Common Places, Part 2 · Chapter 2 · Section 1

Common Places · Part 2 · Chapter 2 · Section 1

p. 252NOw it ſhall be good to intreat ſomewhat of the libertie of our will. In Rom. 7. at the end of the chapter.Rom 7And at this preſent we will inquire how much fréewill the naturall corruption, which came by originall ſinne, hath left vntounto vsus: ſpeciallie, ſéeing whatſoeuer we doo well, all that is ſaid to be attributed vntounto the grace of God. This word Free will is not read in the ſcriptures.And although this word Free will be not read in the holie ſcriptures; yet the thing it ſelfe muſt not ſéeme to be either imagined or deuiſed. The Gréekes call it foreign, which is, Of his owne power, or, Of his owne right: the which ſame thing the Latins ſignifie, when they call it Libertatem arbitrij, that is; The libertie or the choiſe of will. For that is frée, which followeth not the will of another, but his owne will. But the choiſe ſéemeth herein to conſiſt, What is free.that we followe, as we thinke good, thoſe things which be decréed by reaſon. Then doubtles the will is frée when as it imbraceth thoſe things, When the will is free.which be allowed of the conſidering part of the mind. Wherefore the nature of frée choiſe, although it doo moſt of all declare it ſelfe in the will, Free choiſe is placed i… the will, but rooted in the reaſon.yet dooth the root thereof conſiſt in reaſon. But they, which will vſe this power aright, muſt hauehave a ſpeciall regard, that there fall no error into reaſon. Which error commonlie is woont to come two maner of waies: for either it is vnknowne to vsus what is iuſt, & what is vniuſt in the dooings of things; Two ſorts of error in reaſon.or elſe if we doo knowe it, yet we faile in giuing iudgement of the reaſons, which are woont to be alledged on both parts. For euer, in a maner, p. 253our luſt ioineth it ſelfe vntounto the weaker argument. Our luſt ioineth it ſelfe with the weaker argument.Whereof it coms to paſſe oftentimes, that the ſtronger and the better reaſon is neglected and forſaken.

And this we ſée dooth oftentimes happen in diſputations: for they which take vponupon them to defend the weaker part, are woont to ſet a ſhew vponupon the ſame, with all the ornaments and colours that they can; to the intent the hearers being allured with eloquence & counterfet ſpéech, may not throughlie weigh wherein the ſtrength & weight of the argument doth conſiſt. Moreouer, Men vſe not to deliberate but in things to be doone.it is to be vnderſtood, that men doo not cōmonlie deliberate concerning all maner of things; but of thoſe onlie, which of the Gréeks be called foreign, that is; Which are to be doone of vsus. And in verie déed, all the things, which either we proſecute or refuſe, Some things to be doone need no deliberation.hauehave not néed of deliberation: for there be ſome things ſo manifeſt and vndoubtedlie good, [or euill] as it ſufficeth that they be named; for they be foorthwith either choſen or refuſed: ſuch are felicitie, infelicitie, life, death, and whatſoeuer is of the like ſort. But there be certeine other more obſcure or indifferent, vponupon which things men are woont to deliberate. That God is to be worſhipped, all men confeſſe, without anie doubting; but after what maner, and with what rites and ceremonies he muſt be worſhipped; therein is great doubt. That it is profitable for men to be togither in cities, and to mainteine fellowſhip, all men doo knowe: but by what lawes they muſt be ruled, or what kind of Commonweale ought to be vſed; In what things free will conſiſteth.there men manie times doo doubt verie much. In theſe, and ſuch other like things is frée will occupied.

Definition of free will.2 I define frée will after this ſort; Frée will is a facultie or power, whereby we either take or refuſe, as we luſt our ſelues, thoſe things, which be iudged by reaſon. But whether ſuch a kind of power be in men or no, or how it is in them, cannot with one anſwer be defined. Firſt we muſt of neceſſitie diſtinguiſh the ſtate and condition of man. There be verelie found in man foure differences of ſtate at the leaſt: In man are foure differences of ſtate.for the ſtate of Adam, when he was created in the beginning, was farre differing from the ſtate after his fall; ſuch as is now alſo the ſtate of all his poſteritie. Moreouer, they which be regenerated in Chriſt, be in farre better ſtate, than they which liue without Chriſt; for we ſhall become moſt happie, and moſt frée, when we hauehave put off this mortall bodie: wherefore we will make anſwer vntounto the propoſed queſtion, Adam was free in his firſt ſtate. Three kinds of works in man.according to theſe foure ſtates. We muſt beléeue, that Adam in his firſt creation, had frée will: which thing, before I ſhall declare, thrée kinds of works, that be in vsus, are to be noted. Of the which ſome doo apperteine vntounto nature; as to be ſicke, to be in health, to be nouriſhed, to digeſt our meate, and ſuch other like: in the which things, albeit the firſt man was a great deale more happie, than we be at this preſent; yet he was ſubiect vntounto ſome neceſſitie: for it behooued him both to eate, to be nouriſhed, and to take meate. Neuertheles, he was frée from all calamities, which might bring death. There are other works alſo, which after a ciuill or morall conſideration, be either iuſt or vniuſt. The third kind is of thoſe works, which be liking and acceptable to God. As concerning all theſe, man was frée from the beginning: for He was created vntounto the image of God, vntounto whom nothing dooth better agrée, Gen. 1, 27.Gen 1:27than true & perfect libertie. And of him it is thus written; Pſalm. 8, 6.Ps 8:6God hath crowned him with glorie & honor: and againe; When he was in honor, Pſal. 49, 13.Ps 49:13he knew it not. And what honour can there be, where libertie wanteth? Laſtlie, God made ſubiect vntounto him all things which he had created: Gen. 1, 28.Gen 1:28the which out of doubt he could not trulie, and according to right reaſon hauehave gouerned, if he himſelfe had béene created a ſlaue vntounto affections and luſts. But in what ſort that ſtate was, ſéeing there wanteth ſcripture to ſhew vsus; there can nothing be defined for certeintie.

Auguſtine in his booke De correptione & gratia, The grace that wee hauehave by Chriſt is preferred before Adams grace in paradiſe.ſaith; that The helpe of the grace of God was beſtowed vponupon Adam: & ſuch an helpe it was, as both he might forſake it when he would, and therein might remaine, if he would; but not that it ſhould be as he would. And as touching this thing, Auguſtine dareth preferre the grace which we enioie by Chriſt, aboue that grace, which Adam had in paradiſe: for now by the grace of Chriſt, not onelie we abide, if we will, Phil. 2, 13.Phil 2:13but alſo (as Paule ſaith) We hauehave both to will, and to performe: for the hart of beléeuers is changed, ſo as of not willing, they be made willing. And this ſame, To will, was in the verie choiſe of the firſt man, neither was it the grace of God that wrought this in him. But why God gaue frée will vntounto Adam, in his firſt creation; Auguſtine bringeth this reaſon, in his ſecond booke De libero arbitrio; for that God had decréed to declare vntounto him both his goodnes & his iuſtice. And he would hauehave declared towards him his goodnes, if he had doone well; which thing vndoubtedlie he could not hauehave doone, if he had not béene frée. Why God at the creation gaue free will.But if ſo be he ſhould behaue himſelfe diſhoneſtlie and naughtilie, God was to vſe towards him the ſeueritie of his iuſtice. But he, when he was frée, fell miſerablie. And euen as Chriſt deſcribeth the man comming downe from Ieruſalem to Iericho, Luk. 10, 30,Luke 10:30to hauehave fallen among théeues, to be ill intreated of them: ſo he [to wit Adam] not onlie hauing his garment taken awaie, loſt all his ornaments; but alſo hauing receiued manie wounds, was p. 254left for halfe dead, and deſtitute of hope.

3 Wherefore we ſaie, as concerning this ſecond ſtate [of man,] when we are ſtrangers from Chriſt, Little freedome remaineth to them that be not regenerate.there is but a little fréedome remaining vntounto vsus: for both we be ſubiect to the neceſſities of nature, and are afflicted with diſeaſes, will we or no; and laſt of all, we are ſtriken with death. Howbeit, there is ſome fréedome left, as concerning woorks that be ciuill and morall: What freedome is left to the not regenerate.for theſe things are both ſubiect vntounto our naturall knowledge, and alſo they excéed not the powers of our will; and yet in them alſo men hauehave experience of great difficultie, bicauſe licentious luſts doo reſiſt morall honeſtie. Entiſements and pleaſures doo alwaies hurt our ſenſes, and theſe are ſet forward by wicked perſuaders; ſathan alſo dooth continuallie vrge vsus, and driue vsus forward. For he enuieng mans commoditie, and perceiuing that ciuill diſcipline, by ſuch kind of works, is ſtill retaind; he coueteth by all meanes to ouerthrowe them. But that mans power maie doo much in theſe ciuill matters, at the leaſtwiſe, in reſpect of iudgement; manie good lawes ſet foorth by Lycurgus, Solon, Numa, and by diuers other, doo ſufficientlie declare. And Paule to the Romanes; Rom. 2, 3.Rom 2:3Dooſt thou thinke (ſaith he) ô man, that thou ſhalt eſcape the iudgement of God, when thou dooſt the ſelfe ſame things, that thou iudgeſt?

Moreouer, in theſe things there be two points, which muſt not be paſſed ouer. God vſeth the wils of men to his owne ends.The firſt is, that God vſeth the will of man to thoſe ends, which he hath appointed. The ſecond is (which dependeth alſo of the firſt) that thoſe euents followe not, which they appoint that applie themſelues to ciuill works: for oftentimes things doo farre otherwiſe happen, than they did euer imagine could be. And hereof it cometh to paſſe, that Ethnike men are woont verie often to be troubled. Pompeie, Cato, and Cicero thought to themſelues, that they had intended excellent counſell: but when the ſame was come to naught, there remained nothing but deſperation vntounto the authors; for they being diſappointed of their purpoſes, did attribute all vntounto fortune and chance. Ier. 10, 23.Jer 10:23But Ieremie declareth, that the ſucceſſe and euent of things is in the hands of God; The ſucceſſe of things is gouerned by the will of God not by our will.The waie of man (ſaith he) is not in his owne power, neither lieth it in man to direct his owne ſteps. Which place the Hebrues expound of Nabuchadnezar, who (they ſaie) went foorth of his houſe, not againſt the Iewes; but to make warre vponupon the Ammonits, as we reade in the 21. chapter of Ezechiel: verſe. 20.but when he came into a waie that had two turnings, he began to deliberate, and to take counſell of the entrails of beaſts, of idols, and of lots by the brightneſſe of a ſword: and hauing aduertiſement, he ſet vponupon Iurie, and leauing the Ammonites, he beſieged Ieruſalem. Theſe two things are not hidden vntounto the godlie; namelie, that God is the authour of counſell, God is the author of counſels, and giueth ſucceſſe as he will.and giueth ſuch a ſucceſſe to things as he will. And therefore they determine nothing with themſelues, but they adde this condition; If God will: which thing Iames warned vsus to doo. And Paule in his epiſtle to the Romanes ſaith, The godlie determine alwaies with this condition: if God will. Iames. 4, 15. Rom. 1, 10.Jas 4:15Rom 1:10that He deſireth to hauehave a proſperous iornie vntounto them, but yet by the will of God. Wherefore, if the thing happen otherwiſe than they looked for, they are comforted in themſelues; bicauſe they knowe, that God their moſt louing father, better prouideth both for his owne kingdome, and their ſaluation, than they could hauehave prouided for themſelues. And they hauehave alwaies in their mouth that which Dauid ſang; Vnles the Lord build the houſe, in vaine doo they labour which build it. Pſal. 127, 1.Ps 127:1Therefore it is their care, that they maie frame and applie their counſels vntounto the word of God; and the euent they commit vntounto GOD: and ſo they worke ſurelie on euerie part.

4 But in thoſe workes, which be acceptable and gratefull vntounto God, In works acceptable vntounto God, ſtrangers from Chriſt hauehave no freedome.ſuch men as are ſtrangers from God, hauehave no fréedome at all: wherevpon came that ſaieng of Auguſtine in his Enchiridion; that Man abuſing his fréewill, hath loſt both himſelfe, and alſo the libertie of his will: for when ſinne gat the vpper hand in battell, it brought man into bondage. I know there be ſome, which thus interpret this ſentence of Auguſtine: that Adam loſt fréewill, as touching grace and glorie, wherewith he was adorned; but not as touching nature. Verelie I will not much labour here, Nature indeed was left after ſinne, but yet vnperfect and wounded.to denie that the reaſon and will, which belong vntounto nature, were left vntounto man after his fall: but that the ſame nature is vnperfect and wounded, they themſelues cannot denie. For this the Maiſter of the ſentences alſo affirmeth in his ſecond booke and 25. diſtinction: for he ſaith, that A man now after his fall is in ſuch a caſe as he maie ſinne; and that it ſo fareth with him, as he cannot but ſinne. And although Auguſtine, and others, did not ſo affirme; A reaſon why men cannot chuſe but ſinne.yet moſt ſound reaſon might teach it vsus: for holie works depend vponupon two principles; namelie of knowledge, and of appetite. Concerning knowledge, Paule ſaith; The naturall man dooth not vnderſtand thoſe things which be of the ſpirit of God, 1. Cor. 2, 141 Cor 2:14yea verelie no more he cannot; for they be fooliſhneſſe vntounto him. But now, if we knowe not what is to be doone, and what is pleaſing vntounto GOD; by what meanes may we ſhew the ſame in our worke?

Moreouer, in what ſort our appetite and cogitations are toward thoſe holie works, it appéereth by the ſixt chapter of Geneſis; My ſpirit p. 255(ſaith God) ſhall not ſtriue in man for euer, Gen 2. 3 & 5Gen 2:3Gen 2:5bicauſe he is fleſh. And a little after; God ſawe that the malice of man was great, and all the imagination of the thought of his hart was onlie vntounto euill euerie daie. verſe. 21. Touching our ſtrength our owne creator muſt be beſt beleeued. verſe. 12.And in the eight chapter; The imagination of mans hart is euill euen from his infancie. And thoſe things dooth God himſelfe ſpeake; and there is none to be beléeued better than him that made vsus, when he giueth a teſtimonie of his owne worke. In the 18. chapter of Ieremie, the people ſaid; We will followe our owne imaginations. Which place Ierom expounding, writeth thus; Where is therfore the power of fréewill, and the iudgement of mans owne will, Without the grace of God we be bondmen. Iohn. 8, 34.John 8:34without the grace of God; ſéeing it is a great offenſe vntounto God for a man is followe his owne thoughts, and to do the will of his wicked hart? That we be ſubiect vntounto ſeruitude, Chriſt teacheth vsus in Iohn, ſaieng; He that dooth ſinne, is the ſeruant of ſinne. Wherefore, ſéeing we commit manie things, and hauehave ſinnes cleauing vntounto vsus from our mothers wombe; we muſt of neceſſitie grant that we be ſeruants: verſe. 36. Rom. 7, 14. & 18. & 23.Rom 7:14Rom 7:18Rom 7:23But then we ſhall be free indeed, if the ſonne ſhall ſet vsus at libertie; otherwiſe we ſerue in a moſt bitter bondage. Whervpon Paule ſaid, that he was ſold vnderunder ſinne, and ſo ſold, as in his fleſh, he confeſſed that there dwelt no good thing; and that he did the things which he would not, and which he hated; and that he felt another lawe in his members, reſiſting the lawe of the mind, and leading him awaie captiue to the lawe of ſinne. And vntounto the Galathians he ſaith; that The fleſh dooth ſtriue againſt the ſpirit, Gal. 5, 18.Gal 5:18and the ſpirit againſt the fleſh, ſo that we cannot doo what we would.

