Gentiles is not natural fulnes of the Gentils hath not an naturall order but is firme onely by the disposition and order appointed of the prouidence of God This particle partly Ambrose most aptlye referreth vnto time I knowe there are some whiche by all Israell of whome the Apostle now speaketh vnderstande the people of God gathered both out of the Gentils and also out of the Iewes which people is dayly gathered together euen vnto the ende of the world neither thinke they that there is to be looked for any greater aboundaunce of the Iewes to be conuerted But if we follow this exposition what mistery or what secret had Paul now reuealed all men saw that some of the Hebrues were dayly conuerted and came vnto Christe Further it is most manifest that Paul ment with a certain peculier commendation to adorne the Iewes to the end they should not be contēned of the Gentils But if he should haue saide as these men meane then shoulde he haue spoken no new thing at all Whether this place proue that towardes the ende of the worlde shal be great plenty of the Iewes conuerted vnto Christ when as it was manifeste vnto all men that some few of the Iewes were daylye conuerted vnto Christe Moreouer the foretellinges of the Prophetes as we shall straight way sée entreat not of any certain perticuler men but speake euen of the multitude or people of the Iewes Finally by that meanes Israell should séeme to be taken allegorically whiche in no wise agréeth with the entente of the Apostle Yea and many of the fathers incline this way that the fulnes of the Gētils being entred in the Iewes also shall returne vnto Christ Chrisostome in his 12. Homely de verbis Domini in Marcum in the. 2. Tome when he entreateth of the figge trée that was dried vp at the word of the Lord saith If Christ had found fruit in the figge tree the fulnes of Gentils had not entred in but bicause the fulnes of the Gentiles hath entred in all Israell shall at the last be saued And he addeth that whiche is written in the Apocalipse of Iohn Of the Tribe of Iuda were sealed .xii. thousande of the tribe of Rubene were sealed xii thousand And also Hilarius in his xi boke de Trinitate when he entreateth that the Sonne shall deliuer vp the kingdome vnto God and vnto the father but in the meane time it behoueth him to raigne vntill he haue put his enemies vnder his féete by enemies vnderstandeth the Israelites who although according to election and for theyr fathers sake they were beloued yet are they enemies for our sakes and according to the Gospell The selfe same thing also testifieth he vpon the 58. and 60. Psalmes And if a man diligently loke he shall sée that the reste of the fathers likewise write the like when they enterprete these places And Gennadius amongst others as the Gréeke Scholies declare saith that Paul addeth Partly because of election for the electe are not made blinde and then he addeth that God will afterward take them all vnto him But they which thinke that this is by no meanes to be looked for are hereby moued for that all Israell shal neuer be saued but some shall perish But that word All as we haue declared is not so to be vnderstanded as though no Israelite as touchng the flesh shal be excluded Augustine in his questiōs vpon Genesis the 118. question toucheth either of these opinions But what shall we say vnto the words of Christ wherin he sayth Doost thou thinke that when the sonne of man commeth he shall find faith vpon A conciliation of two places whiche seme to be repugnāt the earth Verely if the Iewes be in such great plenty conuerted vnto Christ and that with the commodity of the Gentles as we haue before declared then shall there remayne much faith which Christ when he returneth vnto vs shall find But we may answere that here is no contrariety for Antichrist shall subuert in a manner all thinges so that if it were possible the elect also should be deceaued which Antichrist when he shall by the spirite of the mouth of Christ be slaine paraduenture the Iewes shall returne againe and shall acknowledge their Messias and shall confirme the Gentils being wauering and seduced It is possible also that when the Iewes shall beleue and the Gentils shall after a certayne tyme put to their helpe then as the nature of the fleshe is may arise some security and licentiousnes especially if Antichrist follow by meanes whereof an infinite number both of the Iewes and of the Gentils may be alienated from Christ so that that shal be true that Christ when he commeth shall find very fewe which purely and sincerely shall confesse him Whether of these two opinions a man receaue there is no absurdity and he shall easely thereby conciliate these places but whither of them is the truer I
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
God no man knoweth but only the spirite of God And if we vnderstand How we may vnderstand some secretes of God any thing of them that commeth as it is there sayd for that God hath reueled vnto vs his spirite And we haue the mind of Christ which we haue drawē chiefely out of the holy scriptures spiritually vnderstanded as it is mete Augustine entreateth of this place towardes the end of his booke de gratia libero arbi trio and sayth That Paul before sayd That God hath shut vp all vnder infidelity that he might haue mercy of all And shewed also that so long as the Iewes beleued the Gētiles were vnbeleuers but when the Iewes were made blind the Gentiles came vnto the true fayth and from the serching out of these secretes mē are iustly forbidden for that they are not able to perse into them yea oftentimes they haue thereby hurt and they fall into absurd Reason ought not to persuade vs to do euill thinges that good may ensue By these sayinges is nothing taken away frō the certainty of fayth opinions For when mē heare that God hath shut vp all vnder beliefe that he might haue mercy of all streight way they adde therefore are euill thinges to be committed that good thinges may ensew when as rather they ought to say We haue done euill thinges and the lord hath thereout thorough his mercy brought forth good thinges let vs therfore doo good thinges that better may ensew No man hath bene Gods counseller for he is the chiefe wisedome Howbeit by these sayinges is nothing taken away from the certainty of fayth for that it commeth not vnto vs by humane strength or by our owne vnderstanding but by the breathing of the spirite of God And whosoeuer do rightly and diligently weighe those thinges they shall neuer be able any maner of way to complayne of God as though he should deale with them vniustly when as he as it is manifest is in debt to no man Neyther can this be true that predestination is of workes foresene when as it is sayd that no man hath Predestination is not of workes foresene geuen vnto him first that he should be recompensed For what ells is this God to predestinate according to woorkes foresene then to render vnto them his appointing to eternal life Merites also are herby most manifestly excluded which can not properly consist vnles we affirme that we geue somthing that is our Merites at excluded owne which thing this sentence which we now entreate of suffreth not Wherfore let no man cry out that he hath done many thinges and therfore many and greate thinges are dew vnto him when as no man hath any thing that is hys owne And although it be written that God will render to euery man according to his Our good workes are the workes of God workes yet is that so to be vnderstanded that if they be good workes they are for no other cause called any mans workes but for that they are wrought in hym namely by the power of the spirite of God whereby they are in very dede the workes of God And Augustine most truly sayth that God crowneth in vs his gifts For as touching vs we deserue nothing but death Finally let vs hereout gather that forasmuch as no man can by hys owne wisedome or strengths attayne vnto thinges diuine the best remedy is that we all suffer our selues to be led by the spirite and word of God For of him and thorough him and for him are all thinges to him be glory for euer Amen That we can in no wise be Gods counsellers hereby it is euident for that all thinges depend of him as it manifestly appeareth in the creation of all thinges and also in regeneration whereby we are iustified where all whole is attributed vnto him and finally we are no otherwise in his handes then the vessell is in the hand of the potter Wherefore we may conclude that he hath ful right to do with vs whatsoeuer he wil and it is our part not to be to much inquisitiue but to geue the glory vnto him and to direct all our doinges vnto him Frō which thing both idolatrers and also they which attribute iustification vnto theyr workes are most farre distant Origen noteth as also he before When it is said that no man can be Gods counseller the sonne nor y◠holy ghost are not excluded for the whole blessed Trinitie knoweth all thinges Origens exposition vpon this epistle suspected The things which are created consist not of the nature of God How God created all thinges by the sonne Instrumentes are not to be made equal vnto hym that worketh with them Why God created all thinges for himselfe did that this sentence None can be Gods counseller ought to be vnderstanded of thinges created and not of the sonne or of the holy ghost And to proue that the holy ghost knoweth the father he bringeth this sentence No man knoweth the thinges which are of God but the spirite of God Wherefore he admonisheth that from this proposition is to be exempted the blessed trinity which thing I therefore mencion for that it is thought that he was of this opinion that the sonne knoweth not the father and that the holy ghost knoweth not the sonne Wherfore this commentary of Origen vpon the epistle to the Romanes is not without iust cause suspected The Apostle when he sayth Of him meaneth not that the thinges which are created doo consist of the nature of God as of a certayne mater but they are of God as of the efficient beginning neyther neded there any matter in theyr creation for they were made of nothing And all thinges are therefore thorough him for that God neded not an helper for he is endewed with a full power of his own he is sufficiēt of himselfe And he created all things by the sonne not as by an instrumente but as an artificer by wisedome excerciseth his arte For instrumentes haue not any such force that they are to be counted equall to the artificer But the sonne is in all poyntes equall vnto the father And all thinges were created of God for him for that he hath nothing more perfecter then himselfe and therefore for him selfe he created all thinges for he is the end of all thinges Augustine in his booke de Natura boni agaynst the Maniches in the 27. and 28. chapiters at large intreateth how these thinges are to be vnderstanded neither varieth be from the exposition now brought I omit to speake of them which referre these thinges vnto the father the sonne and the holye ghoste for as it is not of anye greate wayght so semeth it to be to muche constrayned Amen is a word of confirmation For the maner of the Apostle is so often as he hath made an end of entreating of those thinges which pertayne vnto the glory of God to burst forth into this affirmation which thing we also ought to
