Common Places, Part 2 · Chapter 15

Common Places · Part 2 · Chapter 15

p. 562The xv. Chapter. VVhether the commandement of God be ſo ſet foorth, that it may be kept in this life: moreouer, of the vſe and abrogating of the lawe.

In 1. Kin. 2. neere the beginning. 2. Tim. 1, 3. Places to proue that perfect obedience may be doone vntounto God.1 Kgs 22 Tim 1:3THey, which affirme this poſition, are woont to vouch the place of Paule, in his ſecond epiſtle to Timothie, where he ſaith, that he giueth thankes vntounto GOD, bicauſe he had ſerued him from his forefathers with a pure conſcience. Wherefore it ſéemeth, that there was nothing that lacked vntounto his obedience and ſeruice. Moreouer, Dauid pronounced, Pſal. 9, 2.Ps 9:2that he did confeſſe God with his whole heart. 1. King. 15, 3 &, 14, &, 2. King. 3, 3.1 Kgs 15:31 Kgs 15:142 Kgs 3:3Further, the diuine hiſtorie dooth giuegive a certeine teſtimonie to diuerſe of the kings, that they ſought the Lord with their whole heart. But on the other ſide, we muſt vnderſtand, that GOD is not loued with all the heart, and with all the ſoule; vnleſſe the heart be altogither cleanſed of all naughtie cogitations. Then, let vsus conſider in our ſelues, whether our hearts he purged from naughtie motions; and whether we hauehave pure cogitations, while we liue here in the fleſh. Wherefore, ſo long as we be in this life, we muſt be fullie perſuaded, that we be not able to ſatiſfie this commandement. For in the eight chapter to the Romans, it is written; That which was vnpoſſible to the lawe, verſe. 3.in as much as it was weake by reaſon of the fleſh, God ſending his owne ſonne, in the ſimilitude of ſinfull fleſh, &c. So as, if we, being now regenerate, carrie the fleſh ſtill with vsus, the lawe is weake, we fulfill it not; and yet the righteouſneſſe thereof is ſaid to be fulfilled in vsus: bicauſe Chriſt hath brought to paſſe, that that, which was his, ſhould be communicated with vsus. Alſo it was written to the Galathians, that The fleſh luſteth againſt the ſpirit, Gala. 5, 17.Gal 5:17and the ſpirit againſt the fleſh, ſo as ye doo not that which ye would.

But ſome cauill, ſaieng; that The conſideration is farre otherwiſe, when we ſpeake of the ſtate of man in generall, than it is when we intreate of one particular action onelie. Therefore they demand, whether we be able to performe anie one act, as the lawe requireth? Whether we can perform anie one act commanded in the lawe.To theſe men I anſwer, that we muſt not onelie denie that fulneſſe of iuſtice vniuerſallie to be in man, as touching all works, according to the ſtate of this preſent life; but alſo, that their works are rebellious againſt the lawe, euen in reſpect of priuate actions. Howbeit, I grant them to be good, ſo farre foorth as they hauehave a certeine obedience begun in them that be regenerate, whereas they be euill neuertheleſſe; both in reſpect that they ſwarue from the rule of Gods commandements, as alſo that they doo procéed from the fleſh. Neither is it abſurd, that one and the ſame worke is called both good and euill; ſith contradictories hauehave no place, where there is a reſpect to diuers originals. But we pronounce, In what reſpects godlie mens works are good or euill. Eſai. 64, 6.Isa 64:6that the works of godlie men be good, as they hauehave their ſpringing from the ſpirit of God: yet as they are deriued from our ſelues, we ſaie, that they be vniuſt. Wherevpon Eſaie, in the 64. chapter, ſaith; that All our righteouſneſſe is like vntounto vile rags. Neither dooth he intreate there, of groſſe and manifeſt ſinnes; but of thoſe actions, which hauehave the ſemblance of righteouſneſſe. And Ierom, treating of this place, ſaith; Thoſe things that ſéeme to be righteouſneſſe in vsus, are compared vntounto the cloth of a polluted woman. And this he ſpeaketh verie well, notwithſtanding that he miſſe afterward in other matters. Moreouer, where it is ſaid; Enter not into iudgement with thy ſeruant, Pſal. 143, 2.Ps 143:2according to thy righteouſneſſe: Againe; Forgiue vsus our treſpaſſes, and ſuch other like ſaiengs, Matth. 6, 12Matt 6:12I vnderſtand to be ſpoken generallie, and not particularlie of thoſe things onelie, which be manifeſt ſinnes: but euen of thoſe actions, which be honeſt and good in apperance. For theſe, if they be examined by the rule of the lawe, will alwaies be found ſhort of the ſame.

p. 563Wherefore Auguſtine, in his tenth booke of confeſſions; and 13. chapter; Wo (ſaith he) be vntounto mans life, though it ſéeme laudable, if it ſhuld be iudged when merciemercy were abſent. Alſo De ſpiritu & litera, the laſt chapter, he wrote; that Thoſe things cannot be beloued of vsus, which we knowe not. And againe, that thoſe things, which we louelove, are loued by vsus: but yet according to a meaſure of knowledge. So then it followeth, that ſéeing the knowledge of GOD, which we hauehave in this life, is vnperfect; he ſaith, that our louelove alſo towards him cannot be perfect. Neuertheleſſe, when we ſhall behold him, as he is, in the euerlaſting habitation; there we ſhall perfectlie louelove him. And (I praie you) ſaith Auguſtine, what ſhall we then doo more, but louelove him with all our hart, and with all our ſoule? But now, ſéeing our knowledge is dull, our louelove alſo is the more vnperfect: wherefore, while we liue here, we doo not louelove God ſo much as the lawe requireth. And they, which hauehave profited in louing of God aboue others, doo acknowledge how far they be from the waie of true louelove. Howbeit, there is a certeine meaſure of the louelove of God agréeable to this life; the which conſiſteth in the not following of our luſts, but that we ſhould continuallie wreſtle againſt them. He addeth moreouer, that it cannot be denied, but that (if God will) he can bring this to paſſe; and that he may giuegive ſuch plentie of his grace & ſpirit, as all vice may be remooued. But this he neuer did, nor yet promiſed that he would doo it: bicauſe, if it be lawfull for him to giuegive this vntounto the ſaints, in the euerlaſting habitation; hée might alſo (if it pleaſed him) hauehave granted it in this life. We muſt diſtinguiſh betweene power and will. Matt. 26, 53.Matt 26:53And they ſéeme not to teach aright, which in God denie his power to be diſtinguiſhed from his will: for Chriſt ſaith; Could not I require my father, and he would giuegive me more than twelue legions of angels?

2 This reaſon of Auguſtine might in verie déed ſuffice: but I hauehave yet more ſure and more perfect confirmations. For Paule, in the ſeuenth chapter to the Romans, Rom. 7, verſe. 7, &c.Rom 7:7dooth plainelie declare, what was in himſelfe, as well touching the fleſh as the ſpirit. Albeit, I knowe there be ſome, A place of Paule expounded.which iudge, that the apoſtle ſpake not there of himſelfe, nor yet of them which be regenerate; but that in his owne perſon he ſuſteineth the ſpéeches of the vngodlie. Of which mind Chryſoſtome was. Alſo Auguſtine, in his booke of 83. queſtions, in the 66. queſtion, was of the ſame mind, while he was yet ſomewhat yoong. But in his ſixt booke againſt Iulian the Pelagian, the eleuenth chapter, hauing weighed the thing better, he affirmed, that Paule ſpake of them which be regenerate. And in his booke of retractations, the 23. chapter, he corrected his firſt opinion. Ambroſe, in his booke De paradiſo, and alſo in his booke De ſacramento, as it is cited by Auguſtine, referred thoſe ſaiengs of Paule vntounto the godlie, and to them that be alreadie regenerate. The which alſo, Hilarius, and Gregorius Nazianzen doo. And vndoubtedlie, the place being ſo vnderſtood, dooth bring great conſolation vntounto the godlie. For, although they belong to Chriſt; yet they find themſelues to be excéedinglie troubled with ill motions and affections: with the which temptations they being exerciſed, might eaſilie thinke, that they perteine not to the elect. For further proofe alſo, the ſame apoſtle writeth vntounto the Galathians; Gal. 5, 17.Gal 5:17that The ſpirit fighteth againſt the fleſh, and the fleſh againſt the ſpirit, that ye cannot doo thoſe things, which ye would doo. In which place, without queſtion, he ſpeaketh of the regenerate.