Which things being true, touching ſo woorthie an apoſtle, and touching holie men regenerated by Chriſt; what ſhall be thought of the wicked, which belong not vntounto Chriſt? And vntounto him they cannot come, vnleſſe they be drawne: Iohn. 6, 44. None can come vntounto Chriſt vnleſſe he be drawne.John 6:44for Chriſt ſaith; None can come vntounto me, vnleſſe my father ſhall drawe him. He which would go before of his owne accord, is not drawne, as Auguſtine ſaith; but is led. If therefore we muſt be drawne vntounto Chriſt, in that we would not before, the ſame is a moſt gréeuous ſinne: and therefore we will not, bicauſe The wiſedome of the fleſh is enimitie againſt God; Rom. 8, 7.Rom 8:7for it is not ſubiect vntounto the lawe of God, no verelie, nor cannot be. And as manie as are not ſet at libertie by Chriſt, doo liue vnderunder the lawe, and (as Paule addeth to the Galathians) are vnderunder the curſſe. Gal. 3, 10. Places to prooue that before regeneration we be not free.Gal 3:10Which thing ſhould not be true, if they could fulfill the lawe of God: for they incurre not the danger of the curſſe, vnleſſe they tranſgreſſe the lawe. Further, Paule expreſſedlie ſaith; It is not of him that willeth, nor of him that runneth, Rom 9, 16.Rom 9:16but of GOD that hath merciemercy. For our ſaluation is his worke, and not the worke of our ſtrength; It is he that worketh in vsus, both to will, and to perfourme. Before he doo that, whatſoeuer he dooth with vsus, either by the lawe, or by the inſtruction of his word; he dealeth with ſtones: for our harts be ſtonie, vnleſſe God doo change them into fleſhie harts; which he promiſeth in Ezechiel that he would doo, Eze. 11, 12.Ezek 11:12and would bring to paſſe, that we ſhould walke in his waies.

And ſurelie, if we might liue well and rightlie without grace, we might alſo be iuſtified by our owne works: which doctrine is vtterlie condemned, both by Paule, and all the holie ſcripture. Ieremie ſaith; Conuert me, ô Lord, Iere. 31, 11.Jer 31:11and I ſhall be conuerted. And Dauid ſaith; Pſal. 51, 18.Ps 51:18A pure hart create in me, ô God. The which thing that it commeth not to paſſe in all men, we perceiue by the 29. chapter of Deuteronomie, verſe. 4.where it is thus written; The Lord hath not giuen vntounto you eies to ſee, nor an eare to heare, nor an hart to vnderſtand. And in the thirtie chapter, God promiſed, that he would circumciſe their harts, and the harts of their ſéed, that they ſhuld walke in his commandements. For he both beginneth & finiſheth our ſaluation: for this Paule ſaieth to the Philippians; Phil. 1, 6.Phil 1:6I hope that he who hath begun in you, will perfourme it euen vntounto the daie of Chriſt. This thing the holie men right well vnderſtanding, doo praie with Dauid; Pſa. 119, 36.Ps 119:36Incline my hart vntounto thy teſtimonies: and with Salomon; The Lord ſhall incline our harts, that we may walke in his waies; & with Paule vntounto the Theſſalonians; 2. Theſ. 3, 5.2 Thess 3:5The Lord direct your harts in patience, and in the expectation of Chriſt. And Salomon in his prouerbs ſaith; The hart of the king is in the hand of God, and he inclineth it to what end he will. Prou. 21, 1. It is the worke of God, not our owne, that we be conuerted vntounto God. The end & vſe of the lawe. Eſaie. 1, 19.Prov 21:1Isa 1:19Theſe teſtimonies doo ſufficientlie declare, that it is Gods worke, and not ours, to be conuerted vntounto him, and to doo vprightlie.

5 Here ſome obiect vntounto vsus the commandements, which are ſet foorth vntounto vsus in the holie ſcriptures: for they ſéeme to ſignifie, that it lieth in our ſelues to obſerue thoſe things, which we be commanded. For Eſaie ſaith; If ye will, and will hearken vntounto me, ye ſhall eate the good things of the land. And the Lord oftentimes commandeth vsus, that we ſhould conuert our ſelues vntounto him; Be ye conuerted (ſaith he) vntounto me, I will not the death of a ſinner, Eze. 18, 30, and 32.Ezek 18:30Ezek 18:32I had rather that he conuerted and liue. And when he had publiſhed the lawe, he ſaid; that He had ſet before them life and death, bleſſing and curſing. Deu. 30, 15.Deut 30:15And an infinite ſort of other ſuch like teſtimonies might be brought. But here it muſt be conſidered, that theſe things in verie déed are commanded vntounto men: Lawes indeed are Lawes indeed are giuen but it is not taught that mans ſtrength is able to performe them.but we are no where p. 256taught; that a man is able to performe them of his owne proper ſtrength. Neither is it méet, that we meaſure the greatneſſe of our owne ſtrength by the precepts of Gods lawe; as though ſo much can be doone of our owne accord, as Gods lawe hath commanded: naie rather our infirmitie is to be meaſured hereby; that when we ſée the excellencie and woorthines of Gods cōmandements to excell our ſtrength by innumerable degrées, By the law of God we may meaſure our infirmitie, but not our ſtrength.we may remember, that the lawe hath a certeine other end, than that it ſhould be performed of vsus.

Paule ſheweth that end to be manifold; By the lawe (ſaith he) commeth the knowledge of ſin: Rom. 3, 30. Rom. 7, 13.Rom 3:30Rom 7:13which he ſaith was therefore made, that the number of tranſgreſſions might be increaſed. For by this meanes, The lawe is become a ſchoole-maiſter to lead men vntounto Chriſt; that when they ſée themſelues ouercharged with the heauie burthen of the commandements, and the greatnes of their ſinnes, they may perceiue their ſaluation to conſiſt onelie in the merciemercy of God, and redemption of Chriſt. For the weakenes and vnwoorthines of our ſelues being conſidered, we foorthwith begin to praie vntounto God; that both he will for Chriſts ſake pardon our ſinnes, and giuegive vsus ſufficiencie of his ſpirit, that we may indeuour to followe his will. GiueGive what thou commandeſt (ſaith Auguſtine) and command what thou wilt. Further, another vſe of the lawe is, that we ſhould ſée wherevnto we muſt applie our ſelues. Alſo it may be, that if through the grace of God there be an acceſſe of obedience begun, men may applie themſelues vntounto the lawe. Laſtlie, though in this life it be not giuen vntounto vsus, that men can in euerie condition ſatiſfie the lawe; yet we ſhall fullie obteine the ſame in another life, when we ſhall caſt awaie all this corruption. Yet God ought not to be accuſed of iniuſtice by reaſon hereof: for he is not in fault, that men be not able to kéepe his commandements. Neither can anie of vsus be excuſed, Why God is not to be accuſed of iniuſtice.bicauſe that willinglie and gréedilie we doo breake the lawe, that is appointed vntounto vsus. The ſame was giuen in ſuch ſort, as it might beſt agrée with our nature, when the ſame was firſt inſtituted: for the image of God could not by anie other meanes more plainelie and effectuallie be expreſſed. But and if by reaſon of ſinne we be not able to accompliſh the lawe; yet this at the leaſt-wiſe we ſée, namelie, what maner of perſons we ought to be.

Looke In 1. King. 16. at the beginning, and in the booke De votis, pag. 279. put foorth at Baſil.1 Kgs 166 But that ſentence, which is commonlie obiected; that Nothing is to be counted ſinne, which dependeth not of election, muſt be vnderſtood (as Auguſtine dooth interpret it) of that kind of ſinne, which is not the puniſhment of ſinne: for otherwiſe, originall ſinne is neither voluntarie, nor receiued by election. But thou wilt ſaie; Séeing the matter ſtandeth thus, we ſhall ſéeme of neceſſitie to ſticke faſt in ſinne: which thing indéed I denie not; Neceſſitie of ſinning is without conſtraint.although ſuch is this neceſſitie, as it hath no compulſion ioined therewith. God is of neceſſitie good, and cannot ſinne by anie meanes: and yet is he not driuen by force to be good. Which thing Auguſtine, in his 22. booke De ciuitate Dei, and thirtie chapter, dooth verie well declare; Bicauſe God himſelfe (ſaith he) cannot ſinne, therefore ſhall we denie that he hath frée will? Ambroſe, in his ſecond booke, and third chapter, De fide, vntounto Gratian the Emperour, teſtifieth, that God is frée, when he ſaith; 1. Co. 12, 111 Cor 12:11that One and the ſame ſpirit worketh all things, diuiding vntounto all as pleaſeth him, according to the choiſe of his frée will, and not for to obeie neceſſitie. In theſe ſentences of theſe fathers, frée will is ſo taken, Freedome is contrarie vntounto compulſion not vntounto neceſſitie.that it is contrarie vntounto violence and compulſion; not that it is equallie bent to either part. Whervpon Ierom in his homilie of the prodigall ſonne, which he wrote vntounto Damaſus, bicauſe he tooke frée will in another ſenſe, therefore he wrote otherwiſe; It is onelie God (ſaith he) on whom ſinne falleth not, nor can fall: but others, forſomuch as they hauehave frée will, may be bowed euerie waie. Alſo it is agréeable vntounto bleſſed ſpirits and angels, that they cannot ſinne; ſéeing their felicitie is alreadie confirmed.

Wherefore Auguſtine in his 22. booke De ciuitate Dei, and thirtie chapter, ſaith; A ſimilitude.Euen as the firſt immortalitie, which Adam through ſinne loſt, was, that it was poſſible he ſhould not die: euen ſo the firſt frée will was, that it was poſſible he ſhould not ſinne; but the laſt frée will ſhall be, that he ſhall not poſſiblie ſinne. Yet neuertheles, there is granted a certeine kind of libertie vntounto them: not wherby they can be bowed to either part; but ſuch, as (although that which they doo is of neceſſitie) yet thereby they be not compelled, or violentlie driuen. For euen as there be certeine true things ſo manifeſt, as the mind cannot but conſent vntounto them; Why the bleſſed cannot ſinne.ſo the preſence of God now reuealed and made manifeſt, is ſo good a thing, as the ſaints cannot faile or forſake the ſame. So likewiſe, although we of neceſſitie doo ſinne, before we be regenerated in Chriſt; yet are not therefore the powers of the will violated: for whatſoeuer we doo, both we doo it willinglie; and alſo we are led to doo it vponupon ſome hope.

And yet we muſt not be therefore accounted to differ nothing from brute beaſts: for they, The not regenerate differ from brute beaſts.notwithſtanding they be moued with a certeine kind of iudgement; yet it is not by a frée iudgement. But in men, although they be not yet renewed, there is (as we hauehave ſaid) much libertie remaining, as touching ciuill & morall works. Further, among the verie ſinnes, wherein they p. 257be of neceſſitie conuerſant, they hauehave a choiſe to chooſe one, and refuſe an other; though they cannot atteine vntounto thoſe things which pleaſe God. Theſe things doo not accord with brute beaſts: for they be rather driuen by the force of nature, than that they can doo anie thing by anie libertie or frée choiſe. Men may be ſaid to be frée, Three maner of freedoms.either in reſpect of compulſion, or in reſpect of ſinne, or in reſpect of miſerie. The firſt libertie from compulſion, is giuen vntounto all men; howbeit, vntounto ſinne and miſerie all men, which hauehave not atteined vntounto Chriſt, are altogether ſubiect. But after what ſort men, which be regenerate, be ſubiect either to ſinne, or to miſerie, while they liue here, I will afterward declare. In the meane time we ought to be ſure, that the will is not conſtrained to ſinne, through this neceſſitie which we ſpeake of.

7 But that we may with the more perſpicuitie and plaineneſſe, declare all this whole matter, it muſt be firſt determined what theſe words Free, Violent, and Willing doo ſignifie. We call that Frée, What is Free, Violent, and Willing.which hauing two, or more things ſet before it, can chooſe, as it luſteth, what it will. And therefore we denie, that the will of men not regenerate is vniuerſallie frée: A definition of Free.for it cannot chooſe thoſe things which doo belong to ſaluation. The will of the not regenerate is greatlie reſtrained.Violent is that, which is ſo mooued of an outward beginning, that it of it ſelfe nothing helpeth vntounto that motion, but rather reſiſteth it: as when a ſtone is caſt on high. That is ſaid to worke of his owne accord, or willinglie, What they cannot chooſe.which hath an inward beginning inclining to that motion, wherby it is driuen. By theſe things it is manifeſt, that to doo of his owne accord, and to doo of neceſſitie, are not contrarie one to another: for they may be ioined together, as it is plaine in our will, which of neceſſitie embraceth felicitie; yet it embraceth it not againſt his will, or by compulſion; but of his owne accord, and gladlie. Neither is it poſſible, The will cannot be compelled.that the will ſhould be compelled, to will that which it will not. Yea, Auguſtine thinketh it to be ſo abſurd, that a man ſhould will that which he will not; as if one ſhould ſay, that anie thing can be hot without heate.

The neceſſitie of ſinning is not abſolute in the wicked.But yet that neceſſitie, whereby the wicked are ſaid to ſinne, is not abſolute and perfect; ſo as it cannot be otherwiſe: for ſo ſoone as the grace and ſpirit of Chriſt commeth, that neceſſitie is ſtraitwaie looſed. Wherefore Auguſtine ſaith, Auguſtine ſaith that it is of nature to be able to hauehave faith.that it is of nature to be able to hauehave faith, hope, and charitie; but to hauehave them indéed, is altogether the gift of grace: for that power or abilitie breaketh not foorth into act, vnleſſe grace be giuen from God. Herein Auguſtine agréed with the Pelagians; that To be able, is of nature. The opinion of Auguſtine compared with the Pelagians.But this Auguſtine added, which Pelagius did not allow; that To will well, and to liue vprightlie, is to be attributed vntounto grace onelie. But I thinke, that as touching this power of nature, there muſt be made a diſtinction: for if they meane this, that our nature is ſo made of God, as neither faith, nor hope, nor charitie doo ſtriue with the ſame, if they be giuen of God, but rather accompliſh it, make it perfect, and adorne it; I confeſſe it to be true that they ſaie: What manner of power vntounto faith is in nature.but if they will hauehave the power of nature to ſignifie ſome ſtrength of the ſame, whereby it can challenge to it ſelfe theſe things; I yéeld not to them in anie wiſe; for it is a wicked and damnable opinion.

We ſaie therefore, that the will of man hath reſpect both vntounto good, and vntounto euill; How the will of man hath reſpect vntounto good and euill.but after a ſundrie faſhion: for it may embrace euill of his owne accord; but it cannot embrace good, vnleſſe it be reſtored by the grace of God. For we hauehave néed of a certeine diuine inſpiration, to performe thoſe things which are good; which thing indéed the verie Ethnike writers alſo, being forced by the truth, hauehave ſometimes declared. For Ariſtotle, Ariſtotles definition of felicitie.in his firſt booke of Ethiks ſaith; If there be anie gift of God, we muſt verelie thinke, that it is felicitie. And Felicitie he defineth to be nothing elſe, but a moſt excellent action, procéeding from the chéefeſt power of the mind, by a moſt notable vertue. And Plato confeſſeth in a certeine place, that vertues are ingendred in men by diuine inſpiration. The Schoole-men alſo, if there were anie ſomewhat ſounder than the reſt, confeſſed, that the grace of God is neceſſarie to aſſiſt mans ſtrength vntounto euerie good worke. Howbeit, afterward they forgetting themſelues, I wot not how, decréed; that a man, not being renewed, may doo ſome good déeds, which may pleaſe God, and which may merit the grace of Chriſt, of congruitie (as they terme it.)

