The xv. Chapter. VVhether the commandement of God be so set foorth, that it may be kept in this life: moreouer, of the vse and abrogating of the lawe.
1 THey, which affirme this position, are woont to vouch the place of Paule, in his second epistle to Timothie, where he saith, that he giueth thankes vnto GOD, bicause he had serued him from his forefathers with a pure conscience. Wherefore it séemeth, that there was nothing that lacked vnto his obedience and seruice. Moreouer, Dauid pronounced, 2 that he did confesse God with his whole heart. 3 Further, the diuine historie dooth giue a certeine testimonie to diuerse of the kings, that they sought the Lord with their whole heart. But on the other side, we must vnderstand, that GOD is not loued with all the heart, and with all the soule; vnlesse the heart be altogither cleansed of all naughtie cogitations. Then, let vs consider in our selues, whether our hearts he purged from naughtie motions; and whether we haue pure cogitations, while we liue here in the flesh. Wherefore, so long as we be in this life, we must be fullie persuaded, that we be not able to satisfie this commandement. For in the eight chapter to the Romans, it is written; That which was vnpossible to the lawe, 4 in as much as it was weake by reason of the flesh, God sending his owne sonne, in the similitude of sinfull flesh, &c. So as, if we, being now regenerate, carrie the flesh still with vs, the lawe is weake, we fulfill it not; and yet the righteousnesse thereof is said to be fulfilled in vs: bicause Christ hath brought to passe, that that, which was his, should be communicated with vs. Also it was written to the Galathians, that The flesh lusteth against the spirit, 5 and the spirit against the flesh, so as ye doo not that which ye would.
But some cauill, saieng; that The consideration is farre otherwise, when we speake of the state of man in generall, than it is when we intreate of one particular action onelie. Therefore they demand, whether we be able to performe anie one act, as the lawe requireth? 6 To these men I answer, that we must not onelie denie that fulnesse of iustice vniuersallie to be in man, as touching all works, according to the state of this present life; but also, that their works are rebellious against the lawe, euen in respect of priuate actions. Howbeit, I grant them to be good, so farre foorth as they haue a certeine obedience begun in them that be regenerate, whereas they be euill neuerthelesse; both in respect that they swarue from the rule of Gods commandements, as also that they doo procéed from the flesh. Neither is it absurd, that one and the same worke is called both good and euill; sith contradictories haue no place, where there is a respect to diuers originals. But we pronounce, 7 that the works of godlie men be good, as they haue their springing from the spirit of God: yet as they are deriued from our selues, we saie, that they be vniust. Wherevpon Esaie, in the 64. chapter, saith; that All our righteousnesse is like vnto vile rags. Neither dooth he intreate there, of grosse and manifest sinnes; but of those actions, which haue the semblance of righteousnesse. And Ierom, treating of this place, saith; Those things that séeme to be righteousnesse in vs, are compared vnto the cloth of a polluted woman. And this he speaketh verie well, notwithstanding that he misse afterward in other matters. Moreouer, where it is said; Enter not into iudgement with thy seruant, 8 according to thy righteousnesse: Againe; Forgiue vs our trespasses, and such other like saiengs, 9 I vnderstand to be spoken generallie, and not particularlie of those things onelie, which be manifest sinnes: but euen of those actions, which be honest and good in apperance. For these, if they be examined by the rule of the lawe, will alwaies be found short of the same.
Wherefore Augustine, in his tenth booke of confessions; and 13. chapter; Wo (saith he) be vnto mans life, though it séeme laudable, if it shuld be iudged when mercie were absent. Also De spiritu & litera, the last chapter, he wrote; that Those things cannot be beloued of vs, which we knowe not. And againe, that those things, which we loue, are loued by vs: but yet according to a measure of knowledge. So then it followeth, that séeing the knowledge of GOD, which we haue in this life, is vnperfect; he saith, that our loue also towards him cannot be perfect. Neuerthelesse, when we shall behold him, as he is, in the euerlasting habitation; there we shall perfectlie loue him. And (I praie you) saith Augustine, what shall we then doo more, but loue him with all our hart, and with all our soule? But now, séeing our knowledge is dull, our loue also is the more vnperfect: wherefore, while we liue here, we doo not loue God so much as the lawe requireth. And they, which haue profited in louing of God aboue others, doo acknowledge how far they be from the waie of true loue. Howbeit, there is a certeine measure of the loue of God agréeable to this life; the which consisteth in the not following of our lusts, but that we should continuallie wrestle against them. He addeth moreouer, that it cannot be denied, but that (if God will) he can bring this to passe; and that he may giue such plentie of his grace & spirit, as all vice may be remooued. But this he neuer did, nor yet promised that he would doo it: bicause, if it be lawfull for him to giue this vnto the saints, in the euerlasting habitation; hée might also (if it pleased him) haue granted it in this life. 10 And they séeme not to teach aright, which in God denie his power to be distinguished from his will: for Christ saith; Could not I require my father, and he would giue me more than twelue legions of angels?
2 This reason of Augustine might in verie déed suffice: but I haue yet more sure and more perfect confirmations. For Paule, in the seuenth chapter to the Romans, 11 dooth plainelie declare, what was in himselfe, as well touching the flesh as the spirit. Albeit, I knowe there be some, 12 which iudge, that the apostle spake not there of himselfe, nor yet of them which be regenerate; but that in his owne person he susteineth the spéeches of the vngodlie. Of which mind Chrysostome was. Also Augustine, in his booke of 83. questions, in the 66. question, was of the same mind, while he was yet somewhat yoong. But in his sixt booke against Iulian the Pelagian, the eleuenth chapter, hauing weighed the thing better, he affirmed, that Paule spake of them which be regenerate. And in his booke of retractations, the 23. chapter, he corrected his first opinion. Ambrose, in his booke De paradiso, and also in his booke De sacramento, as it is cited by Augustine, referred those saiengs of Paule vnto the godlie, and to them that be alreadie regenerate. The which also, Hilarius, and Gregorius Nazianzen doo. And vndoubtedlie, the place being so vnderstood, dooth bring great consolation vnto the godlie. For, although they belong to Christ; yet they find themselues to be excéedinglie troubled with ill motions and affections: with the which temptations they being exercised, might easilie thinke, that they perteine not to the elect. For further proofe also, the same apostle writeth vnto the Galathians; 13 that The spirit fighteth against the flesh, and the flesh against the spirit, that ye cannot doo those things, which ye would doo. In which place, without question, he speaketh of the regenerate.
That those things also, which in the place now alledged; namelie, 14 in the seuenth chapter to the Romans, are to be referred vnto the godlie, it is hereby prooued; in that he saith, his mind is delited in the lawe of God. Which is not agréeable with them that be not regenerate, who account not the lawe of God for anie pleasant thing vnto them; wheras vnto the godlie it is more pleasant than honie, and more déere than gold and pretious stones. And he addeth these words; namelie, Of the inward man. And no man is ignorant, but that the inward man is attributed vnto the godlie, so far foorth as they be regenerate. But in them which be not regenerate, there is no mention at all, either of the new or inward man. Besides, Paule crieth out in that place; O vnhappie man that I am! 15 The which cannot be ascribed vnto them, that be not borne anew: for they doo not therefore thinke themselues vnhappie, bicause they be drawne backe from the lawe of God. He added also; Who shall deliuer me? Where the pronoune of the first person hath an effectuall emphasis, and prooueth not a little, that he writeth of his owne selfe. And in the same chapter, he saith; To will is redie with me, 16 but I find no meanes to performe that which I would. Here would I haue it answered, how vnto those that are not regenerate, a will to doo good can be present? There is no doubt, but that God dooth grant vnto the iustified to will well. Afterward he saith; I doo the euill, which I hate, and not the good, which I would. But, to hate euill, and to will good, belongeth to none other, but to the regenerate. He addeth also; 17 I serue the lawe of GOD in my mind. Then must it néeds be, that he speaketh of himselfe regenerate; otherwise it had not béene lawfull for him to haue pronounced these things of himselfe. In the end he saith; 18 that He was drawne captiue into the lawe of sinne: when as the vngodlie, and those that be strangers from Christ, go willinglie, and without resistance vnto euils, from which they are not plucked awaie.
3 But it séemeth to be a let vnto the exposition, which we haue brought, when he saith; that He is carnall. 19 Vnto this we answer, that although we be borne anew, yet is there verie much of the flesh remaining in vs. Wherefore the same apostle saith vnto the Corinthians; 20 I could not speake vnto you, as vnto spirituall, but as vnto carnall. And he sometimes calleth them in a maner beastlie, when neuerthelesse they were now regenerate. There were some, which iudged, that the apostle spake there by a philosophicall reason, wherein our mind is sundered into the power reasonable, and into the groser powers; namelie, into the power of concupiscence, and the power of anger; so as the apostle would place some vprightnesse, euen in men not yet regenerate, as touching their mind, vnto which the brutish desires be aduersarie and repugnant. And they indeuour to drawe this opinion out of those woords, wherein he saith; I serue the lawe in my mind: 21 and he distinguisheth the law of the members, from the law of the mind. But certeinlie, Paule in that place dealeth not in philosophicall reasons, neither dooth he vnderstand the mind absolutelie: but he ioineth regeneration with the same. For the regeneration of the beléeuing man hath his first originall from the mind, from whence it is deriued vnto all the parts of man. So as, if the grosser powers of the mind be not altogither regenerate, and be somewhat lesse renewed than the mind; yet are they somewhat maistered, and tamed by the spirit of Christ.
Howbeit, to make the matter more plaine, let vs respect the whole man, and let vs admit him in some sort to be restored as touching all parts; 22 and in some sort not: bicause our regeneration in this life is not absolute. Neither doo I thus speake of these things, as though a man were to be diuided in sunder; as though in the one part he may be renewed, and in the other not (as Pighius hath fondlie and impudentlie obiected against vs:) but I affirme, that the whole man, as touching all his parts, hath somewhat that is new, and somwhat that is not new. In like maner, 23 as when wine is mingled with water, there is in euerie part thereof, both wine, and also water: euen so, in the renewed man, there be found conditions and properties both of the new and old man. 24 Aristotle, in his Ethiks, taught, that the mind dooth continuallie desire better things; but that the inferiour powers, which men commonlie call sensualitie, doo perpetuallie striue against the same. We easilie grant, that the mind of them, which be not yet regenerate, is not so greatlie corrupted; but that it reteineth still morall and ciuill knowledges, and certeine desires that be honest in shew. Howbeit, Paule speaketh not of this matter, but writeth of the lawe, which he calleth spirituall, good, and holie. The which in verie déed was vnknowne vnto the Philosophers: for Carnall men cannot attaine therevnto.
Wherefore, let Aristotle speake what he list of ciuill matters, his disputation belongeth nothing vnto Paule; in saieng, that the mind desireth the best things. God pronounceth a sentence farre differing from him, and testifieth; that The imagination of mans heart is wicked, euen from his childhood. In which place, the Latine interpretour would somewhat mollifie the proposition vttered by God; saieng, that Mans imagination is prone vnto euill. Naie rather, it is to be prooued, that the verie mind and reason it selfe is corrupted, where there is no regeneration. In the second chapter to the Ephesians, the apostle wrote; 25 that We also had our conuersation in times past in the lusts of our flesh, in fulfilling the will of the flesh, and of the reason. So he affirmeth, that not onelie the flesh, but also the reason was corrupted. And in the fourth chapter of the same epistle, he saith; 26 that The wicked doo walke in the vanitie of their mind. And to the Colossians; 27 Ye were sometimes aliens from God, and as touching the mind, enimies vnto him. And in the eight to the Romans; 28 The wisedome of the flesh is enmitie against God. In the which words, ⟨…⟩, that is, Wisdome, must be referred to the mind, which is not renewed. The apostle therefore speaketh not philosophicallie, as manie doo cauill.
4 But let vs returne vnto that seuenth chapter of the epistle to the Romans. There he saith; We knowe that the lawe is spirituall, 29 wheras I am carnall. The lawe is called spirituall, as well bicause it is come from the spirit of God, as for that it chieflie belongeth vnto the spirit; séeing it is not satisfied with the outward actions. But he calleth himselfe carnall; bicause, though he were borne anew, yet being compared with the lawe of God, he was in part found to be carnall. Whereby we may gather, that the condition of carnall men is of two sorts. For some, of what estimation so euer they be, are nothing else but flesh, as being altogither void of Christ. And there be others, that notwithstanding they be renewed; yet for all that they haue still verie much of the flesh: and so as yet the Corinthians were by Paule called carnall. Albeit some man will saie, 30 that the Corinthians were not borne anew; bicause, there were both sects and gréeuous sins among them. But we must answer, that euen regenerate persons behaue not themselues all after a sort. For some of them vndoubtedlie are stirred vp by naughtie desires, the which they doo manfullie resist; so as they fall not into foule offenses. And there be others, which indéed fall miserablie into sins; but yet, after a sort, they wrestle against them, although they yéeld to temptations. 31 For the apostles were regenerate, and yet neuerthelesse ambitiouslie iarred among themselues, who should be the greatest in the kingdome of Christ: 32 insomuch as two of them foolishlie coueted to sit in the kingdome of the Lord the one at the right hand and the other at the left. 33 And it is well knowne, that Peter denied Christ; 34 and Dauid became an adulterer. These men were regenerate, when they committed these gréeuous sinnes; but séeing they perteined to the elect, they were restored by repentance.