That thoſe things alſo, which in the place now alledged; namelie, verſe. 25.in the ſeuenth chapter to the Romans, are to be referred vntounto the godlie, it is hereby prooued; in that he ſaith, his mind is delited in the lawe of God. Which is not agréeable with them that be not regenerate, who account not the lawe of God for anie pleaſant thing vntounto them; wheras vntounto the godlie it is more pleaſant than honie, and more déere than gold and pretious ſtones. And he addeth theſe words; namelie, Of the inward man. And no man is ignorant, but that the inward man is attributed vntounto the godlie, ſo far foorth as they be regenerate. But in them which be not regenerate, there is no mention at all, either of the new or inward man. Beſides, Paule crieth out in that place; O vnhappie man that I am! Rom. 7, 24.Rom 7:24The which cannot be aſcribed vntounto them, that be not borne anew: for they doo not therefore thinke themſelues vnhappie, bicauſe they be drawne backe from the lawe of God. He added alſo; Who ſhall deliuer me? Where the pronoune of the firſt perſon hath an effectuall emphaſis, and prooueth not a little, that he writeth of his owne ſelfe. And in the ſame chapter, he ſaith; To will is redie with me, Ibidem. 18.but I find no meanes to performe that which I would. Here would I hauehave it anſwered, how vntounto thoſe that are not regenerate, a will to doo good can be preſent? There is no doubt, but that God dooth grant vntounto the iuſtified to will well. Afterward he ſaith; I doo the euill, which I hate, and not the good, which I would. But, to hate euill, and to will good, belongeth to none other, but to the regenerate. He addeth alſo; Ibidem. 2….I ſerue the lawe of GOD in my mind. Then muſt it néeds be, that he ſpeaketh of himſelfe regenerate; otherwiſe it had not béene lawfull for him to hauehave pronounced theſe things of himſelfe. In the end he ſaith; Ibidem. 23.that He was drawne captiue into the lawe of ſinne: when as the vngodlie, and thoſe that be ſtrangers from Chriſt, go willinglie, and without reſiſtance vntounto euils, from p. 564which they are not plucked awaie.

3 But it ſéemeth to be a let vntounto the expoſition, which we hauehave brought, when he ſaith; that He is carnall. Ibidem. 14,VntoUnto this we anſwer, that although we be borne anew, yet is there verie much of the fleſh remaining in vsus. Wherefore the ſame apoſtle ſaith vntounto the Corinthians; 1. Cor. 3, 1,1 Cor 3:1I could not ſpeake vntounto you, as vntounto ſpirituall, but as vntounto carnall. And he ſometimes calleth them in a maner beaſtlie, when neuertheleſſe they were now regenerate. There were ſome, which iudged, that the apoſtle ſpake there by a philoſophicall reaſon, wherein our mind is ſundered into the power reaſonable, and into the groſer powers; namelie, into the power of concupiſcence, and the power of anger; ſo as the apoſtle would place ſome vprightneſſe, euen in men not yet regenerate, as touching their mind, vntounto which the brutiſh deſires be aduerſarie and repugnant. And they indeuour to drawe this opinion out of thoſe woords, wherein he ſaith; I ſerue the lawe in my mind: Rom. 7, 25, and 23.Rom 7:25Rom 7:23and he diſtinguiſheth the law of the members, from the law of the mind. But certeinlie, Paule in that place dealeth not in philoſophicall reaſons, neither dooth he vnderſtand the mind abſolutelie: but he ioineth regeneration with the ſame. For the regeneration of the beléeuing man hath his firſt originall from the mind, from whence it is deriued vntounto all the parts of man. So as, if the groſſer powers of the mind be not altogither regenerate, and be ſomewhat leſſe renewed than the mind; yet are they ſomewhat maiſtered, and tamed by the ſpirit of Chriſt.

Howbeit, to make the matter more plaine, let vsus reſpect the whole man, and let vsus admit him in ſome ſort to be reſtored as touching all parts; Regeneration in this life is vnperfect.and in ſome ſort not: bicauſe our regeneration in this life is not abſolute. Neither doo I thus ſpeake of theſe things, as though a man were to be diuided in ſunder; as though in the one part he may be renewed, and in the other not (as Pighius hath fondlie and impudentlie obiected againſt vsus:) but I affirme, that the whole man, as touching all his parts, hath ſomewhat that is new, and ſomwhat that is not new. In like maner, A ſimilitude.as when wine is mingled with water, there is in euerie part thereof, both wine, and alſo water: euen ſo, in the renewed man, there be found conditions and properties both of the new and old man. A place in Ariſtotle of the mind aſpiring vntounto better things.Ariſtotle, in his Ethiks, taught, that the mind dooth continuallie deſire better things; but that the inferiour powers, which men commonlie call ſenſualitie, doo perpetuallie ſtriue againſt the ſame. We eaſilie grant, that the mind of them, which be not yet regenerate, is not ſo greatlie corrupted; but that it reteineth ſtill morall and ciuill knowledges, and certeine deſires that be honeſt in ſhew. Howbeit, Paule ſpeaketh not of this matter, but writeth of the lawe, which he calleth ſpirituall, good, and holie. The which in verie déed was vnknowne vntounto the Philoſophers: for Carnall men cannot attaine therevnto.

Wherefore, let Ariſtotle ſpeake what he liſt of ciuill matters, his diſputation belongeth nothing vntounto Paule; in ſaieng, that the mind deſireth the beſt things. God pronounceth a ſentence farre differing from him, and teſtifieth; that The imagination of mans heart is wicked, euen from his childhood. In which place, the Latine interpretour would ſomewhat mollifie the propoſition vttered by God; ſaieng, that Mans imagination is prone vntounto euill. Naie rather, it is to be prooued, that the verie mind and reaſon it ſelfe is corrupted, where there is no regeneration. In the ſecond chapter to the Epheſians, the apoſtle wrote; verſe. 2. & 3that We alſo had our conuerſation in times paſt in the luſts of our fleſh, in fulfilling the will of the fleſh, and of the reaſon. So he affirmeth, that not onelie the fleſh, but alſo the reaſon was corrupted. And in the fourth chapter of the ſame epiſtle, he ſaith; verſe. 17.that The wicked doo walke in the vanitie of their mind. And to the Coloſſians; Col. 1, 21.Col 1:21Ye were ſometimes aliens from God, and as touching the mind, enimies vntounto him. And in the eight to the Romans; verſe. 7.The wiſedome of the fleſh is enmitie againſt God. In the which words, foreign, that is, Wiſdome, muſt be referred to the mind, which is not renewed. The apoſtle therefore ſpeaketh not philoſophicallie, as manie doo cauill.

4 But let vsus returne vntounto that ſeuenth chapter of the epiſtle to the Romans. There he ſaith; We knowe that the lawe is ſpirituall, Rom. 7, 14. Whie the lawe is called ſpirituall.Rom 7:14wheras I am carnall. The lawe is called ſpirituall, as well bicauſe it is come from the ſpirit of God, as for that it chieflie belongeth vntounto the ſpirit; ſéeing it is not ſatiſfied with the outward actions. But he calleth himſelfe carnall; bicauſe, though he were borne anew, yet being compared with the lawe of God, he was in part found to be carnall. Whereby we may gather, that the condition of carnall men is of two ſorts. For ſome, of what eſtimation ſo euer they be, are nothing elſe but fleſh, as being altogither void of Chriſt. And there be others, that notwithſtanding they be renewed; yet for all that they hauehave ſtill verie much of the fleſh: and ſo as yet the Corinthians were by Paule called carnall. Albeit ſome man will ſaie, 1. Cor. 3, 31 Cor 3:3that the Corinthians were not borne anew; bicauſe, there were both ſects and gréeuous ſins among them. But we muſt anſwer, that euen regenerate perſons behaue not themſelues all after a ſort. For ſome of them vndoubtedlie are ſtirred vp by naughtie deſires, the which they doo manfullie reſiſt; ſo as they fall not into foule offenſes. p. 565And there be others, which indéed fall miſerablie into ſins; but yet, after a ſort, they wreſtle againſt them, although they yéeld to temptations. Mark. 9, 34.Mark 9:34For the apoſtles were regenerate, and yet neuertheleſſe ambitiouſlie iarred among themſelues, who ſhould be the greateſt in the kingdome of Chriſt: Matt. 20, 21Matt 20:21inſomuch as two of them fooliſhlie coueted to ſit in the kingdome of the Lord the one at the right hand and the other at the left. Matt. 26, 69.Matt 26:69And it is well knowne, that Peter denied Chriſt; 2. Sam. 11. 4.2 Sam 11:4and Dauid became an adulterer. Theſe men were regenerate, when they committed theſe gréeuous ſinnes; but ſéeing they perteined to the elect, they were reſtored by repentance.