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
bicause of vnbeliefe they were broken of but thou standest by faith Here is geuen the reason of the fall and destruction of men and on the other side of saluation and constancie namely vnbeliefe faith And of the Iewes which should one day be restored he addeth And if they abide not stil in their vnbeliefe they shal be againe grafted in for God is of might to graft thē in Héere we sée that by departing from vnbelief which consisteth in beleuing Hereby is proued that the restoring of thē that fall cōmeth by faith men that haue fallen are restored This maketh very muche against the error of those which although they after a sort confesse that the first iustification is giuen fréely without any workes going before yet vnto men that haue fallen they graunt not restitution vnto iustification but by satisfactions and many workes preparatory These things haue I gathered out of the Epistle vnto the Romanes now will we in order prosecute the other Epistles In the first Epistle to the Corinthians the first Chapter it is thus written bicause the world in the wisedome of God knew not God by wisedome it pleased God by the folishnesse of preaching to saue them that beleue Bicause the wise men of this world saith the Apostle by their naturall searching out could not take hold of the wisedome of God whereby they might be saued God of his goodnesse hath instituted a contrary way namely the preaching of the Gospell which vnto the flesh séemeth foolishnesse that by it saluation should be geuen vnto men but yet not to all sortes of men but to those only that beléeue Wherfore in the .ij. to the Corinthians the. 1. chapter it is thus written by faith ye stand by which wordes we vnderstand that the foundation wherby we are confirmed and established in the way of saluation is faith Farther Paule to the Galathians the .ij. Chapter where he reproueth Peter for his dissimulation wherby he séemed to lead the Gentiles to obserue the Ceremonies of the Iewes thus speaketh If thou being a Iewe liuest after the maner of the Gentiles and not as doe the Iewes why compellest thou the Gentiles to liue as doe the Iewes For we which are Iewes by nature and not sinners of the Gentiles knowe that a man is not iustified by the workes of the law and we beleue in Christ that we might be iustified by the faith of Christ not by the workes of the law because by the workes of the lawe shall no fleshe be iustified Héere we sée that the Apostles therefore folowed Christ y◠they might be iustified by faith which they could not obtaine by works And afterward the life which I now liue in the flesh I liue by the faith of the sonne of God which is all one as if he should haue said As yet in déede sinne sticketh in my fleshe and in it I cary death about but yet notwithstanding I haue life not through mine owne merite but by the faith of the sonne of God In the .iij. chap. he thus wryteth I would know this of you receiued ye the spirite by the works of the law or by the hearing of faith And straight way he addeth he which ministreth vnto you the spirit in you worketh miracles doth he the same by the works of the law or by the hearing of faith By these words we sée that it is faith and not works wherby we take holde of the gifts of God and he addeth ye know that they which are of faith the same are the children of Abraham and that vndoubtedly for no other cause but because in beleuing they imitate him Wherfore sayth he the scripture foreseeing that God would iustifie the Gentiles by faith shewed before hande glad tidings vnto Abraham saying in thee shall all nations be blessed This blessyng spred not abrode vnto them bicause they had their beginning of the flesh of Abraham but bicause they followed the steppes of his faith Otherwise of Abraham as touching the fleshe came not as farre as we can read any other nations then the Ismaelites Edomites and Israelites Then foloweth the conclusion Therefore they which are of faith shal be blessed with faithfull Abraham But to be blessed in the Hebrew phrase is nothing else then to receiue the gifts of God amōgst which iustification is the principallest Wherefore it followeth That vnto the Gentiles through Christ might come the promise made vnto Abraham that we might receyue the promise of the holy Ghost through faith We sée therefore that the promise of the holy ghost is not taken hold of by workes as many faine it is which thing euen reason sufficiently declareth For seing the Lord as it shall a litle afterward be declared had by promise geuen this blessing vnto Abraham we must se what is referred vnto the promise as a correlatiue Which as we haue sayd cā be nothing ells but fayth for fayth setteth forth vnto it selfe the promises of God as an obiect Paul furthermore addeth that the scripture concludeth all thinges vnder sinne that the promise by the fayth of Iesus Christ should be geuen to them that beleue Thys is the cause why y◠holy scriptures so diligently shew vnto men how they be guilty of sinnes namely that they should be the more stirred vp to embrase y◠promises of God at the least way by fayth when as they haue not good workes by which they may take hold of them And this vnderstand we by that which is afterward written The law is our schoolemaister vnto Christ that we should be iustified by fayth These wordes signifie nothing els but that y◠law therfore sheweth sinnes setteth forth vnto mē their infirmity and stirreth vp theyr lustes wherby sinnes are more and more encreased that they being thus admonished should returne vnto Christ and might from him thorough fayth receaue righteousnes Which thing they vndoubtedly did of whome it is sayd Ye are all the children of God by the fayth of Iesus Christ For what is it to be the sons of God but to haue now obteyned adoption which we obteine only by regeneration or iustification And in the 4. chapiter Brethern sayth he we are after Isaake children of the promise But to be children of the promise is nothing ells but to beleue those thinges which God promiseth wherby we are made his children according as he hath promised we should be For so was Isaake borne vnto Abraham not by the strength of nature but by the benefit of the promise of God In the 5. chapter he writeth We in the spirite looke for the hope of righteousnes by fayth In this place are two thinges touched the sprite of God whereby we are new facioned and renewed vnto saluation and fayth wherby we apprehēd righteousnes Wherfore in this matter of our iustificatiō although there be in our minds many ther workes of the holy ghost yet none of them except fayth helpe to iustification Therfore the Apostle concludeth Circumcision is
nothing and vncircumcision is nothing but onely fayth which worketh thorough loue Of this only dependeth iustification of this faith I say not being dead but liuing and of force And for that cause Paul added which worketh by loue Which yet ought not so to be vnderstand as though fayth should depend of loue or hath of it as they vse to speake his forme but for that when it bursteth forth into act and will shew forth it selfe it must of necessity doo it by loue So the knowledge of a man dependeth not hereof for that he teacheth other men but therin is it most of all declared But if any perfection of these actions of louing and teaching redound vnto fayth and knowledge that commeth of an other cause and not for that that they depend of it or therof haue theyr forme as many Sophisters dreame In the Epistle to the Ephesians the 2. chapter it is thus written By Grace ye are made safe thorough fayth and that not of your selues for it is the gift of God And moreouer in the third Chapiter That according to the riches of his glory he would graunt you that ye may be strengthned with might in the inward man by the spirit that Christ may dwell in your harte by fayth He y◠hath Christ in him the same hath without all doubt righteousnes For of him Paul thus writeth vnto the Corrinthians in the first Epistle and second chapiter Who is made vnto vs wisedome ▪ righteousnes holines redemptiō Here therfore is shewed by what meanes Christ dwelleth in our harts namely by fayth Agayne Paul in the third chapiter to the Phillippians That I might be found saith he in him not hauing mine own righteousnes which is of the law but that which is of the fayth of Iesus Christ Here that righteousnes which is of workes and of the law he calleth his but that which is of fayth and which he most of all desireth he calleth the righteousnes of Iesus Christ Vnto the Hebrues also it is written in the 11. chapter The saynts by fayth haue ouercome kingdomes haue wrought righteousnes and haue obteyned the promises These wordes declare how much is to be attributed vnto fayth for by it the saints are sayd not only to haue possessed outward kingdomes but also to haue excercised the workes of righteousnes namely to haue liued holily and without blame and to haue obteyned the promises of God And Peter in his first epistle and first chapiter In the power of God sayth he are ye kept vnto saluation by fayth In these wordes are signified two principal grounds of our saluation The one is the might and power of God which is wholy necessary for vs to attayne saluation The other is fayth wherby as by an instrument is saluation applied vnto vs. Iohn in his first epistle and 5. chapiter Euery one sayth he which beleueth that Iesus is Christ is borne of God But to be borne of God is nothing els then to be iustified or to be borne agayne in Christ It followeth in the same chapiter This is the victory which ouercommeth the world our fayth By which testimony is declared that the tiranny of the Deuill of sinne of death of hell is by no other thing driuē