Furthermore, whereas Paule saith, that he was sold vnder sinne; 35 he declareth, that he had the old man still in him. Where we must knowe that as well those, which be renewed; as those which be not renewed, are sold vnder sinne: although there be a great difference in the maner thereof. Insomuch as they that be not renewed, do euen willinglie and of their owne accord, lie downe vnto sinne. But the renewed, so long as they liue here, doo sometimes wrestle; but being ouercome, they commit gréeuous sinnes: neither is the fome or corruption (which is naughtie lust) taken from them, but dooth greatlie trouble and molest them. Also there is a verie great difference betwéene seruing of sinne, in such sort as we suffer the same to reigne in vs: and on the other side, to be forced to indure some bondage thereof, when as we can neither will nor choose, but haue the same in the secret places of our soule. Wherfore Paule in his latter epistle to Timothie, writing of the wicked, saith, that Satan holdeth them captiue at his owne pleasure; 36 which cannot be séemelie for the elect. Wherefore the iustified persons may wrestle against sinne, but they cannot vtterlie be rid of the same.
37 5 That which I doo (saith he) I knowe not. This doubtles he spake, not as though he were altogither ignorant what he should doo, but he vsed knowing in sted of allowing. So the sense is; Those things, which be doone by me, in that I am not yet regenerate, I doo not allow. And thereby we gather, 38 that by reason of the remnant of corruption, or sinne originall, we be not maisters of our owne actions, affections, and inclinations. Wherefore Ambrose, vpon the Gospell of Luke, wrote trulie; that Our hart is not in our owne power. For oftentimes, when we praie, we are desirous to be attentiue; but sundrie and manifold cogitations enter into our mind, & drawing it to and fro, doo violentlie plucke the same awaie, whether we will or no. And he saith, that It is hard to bridle such motions; but to take them awaie, it is a thing vnpossible. This saieng of Ambrose, Augustine vpon a time recited. But I returne to Paule, who addeth, that he dooth not the good which he would, but the euill which he hateth. Wherby we may perceiue, that the forces of the mind, which stir vs vp against the commandements of God, can of themselues be called neither good nor euill, but so farre foorth as they be compared to the lawe of God. So then, being repugnant vnto the same, they be euill; but agréeing therevnto, they be called good.
Neither must they be harkened vnto, 39 which neglect the first motions of the mind; and thinke that there must no héed be giuen vnto them. But against these men we must reason on this wise; The motions, which be of this kind, we will appoint either to be good, or euill, or neither of both. Good they cannot be, séeing they are commanded by the scriptures to be mortified and kept vnder; which for things that be good is not conuenient. For good things must neither be kept vnder, nor mortified; but rather quickened and stirred vp. And againe, we must not affirme them to be neuters; bicause the lawe of God dooth not suffer that. For no part of the mind, neither action nor motion, is left as neuter or frée vnto vs: séeing we be commanded to loue God with all our hart, with all our mind, and with all our strength; so then they shall be reckoned among sinnes and euill things. Séeing therefore Paule saith, that he dooth that, which he would not; it is gathered, that he indéed did not satisfie euen himselfe: much lesse then the lawe of God.
And euerie man easilie iudgeth of his owne selfe, that he performeth a great deale lesse than he ought to doo; and that, if he doo anie good at anie time, he doth not the same without striuing and wrestling. Whereby it is declared, that as yet there remaine faculties in vs, which be repugnant vnto God. Wherevpon he inferreth; Now is it not I that worke that, 40 but sinne which dwelleth in me. And he saith that he dooth not worke; namelie, in that he is new borne. Who then worketh sinne? Euen sinne it selfe, that is, the euill froth and naughtines of corrupted nature. So as we will proue, that Paule dooth not commit the sinne, as touching all the parts of his mind: neither dooth he wholie consent to that euill, which he committeth. And that, which is concluded touching sinne, must be affirmed of the obedience and loue of GOD. For in Paule, & other regenerate persons, there be yet some parts remaining, which doo not loue God. We loue not then God with all our heart, with all our soule, & with all our strength. And when he saith; that Sinne dwelleth in him: he teacheth, that men, although they be godlie, doo with this corrupt mansion, omit manie things which the lawe commandeth, and admit things which be contrarie to the lawe.
41 6 It followeth; To will is readie with me, but I find no meanes to performe: that is; By regeneration I haue a good will now put into me, 42 the which of my selfe I had not. Here the Pelagians did excéedinglie erre, who taught, that we our selues ought to beginne, yet that it is Gods part to prosper our determinations. But Paule, on the other side, sheweth, that we of our selues are not apt once to thinke anie good thing. And while he saith now; I find no meanes to performe, he agréeth verie well to himselfe, who teacheth in his epistle vnto the Philippians; that It is God which worketh in vs, 43 as well to will as to performe. Neither are the things, which he now writeth, against those words. For, to performe perfectlie that, which the lawe commandeth, we find not in vs: but after a sort we may performe it, and that not of our selues, but we haue it of God. And whereas to vs that be regenerate, to will things that be right is present, that commeth likewise of God. Also, both good and euill are readie with vs: and in that good taketh place, we wrestle against sinne; but in that euill is also therein, we be hindered from our right purpose. Such is our condition, while we are in this life. Wherfore Augustine, De nuptijs, & concupiscentia, the first booke, and 29. chapter, saith; that Loue is then performed, when the impediments be absent. For, when we are lett, it can be no perfect thing, but a certeine mixture contriued of contraries.
Moreouer, he noted the apostles words, who saith (I find no meanes to performe it) and not simplie To doo it. For it is granted (as we haue said) that we may doo well in some respect. Augustine further addeth, that The commandement; Thou shalt not lust, cannot be fulfilled in this life. But hereof I haue noted else-where. Howbeit, 44 some man will demand; If the lawe cannot absolutelie be performed, wherefore is it set foorth vnto vs? Herevnto I answer, that we must not gather by the lawe, how much we be able to doo, but how much we ought to doo. Besides, there is no doubt, but that the lawe hath manie ends. First, it sheweth sinne: for it is written; By the lawe commeth the knowledge of sinne. And vnto the Galathians it is written; The lawe entered in, 45 bicause of transgressions, namelie, to make them manifest. And to the Romans; 46 It entered in, that sinne might the more abound. Ouer this; It is our schoolemaster vnto Christ. 47 And it is a preacher that sheweth righteousnesse vnto vs, and exhorteth vs therevnto: and also it sheweth vs most euidentlie, vnto what marke we must leuell. So that it is not vnprofitable, although it cannot be performed to the full.
Also there be some, which aske; Whether God haue commanded things vnpossible to be doone? Vnto whom we must answer, that as touching them, which be not borne anew, the commandements are vnpossible. But if the question be of persons regenerate, then, either we must vnderstand a full obseruation of the lawe, the which (as we haue said) none can performe: or else we must vnderstand an obedience onlie; in respect wherof we affirme, that the precepts of the lawe are possible to be kept. But I will returne to Paule, who further wrote, in the place now alledged; I feele another law in my members. Wherby it is gathered, that if the lawe of the members striue against the lawe of the mind, 48 Paule loued not GOD with all his hart, with all his soule, and with all his strength. Wherevpon, he crieth out; O vnhappie man that I am, &c. 49 As though through strange motions he was not onelie shaken, but in a maner ouerwhelmed by the lawe. And he concludeth; I serue the lawe, 50 according to the inward man. And he sheweth himselfe to be after a sort diuided, as he that partlie hath the spirit of God, and serueth him; and partlie is carnall, and obeieth the flesh. By these things that I haue alreadie spoken, I thinke it now appéereth, that they, which be borne anew, do not fulfill that great commandement. Besides this, there is none of vs, 51 vnlesse he will too much flatter himselfe, which féeleth not some defect in his actions, though they doo séeme good. Which might not be, if we loued God with all our hart. When we shall come to the celestiall habitation, then shall our works be actuallie perfect; bicause we shall loue God with all our hart. Doubtlesse, not so much as he is to be beloued (for, séeing he is incomprehensible, our soules, which are within limit, are not capable of an infinite loue:) but it shall be sufficient, if we will loue him with all our hart, with all our soule, and with all our strength.
While we are in this life, we cannot go beyond the condition of the apostle, who in the third chapter to the Philippians, saith; 52 Not as though I had alreadie atteined vnto it, or were alreadie perfect. Neither is there anie doubt, but he spake of himselfe being alreadie regenerate. And séeing he denieth himselfe to be perfect, and saith, that he dooth perpetuallie hie himselfe towards the marke; which of vs can attribute vnto himselfe a perfect obseruation of the commandements of God? But I will followe (saith the apostle) if I may comprehend that, for whose sake I am comprehended of Christ Iesus. And to this hath Christ comprehended me, that I should run in his waie, and euermore be going forward. And there is no cause for anie man to cauill, that he talketh here of the resurrection. For that must be considered, which is added; to wit, that I might knowe Christ, and the power of his resurrection, and the fellowship of his afflictions, while I am made conformable vnto his death. 53 Neither did anie man doubt, that he was not yet risen, séeing he was not dead: so as he speaketh there of the spirituall resurrection, which accompanieth the mortification of naughtie affections and motions.
This if the godlie had alreadie atteined vnto vpon the earth, 54 surelie they would not saie; Enter not into iudgement with thy seruant: And; Who knoweth how often he sinneth? Clense me from my secret faults. If thou wilt marke what is doone amisse, who shall abide it? And; No flesh shalbe iustified in thy sight. Moreouer, it is verie agréeable vnto godlinesse, that both in all our actions and motions, we haue néed of the mediator, by whome all our defects, wherewith we are defiled, shalbe forgiuen. I doo not allow of their interpretation, which saie; that To loue God with all the hart, with all the soule, &c. Is nothing else, but to loue him aboue all things, in such sort as we preferre neither our selues, nor anie thing else aboue him. For I weigh the words of GOD with déepe consideration, wherein it is not said; Aboue all things: but, With all the hart, with all the soule, and with all the strength. For it may be, that some man loueth God aboue all things, and yet loueth him not altogither: but that in louing him he is drawen aside by manie impediments, and is compelled to wrestle with his owne flesh.
55 7 But wherein the loue of God chieflie consisteth, we may by this means knowe; bicause as (men commonlie saie) He is said to be beloued, towards whome we both will well, and doo well: and that verelie, not for our owne sakes, but for his sake. Howbeit, we cannot doo good to God; séeing he is most perfect, and hath no néed of other mens goodnesse. But then we loue him, when we both desire & indeuour that his glorie may be roiallie aduanced. And this is it, that by his precept we ought to doo, with all our heart, with all our soule, & with all our strength. Wherin we neuer profit so much, but it behoueth vs still to profit much more. Wherfore Paul wrote, that Our inward man is renewed dailie. 56 Where he plainlie teacheth, that the reliks of old Adam remaine alwaies in vs, the which ought to be clensed, that we may fullie at the length be restored. I might also adde that saieng of Peter; Why doo ye tempt God, by laieng a yoke vpon the necks of the disciples, 57 which neither wee, nor our forefathers were able to beare? Assuredlie, he taught vs by those words, that the lawe cannot be borne, nor fulfilled, without transgressions. Neither must we allow of that, which some affirme; namelie, that he ment this touching ceremonies. For although this be true, yet there followeth thereof a firme conclusion; that no more can the table of the tenne commandements be abidden, and fulfilled without transgressions; sith it is much easier to performe outward rites and ceremonies, than to fulfill the preceptes of the tenne commaundementes. But besides the reasons now alledged, there resteth for vs to consider, after what sort Paule to the Corinthians describeth charitie. There he writeth on this wise; 58 Charitie is not puffed vp, it is not prouoked to anger, it seeketh not hir owne, it suffereth all things, it beleeueth all things, it indureth all things, &c. Who is it that performeth all this? Verelie no man. But forsomuch as I perceiue, that these things, which I haue spoken, are sufficient enough, to prooue that which I purposed at the beginning: now there remaineth, that we answer those things which are obiected by our aduersaries.
8 They saie, that Paule, in the latter epistle to Timothie, 59 giueth thanks vnto God; for bicause he had serued him from his forefathers, and that with a pure conscience. Howbeit, these words trouble vs not; séeing they were spoken by the apostle, to the end he might purge and defend himselfe. For other aduersaries laid to his charge, that he had departed from the lawe, and had alienated himselfe from the God of Israel; and that therefore men should beware of the Iewes, as of deceiuers. But he made answer, that he worshipped the liuing God, and that euen him, whom his forefathers had worshipped; and that in preaching of the sonne of God, as he did, he did not fainedlie, or by fraud; but with a pure and faithfull conscience. Neither can it be gathered hereby, that he boasted of a full and perfect obseruation of the commandements of the lawe. Furthermore, it was obiected; that Dauid (as himselfe testifieth) confessed God with all his heart, 60 and that he searched out the commandements of God, with his whole heart. Of which perfection also there was a testimonie giuen to some kings in the holie historie; 61 namelie, that they sought God with their whole heart.