Furthermore, whereas Paule ſaith, that he was ſold vnderunder ſinne; Rom. 7, 14.Rom 7:14he declareth, that he had the old man ſtill in him. Where we muſt knowe that as well thoſe, which be renewed; as thoſe which be not renewed, are ſold vnderunder ſinne: although there be a great difference in the maner thereof. Inſomuch as they that be not renewed, do euen willinglie and of their owne accord, lie downe vntounto ſinne. But the renewed, ſo long as they liue here, doo ſometimes wreſtle; but being ouercome, they commit gréeuous ſinnes: neither is the fome or corruption (which is naughtie luſt) taken from them, but dooth greatlie trouble and moleſt them. Alſo there is a verie great difference betwéene ſeruing of ſinne, in ſuch ſort as we ſuffer the ſame to reigne in vsus: and on the other ſide, to be forced to indure ſome bondage thereof, when as we can neither will nor chooſe, but hauehave the ſame in the ſecret places of our ſoule. Wherfore Paule in his latter epiſtle to Timothie, writing of the wicked, ſaith, that Satan holdeth them captiue at his owne pleaſure; 2. Tim. 2, 26.2 Tim 2:26which cannot be ſéemelie for the elect. Wherefore the iuſtified perſons may wreſtle againſt ſinne, but they cannot vtterlie be rid of the ſame.

Rom. 7, 15.Rom 7:155 That which I doo (ſaith he) I knowe not. This doubtles he ſpake, not as though he were altogither ignorant what he ſhould doo, but he vſed knowing in ſted of allowing. So the ſenſe is; Thoſe things, which be doone by me, in that I am not yet regenerate, I doo not allow. And thereby we gather, That men be not maiſters of their owne actions.that by reaſon of the remnant of corruption, or ſinne originall, we be not maiſters of our owne actions, affections, and inclinations. Wherefore Ambroſe, vponupon the Goſpell of Luke, wrote trulie; that Our hart is not in our owne power. For oftentimes, when we praie, we are deſirous to be attentiue; but ſundrie and manifold cogitations enter into our mind, & drawing it to and fro, doo violentlie plucke the ſame awaie, whether we will or no. And he ſaith, that It is hard to bridle ſuch motions; but to take them awaie, it is a thing vnpoſſible. This ſaieng of Ambroſe, Auguſtine vponupon a time recited. But I returne to Paule, who addeth, that he dooth not the good which he would, but the euill which he hateth. Wherby we may perceiue, that the forces of the mind, which ſtir vsus vp againſt the commandements of God, can of themſelues be called neither good nor euill, but ſo farre foorth as they be compared to the lawe of God. So then, being repugnant vntounto the ſame, they be euill; but agréeing therevnto, they be called good.

Neither muſt they be harkened vntounto, The firſt motions vntounto euill are ſinne. Looke part. 2. place. 1. Art. 31.which neglect the firſt motions of the mind; and thinke that there muſt no héed be giuen vntounto them. But againſt theſe men we muſt reaſon on this wiſe; The motions, which be of this kind, we will appoint either to be good, or euill, or neither of both. Good they cannot be, ſéeing they are commanded by the ſcriptures to be mortified and kept vnderunder; which for things that be good is not conuenient. For good things muſt neither be kept vnderunder, nor mortified; but rather quickened and ſtirred vp. And againe, we muſt not affirme them to be neuters; bicauſe the lawe of God dooth not ſuffer that. For no part of the mind, neither action nor motion, is left as neuter or frée vntounto vsus: ſéeing we be commanded to louelove God with all our hart, with all our mind, and with all our ſtrength; ſo then they ſhall be reckoned among ſinnes and euill things. Séeing therefore Paule ſaith, that he dooth that, which he would not; it is gathered, that he indéed did not ſatiſfie euen himſelfe: much leſſe then the lawe of God.

And euerie man eaſilie iudgeth of his owne ſelfe, that he performeth a great deale leſſe than he ought to doo; and that, if he doo anie good at anie time, he doth not the ſame without ſtriuing and wreſtling. Whereby it is declared, that as yet there remaine faculties in vsus, which be repugnant vntounto God. Wherevpon he inferreth; Now is it not I that worke that, Rom. 7, 17.Rom 7:17but ſinne which dwelleth in me. And he ſaith that he dooth not worke; namelie, in that he is new borne. Who then worketh ſinne? Euen ſinne it ſelfe, that is, the euill froth and naughtines of corrupted nature. So as we will proue, that Paule dooth not commit the ſinne, as touching all the parts of his mind: neither dooth he wholie conſent to that euill, which he committeth. And that, which is concluded touching ſinne, muſt be affirmed of the obedience and louelove of GOD. For in Paule, & other regenerate perſons, there be yet ſome parts remaining, which doo not louelove God. We louelove not then God with all our heart, with all our ſoule, & with all our ſtrength. And when he ſaith; that Sinne dwelleth in him: he teacheth, that men, although they be godlie, doo with this corrupt manſion, omit manie things which the lawe commandeth, and admit things which be contrarie to the lawe.

p. 566Rom. 7, 18.Rom 7:186 It followeth; To will is readie with me, but I find no meanes to performe: that is; By regeneration I hauehave a good will now put into me, Both to will and to performe are giuen by God.the which of my ſelfe I had not. Here the Pelagians did excéedinglie erre, who taught, that we our ſelues ought to beginne, yet that it is Gods part to proſper our determinations. But Paule, on the other ſide, ſheweth, that we of our ſelues are not apt once to thinke anie good thing. And while he ſaith now; I find no meanes to performe, he agréeth verie well to himſelfe, who teacheth in his epiſtle vntounto the Philippians; that It is God which worketh in vsus, Phil. 2, 13.Phil 2:13as well to will as to performe. Neither are the things, which he now writeth, againſt thoſe words. For, to performe perfectlie that, which the lawe commandeth, we find not in vsus: but after a ſort we may performe it, and that not of our ſelues, but we hauehave it of God. And whereas to vsus that be regenerate, to will things that be right is preſent, that commeth likewiſe of God. Alſo, both good and euill are readie with vsus: and in that good taketh place, we wreſtle againſt ſinne; but in that euill is alſo therein, we be hindered from our right purpoſe. Such is our condition, while we are in this life. Wherfore Auguſtine, De nuptijs, & concupiſcentia, the firſt booke, and 29. chapter, ſaith; that LoueLove is then performed, when the impediments be abſent. For, when we are lett, it can be no perfect thing, but a certeine mixture contriued of contraries.

Moreouer, he noted the apoſtles words, who ſaith (I find no meanes to performe it) and not ſimplie To doo it. For it is granted (as we hauehave ſaid) that we may doo well in ſome reſpect. Auguſtine further addeth, that The commandement; Thou ſhalt not luſt, cannot be fulfilled in this life. But hereof I hauehave noted elſe-where. Howbeit, Why the lawe is giuen, when as it cannot be fulfilled.ſome man will demand; If the lawe cannot abſolutelie be performed, wherefore is it ſet foorth vntounto vsus? Herevnto I anſwer, that we muſt not gather by the lawe, how much we be able to doo, but how much we ought to doo. Beſides, there is no doubt, but that the lawe hath manie ends. Firſt, it ſheweth ſinne: for it is written; By the lawe commeth the knowledge of ſinne. And vntounto the Galathians it is written; The lawe entered in, Gal. 3, 19.Gal 3:19bicauſe of tranſgreſſions, namelie, to make them manifeſt. And to the Romans; Rom. 5, 20.Rom 5:20It entered in, that ſinne might the more abound. Ouer this; It is our ſchoolemaſter vntounto Chriſt. Gal. 3, 24.Gal 3:24And it is a preacher that ſheweth righteouſneſſe vntounto vsus, and exhorteth vsus therevnto: and alſo it ſheweth vsus moſt euidentlie, vntounto what marke we muſt leuell. So that it is not vnprofitable, although it cannot be performed to the full.