away from vs but by faith only And toward the end of the selfe same chapiter it is sayd And these things haue I writen vnto you which beleue in the name of the sonne of God that ye might know that ye haue eternall life and that ye should beleue in the name of the sonne of God Now let vs gather also out of y◠Euangelists as much as shall serue for this presēt questiō Mathew in his 8. chap. sayth That Christ excedingly wondred at the faith of y◠Centurian and confessed that he had not found such fayth in Israell And turning vnto him sayd Euen as thou hast beleued so be it vnto thee Here some replye that this history and such other like entreat not of iustificatiō but only of the outward benefits of the body geuen by God But these men ought to consider that sinnes which are in vs are the causes of the griefes and afflictions of the body For only Christ except who vtterly died an innocent all other for as much as they are obnoxious vnto sinne doe suffer no aduersitie without iust desert and although God in inflicting of calamities vpon vs hath not alwayes a regarde hereunto for oftētimes he sendeth aduersities to shewe forth his glory and to the triall of all those that are his yet none whilest he is so vexed can complaine that he is vniustly dealt with for there is none so holy but that he hath in himselfe sinnes which are worthy of suche like or else of greater punishmentes And where the cause is not taken away neither the effect is nor can be taken away Wherfore Christ forasmuch as he deliuered men from diseases of the bodies manifestly declared y◠it was he which should iustify thē from sinnes And that this is true the self same Euangelist teacheth in the. 9. chapter For when he that was sicke of the Palsey was brought vnto Christ to be healed he saith y◠Christ answered Arise my sonne thy sinnes are forgeuen thee At which saying when as the Scribes and Phariseis were offended to the ende they should vnderstand that the cause of euils being taken away euen the euils themselues also are taken away he commaunded him that was sicke of the Palsey to arise and to take vp his bed and to walke Wherfore it manifestly appeareth that Christ by the healings of the body declared that he was he which should forgeue sinnes and euen as those healings were receiued by faith euen so also by the same faith are men iustified and receiue the forgeuenesse of sinnes And in the selfe same .ix. Chapter is declared that Christe answered vnto two blinde men which were very importunate and most earnestly desired to be healed Doe ye beleue that I can doe this for you And when they had made answer that they beleued he sayd Euen as you haue beleued so be it vnto you And when our Sauior was going to the house of the ruler of the sinagoge to raise vp his daughter from death there followed him a woman which had an issue of bloud which woman was endued with so great a faith that she thought thus with her selfe that if she might but touche the hemme of his garment she should straight way be made whole Wherefore Christ answered her be of good confidēce daughter thy faith hath made thee whole But why Christ adioyneth confidence vnto faith we haue before declared in the beginning of this question whē we declared the nature of faith For we taught that that assent wherwith we take holde of the promises of God is so strong so vehement that the rest of the motions of the minde which are agreable vnto it doe of necessitie follow In Luke also is set forth the history of that sinnefull
thinketh is much more plainly confirmed by Iohn For he saith that many rulers of the priestes beleued in Christ whiche yet durst not openly professe hym But they which abhorre from the confession of the name of Christ ar farre from saluation For Christ himselfe sayth he that is ashamed of me before men of hym will I be ashamed before my father These arguments although at the first sight they séeme to haue some shew yet if a man more narrowly examine them he shall sée that The iudgement of Epictetus touching hys own bokes A similitude that very wel agréeth with them whiche Epictetus pronounceth of his bookes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yâ— is these are but sights or ghosts of the dreames of hell Wherefore we must diligently ponder these reasons and not iudge of them by the first sight And euen as in coynes of mony we vse not so much to haue a regard vnto the inscriptions or Images as to the goodnes and waight of the matter so also in arguments ought we to weigh and regard not so much the shew and coulour of them as the thing it selfe and the strength of them We first deny that fayth can be seperated from iustification And whereas Pigghius sayth that that is not repugnaunt vnto the nature and definition of fayth we in no wise admit it For agaynst that sentence are all the holy scriptures and the true sense of the definition of fayth and also the fathers For as touching the scriptures Iohn saith he that beleueth that Iesus is Christ the sonne of God is borne of God And he which is borne of God sinneth not For so long as faith beareth sway in our hart we commit not those sinnes which destroy the conscience and alienate vs from God How theÌ„ sayth Pigghius that it is not agaynst the nature of fayth to be seperated from iustification and from good workes especially seing Iohn sayth he which sinneth knoweth not God This thing also saw the fathers For Ciprian de Simplicitate Prelatorum where he complayneth of the infelicity of his tyme for that charity feare good workes and such like things were waxen very cold thus writeth No man thinketh vpon the feare of things to come no man considereth the day of the Lord and the wrath of God and that vpon the vnbeleuers shall come punishments and that euerlasting tormeÌ„ts are appointed for the vnfaythfull Of which things our conscience would be aferd if it beleued because it beleueth not therfore is it vtterly without feare but if it beleued then also would it beware and if it did beware then also shoulde it eschape These words declare that with true fayth is ioyned the feare of God and the eschewing of eternal punishments and auoyding of sinnes Now let Piggbius go say that true faith can be seperated from holy motions of the mind and from good workes This self same thing together doth Ierome with Ciprian affirme agaynst the Luciferians And if sayth he I beleued truely I would clense that hart wherewith God is sene I would with my hands knock my brest I would with teares water my chekes I would in my body haue a horror I would in mouth waxe pale I would lye at the feete of my Lord and would washe them wyth weeping and wipe them with my heares I would vndoubtedly cleue fast vnto the stocke of the crosse neither would I let go my hold thereof before I had obtayned mercy Hereby also it is manifest that with true faith The definition of faith declareth that it can not be separated from iustificatioÌ„ A similitude are ioyned good workes and repentaunce But as touching the definition and nature of fayth it may easely be proued that it can not be seperated from iustification and from good workes that is from his effects For fayth is no common but a firme and vehement assent and that proceding from the holy ghost And if in case a poore miser being condemned to â—y should receaue a promise only at the hand of a maÌ„ that he should be deliuered and should geue credit vnto those words straight way his mynde would wholy be chaunged to mirth and would begin to loue him that promised hym such things and would pleasure him in what thing so euer lay in his power How much more is to be attributed vnto the true faith which is geuen vnto the word of God and is inspired by the spirit of God Wherfore if that human fayth do draw with it wonderfull motions of the mynd how can we say that the true and Christian fayth is naked without good works and destitute alone Wherefore we now playnly sée both by the holy scriptures and by the Fathers and by the definition and nature of fayth that it can not be seperated from righteousnes and from holy workes Now let vs come vnto Paul He sayth If I haue all fayth c. But how knoweth Pighius that Paul there speaketh of that generall fayth which cleaueth vnto the promises of God and iustifieth and not rather of a perticular fath wherby are wrought miracles and which is a fre or gracious gift of the holy ghost This faith is not applied vnto all thinges which are found in the holy scriptures but only is a certayne vehement confidence wherby we certaynly beleue that God will doo this miracle or that miracle Of this sayth Chrisostome interpreteth Paul in thys The fayth of doctrine the faith of miracles â–ª place And to the end of this distinction either part should haue a distinct name the one calleth the fayth of doctrine the other the fayth of signes And vnto this latter fayth Chrisostome applieth those wordes If ye haue of fayth as a grayne of mustard seede and shall say vnto this mountayne Get thee hence and hurle thy selfe into the sea it shal be done Neyther vndoubtedly can it be denied but that there is such a kind of fayth For Paul in the 12. chapter of the first epistle vnto the Corrinthians wheÌ„ he reherseth vp the frée gifts which the holy ghost distributeth vnto euery man as it pleaseth him thus writeth Vnto one is by the spirite geuen the word of wisedome and to an other the word of knowledge by the same spirite and vnto an other is geueÌ„ faith by the same spirit and vnto an other the gifts of healing by the same spirit Here we sée that amongst the frée gifts of the holy ghost is reckoned fayth and that in the third place bicause Paul spake not there of the generall fayth wherby we are iustified And if we diligently peyse thinges we shall sée that Paul kepeth the selfe same order in the 13. chapter of the first to the Corrinthians For as here in the first place he putteth the woord of wisedome so there he putteth prophesieng and as here in the second place he putteth knowledge so there also in the selfe same place he putteth knowledge and as here so also there he putteth faith in the third
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