8 That they call congruitie, What they call congruitie.which we may call méete and good; which is, when the rigour and ſharpnes of the lawe is remitted: but condignitie they call that, which is of right due. What condignitie.But they which firſt inuented theſe termes, conſidered not, that thoſe goodlie ciuill works, though in ſhew they ſéeme good vntounto men, yet before God they be ſinne; as Auguſtine by moſt certein reaſons prooueth. For before we be conuerted vntounto God, we be the children of wrath. Ephe. 2, 3.Eph 2:3And Iohn ſaith; He that beleeueth not in the ſonne of God, hath not life euerlaſting, Iohn. 3, 36.John 3:36but the wrath of God abideth vponupon him. And what can be offered vntounto God by his enimies, and by ſuch as hate him, that may be acceptable vntounto him? Paule to the Epheſians ſaith, that We, Ephe. 2, 1.Eph 2:1before we did come vntounto Chriſt, were dead in our offenſes and ſinnes. But the dead, as they féele nothing, ſo can they bring nothing to paſſe, whereby they ſhould be called backe vntounto life. Paule p. 258vntounto the Philippians counted all things, Philip. 3, 8. Before regeneration we can doo nothing that ſhould pleaſe God. Eſaie. 1, 12. Eſai. 64, 6. Iohn. 15, 1. and, 5.Phil 3:8Isa 1:12Isa 64:6John 15:1John 15:5whatſoeuer he did before he was conuerted vntounto Chriſt, but loſſe and doong; ſo farre off was he from placing any merit in them. God in the firſt chapter of Eſaie teſtifieth, that he did abhor, deteſt, and counted abhominable thoſe oblations, which the Iewes offered without faith and godlineſſe. The ſame prophet compareth all our righteouſneſſe vntounto moſt vile and filthie rags. And our ſauiour Chriſt ſaith; I am the vine, and ye are the branches. And euen as the branch cannot beare fruit, vnleſſe it abideth in the vine; ſo ye can bring foorth no fruit, vnleſſe ye abide in me. And ſtraitwaie he addeth; Without me ye can doo nothing. And in an other place he ſaith, Matt. 7, 18.Matt 7:18that An euill tree cannot beare good fruit; for the root muſt firſt be good, before anie good fruit can be hoped to come from it; but good trées we cannot be, before we be graffed in Chriſt. Rom. 6, 5.Rom 6:5This ingraffing in the holie ſcriptures is called regeneration. And euen as no man helpeth anie thing to the generation of himſelfe; ſo no man can helpe anie thing to the regeneration of himſelfe. Rom. 14, 23.Rom 14:23Paule alſo ſaith, that Whatſoeuer is not of faith, is ſinne. Séeing therfore the wicked be without faith, whatſoeuer they doo, Matt. 6, 22.Matt 6:22is to be reckoned for ſinne. If ſo be thine eie be ſingle, thy whole bodie ſhalbe ſingle; but if thy light be darkeneſſe, how great ſhall that darkeneſſe be? Vnleſſe faith be preſent, we be conuerſant in darkneſſe; and of neceſſitie doo cleaue vntounto ſinne.

Moreouer, if we followe the opinion of theſe men, Rom. 11, 6.Rom 11:6we vtterlie ouerthrowe the nature of grace: For grace, if it ſhould be of works (as Paule ſaith) it now ceaſeth to be grace. Paule alſo addeth, That the Iſraelits following after the lawe of righteouſnes, atteined not vntounto righteouſneſſe: for that they ſought it by works, Coloſ. 1.Col 1and not by faith. Alſo vntounto the Coloſſians he teacheth plainelie, what we be before we are iuſtified; We be alienated (ſaith he) from God, enimies in mind, Rom. 11, 17.Rom 11:17and conuerſant in euill works. And in the epiſtle to the Romans; men not yet ingraffed in Chriſt, he calleth wild oliue trées: and we knowe, that wild oliue trées be barren, neither can beare anie fruit. Beſides this, works cannot be good, vnleſſe they either ſatiſfie the lawe; or els if they ſtraie anie thing from the lawe, it is not imputed vntounto them, bicauſe of Chriſt. But men, that be not renewed, cannot ſatiſfie the lawe: for euen the regenerate cannot doo it. For ſéeing they be not ioined vntounto Chriſt by faith, they cannot atteine vntounto the benefit of Chriſt, whereby theſe imperfections be made whole and ſound.

And he that teacheth, that a man is able, without the grace of God, to doo works which be acceptable vntounto GOD; muſt alſo of neceſſitie teach, that Chriſt is not the redéemer of the whole man. For he which teacheth that we, without the grace of Chriſt, doo worke well, and liue vprightlie; the ſame aſcribeth vntounto our nature no ſmall part of ſaluation without Chriſt. Rom. 6, 20.Rom 6:20Paule alſo in the epiſtle to the Romans ſaith; When we were ſeruants vntounto ſinne, we were free vntounto righteouſnes; which is nothing elſe, verſe, 19.but that we had no trade nor acquaintance with righteouſneſſe. Furthermore, he exhorteth vsus, that Euen as we hauehave ſerued ſinne, ſo we will be now ſeruants vntounto righteouſnes. And he alſo teacheth, that we ſhould now altogether ſerue righteouſneſſe without any ſinne; forſomuch as we ſerued ſinne before altogether without righteouſneſſe. Laſtlie, he hath left no meane at all betwéene the ſeruitude of ſinne and righteouſneſſe. But theſe men contrariwiſe faine a ſort (I knowe not who) which although they be not yet iuſtified; yet notwithſtanding doo good & iuſt works, which may be acceptable vntounto God. All theſe things ſufficientlie teach, how abſurd & fond theſe mens opinion is.

9 Yet in the meane time they crie out, that we be blaſphemous, which auouch the whole nature of man to be euill. VnderUnder the praiſes of nature lurke the enimies of grace.But (as Auguſtine dooth prudentlie write; VnderUnder the praiſes of nature, …e hidden the enimies of grace. It were méet, that they ſhould conſider, vntounto what ground we referre that euill, whereof we complaine: for we aſcribe not the ſame either to nature, as it was created; or vntounto God: but vntounto ſinne, wherevnto there was an entrance laid open by the firſt man. For we, by all maner of meanes, doo diſagrée from the Manicheis: for they dreamed, that both our nature is euill, and that it was created euill by God. But we confeſſe and acknowledge; that man was created frée: and in that he hath now loſt his fréedome, we aſcribe not God to be the authour thereof, but mans owne fault. They which denie fréewill, hauehave bin called heretiks by the church. Why they are called heretiks, which denie freewill.But this muſt be vnderſtood concerning the firſt creation of our nature; for otherwiſe there is not one of the fathers, which (if the truth be well weighed) bewaileth not the calamitie of man, whereinto he fell through ſinne.

Our aduerſaries rather come néere vntounto the Manicheis, which affirme, Our aduerſaries come ſomewhat nigh vntounto the Manicheis.that Our corrupt affects, as they are now, were ſo created by God: for ſo they affirme, that he created them euill. But we, forſomuch as we perceiue that theſe troubleſome affections be not void of ſinne, denie that they were ſo created by God; but that through our owne default they are become vnbridled, and be repugnant to the word of God. Certeine it is, that man at the beginning was made vntounto the image of God; and there is nothing more beſéeming vntounto it, than p. 259libertie. But ſéeing that image was in a maner blotted out in vsus, ſo as there was néed to hauehave the ſame reſtored by Chriſt; what maruell is it, if our libertie be alſo for the moſt part taken awaie from it? When they reaſon that man is frée, A ſimilitude.they doo euen as if they ſhould ſaie, that man is a two-footed creature, and therefore he is able to go vpright. But if they would ſo conclude of a lame man, it ſhould eaſilie appeere how much they be deceiued: for the properties of man, which would be agréeable vntounto his nature, being perfect, when they be applied vntounto the ſame nature being corrupt, doo not agrée.

A compariſon of our aduerſaries with the Pelagians.Neither be the opinions of our aduerſaries much diſſenting from the Pelagians: for they taught, that nature being holpen by the grace of creation, and doctrine of the lawe, may liue vprightlie. And theſe men ſaie, that nature being holpen by grace preuenting and knocking, is able to doo good works, which may pleaſe God. The catholike church reſiſted the Pelagians, neither did it contend about the grace of creation, or of the lawe, neither about the grace preuenting: but it taught, that without the grace of Chriſt, wherewith we be iuſtified, none is able to worke aright. To be with out faith in Chriſt, and without grace, in Auguſtines iudgement is all one thing.And by the iudgement of Auguſtine, who vehementlie contended againſt theſe men, there is no difference betwéene dooing rightlie without grace, and dooing rightlie without the faith of Chriſt. He, vponupon the 31. pſalme, to ſhew that there is no good worke without faith, writeth thus; A good intent maketh the worke good, but faith guideth that intent: wherefore conſider not what a man dooth, but what he hath reſpect vntounto while he is dooing.

10 And whereas in all the holie ſcriptures, there is not one ſentence repugnant to our doctrine; yet they continuallie obiect vntounto vsus the example of Cornelius, Acts. 10, 2, and 3, 4,Acts 10:2Acts 3:4who being not yet (as they thinke) regenerate, neither beléeuing in Chriſt, yet did ſuch works as were acceptable vntounto GOD. Of Cornelius and his works.Indéed we grant, that both the almes and praiers of Cornelius were pleaſing vntounto God: for the angel affirmed the ſame. But theſe men adde of their owne; Cornelius beleeued before baptiſme.that Cornelius, when he did theſe things, was not yet iuſtified, nor yet beléeued in Chriſt. But they marke not that the ſcripture in that place called him religious, and one that feared God: wherefore Cornelius beléeued, and in Meſſias beléeued he, being inſtructed in the Iewes learning; but whether IESVS of Nazareth were that Meſſias, he knew not for a certeintie, and therefore Peter was ſent to inſtruct him more fullie. But here, to bleare our eies, verſe. 23.they ſaie, that Paule, in the 17. of the Acts, attributeth ſome godlines vntounto the people of Athens, when as notwithſtanding they were idolaters: for thus he ſaith; Ye men of Athens, I ſhew vntounto you, that God, whom you ignorantlie worſhip. But euen as if a man that can handſomlie drawe ſome one letter, A ſimilitude.ſhall not therefore be ſtraitwaie counted a good writer; neither he that can ſing one or two verſes, ſhall for that cauſe be taken for a ſinging man; (for theſe names require conſideration and art, and it may come to paſſe by chance, that a man may drawe well, or ſing well once or twiſe:) euen ſo none is to be counted verelie and out of doubt good, which ſetteth foorth one good worke or two, that hauehave ſome ſhew of godlines. But Paule called not the Atheniens godlie, without adding ſome termes of ſpéech, which ſhould diminiſh godlines; True godlines cannot be ioined with ignorance.Whom ye ignorantlie (ſaith he) worſhip. But what pietie can that be, which is ioined with the ignorance of the true GOD? Moreouer, a little before he had called them foreign, that is, Verie ſuperſtitious: by theſe two words hée much diminiſhed their pietie.verſe. 22.

But Luke abſolutelie calleth Cornelius religious, and addeth; that He feared God: Iob. 1, 1.Job 1:1which addition is of ſo great force, How great a dignitie it is to feare God.that in the booke of Iob, a man fearing God, is tranſlated of the ſeuentie interpretors, foreign, that is, A true and religious man. And Dauid ſaith; Bleſſed is the man that feareth the Lord. Pſal. 112, 1.Ps 112:1And if ſo be he be bleſſed which feareth God, how is not the ſame man alſo iuſtified? But beſides theſe things, which after a ſort, by the cauſes, declare the iuſtification of Cornelius; Acts. 10.Acts 10we hauehave alſo another teſtimonie of the effects: The effects are a teſtimonie of Cornelius iuſtification.for that he gaue almes, which were acceptable vntounto God. But we hauehave alreadie, by manie reaſons prooued, that none can doo works acceptable vntounto God, but he which is iuſtified and regenerate. Further, he diſtributed theſe almes vponupon the people of the Iewes, as of whom he hauing béene inſtructed in the ſkill of godlines, would impart vntounto them in like maner ſome of his temporall goods. For It is meet (as Paule ſaith vntounto the Galathians) that he which is inſtructed, Galat. 6, 6.Gal 6:6ſhould communicate vntounto him, which dooth inſtruct him in all good things. Moreouer, that ſoldier, which was ſent vntounto Peter, declareth, Acts. 10, 22.Acts 10:22that he had a good teſtimonie of all the Iewes. All which things doo ſufficientlie ſhew, that although we read not, that he was circumciſed; yet he came ſo néere vntounto the doctrine of the people of God, as that all men commended his pietie. verſe. 30. He praie… continuallie.It is written beſides, that he praied, and that continuallie. And if ſo be we diligentlie weigh the whole hiſtorie, we ſhall find, that he obſerued the ſame houre, which the Iewes had appointed for common praier: for it ſaith, that At the ninth houre he ſawe an angel ſtanding by him, which gaue him to vnderſtand, that his praier was heard. But out of the firſt chapter of Eſaie, and 15. of Prouerbs, and manie other places, we be p. 260taught; that The vngodlie and ſinfull ſort be not heard of God. How it is to be vnderſtood that ſinners are not heard of God.Which neuertheles muſt be vnderſtood, ſo long as they would be ſinners, and reteine with them a will to ſinne.

11 Neither is that, which Auguſtine writeth againſt the Donatiſts, repugnant to this doctrine; namelie, that The praiers of wicked prieſts be heard of God: Why God heareth the the praiers of ill miniſters.for he addeth, that it ſo commeth to paſſe, by reaſon of the peoples deuotion. But Cornelius, when he praid, was holpen by his owne faith, and not through the faith of others which ſtood by. And Auguſtine in his epiſtle vntounto Sixtus, ſaith; that God in iuſtifieng of a man, is woont to giuegive his ſpirit, whereby he may pray for thoſe things which be profitable for ſaluation. Rom. 12, 14Rom 12:14And ſéeing Cornelius praid for thoſe things, there can be no doubt, but he was iuſtified. Herevnto adde, that no man can rightlie praie vntounto God, vnleſſe he hauehave faith. And that we be iuſtified by faith, it hath bin ſufficientlie teſtified and declared alreadie. Peter alſo, before he began to preach vntounto him, ſaith; that He perceiued in verie truth that God is no accepter of perſons, Acts. 10, 34.Acts 10:34but that he is accepted by him, of what nation ſo euer he be, which worketh righteouſneſſe: which words teach vsus plainelie enough, that Cornelius was euen alreadie accepted of God, before Peter came vntounto him. But I maruell, that there be anie, which dare affirme, that he had not the faith of Chriſt; when as Chriſt himſelfe, in the eight chapter of Iohn ſaith, that He knoweth not God, which beleeueth not in the ſonne of God. Iohn. 14, 1.John 14:1And in the 14. chapter he admoniſheth his diſciples; If ye beleeue in God, beleeue alſo in me: Iohn. 5, 46.John 5:46and if ſo be ye beleeued Moſes, ye would alſo beleeue in me.

Theſe things aſſure vsus, that Cornelius beléeued verelie in God, and therefore did alſo beléeue in the Meſſias which ſhould come; euen as he had bin inſtructed by the Iewes: although he knew not that he was alreadie come, and that IESVS of Nazareth, whom the Iewes had crucified, was the ſame Meſſias. He had the ſame faith, Cornelius had the faith of the fathers in the old teſtament. Iohn. 1, 48. The example of Nathaniel.John 1:48wherewith the fathers beléeued that Chriſt ſhould come; wherefore ſéeing they were iuſtifie… by the ſame faith, how dare we be ſo bold as denie the verie ſame vntounto Cornelius? Nathaniel, which beléeued that Meſſias ſhould come, and thought that he was not yet come, is by Chriſt pronounced to be a true Iſraelit, in whom there was no guile: which two things cannot concurre in a man not yet iuſtified. But Peter was therefore ſent to Cornelius, that he might more plainelie and expreſſedlie knowe that thing, which he had before intricatlie beléeued of Chriſt. Of this mind was Gregorie in his 19. homilie vponupon Ezechiel: A ſimilitude.for he ſaith, that Faith is the entrie whereby we come to good works; but not contrariwiſe, that by good works we can come vntounto faith. And ſo he concludeth, that Cornelius did firſt beléeue, before he could bring foorth anie laudable workes. And he citeth that place vntounto the Hebrues; It is vnpoſſible without faith to pleaſe God. Which ſentence, Heb. 11, 6.Heb 11:6as it appeareth by the ſelfe-ſame place, cannot be otherwiſe vnderſtood, than of faith iuſtifieng. Beda, expounding the third chapter of the acts, is of the ſame mind; and citeth the words of Gregorie. Neither is the Maiſter of the ſentences of anie other iudgement, in his ſecond booke, and 25. diſtinction.