Alſo there be ſome, which aſke; Whether God hauehave commanded things vnpoſſible to be doone? VntoUnto whom we muſt anſwer, that as touching them, which be not borne anew, the commandements are vnpoſſible. But if the queſtion be of perſons regenerate, then, either we muſt vnderſtand a full obſeruation of the lawe, the which (as we hauehave ſaid) none can performe: or elſe we muſt vnderſtand an obedience onlie; in reſpect wherof we affirme, that the precepts of the lawe are poſſible to be kept. But I will returne to Paule, who further wrote, in the place now alledged; I feele another law in my members. Wherby it is gathered, that if the lawe of the members ſtriue againſt the lawe of the mind, Rom. 7, 23.Rom 7:23Paule loued not GOD with all his hart, with all his ſoule, and with all his ſtrength. Wherevpon, he crieth out; O vnhappie man that I am, &c. Ibidem. 25.As though through ſtrange motions he was not onelie ſhaken, but in a maner ouerwhelmed by the lawe. And he concludeth; I ſerue the lawe, Note. Ibidem. 22.according to the inward man. And he ſheweth himſelfe to be after a ſort diuided, as he that partlie hath the ſpirit of God, and ſerueth him; and partlie is carnall, and obeieth the fleſh. By theſe things that I hauehave alreadie ſpoken, I thinke it now appéereth, that they, which be borne anew, do not fulfill that great commandement. Beſides this, there is none of vsus, Euen in the godlieſt works of men there is found ſome defect.vnleſſe he will too much flatter himſelfe, which féeleth not ſome defect in his actions, though they doo ſéeme good. Which might not be, if we loued God with all our hart. When we ſhall come to the celeſtiall habitation, then ſhall our works be actuallie perfect; bicauſe we ſhall louelove God with all our hart. Doubtleſſe, not ſo much as he is to be beloued (for, ſéeing he is incomprehenſible, our ſoules, which are within limit, are not capable of an infinite louelove:) but it ſhall be ſufficient, if we will louelove him with all our hart, with all our ſoule, and with all our ſtrength.

While we are in this life, we cannot go beyond the condition of the apoſtle, who in the third chapter to the Philippians, ſaith; Phil. 3, 12.Phil 3:12Not as though I had alreadie atteined vntounto it, or were alreadie perfect. Neither is there anie doubt, but he ſpake of himſelfe being alreadie regenerate. And ſéeing he denieth himſelfe to be perfect, and ſaith, that he dooth perpetuallie hie himſelfe towards the marke; which of vsus can attribute vntounto himſelfe a perfect obſeruation of the commandements of God? But I will followe (ſaith the apoſtle) if I may comprehend that, for whoſe ſake I am comprehended of Chriſt Ieſus. And to this hath Chriſt comprehended me, that I ſhould run in his waie, and euermore be going forward. And there is no cauſe for anie man to cauill, that he talketh here of the reſurrection. For that muſt be conſidered, which is added; to wit, that I might knowe Chriſt, and the power of his reſurrection, and the fellowſhip of his afflictions, p. 567while I am made conformable vntounto his death. Of ſpirituall reſurrection, and what it is.Neither did anie man doubt, that he was not yet riſen, ſéeing he was not dead: ſo as he ſpeaketh there of the ſpirituall reſurrection, which accompanieth the mortification of naughtie affections and motions.

This if the godlie had alreadie atteined vntounto vponupon the earth, Pſal. 143, 3. Pſal. 19, 13. Pſal. 130, 3.Ps 143:3Ps 19:13Ps 130:3ſurelie they would not ſaie; Enter not into iudgement with thy ſeruant: And; Who knoweth how often he ſinneth? Clenſe me from my ſecret faults. If thou wilt marke what is doone amiſſe, who ſhall abide it? And; No fleſh ſhalbe iuſtified in thy ſight. Moreouer, it is verie agréeable vntounto godlineſſe, that both in all our actions and motions, we hauehave néed of the mediator, by whome all our defects, wherewith we are defiled, ſhalbe forgiuen. I doo not allow of their interpretation, which ſaie; that To louelove God with all the hart, with all the ſoule, &c. Is nothing elſe, but to louelove him aboue all things, in ſuch ſort as we preferre neither our ſelues, nor anie thing elſe aboue him. For I weigh the words of GOD with déepe conſideration, wherein it is not ſaid; Aboue all things: but, With all the hart, with all the ſoule, and with all the ſtrength. For it may be, that ſome man loueth God aboue all things, and yet loueth him not altogither: but that in louing him he is drawen aſide by manie impediments, and is compelled to wreſtle with his owne fleſh.

Wherein the louelove of God ſtandeth.7 But wherein the louelove of God chieflie conſiſteth, we may by this means knowe; bicauſe as (men commonlie ſaie) He is ſaid to be beloued, towards whome we both will well, and doo well: and that verelie, not for our owne ſakes, but for his ſake. Howbeit, we cannot doo good to God; ſéeing he is moſt perfect, and hath no néed of other mens goodneſſe. But then we louelove him, when we both deſire & indeuour that his glorie may be roiallie aduanced. And this is it, that by his precept we ought to doo, with all our heart, with all our ſoule, & with all our ſtrength. Wherin we neuer profit ſo much, but it behoueth vsus ſtill to profit much more. Wherfore Paul wrote, that Our inward man is renewed dailie. 2. Cor. 4. verſe. 16.2 Cor 4:16Where he plainlie teacheth, that the reliks of old Adam remaine alwaies in vsus, the which ought to be clenſed, that we may fullie at the length be reſtored. I might alſo adde that ſaieng of Peter; Why doo ye tempt God, by laieng a yoke vponupon the necks of the diſciples, A ſaieng of Peter in the 15. of the Acts expounded. verſe. 10.which neither wee, nor our forefathers were able to beare? Aſſuredlie, he taught vsus by thoſe words, that the lawe cannot be borne, nor fulfilled, without tranſgreſſions. Neither muſt we allow of that, which ſome affirme; namelie, that he ment this touching ceremonies. For although this be true, yet there followeth thereof a firme concluſion; that no more can the table of the tenne commandements be abidden, and fulfilled without tranſgreſſions; ſith it is much eaſier to performe outward rites and ceremonies, than to fulfill the preceptes of the tenne commaundementes. But beſides the reaſons now alledged, there reſteth for vsus to conſider, after what ſort Paule to the Corinthians deſcribeth charitie. There he writeth on this wiſe; 1. Co. 13, 4. A deſcription of Charitie.1 Cor 13:4Charitie is not puffed vp, it is not prouoked to anger, it ſeeketh not hir owne, it ſuffereth all things, it beleeueth all things, it indureth all things, &c. Who is it that performeth all this? Verelie no man. But forſomuch as I perceiue, that theſe things, which I hauehave ſpoken, are ſufficient enough, to prooue that which I purpoſed at the beginning: now there remaineth, that we anſwer thoſe things which are obiected by our aduerſaries.

18 They ſaie, that Paule, in the latter epiſtle to Timothie, 1. Tim. 1.1 Tim 1giueth thanks vntounto God; for bicauſe he had ſerued him from his forefathers, and that with a pure conſcience. Howbeit, theſe words trouble vsus not; ſéeing they were ſpoken by the apoſtle, to the end he might purge and defend himſelfe. For other aduerſaries laid to his charge, that he had departed from the lawe, and had alienated himſelfe from the God of Iſrael; and that therefore men ſhould beware of the Iewes, as of deceiuers. But he made anſwer, that he worſhipped the liuing God, and that euen him, whom his forefathers had worſhipped; and that in preaching of the ſonne of God, as he did, he did not fainedlie, or by fraud; but with a pure and faithfull conſcience. Neither can it be gathered hereby, that he boaſted of a full and perfect obſeruation of the commandements of the lawe. 2Furthermore, it was obiected; that Dauid (as himſelfe teſtifieth) confeſſed God with all his heart, Pſal. 9, 2.Ps 9:2and that he ſearched out the commandements of God, with his whole heart. Of which perfection alſo there was a teſtimonie giuen to ſome kings in the holie hiſtorie; 1. King. 15, 3. & 15 & 2. King. 23, 3.1 Kgs 15:31 Kgs 15:152 Kgs 23:3namelie, that they ſought God with their whole heart.