9 We answer, that our works, if they be regarded as they be in their owne nature, and of themselues, are of no such vertue, as they answer vnto the lawe of God in all points. But if they be considered, as they be accepted of the heauenlie father through his diuine mercie, and by the meanes of Christ; it may be said that they are doone with all the heart, with all the soule, and with all the strength. But thou wilt saie; Dooth God vse a peruerse iudgement, so as he accepteth things otherwise than they be indéed? I affirme that iniquitie is altogither remooued from God: for our works, when we be once renewed, are not offered to God barelie, as they be in their owne nature; but iointlie, togither with Christ. Wherefore, with them is ioined the loue and obedience of Christ, which was doone with all the heart, with all the soule, and with all the strength. GOD estéemeth not things that be offered, better than they be indéed: and therefore, by the mediatour is forgiuen and amended whatsoeuer hath wanted in our actions. Neither is that feined, which is alledged by me; séeing the scripture testifieth the same. For in the first epistle to the Corinthians, it is written of Christ, 62 that He became our wisedome, our righteousnesse, our holinesse, and redemption.
Besides this, we are said to loue God with all our heart, with all our soule, and with all our strength; bicause we bend our selues thereto, and stand in hope that once it shall so be. And it commeth not sildome to passe, that a motion taketh name of that terme, or end, wherevnto it tendeth. Neither dooth the scripture disagrée with this manner of speaking. For it is said vnto the Romans, 63 that We are saued by hope; when neuerthelesse, we be as yet conuersant in miseries and sinnes; and doo hold saluation it selfe, not in déed, but in hope. It is written also vnto the Ephesians, that God hath alreadie quickened vs togither with Christ, 64 and hath made vs sit togither with him on the right hand, in the celestiall places: when as notwithstanding, we be here vpon the earth. Yet we are declared to haue this alreadie, bicause by faith and hope we inioie the same, as if we presentlie held it. Also Christ said; He that beleeueth in me, 65 hath euerlasting life: whereas yet his faithfull people are both troubled with diseases, and they also die, as concerning their bodie. But they are trulie said to haue obteined euerlasting life; bicause the same is alreadie begoone in them.
In like manner, the sonne of God said; Blessed are they that suffer persecution: 66 and what blessednesse is this? Certeinlie none other, but a beginning of the chiefe felicitie. To the Romans also it is written; 67 that We are buried togither with Christ in baptisme: albeit, that our corrupt affections, and old man, be not remooued from vs as yet, much lesse buried or dead. Vnto the Galathians the apostle saith; 68 They that be of Christ, haue crucified their flesh, with the desires of the same. 69 And vnto the Romans; Our old man is crucified, that the bodie of sinne might be abolished. All these things verelie are said, although that the remnannts [of sinne,] naughtie lusts, and sinne it selfe are not as yet vtterlie extinguished; bicause we possesse these things as begoone, though not brought to perfection. And things, which haue their beginning, are described, as though they were alreadie finished. Which Augustine also himselfe perceiued, who in his second booke De peccatorum meritis & remissione, the 15. thapter, saith; that Some man is at some time counted to be perfect, bicause he hath profited in a great part.
9 Further, it is argued, 70 that God testifieth by the prophesie of Ezechiel, that he would giue vs a hart of flesh, and a spirit, in such sort as hée would write his lawe in our harts, whereby we might walke in his commandements. Also in the 30. chapter of Deuteronomie; I will circumcise (saith he) the fore-skin of thy hart, that thou maiest loue me, with all thy hart, with all thy soule, &c. 71 I grant that these promises of GOD are extant, but those must be vnderstood after such a maner, as I haue before declared; namelie, that our loue is accepted by God, through Christ; that it is repaired and fulfilled by the perfection and obedience of Christ himselfe. Moreouer, that which the Lord promised vnto his, that hath he giuen them, partlie in this life, and partlie he will fulfill and performe the same in the life to come. 72 Which is confirmed by another saieng of Christ: for he pronounced them blessed, which be cleane of hart; sith they shall sée God. Dooth he wholie performe this promise in this life? No verelie. For now we onelie knowe in part, by a glasse, and in a darke saieng; 73 but in the euerlasting habitation we shall sée him at the full, and as he is. While we be in this life, we hunger and thirst after righteousnesse; séeing we cannot as yet haue the same perfect and absolute.
Also they saie, that it maketh against vs, which is written by Paule, 74 that Loue is the fulfilling of the lawe: And againe; He that loueth his neighbour, hath fulfilled the lawe. Certeinlie these things be true: and there is no doubt, but that euerie faithfull person fulfilleth the lawe, according to the measure of charitie, which he hath. But yet we must remember in the meane time, that there is none in this life, that hath perfect and absolute charitie. For if anie man could atteine therevnto, he could not profit anie further. Howbeit, that this matter may the more euidentlie appeare, let vs consider the words of Iohn; Herein (saith he) we knowe his loue, 75 for that he gaue his life for vs, and we ought to giue our life for our brethren, euen as he gaue his. These words sufficientlie declare, that no ordinarie kind of loue is required of vs; but euen the same, which bestoweth the life for other men; and the same not after anie sort, but in such wise as Christ himselfe gaue it. But there be none, which atteine vnto the charitie of Christ; though the same (as the apostle saith) be required, and that by vertue of the lawe. For the bond dooth arise thorough no other meanes, but by the lawe.
Neither is that place to the Galathians anie other waie to be expounded; namelie, 76 Beare you one an others burden, and so ye shall fulfill the lawe of Christ. For it is necessarie to beare those things, euen as we wold ours to be borne, and that as Christ hath throughlie borne them: but this none doo performe. Héervnto also might that be said, which is brought before, touching Christes loue; the which may be ioined to our loue, and accepted by God, as though it had béen fulfilled. 77 It is also obiected, that the same Iohn writeth; that He which loueth God, keepeth his commandements. But we must adde, that so much shall the kéeping of Gods commandements be, as the loue of God hath béene: but séeing we haue not that loue perfect, therefore we kéepe not the commandements fullie and perfectlie. Howbeit, after these things they adde, that the same apostle affirmeth The commandements of God to be easie. 78 But to this I answer: If they be set foorth vnto them, which be not yet borne anew, they be impossible to be kept; much lesse easie. Againe, if they be offered vnto persons regenerate, they be not easilie kept, according as they be set foorth in the lawe: but they may be called easie, séeing the spirit of Christ is present with such, and dooth communicate his righteousnesse with them. For by the same, the wants of our works are supplied: and while we be indued with the spirit, we obeie willinglie, and with a good courage. And by this meanes, the commandements of God be made both delectable, and easie to be kept: I meane, according to the portion of grace, which God dooth bestowe. In the selfe-same sense must the words of Christ be vnderstood, 79 wherin he saith; My yoke is plesant, and my burden is light. But the commandements (as they be expressed in the lawe) doo, through our weakenesse, rather bring malediction than plesantnesse; vnlesse they be performed of vs, in such sort as they be described.
10 Furthermore, that is brought against vs, which Christ saith vnto his apostles; When ye haue doone all these things, saie with your selues, 80 that ye be vnprofitable seruants. But that must be vnderstood of obedience begoone: as I haue said before. Wherefore Augustine, in his third booke against the two epistles of the Pelagians, the eight chapter wrote; that The perfection of saints must alwaies be vnderstood, according to the measure and capacitie that they haue in this life. This moreouer they vrge, that the scriptures diuers times doo call some men perfect. For Paule said; We speake wisedome among them that be perfect. 81 And to the Philippians we read; So manie of you as be perfect, iudge all one thing. 82 Whervnto I saie, that there is a certeine measure of perfection, 83 whereby the godlie men doo acknowledge their imperfection, & be not deceiued therin. Which no lesse rightlie than prudentlie Augustine taught in his third booke against the two epistles of Pelagius; and in his first booke, 7. chap. De peccatorum meritis & remissione. Also they after a sort be called perfect, which doo imitate the perfection of the Heauenlie father, who sendeth raine vpon the iust and vniust, and maketh his sunne to shine as well vpon the good as the bad.
Others vndoubtedlie be called iust, which aptlie giue eare vnto spirituall things; of which sort the Corinthians as yet were not. The Hebrues indéed were such, 84 as it is written in the sixt chapter. And this kind of imperfection it behooued the saints, not onelie to acknowledge and féele, but also to confesse the same. But Ierom, in his first dialog against the Pelagians, saith; that We be then iust, when we confesse our selues to be sinners. And vnto Cresiphon he also wrote; This onelie is a perfection in men, if they acknowledge themselues to be vnperfect. Barnard, in his 50. and 51. sermons vpon the Canticles, wrote verie elegantlie of this matter: and so did Augustine, in his epistle vnto Xystus, and in manie other places. But the Pelagians, when they withstood Augustine (as we read in his booke against their epistle the fift chapter) said, that He did not put anie difference betwéene most wicked men and saints, but by comparison: bicause he affirmed, that iust men be therefore saints, bicause they sinne lesse than euill men. Héerevnto that godlie man answereth, 85 that Wicked men and saints doo differ one from an other by faith, and not by works. For so much as the godlie doo beléeue in Christ, by whom, if they fall, they receiue forgiuenesse of their sinnes, and are also lightened by his spirit and grace. But the wicked, beléeuing not in Christ, doo altogither lie in their sinnes: whereof they neither repent, nor yet receiue forgiuenesse of the same.
The same father also, in his second booke De peccatorum meritis & remissione, the seuenth chapter, obiecteth against himselfe, that which is written in the 14. chapter of the Apocalypse; namelie, that 86 The 144000. saints, which followe the lambe, were virgines, and defiled not themselues with women, & that in their mouthes there was found no guile. He answereth to himselfe, that such were therefore vnblameable, bicause they iustlie reprooued themselues: and in their mouth there was no guile, bicause they did not professe themselues to be without sin. For if they had said that they had béene without sinne, they had béene found in a lie. The same father goeth further, & in the 12. chapter of the same booke, obiecteth against himselfe a place out of Luke, where it is written, 87 that Zacharie and Elizabeth were iust before GOD, walking without reproofe before him, in all the precepts and iustifications of the Lord. By which words (he saith) there might appéere to be a full obseruation of the lawe. But he answereth, that they had no more in them, than Paule had, who denied himselfe to be perfect. Indéed they were iust before God, euen as he said that he had serued God from his forefathers, with a pure conscience; that is, with an vnfeigned and vndissembling hart.
But it is one thing, to doo from the hart; and another thing, to doo with all the hart. And they were said to walke in all the precepts of God, bicause they, being iustified by faith, shewed the fruit of faith, by liuing according to the lawe: which fruit neuerthelesse, while they liued in the flesh, they vttered not perfectlie and absolutelie. And whereas it is added, that they were without reproofe, the same father (in his first booke, and 48. chapter De gratia Christi, against Pelagius and Coelestinus ) expoundeth the same to be ment, as touching their honest and laudable conuersation among men; the which no man could iustlie quarell at as a crime. For there be some verie gréeuous crimes, whereof the apostle saith; 88 that They which commit such things, shall not possesse the kingdome of heauen. And assuredlie, the persons regenerate may beware of these sinnes. And it is said, that they were so without reproofe before God; bicause God allowed them to be such, as before men they were accounted. Vndoubtedlie, the praise of this couple (man and wife) was verie great; bicause they did not execute the traditions of men, but the works which were prescribed in the lawe. They being first therefore iustified by faith, did then adde honest and godlie life, to be ioined with the righteousnesse of Christ. Wherfore God vouchsafed to extoll their works with these praises and commendations. And yet for all that, it cannot be prooued, that they perfectlie fulfilled the lawe of God.
Augustine also expounded that saieng, which Paule speaketh of himselfe; namelie, 89 I haue fought a good fight, I haue run my course, I haue kept the faith, &c. 90 The last fight (saith he) remained, for when he did write these words, he was not yet dead; but bicause he remained in hope of stedfast dieng in the faith, therefore he wrote so boldlie. He finished his course, howbeit not fullie & perfectlie, but in an obedience that was more than begoone. Neither dooth he write, that he sinned not; but if he had so written, yet would we haue said, that the same had béene doone in respect of his hope. For that, which is certeinlie looked for, is reckoned as if it were doone. And it is no doubt, but at that time he had néed, as well as the rest of the apostles, to praie; according to the commandement ef Christ; Forgiue vs our trespasses, as we forgiue them that trespasse against vs.
11 Our aduersaries also teach, that those impediments, which we haue rehearsed; namelie, corrupt affections, and naughtie motions vnto euill, are no sinnes; vnlesse there be added a consent therevnto: which opinion of theirs must be vtterlie repelled. True indéed it is, that Augustine, in defining of sinne, declared the same to be a thing spoken, doone, or lusted against the lawe of God: albeit, that is a doubtfull definition. For if lusting be ment according to the consent of the will, onelie actuall sinnes (as they terme them) are comprehended therein: but originall corruption, and naughtie motions of the mind, are excluded from thence. Wherefore Peter Lombard, in his second booke, distinction the 25. bringeth in this definition, what time as he steppeth from the treating of originall sinne, to treat of actuall sinnes. Neuerthelesse, 91 if by the word lusting, he comprehend both originall sin, and also naughtie motions; the definition will be generall. But Ambrose saith; 92 that Sinne is a transgressing of the lawe, or a disobedience of the heauenlie commandements. Howbeit, letting these things go, we must giue eare vnto the holie scriptures. It is written in the first epistle of Iohn, the third chapter; ⟨…⟩, 93 that is, Sinne is the transgression of the lawe.