gone about to haue proued what their strength could haue done their endeuor for that they were not as yet iustified should haue bene in vaine and sinne As if a master should bid his seruaunt which is lame to walke and he shold excuse himselfe and say that he were lame and could not goe without great deformitie it is not to be thought that therefore he is excused We are not of that minde that we thinke that all sinnes are alike Yea rather we teach that they which omit or neglect those outward workes which they might performe and put not to endeuor and study to do wel do much more greuously sinne then they which according to their strengthes obserue some certaine outward discipline And as Augustine sayth Cato and Scipio shal be much more tollerablier dellt with then Catiline or Caligula But I would haue y◠Pighius whome our opiniō so much misliketh to declare himselfe when he thinketh that the holy ghost is geuen vnto men He will aunswere when as now these preparations haue gone before when a man hath beleued feared hoped repented and sincerely loued What more could Pelagius haue sayde As though to beleue to loue and such other like shoulde spring of humane strengthes He alleadgeth this also and thinketh it to make for his purpose Come vnto me all ye which labour and are laden and I wil refresh you For he thinketh that labours burthens contrition confession and as they say satisfaction fastings teares such other like make to the obteynment of iustification But this place is to be vnderstand farre otherwise For Christ calleth them laboring and loden which were oppressed with the law and felt theyr owne infirmity and the burthen of sinnes and which had now long time laboured vnder humane tradicions These men being now weried and in a maner without all hope the Lord calleth vnto him For they are more apt vnto the kingdome of heauen thē are other blessed secure men which by theyr own works good dedes thought thē selues very iuste God sayth Pighius requireth workes preparatory and them he promiseth not to fayle them of his grace This was vtterly the opinion of the Pelagians against which the holy scriptures are vtterly repugnant For they teach that it is God which geueth both to will and to performe according to his good will that it is God which beginneth in vs the good worke and accomplisheth it euen vnto this day that it is God frō whome only we haue sufficiency when as otherwise we are not able to thinke any thing of our selues as of our selues Wherfore it is manifest that Pighius confoundeth the lawes of God disturbeth those things which ar wel setforth in y◠holy scriptures Farther when as we say that vnto iustification is not sufficient an historicall fayth he fayneth him selfe to meruayle what maner of historicall fayth we vnderstand For if sayth he they call all those thinges which are written in the holy scriptures an history wil they bring vnto vs an other faith wherby we may beleue those things which are not in the scriptures But we reiect not an historicall fayth as though we would faine some new obiects of fayth besides those which are The difference betwene a◠historicall faith and a straunge faith setforth in y◠holy scriptures or are out of thē firmely cōcluded But we require not a vulgar or cold assent such as they haue which are accustomed to allow those thinges which they read in y◠holy scriptures being thereto led by humane persuasiō some probable credulity as at this day y◠Iewes Turkes confesse beleue many things which we doo but an assured firme strong assent such which commeth frō the afflation of the holy ghost which changeth maketh new the hart and the mind and draweth with it good motions and holy workes In this maner we say that that fayth which is of efficacy differeth very much from an historicall assent And that we are by that fayth which we haue now described iustified we haue thrée maner of testimonies The first is of the holy ghost Which beareth witnes vnto our spirite that we are the children of God The second is of the scriptures The third is of workes But contrariwise they which hold and crie that a man is iustified by workes haue no sufficient testimony For the holy ghost testifieth it not the holy scriptures deny it only works are brought forth and those without piety and fayth such as were in times past the workes of the old Ethnikes and at this day the woorkes of many which beleue not in Christ and are strangers from God But it is woorthy to be laughed at that he hath cited also a place out of the 66. chapiter of Esay by which and if there were no more places then it only his cause is most of all ouerthrowen Vnto whome sayth God shall I looke but vnto the poore man vnto ▪ the contrite of harte and vnto him that trembleth at my woordes By these wordes Pighius thinketh are signified those workes wherby God is drawen to iustifie vs. But the matter is farre otherwise For the scope of the Prophet was to detest the suspition of the Iewes For they neglecting the inward piety of the mind trusted only to outward ceremonies Wherfore this thing God by y◠voyce of the Prophet condemned and declared how odious it was vnto him Heauen sayth he is my seate and the earth is the footestoole of my feete As if he should haue sayd I nothing passe vpon this your temple which ye so much boast of For heauen is my seate such a seat as you can not frame nor make and the earth adorned with all kind variety of plants liuing creatures herbes flowers is the footestoole of my féete Where thē shall be that house which ye wil build for me And where shall be my resting place And straight way to declare y◠it was not the tēple built with handes All these thinges sayth he hath mine hand made and all these thinges are made sayth the Lord. By which wordes we learne that God delighteth not in these thinges and in outward ornamentes and sumptuous buildinges for theyr own sakes but chiefly requireth fayth and inward piety of the minds that he may dwel in them And who they be that beleue and are in very déede godly is declared by theyr certayne and proper notes Whosoeuer is poore and séeeth him selfe to want righteousnes and whosoeuer is contrite of hart that is to say afflicted in this world whosoeuer is of a moderate and deiected spirite and not of an arrogant and proud spirite whosoeuer with great reuerence and feare receaueth the wordes of God he most iustly may be nombred amongst them These are fure tokens and as it were the proper coulours of faith and true piety Afterward the Prophet declareth how much God estemeth the workes of men that beleue not and are not as yet regenerate though these workes be neuer
chapiter of Genesis where is described that excellent worke of Abraham that he refused not to slay his only sonne and to offer him vnto God And therefore God said vnto him from heauen Because thou hast done this thing I haue sworne by my selfe that in blessing I will blesse thee and in multiplying I will multiply thy seede that it shal be as the starres of heauen and as the sand of the sea it shall possesse the gates of his enemies and in thee shall all nations be blessed Behold here sayth he are promises geuen for workes sake and thereunto is added a most faithful oth but there is no mencion at al made of faith Wherefore saith he God hath more regard vnto workes then vnto fayth This speaketh he with a stout stomake but according to y◠Prouerbe The mountaynes would be brought to bed and out cōmeth a poore sely mouse Wherfore if a mā would demaund what I thinke as touching this thing I would answer that it is a notable and most excellēt history out of which yet can not be gathered that which this man exclaimeth First here is no mencion made of iustification What serueth it then to that matter whereof we now entreate So often as any thing is called in controuersy we must runne to such certayne and assured places in which is entreated of the selfe same thing and not vnto those places in which it may be answered that they entreat of an other matter Of this nature is that place whiche Paul citeth as touching this thing Abraham beleued in God and it was imputed vnto him vnto righteousnes But as touching this history I willingly graunt that Abraham by that worke obteyned a certayne more ample benefite then he before had by fayth not indede either in substance or number or quantity of the promises but in a sound and firme certaynty For although he doubted not but that whatsoeuer thinges he beleued God would faithfully render vnto him yet afterward when he had done those excellent dedes he was more fully perswaded of the verity of his fayth and constancy of the promise and strength of the righteousnes imputed vnto him I deny not but that by that excellent worke Abraham obtayned these thinges What is there here that Pighius should boast of What new thing is here promised What couenant not heard of before or new oth is here set forth Nothing is here rehersed which was not before made mencion of For the couenant which is here made was before ordayned partly when Circumcision was apointed and partly in that sacrifice wherin was commaunded that y◠beasts shoulde be deuided partly on the right hand and partly on the left as though they which should swere and make the couenaunt should passe thorough the middest For that maner was also vsed amongst the men of Athenes as Demostenes declareth in his oration agaynst Aristocrates Farther we can not deny but that Abraham A maner amongst thē of Athens ▪ was iustified before For euen before it was sayd Abraham beleued God and it was imputed vnto him vnto righteousnes And seing the matter is so although afterward were added some promise yet will that make nothing agaynst vs. For we deny not but that those workes which follow iustification are both good and also do please God and are recompensed of him although fréely yet with great ample giftes Now resteth only to declare an other way how to vnderstand this clause Because thou hast done these things c. And this pertayneth vnto the certaynty whereof we before made mencion which as we haue sayd is from the effectes and as they vse to speake a posteriori that is from the latter And that thou shouldest not thinke that this is of myne owne inuention go read Augustine in his questions vpō Genesis For he diligētly peiseth these words Now I know that thou fearest God was God saith he ignorant of this before Had he any néede of this triall when as he is the searcher of the raynes and of the heart Nothing les saith he For here this word I know is nothing else but I haue made thée to know or I haue made plaine and manifest Wherefore here is not rendred a reason of the promises by the cause but after the selfe same maner vndoubtedly by which it was said of the sinfull woman Many sinnes are forgiuen hir bicause she hathe loued much Of which place we haue so largely before entreated that now there is no néede at all of any repeticion Pighius hath