9 We anſwer, that our works, if they be regarded as they be in their owne nature, and of themſelues, are of no ſuch vertue, as they anſwer vntounto the lawe of God in all points. But if they be conſidered, as they be accepted of the heauenlie father through his diuine merciemercy, and by the meanes of Chriſt; it may be ſaid that they are doone with all the heart, with all the ſoule, and with all the ſtrength. But thou wilt ſaie; Dooth God vſe a peruerſe iudgement, ſo as he accepteth things otherwiſe than they be indéed? I affirme that iniquitie is altogither remooued from God: for our works, when we be once renewed, are not offered to God barelie, as they be in their owne nature; but iointlie, togither with Chriſt. Wherefore, with them is ioined the louelove and obedience of Chriſt, which was doone p. 568with all the heart, with all the ſoule, and with all the ſtrength. GOD eſtéemeth not things that be offered, better than they be indéed: and therefore, by the mediatour is forgiuen and amended whatſoeuer hath wanted in our actions. Neither is that feined, which is alledged by me; ſéeing the ſcripture teſtifieth the ſame. For in the firſt epiſtle to the Corinthians, it is written of Chriſt, 1. Cor. 1, 30.1 Cor 1:30that He became our wiſedome, our righteouſneſſe, our holineſſe, and redemption.

Beſides this, we are ſaid to louelove God with all our heart, with all our ſoule, and with all our ſtrength; bicauſe we bend our ſelues thereto, and ſtand in hope that once it ſhall ſo be. And it commeth not ſildome to paſſe, that a motion taketh name of that terme, or end, wherevnto it tendeth. Neither dooth the ſcripture diſagrée with this manner of ſpeaking. For it is ſaid vntounto the Romans, Rom. 8, 24.Rom 8:24that We are ſaued by hope; when neuertheleſſe, we be as yet conuerſant in miſeries and ſinnes; and doo hold ſaluation it ſelfe, not in déed, but in hope. It is written alſo vntounto the Epheſians, that God hath alreadie quickened vsus togither with Chriſt, Epheſ. 2, 1.Eph 2:1and hath made vsus ſit togither with him on the right hand, in the celeſtiall places: when as notwithſtanding, we be here vponupon the earth. Yet we are declared to hauehave this alreadie, bicauſe by faith and hope we inioie the ſame, as if we preſentlie held it. Alſo Chriſt ſaid; He that beleeueth in me, Iohn. 6, 47.John 6:47hath euerlaſting life: whereas yet his faithfull people are both troubled with diſeaſes, and they alſo die, as concerning their bodie. But they are trulie ſaid to hauehave obteined euerlaſting life; bicauſe the ſame is alreadie begoone in them.

In like manner, the ſonne of God ſaid; Bleſſed are they that ſuffer perſecution: Matth. 5, 10.Matt 5:10and what bleſſedneſſe is this? Certeinlie none other, but a beginning of the chiefe felicitie. To the Romans alſo it is written; Rom. 6, 4.Rom 6:4that We are buried togither with Chriſt in baptiſme: albeit, that our corrupt affections, and old man, be not remooued from vsus as yet, much leſſe buried or dead. VntoUnto the Galathians the apoſtle ſaith; Gala. 5, 24.Gal 5:24They that be of Chriſt, hauehave crucified their fleſh, with the deſires of the ſame. Rom. 6, 6.Rom 6:6And vntounto the Romans; Our old man is crucified, that the bodie of ſinne might be aboliſhed. All theſe things verelie are ſaid, although that the remnannts [of ſinne,] naughtie luſts, and ſinne it ſelfe are not as yet vtterlie extinguiſhed; bicauſe we poſſeſſe theſe things as begoone, though not brought to perfection. And things, which hauehave their beginning, are deſcribed, as though they were alreadie finiſhed. Which Auguſtine alſo himſelfe perceiued, who in his ſecond booke De peccatorum meritis & remiſſione, the 15. thapter, ſaith; that Some man is at ſome time counted to be perfect, bicauſe he hath profited in a great part.

9 Further, it is argued, Ezec. 36, 26Ezek 36:26that God teſtifieth by the propheſie of Ezechiel, that he would giuegive vsus a hart of fleſh, and a ſpirit, in ſuch ſort as hée would write his lawe in our harts, whereby we might walke in his commandements. Alſo in the 30. chapter of Deuteronomie; I will circumciſe (ſaith he) the fore-ſkin of thy hart, that thou maieſt louelove me, with all thy hart, with all thy ſoule, &c. How God giueth vsus to walke in his commandements.I grant that theſe promiſes of GOD are extant, but thoſe muſt be vnderſtood after ſuch a maner, as I hauehave before declared; namelie, that our louelove is accepted by God, through Chriſt; that it is repaired and fulfilled by the perfection and obedience of Chriſt himſelfe. Moreouer, that which the Lord promiſed vntounto his, that hath he giuen them, partlie in this life, and partlie he will fulfill and performe the ſame in the life to come. Matth. 5, 8.Matt 5:8Which is confirmed by another ſaieng of Chriſt: for he pronounced them bleſſed, which be cleane of hart; ſith they ſhall ſée God. Dooth he wholie performe this promiſe in this life? No verelie. For now we onelie knowe in part, by a glaſſe, and in a darke ſaieng; 1. Cor. 13, 9.1 Cor 13:9but in the euerlaſting habitation we ſhall ſée him at the full, and as he is. While we be in this life, we hunger and thirſt after righteouſneſſe; ſéeing we cannot as yet hauehave the ſame perfect and abſolute.

Alſo they ſaie, that it maketh againſt vsus, which is written by Paule, Rom. 23, 10 and 8.that LoueLove is the fulfilling of the lawe: And againe; He that loueth his neighbour, hath fulfilled the lawe. Certeinlie theſe things be true: and there is no doubt, but that euerie faithfull perſon fulfilleth the lawe, according to the meaſure of charitie, which he hath. But yet we muſt remember in the meane time, that there is none in this life, that hath perfect and abſolute charitie. For if anie man could atteine therevnto, he could not profit anie further. Howbeit, that this matter may the more euidentlie appeare, let vsus conſider the words of Iohn; Herein (ſaith he) we knowe his louelove, 1. Iohn. 3, 161 John 3:16for that he gaue his life for vsus, and we ought to giuegive our life for our brethren, euen as he gaue his. Theſe words ſufficientlie declare, that no ordinarie kind of louelove is required of vsus; but euen the ſame, which beſtoweth the life for other men; and the ſame not after anie ſort, but in ſuch wiſe as Chriſt himſelfe gaue it. But there be none, which atteine vntounto the charitie of Chriſt; though the ſame (as the apoſtle ſaith) be required, and that by vertue of the lawe. For the bond dooth ariſe thorough no other meanes, but by the lawe.

Neither is that place to the Galathians anie other waie to be expounded; namelie, Gala. 6, 2.Gal 6:2Beare you one an others burden, and ſo ye ſhall fulfill the lawe of Chriſt. For it is neceſſarie to beare p. 569thoſe things, euen as we wold ours to be borne, and that as Chriſt hath throughlie borne them: but this none doo performe. Héervnto alſo might that be ſaid, which is brought before, touching Chriſtes louelove; the which may be ioined to our louelove, and accepted by God, as though it had béen fulfilled. 1. Iohn. 2, 4, and 5.1 John 2:41 John 2:5It is alſo obiected, that the ſame Iohn writeth; that He which loueth God, keepeth his commandements. But we muſt adde, that ſo much ſhall the kéeping of Gods commandements be, as the louelove of God hath béene: but ſéeing we hauehave not that louelove perfect, therefore we kéepe not the commandements fullie and perfectlie. 4Howbeit, after theſe things they adde, that the ſame apoſtle affirmeth The commandements of God to be eaſie. 1. Iohn, 5, 3.But to this I anſwer: If they be ſet foorth vntounto them, which be not yet borne anew, they be impoſſible to be kept; much leſſe eaſie. Againe, if they be offered vntounto perſons regenerate, they be not eaſilie kept, according as they be ſet foorth in the lawe: but they may be called eaſie, ſéeing the ſpirit of Chriſt is preſent with ſuch, and dooth communicate his righteouſneſſe with them. For by the ſame, the wants of our works are ſupplied: and while we be indued with the ſpirit, we obeie willinglie, and with a good courage. And by this meanes, the commandements of God be made both delectable, and eaſie to be kept: I meane, according to the portion of grace, which God dooth beſtowe. In the ſelfe-ſame ſenſe muſt the words of Chriſt be vnderſtood, Mat. 11, 30.Matt 11:30wherin he ſaith; My yoke is pleſant, and my burden is light. But the commandements (as they be expreſſed in the lawe) doo, through our weakeneſſe, rather bring malediction than pleſantneſſe; vnleſſe they be performed of vsus, in ſuch ſort as they be deſcribed.