94 The word ⟨…⟩ (as all men knowe) is compounded of the priuatiue particle ⟨…⟩, that hath a strength of depriuing; and of ⟨…⟩, that signifieth Lawe: wherevpon it followeth, that to be depriued of that righteousnesse, which the lawe dooth require, is sinne. But shall we stand in contention, whether our corrupt motions, and naughtie passions doo impugne the lawe of God? Certeinelie, Paule affirmeth, that they doo striue against it, when he writeth; 95 that He feeleth another lawe in the members, striuing against the lawe of the mind: wherevnto if it be repugnant, it is ⟨…⟩, that is, transgression of the lawe. Neither dooth he otherwise iudge, when he saith; It is not I that worke that, but it is sinne, 96 which dwelleth in me. And we doo not onelie deale now, as concerning those first motions of the lusting and wrathfull facultie; but also of those motions of reason, which prouoke vnto sinne. For it is said, that ⟨…⟩, that is, The wisedome of the flesh is enimitie against God. Vndoubtedlie, all these things be sin, and deface the image of God. Man is not made, to the intent he should be against the lawe of God; but that all the motions of his mind should be a spur to prouoke him to godlines. Tertullian saith, that Herein consisteth Gods image, euen to haue the motions of our minds and our wils all one with God. Yea and Paule himselfe taught this, in his epistle to the Philippians; 97 Let the same mind be euen in you, that was in Christ Iesus. Wherefore, séeing these euils deface and corrupt this state and condition of our mind, they cannot be otherwise called than sinnes.
12 But perhaps some will aske, 98 that séeing Adam, at his creation, had no corrupt motions and affections: how it came to passe, that he so gréeuouslie fell. This is demanded, as though sinne might not be committed by his own will. Assuredlie, the angels did fall, who were without anie such perturbations. Truth it is, that we are compelled more often and more vehementlie vnto sinne, than Adam was: we hauing manie naughtie persuasions and prouocations vnto sinne, the which he had not, till such time as he transgressed. But if it be so, that some of the fathers now and then doo denie, that these motions (whereof we intreat) be sinnes, bicause they haue no bond ioined with them vnto euerlasting punishment, séeing Christ hath cancelled the same: yet can it not be denied by anie man, but that the deformitie, which was brought by them, remaineth in the mind. Further it is so written of them by waie of comparison. For if so be that these euils be compared with actuall sinnes, they doo not so vehementlie and so manifestlie contend against the lawe of God. Also those fathers teach vs, that these be not called sinnes; sauing for that they be the causes and effects of sinnes: as when a man saith of his owne writing; This is my hand; meaning that it was written with his owne hand. And men call the cold weather dull; bicause it maketh vs dull. Such similitudes as these, Augustine was wont to vse: but then he compared this kind of sinne with actuall sinnes.
Howbeit, it is better to heare the same father, when he examineth these sinnes by themselues. In the sixt booke against Iulian, the 8. chapter: It is not (saith he) no iniquitie, when the superiour parts doo shamefullie giue place vnto the inferiour; and the inferiour doo shamefullie wrestle against the superiour, although they be not permitted to ouercome. And in the fift book, and third chapter, he saith; The concupiscence of the flesh, against which the good spirit dooth striue, is sinne; bicause therein is a disobedience against the dominion of reason. And it is the punishment of sinne, bicause it is giuen as a reward to the deserts of our disobedience. Also it is the cause of sinne, by reason of the fall of him that consenteth thereto. 99 Wherefore hée considereth of this concupiscence, according to thrée degrées. First, by the nature thereof, and that he affirmeth to be sinne, bicause it impugneth the souereigntie of the mind. Secondlie, as an effect and punishment laid vpon sinne. And lastlie, as being the cause of sinne. Besides, in his third booke De libero arbitrio, the 18. chapter he writeth on this wise; These things be therefore reckoned among sinnes, bicause through them we depart from the forme, wherein man was made at the beginning.
13 And to declare further, that these deformities apperteine not vnto sinne, they alledge for themselues the infancie of our sauior Christ, whereof Luke dooth write in the 2. chapter of his Gospell; And Iesus increased & grew in yeeres, 100 in wisedome, and in fauour with God and men. And a little before; 101 And the child grew & waxed strong in spirit, and was filled with wisdome, and the grace of God was with him. If he profited dailie (saie they) it followeth, that first there were wants in him; and that he was not so wise at the first, as he prooued afterward. Some haue expounded these things to be ment as concerning the spirit, which appeared dailie more and more, whome they thinke to be most perfect at the first: yet that the scripture hath béene accustomed to saie, that anie thing is then doone, when it first appeareth. Doubtlesse, I can readilie condescend, and I sée, that I ought so to doo; namelie, that Christ tooke vpon him mans infirmities for our sakes. Neither doo I doubt, but that his mind had accesse of wisedome, according to the proportion of age. But the defects in his infancie were not like vnto our defects. For, as touching ignorance, 102 we must not affirme euerie ignorance to be sinne; sith euen the angels are ignorant of verie manie things: especiallie of the time when the latter daie shall be. But shall we saie, that this is a sinne in them? Further, shall we thinke, that Adam did straitwaie know all things? No certeinlie.
Wherefore we call blindnesse of the mind, the ignorance that belongeth vnto sinne; through the which blindnesse, those things be vnknowne which ought to be knowne; and whereby things contrarie vnto the truth are perceiued. Aristotle, in Posterioribus analyticis, 103 distinguisheth ignorance, calling one an ignorance of denieng, an other of contrarie disposition. An example of the first is a rusticall and husbandman, who is vtterlie ignorant of the mathematicall sciences; bicause he neuer learned them. The other ignorance is ascribed vnto him, which sometime applied his indeuour to the mathematicals, but perceiued ill those things that were taught him: so as those things, which be true in them, he iudgeth to be put contrarie; and thinketh the line to be crooked, which is straight. Wherefore I might be lawfull to saie, that ignorance of denieng is no sinne; vnlesse it be as touching men of ripe yéeres, séeing they be ignorant of things which be necessarie for obteining of saluation. Therefore Christ, in taking of our infirmities, did not receiue sinne into himselfe. By reason whereof, at his death, he felt naturall motions, through which he trembled at death; but yet those perturbations procéeded of sound and perfect nature, not of euill and corrupt reliks of nature. Now then the infirmities of Christ were farre differing from our infirmities. 104 And therefore it is written in the fourth chapter to the Hebrues; that The Lord was tempted in all things as we be. But the exception is added; Yet without sinne. 105 And whereas Paule saith; When I was a child, I spake as a child: it is ment, that one daie, shall be voided all that, which before was vnperfect, and we shall at the last come to eternall life, where all things shall be absolute. Bréefelie, it must be considered, that our naughtie motions, though they be the first of all, are not onelie rude and vnperfect things; but that they be also repugnant vnto the lawe of God, as it is declared in the seuenth chapter to the Romans. 106 Where we must not hearken vnto those men, which thinke such a thing to be there described by the apostle, as the Poets described of Medea, who said; I see the better, & I allow the better, but I followe the woorser. For (as I taught a litle before) the apostle did not there dispute, of ciuill honestie, but of the lawe of God, the which he called holie, iust, and honest, whose equitie the naturall man dooth not perceiue.
14 Also there is much a doo made against vs, bicause Christ said; 107 Be ye perfect, as the heauenlie father is perfect. Where neuerthelesse it séemeth absurd, that Gods goodnesse, being infinit, should be commanded vnto vs. Héerevnto I answer, that Christ is set foorth, as a familiar example for vs, the which we ought to follow as much as in vs lieth. And thinke not, that of him, and of the heauenlie father, all one consideration must be had throughlie in all respects: for the soule of Christ, being a part of his humanitie, was not immensible; séeing it was a creature: so as the loue that came from thence, was limited, and not infinit. And therefore, in the louing of GOD, we are bound to imitate him. Certeinlie, the heauenlie father, although in his owne nature he be infinit; yet the effects of his charitie (I meane the good things, which he bestoweth vpon vs) are measured; bicause they shall not excéed the order of things created. Furthermore, I dispute not of this aduerbe Sicut, that is, As: whether it expresse an equalitie in quantitie, or a likenesse in qualitie. This I leaue for other men to consider of.
Yet further they presse vs, as if there might some worke of man be found, that should please God throughlie, séeing it is written in the second booke of the kings: God pronounceth of Iehu, when he had rooted out the familie of Achab; 108 Thou hast doone that which is right, according to all that which I had in my heart. To Abraham also it was said; Bicause thou hast doon this thing, I will acknowledge that thou louest me, &c. 109 Touching Abraham, it might be lawfull to saie that, which we haue before affirmed of them that be iustified; namelie, that his worke was ioined with the righteousnesse of Christ: and was well taken and accepted by God, séeing he alreadie beléeued in Christ, and that was reputed to him vnto righteousnesse. Wherefore, God would adorne him with excellent promises. But in déed, concerning Iehu, it is not so easie a thing to answer; bicause (to speake trulie) he was not perfectlie good. Neither doo I thinke, that he was mooued by a iust zeale to extinguish the house of Achab, and to destroie the worshippers of Baal. For the sinceritie of faith can abide no idolatrie with it. And there is no doubt of him, but that he kept still the seruice of Ieroboam, being one that worshipped the golden calues with Israel. But euen as it was said vnto Achab, that by reason of his outward submission, and shew of repentance, punishment should be mitigated: euen so it is verie likelie, that those things, which were brought concerning Iehu, were pronounced to the same purpose also.
For certeine things there be, 110 that God vouchsafeth to grant, and by a certeine testimonie commendeth: not as though they can be good, in as much as they procéed of euill men; but that the knitting togither of things, which he himselfe hath ordeined, as touching a ciuill and naturall coniunction, might be preserued. But if anie man shall vrge those words, wherein it is said, that Iehu did all things which God had in his heart; we will saie, that the same must be referred vnto the determination and decrée of God, wherein he stedfastlie minded to destroie the house of Achab. Wherfore Iehu did that, which was Gods will to be doone. Euen as Nabuchad-nezar, in destroieng the children of Israel, fulfilled that which GOD had in his heart; although he were prouoked to that destruction, through crueltie and ambition. Perhaps thou wilt saie; I doo not weigh the words alone, but I am speciallie mooued, for that there was a reward giuen vnto Iehu, as for a thing well doone. Certeinlie, I will bring an example not vnlike vnto this, out of the prophet Ezechiel; who in the 29. chapter writeth of Nabuchad-nezar; The Lord saith, 111 He with his host hath serued me against the men of Tyre. Wherefore I will giue him the land of Aegypt for a reward. Neither is there anie doubt, but that king fought against the people of Tyre, through ambition and gréedie desire of enlarging his kingdome: yet neuerthelesse, God gaue him the gouernement of Aegypt, which he had for his reward.
15 The things, which hitherto we haue reasoned of, bicause they shall not séeme to lie scattered and diuided, we will comprehend into foure principall points. Whereof the first is, that the precept of louing God with all the hart, with all the soule, and with all the strength, is not kept so long as we liue here. The second, that we must not denie, but that God can indue anie man with so much grace and strength, as he may be able to fulfill the commandements. For, seeing he granteth the same vnto the saints in the world to come; what should let him, but that he may grant it vnto strangers in this life? But yet he hath not doone this hitherto, neither appeareth it that he will doo it. So as we are to talke and determine of this matter, according to common order and reason. The third is, that they, which be borne anew, may be affirmed to fulfill after some sort that commandement. In the fourth, is set out the waie to interpret the promises, which we read to be sometimes made concerning this matter. In the fift and last is declared, that the first motions, which prouoke a man to offend, are sinnes.
VVhether we ought by rewards, to be moued to the obedience of God.
112 16 We must vnderstand, that good and honest actions are of themselues sufficientlie to be sought for: forsomuch as in this world nothing can happen more pleasant, than to obeie God; and by a good conscience to be ioined to him, in liuing vprightlie, according to his commandements. Wherefore, admit we should obteine no other thing, yet a sufficient reward and gaine should be rendered vnto vs, if we may haue a quiet & peaceable conscience, and be inwardlie filled with spirituall ioie. But God (such is his goodnesse) would set foorth vnto vs gifts and rewards. 113 For he séeth the disposition and nature of man to be féeble and slowe to all things that be good, holsome, and honest; therefore he would stirre vp the same, by promising sundrie and manifold rewards. Which kind of remedie we should not haue néeded, if we had continued perfect and absolute, as we were created. Who (I praie you) néedeth with reward to be stirred vp to drinke, when he is thirstie; or to eate, when he is hungrie? Surelie no man. Wherfore, neither should there be anie néed, by reward, to stir vp men vnto righteousnesse, if they hungered and thirsted for it, as they ought to doo.