framed an other obiection out of the. 18. chapiter of Ezechiel If the wicked man saith the Prophete vnder the person of God shall repent him of all his iniquities and shall doe all my commaundements I wil no more remember all his iniquities Here saith Pighius we sée that iustification which is the forgiuenesse of sinnes is not promised vnto faith but vnto perfect repentaunce and vnto the obseruation of the law of God And here his bristles so arise as though we must nedes now giue place But this argument if it be more narowly considered is bothe vayne and trifling For we easely graunt that if a man perfectly repent him of all his iniquities and doe all the commaundements of God he shall haue iustification by workes None of vs euer denied this But here is the payne this is the trauayle to finde such a one as being not yet iustified hath performed this And where I pray thée Pigghius is that thine interpretation wherein thou before saydst that God requireth not that we should performe all the commaundements but that he of his mercy remitteth many thinges For here thou hast brought a most manifest testimony agaynst thy selfe But to returne to the matter Forasmuch as mā neither performeth nor also cā performe those things which are set forth both of the Prophet of the law what resteth there then but that he should come humbly vnto Christ and hauing through fayth fréely receaued iustification of him should by grace and the spirite now giuen vnto him do perfect repentaunce so muche as this life will suffer and beginne by an obedience to obey the law of God Entreting of this argument there came to my remembrance the olde Philosopher Antisthenes For when a certaine glorious yong man which was one of his scholers boasted that he had a ship laden with excellent marchaundises and when it were arriued he would giue vnto him an excellent gifte and this song was euermore in his mouth so that he was irksome to the hearer Antisthenes brought him forth into the market place and in a certaine shop bought a few elles of cloth and hauing them in his hand when Antisthenes not hauing paid the money began to go his way the Marchaunt called him backe againe Hoo good fellow saith he before thou depart pay me my money Then Antisthenes shewing him the yonge man This man said he shal pay thée so soone as his ship is arriued So will I answers vnto
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 〈◊〉
haue not the giftes and facultyes which are méete conuenient for such an administration when as yet in yâ— meane tyme either they fly the daungers and troubles which they should incurre for the Church sake or els they prouide for their owne commodities delightes ease So did in tymes past many monkes which as their common saying was forsaking the world refused those functions wherby they mought haue holpen the Church And this is nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to be too careful or mindefull of the successe But we can not say they we haue not that strength and power and the times are troublesome I graunt that this is the property of a good honest mind thus to testifie of himself Howbeit they which thus excuse themselues when the necessitie of the Church vrgeth and the calling suffreth not any counterfait excuse it can not be chosen but that they are to be couÌ„ted to be wiser theÌ„ they ought to be And when Paul addeth As God hath deuided to euery man the measure of faith he both comforteth those if there were any suche which were grieued for that lesse was geuen vnto them then to others and he putteth downe theyr arrogancie which by reason of more ample gifts were ouer muche insolently puffed vp For the first sort for as much as they knew that God is the distributer orderer ought willingly to be content with his order appoyntment vnlesse they will be ouer wise and prescribe vnto God himselfe And the proude and arrogant ought to remember that those giftes which caused them so much to glory of themselues came not vnto them of themselues but of God Which thing Paul also in an other place to the CorinthiaÌ„s teacheth What hast thou saith he that thou hast not receaued And if thou hast receaued it why boastest thou as though thou haddest not receaued it For as we haue many members in one bodye and all membres haue not one office so we being many are one body in Christe and euery one one an others members seing that we haue giftes that are diuers according to the grace that is geuen to vs whether prophesy according to the proportion of faith or whether ministery in the ministery He that teacheth in doctrine he that exhorteth in exhortation he that distributeth let him do it with simplicitye he that ruleth with diligence he that sheweth mercye with chearefulnes For as we haue many members in one body c. The next commaundement he proueth by a similitude namely that forasmuch as there are sondry gifts in the Church euery man ought to be content with this owne and not to inuade an other mans For so sayth he commeth it to passe in the body in which are sundrye partes and many members endewed with diuers faculties and powers And for asmuch as they execute their offices appointed vnto them so also in the Churche which is the body of Christ it is méete that euery member do in like sort behaue himselfe This similitude the Apostle very much vseth For he vseth it not onely in this place but also to the Corinthians and to the Ephesians and that more theÌ„ once Neither doubtles is it to be wondred at For how great the efficacy of this similitude is we may perceaue by that history which Titus Liuius wrote of Menenius Agrippa For when the people had fallen away from the Fathers he called them home agayn by this parable And in this comparison these things are chiefly to be considered First that in the Church are not graunted vnto all men the selfe same giftes as in the bodye are not geuen vnto all the members the selfe same strengths Secondly that we ought not to thrust our selues into an other mans office For no member of the body taketh vpon him the office of an other member Last of all what soeuer the members of the body doo they do it to the common vtilitie of all the parts of the body If all these thinges where obserued in the church it should without all doubt be in safety and men should in vayne complayne that the dissolution of the church hereof commeth for that the authoritye or rather the tiranny of the Pope is banished away as though by it only men can be kept in doing of theyr dewty But wheras Paul calleth the Church a body that disagréeth not from the common speach of meÌ„ For we vse to call the congregations and assemblis Congregations and assemblies of men are called bodies of many by the name of Bodies Thereof coÌ„meth that title in the digests de Corporibus collegiis mutilibus â–ª that is of bodies and vnprofitable colledges And Paul vnto the Corinthians calleth the congregation of the godly one loafe and one body We haue gifts sayth he that are diuers according to grace According to the grace sayth he geuen namely of God who before he sayd destributeth vnto euery man the measure of fayth By this phrase of speach we may most aptly conclude that the holy ghost is God For Paul to the Corinthians expressedly plainly wryteth that the holy Ghost deuideth those giftes vnto euery man as pleaseth him Wherfore séeing that now this distribution is ascribed vnto God it thereof most euidently followeth that the holy ghost is God These gifts in this sort disfering The holy ghost is God are degrées and limites within which it is necessary that euery man containe himself that he be not more wise then he ought to be But this doubtles is a very hard matter For it is a hard thing to put of the olde man being now in all partes so corrupted For the olde man is it which causeth euery man ambitiously to desire to excell others both in degrée honor and dignitie These giftes whereof The giftes which are herâ— spoken of â—re â—â—t the giftes of miracles here is entreated pertaine not to miracles as the gifts of tongues and those that are mencioned in other places but vnto ministeries and functions which ought at this day also to be kept in the Church VVhether prophesie according to the proportion of faith Prophesie is here taken of many for that faculty or gift whereby many in the Churche did by the spirite of God foretell things to come Neither doubtles can it be denyed but that in those first times such giftes florished in the Church For Agabus foretolde what euill should happen vnto Paul if he should goe to Ierusalem And the daughters of Phillip are said to haue bene Prophetisses Vnto Peter also was foreshewed the comming of the messengers which Cornelius the Centurion sent vnto him And the spirite of God commaunded that Paul and Barnabas should be put aparte for him And in the booke of the Apoc â–ª those things which should come to passe were shewed vnto Iohn Wherfore at that time suche giftes appeared openly in many â–ª Of what kind of prophâ—sâ— mencion â—â— here made Howbeit in this place I wil not follow that