But our aduerſaries obiect vntounto vsus Auguſtine, in his 7. chapter De praedeſtinatione ſanctorum, where he reaſoneth againſt thoſe, which taught, that faith is of our ſelues; when yet in the meane time they confeſſed, that the works which followe, be of God; but yet obteined by faith. Indéed Auguſtine confeſſeth, that the works, Faith is not of our ſelues. Ephe. 2, 8.Eph 2:8which followe faith, be of God; but denieth that faith is of our ſelues. For he ſaith, that Paule writeth to the Epheſians; By grace ye are ſaued, through faith, and that not of your ſelues: for it is the gift of God. But that is a hard ſaieng, which he addeth; namelie, that the praiers and almes of Cornelius were accepted of God, before he beléeued in Chriſt. But we muſt here weigh the things which followe: for he addeth; And yet praied he not, neither gaue he almes without ſome faith: for how did he call vponupon him, in whom he beléeued not? Cornelius had faith in Chriſt, but not diſtinct and vnfolden.Theſe words doo plainelie declare, that Auguſtine tooke not awaie from Cornelius all maner of faith in Chriſt; but onelie an vnfolden and diſtinct faith. Which thing that place chéeflie declareth, which is cited out of the epiſtle to the Romans; verſe. 13.How ſhall they call vponupon him, in whom they hauehave not beleeued? For thoſe words be written of the faith and inuocation of men regenerate, as the next ſentence following plainelie declareth; Euerie one which calleth vponupon the name of the Lord, ſhalbe ſaued: for we cannot attribute ſaluation, but to them which be iuſtified. Peter was ſent to edifie Cornelius, not to laie the ground of his faith.But Peter was ſent vntounto Cornelius, to build vp, and not to laie the foundation: for the foundations of faith were laid in him before.

12 But thoſe things, which Auguſtine addeth, ſéeme to bring a greater difficultie: for he ſaith; But if he could, without the faith, namelie of Chriſt be ſaued, that ſingular workeman the apoſtle ſhould not hauehave béene ſent to edifie him. But ſéeing he alreadie before attributed vntounto him faith and inuocation, after which of neceſſitie followeth ſaluation, whereof the apoſtle ſpeaketh in the epiſtle to the Romans; The ſaluation which we hauehave in this life is not perfect.how can he take ſaluation from him: vnleſſe we peraduenture vnderſtand, that faith and ſaluation in men iuſtified is not perfect, while they liue here? For our ſaluation commeth not in this life to that degrée, nor to that quantitie, which Chriſt requireth p. 261in his elect: for no man maie doubt, but that we ſhall not atteine to perfect ſaluation, before the reſurrection and eternall ſaluation; although we hauehave begun to enioie the ſame alreadie after a ſort. Paule to the Epheſians affirmeth, Epheſ. 2, 8.Eph 2:8that We be now ſaued by faith. And yet vntounto the Philippians he exhorteth vsus, With feare and trembling to worke our owne ſaluation. Phil. 2, 12.Phil 2:12Which places cannot be brought to one conſent, Saluation begun by iuſtification is to be made perfect euerie daie.vnles we ſaie, that the ſaluation begun in vsus, through iuſtification, is dailie to be made perfect in vsus: for we are alwais more and more renewed, and faith is made more full, more expreſſed, & of more efficacie. Theſe words of Auguſtine, vnles we interpret them on this ſort; either of neceſſitie they muſt be none of his, or elſe he is repugnant to himſelfe. That the booke is Auguſtines, we cannot denie: but that he is repugnant vntounto himſelfe, that is not likelie.

But if thou ſaie that theſe things may agrée well enough togither, if we grant that Cornelius was not yet iuſtified; when as neuertheles he did ſome works well pleaſing and acceptable vntounto God: I anſwer, that this can by no meanes agrée with Auguſtines meaning. For he, in his 801. treatiſe vponupon Iohn, and in his fourth booke, and third chapter againſt Iulian, and vponupon the 31. pſalme, dooth prooue by moſt ſure reaſons, that all works, doone before we be iuſtified, be ſinne. But that faith is more expreſſedlie ſet foorth, and made perfect in them that are iuſtified; we may eaſilie perceiue, by that which Chriſt ſaid vntounto his apoſtles; Manie kings and prophets deſired to ſee the things, Matt. 13, 17.Matt 13:17which ye ſee, and ſawe them not. Yet notwithſtanding, thoſe kings and prophets were men godlie and iuſtified; although they knew not ſo expreſſedlie all the myſteries of Chriſt, as the apoſtles did. And Chriſt, when he praied, thus ſpake concerning the apoſtles themſelues; The words which thou gaueſt me, Iohn. 17, 8.John 17:8hauehave I giuen vntounto them: thoſe hauehave they receiued, and hauehave knowne that I came foorth from thee, and that thou haſt ſent me. Theſe things doo ſhew, that the apoſtles beléeued in Chriſt; and therefore were iuſtified. Yet the verie hiſtorie of the Goſpell ſufficientlie declareth, that they were ignorant of manie things: Luke. 24, 16, Matt. 16, 9. Luke. 18, 34Luke 24:16Matt 16:9Luke 18:34for it is ſhewed oftentimes, that either they had their eies cloſed, that they ſhould not ſée; or elſe, that they vnderſtood not thoſe things which were ſpoken. Note the interpretation of the words of Auguſtine.Wherefore Auguſtine denieth, that Cornelius had ſaluation before Peter was ſent vntounto him: yet not altogither, but that he had no perfect and abſolute ſaluation.

13 But they further obiect the ſame Auguſtine in his queſtions vntounto Simplicianus, in the ſecond booke, and ſecond queſtion: where he plainlie teacheth, that faith goeth before works. After that he putteth a certeine meane betwéen gra…e, and the celebration of the ſacraments: for he ſaith, that it may be, that Catechumenus [or one newlie conuerted vntounto chriſtian religion,] and that he which is conuerſant among the Catechumeni, may beléeue, and hauehave grace; and yet the ſame man is not yet waſhed by baptiſme. Moreouer he ſaith, that grace is more plentifullie powred in after the ſacraments. By which words he ſignifieth, that it is one and the ſelfe-ſame grace; but is afterward made more abundant. And that thou maiſt knowe he intreateth of a iuſtifieng faith, he citeth a place out of the epiſtle to the Epheſians; Epheſ. 2, 8.Eph 2:8By grace ye are ſaued, through faith, and that not of your ſelues; for it is the gift of God. Whether grace and a weake faith hauehave the power to iuſtifie.But our aduerſaries will ſaie, that they alſo teach, that grace goeth before good works; and that by this grace, ſome faith is beſtowed vponupon men. But this at the beginning is ſo weake, as it cannot hauehave the power to iuſtifie: howbeit, there may ſome works be doon, which may be acceptable to God.

But we will call to mind what Auguſtine writeth of Pelagius, A hiſtorie of Pelagius.in his hundred and fift epiſtle vntounto Innocentius biſhop of Rome: he ſaith, that Pelagius, in the councell of Paleſtine, to the end he would not be accurſſed [himſelfe;] did curſſe all thoſe, which ſhould ſaie, that they could liue vprightlie without grace. But he, by grace, ment no other thing, than the gift beſtowed vponupon vsus in our creation; as frée choiſe, reaſon, will, and the doctrine of the lawe. The Paleſtine biſhops, being beguiled by this colorable craft, did abſolue him. Auguſtine excuſeth them, bicauſe they dealt plainlie and ſimplie: for when they heard that Pelagius confeſſed the grace of God; they could not vnderſtand it to be other, than that grace; which the holie ſcriptures doo ſet foorth; namelie, the ſame, whereby we are regenerate and ingraffed in Chriſt. Wherefore it appéereth, that they, which feigne vntounto themſelues another grace, than that whereby we are iuſtified, and ingraffed in Chriſt, doo thruſt vponupon vsus a thing imagined by man; or rather a Pelagian refuge, which the holie ſcriptures acknowledge not.

Moreouer, Auguſtine in the ſame place, which we now ſpake of, dooth affirme; that the Catechumeni, and ſuch as beléeue, though they be not baptiſed; yet neuertheles be conceiued: Who be Catechumeni, and conceiued ſonnes of God.but they which are now conceiued to be the ſonnes of God, cannot be ſtrangers from him, or enimies vntounto him; wherefore it followeth, that they alſo be alreadie iuſtified, though not in ſuch perfect ſort. And this alſo is manifeſt, Grace following is all one with the firſt, but differeth in degree and quantitie.in that Auguſtine calleth the grace following, a more full grace: as that which differeth not from the firſt in kind and nature, but onelie in degrée and quantitie: and ſéeing it is of the ſelfe-ſame kind, that the other is, the ſame ſhall alſo iuſtifie. page missing p. 264had their reward. But that God in appointing of kingdoms, had reſpect to ſome other end than to paie a reward to thoſe men, Auguſtine himſelfe ſheweth vsus ſufficientlie, in his fift booke De ciuitate Dei, and twelfe chapter, which we before cited: Why God by his prouidence ſo tranſferreth kingdoms from nation to nation.for he ſaith, that Séeing the empire had firſt béene in the eaſt; God would at length that the kingdome of the Romans ſhuld beare the chéefe dominion, to tame the wicked dooings of other nations.

16 But manie ſuſpect, that by this doctrine is opened a windowe vntounto manie vices: for if all the dooings of ciuill men, while they ſéeme to worke vponupon vertue, be ſinnes; they may eaſilie be pulled awaie from thoſe goodlie works. Ciuill diſcipline muſt not be pretermitted of infidels.I anſwer, that we teach not, that ciuill diſcipline is to be let go; for the ſame by Gods prouidence is as it were a bond, wherewith ciuill ſocietie is preſerued. God can ſuffer cities and Common-weales, ſo long as in them flouriſheth integritie of maners and honeſtie; but when thoſe things be altogither vitiate and corrupt, then God is ſo prouoked vntounto wrath, as he will puniſh thoſe things, The Ethniks ſinne leſſe by keeping of ciuill diſcipline, than by reiecting of it. All ſinnes are not alike.which long before he had winked at. So long as men be without Chriſt, they ſinne, euen when they ſhew foorth notable works: but yet they ſinne farre leſſe, than if by ſetting aſide all ciuill duties, they ſhould vtterlie abandon themſelues to all maner of ſins: for we are not Stoiks, to thinke that all ſinnes are alike.

Further, if theſe men omit the dooing of thoſe things, which by the verie light of reaſon they acknowledge to be honeſt; they wreſtle againſt their owne conſcience. Our aduerſaries, not we, …oo open a windowe vntounto ſinnes.And if ſo be we will more manifeſtlie ſée whether doctrine, ours, or our aduerſaries, dooth open the greater windowe vntounto vices; let vsus compare them one with another. They verelie, when they teach, that the wicked can doo good works, ſuch as may pleaſe GOD, and through them can deſerue grace (as they ſpeake) of congruitie; what thing doo they elſe, than foſter and nouriſh the miſerable ſoules in that their damnable ſtate? For they cauſe them to like of themſelues for works of theirs, I knowe not what; and to hope it will come to paſſe (at leaſt-wiſe in the end of their life) that they ſhall for thoſe works ſake obteine of God to be truelie and earneſtlie conuerted: but in the meane time, they liue ſecurelie; neither doo they with a iuſt and true repentance turne awaie from their wicked facts. But we contrariewiſe, when we admoniſh them dailie to come vntounto Chriſt, and to be reconciled by true repentance (for otherwiſe good works ſhall profit them nothing at all, when as, although they be goodlie to the ſhew, yet they be ſinnes before God;) doo we not earneſtlie ſet them on, that leauing impietie and corrupt kind of life, they ſhould conuert themſelues vntounto the righteouſnes of God?

Theſe things if thou prudentlie conſider, thou ſhalt eaſilie perceiue, whether of vsus dooth make the waie more open vntounto luſts. This thing doubleſſe all they may iudge, which are touched with the deſire of truth and godlines; for beſides that, which I hauehave ſaid, they ſhall eaſilie perceiue; that all the good works, which are attributed vntounto men not regenerate, be a derogation and a robberie vntounto the grace of God. For if we be able to doo manie things without the grace of God, Our aduerſaries doe derogat… much of the grace of God.which may be gratefull and acceptable to him; then are we not wholie redéemed and reſtored by him: which is a thing ſo impious and ſtrange from the catholike truth, as nothing can be imagined more impudent and more wicked. For what godlines dooth there remaine, when Chriſt is depriued of his owne honour? Or what honour is left vntounto Chriſt, if we teach, that he hath not brought vntounto vsus all the power we hauehave to liue vprightlie?

Some boaſt, that otherwhiles manie things happen to be doone before regeneration, the which be as certeine meanes to the obteinment thereof: and ſéeing it oftentimes commeth to paſſe, that by them we be iuſtified, they cannot ſéeme to be ſinnes. Indéed we grant, that theſe are ſometime certeine meanes, whereby God dooth lead vsus vntounto iuſtification; but thereby it is not prooued, that thoſe be no ſins vntounto them, by whom they be doone▪ And doubtleſſe, as concerning the nature of their works, Goodlie works are ſometimes occaſions of deſtruction.vntounto ſome they be occaſions of greater deſtruction: for there be manie, which by reaſon of ſuch works of theirs, doo woonderfullie puffe vp themſelues, and pleaſe their owne fanſie, and preferre themſelues before others; and when they be full, and hauehave enough of their owne opinion, although they be perſuaded and ſet on [to continue therein,] yet they refuſe to procéed anie further. In ſuch kind of men works be preparations vntounto euerlaſting death. But as touching the elect, God dooth gouerne and temperate their works, and findeth the meanes that they worke togither vntounto ſaluation; although they be ſinnes in their owne nature, and muſt be eſtéemed as things corrupt, ſo long as the light of iuſtification ſhineth not vponupon them. Works doon before iuſtification bee otherwhiles preparations to the ſame, but yet to the predeſtinate onlie.Wherefore we confeſſe, that works are certeine preparatiues vntounto healthfull conuerſion: but yet to none, but ſuch as be predeſtinate and elect, whom GOD dooth ſometimes lead vntounto iuſtification; not that they hauehave this ſtrength of their owne nature, to prepare vntounto iuſtification: for vntounto the reprobate and caſt-awaies, they ſerue vntounto condemnation.