A mother vseth not to be intised with rewards, to giue sucke, to féed, and to care for hir owne child, 114 that it perish not. So as the promises of God are therfore necessarie vnto men; bicause they, by reason of sinne, haue waxed cold from a vehement affection and zeale towards godlie and holie works. We be altogither dull & sluggish vnto the duties of godlinesse and righteousnesse: wherefore God, for his clemencie sake, would vse the spurres of promises. Which appéereth most manifestlie in the lawe, where, almost for euerie commandement, are added both thretenings, and also promises. Séeing then holie men haue oftentimes doone this, séeing also the lawe of God hath doone so, and that the same is found in the new testament; we may conclude without doubt, that it is lawfull. For then is that, which we doo, to be allowed; when it agréeth with the example of GOD himselfe, and with the rule of the scriptures; or else, with the excellent acts of holie men.
17 But now must we sée, whether he, 115 which dooth good works, and performeth that, which he is bound to doo by the lawe of God, ought to be mooued with hope of the reward; or whether he should rather haue a regard onelie to goodnesse, righteousnesse, and Gods pleasure. To answer to this question, I thinke that this must be the first ground; to wit, that a man is not onelie appointed to some certeine end, when as GOD dooth nothing rashlie or by chance; but also he is appointed to manie ends: which neuerthelesse are so ioined togither, that they doo mutuallie serue and helpe one another by a certeine order. First, 116 we are created to set foorth the glorie of God; then, that by the sight and perfect knowledge of God, we should come to be happie; and that whilest we liue here, we should liue togither among our selues, in an acceptable fellowship to God. Soldiers doo therefore beare weapons, and make wars, to defend honest and iust causes; after the same maner doubtlesse, by which God hath commanded them to be defended by his lawes: who moreouer ought so to be incouraged to performe this thing, as although they should haue no other reward or gift to come vnto them, yet ought they to take the enterprise in hand.
Furthermore, men vse to fight for the defense of their countrie, wiues, children, kinsfolks, and fréends. And if so be that they, besides these things, looke for iust stipends, whereby they may honestlie nourish both themselues, and theirs; no man will count that for a vice in them. For the apostle hath said in the first epistle to the Corinthians; 117 Who goeth on warfare at his owne cost? But now, 118 to come more particularlie vnto things; when anie man tempereth himselfe from anie gréeuous & wicked act, he ought first to doo that, to the intent he may obeie the commandements of God, as it is méet: then, that thereby he may escape either eternall or ciuill punishments: moreouer, that he may not offend the minds of the brethren, and plucke them backe from an holie conuersation, and pure life by his wicked example: and finallie, that by his wickednesse he prouoke not the wrath of God, either against himselfe or his familie, or against the people. Wherefore, it is manifest, that the end of our actions is not simple, but sundrie and manifold.
18 And this, being thus finished and concluded, we must diligentlie take héed, that when manie ends are set before vs, we may prefer that before the rest, which by good right excelleth the rest. For, if it should be otherwise doone, and that those things, which be hindermost, and of smaller importance, should be preferred before the better; we might iustlie be condemned for peruerting the order of things. So as we must take héed, that we direct not God himselfe, or the worshipping of him, according vnto our owne commoditie, or else vnto anie other ends. For then should that surelie happen vnto vs, which Augustine dooth so sore detest; 119 to wit, that we should enioie those things, which we ought to vse; and on the other side, we should vse those things, 120 which we ought to enioie: than which peruersenes, in humane actions, no woorse thing can be thought. Wherfore, when it is demanded, whether it be lawfull in well dooing to haue respect vnto the gaine or reward; we cannot well denie, but that it is lawfull: forsomuch as God himselfe hath promised a reward to them, which liue godlie. Neither did God that for anie other cause, than by his gifts and allurements to stir vp men to iust, good, and holie works.
But although we doo not vniustlie, in hauing a regard to the reward offered vs by God, when we are occupied in good works; yet this is diligentlie to be taken héed of, that we be not mooued onelie bicause of the reward which is offered vs. Neither is this sufficient: for if a man would saie, that he would in dooing good, both obteine the reward set foorth, and by the same worke obeie God; he must take héed, that he attribute not the chéefest parts to the gift or reward; bicause alwaies among the ends (as I haue alreadie said) as euerie one of them is more excellent by nature, so it ought to be preferred in the first place. And in this there néedeth an excellent diligence, since it oftentimes happeneth, that we deceiue our selues; falselie supposing, that nothing is more excellent or déere vnto our minds than God: from whom neuerthelesse we are by little and little withdrawne and plucked backe, by reason of too much desire and delite of reward or gift. Wherefore, it afterward happeneth, that we come to great miseries thereby. For when GOD perceiueth, that we most estéeme those things, which ought to be of lest estimation with vs; he withdraweth them awaie, least they shuld more and more plucke vs from him. And this happened manie times to the Israelites, from whom God sometimes tooke awaie riches, libertie, and the promised land; to call them againe to himselfe, whom they lesse estéemed, than their riches, possessions, yea than their idols. Wherefore, those things being marked and obserued, which I haue rehearsed; I doubt not, but that it is lawfull for godlie men, after a sincere and ernest indeuour towards God, to doo good for reward and gift.
19 Neither am I ignorant, 121 that Barnard writeth in his little booke of louing GOD, that charitie by it selfe cannot be emptie, although it behold no reward, &c. By which words he putteth vs in mind of two things; both, that the works of charitie, in themselues, haue so much delectation, pleasure, and commoditie, as may be sufficient for them which liue well; although, for that their well dooing, they should haue no other reward giuen them of God. And that we, in louing of God, should looke for no other reward but this; that he, according to his goodnesse, will vnfeinedlie giue those things, which are to be giuen. And therefore, no man ought to be mooued, chéeflie with a desire of the reward. And he addeth, that he dooth far prefer the loue of the wife, towards hir husband, before the loue and obeisance, wherewith the children loue the father. Forsomuch as the sonnes doo so loue the father, bicause they hope they shall be inriched of him by his inheritance. Wherefore, their loue (as he thinketh) is not so pure. But the wife, if she be such a one, as she ought to be, wisheth good to hir husband for his owne sake, and for his owne cause, although she hopeth or looketh to obteine no good at his hands.
Manie haue thought, that the opinion of this father ought to be allowed, and haue gone about to make the same plaine by a certeine distinction, not so circumspectlie inuented by them, in my opinion. For they affirme, that we may measure God, or his nature, according to his woorthinesse; and that we may behold him, according to our owne perfection and vprightnesse. Moreouer, they saie, that whatsoeuer we doo, we must doo it for his sake, 122 in the first consideration; and not in respect that he is our chéefe goodnesse and felicitie. And this they thinke that Barnard ment, by the words now recited. For they alledge him, who after this maner writeth in another place; namelie, that he suspected all that loue, wherewith we loue anie thing besides God. Howbeit, these men doo not marke, that by this distinction, which is found out, rather by the iudgement of men, than by the veritie of the scriptures, they are against the meaning of God. Sith he said vnto Abraham, as it is written in Genesis; 123 I am thine exceeding great reward, walke therefore before me, and be perfect. Vndoubtedlie, by these words God offereth himselfe vnto vs, not imagined by himselfe, or plucked awaie from our commodities; but in respect that he is our reward.
Moreouer, as I alreadie said at the first, God would not adioine promises, gifts, & rewards to his co~mandements in vaine, or without effect; but most prudentlie and with consideration: did he this (I praie thée) that our eies being shut, we should ouerskip them? I thinke not. Neither canst thou saie, that they serue for the ruder sort, and such as be not yet singular and perfect. For I will demand straitway of thée, whether Abraham, Moses, Dauid, the prophets, and apostles, were not so perfect, as either the nature of men in this life can be; or is required of vs? If thou wilt saie, they were vnperfect; then can I not tell what excellencie or perfection of men thou fainest to thy selfe. Vndoubtedlie, Paule setteth foorth himselfe vnto others, as a perfect man, in such sort as a man in this life may be perfect, when he wrote; Be ye perfect, as I am perfect. I speake not how the scripture, yea God himselfe pronounceth Moses to be most méeke. He commendeth Dauid also, that he was made according to his will and heart. Wherefore, if thou wilt grant, that these men were notable, excellent, and perfect men (as men may be in this world;) neither canst thou denie the promises and rewards offered to them of God. This without doubt followeth, that men of the more excellent sort, may in well liuing and dooing lift vp their eies to the reward.
124 20 Howbeit, I thinke that Augustine hath verie well opened all this matter, when he saith in his booke of Confessions; He loueth thée not (speaking to God) which loueth anie thing besides thée that he loueth not for thy sake. By these words is gathered, that we may loue gaine and rewards for Gods sake: séeing it is lawfull to imbrace the meane ends for the last and chiefe goodnesse sake. Neither are wée forbidden, but that we may sometimes wish for meate, drinke and cloth, and such things as are néedfull for this life. Yea and Christ hath commanded by expresse words, that we should aske them: and he hath promised them to those which séeke for the kingdome of God, when he hath said; First seeke the kingdome of God, and all things shall be ministred vnto you. 125 Wherefore it is true, that these things may be so hoped for, regarded, and receiued of God, as gifts and rewards; and not as the principall things. For they are also to be referred to a further end, according to Paules most holesome admonition, who hath written; 126 Whether we eate, or whether we drinke, or whether we doo anie other thing, let vs doo it to the glorie of God. 127 And finallie, séeing God himselfe, his glorie, good will, and fauour, be the roote and foundation of other promises, and of euerie reward; so often as we shall behold these other things, séeing they are comprehended in those former things, we must take héed, that we neuer separate them one from an other; but in the latter, continuallie looke vpon those that are first. Whereby (as Augustine hath counselled,) we shall loue nothing besides God, but that we loue it for his sake. And this much of this question.
Of the vse and abrogating of the lawe.
21 The mind of God must be reckoned the beginning of all lawes: 128 for whatsoeuer is accounted iust and honest in anie lawes, that hath generallie flowed from thence. So as we may saie, that all lawes are interpretations of the mind of God; whereby it commeth to passe, that the lawes, which be not iust, ought not to be accounted lawes. The knowledge, which we haue by the lawe, as touching sinne, is of two sorts. One is altogither weake, and without effect: whereby our minds be not terrified, nor yet our consciences deiected. As when we sée droonkards otherwhile, which in the minds of their cups condemne the vice of droonkennesse. Also the Poets, in their verses and miters, cunninglie described vices; but yet they themselues did not refraine from them anie whit more than others. And certeinlie, that knowledge of sinne, which terrifieth, dooth not alwaies bring saluation. If it be without hope of remedie, it is pernicious. As it came to passe in Iudas, Esau, and Caine; who hauing knowledge of their wickednesse, fell into despaire. But as touching the elect, there is a hope of obteining saluation by Christ; the which hope, like a perpetuall companion, is ioined with the knowledge of sinnes.
If we shall by particulars reckon vp the sinnes, which are knowne by the lawe; the first we account to be that, which is ingendred in vs by nature, which is called originall sinne; and it is the filth & corruption of all our whole nature. Of the which we be taught in the psalme; 129 I was shapen in wickednesse, and in sinnes my mother hath conceiued me. Secondlie, from the same doo perpetuallie flow the motions and assaults, which the Graecians call ⟨…⟩, and they resist the lawe of God. Concerning the which, Paule saith; that He felt another lawe in his memb⟨…⟩s, 130 resisting the lawe of the mind, and leading him awaie captiue vnto the lawe of sin. Then thirdlie, commeth the consent of the will, and then sinne is made more gréeuous. And as touching this, we doo read; 131 Let not sinne reigne in your mortall bodie. Moreouer, there also followeth a custome, and by the bonds thereof wée are more strictlie held vnder the power of sinne: so as it is in a maner impossible to put awaie the vse, which hath now béene brought in, séeing Ieremie saith; 132 An Aethiopian cannot change his skinne. Lastlie, the wicked are sometimes thrust downe so farre, as they sinne against the holie Ghost: the forgiuenesse of which crime is vtterlie denied, 133 as Christ in the Gospell hath taught; and it was commanded vnto Ieremie, that he should not praie anie longer for the people.
134 Also sinne might be distinguished, into those things, which be deuised, spoken, and doone against the lawe of God. And of all these things the lawe hath instructed vs. But sinne in generall, is to straie from the ordinance of the lawe. Euen as archers, when they go from their marke, on which part so euer it happen; they swarue and doo amisse. 135 Wherefore, séeing man is made according to the image of God, to the intent he should in life and manners expresse his nature and propertie; whatsoeuer swarueing there be from this, it is sinne. But this benefit, to be accused and warned as touching our faults, hath no absolute commoditie: séeing we be not able of our selues to shunne the things, whereof we be accused; or to performe those things, whereof we be warned. Therefore, we must be sure to haue an eie vnto Christ, vnto whom we are led by the lawe.