510 Furthermore, that is brought againſt vsus, which Chriſt ſaith vntounto his apoſtles; When ye hauehave doone all theſe things, ſaie with your ſelues, Luk. 17, 10.Luke 17:10that ye be vnprofitable ſeruants. But that muſt be vnderſtood of obedience begoone: as I hauehave ſaid before. Wherefore Auguſtine, in his third booke againſt the two epiſtles of the Pelagians, the eight chapter wrote; that The perfection of ſaints muſt alwaies be vnderſtood, according to the meaſure and capacitie that they hauehave in this life. 6This moreouer they vrge, that the ſcriptures diuers times doo call ſome men perfect. For Paule ſaid; We ſpeake wiſedome among them that be perfect. 1. Cor. 2, 6,1 Cor 2:6And to the Philippians we read; So manie of you as be perfect, iudge all one thing. Phil. 3, 15Phil 3:15Whervnto I ſaie, that there is a certeine meaſure of perfection, How ſome men may be called perfect.whereby the godlie men doo acknowledge their imperfection, & be not deceiued therin. Which no leſſe rightlie than prudentlie Auguſtine taught in his third booke againſt the two epiſtles of Pelagius; and in his firſt booke, 7. chap. De peccatorum meritis & remiſſione. Alſo they after a ſort be called perfect, which doo imitate the perfection of the Heauenlie father, who ſendeth raine vponupon the iuſt and vniuſt, and maketh his ſunne to ſhine as well vponupon the good as the bad.

Others vndoubtedlie be called iuſt, which aptlie giuegive eare vntounto ſpirituall things; of which ſort the Corinthians as yet were not. The Hebrues indéed were ſuch, Heb. 6, 1, &cHeb 6:1as it is written in the ſixt chapter. And this kind of imperfection it behooued the ſaints, not onelie to acknowledge and féele, but alſo to confeſſe the ſame. But Ierom, in his firſt dialog againſt the Pelagians, ſaith; that We be then iuſt, when we confeſſe our ſelues to be ſinners. And vntounto Creſiphon he alſo wrote; This onelie is a perfection in men, if they acknowledge themſelues to be vnperfect. 7Barnard, in his 50. and 51. ſermons vponupon the Canticles, wrote verie elegantlie of this matter: and ſo did Auguſtine, in his epiſtle vntounto Xyſtus, and in manie other places. But the Pelagians, when they withſtood Auguſtine (as we read in his booke againſt their epiſtle the fift chapter) ſaid, that He did not put anie difference betwéene moſt wicked men and ſaints, but by compariſon: bicauſe he affirmed, that iuſt men be therefore ſaints, bicauſe they ſinne leſſe than euill men. Héerevnto that godlie man anſwereth, Wicked men and ſaints doo differ one from an other by faith but not by works.that Wicked men and ſaints doo differ one from an other by faith, and not by works. For ſo much as the godlie doo beléeue in Chriſt, by whom, if they fall, they receiue forgiueneſſe of their ſinnes, and are alſo lightened by his ſpirit and grace. But the wicked, beléeuing not in Chriſt, doo altogither lie in their ſinnes: whereof they neither repent, nor yet receiue forgiueneſſe of the ſame.

8The ſame father alſo, in his ſecond booke De peccatorum meritis & remiſſione, the ſeuenth chapter, obiecteth againſt himſelfe, that which is written in the 14. chapter of the Apocalypſe; namelie, that verſe. 3. 4,The 144000. ſaints, which followe the lambe, were virgines, and defiled not themſelues with women, & that in their mouthes there was found no guile. He anſwereth to himſelfe, that ſuch were therefore vnblameable, bicauſe they iuſtlie reprooued themſelues: and in their mouth there was no guile, bicauſe they did not profeſſe themſelues to be without ſin. For if they had ſaid that they had béene without ſinne, they had béene found in a lie. The ſame father goeth further, & in the 12. chapter of the ſame booke, obiecteth againſt himſelfe a place out of Luke, where it is written, Luke. 1, 6,Luke 1:6that Zacharie and Elizabeth were iuſt before GOD, walking without reproofe before him, in all the precepts and iuſtifications of the Lord. By which words (he ſaith) there might appéere to be a full obſeruation of the lawe. But he anſwereth, that they had no more in them, than Paule had, who denied himſelfe to be perfect. Indéed p. 570they were iuſt before God, euen as he ſaid that he had ſerued God from his forefathers, with a pure conſcience; that is, with an vnfeigned and vndiſſembling hart.

But it is one thing, to doo from the hart; and another thing, to doo with all the hart. And they were ſaid to walke in all the precepts of God, bicauſe they, being iuſtified by faith, ſhewed the fruit of faith, by liuing according to the lawe: which fruit neuertheleſſe, while they liued in the fleſh, they vttered not perfectlie and abſolutelie. And whereas it is added, that they were without reproofe, the ſame father (in his firſt booke, and 48. chapter De gratia Christi, againſt Pelagius and Coeleſtinus) expoundeth the ſame to be ment, as touching their honeſt and laudable conuerſation among men; the which no man could iuſtlie quarell at as a crime. For there be ſome verie gréeuous crimes, whereof the apoſtle ſaith; 1. Cor. 6, 101 Cor 6:10that They which commit ſuch things, ſhall not poſſeſſe the kingdome of heauen. And aſſuredlie, the perſons regenerate may beware of theſe ſinnes. And it is ſaid, that they were ſo without reproofe before God; bicauſe God allowed them to be ſuch, as before men they were accounted. Vndoubtedlie, the praiſe of this couple (man and wife) was verie great; bicauſe they did not execute the traditions of men, but the works which were preſcribed in the lawe. They being firſt therefore iuſtified by faith, did then adde honeſt and godlie life, to be ioined with the righteouſneſſe of Chriſt. Wherfore God vouchſafed to extoll their works with theſe praiſes and commendations. And yet for all that, it cannot be prooued, that they perfectlie fulfilled the lawe of God.

10Auguſtine alſo expounded that ſaieng, which Paule ſpeaketh of himſelfe; namelie, 2. Tim. 4, 7.2 Tim 4:7I hauehave fought a good fight, I hauehave run my courſe, I hauehave kept the faith, &c. How Paul performed his courſe.The laſt fight (ſaith he) remained, for when he did write theſe words, he was not yet dead; but bicauſe he remained in hope of ſtedfaſt dieng in the faith, therefore he wrote ſo boldlie. He finiſhed his courſe, howbeit not fullie & perfectlie, but in an obedience that was more than begoone. Neither dooth he write, that he ſinned not; but if he had ſo written, yet would we hauehave ſaid, that the ſame had béene doone in reſpect of his hope. For that, which is certeinlie looked for, is reckoned as if it were doone. And it is no doubt, but at that time he had néed, as well as the reſt of the apoſtles, to praie; according to the commandement ef Chriſt; Forgiue vsus our treſpaſſes, as we forgiue them that treſpaſſe againſt vsus.

1111 Our aduerſaries alſo teach, that thoſe impediments, which we hauehave rehearſed; namelie, corrupt affections, and naughtie motions vntounto euill, are no ſinnes; vnleſſe there be added a conſent therevnto: which opinion of theirs muſt be vtterlie repelled. True indéed it is, that Auguſtine, in defining of ſinne, declared the ſame to be a thing ſpoken, doone, or luſted againſt the lawe of God: albeit, that is a doubtfull definition. For if luſting be ment according to the conſent of the will, onelie actuall ſinnes (as they terme them) are comprehended therein: but originall corruption, and naughtie motions of the mind, are excluded from thence. Wherefore Peter Lombard, in his ſecond booke, diſtinction the 25. bringeth in this definition, what time as he ſteppeth from the treating of originall ſinne, to treat of actuall ſinnes. Neuertheleſſe, What is ment by luſting.if by the word luſting, he comprehend both originall ſin, and alſo naughtie motions; the definition will be generall. But Ambroſe ſaith; Ambroſe declareth what ſin is.that Sinne is a tranſgreſſing of the lawe, or a diſobedience of the heauenlie commandements. Howbeit, letting theſe things go, we muſt giuegive eare vntounto the holie ſcriptures. It is written in the firſt epiſtle of Iohn, the third chapter; foreign, verſe. 4.that is, Sinne is the tranſgreſſion of the lawe.