17 But let vsus ſée what works thoſe be, which our aduerſaries ſo highlie praiſe in men not regenerate. p. 265In them (they ſaie) there is a certeine acknowledging of ſinne… thereof ſpringeth a terrour, wherewith they be vehementlie perſed; afterward there is ſtirred vp a ſorrowe for the loſſe of the kingdome of heauen; and then they be mooued with a leſſe deſire of wicked acts; and they take leſſe pleaſure in ſinnes and allurements of this world: they ſéeme alſo with ſome indeuour to heare the word of God. And how (ſaie they) can theſe things ſéeme to be ſinnes? Yet they ſay that they be of no ſuch efficacie, as a man thereby may be conuerted, and leaue his old naughtie life. Here I would demand of theſe men, A knowledge of ſinne hauing not his proper end is ſinne.what maner of knowledge of ſinne that is, which is ſo had; that in the meane time we doo preferre the ſame before the righteouſneſſe of God? Surelie, for ſo much as it wanteth the end, which is proper vntounto it, and wherevnto it belongeth; it cannot be anie other, but ſinne: for to this end knowledge is giuen vntounto vsus, that knowing ſinne, we ſhould forſake it; and that we ſhould embrace Gods iuſtice: which end, vnleſſe it be preſent, the worke is corrupted, and is made ſinne. This thing all the Ethnike writers doo confeſſe, that that action is ſinne, which is depriued of the end due vntounto it.

Moreouer, what maner of feare of hell-fire is that, The end of the knowledge of ſinne.when as they procéed euerie daie in caſting themſelues headlong into it? Or what ſorrowe is there for the loſſe of the celeſtiall kingdome, when as they continuallie refuſe the ſame, being offered them by the holie ſcriptures, and by the preachers? If they be mooued with leſſe deſire to ſinne, and take leſſe pleaſure of their ſinnes; yet doo they take ſo much delight in them, as they cannot be plucked away from them. If they heare the woord of God with anie diligence, yet hauing heard it, they hauehave it in deriſion; for ſo much as they hope, that thoſe things promiſed therein ſhall happen vntounto them, although they liue in ſuch ſort as they doo. Wherefore we ſée, that all theſe things doo wander from the marke & end which is appointed. And ſéeing that all theſe motions be of ſmall efficacie, & doo leaue men vnderunder the wrath of God; there can nothing that is ſound be hoped for at their hands.

But let vsus heare what Eſaie, in the 58. chapter pronounceth concerning this ſame kind of works; Euerie daie (ſaith he) doo they ſeeke me, and will knowe my waies, Eſaie. 58, 2.Isa 58:2as it were a nation that wrought righteouſneſſe, and had not forſaken the ſtatutes of their God. They aske of me the ordinances of iuſtice, and they will drawe neere vntounto God. Wherefore doo we faſt (ſaie they) and thou ſeeſt it not? We hauehave afflicted our ſoules, and thou regardeſt it not. Behold, in the daie wherein ye faſt, ye find out that which ye deſire; and ye all ſeeke and require your debts. Behold ye faſt to ſtrife and debate, and to ſmite with the fiſt. Is this ſuch a faſt as I hauehave choſen? Theſe words of the prophet doo teach moſt plainlie, that it is ſinne before God, to ſéeke after his waies, to faſt, and for a man to afflict himſelfe; ſéeing ſuch works may be doone without the true worſhipping of GOD, and without pietie. It cannot be denied, but that theſe are indéed goodlie and plauſible works; God refuſeth works although they be goodlie.but yet God the iuſt iudge dooth refuſe them.

Auguſtine, in his booke of confeſſions, dooth laie before vsus a plaine example of himſelfe, concerning this matter: for he ſheweth the motions which he ſuffered in his mind, before he was conuerted vntounto Chriſt. For thus he writeth in the eight booke, and eleuenth chapter; I liued in my bond, till the whole was broken in ſunder, wherewith I was holden being now little: but yet was I holden. Thou O Lord by thy ſeuere merciemercy dideſt double in mine eies the ſcoorges of feare and of ſhame. I ſaid inwardlie with my ſelfe; Behold now let it be doone. Now in a maner I knowe it, and did it not. It wanted verie little, but I euen now touched it, & held it; & yet touched it not, nor held it not. And the woorſt that was growne in vſe, more preuailed with me than the better out of vſe. And that verie inſtant, wherein I was to become a new man, the neerer it approched to me, the greater horror it draue into me. I was held backe by trifles of trifles, and by the vanities of vanities, and by mine old wanton louers, which priuilie whiſpered; Dooſt thou now forſake vsus? And ſhall we neuer anie more after this time be with thée? Dooſt thou? And from this time forward wilt thou neuer vſe this or that? Auguſtine accuſeth the meane works which he did before his conuerſion.And I now began to hearken vntounto them a great deale leſſe than halfe. Theſe things he declareth, and accuſeth them before God to be ſins; which neuertheleſſe are ſo greatlie commended by theſe men. Theſe indéed were meanes, wherby God brought Auguſtine to ſaluation; yet in the meane while, they were ſinnes in him: for he obeied them not, but corrupted them with manie abuſes; ſo that he could not with efficacie be changed therby. But what ſoeuer wanteth his due perfection, is ſin.Whatſoeuer wanteth his due perfection is ſinne

18 But theſe Sophiſters are like a kind of ſerpents called Hydrae: for when one argument is cut off, as it were a head, an other ariſeth. They obiect to vsus the Publicane, thus praieng in the temple; God be mercifull to me a ſinner. Of the Publican. Luk. 18, 13.Luke 18:13And it is ſaid, that he went home to his houſe iuſtified: wherefore (ſay they) he was a ſinner, when he praied; for we read that he was afterwards iuſtified. But his praier pleaſed God; wherefore (ſaie they) we may doo works acceptable to God before we be renewed. But theſe men ſhould hauehave remembred, that this man praid; the which thing could not be doone without faith, as we declared touching Cornelius; For how ſhall they p. 266call vponupon him, Rom. 10, 14Rom 10:14vponupon whom they hauehave not beleeued? While he praied he was iuſtified.Wherefore he was iuſtified, euen at the ſame time that he praied. Neither muſt thou ſo vnderſtand thoſe words, as though he was then firſt iuſtified, when he had finiſhed his praier: for although it is ſaid to be afterward doone, yet dooth it not followe thereof, that the ſame was after no ſort doone before. He obteined a more perfect iuſtification, If he be iuſtified, why dooth hee call himſelfe a ſinner? The iuſtified doo yet ſtill praie for their ſinnes. Matth. 6, 12Matt 6:12a more ample ſpirit, and a more néere féeling of Gods merciemercy. He calleth himſelfe a ſinner, and that iuſtlie; partlie bicauſe he felt ſtill in himſelfe that which he miſliked, (for alwaies how iuſt ſoeuer we be, we be commanded to praie; Forgiue vsus our treſpaſſes;) and partlie, for that he pondered in his mind how gréeuous ſinnes he had committed before he was iuſtified.

And godlie men ought chéeflie to conſider, while they be praieng, how great the burthen of their ſinnes is: for when they come vntounto God with their praiers, they be mooued with true repentance to ſaie with Dauid; My bones are conſumed awaie in my crieng out; Pſal. 31, 3.Ps 31:3continuallie daie & night thy hand is laid heauie vponupon me; my iuice is dried vp, as the moiſture of the earth is dried vp in the ſummer. Pſal. 40, 15.Ps 40:15Innumerable euils hauehave compaſſed me about; mine iniquities hauehave cloſed me in on euerie ſide, ſo as I cannot ſee, they be more increaſed than the haires of my head; my hart hath failed within me. I acknowledge my wickednes, and my ſinne is alwaies againſt me; Pſal. 51, 6.Ps 51:6againſt thee, againſt thee hauehave I ſinned, and doone euill before thee. And to the end godlie men ſhould the better beware of ſins afterward, God dooth ſtirre vp in them the ſharpe féele of his wrath; that they may knowe what they hauehave deſerued, vnleſſe God had holpen them by his ſonne. Alſo he openeth the eies of them, that they may perceiue what his fatherlie chaſtiſement is towards them: and that the ſame may be the better felt, he oftentimes deferreth from them the taſte and féele of his merciemercy. Ibidem. 10.Therefore they crie; Make me to heare thy ioie and gladnes, that my bruiſed bones may reioiſe; hide thy face from my ſinnes, and blot out all my wickednes; a cleane hart create in me, ô God, and a perfect ſpirit renew within me; caſt me not awaie from thy face; take not thy holie ſpirit from me.

Wherefore, they alſo that be iuſtified doo praie, that what infirmitie is yet left, may not be imputed vntounto them. They call to mind thoſe things, wherein they gréeuouſlie ſinned before; and they craue with tears to hauehave ſome taſte of Gods merciemercy, & of the righteouſnes which is beſtowed on them. And this is the verie naturall meaning of ſuch godlie praiers. Neither muſt we thinke, He did not ſo call himſelfe a ſinner, as he ment to retein… his old ſinnes.that the ſame Publican praied otherwiſe: for he was not ſo minded, that he would ſtill reteine his old purpoſe to ſinne: but he trulie and from his hart conuerted vntounto God. But our aduerſaries imagine, that they, which ſtill perſeuere in their ſinnes, and hauehave not determined to change their life; yet that they doo ſome good thing which pleaſeth GOD. But we be taught, out of the holie ſcriptures, that He which beleeueth in God, hath eternall life, and therefore is iuſtified: but as for other things, neither be they good, nor yet doo pleaſe God. Wherefore, ſéeing the Publican praied, and that faithfullie; it is certeine that he had eternall life, and was not deſtitute of iuſtification.

19 But that all theſe things may be the perfectlier vnderſtood, What is required vntounto the works, which be acceptable vntounto God.it ſhall not be from the purpoſe; to knowe what things are required vntounto a good worke, to make it acceptable vntounto God. Firſt of all, he that dooth anie good thing, it behooueth him to be mooued by the ſpirit of God: for otherwiſe, in vsus, that is, in our fleſh dwelleth nothing that is good; and they which be lead by the ſpirit of God, thoſe be the children of God. Secondlie, it behooueth, that faith be preſent; by which it is vnderſtood for a certeintie, that the worke which we take in hand, is of thoſe kind of things, which God willeth, and by his lawe hath commanded to be doone; Rom. 14, 23Rom 14:23For whatſoeuer is not of faith, the ſame is ſinne. Neither ought we ſo to handle the matter, that our owne hart ſhould accuſe vsus in that thing which we doo. Thirdlie, whatſoeuer we doo, the ſame muſt be wholie directed to the glorie of God: that herevnto chéeflie and aboue all things we hauehave regard, that the praiſe and glorie of God may be ſet foorth by our works; 1. Co. 10, 311 Cor 10:31Whether (ſaith Paule) ye eate, or whether ye drinke, or what other thing ſoeuer ye doo, doo it to the glorie of God. Fourthlie, forſomuch as, by reaſon of th'infirmitie, which is graffed in vsus, there is alwaies ſome want in our works; yea euen in thoſe works, which ſéeme to be doone well, it is neceſſarie that the grace and merciemercy of God, through Chriſt, be preſent with vsus, wherby that defect or want may be ſupplied.

For this cauſe Dauid ſaith; Pſal. 32, 1.Ps 32:1Bleſſed are they whoſe iniquities be forgiuen; bleſſed is the man vntounto whom the Lord hath not imputed ſinne. And Paule ſaith; Rom. 8, 1.Rom 8:1There is now no condemnation to them which be in Chriſt Ieſus. Againe; Ibidem. 3.That which was vnpoſſible to the lawe, inſomuch as it was made weake through the fleſh, God ſending his owne ſonne, &c. Theſe teſtimonies ſufficiently declare, both that our works doo faile of their perfection and iuſt end: and that alſo it commeth through Chriſt, and the merciemercy of God, that that blame mingled with our works is not imputed vntounto vsus. Laſtlie, this alſo is required, Ierem. 9, 23. 1. Cor. 1, 31.Jer 9:231 Cor 1:31that no man glorie of that which he vprightlie dooth; but that he glorie in GOD p. 267onelie; and acknowledge that what he dooth, he dooth by his goodnes; & not of his owne ſtrength: for Who hath ſeparated thee (ſaith Paule to the Corinthians? 1. Cor, 4, 7.) What haſt thou that thou haſt not receiued? But if thou haſt receiued it, whie dooeſt thou glorie, as though thou hadſt not receiued it? When all theſe things, which I hauehave here recited, ſhall take place: the worke with out all controuerſie will be good and acceptable vntounto God.

Here may the diligent reader, out of theſe conditions of a good worke, Whence may be gathered the definition of good works.gather the definition thereof. On the contrarie part, if we hauehave reſpect vntounto the nature of man, not regenerate: we ſhall eaſilie perceiue, that theſe conditions which we hauehave ſaid to be neceſſarie vntounto a good worke, cannot be found in him, For he is altogither void of the ſpirit of God, and of faith; and is ſo infected with the louelove of himſelfe, that whatſoeuer he dooth, he referreth it not vntounto God, but vntounto his owne profit. Moreouer, forſomuch as he is a ſtranger from Chriſt, it muſt néeds be, that he is left vnderunder the lawe: ſo that, what defect or fault ſoeuer there be in his works, (as of neceſſitie there muſt be much) the ſame cannot by anie other meanes be recompenſed. To conclude, if perhaps he hauehave doone any notable & goodlie worke; he dooth not glorie in God, but in himſelfe: for he is ignorant of Chriſt, and of grace. By theſe two deſcriptions of a woorke, good and acceptable vntounto God; and of a man that liueth without Chriſt: I thinke it is now manifeſt, How far the wicked are from the condition of good works.that thoſe works cannot be good and acceptable vntounto God, which procéed from a man that is out of the faith.

20 But our aduerſaries indeuour to wreſt from vsus two verie ſtrong places, which we vſe for the confirmation of this matter. A metaphor of a good and euill tree. Matt. 7, 18. Rom. 14, 23.Matt 7:18Rom 14:23The firſt is, that we ſay; An euill tree cannot bring foorth good fruit; the other is; Euerie thing that is not of faith, is ſinne: of which things ſomewhat muſt be ſaid in this place. That metaphor of an euill trée, which cannot bring foorth good fruit, Chriſt vſed not onelie in the ſeuenth chapter of Matthew; verſe. 33. verſe. 34.but alſo in the twelfe chapter of the ſame Goſpell: and thereof he inferred; Yee generation of vipers, how can you ſpeake good things, when ye your ſelues be euill? But before I make open this cauillation, I thinke it good to declare, how Auguſtine, in the fourth booke, and third chapter againſt Iulian the Pelagian contended for this ſelfe-ſame place. He ſetteth foorth a goodlie worke of a man being an infidell; namelie, To cloth the naked without faith is ſin.to cloth a naked man: and he demandeth, whether this worke may be called a ſinne? Surelie, vnleſſe this worke be of that kind that pleaſeth God, I perceiue not, that anie other worke of an infidell can be acceptable to him. And Auguſtine affirmeth, and prooueth, that the ſame is ſinne: and leaſt that he might ſéeme to ſpeake this without reaſon, he ſaith; It is therefore ſinne, bicauſe he that did that goodlie worke, glorieth in his worke: for he dooth not by faith acknowledge either God or Chriſt, to whom he ſhould aſcribe the dooing thereof. Moreouer, he ſaith, that To auoid the nature of ſinne, it is not inough that a good thing be doone; but alſo that it be well and vprightlie doone.

Shall we their ſa…e, that an infidell hath done a good worke, and wrought vprightlie▪ If we grant not this, then we confeſſe that he ſinned. But if we doo grant it, then we confeſſe the fruit to be good; whereas the infidell without Chriſt, is an euill tr…e. By this meanes we ſhall grant, that an euill trée dooth bring foorth good fruit: which thing neuertheles Chriſt dooth expreſſedlie denie. Our aduerſaries therefore are driuen to ſuch a paſſe, that now they doo not fight againſt vsus onelie, but euen againſt Chriſt himſelfe alſo: vnleſſe peraduenture they will ſaie, that a man being faithleſſe, an infidell, and a ſtranger from GOD, is a good trée. But if they affirme this, how doo they denie, that he pleaſeth God; ſéeing that which is good, cannot be but acceptable vntounto our good God? But he which pleaſeth God, muſt out of all doubt hauehave faith: for vntounto the Hebrues it is written; Without faith it is vnpoſſible to pleaſe God. Heb. 11, 6.Heb 11:6But theſe men, by this their hereſie, will obtrude vntounto vsus, that which the ſame epiſtle denieth can be doone. But a man (ſaie they) in that he is a man, is no euill trée. But Auguſtine ſaith; If the reſpect be vntounto nature, no tree is euill. Natures muſt not be weighed as they were made by God, but according to the ſtate that coms to them afterward.If we conſider the natures onelie, then ſhall there be no where anie euill trée: for both angell and man were created by God, and receiued good natures. But theſe natures muſt not be meaſured by vsus, according to that which they were made by God; but according to the ſtate which came vntounto them afterward. A man indued with a good will, ſhall be called a good trée: but an euill trée ſhall be the man, which is indued with an euill will. And we ſaie, that after the fall of Adam, and the firſt ruine of our kind, men be ſuch, as they are not mooued with a good will; but with an euill.