And it is to be marked, that these things are chéefelie written of the lawe by an antithesis, or contrarie position vnto faith; for being taken by it selfe, it is so farre from giuing righteousnesse and honour vnto vs, as it discloseth and maketh manifest what so euer we haue shamefullie committed. So as we drawe from thence nothing but confusion: which happeneth not through default of the lawe, but through the corruption of our owne mind; bicause the lawe lighteth vpon it being corrupt and bent vnto euill things. Insomuch as we be prone to doo all things, that be against the lawe of God. For the lawe commandeth vs to put our confidence in God; but we trust in our owne selues. The lawe commandeth vs to doo seruice vnto our neighbour; but we couet to haue all men serue vs. And séeing we run with a full swinge, into such like things as these be; therefore dooth the law of God set it selfe as a stop against a mightie streame, which by méeting therewith, swelleth and rageth the more. For as the saieng is, We sticke to that we are forbidden, and desire that which we are denied. 136 Notwithstanding which things, it is an excellent benefit of God, (that is giuen vnto vs by the lawe) not to be ignorant of our selues.
22 And it must not be thought, that we be now void of that benefit, bicause we are said in the scriptures, to be deliuered from the lawe by Christ: for that must not altogither be so taken. For there is two kinds of abrogating of the lawe. 137 One, whereby we are not bound to performe those things that be commanded: as we sée it come to passe as touching the iudiciall precepts and ceremonies. Which must not be vnderstood as concerning the morall lawes. Christ saith, that He came not to breake the lawe, 138 but rather to fulfill the same. And Paule saith: What then? Doo we abolish the lawe by faith? 139 God forbid. Naie rather, we establish the lawe. An other abrogating there is, whereby the lawe is hindred from accusing of vs to condemnation: and after that sort the morall lawe also is ment to be abolished. But if we shall speake more directlie, it is not the lawe that is abrogated, but the domination or power which followeth it: so that we may rather vnderstand, that the sting is plucked out, than that the lawe it selfe is taken awaie. True indéed it is, which is written vnto Timothie, 140 that The lawe is not made against the righteous. For (as Augustine writeth De spiritu & litera; ) Who can impose a lawe vpon him, that of his owne accord dooth, and willinglie executeth that which belongeth vnto righteousnesse? Wherefore he thinketh, that iust men doo vse a lawe towards others, whom they instruct; while they often repeate the same, and set it foorth diligentlie for to mooue them to repentance.
And whereas the apostle might séeme to haue spoken things repugnant one to an other (for on the one part he affirmeth, that the law is not set downe against the righteous man; and on the other part he saith, that the same is good, so a man vse it lawfullie; howbeit, none vseth it lawfullie, 141 but he that is iust) Augustine reconcileth those things after this maner; namelie, that he may haue a good vse of the lawe, who is not yet iustified, but directeth himselfe to iustification by the helpe thereof. And he indeuoureth to make the thing euident by two similitudes. It happeneth (saith he) that a man, setting forward to anie place, is carried in a charriot; 142 to which place he being come, forsaketh that wherein he was carried. Againe, we appoint a schoolemaister for children which be ignorant; but when they shalbe well instructed, we take them [from their teacher.] Euen so (saith he) while a man is called from his sinnes, and goeth forward vnto righteousnesse, the lawe is profitable vnto him: but after he hath obteined righteousnesse, he is loosed from the same.
Howbeit, we must not denie, but that they also, which be conuerted vnto Christ, are continuallie more and more instructed by the lawe. Besides this, much of the flesh remaineth, and a great deale of darkenesse is cast into our mind and senses, while we are héere in this life. Wherfore the vse of the lawe is not superfluous, no not as touching them that be iustified. And séeing we be not wholie renewed, in that there remaineth some part of the old man, and offenses doo créepe vpon vs, both vnawares, and against our wils: the lawe findeth matter as well to reprooue vs, as to accuse vs; although, through the benefit of Christ, it cannot procéed to condemnation. Which certeinlie it would doo, as much as therein lieth; vnlesse we were alreadie iustified by faith.
143 23 Therefore in verie good time dooth Paule, in the 3 chapter to the Romans, demand; Doo we therefore through faith make the lawe of none effect? God forbid. Yea rather we establish the lawe. Here he vseth the figure 144 Occupatio. For a man might haue said; If the lawe bring not righteousnes, why then did God giue it? Why may we not then liue looselie, and follow our lusts? Not so vndoubtedlie (saith Paule; ) séeing the lawe is not abolished by faith, but rather confirmed. These men thought, that Paule had made void the lawe, séeing he abrogated the ceremonies. But in abrogating them, he vsed the libertie, which was granted him in the Gospell; and vnto the lawe he did no iniurie. For God in verie déed would not, 145 that the old ceremonies should continue anie longer. And yet notwithstanding, Paule lieth not, when he saith, that he in no case, by faith, maketh the lawe void. And they, which reason, that it is abolished, bicause ceremonies are made of none effect, doo make a false argument of the accident. 146 For, though the accidents of anie thing be taken awaie, yet it followeth not, that the thing it selfe is straitway abolished. But that is counted an accident vnto the lawe, which hath not his force as touching all places, and all times, and all men.
And, that ceremonies are so, it is not to be doubted. For when the people were in captiuitie, the ceremonies were not obserued. Wherefore the Israelites, being among the Chaldaeans, 147 said; that They could not sing a song in a strange land. And Daniel complained, that in that captiuitie, 148 the people wanted both capteine and sacrifice. Circumcision, all the while they were in the desert, 149 was not obserued. And they fought on the sabboth daie, as we read in the booke of the Macchabeis; which books if a man reiect, 150 we haue againe in the booke of Iosua, that GOD commanded the Israelites to go about the citie of Iericho, by the space of seuen daies: and to carrie the Arke about with them, and to sound with trumpets. Which works could not be doone [seuen daies togither] saue that the sabboth daie must néeds be one. But if a man demand; If these be accidents of the law, what was then the principall, firme, and perfect thing in these ceremonies, that should alwaies abide? To answer to euerie particular thing, would now require too long a time. 151 Bréefelie, this I saie; GOD would, that men should not forget him: and therefore, by certeine outward signes he prouided, that he might alwaies be set before their eies, and come into their thoughts; that by such meanes they might continuallie both worship him, and call vpon him.
If they had looked vpon their bodies, 152 circumcision was before their eies; if they beheld their garments, they had their frindges to consider; if they came to the table, then had they to consider of the choise of meats; if they entred into their houses, their thresholds and posts had the commandements of God written on them; if they had brought foorth children, they were to remember that the first borne should be redéemed, and that the child-wife was long time vncleane; if they had turned themselues to their flocks or cattell, then were the first borne to be offered vnto God; if they had gone into the fields, the first fruits and tenths should be gathered and offered; if their fruits gathered should be laid vp, then had they to celebrate the feast of the tabernacles. The reuolutions of euerie wéeke, of euerie moneth, of euerie yéere, or seuen yéeres, or fiftie yéeres, had certeine rites appointed vnto them. Wherefore, that which was the chéefest & principallest thing in the lawe, was confirmed by faith: & it is now also reteined of godlie men; namelie, in euerie thing to remember God, and to thinke vpon him. Which now ought to be obserued, without outward signes, neither is that now abrogated, either by Paule or by faith.
24 But that God would no longer haue these outward ceremonies obserued, 153 may thereby be gathered, in that he hath ouerthrowne the publike-weale of the Iewes, & hath caused the citie of Ierusalem cleane to be defaced: so that now, there is neither temple nor tabernacle standing. Neither is the propitiatorie or mercie seate to be found, from whence the voice of God was woont to giue oracles. And the brestplate is lost, wherin were the pretious stones, out of which answer was giuen of things to come. The anointment also is cleane gone; wherby he sometimes changed men, when they were consecrated to execute anie functions. For Saule prophesied, 154 when he was now annointed. Neither is fire now had from heauen, wherewith the sacrifices were consumed; and prophesies are now cleane out of vse. Which God would not haue permitted, if his will had béene, that the ceremonies of Moses should haue continued anie longer. And this chéefelie is a let to the continuing of them; that it was lawfull to exercise them no where, but onelie in the land promised to the fathers. And when the apostle affirmeth, 155 that By faith he established the lawe: this is chéefelie to be vnderstood, as concerning the morall parts of the lawe; for faith bringeth with it the obedience of the lawe. Wherefore this we ought to fix in our minds, that without faith, the lawe cannot be obserued. And contrariwise, that by faith, obedience begun, may be accomplished. Which also may by reasons be confirmed.
156 The lawe commandeth, that We should loue God, and that with all our hart, with all our soule, and with all our strength. But who is able to performe this, vnles he knowe God throughlie, the which cannot be doone without faith? And if anie man should set GOD before him, as a lawe-giuer, as a most seuere iudge, and as a reuenger; he will rather abhor him, and flie from him of hatred, as a most cruell manslaier, than that his mind can thereby be induced to loue him. But who can without faith in Christ persuade himselfe, that God is vnto him as a father, either mercifull, or louing? Further, the lawe commandeth, that we should call vpon him. Which without faith we can neuer performe: 157 for it is said; How shall they call vpon him, in whom they haue not beleeued? Moreouer, 158 we are commanded To loue our neighbors as our selues. Which, forsomuch as it is most difficult to be doone, we neuer accomplish the same: nay rather, we faile oftentimes therein. Whereby then shall we haue forgiuenes of sinnes, that of Christs righteousnesse there may be imputed vnto vs, to supplie the want of our righteousnesse, vnlesse we vse the benefit of faith?
Augustine iudgeth, that the lawe is two maner of waies confirmed by faith. First, bicause we thereby obteine the holie Ghost, by meanes whereof is ministred vnto vs strength to obeie the lawe. Howbeit, perhaps a man may doubt how this can be, that by faith we haue the holie Ghost: 159 when as of necessitie, he alwaies goeth before faith. For faith both is his gift, and also commeth from him vnto vs. But we answer, that betwéene the causes and the effects, séeme to be certeine circuits; as it is manifest by clouds and showers. 160 From clouds descend raines; and out of waters, which are in the inferiour places, are taken vp vapours by the heate of the heauens, which are thickened into clouds; out of which againe descend showers vpon the earth. But in this circuit we must alwaies haue a recourse to the first, according to the order of nature; which is, when we affirme, that there is an humor, whereof clouds may increase: so likewise must we doo héere. We will grant, that faith, by the benefit of the holie Ghost, springeth in vs: 161 by which faith is increased the abundance of the selfe-same spirit, whose increase the former faith hath preuented: and of a greater faith is still made a greater increase of the spirit. But yet neuerthelesse, we constantlie affirme, that there is but one thing chéeflie, from whence all these good things flowe; to wit, the holie Ghost.
Secondlie (saith Augustine ) the lawe by the helpe of faith is otherwise confirmed: bicause by faith we praie; and calling vpon God with praiers, we doo not onelie obteine remission of sinnes, but also a great portion of the spirit and of grace, so that we haue strength to obeie the lawe. Doubtlesse, the lawe, 162 if it be taken by it selfe, maketh vs both vncerteine of the good will of God, and after a sort bringeth desperation; vnles faith come and helpe: which both maketh vs assured, that God is pacified and mercifull towards vs, and also by grace obteineth the renewing of strength. And the apostles phrase, whereby he saith, that by faith he established the lawe, is to be noted. For thereby he signifieth, that the lawe, if it be left vnto it selfe, and without faith, is weake: so that it cannot firmelie stand. And therefore, vnlesse it be holden vp by faith, it will easilie fall. And this is the point of a singular artificer, not onelie to repell from him that which is obiected; but also to declare, that the selfe-same maketh most of all for his purpose. The lawe and faith helpe one another, 163 and (as the common saieng is) giue hands each to other. For the lawe dooth (as a schoolemaister) bring men vnto the faith of Christ. And on the other side, faith bringeth this to passe; that it maketh them, after a sort, able to accomplish the lawe. For, straitwaie, so soone as a man beléeueth in Christ, he obteineth iustification, and is liberallie indued with abundance of the spirit, & with grace. The intent and purpose of the lawe was, that man should both be made good, and also saued. But this, it was not able to performe. Then succéeded faith, and did helpe it: for through it a man is renewed; so that he is able to obeie God and his commandements. Chrysostome saith, that Paule prooueth héere thrée things; first, that a man may be iustified without the lawe; secondlie, that the lawe cannot iustifie; thirdlie, that faith and the lawe are not repugnant one to the other.
25 Ambrose teacheth, that therefore by faith is the lawe stablished; bicause that those things, which by the lawe are commanded to be doone, are by faith declared to be doone. And we knowe that this righteousnesse, which Paule here commendeth, hath testimonies both of the lawe and of the prophets. And if anie man obiect, that therfore the lawe is made void by faith; bicause thorough it ceremonies are abolished: he answereth, that this therefore so happeneth, bicause the lawe it selfe would haue it so; and foreshewed, that it would so come to passe. In Daniel we read, that after the comming of Christ, 164 and after the slaieng of him, the dailie sacrifices should be taken awaie, and so also should be the holie annointing, & such like kind of ceremonies. Wherfore Christ did not without cause saie; 165 The lawe & the prophets endured vnto the time of Iohn Baptist. Ieremie also manifestlie said, 166 that another couenant should be made, far differing fro~ that which was made in old time. The epistle to the Hebrues thereby concludeth, 167 that that, which was the old couenant, and so was called, should one daie be abolished. 168 Zacharie the prophet, in his second chapter, saith; that The citie of Ierusalem should be inhabited without wals. Which signifieth, that the church of the beléeuers should be so spred abroad, and dispersed through the whole world, that it should not be closed in by any bounds and limits.