signification For Paul here meaâ—â—th not that power wherby were wrought miracles but only describeth those offices which are at all times necessary in the Church Wherfore that Prophesie yâ— was spoken of in the first Epistle to the Corinthians the. 14. chapiter when Paul sayd he which prophesieth speaketh edification exhortation and consolation And againe ye may all one by one prophesie that all may learne and all receiue consolation the same prophesie I say I thinke is meÌ„t in this place And this is to be noted yâ— the Apostle did at the beginning set forth two offices generally which are afterward deuided into their partes as we shall sée And there are two for that man consisteth of body and soule And God for that his will is that the whole man should be saued hath instituted ministeries in the church both which pertaine to the soule and which pertayne to the body Prophesy comprehendeth the giftes which pertayne to doctrine and to exhortation And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is ministery containeth those thinges which conduce to relieue the body either from pouerty or from diseases and which restrayne it from wicked and vncomely actions Touching the first he sayth Whether prophesie according to the proportion of fayth In this place many thinke that by faith are to be vnderstanded the chief groundes and principall sentences of religion as those which are comprehended in the symboles And so the sense is that they which teach or exhort or comfort the people of God ought chiefly to beware of this that they speake nothing that is repugnaunt to the whole summe and principall groundes of the Catholike faith which things they which haue the charge of suche functions ought alwayes to haue before their eyes least peraduenture they decline from them Others by faith vnderstaÌ„d the roote of such giftes And Origen thinketh that this particle is to be repeated in all those things which are afterwarde mentioned namely that the ministery and doctrine ought to be exercised according to the measure and portion of that faith as though all those parts of this generall thing which séeme to haue in them the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shold by this particle be made complete But I thinke that this place is more simply to be vnderstanded so that faith here signifieth that knowledge whereof God maketh them partakers whome he placeth in suche functions that he which teacheth which exhorteth or which comforteth set forthe nothing vnto the people but that which God hath put into his head namely by his inspiration and reuelation that they presume not to speake those things which either they vnderstande not or which are of their owne inuention If our elders had obserued this rule we should not now haue had in the Church so many new inuentions of men nor so many abuses nor so many superstitions For when euery man toke vpoÌ„ to speake and to teach the people what so euer came in his head then began these mischiefs to encrease without measure Farther this we ought to knowe that Origen and Chrysostome of this that the Apostle saith according to the proportion of faith tooke occasion to thinke that it lieth in euery mannes power to obtaine these giftes at his owne pleasure For God say they poureth in those things according to the vessell of faith offered of vs. As though it were not before sayde that God deuideth vnto euery man the measure of faith But say they GOD deuideth it according as we our selues will Not so vndoubtedly For Paule to the Corrinthians of these frée giftes thus writeth All these thinges worketh one and the selfe same spirit deuiding to all men as he will But thou wilt say He woorketh Free giftes are not distributed of God according to the will oâ— the receauers indede as he will but he would frame his will to our disposition and therefore he geueth not but so much as we wil. He which thus speaketh considereth not the history of the primitiue Church For it is manifest that there were many amongest the Corinthians which would indede haue spoken with tounges as they saw others speake but yet they could not attayne vnto it At this day also there are many which would faine haue the gift of teaching aptly and of exhorting with fruit yet are they not therfore endewed with the gift And there are iust causes why God wil not somtimes geue those giftes For paraduenture they should turne to yâ— destruction of the receauers either for that they would become insolent or ells for that otherwise they would abuse the gift of God The scripture manifestly admonisheth vs that we are ignorant what we should pray as we ought And therefore God reiecteth not the prayers of his although oftentimes he geue not those things which they aske perticularly of hym Farther Paul vnto the Ephesians playnly Those gifts depend not of â—ur preparatioÌ„ but oâ— the will of God admonisheth that God hath put in the Church some to be Apostles some Prophets and some Euangelistes And if it be God which ordereth the disposing of these giftes theÌ„ depend they not of our preparation but of his will But some man will say if thys lie not in our choyse what neded Paul to say to the CorinthiaÌ„s Labour to attaine to the better giftes but chiefly to prophesie I answere that the Apostle there reproueth the preposterous iudgement of the Corrinthians For they most estemed the gift of toungs when as rather prophesie was much better And if any maÌ„ had ech faculty namely of speaking with tounges and of prophesieng which thing happened to many for Paul himselfe both spake with tonges and prophesied yet he admonisheth to labour rather to execute the gift of prophesie then of tonges And if a maÌ„ wil desire of God any of this kind of gifts Paul sheweth what gift most conduceth to the edifieng of the Church And yet doth he not therefore affirme that it lieth in the hand of euery man to haue what he will For he sheweth only what is rather to be desired Origen findeth fault with the Lattin translation which thus redeth â—uxta rationem fideâ— that is according to the reasoÌ„ or consideration of faith For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is proportion he thinketh signifieth a competeÌ„t measure But whether those be the woordes of Origen or rather added to by the interpreter I somewhat doubt For in my iudgement it seemeth not verye likely that Origen in his interpretations would seke for any helpe of the Lattin bookes And besides that I sée not howe iustly our translation in this thinge shoulde be reproued For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may very aptly be turned ratio Now resteth to declare why I sayd that prophesie is here set forth as a general office which afterward is deuided into doctrine into exhortation This I proue by the woordes of the Apostle which I before cited out of the 14. chapiter to the Corinthians He which prophesieth speaketh edification
be ignoraÌ„t of that the subtle Iewes to auoyd these testimonies commonly say that the Hebrewes are in the holy scriptures oftentimes called Gentiles And they cite that place out of the 1. chapiter of Esay Wo to that sinfull nation a people of iniquity in which place in the Hebreu is red Hoi goichata But this maketh nothing to their purpose For in Deut it is red ye Gentiles stirre vp his people to reioysing In which woordes we manifestly se that the Gentiles are distinguished from the people of God which are sayd should be adopted of him For they shall not only celebrate songes of thankes geuing for the victory obteyned by Christ but also shal prouoke the Hebrewes to doo the same which thing we se is at this day most perfectly accomplished For at this day the Christians cease not to call backe to saluation the obstinate and stiffe necked Iewes Neither can they deny but that that which followeth pertayneth to all nations vniuersally Prayse God all ye Gentiles and prayse him all people This is taken out of the 116. Psame For here the holy ghost vnder these wordes of vniuersality comprehendeth not only the Iewes but also the Gentiles There shal be a roote of Iesse and he shall rise to raigne ouer the Gentiles in him shall the Gentiles trust This is written in the 11. chapiter of Esay and amongest other testimonies concerning the Messias this without doubt is most notable Vndoubtedly the stocke of Dauid both in the captiuities and especially when the Iewes were oppressed of the Romanes semed so barreÌ„ and in a maner dead that there could of it be hoped for no more fruite And therefore the Prophet comforteth this dispayre with this prophesie Out of this stocke sayth he shall bud forth a twigge which shall be a signe to all the Gentiles whereunto they may by heapes flye and in whome they may put all theyr hope Paul here semeth somewhat to decline from the Hebrew veritie For that which he hath turned shall rise following the Seuenty which haue in theyr translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Hebrew He standeth But Paul semeth to haue added an explication This rod shall stand when yet the plant semed before to haue bene vtterly destroyed and the stocke was iudged of al men barren and vnfruitefull Wherefore Paul rightly sayd he shall arise namely afterward to stand more firmly And that which the Hebrews say Leâ—ias that is for a signe Paul hath with the 70. turned to raigne ouer the Gentiles For that signe shal be to this end erected to be as a septer wherwith the nations of the world should be gouerned Finally Paul with the 70. sayth In him shall the GeÌ„tiles hope When as in the Hebrew it is Alau Goum iedarâ—cho that is the Gentiles shall seke after it But this difference is not great for no man will seke after yâ— thing which he is in dispayre to find Howbeit as touching this place hereby we vnderstand that the Gentiles should come vnto Christe For here is foretold that he should Hope springeth out oâ— faith as out of his fountaine raigne ouer them namely by hys spirite and woorde And the nations shall hope in him Which is not possible to be doone wythout fayth for out of it as out of a fountayne springeth hope The God of hope fill you with al ioy and peace in beleuing that ye may abound in hope thorough the power of the holy ghost And I my selfe also am perswaded of you bretherne that ye are also full of goodnes and filled with all knowledge and are able to admonish one an other Neuertheles brethern I haue somewhat boldly after a sorte written vnto you as one that admonisheth you thorough the grace that is geuen me of God That I should be the minister of Iesus Christ amongst the Gentiles coÌ„scecrating the Gospell of God that the offring vp of the Gentiles might be acceptable being sanctified by the holy ghost The God of hope fill you with all ioy and peace in beleuing that ye may abound in hope thorough the power of the holy ghost When Paul had set forth his reason wherby he exhorted both the Iewes the Gentiles to cease of froÌ„ theyr inward dissensions for yâ— God through Christ had no les receiued yâ— one theÌ„ he had the other neither had regard other to theyr kinred or merites as he which had vtterly made theÌ„ equall as touching one and the selfe same fauor and the selfe same benefites afterward he turneth him to prayers and desireth God that by the power of the holy ghost he would adorne them with most excellent giftes and celestiall Vnto exhortacions are for iust consideration added prayers vertues Neither thinke I that any man is ignorant of how great â—fficacy and how liuely an exhortacion is when praiers are adioyned vnto it For those things which we exhorte men vnto are by no small argument confirmed and proued to be iust and honest when we are not in doubt to aske them of the most high most louing God By this meanes also we declare how much we esteme and how earnestly we desire that which we pray for when as we are not aferd for it to weary eueÌ„ God himselfe with our prayers we thereby also admonish those with whome we haue to doo from whence are to be hoped for streÌ„gths to performe those things which we exhorte vnto not of the flesh nor of the power of man nor of the world but of the helpe and ayde of God only For forasmuch as we are now wounded and in a maner thrust through by original sinne there is now left no whole part by which we can eyther go aboute or thinke any thing that is sound And hereof came this healthfull custome receaued in the Church that with the recitall of the holy scriptures in which men are taught the commaundements of God should be An argument against the PelagiaÌ„s ioyned supplications and prayers By which act we are taught although with silence yet not obscurely that it lieth not in our power but in the mercy of God to execute his commaundements and will And therefore Augustine many times vsed this kind of argument agaynst the Pelagians For they falsly affirmed that mans will was frée as touching those thinges which are acceptable to God and profitable to saluation For this holy Father thought it a thing vayne and superfluous that we should with dayly prayers after a sort begge of God that thing which of our selues we are able to performe And he sayth the God of hope for that as sayth Origen he had made mencion of hope in that sentence of Esay which was the last testimony which he had alledged But I thinke that forasmuch as it is a matter of an incredible hardnes to stay vp and to establish the hart with a firme and assured confidence that we may Why God to called the god of hope without all maner of doubting be persuaded in our selues that we