But to returne to the almes of an infidell, MercieMercy doone to a neighbour without faith is faithleſſe.whereof we began to ſpeake; we may demand, whether this merciemercy, which is ſhewed, be of faith, or be faithleſſe? And forſomuch as it is doone without faith, it muſt néeds be faithleſſe: wherefore it cannot be without vice & ſinne. It is not ſufficient to hauehave merciemercy of our neighbour, MercieMercy of it ſelfe is not good.vnleſſe the ſame be alſo doone faithfullie and rightlie: for merciemercy is not of it ſelfe alone good. For God hath diſſalowed manie benefits beſtowed vponupon our neighbours; as when the king of Iſraell ſpared the king of Syria; and Saule, 1. kin. 20, 35. 1. Sam. 15, verſe. 16.1 Sam 15:16Agag the king of Amaleck. But faith which woorketh p. 268by louelove, God diſallowed certeine works of merciemercy.is alwaies good, and can neuer be euill. But forſomuch as merciemercy is not of that kind, therefore it is neceſſarie, that there be vſed an vprightnes, whereby it may be doone faithfullie to receiue commendation. The wicked abuſe naturall affections.They crie out, that this naturall affection of ſhewing merciemercy is good; which thing peraduenture we will not denie. But they ſhould hauehave …onſidered, that men not regenerate, abuſe the good thing, when as they direct it not to God, who is the onelie end of all our actions: neither ſurelie dooth he commit a ſlight ſinne, which peruerſlie abuſeth ſo great a gift of God.

21 Furthermore, the ſame Auguſtine affirmeth, that Whatſoeuer good thing can be perceiued to be in the worke of an infidell, the ſame is wholie of God. Wherefore, in that our neighbour is holpen, and ſome ordinance of reaſon obſerued, and ſome ciuill honeſtie reteined; that commeth not anie otherwiſe, than of God: but ſo farre foorth as it procéedeth from an infidell, and a man corrupt, it is ſinne, and diſpleaſeth God. By theſe, and ſuch other reaſons, Pelagius was led to confeſſe, that theſe men, which ſo by nature behaue themſelues aright, are good indéed, but yet without fruit. Auguſtine againe replieth againſt them, ſaieng; that Such is the nature of barren trées, that either they bring foorth no fruit at all, or elſe euill fruit. But Pelagius ſtill endeuoureth to cleare himſelfe, and therefore he ſaith, that theſe men are to be called barren: for that, although thoſe things, which they doo, be good; yet helpe they nothing to the atteinement of the kingdome of heauen. But in ſaieng thus, Pelagius and the Schoolemen affirme good works but not ſuch as further to the kingdome of heauen.he ſaith nothing; naie rather, he hindereth his owne ſelfe. Truelie the Schoolemen of our time hauehave euen the verie ſame opinion; the which thing Auguſtine withſtandeth by all the might he can: for he ſaith; By this means the Lord, which is good, ſhall cut downe and caſt into the fier a good trée bringing foorth (as ye ſay) good fruit. What maner of iuſtice is this, which ye ſo ſeuerelie defend eueriewhere? VponUpon this opinion of yours there followe manie vaine and abſurd things. Thus much hitherto out of Auguſtine.

A grace preuenting and knocking.But our men boaſt, that they differ much from Pelagius: for we put (ſaie they) a certeine grace preuenting and knocking, whereby in the harts of men may be incloſed ſome good treaſure, by which they may worke ſome good thing: wherefore they are not plants vtterlie dead; A ſimilitude.for after a ſort they bring foorth fruit. And although that which they doo bring foorth, cannot bud foorth into flowers, and into tried fruit; yet are there boughes, which may and doo come foorth of ſome ſappe of the grace of God; whereof, euen they, which be ſtrangers vntounto the grace of God, be altogether deſtitute. But Pelagius confeſſed euen the verie ſame things: for he miſliked not the name of grace, when as neuertheleſſe, by the ſame name (as Auguſtine dooth prudentlie diſcouer him) he vnderſtood what he liſted, rather than what he ought: and a farre other matter, than that word ſignifieth among the catholike writers, or in the church of Chriſt, or in the holie ſcriptures. But theſe men, in their ſimilitude, Againſt the former ſimilitude.hauehave ſmall conſideration: for they remember not, that the Lord in the goſpell did curſe the trée which onelie bare leaues without fruit, and alſo commanded, that the ſame ſhould be cut off, Mat. 21, 1…. Luk. 13, 6.Matt 21:1Luke 13:6and caſt into the fier.

But there is nothing in the danger of Gods curſe, and of hell-fier; but ſinne. But they hauehave yet an other colour, whereby they would auoid this place: for they ſaie, that theſe trées indéed be euill, but yet not vtterlie dead; for in them there is found out ſappe of grace. For they affirme; that there is in man a certeine grace, which knocketh and preuenteth; whereby in the harts of men not regenerate, ſome good treaſure may be incloſed, out of which may ſpring ſome bloſſoms from a man not penitent. For although they be not able to make that (which they bring foorth) proſper vntounto a perfect and ripe fruit, or to beare flowers; yet at the leaſt wiſe they bring foorth boughes and leaues, which doubtleſſe be a token of ſecret grace and life. It is a woonder to ſée, how theſe men ſtand in their owne conceit, concerning this knocking and preuenting grace: whereof we hauehave declared before what is to be thought. But they, which ſpeake and iudge after this ſort, are too much without conſideration: for they marke not, that this grace of theirs, is no other, but a certeine inuiting vntounto Chriſt, but yet not of efficacie; for men therewithall are left vnderunder the wrath of God, neither are their harts changed. What good treaſure then can be in them, from whence may bud foorth woorks acceptable vntounto God?

But becauſe we will not flie from their ſimilitude: Whereas they ſaie, that there be plants, which bring foorth boughes and leaues, although they hauehave no fruit; yet they ſhould hauehave remembred, that Chriſt (as we before hauehave ſaid) curſed thoſe ſort of trées: and when as he had ſought for fruit vponupon the figge trée, and found nothing but leaues; he ſmote the ſame with ſo effectuall a curſe, as it dried vp. We denie not, but that by men may be doone ſome ciuill and morall good thing, which procéedeth through that power of God, wherewith all things be preſerued: for as the Ethniks alſo confeſſed; In him we liue, Acts. 17, 28.Acts 17:28we mooue, and hauehave our beeing. But that power, wherewith GOD gouerneth and mooueth all things, dooth nothing at all further men vntounto eternall life, which be not regenerate. But the ſtate of our cauſe is; whether they, which be as p. 269yet aliens from Chriſt, can doo anie thing, which maie be allowed and acceptable vntounto God: that is it which we denie, and they affirme. But how much the place maketh for vsus, which is brought concerning the euill trée, which cannot make good fruit, there hath bin ſufficientlie ſpoken.

22 Now let vsus examine the other place, which theſe men go about to wreſt from vsus; Whatſoeuer is not of faith, Rom. 14, 23Rom 14:23is ſinne. This place did Auguſtine in a maner alwaies obiect againſt Pelagius. Auguſtine obiected againſt Pelagius, that whatſoeuer is not of faith is ſinne.Pelagius made anſwer, that this is no other, than a particular reaſon, which was ſpoken onelie of meats; and for that cauſe ought not to be extended vntounto other works, eſpeciallie of infidels. Indéed we confeſſe, that that queſtion ſprang firſt by reaſon of meats. But after what ſort the …aſon thereof is alledged, let vsus conſider by the words of Paule; He which iudgeth (ſaith he) that is, [he which putteth doubt in each part, and eateth] is condemned: this was to be prooued. The reaſon which he gaue, was; For that it is not of faith. But ſéeing this ſaieng is but particular, neither could that, which he had ſpoken, be reduced to a Syllogiſme, vnleſſe there ſhould be added an vniuerſall popoſition, therefore he added; that Whatſoeuer is not of faith, is ſinne. By which ſentence Paules meaning is, We muſt aſſure our ſelues of that wee doo, that it is acceptable vntounto God.that ſo often as we attempt anie thing, he would hauehave vsus to be thoroughlie aſſured, that the ſame ſhall be acceptable vntounto God, and is of him required by ſome commandement of the lawe: which certeintie if it want, he ſaith, that whatſoeuer we doo, it is ſinne.

And Paules firme argument may thus be knit togither; Whatſoeuer is not of faith, is ſinne; To eate meates prohibited in the lawe with a doubting, whether the ſame be lawfull or no, Paule by a particular propoſition prooueth a generall.is not of faith; Therefore it is ſinne. Although the apoſtle prooueth a particular propoſition, yet he vſeth an vniuerſall reaſon: the which as it is applied vntounto meates; euen ſo it may be applied vntounto all other actions, ſo as all things whatſoeuer doo want this faith, be ſinnes. Wherefore, neither we, nor Auguſtine doo abuſe that ſentence, when we applie the ſame to the works of miſbeléeuers. But in theſe daies manie crie out, that Faith in this place ſignifieth the perſuaſion of the conſcience, and that Paule reſpected not that faith, which we ſaie dooth iuſtifie. But theſe men take too much vponupon them, which bring in a new ſignification of faith, without anie teſtimonie of the ſcriptures: wherefore we might well denie this vntounto them. But forſomuch as, if we grant them that which they would, yet are they ſtill compelled to returne to our opinion; therefore we will not much contend with them about the ſame.

Admit it be as they would hauehave it; grant we that faith be the conſcience. But what perſuaſion ſhould there be of conſcience, concerning works, that the ſame may vnderſtand, which be good, and which be euill? The lawe of God is the rule of the conſcience.Doubtleſſe other rule can we not hauehave (if we be godlie) than the lawe of God: for that is the rule, wherewith the good and the euill muſt be iudged. From thence muſt appéere the perſuaſion of our conſcience, that by faith it may vnderſtand that worke to be good, which it taketh in hand: and contrariewiſe to be euill, if it ſtriue againſt the lawe of God. And this is nothing elſe, but that which we before ſpake concerning faith. Wherefore, let vsus leaue theſe men, who, when they would be ſéene to ſpeake things differing from vsus, doo fall before they be aware into one and the ſelfe-ſame opinion with vsus.

But we be here taught, that whatſoeuer we take in hand, a ſpeciall regard muſt be had, that we be aſſured of the will of God. And the ſame thing taught Paule, when he ſaid; Rom. 12, 2.Rom 12:2Let vsus trie what is the good will of God. And as the ſame apoſtle writeth vntounto the Epheſians; Let vsus not walke as vnskilfull, Rom. 5, 17.Rom 5:17which vnderſtand not what the will of God is. And that it be not thought, that this interpretation is of our owne deuiſe; I deſire the reader to looke vponupon Origin, vponupon Primatius the diſciple of Auguſtine, and vponupon thoſe Commentaries, Commentaries aſcribed vntounto Ierom.which be aſcribed to Ierom: whom thou ſhalt find to be of the ſame iudgement, when they expound euen that place, which we hauehave now alledged; for they acknowledge no other faith than that, which all men acknowledge.

23 But now to come to the principall point of this controuerſie: I thinke, that it is plentifullie confirmed out of the holie ſcriptures, that all the works of infidels be ſinnes. Of which mind not onelie is Auguſtine againſt Iulian, Ambroſe & Baſil ſaie that the works of infidels are ſins.but alſo Ambroſe in his booke De vocatione Gentium, the third chapter▪ for he ſaith, that Without the true worſhipping of God, thoſe things, which ſéeme to be vertues, are ſinnes. Baſil, in his ſecond booke De baptiſmo, and ſeuenth chapter, of purpoſe mooueth this queſtion, and maketh on our ſide. And he citeth places out of the ſcriptures: as out of Eſaie; A ſinner, Eſaie. 62, 3.Isa 62:3when he ſacrificeth, dooth all one, as if he ſhould offer vp a dog: and when he offereth ſweet cakes, it is all one, as if he offered vp ſwines fleſh. And he added; He which committeth ſinne, Iohn. 8, 34.John 8:34is the ſeruant of ſinne, and ſerueth it onelie. Againe; No man can ſerue two maſters, God & mammon. Matt. 6, 24Matt 6:24What agreement is there betweene light and darknes, betweene God and Belial? Finallie, 2. Cor. 6, 14.2 Cor 6:14he citeth that teſtimonie, whereof we intreated before at large; Matt. 7, 18.Matt 7:18An ill tree cannot bring foorth good fruit: vponupon all theſe teſtimonies he concludeth the verie ſame thing, which we teach. By theſe p. 270things I thinke it is now plaine, Of the freedome of men regenerate.what we are to iudge of the ſtate of men not yet regenerate; firſt, they are frée from the ſeruitude of compulſion; ſecondlie, in morall and ciuill works they be able to doo manie things by their frée will; laſtlie, among ſinnes, they hauehave ſome choiſe, and ſometimes imbrace this ſinne, and ſometimes that ſinne, as their will ſerueth them: but yet they be not ſo frée, as to doo thoſe things, which may pleaſe God: alſo they be bound to the miſeries and calamities of this life, will they or no.

Now muſt we ſpeake of the libertie of men regenerate, The godlie can atteine vntounto works acceptable vntounto God.which, beſides that it is not leſſe than the ſame, which we hauehave declared to be in the wicked; yet in this point it goeth beyond it, that it can atteine vntounto good works, which be acceptable vntounto God. For who is ignorant, that the worke of Abraham, Gen. 22, 10, and 19.Gen 22:10Gen 22:19wherein he was prepared to ſacrifice his owne ſonne, was moſt acceptable vntounto God? For he was therefore highlie commended by God himſelfe. Paule vntounto the Philippians calleth their almes, Phil. 4, 18.Phil 4:18ſacrifices hauing a good ſauour. And vntounto the Hebrues we be taught, Heb. 13, 16.Heb 13:16that God is maruellouſlie delighted with ſuch ſacrifices. And hereof it commeth, that Paule warneth the Philippians, Phil. 2, 12.Phil 2:12that with feare and trembling they ſhould worke their owne ſaluation. But what néed is there of anie other teſtimonies, when as the Iudge himſelfe, in the latter daie, Matt. 25, 35.Matt 25:35ſhall reckon vp the good works which godlie men hauehave beſtowed vponupon the members of Chriſt? Séeing therefore that men regenerate be good trées, it is agréeable, that they both can and doo bring foorth good fruits. The regenerate hauehave their freedome by the benefit of God, not by their owne merit. Ezec. 36, 26 Iohn. 6, 44.Ezek 36:26John 6:44Howbeit, they which be thus regenerate, muſt neuer forget, that they obteined not this fréedome by their owne merits; but by the benefit of God: for he faſhioned them anew, & in ſtéed of ſtonie harts hath put into them a hart of fleſh. Finallie, it came not of themſelues, but of the heauenlie father, that they ſhould be drawne to Chriſt: for, vnleſſe they had béene with great efficacie perſuaded inwardlie in their minds by God the father, they had no leſſe fled awaie from Chriſt, than other men. Wherefore, in that firſt change o… impreſſion of the holie Ghoſt, At the firſt impulſion of the holie Ghoſt the mind ſuffereth.our mind onelie ſuffereth, as they vſe to ſpeake: but after that we be once perſuaded and changed, we are ſo reſtored, that we be able to worke togither with the holie Ghoſt, and with grace.