169 Which selfe-same thing Esaie séemeth to testifie, when he saith; that Mount Sion, and the house of the Lord, should be on the top of the hils, so that the Gentils should come vnto it out of all places. And Malachie the prophet pronounceth, 170 that The name of God should be called vpon from the rising of the Sunne, to the going downe of the same; so that to God euerie where should be offered Mincha, which manie haue transferred vnto the Eucharist; as though it were a sacrifice: when as yet the prophet thereby vnderstandeth praiers, and the offering vp euen of our selues, as Tertullian testifieth in his booke against the Iewes; and also Ierom, when he interpreteth that place. Wherefore, when the prophets séeme to affirme, that ceremonies should be transferred vnto the Ethniks; they are so to be vnderstood, as though by the signes, they ment the things themselues. The Ethniks, being conuerted vnto Christ, receiued that which was represented by the ceremonies of the Hebrues. But they reiected the outward signes, and this was by faith to confirme the lawe. And forsomuch as the prophets foretold, that ceremonies should be abolished; the same is to be taken, as if it had béene spoken of the lawe: sith that the prophets were interpretors of the lawe.
And that Christ, when he should come, should change the ceremonies, the Iewes themselues doubted not. Which is manifest, by the historie of Iohn Baptist, 171 which we read in the Gospell. For when he would purge men, being conuerted vnto God, he sent them not vnto sacrifices, and vnto the ceremonies of Moses, whereby sinnes were said to be purged; but baptised them into repentance, to the forgiuenesse of sinnes, adioining doctrine therevnto, wherein he made mention of the father, the sonne, and the holie Ghost. Which doctrine vndoubtedlie the high Priests, Scribes, & Pharisies could in no case abide, that he reiecting the ceremonies, which were receiued, should put in their stéed an other kind of waie. Wherefore, they sent a messenger to him, to aske him, whether he were the Messias, or Elias, or the prophet: as it were confessing, that vnder Messias, it wold come to pas, that the ceremonies of the lawe should be altered, which should not be lawfull for others to doo.
26 And if thou demand why God gaue ceremonies, which should be afterward abolished: Chrysostome hath thereof a proper similitude. If a man haue a wife prone to lasciuiousnesse, 172 he shutteth hir vp in certeine places (I meane in chambers or parlours) so that she may not wander abroad at hir pleasure. He moreouer appointeth for hir, Eunuchs, waiting maids, and handmaids, to haue a most diligent eie to hir. So delt God with the Iewes, he tooke them to him at the beginning as a spouse: as it is said by the prophet; 173 I haue wedded thee vnto me with mercie and with loue. And by this nation, his will was to instruct the whole world, at the time appointed. Which was doon by the apostles, when Christ was departed from the earth.
But that people was weake and féeble, and aboue measure giuen to adulterie and idolatrie. Wherefore God separated them from other nations, and would haue them to dwell in the land of Chanaan apart by themselues; and to bée kept in on euerie side with ceremonies & rites, as it were by schoole-maisters, vntill this spouse was so strengthened and confirmed, that hir faith was no more had in suspicion. Which when husbands perceiue to be in their wiues, they suffer them to go at their pleasure whither they will, and to be conuersant with men; neither doo they anie longer set kéepers to watch them: so God, when he had now by Christ giuen the holie Ghost vnto the church, he remoued from it the custodie of ceremonies, and sent foorth his faithfull to preach ouer all the world. The selfe-same father prooueth in another place, that the ceremonies and rites of the Iewes were not instituted by God of set purpose and counsell. For God would haue a people, that should worship him in spirit and in truth. But the Israelites, which had béene conuersant in Aegypt, and had defiled themselues with idolatrie, would néeds in anie wise haue sacrifices and ceremonies: so as if these things had not béene permitted them, they were readie to turne to idolatrie.
Wherefore God so dealt with them, 174 as the maner is of a wise Physician to doo; who happening to come vnto one sicke of a burning feuer, which for extreame heate requireth in anie wise to haue some cold water giuen him; and except it be giuen him, he is readie to run and hang himselfe, or by some other meanes to destroie himselfe. In this ill case, the Physician compelled by necessitie, commandeth a viall of water to be brought, which he himselfe hath prepared, and giueth the sicke man to drinke: but yet, with such a charge, that he drinke no drinke else, but out of that viall. So God granted vnto the Hebrues, sacrifices and ceremonies: but yet so, as they should not exercise them otherwise than he himselfe had commanded them. And that this is true, he prooueth; insomuch as God prescribed not ceremonies, 175 vntill such time as he made manifest his wrath against the Israelites; when they, hurling in their braselets, earings, and rings, caused a golden calfe to be made for themselues, which they worshipped. And séeing it is so, we must grant this with Paule, when he saith, that the lawe is not by faith abolished, although those ceremonies be taken awaie. Vnto which doctrine Christ also agréeth, 176 when he saith; that He came not to take a waie the lawe, but to fulfill it. The sense of which words may easilie be gathered out of those things, which we haue before spoken.
177 27 Moreouer, let vs consider, that in euerie ceremonie of the old lawe, there were thrée things; the first, a commendation of anie benefit receiued; secondlie, a token and shadowe of Christ; and lastlie, a lesson of honestie, and of framing a godlie life. As touching the pascall solemnitie, these things are most manifest. First, therin was a memorie of the deliuerance out of Aegypt, a shadowe of Christ his death, whereby we, through grace, be deliuered from eternall damnation. Finallie, by the swéete bread, a purenesse of life was laid before our eies. And euen the verie like may be perceiued in the rite of the first fruits, therein was a giuing of thanks for receiuing new fruits: and Christ was there signified to be the first fruits of the dead, and the first begotten among many brethren. And they were admonished, that the first fruits of their actions were so due vnto God, as for his sake they should order all their affaires. And in euerie solemnitie, through the death of the beast offered in sacrifice, by faith was apprehended the sacrifice of Christ: whereby they, beléeuing in him, were iustified. There was also in them a celebration of diuine praises, an holie congregation, the administration of the word of God, the communion of the faithfull, and the confession of sinnes. Such exercises as these, are required to be in the whole life of christians.
178 28 Therefore Christ is the end of the lawe vnto righteousnes, vnto euerie one that beleeueth. And Christ is said to be the end of the lawe, bicause he bringeth the perfection and absolution thereof. 179 But we must note the propertie of this word ⟨…⟩, for it signifieth two things; namelie, the extreame or vttermost part or limit of things. And by this meanes death is said to be the end of liuing creatures: not bicause we liue, to the end we should die; for that which is the woorsse, cannot be the cause of the better. Moreouer, it signifieth the perfection and absolution of anie thing, which is brought to the vttermost of his motion and bringing foorth. Now, although as touching the first signification, Christ by his comming made an end of the lawe (for he tooke awaie the ceremonies and the cursse thereof:) yet in that place Paule meaneth not, that Christ is in such maner the end of the lawe. But he hath a respect vnto the other signification of this word; namelie, vnto perfection and absolution: forsomuch as Christ finished and perfected that, which the lawe could not performe. Which the better to vnderstand, the scope and end of lawes must be considered. Lawes are made to make men good and iust: 180 for they set foorth things that be right and honest; for no other cause, but that they should be put in practise. But among other lawes, this that God made, chéeflie requireth of men righteousnesse and holinesse. But this it cannot bring to passe: certeinlie, not by default of it selfe, but by reason of our corruption.
Howbeit, that which it can doo, it dooth; namelie, it vrgeth vs, it accuseth vs, and it condemneth vs: that at the least, we being ouercharged with so great a burthen, may thinke vpon our deliuerer, and by that meanes be conuerted vnto Christ, by whom, as well we may be absolued from sinnes, as also by his spirit and grace be throughlie able (as much as the condition of this life will giue leaue) to obeie his lawe giuen vnto vs. Which two things Christ most liberallie giueth vnto them that beléeue in him. And so is he called the end, that is, the consummation and perfection of the lawe. This did Paule in plaine words expresse, when he said; That which was vnpossible vnto the lawe, 181 in as much as it was made weake through the flesh, God sending his owne sonne in the similitude of the flesh of sinne, by sinne condemned sinne, that the righteousnes of the lawe might be fulfilled in vs.
Herevnto also had Ambrose a respect, who thus interpreteth this place: that Christ is called the end of the lawe, bicause GOD by him bringeth things to passe, which he had promised, and commanded. These words of the apostle teach, that the principall office of the lawe is, to direct vs vnto Christ: and therefore vnto the Galathians it is called a schoole-maister. 182 So then, they are worthilie to be reprooued, which of a schoole-maister make it a father; séeking for righteousnesse at the lawe, which ought onelie to be looked for at the hands of Christ. Let vs therefore learne héereby, to consider two things in euerie precept of the lawe; namelie, our sins, and Christ our redéemer, whom all the commandements doo set foorth: for otherwise we shall vnprofitablie consider of the lawe. And the Iewes, for that they excluded Christ, boasted of the law in vaine: as they which had not the law, but a shadowe of the same.
29 But now let vs sée what testimonies there be out of the lawe and the prophets, 183 of this righteousnes, which Paule affirmeth was made manifest in Christ. 184 And although Christ hath spoken generallie, that Moses had written of him, 185 and that it is shewed by Luke, that in the habit of a stranger, while he was by the waie, he talked with two disciples, beginning to teach them at Moses, and after, by the prophets and psalmes: yet is there no certeine place brought foorth, in the which is expresse mention of Messias. Neuerthelesse, if we shall speake particularlie of Christ, we read in Genesis, that The seed of the woman should bruse in sunder the serpents head. 186 And to Abraham it is said; In thy seed shall all nations be blessed. 187 And of the same man it is written; Abraham beleeued, and that was imputed vnto him vnto righteousnes. Héerevnto is added that, which Paule saith; 188 Saie not in thy hart, Who ascendeth into heauen, or who shall descend into the depth? The word is neere, euen in thy mouth, and in thy heart. 189 Paule addeth; And this is the word of faith, which we preach; if thou wilt beleeue with thy heart, and confesse with thy mouth. Againe, 190 The scepter shall not be taken awaie from the tribe of Iuda, neither a captaine out of his loins, till he be come, which shalbe sent, and he shall be the expectation of the Gentils.
191 Ieremie writeth of Christ, He shalbe called God our righteousnes. And in the same prophet we read, 192 that God appointed to giue a new testament: not according to that, which he made with the fathers; but by writing his lawe in their hearts, and in their bowels. Abacuk saith; The iust man shall liue by faith. 193 Esaie saith; I am found of them that sought me not. Also, God hath laid vpon him all our iniquities. 194 Dauid also saith; Blessed are they, whose iniquities are forgiuen, 195 and whose sinnes are couered. Blessed is the man, vnto whom the Lord hath not imputed sinne. 196 Also, an other kind of testimonies is had out of the acts of the old fathers; which were certeine foreshewings, that Christ should come to redéeme mankind. For, as he is said to liue in vs; for we be members of him: so also he both liued, and was in the old fathers: wherefore they were no lesse his members, than we are. But how the head suffereth, and is recreated in his members, it is most manifestlie declared in Paule, 197 when it was said; Saule, Saule, whie persecute thou me? And in the last iudgement, Christ will pronounce, 198 that whatsoeuer hath béene giuen vnto the least of his, is giuen vnto him.
Wherefore, so often as we read, that the ancient fathers were ouercome, brought into captiuitie, and oppressed with calamities; we must vnderstand, that Christ in them suffred the selfe-same things. And againe, when we héere that they gat the victorie, and were restored and deliuered; let vs thinke, that Christ also was in like sort affected in them. And in the one we haue a shew of his death begoonne; and in the other, a shadowe and beginning of his resurrection. And that this is so, we are taught by that which Christ said; 199 that He should be in the heart of the earth three daies, and three nights, like as Ionas the prophet. He also likened himselfe vnto the brasen serpent, which Moses set vp, 200 wherevpon whosoeuer looked, obteined health, being otherwise in danger to die of the venemous stinging. And in the prophet Ose we read; 201 Out of Aegypt haue I called my sonne. Which Oracle the Hebrues labour to wrest vnto Pharao, which was destroied; and vnto the people of Israel deliuered from his tyrannie. Which if we should in the meane time grant, then yet would I aske of them; of whence that nation had the preeminence, to be called by the name of the children of God?
That vndoubtedlie could not be proued to come by anie other meanes, than by Christ, which is the sonne of God, being the first begotten among manie brethren. By whom others also, as manie as are numbred to be the children of God, haue aspired to such a diuine adoption. So as the apostle saith, that Christ was the first fruits: and pronounced, 202 that he hath the principalitie ouer all things. Wherefore, not without cause hath our Euangelist cited this place of the prophet, touching the Lord; forsomuch as he also was by the admonishment of the angell called backe out of Aegypt. Lastlie, the sacrifices, oblations, and ceremonies of the fathers, beare witnesse of this kind of righteousnesse: séeing in those beasts, which were slaine, the death of Christ was manifest to the faith of the old fathers. For, euen as the thing sacrificed, which otherwise had not offended at all, was slaine for the sinne of another, which escaped frée: so was thereby shewed, that Christ should be slaine for vs, which were guiltie of death; that by pacifieng of the heauenlie father, we might escape the punishments, which we had deserued.