What foreign ſignifieth.The word foreign (as all men knowe) is compounded of the priuatiue particle foreign, that hath a ſtrength of depriuing; and of foreign, that ſignifieth Lawe: wherevpon it followeth, that to be depriued of that righteouſneſſe, which the lawe dooth require, is ſinne. But ſhall we ſtand in contention, whether our corrupt motions, and naughtie paſſions doo impugne the lawe of God? Certeinelie, Paule affirmeth, that they doo ſtriue againſt it, when he writeth; Rom. 7, 23.Rom 7:23that He feeleth another lawe in the members, ſtriuing againſt the lawe of the mind: wherevnto if it be repugnant, it is foreign, that is, tranſgreſſion of the lawe. Neither dooth he otherwiſe iudge, when he ſaith; It is not I that worke that, but it is ſinne, Ibidem. 17.which dwelleth in me. And we doo not onelie deale now, as concerning thoſe firſt motions of the luſting and wrathfull facultie; but alſo of thoſe motions of reaſon, which prouoke vntounto ſinne. For it is ſaid, that foreign, that is, The wiſedome of the fleſh is enimitie againſt God. Vndoubtedlie, all theſe things be ſin, and deface the image of God. Man is not made, to the intent he ſhould be againſt the lawe of God; but that all the motions of his mind ſhould be a ſpur to prouoke him to godlines. Tertullian ſaith, that Herein conſiſteth Gods image, euen to hauehave the motions of our minds and our wils all one with God. Yea and Paule himſelfe taught this, in his epiſtle to the Philippians; Phil. 2, 2, and 5.Phil 2:2Phil 2:5Let the ſame mind be euen in you, that was in Chriſt Ieſus. Wherefore, ſéeing theſe euils deface and corrupt this ſtate and condition of our mind, they cannot be otherwiſe called than ſinnes.

12 But perhaps ſome will aſke, How Adam fell hauing hauing not the naughtie motions of the mind.that ſéeing Adam, at his creation, had no corrupt motions p. 571and affections: how it came to paſſe, that he ſo gréeuouſlie fell. This is demanded, as though ſinne might not be committed by his own will. Aſſuredlie, the angels did fall, who were without anie ſuch perturbations. Truth it is, that we are compelled more often and more vehementlie vntounto ſinne, than Adam was: we hauing manie naughtie perſuaſions and prouocations vntounto ſinne, the which he had not, till ſuch time as he tranſgreſſed. But if it be ſo, that ſome of the fathers now and then doo denie, that theſe motions (whereof we intreat) be ſinnes, bicauſe they hauehave no bond ioined with them vntounto euerlaſting puniſhment, ſéeing Chriſt hath cancelled the ſame: yet can it not be denied by anie man, but that the deformitie, which was brought by them, remaineth in the mind. Further it is ſo written of them by waie of compariſon. For if ſo be that theſe euils be compared with actuall ſinnes, they doo not ſo vehementlie and ſo manifeſtlie contend againſt the lawe of God. Alſo thoſe fathers teach vsus, that theſe be not called ſinnes; ſauing for that they be the cauſes and effects of ſinnes: as when a man ſaith of his owne writing; This is my hand; meaning that it was written with his owne hand. And men call the cold weather dull; bicauſe it maketh vsus dull. Such ſimilitudes as theſe, Auguſtine was wont to vſe: but then he compared this kind of ſinne with actuall ſinnes.

Howbeit, it is better to heare the ſame father, when he examineth theſe ſinnes by themſelues. In the ſixt booke againſt Iulian, the 8. chapter: It is not (ſaith he) no iniquitie, when the ſuperiour parts doo ſhamefullie giuegive place vntounto the inferiour; and the inferiour doo ſhamefullie wreſtle againſt the ſuperiour, although they be not permitted to ouercome. And in the fift book, and third chapter, he ſaith; The concupiſcence of the fleſh, againſt which the good ſpirit dooth ſtriue, is ſinne; bicauſe therein is a diſobedience againſt the dominion of reaſon. And it is the puniſhment of ſinne, bicauſe it is giuen as a reward to the deſerts of our diſobedience. Alſo it is the cauſe of ſinne, by reaſon of the fall of him that conſenteth thereto. Concupiſcence conſidered of according to three degrees.Wherefore hée conſidereth of this concupiſcence, according to thrée degrées. Firſt, by the nature thereof, and that he affirmeth to be ſinne, bicauſe it impugneth the ſouereigntie of the mind. Secondlie, as an effect and puniſhment laid vponupon ſinne. And laſtlie, as being the cauſe of ſinne. Beſides, in his third booke De libero arbitrio, the 18. chapter he writeth on this wiſe; Theſe things be therefore reckoned among ſinnes, bicauſe through them we depart from the forme, wherein man was made at the beginning.

13 And to declare further, that theſe deformities apperteine not vntounto ſinne, they alledge for themſelues the infancie of our ſauior Chriſt, whereof Luke dooth write in the 2. chapter of his Goſpell; And Ieſus increaſed & grew in yeeres, verſe. 52.in wiſedome, and in fauour with God and men. And a little before; verſe. 40.And the child grew & waxed ſtrong in ſpirit, and was filled with wiſdome, and the grace of God was with him. If he profited dailie (ſaie they) it followeth, that firſt there were wants in him; and that he was not ſo wiſe at the firſt, as he prooued afterward. Some hauehave expounded theſe things to be ment as concerning the ſpirit, which appeared dailie more and more, whome they thinke to be moſt perfect at the firſt: yet that the ſcripture hath béene accuſtomed to ſaie, that anie thing is then doone, when it firſt appeareth. Doubtleſſe, I can readilie condeſcend, and I ſée, that I ought ſo to doo; namelie, that Chriſt tooke vponupon him mans infirmities for our ſakes. Neither doo I doubt, but that his mind had acceſſe of wiſedome, according to the proportion of age. But the defects in his infancie were not like vntounto our defects. For, as touching ignorance, Euerie ignorance is not ſinne.we muſt not affirme euerie ignorance to be ſinne; ſith euen the angels are ignorant of verie manie things: eſpeciallie of the time when the latter daie ſhall be. But ſhall we ſaie, that this is a ſinne in them? Further, ſhall we thinke, that Adam did ſtraitwaie know all things? No certeinlie.

Wherefore we call blindneſſe of the mind, the ignorance that belongeth vntounto ſinne; through the which blindneſſe, thoſe things be vnknowne which ought to be knowne; and whereby things contrarie vntounto the truth are perceiued. Ariſtotle, in Posterioribus analyticis, Ignorance of two ſorts.diſtinguiſheth ignorance, calling one an ignorance of denieng, an other of contrarie diſpoſition. An example of the firſt is a ruſticall and huſbandman, who is vtterlie ignorant of the mathematicall ſciences; bicauſe he neuer learned them. The other ignorance is aſcribed vntounto him, which ſometime applied his indeuour to the mathematicals, but perceiued ill thoſe things that were taught him: ſo as thoſe things, which be true in them, he iudgeth to be put contrarie; and thinketh the line to be crooked, which is ſtraight. Wherefore I might be lawfull to ſaie, that ignorance of denieng is no ſinne; vnleſſe it be as touching men of ripe yéeres, ſéeing they be ignorant of things which be neceſſarie for obteining of ſaluation. Therefore Chriſt, in taking of our infirmities, did not receiue ſinne into himſelfe. By reaſon whereof, at his death, he felt naturall motions, through which he trembled at death; but yet thoſe perturbations procéeded of ſound and perfect nature, not of euill and corrupt reliks of nature. Now then the infirmities of Chriſt were farre differing from our infirmities. verſe. 15.And therefore it is written in the fourth chapter to the p. 572Hebrues; that The Lord was tempted in all things as we be. But the exception is added; Yet without ſinne. 1. Co. 13, 111 Cor 13:11And whereas Paule ſaith; When I was a child, I ſpake as a child: it is ment, that one daie, ſhall be voided all that, which before was vnperfect, and we ſhall at the laſt come to eternall life, where all things ſhall be abſolute. Bréefelie, it muſt be conſidered, that our naughtie motions, though they be the firſt of all, are not onelie rude and vnperfect things; but that they be alſo repugnant vntounto the lawe of God, as it is declared in the ſeuenth chapter to the Romans. verſe. 14.Where we muſt not hearken vntounto thoſe men, which thinke ſuch a thing to be there deſcribed by the apoſtle, as the Poets deſcribed of Medea, who ſaid; I ſee the better, & I allow the better, but I followe the woorſer. For (as I taught a litle before) the apoſtle did not there diſpute, of ciuill honeſtie, but of the lawe of God, the which he called holie, iuſt, and honeſt, whoſe equitie the naturall man dooth not perceiue.