are committed to a mans charge to be caried are commonly sealed vp that it may the certainlier be knowen that they are all whole and without fraude rendred to theÌ„ which ought to haue theÌ„ which seales if they be vnbroken whole theÌ„ is his fidelity yâ— brought theÌ„ discharged Wherfore Paul by this kind of speachment to signifie his innocency simplicitie vpright dealing touching this mooney For meÌ„ are yâ— willinger redier to bestow theyr goods vpon yâ— poore if they vnderstaÌ„d yâ— they shal Almes is called fruit be administred faythfully He here calleth almes by the name of fruite which he before called a communion or communication and that for many and iust causes First for that after the Gospell is sowed and receaued with a pure and liuely faith straight way is geuen iustification before God Then is it requisite that there followe some fruite both of a pure and perfect life and also loue towardes our neighbours that there may be had some assured signification of our inward righteousnes Moreouer those almes are called friute for that such liberality was fruitefull to those nations which dealt so louingly with the poore saynts Last of all that communion semed to bring to them of Ierusalme some fruite of theyr piety For he which putteth his trust in Christ and professeth him when he is in extreante troubles although he haue a reward in heauen yet here also oftentimes when it semeth good to God he reaâ—eth such fruites Further lest the Romanes should suspect that the time would be very long and vncertayne before Paul would come vnto them therefore when he speaketh these thinges he setteth and appointeth a certayne time So soone sayth he as I haue performed this which I am in hand with I will come vnto you Agayne he maketh meÌ„cion of his iorney into Spaine which although he accomplished not yet ought not Paul therefore to be reproued of an vntruth For this is sufficient to discharge his faith that when he wrâ—t those It is not â— lie except it be done with amind to deceiue letters he purposed the same thing is his mind which he wrote For no mortall man hath the euents of thinges in his owne hand But to the full and perfect nature of a lie as Augustine testifieth is required a will to deceaue And thereof we haue a manifest testimony in the latter to the Corinthians The same thing touching this matter writeth Gelasius in the 22. the 2. question For sayth he so much as his will was then to doo he pronounced that he would in dede performe For I know that when I come I shall come to you with fulnes of the blessing of the Gospell of Christ Chrisostome semeth at the first sight to referre this fullnes of blessing to almes for that Paul many times caled them by that name which Almes are a blessing thing I thinke he did according to the custome of the old scripture wherein a gift or reward is oftentimes called a blessing For Iacob desired Esau to vouchafe to receaue the blessing which he had sent before him And Abigail desired Dauid to receaue the blessing which she brought And Dauid sayd to the elders of Iuda Receaue ye the blessing of the pray of the enemies of the Lord. And so the meaning of this place that Paul hopeth that wheÌ„ he shall come to Rome he shall find layd vp with them a great and plentifull almes for the poore which he here calleth a blessing This sence were apt inough but that this woord of the Gospell is added which is a let thereunto After that Chrisostome had peysed that woord he at the length leneth this way to interpretate blessing for the aboundance of all vertues and good A demonstratiue kinde of speach vsed for a deliberatiue woorkes and they without doubt are a most plentifull blessing of the Gospell namely that they which beleue should shine most brightly with excellent woorks Chrisostome also is of this mind yâ— Paul by a certaine spiritual prudence coÌ„mendeth those things in yâ— Romanes wherunto he chiefly exhorted theÌ„ And this is much vsed amongst yâ— best lerned orators to vse a demoÌ„stratiue kind of spech for a deliberatiue kind But Ambrose expoundeth yâ— aboundance of the blessing of yâ— Gospel to be a confirmation of the dectrine of yâ— Gospel by miracles Origen addeth yâ— this pertaineth to yâ— gift of prophesieng as though Paul should prophesie that he should come to Rome with most excellent gifts This exposition disliketh me not and especially when I consider with my selfe those wordes which were before cited out of the 19. chapiter of the Actes For Luke in that place saith that Paule purposed in spirite to goe to Rome And he might boldly promise vnto himself that he should bring aboundaunce of spirituall giftes who knew assuredly that vnto him was graunted the grace of the Apostleship which he doubted not but that it shold amongst them Wherof coÌ„meth the fruite of preaching be fruitfull And I thinke that no man is ignorant but that the fruit of preaching is sometime muche holpen by the piety of him that preacheth and sometimes by the simple and pure faith of the hearers although in very déede all whole ought to be ascribed to the power force and working of God Also brethren I beseche you for our Lord Iesus Christes sake through the loue of the spirit that ye helpe me in my busines with your prayers to God for me That he wold dâ—liuer me from the vnbeleuers in Iury and that this my ministery which I will doe at Ierusalem may be acceptable to the saintes That I may come to you with ioy by the will of God and may together with you be refreshed The God of peace be with you all Amen I beseche you brethren c. The force of this obsecration or prayer is héereby made plaine for that it is set forth not only through the name of our Lorde Iesus Christ then which there ought to be vnto vs nothing more holy but therewithall The spirit of loue also is mingled the loue of the spirite And this particle throughe the loue of the spirite is all one I thinke as if he had sayd through the spirite of loue For as in Esay is mention made of the spirite of strength of wisedome of fear of counsel c. to geue vs to vnderstande that all the excellent faculties or powers of the minde come from the spirite of God so here is mention made of that gifte of the holy Ghost whose helpe Paul most néeded namely that the Romains should with a feruent loue pray vnto God for him Verely the corrupt affects of our vnclene nature doe so draw and plucke vs one from an other that vnles we be holpen by the bond of the holy Ghost we can not be ioyned together with a true and holy society and if that society want then shall there vtterly be no fruit of mutuall prayer It may
not in the sonne hath euerlasting life 19 a Now you are cleane because of my word 80. b That we haue obtained grace for grace 145. a The pore ye shal haue alwaies with you 200. a Beholde I am with you to the end of the world eodem The bread which I will geue is my flesh 201. b To as many as receiued him he gaue them power to be made the sonnes of God 205 That that might be fulfilled which was spoken 325. b I geue you a newe commaundement 283. a Who so euer the father hath geuen me no man can take away 308. b The world cā not hate you 341 All things were made by it 360 This is eternall life that they acknowledge thee the onely true God and whome thou hast sent Iesus Christ 392. a This is the work of God that ye beleue in him whome he hath sent 406 a Howe can ye beleue when ye seke glory at mens hāds 394 Receiue ye the holy ghost c. 361 Are there not .xij. houres in the day 420. b Actes YE men of Athens I shewe vnto you that God whom ye ignorantly worship 181 Beholde God hathe geuen to thee all that sail with thee 41 That the scriptures should be fulfilled 308. a Repent and be baptized euery one of you 364. b By faith purifying their hearts 392. a 1. Corinthians IF I haue all fayth so that I can remoue mountains 393 The temple of God is holy 5 They did all eat the same spirituall meat 81. b They were all baptised in the cloud and in the sea eodem They dranke of the spirituall rocke following them 81. b Your children are holy 133. b The dart of sinne is death 139 The rocke was Christ 199. b I chasten my body and bryng it into bondage 309. b To them that are called bothe Iewes and gentiles Christ the sonne c. 297. b That the beleuers stād by faith 355. a He that standeth let him take take hede that he fal not 〈…〉 d. Diuiding to euery one particularly as pleaseth him 〈…〉 a 2. Corinthians EVen whom the God of this world hath blineded 28. b Ye are the Epistle of Christe wrote by our ministery and written not with ink c. 49. b I know none as touching the fleshe 241. b Not in tables of stone but in fleshy tables 43. b What great care it hath wrought in you yea what clearing of your selues 166. a Therefore we after this know none according to the flesh 241 The God of this worlde hath blinded the heartes of the vnbeleuers 28. b Thou standest by faith 390. b Galathians HOw are ye againe turned to the weake and beggerly elements of the world 82. b He which is circūcised is debter to obserue