30 But some man will demand, 203 by what reason it may appéere vnto vs, that the death of Christ was shadowed in the sacrifices of the forefathers? I answer, that first God saith, that he granted bloud vnto the Iewes, to the intent they should vse the same at the altar for purgings by sacrifice; but not to eate the same: and he added a reason; namelie, bicause bloud is the life. So he would signifie by the rite, 204 that sinne might not be purged by sacrifice, vnlesse it were by death. Séeing therefore that death was due to sinne, as Paule dooth verie well declare, 205 saieng; The reward of sinne is death: and that God in Genesis warned Adam, saieng; In what daie soeuer ye shall eate of that tree, 206 ye shall die the death. And they that offred sacrifices would not die themselues, wherefore, in stéed of them selues, they put to be slaine a bullocke, or a gote, laieng their hand vpon the heads of those beasts; as if they had declared, that they themselues indéed were sinners, but that they would laie their sinnes vpon the sacrifice: so that it should be punished for them. But this was no iust mends making, bicause the life of man is of much greater value, than is the life of a beast.
Wherefore, by this ceremonie the people was taught, that they should wait for that sacrifice, which of all other was most perfect; namelie, IESVS CHRIST our sauiour, of whom Iohn in plaine words testified; 207 Behold the lambe of God, which taketh awaie the sins of the world. And Esaie prophesied of him, that he should be led as a shéepe to the slaughter. 208 After this maner therefore was Christ figured in the old sacrifices. But thou wilt demand moreouer, whether the old church vnderstood this? Truelie I doubt not, but that the same was knowne in those daies; I meane of godlie men, and such as were studious in the lawe of God, but not of idle persons and contemners. For they might consider, 209 that God first said that he would be pleased with the bloud of sacrificed beasts: and yet, that he afterward in the Psalmes, and in the Prophets testifieth, that he is not delited with those sacrifices. These two places, séeming in outward shew to be repugnant, must so be reconciled, as the people, by meanes of the latter sentence should be taught, that those sacrifices, of their owne strength and nature were not sufficient to please God, who onelie (for Christ his sake) sheweth himselfe to be gratious and mercifull: and in those sacrifices setteth foorth the Messias to be beholden, who was looked for.
But thou wilt saie, that all did not behold him. Concerning those, which were idle and negligent, I grant no lesse; when as notwithstanding, this was beaten euen into their memorie by the prophets, séeing by them was often repeated the promise made before time vnto Abraham, touching Messias. As manie therefore of them, as did earnestlie applie their minds vnto that doctrine, might easilie behold Christ in those sacrifices. But it is yet obiected; Why did they neuer expresselie call vpon Christ? Why did they not praie for forgiuenesse of sinnes for Messias sake? I answer, that they performed those things abundantlie, when as they said; Remember Lord the couenant that thou hast made with Abraham, 210 Isaac, and Iacob, and also with Dauid. For euen to those fathers was promise made of the séed, wherin all nations should be blessed; that is to saie, of Christ: as Paule to the Galathians dooth expresse. Wherefore, 211 so often as the old fathers called these things to remembrance, they no lesse included Christ in their praiers, than we at this daie doo; when we praie for anie thing to be granted vnto vs, in the name of Iesus Christ.
← 32. The xiiij. Chapter. The last precept · Contents · 34. The xvj. Chapter. Of the likenesse and →
Footnotes
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In 1. Kin. 2. neere the beginning. 2. Tim. 1, 3. Places to proue that perfect obedience may be doone vnto God. ↩
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Psal. 9, 2. ↩
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- King. 15, 3 &, 14, &, 2. King. 3, 3.
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verse. 3. ↩
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Gala. 5, 17. ↩
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Whether we can perform anie one act commanded in the lawe. ↩
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In what respects godlie mens works are good or euill. Esai. 64, 6. ↩
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Psal. 143, 2. ↩
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Matth. 6, 12 ↩
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We must distinguish betweene power and will. Matt. 26, 53. ↩
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Rom. 7, verse. 7, &c. ↩
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A place of Paule expounded. ↩
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Gal. 5, 17. ↩
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verse. 25. ↩
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Rom. 7, 24. ↩
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Ibidem. 18. ↩
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Ibidem. 2⟨…⟩. ↩
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Ibidem. 23. ↩
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Ibidem. 14, ↩
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- Cor. 3, 1,
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Rom. 7, 25, and 23. ↩
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Regeneration in this life is vnperfect. ↩
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A similitude. ↩
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A place in Aristotle of the mind aspiring vnto better things. ↩
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verse. 2. & 3 ↩
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verse. 17. ↩
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Col. 1, 21. ↩
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verse. 7. ↩
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Rom. 7, 14. Whie the lawe is called spirituall. ↩
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- Cor. 3, 3
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Mark. 9, 34. ↩
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Matt. 20, 21 ↩
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Matt. 26, 69. ↩
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- Sam. 11. 4.
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Rom. 7, 14. ↩
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- Tim. 2, 26.
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Rom. 7, 15. ↩
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That men be not maisters of their owne actions. ↩
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The first motions vnto euill are sinne. Looke part. 2. place. 1. Art. 31. ↩
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Rom. 7, 17. ↩
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Rom. 7, 18. ↩
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Both to will and to performe are giuen by God. ↩
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Phil. 2, 13. ↩
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Why the lawe is giuen, when as it cannot be fulfilled. ↩
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Gal. 3, 19. ↩
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Rom. 5, 20. ↩
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Gal. 3, 24. ↩
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Rom. 7, 23. ↩
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Ibidem. 25. ↩
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Note. Ibidem. 22. ↩
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Euen in the godliest works of men there is found some defect. ↩
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Phil. 3, 12. ↩
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Of spirituall resurrection, and what it is. ↩
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Psal. 143, 3. Psal. 19, 13. Psal. 130, 3. ↩
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Wherein the loue of God standeth. ↩
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- Cor. 4. verse. 16.
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A saieng of Peter in the 15. of the Acts expounded. verse. 10. ↩
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- Co. 13, 4. A description of Charitie.
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- Tim. 1.
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Psal. 9, 2. ↩
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- King. 15, 3. & 15 & 2. King. 23, 3.
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- Cor. 1, 30.
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Rom. 8, 24. ↩
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Ephes. 2, 1. ↩
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Iohn. 6, 47. ↩
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Matth. 5, 10. ↩
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Rom. 6, 4. ↩
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Gala. 5, 24. ↩
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Rom. 6, 6. ↩
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Ezec. 36, 26 ↩
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How God giueth vs to walke in his commandements. ↩
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Matth. 5, 8. ↩
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- Cor. 13, 9.
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Rom. 23, 10 and 8. ↩
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- Iohn. 3, 16
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Gala. 6, 2. ↩
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- Iohn. 2, 4, and 5.
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- Iohn, 5, 3.
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Mat. 11, 30. ↩
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Luk. 17, 10. ↩
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- Cor. 2, 6,
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Phil. 3, 15 ↩
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How some men may be called perfect. ↩
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Heb. 6, 1, &c ↩
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Wicked men and saints doo differ one from an other by faith but not by works. ↩
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verse. 3. 4, ↩
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Luke. 1, 6, ↩
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- Cor. 6, 10
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- Tim. 4, 7.
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How Paul performed his course. ↩
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What is ment by lusting. ↩
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Ambrose declareth what sin is. ↩
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verse. 4. ↩
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What ⟨…⟩ signifieth. ↩
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Rom. 7, 23. ↩
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Ibidem. 17. ↩
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Phil. 2, 2, and 5. ↩
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How Adam fell hauing hauing not the naughtie motions of the mind. ↩
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Concupiscence considered of according to three degrees. ↩
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verse. 52. ↩
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verse. 40. ↩
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Euerie ignorance is not sinne. ↩
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Ignorance of two sorts. ↩
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verse. 15. ↩
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- Co. 13, 11
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verse. 14. ↩
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Matt. 5, 48, ↩
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- Kin. 10, 35
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Of the example of Abraham. ↩
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In what respect God by his owne testimonie commendeth the works of certeine men not good. ↩
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Ezec. 29, 19 ↩
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In Iudg. 1. Good and honest actions, are of themselues sufficientlie to be sought for. ↩
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Whie God would set foorth rewards and gifts. ↩
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Promises and threatnings are added in the lawe to the commandements. ↩
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Whether it be lawfull to doo good for rewards sake. ↩
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How man is appointed to an end. ↩
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- Cor. 9, 7.
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The intent that man ought to haue in forbearing of wicked acts. ↩
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Augustine. ↩
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The cheefe peruersenesse of mens actions. ↩
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Barnard. ↩
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We must worship God also in that he is felicitie and blessednesse. ↩
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Gen. 15, 1. ↩
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Augustine. ↩
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Mat. 6, 33. ↩
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- Co. 10, 31
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What is the foundation of earthlie promises. ↩
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In Rom. 3, 20. The mind of God is the originall of all lawes. ↩
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Psal. 51, 7. ↩
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Rom. 7, 23. ↩
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Rom. 6, 12. ↩
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Iere. 13, 23. ↩
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Matt. 12, 31 &, 32, Ierem. 7. 16, &, 11. 14, &, 14. 11, ↩
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What sinne is. ↩
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To swarue from the image of God is sin. ↩
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What benefit we haue by the lawe. ↩
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Two kinds of abrogating of the lawe. ↩
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Matth. 5, 17. ↩
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Rom. 3, 31. ↩
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- Tim. 1, 9.
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A reconcilement of places. ↩
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A similitude. ↩
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In Rom. 3, verse. 31. ↩
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Or a preuenting. ↩
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God him selfe, not Paule, abolished the ceremonies. ↩
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A false argument of the accident. ↩
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Psal. 137, 4. In Can. 38. ↩
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Iosua. 5, 5. ↩
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1 Mach. 2, 41 ↩
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Ios. 6, 5, &, 6 ↩
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Some thing in the ceremonies was firme that behoued alwaies to abide. ↩
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God is in all things to be acknowledged. ↩
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Whereby it is knowne that God would not haue his ceremonies anie longer obserued. ↩
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- Sam. 10, 10.
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Rom. 3, 31. ↩
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Deut. 6, 5. ↩
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Rom. 10, 14 ↩
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Leuit. 19, 18 ↩
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The holie Ghost is in vs before faith. ↩
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A similitude. ↩
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The holie Ghost as well goeth before as after faith. ↩
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The lawe maketh vs vncerteine of the will of God. ↩
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The lawe and faith helpe one another. ↩
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Dani. 9, 27. ↩
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Matt. 11, 13 ↩
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Ier. 31, 33. ↩
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Heb. 10, 16. ↩
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Zach. 2, 4, ↩
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Esaie. 2, ⟨…⟩. ↩
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Malac. 1, 11. ↩
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Mat. 3, 2. & 6. Iohn Baptist shewed that the ceremonies should be abrogated. ↩
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A similitude. ↩
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Ose. 2, 19. ↩
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A similitude. ↩
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nies vntill such time as the Israelits made the golden calfe. ↩
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Matth. 5, 17 ↩
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In 1. Cor. verse. 8. ↩
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In Rom. 10 verse. 4. ↩
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⟨…⟩ hath two significations. ↩
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The scope and end of lawes. ↩
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Rom. 8, 3. ↩
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Gal. 3, 24. ↩
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In Rom. 3. verse. 21. ↩
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Iohn. 5, 39. ↩
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Luke 24, 27 ↩
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Gen. 3, 15. ↩
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Gen. 22, 18. Gen. 15, 6. ↩
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Deu 30, 12, ↩
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Rom. 10, 6. ↩
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Gen. 49, 10. ↩
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Ier. 23, 6. ↩
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Iere. 31, 33. ↩
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Abac. 2, 4. ↩
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Esai. 65, 5. and 53, 6. ↩
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Psal. 32, 1. ↩
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Another kind of testimonies are the acts of the fathers. ↩
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Acts. 9, 4. ↩
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Matt. 23, 35 ↩
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Matt. 12, 14 ↩
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Iohn. 3, 14. ↩
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Os⟨…⟩, 11, 1. ↩
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- Co. 15, ⟨…⟩0 and 23, Col. 1, 18.
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In .1. Sam. 3. verse. 14. ↩
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Gen. 9, 4, ↩
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Rom. 6, 23. ↩
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Gen. 2, 17. ↩
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Iohn. 1, 29. ↩
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Esai. 57, 3. ↩
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Leuit. 1, 4, and in manie places more. Psalme. 50, verse. 8, &c. Esaie. 1, 11. Ierem. 6, 20 and 7, 22. Amos. 5, 22. ↩
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Song of the three children, 35. Psal. 132, 2. ↩
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Gal. 3, 16. ↩