24. And in what ſort this reſtoring of frée will is, it muſt be conſidered by two principall points; out of which we at the beginning (when we deſcribed the nature of will) declared that euerie ſinne, and euerie errour that is in election or choiſe, dooth come; bicauſe that when we deliberate touching anie matter, either we are vtterlie ignorant what is iuſt or vniuſt; or elſe, for that though we ſée what is iuſt and vniuſt, yet luſt and perturbation intermingleth it ſelfe, which by their great force cauſe vsus to preferre the weaker reaſons before ſure and ſtrong reaſons. Wherefore, the knowledge of that which is right cannot take place. For the violence of the affections, and the whole attention of the mind, is faſtened vponupon thoſe reaſons, which ſerue for pleaſure and luſt; and the honeſter arguments are not conſidered, and therefore doo not breake foorth to effect. But by the benefit of regeneration, both theſe diſcommodities are holpen: By the benefit of regeneration both the vnderſtanding and luſt are holpen.for as touching the firſt, the light of faith is preſent, which by adding the rule of the lawe of GOD, manifeſtlie vnderſtandeth in the practiſing of things, what things are iuſt and vniuſt.

Furthermore, by the power of the holie Ghoſt, although all corruption of the affections be not taken awaie; yet is it ſo broken & made féeble, that it is not able, as before, to hinder the making of a right choiſe. Howbeit, for that this luſt, ſo long as we liue here, cannot vtterlie be conſumed; therefore it coms to paſſe, The libertie alſo of the godlie is vnperfect.that this libertie, which is giuen vntounto the godlie, to doo things which may pleaſe God, is not perfect and abſolute; but weake and maimed: and in this ſort it is ſet foorth in the holie ſcriptures. For touching thoſe works, which be acceptable to God, manie men are greatlie letted manie waies, that they cannot doo them as they would, & as the lawe requireth: for they alwaies féele a lawe in their members, which fighteth againſt the lawe of the mind; that whether they will or no, they be led captiue vntounto the lawe of ſin. For euen as we read to the Galathians; Gal. 5, 17.Gal 5:17The fleſh ſo luſteth againſt the ſpirit, as they doo not the things which they would. And Paule complaineth, that he did not the good, Rom. 7, 15.Rom 7:15which he earneſtlie deſired, but rather the euill, which he hated. Godlie men no doubt doo in mind Serue the lawe of God, Ibidem. 25.but in their fleſh the lawe of ſinne: in whom yet this is a notable gift of God, that they excéedinglie bewaile and lament theſe impediments; that although they doubt not, but that they hauehave the firſt fruits of the ſpirit; yet they grone, and feruentlie wiſh for the perfect reſtitution.

Moreouer, there happeneth fallings vntounto them euerie daie, which doo admoniſh vsus how weake this our libertie is. For this cauſe Iohn ſaith; If we ſaie that we hauehave no ſinne, 1. Ioh. 1, 10 Iames. 3, 2. Matth. 6, 12 We are not let by the imperfection of libertie, but that we may worke togither with God.1 John 1:10Jas 3:2Matt 6:12we deceiue our ſelues, and there is no truth in vsus. Alſo Iames ſaith; We all offend in manie things. And the Lord hath taught vsus in our dailie praier, to crie vntounto the father; Forgiue vsus our treſpaſſes. But neuertheles, we are not hindered by this imperfection of libertie; but that we may worke togither with God, and to frame our ſelues as apt inſtruments vntounto the holie Ghoſt. Wherefore p. 271Paule warned Timothie to ſtirre vp the grace that he had in him. 2. Tim. 1, 6.2 Tim 1:6And in the firſt epiſtle to the Corinthians, 1. Cor. 14, 1.1 Cor 14:1he admoniſhed them to applie themſelues to the frée gifts of God, and to gifts more excellent; as though their diligence were required to be able to vſe rather this gift of the ſpirit than that.

The regenerate are called men of God, not men ſimplie 2. Tim. 3, 17.2 Tim 3:17But thoſe which are ſaid to hauehave theſe things, are not ſimple and bare men; but when they be indued with the grace and the ſpirit of God, they be called the men of God: and bicauſe they be the men of God, they be alſo called perfect, and inſtructed to euerie good worke. Wherefore we grant, that men borne anew in Chriſt, hauehave all that fréedome which we grant vntounto the vngodlie: and moreouer, that they be alſo able to doo works which be acceptable vntounto God, The difference betweene the freedome of the godlie and of the vngodlie.although they be not frée, neither from ſinne, nor yet from the calamities and miſeries of this life. Now ſhould we alſo ſpeake of the fourth ſtate of man; but we may anſwer in one word touching the ſame; That ſéeing in our heauenlie habitation we ſhall inioie the chéefe felicitie, no kind of libertie can there be found wanting: Of the freedome in our heauenlie countrie.vnleſſe a man will call that a libertie, to be able to ſinne, and to fall awaie from God, that is, from the chéefe good thing [which there cannot be.] But becauſe that is a chéefe libertie, therefore we hope well, that in that countrie we ſhall be moſt frée.

Before part …. place. 1. art. 10. and in the booke De votis, pag. 354.25 But now there is an other queſtion to be intreated of; to wit whether this concupiſcence, and thoſe corrupt motions, which remaine in the regenerate, be ſinnes, and ſo ought to be called? Theſe things are called by Paule, The lawe of ſinne; Whether concupiſcence and the motions left in the regenerate be ſinnes. Rom. 7, 23.Rom 7:23and the lawe of the members. And by an example of himſelfe he taught, that they remaine in godlie men after regeneration. But whether theſe be ſinnes or no, cannot rightlie be defined, vnleſſe we firſt vnderſtand what ſinne is. Auguſtine ſaith, that Sinne is whatſoeuer is ſpoken, doone, or coueted againſt the lawe of God. But whether this definition belong vntounto all ſinnes, or to thoſe ſinnes onlie, which be commonlie called actuall; A definition of ſinne.it is vncerteine, by the ambiguitie of this word, Coueted or Luſted. For if the ſame be referred vntounto the full aſſent of the will, How Coueted in that definition is to be vnderſtood.whereby we aſſent to corrupt deſires, then is the definition ſtretched vntounto actuall ſinnes: but if this word Coueted, be ſo largelie taken, as is the laſt precept; Thou ſhalt not couet, the definition may be vniuerſall, and may comprehend all ſinnes. The Maiſter of the ſentences, in his ſecond booke, and 35. diſtinction, cited that definition, when he had now largelie intreated of originall ſinne, and had diſpoſed himſelfe to the ſearching foorth of other naturall ſinnes: wherefore it ſéemeth, that he thought the ſame definition to perteine onlie vntounto actuall ſinnes. But howſoeuer it be, touching this matter I will not much contend. Ambroſe, in his booke De paradiſo, and eight chapter, ſetteth foorth indéed a moſt large definition of ſinne; Sinne (ſaith he) is nothing elſe than a tranſgreſſion of the lawe of God, and a diſobedience of the heauenlie commandements. But to paſſe ouer the ſentences of the Fathers, the matter muſt be brought to the triall of the ſcriptures, that by them we may certeinelie knowe and vnderſtand what ſinne is.

Iohn, in the firſt epiſtle, and third chapter; verſe. 4. A definition of ſinne out of the word of God.Sinne (ſaith he) is foreign, that is, Iniquitie. That Gréeke woord is compounded of the particle priuatiue foreign, and of this word foreign, that is, A lawe. Here the nature of ſinne is verie well declared; for it is ſaid to be a priuation or want, whereby is taken from it the good thing which it ought to hauehave. If thou inquire what that good thing is, which by ſinne is remooued; Sinne is called a priuation of that good thing which the lawe of God preſcribeth.this Gréeke word foreign expreſſeth it: for that good thing is taken awaie, which is expreſſed by the lawe of God. Wherefore we may ſaie, that it is ſinne, whatſoeuer withſtandeth the lawe of God. Now we are to ſée, whether this definition, which is taken out of the holie ſcriptures, be correſpondent or anſwerable vntounto that corruption, which remaineth in the godlie, after regeneration. This doo we affirme, but our aduerſaries denie. Howbeit the ſcripture, without all controuerſie is of our ſide: for Paule ſaith expreſſelie, that The lawe of the members warreth againſt the lawe of God, and of the mind, Rom, 7, 23,and that the wiſdome of the fleſh is enimitie againſt God, Rom. 8, 7.Rom 8:7ſo as neither it is, nor can be ſubdued vntounto the lawe of God. And it wholie ſtriueth againſt the firſt and greateſt commandement; Mat. 22, 37.Matt 22:37Thou ſhalt louelove the Lord thy God with all thy mind, with all thy hart, and with all thy ſtrength. For if all our ſtrength and abilitie, as méete it were, would yéeld vntounto God; this coueting would neuer be reſident in vsus. Furthermore, the verie ſame coueting or luſting dooth alſo wreſtle againſt the laſt precept; Thou ſhalt not couer. Exod. 20, 17 Auguſtine.Exod 20:17And Auguſtine teſtifieth, that theſe two precepts cannot fullie be obſerued: and what the cauſe is, whie they be giuen, …éeing they cannot be kept, he alledgeth goodlie reaſons, which ſhall not here be néedfull to recite.

26 We hauehave declared by the definition of ſinne, that this coueting, whereof we ſpeake, is ſin. Now let vsus conſider of other arguments. One is taken of the inſtitution of man; for Man is made to the image and likeneſſe of God: and; Gen. 1, 27. Rom. 8, 29.Gen 1:27Rom 8:29We be predeſtinated, that we might be made conformable vntounto the image of the ſonne of God. And we are commanded To put on the new man, verſe. 10.which (as Paule ſaith in the third to the Coloſſians) is renewed to the knowledge p. 272and image of him, which hath created him: and which new man (as it is written in the epiſtle to the Epheſians) dooth conſiſt in righteouſnes and holines of truth. Eph. 4, 24.Eph 4:24And the image of God, which we are commanded to put on (as Tertullian ſaith) herein conſiſteth, Wherein conſiſteth the image of God.that we hauehave one and the ſelfe-ſame motions with GOD. And Paule, to the Philippians, exhorteth vsus To be of one and the ſame mind with Chriſt. Phil. 2, 5.Phil 2:5But theſe motions and luſts doo moſt ſhamefullie corrupt and blot the image of God in vsus. Furthermore, that which we ought to crucifie, mortifie, and put off; the ſame of neceſſitie muſt be ſinne: for if they were good things, the holie Ghoſt would rather hauehave admoniſhed vsus to nouriſh & mainteine them. But Paule to the Coloſſians ſaith; Mortifie your members, Colo. 3, 5.which bee vponupon the earth. And vntounto the Galathians; They which be of Chriſt, Gal. 5, 24.Gal 5:24hauehave crucified the fleſh, with the concupiſcences thereof. And in another place; Put off (ſaith he) the old man. Eph. 4, 22.Eph 4:22But and if ſo be theſe motions doo ſo diſpleaſe God, it is in no other reſpect, than bicauſe they be ſinnes: for God is ſo verie good, that there is nothing diſpleaſeth him, vnleſſe it be ſinne.

Rom. 6, 23.Rom 6:23Laſtlie, vntounto ſinne death is due as a reward: wherefore, where no ſinne is, there death can hauehave no place. For this onelie apperteineth vntounto the ſonne of God, to die an innocent; For he died for our ſinnes: Rom. 4, 25.Rom 4:25but we therefore die, bicauſe we be not without ſinne. And if it be ſo, then let vsus ſée what our aduerſaries can alledge; why infants, which be now borne anew in Chriſt, doo die. For actuall ſinnes they hauehave not, and the guiltines or blame of originall ſinne is taken awaie: there remaineth onelie luſt and corruption of nature, not wholie amended: & corrupt motions, which Auguſtine in his eleuenth booke of Confeſſions ſaith, are found in infants; and he both confeſſeth, and accuſeth them as ſinnes: and therefore, ſéeing theſe be ſinnes, they doo not vniuſtlie die for them.

VntoUnto what kind of ſin naturall luſt, and the firſt motions vntounto euill, is to be referred. A diſtinction of ſinne. Mat. 12, 31.Matt 12:31Forſomuch then as it appéereth, by moſt ſubſtantiall reaſons, that the corrupt luſts, which remaine in vsus after baptiſme, are ſinnes; now it reſteth, that we ſée, vntounto what kind or part of ſinnes they belong. Sinne may ſéeme thus to be diuided; that There is one thing, which may be forgiuen; and another thing, which cannot. Tranſgreſſion againſt the lawe of God, which is neuer forgiuen, is ſinne againſt the holie Ghoſt. But if ſinne may be forgiuen, that may be two maner of waies: for either it is ſo forgiuen, as we muſt of neceſſitie altogither depart from it; which we ſée come to paſſe in ſore and gréeuous ſinnes, which Paule ſaith, Doo ſeparate vsus from the kingdome of God, and commonlie be called mortall: 1. Cor. 6, 9.1 Cor 6:9or elſe be ſo forgiuen, as we depart not from them; partlie, through ignorance ingraffed in vsus, and partlie, by reaſon of the infirmitie, wherewith we be infected.

And thoſe be called ſmall or veniall ſinnes, without the which mans life cannot here be led. Paule hath put a notable difference betwéene theſe ſins, when he exhorteth vsus, that we ſhould not ſuffer ſinne to reigne in vsus. Rom. 6, 1….Rom 6:1And of this third kind of ſins the apoſtle cōplained, when he ſaid; O vnhappie man that I am! Rom. 7, 24.Rom 7:24Who ſhall deliuer me from the bodie of this death? And of theſe ſinnes doo we meane, when we teach, Luſt and the firſt motions vntounto euill, be in their owne nature mortall. Rom. 5, 23.Rom 5:23that the works of men, notwithſtanding they be godlie men, be not without deadlie ſinnes; for that we doo nothing without this kind of defects. And ſuch kind of defects be deadlie, bicauſe in their owne nature they deſerue death: for The reward of ſinne, is death. Further alſo, for that ſo long as we carrie about with vsus theſe blemiſhes of corruption, we cannot enioie the life eternall: for ſo long are we excluded from it, vntill by death we hauehave put off all corruption. Moreouer, it is written; Curſſed be euerie one, which abideth not in all the things, which are written in the words of this lawe. And he which complaineth with Paule, that he dooth not the good which he would, dooth not performe all the things, which the lawe requireth, By the merciemercy of God they be not imputed to damnation.nor is not vtterlie without curſſe: though the ſame, through the merciemercy of GOD, be not imputed vntounto him vntounto eternall deſtruction.

27 And ſo doo the men of our part ſpeake of the good works of godlie perſons; not that either we denie good works, or that we thinke not that the good works, which are doone by the men regenerate, are pleaſing vntounto God: but that our vncleanneſſe and impuritie may be acknowledged, to the perceiuing whereof we are blockiſh, and more than blind. Wherefore, ſetting aſide ſinne againſt the holie Ghoſt; other ſins are diuided into thrée degrées. In the firſt is coueting or luſt, which is ingraffed in vsus; Three degrees of ſinnes remiſſible.ſecondlie, out of it dooth ſpring continuallie the firſt motions and impulſions vntounto diuers ſorts of wickedneſſe; thirdlie, commeth a conſent of the will, and breaketh foorth into act. Paule aſſigned theſe thrée degrées, when he ſaid; Rom. 6, 12.Rom 6:12Let not ſinne reigne in your mortall bodies, that ye ſhould obeie the luſts thereof. Sinne, which ought not to reigne in vsus, is the ingraffed luſt and corruption of nature. The firſt motions are the luſts of concupiſcence, which ſpring from thence, the which we are admoniſhed not to obeie. Then is added obedience, which dooth conſummate and make perfect the ſinne, which is commonlie called actuall ſinne.