the whole law 86. a The lawe was put because of transgressors 90. a As it pleased him which seperated me c. 2. b Although it be but a testament of a man yet when it is confirmed no man reiecteth it or addeth any thing to it 62. Curssed is he that abideth not in all the things that are written in the boke of the law 89 I would to God they whych trouble you were cut of 345. a Considering thy self least thou also be tempted 356. b The scripture hath shut vp all things vnder sinne 365. b The ende of the law is Christ 385. b The lawe is our scholemaister vnto Christ 391. a By the law no man is iustified before God 410. a Ephesians BY grace ye are made safe throughe faith and not of our selues 391. a We also were by nature the children of wrath c 102. b Who hath predestinated vs according to purpose 225. a Not of workes leaste any man should glory 376. b By whome we haue accesse by fayth 269. a Phillippians CHriste was in the similitude of men 194. b Taking vpon him the shape of a seruaunt 1. b We are the circumcision 49. b Yea I think al things but losse for the excellent knowledge of Iesus Christ 158. b With fear and trembling work your saluation 384. a Colossians WE are circūcised in Christ by the washing away the synnes of the flesh 81. b In whome ye are circumcysed with circumcision not made with hands 85. a Mortify your members which are vpon the earth 411. b Thessalonians THis is the wil of God your sanctification 269. a 1. Timothe I Obtayned mercy for that I did it ignorantly and of infidelitie 2. b Saue that which is geuen thee to kepe 3. b Vnto the iust man the lawe is not geuen 59. b God wil haue all men to be saued 269. a Adam was not deceiued 100. a Which is the sauior of all men 306. b They that minister well gette vnto them selues a good degree 350. a The elders are worthy double honor 428. b 2. Timothe I Haue from my progenitors worshipped God with a pure conscience 8. a All scripture inspired by God is profitable to teache and to reproue c. 96. b I know whome I haue beleued and I am assured 101. a In my first defence no mā was on my side all men forsooke me God graūt it be not imputed c. 103. a I haue fought a good battaile I haue finished my course c 158. b He which shall purge him selfe shall be a vessel to honor 255. Of whome is Himeneus and Alexander which haue made shipwracke as concernynge faith 404. b Titus THey cōfesse that they know God but in dedees they deny him 396. b Hebrues IN that he sayth now he hath abolished that whiche was before But that which is abolished and waxen olde is euen at hand to vanishe away 82. a Be not wanting to the grace of God 141. a With such sacrifices is god won as by merite 159. b The saints by fayth haue ouercome kingdomes 391. b It is impossible for those which haue once bene illuminated 266 Faith is a substance of thinges to be hoped for 368. b S. Iames. MAn is iustified by works and not of faith only 69. a God tempteth not vnto euil 28 Patiēce hath a perfect work 100 Let no man when he is tempted say that he is tempted of God 269. a Abraham was he not iustifyed by his workes 74. b He that cometh to God ought to beleue c. 399. b 1. Peter CHaritie couereth the multitude of sinnes In the power of God are ye kept to saluation by faith 291 When once the long suffring of God abode in the dayes of Noe. 401. 1 Be ye subiecte for the Lordes sake 427. a S. Ihons epistle HE which is borne of God sinneth not 149. a Perfect loue driueth forth fear 280. b. 383. a God gaue them power to be made the sonnes of God 382. b He that loueth not abydeth in death 397. a Euery one which beleueth that Iesus Christ is born of god 391. b This is the victory that ouercometh the world our fayth eodem We haue an aduocate with the father Iesus Christ 65. a Ther are .iii. things which bear
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
law did all things How thē doth Pighius say that fayth is only the foundaciō therfore is very farre from the perfection of iustification Or to what purpose is that that after fayth he putteth so many degrées and meanes by which we come vnto iustification For Chrisostome speaketh farre otherwise y◠a man is iustified straight way so soone as euer he beleueth Farther he attributeth vnto fayth euen this also that it maketh men iust when as the law was not able to performe that although it by many wayes endeuored it selfe therunto Moreouer when he expoundeth these wordes They being ignoraunt of the righteousnes of God and going about to establish theyr owne righteousnes are not subiect vnto the righteousnes of God This righteousnes of God sayth he he calleth the righteousnes of fayth which is wholy geuen by grace from aboue and not for our labours And vpon these wordes Behold I put in Siō a stone of offence Thou seest thē sayth he that faith hath with it cōfidence and security Here he manifestly appointeth a perticular fayth and a certainty touching the remission of sinnes which thing our aduersaries so much resist Farther when he expoundeth that saying in the 11. chapter And if they abide not in theyr incredulity they also shall agayn be grafted in If fayth sayth he could graft thee when thou wast a wild oliue tree into a good oliue tree it can also restore them into theyr owne good oliue tree Here also the power to be grafted into Christ by iustification and the power to restore them which are cut of is attributed vnto fayth I could now passe ouer to Ierome if there were not somwhat which calleth me backe agayn vnto Chrisostome For the selfe same man writeth that fayth only is not sufficient vnto saluation And such sentences are oftentimes read in the Fathers which our aduersaries continually wrest agaynst vs. Although to speake the trouth such an obiection is no such a maner of weapō that it nedeth so greatly to be feared For it may easely be answered in one word For he sayth not that faith is not sufficient vnto iustification but only vnto saluation For fayth is of it self sufficient vnto iustificatiō But after we are once iustified it is not inough to the obteynement of saluation to say I beleue We must put to also an holy life good workes for by them as it were by certaine degrées God bringeth vs to felicitie And after this maner we may interprete all the sentences of the Fathers which seme to tend this way And if in case theyr wordes as sometimes it happeneth will not beare such an exposition then as it is most We must appeale vnto the scriptures right we will appeale from them writing negligently vnto the selfe same fathers writing in an other place more soundly and more catholikely as did wooman in times past which appealed from Phillip being dronke vnto the selfe same Phillip being sober Ierome vpon the epistle vnto the Galathians vpon these wordes And we knowyng that man is not iustified by the workes of the law but by the fayth of Iesus Christ sayth That all the old fathers were iustified by the selfe same fayth in Christ by which All the fathers were saued by fayth in Christ we are now at this day iustified And this sentence he confirmeth by induction of many examples first he reckoneth vp Abrham for of him he sayth Christ thus spake He saw my day he saw it and reioysed after him he maketh mencion of Moses for of him he sayth it is thus written in the epistle vnto the Hebrewes that he counted the reproches of Christ greater riches then the treasures of Egipt and that he refusing to be in the court of Pharao did chuse rather to embrase the crosse of Christ And he addeth that Iohn Euangelist in his 12. chapiter most manifestly teacheth that all those thinges whicg Esay hath put in writing touching the glory of God when he saw the Lord sitting vpon an high throne lifted vp are to be vnderstand of the sonne of God He adddeth moreouer out of the epistle of Iudas that the Lord Iesus Christ deliuered the people of Israell out of Egipt and after that smote the vnbeleuers In which place I very much meruaile that Ierome a man otherwise excellēt in the Greke toung turned it thus the Lord Jesus Christ when as in our text is had only this word Lord vnles we will suppose that his exemplar was differing from that which we now vse Which I speake not as thoughe I doubted whither those thinges whiche at that time happened were done by Christ the sonne of God or no. For Iohn sayth No man hath sene God at any time but the sonne which is in the bosome of the Father he hath Whatsoeuer hath ben vttred vnto men touching thinges diuine hath bene vttered by the sonne of God Faith is not seperated frō charity declared him Wherfore whatsoeuer is vttered vnto men touching things diuine is vttered by the sonne of God who hath most truly geuē him selfe vnto mankind a faithfull interpreter of God his father And Paul in his first epistle vnto the Cor. the 10. chap. saith They dranke of the spirituall rocke following thē And that rocke was Christe Also Let vs not tempt sayth he Christ as certayne of them tempted him The same Ierome vpon the epistle vnto the Galathians where he reckeneth vp the fruites of the spirite when he cōmeth vnto faith thus writeth If charity be absent fayth also departeth away together with it These woordes manifestly declare that his iudgement was that true fayth cannot be deuided from charitie which thing we also teach and defend But Pighius with his hisseth at it and crieth out against it but let him gruntle as much as he will it sufficeth vs that this doctrine agréeth both with the scriptures and with the fathers Ambrose expounding these wordes out of the Epistle vnto the Romanes For it is one God which iustifieth circumcision by fayth Because sayth he there is but one God he hath iustified all men after one and the selfe same maner forasmuch as nothing causeth merite and dignitie but fayth And afterward vpon these wordes Therefore by fayth according to grace that the promise might be firme vnto all the seede The promise saith he cannot be firme vnto all the seede that is vnto all manner of men of what nation so euer they be except it be by faithe For the beginning of the promise is of fayth and not of the law for they which are vnder the law are guiltie but the promise cannot be geuen vnto them that are guiltie and therefore they ought first to be purified by faith that they may be made worthy to be called the sonnes of God and that the promise may be firme And towardes the beginning of the. 5. chapter vpon these wordes Being iustified by fayth we haue peace towardes God Fayth saith he and not the law causeth vs
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