It is not to be doubted, The luſt in nature belongs vntounto originall ſinne.but that the corruption of nature apperteineth to originall ſinne. Againe, that ſinne, vntounto the which commeth the conſent of the will, they call actuall. But there p. 273is a doubt touching thoſe firſt motions, by meanes wherof we, through the benefit of Chriſt, be not tied to a new blame and bond of the iudgment of God) whether they be to be referred vntounto originall ſinne, or vntounto actuall ſinne. Surelie they are betwéene both, and they take ſomewhat of each part: for, ſo farre foorth as by them we doo worke, couet, or deſire anie thing; they hauehave ſome conſideration of actuall ſinne. And Paule vſeth the words, foreign; which out of all doubt ſignifie ſome action. But on the other part, bicauſe we ſuffer this kind of motion againſt our wils; therefore therein they communicate with originall ſinne: for that ſinne is not taken by choiſe, and of our owne accord.

foreign.Ierom vponupon the ſeuenth chapter of Matthew, maketh a diſtinction betwéene foreign. foreign (ſaith he) dooth ſignifie the firſt motions, after that the conſent of will is come vntounto them: and foreign, when they doo moue and ſtirre vp from the beginning. And he addeth, that although they hauehave a fault in them; yet are they not held for great faults: but the paſſion is to be counted for a ſinne. Here thou muſt note, that Ierom confeſſeth, that the firſt motions hauehave the blame of ſinne; although they be not counted for crimes, that is, although by the benefit of Chriſt they are not imputed vntounto death: or elſe, although in mans iudgement they be not counted for a crime. And ſinne is againe diuided into that which is onelie ſinne, and into that which is both ſinne, An other diſtinction of ſinne.& alſo the puniſhment of ſinne. Of which diſtinction Auguſtine maketh mention, vponupon 57. pſalme: for he ſaith, that The firſt falling awaie from God is ſinne onlie; but thoſe ſinnes which followe, are both ſinnes, and the puniſhments of ſinnes, vntill the time that men come vntounto hell fire. Wherefore, what euils ſoeuer are committed betwéene the firſt apoſtaſie, or falling awaie, and [the time of] hell fire; the ſame as well be ſinnes, as alſo the puniſhment taken for other ſinnes. That hath Paule vntounto the Romans verie well declared: Rom. 1, 21.Rom 1:21for firſt he ſaith; that The Ethniks (no doubt) knew God, but they glorified him not as God. And for that cauſe he addeth, verſe. 24.that They were deliuered vp vntounto wicked deſires, being filled with all corruption and couetouſneſſe, &c. And at laſt he maketh mention of the condemnation of hell fire, ſaieng: But thou, Rom. 2, 5.Rom 2:5according to thy hardnes and vnrepentant hart, heapeſt vp to thy ſelfe wrath, againſt the daie of wrath, and of the reuelation of the iuſt iudgement of God, wherein he ſhall render to euerie man according to his works.

But there be manie which thinke not that theſe ſinnes be the puniſhments of ſinne; bicauſe, of them men take no ſmall pleaſure. Howbeit, vnleſſe they were blind, they might eaſilie vnderſtand by the apoſtle, that they are puniſhments, and ſuch indéed as are moſt gréeuous. For he ſaith, that Their hart was blinded, Rom. 1, 2….Rom 1:2and that they were made fooles, although they boaſted that they were wiſe men, and were giuen ouer by God vntounto a reprobate ſenſe, to defile their bodies with ſhamefulnes. And what are all theſe, but moſt gréeuous puniſhments? A ſimilitude.If when one hath committed theft, his hands ſhould ſtraitwaie be cut off, or his eies plucked out; we would ſaie that he were gréeuouſlie puniſhed by God. Paule ſaith, that Theſe men were depriued of their mind, that their heart was made fooliſh, and that their bodies were moſt ſhamefullie defiled. And ſhall not theſe ſéeme to be puniſhments?

How can we eſtéeme our mind to be ſafe, ſound, and vncorrupt, if ſinne doo reigne therein? Salomon ſaith; Prou. 6, 27.Prov 6:27Can anie man nouriſh fire in his boſome, and not burne his garments? Or can a man go vponupon hot burning coles, and yet not burne his owne feet? And therefore ſinne is called a puniſhment; Why ſinne is ſaid to be a puniſhment.bicauſe it hurteth and corrupteth nature: for the vnhappineſſe of originall ſinne hath ſo marred the ſame, as it can ſcarſelie ſéeme to be halfe on liue. And the corrupt motions, and violent rages, which often times ſpring out of that vnhappineſſe; vnleſſe they be kept ſhort, and mortified, doo make it the more raging. Finallie, if thou yéeld or giuegive thy conſent to them, they euermore become ſtronſter and ſtronger; and ſo nature runneth euermore headlong to the woorſe.

28 All theſe things hauehave reſpect herevnto, that we may vnderſtand, that luſt graffed in vsus, and corrupt motions, which ſtill remaine in our minds, belong to this kind of ſinnes; but yet ſo, as they are puniſhments of an other ſinne going before; namelie, of originall ſinne; if it be not of ſome other ſinne that is more gréeuous. Yet neuertheleſſe this is to be noted, that the firſt falling awaie alſo is in ſuch ſort ſinne, Falling from faith may be called the puniſhment of ſinne.as it is alſo a puniſhment: for as we hauehave ſaid, there is no ſinne, which dooth not moſt gréeuouſlie hurt the nature of man; and ſo at the l…aſt wiſe it hath a puniſhment of it ſelfe ioined with it. But euerie ſinne is not the puniſhment of an other ſinne going before it: but thoſe, whereof we now intreat, we affirme to be puniſhments of ſinne going before; yea, and we abide by it, that they be ſinnes. But it ſéemeth a woonder vntounto manie, that ſéeing theſe be of neceſſitie, how they can be ſinnes.

But touching this matter, let vsus heare what Auguſtine ſaith in his third booke De libero arbitrio, and 18. chapter; Some things alſo (ſaith he) doone of neceſſitie, are not to be allowed: as when a man would doo well and can p. 274not. For otherwiſe, whie were theſe words ſpoken; Rom. 7, 15, and 18.Rom 7:15Rom 7:18The good that I would, I doo not; but the euill which I would not, that I doo. To will is readie with me, but to performe the good, I find no abilitie. Gal. 5, 17.Gal 5:17And this; The fleſh luſteth againſt the ſpirit, and the ſpirit againſt the fleſh. For theſe words are one repugnant to the other, that the things which ye would not doo, thoſe ye doo. But all theſe things belong vntounto men, & procéed from that condemnation of death: for if they be not a puniſhment of man, but nature in man; then are they no ſinnes. The firſt motions be ſinnes, bicauſe we depart from the ſtate wherein we were made.For if we depart not from that ſtate wherein man was naturallie made, ſo that he could not be better; then, when he doth theſe things, he doth what he ought to doo. But if a man were good, it ſhould be otherwiſe: but now, ſince it is thus, he is not good, nor yet is it in his power to be good; either for that he ſéeth not what maner of one he ought to be, or elſe in that he ſéeth the ſame, and is not able to be ſuch a one as he perceiueth he ſhould be. Thus much Auguſtine.

In which words manie things are moſt woorthie the noting. Firſt of all he confeſſeth, that there be manie things which neceſſarilie happening, are to be diſallowed. Secondlie, he alledgeth a reaſon why they are called ſinnes; bicauſe we depart from that ſtate wherein we are naturallie made. Why it is not in mans power to be good.Thirdlie he ſaith, that a man is not good, neither hath it in his power to be good. Fourthlie, he bringeth two reaſons why he cannot be good; either bicauſe he ſéeth not what is to be doone; or elſe for that he ſéeth it, but by reaſon of infirmitie is not able to performe it. Theſe things are ſpoken euen of the regenerate.Laſtlie, this is to be noted, that he meaneth theſe things of men which be regenerate. For he citeth the words of Paule to the Galathians, and thoſe places which we hauehave now alledged; which things we hauehave declared, cannot be vnderſtood otherwiſe than of the regenerate. But againſt this ſaieng of Auguſtine, that ſéemeth to be, which Ierom writeth in his interpretation of faith; We ſaie, that they doo erre, which ſaie with Manichaeus that a man can not eſchew euill.

He ſpeaketh of nature in perfect ſtate.29 But theſe things may be reconciled eaſilie enough: for Ierom ſpeaketh of nature, as it was inſtituted by God. For he writeth againſt the Manicheis, which taught, that we therefore cannot reſiſt ſinne; for that we were by nature created euill, by an euill god. Yet there is none of vsus which doubteth, but that man, when he was created at the beginning, was moſt frée. But that Auguſtine ſpeaketh of nature after the fall, it ſufficientlie appéereth, in that he ſaith; All theſe things perteine to men, and came from the condemnation of death. Beſides, he confeſſeth, that this is the puniſhment of man being fallen. Moreouer, if theſe things be referred vntounto the regenerate, we may ſaie, that the ſaieng of Ierom hath a reſpect onlie to the groſſer kinds of ſinnes, The regenerate can abſtaine from the groſſer kinds of ſinnes.which doo ſeparate vsus from the kingdome of God; from which ſinnes we doubt not, but men borne anew in Chriſt may abſteine. But Auguſtine ſpeaketh moſt largelie, and by ſinnes vnderſtandeth thoſe alſo, the which we are preſentlie in hand with; without the which we cannot here lead our life. And this latter ſolution is cited by the Maiſter of the ſentences, in his ſecond booke, and 36. diſtinction.

But they will obiect vntounto vsus, that we doo iniurie againſt baptiſme, if we ſaie that ſinne is not taken awaie thereby. But wée cannot iuſtlie be accuſed of this crime: for we affirme, that the giltineſſe or imputation of fault is taken awaie by regeneration. For although theſe vices remaine, as both the ſcripture declareth, and experience teacheth; yet their bond [of puniſhment] and giltines is diſcharged. Wherfore Auguſtine ſundrie times ſaith; Concupiſcence remaineth, but the giltines is taken awaie.that Concupiſcence indéed remaineth, but the blame thereof is taken awaie by Chriſt. And he addeth, that ſometime it commeth to paſſe, that the act and worke of ſinne paſſeth awaie, as we ſée it is in theft, and in adulterie; but the giltineſſe neuertheleſſe abideth. And ſometime it commeth to paſſe, that the blame is taken awaie, but the fault remaineth: which is plaine to be ſéene touching this luſt, whereof we ſpeake. In déed the ſame remaineth, but yet we cannot there-thorough be accuſed as giltie of eternall deſtruction. If thou demand wherefore it is called ſinne, ſéeing the blame is taken awaie; I anſwer, bicauſe that in ſo much as it is not imputed vntounto vsus, it hath not that of his owne nature: for touching his owne nature, (as we hauehave before taught) it deſerueth death and damnation; but this commeth by another means, namelie, by the merciemercy of God through Chriſt.

But euerie thing ought to be iudged of, Euerie thing muſt be iudged of, according to his own nature.as it is in it ſelfe, and according to his owne nature. Wherefore, ſéeing the proper nature of ſinne is to ſtriue againſt the lawe of God; which thing we ſée commeth to paſſe in luſt, and in theſe firſt motions, therefore they are to be called ſinnes. Neither doo we by this our declaration, The Pelagians vpbraided the Catholiks of foliſhnes. A ſimilitude.fall into that fooliſhneſſe, wherewith the Pelagians reproched Auguſtine and other Catholiks; as though they ſhould ſaie, that by regeneration is not blotted out ſinne; but onelie raced. For when as haires be ſhauen, yet there remaine ſtill vnderunder the ſkin, the rootes, whereby they growe vp againe. For although we affirme that in men regenerate remaine ſtill luſt, and corrupt motions; yet doo we not denie, but that God is perfectlie reconciled vntounto vsus. Wherefore, although theſe in their owne nature be ſinnes; yet by the merciemercy of GOD they be ſo wiped out, as they ceaſe to be imputed to vsus at all. So then, if we p. 275hauehave reſpect to imputation, there remaineth nothing of them.

30 Laſt of all, they obiect vntounto vsus, that we doo iniurie vntounto Auguſtine, in that we ſaie he affirmeth, that theſe be ſinnes; ſéeing he interpreteth himſelfe, that they be called ſinnes improperlie. Similitudes.For as a ſcripture or writing is called a hand, bicauſe it is doone with the hand: ſo theſe things are called ſinnes, bicauſe they come from originall ſinne. And as cold is called ſlouthfull, bicauſe it maketh vsus ſlouthfull; ſo theſe motions are called ſinnes, bicauſe they ſtirre vsus vp to ſinnes: but yet properlie they are not ſinnes. So (ſaie they) Auguſtine dooth not onelie interpret himſelfe, whie he called theſe, ſinnes; but alſo hath giuen vsus a waie how we ought to vnderſtand Paule, when he calleth them ſinnes. Herevnto we anſwer, that if Auguſtine, The fathers meane that they be no actuall ſinnes.or anie other of the fathers, denie that theſe be ſinnes; the ſame muſt be vnderſtood by waie of compariſon, if they be conferred with actuall ſinnes: but not that the nature of ſinne can wholie be taken awaie from them. Which thing Auguſtine in an other place moſt plainlie declareth: for againſt Iulianus, in his ſixt booke, and eight chapter; For neither is it (ſaith he) anie equitie, when in one man either the ſuperior parts, are after a vile ſort ſeruants vntounto the inferior parts; or the inferior parts after a vile maner reſiſt the ſuperior parts: although they be not ſuffered to get the vpper hand. Séeing he calleth this ſinne, iniquitie; he plainlie teacheth, that vntounto it is agréeable the nature of ſinne, which we before deſcribed.

And in his fift booke, and third chapter againſt the ſame Iulianus, he thus writeth; The concupiſcence of the fleſh, againſt which the good ſpirit luſteth, is ſinne: bicauſe in it is a diſobedience againſt the gouernment of the mind, and it is a puniſhment of ſinne; for that it is rendred vntounto the merits of the diſobedient perſon; and it is a cauſe of ſinne, through the falling awaie of him that ſinneth. Here we ſée, that concupiſcence or luſt, is by Auguſtine thrée maner of waies called ſinne. Note theſe words of Auguſtine.Neither can it be ſaid, that he writeth theſe things of a man not regenerate: for he ſaith expreſſelie; Againſt whom the good ſpirit luſteth: for the ſpirit of God is not in the wicked, with whom he might ſtriue. Wherefore we hauehave out of Auguſtine thrée places; one, which we cited before, out of his fift booke De libero arbitrio, and two againſt Iulianus, wherein he expreſſedlie confeſſeth, that concupiſcence is ſinne: and he bringeth a reaſon whie he ſo thinketh. Neither ought our aduerſaries, as concerning the interpretation of Paule, to runne vntounto a figure, to ſaie, that this is not properlie to be called ſinne: for both out of Paule, and out of other places of the ſcripture is brought good reaſon, whie concupiſcence, or luſt, Concupiſcence left in vsus is verelie and properlie ſinneis trulie and properlie called ſinne. And it is to be woondred at, that theſe men, which are ſo readie elſe-where in euerie place with their figures, when as in this one propoſition; This is my bodie, they ſo much contemne all kind of figures, where neuertheleſſe a figure is moſt conuenient for that ſentence. And if thou deſire other teſtimonies of the fathers, to prooue that luſt is ſinne; we hauehave before cited Ierom vponupon Matthew: and in Auguſtine againſt Iulianus, there are found cited manie other ſentences of the ancient fathers; all which doo make with vsus.