1214 Alſo there is much a doo made againſt vsus, bicauſe Chriſt ſaid; Matt. 5, 48,Matt 5:48Be ye perfect, as the heauenlie father is perfect. Where neuertheleſſe it ſéemeth abſurd, that Gods goodneſſe, being infinit, ſhould be commanded vntounto vsus. Héerevnto I anſwer, that Chriſt is ſet foorth, as a familiar example for vsus, the which we ought to follow as much as in vsus lieth. And thinke not, that of him, and of the heauenlie father, all one conſideration muſt be had throughlie in all reſpects: for the ſoule of Chriſt, being a part of his humanitie, was not immenſible; ſéeing it was a creature: ſo as the louelove that came from thence, was limited, and not infinit. And therefore, in the louing of GOD, we are bound to imitate him. Certeinlie, the heauenlie father, although in his owne nature he be infinit; yet the effects of his charitie (I meane the good things, which he beſtoweth vponupon vsus) are meaſured; bicauſe they ſhall not excéed the order of things created. Furthermore, I diſpute not of this aduerbe Sicut, that is, As: whether it expreſſe an equalitie in quantitie, or a likeneſſe in qualitie. This I leaue for other men to conſider of.

13Yet further they preſſe vsus, as if there might ſome worke of man be found, that ſhould pleaſe God throughlie, ſéeing it is written in the ſecond booke of the kings: God pronounceth of Iehu, when he had rooted out the familie of Achab; 2. Kin. 10, 352 Kgs 10:35Thou haſt doone that which is right, according to all that which I had in my heart. 14To Abraham alſo it was ſaid; Bicauſe thou haſt doon this thing, I will acknowledge that thou loueſt me, &c. Of the example of Abraham.Touching Abraham, it might be lawfull to ſaie that, which we hauehave before affirmed of them that be iuſtified; namelie, that his worke was ioined with the righteouſneſſe of Chriſt: and was well taken and accepted by God, ſéeing he alreadie beléeued in Chriſt, and that was reputed to him vntounto righteouſneſſe. Wherefore, God would adorne him with excellent promiſes. But in déed, concerning Iehu, it is not ſo eaſie a thing to anſwer; bicauſe (to ſpeake trulie) he was not perfectlie good. Neither doo I thinke, that he was mooued by a iuſt zeale to extinguiſh the houſe of Achab, and to deſtroie the worſhippers of Baal. For the ſinceritie of faith can abide no idolatrie with it. And there is no doubt of him, but that he kept ſtill the ſeruice of Ieroboam, being one that worſhipped the golden calues with Iſrael. But euen as it was ſaid vntounto Achab, that by reaſon of his outward ſubmiſſion, and ſhew of repentance, puniſhment ſhould be mitigated: euen ſo it is verie likelie, that thoſe things, which were brought concerning Iehu, were pronounced to the ſame purpoſe alſo.

For certeine things there be, In what reſpect God by his owne teſtimonie commendeth the works of certeine men not good.that God vouchſafeth to grant, and by a certeine teſtimonie commendeth: not as though they can be good, in as much as they procéed of euill men; but that the knitting togither of things, which he himſelfe hath ordeined, as touching a ciuill and naturall coniunction, might be preſerued. But if anie man ſhall vrge thoſe words, wherein it is ſaid, that Iehu did all things which God had in his heart; we will ſaie, that the ſame muſt be referred vntounto the determination and decrée of God, wherein he ſtedfaſtlie minded to deſtroie the houſe of Achab. Wherfore Iehu did that, which was Gods will to be doone. Euen as Nabuchad-nezar, in deſtroieng the children of Iſrael, fulfilled that which GOD had in his heart; although he were prouoked to that deſtruction, through crueltie and ambition. Perhaps thou wilt ſaie; I doo not weigh the words alone, but I am ſpeciallie mooued, for that there was a reward giuen vntounto Iehu, as for a thing well doone. Certeinlie, I will bring an example not vnlike vntounto this, out of the prophet Ezechiel; who in the 29. chapter writeth of Nabuchad-nezar; The Lord ſaith, Ezec. 29, 19Ezek 29:19He with his hoſt hath ſerued me againſt the men of Tyre. Wherefore I will giuegive him the land of Aegypt for a reward. Neither is there anie doubt, but that king fought againſt the people of Tyre, through ambition and gréedie deſire of enlarging his kingdome: yet neuertheleſſe, God gaue him the gouernement of Aegypt, which he had for his reward.

15 The things, which hitherto we hauehave reaſoned of, bicauſe they ſhall not ſéeme to lie ſcattered and diuided, we will comprehend into foure principall points. 1Whereof the firſt is, that the precept of louing God with all the hart, with all the ſoule, and with all the ſtrength, is not kept ſo long as we liue here. 2The ſecond, that we muſt not denie, but that God can indue p. 573anie man with ſo much grace and ſtrength, as he may be able to fulfill the commandements. For, ſeeing he granteth the ſame vntounto the ſaints in the world to come; what ſhould let him, but that he may grant it vntounto ſtrangers in this life? But yet he hath not doone this hitherto, neither appeareth it that he will doo it. So as we are to talke and determine of this matter, according to common order and reaſon. 3The third is, that they, which be borne anew, may be affirmed to fulfill after ſome ſort that commandement. 4In the fourth, is ſet out the waie to interpret the promiſes, which we read to be ſometimes made concerning this matter. In the fift and laſt is declared, that the firſt motions, which prouoke a man to offend, are ſinnes.

VVhether we ought by rewards, to be moued to the obedience of God.

In Iudg. 1. Good and honeſt actions, are of themſelues ſufficientlie to be ſought for.Judg 116 We muſt vnderſtand, that good and honeſt actions are of themſelues ſufficientlie to be ſought for: forſomuch as in this world nothing can happen more pleaſant, than to obeie God; and by a good conſcience to be ioined to him, in liuing vprightlie, according to his commandements. Wherefore, admit we ſhould obteine no other thing, yet a ſufficient reward and gaine ſhould be rendered vntounto vsus, if we may hauehave a quiet & peaceable conſcience, and be inwardlie filled with ſpirituall ioie. But God (ſuch is his goodneſſe) would ſet foorth vntounto vsus gifts and rewards. Whie God would ſet foorth rewards and gifts.For he ſéeth the diſpoſition and nature of man to be féeble and ſlowe to all things that be good, holſome, and honeſt; therefore he would ſtirre vp the ſame, by promiſing ſundrie and manifold rewards. Which kind of remedie we ſhould not hauehave néeded, if we had continued perfect and abſolute, as we were created. Who (I praie you) néedeth with reward to be ſtirred vp to drinke, when he is thirſtie; or to eate, when he is hungrie? Surelie no man. Wherfore, neither ſhould there be anie néed, by reward, to ſtir vp men vntounto righteouſneſſe, if they hungered and thirſted for it, as they ought to doo.

A mother vſeth not to be intiſed with rewards, to giuegive ſucke, to féed, and to care for hir owne child, Promiſes and threatnings are added in the lawe to the commandements.that it periſh not. So as the promiſes of God are therfore neceſſarie vntounto men; bicauſe they, by reaſon of ſinne, hauehave waxed cold from a vehement affection and zeale towards godlie and holie works. We be altogither dull & ſluggiſh vntounto the duties of godlineſſe and righteouſneſſe: wherefore God, for his clemencie ſake, would vſe the ſpurres of promiſes. Which appéereth moſt manifeſtlie in the lawe, where, almoſt for euerie commandement, are added both thretenings, and alſo promiſes. Séeing then holie men hauehave oftentimes doone this, ſéeing alſo the lawe of God hath doone ſo, and that the ſame is found in the new teſtament; we may conclude without doubt, that it is lawfull. For then is that, which we doo, to be allowed; when it agréeth with the example of GOD himſelfe, and with the rule of the ſcriptures; or elſe, with the excellent acts of holie men.

17 But now muſt we ſée, whether he, Whether it be lawfull to doo good for rewards ſake.which dooth good works, and performeth that, which he is bound to doo by the lawe of God, ought to be mooued with hope of the reward; or whether he ſhould rather hauehave a regard onelie to goodneſſe, righteouſneſſe, and Gods pleaſure. To anſwer to this queſtion, I thinke that this muſt be the firſt ground; to wit, that a man is not onelie appointed to ſome certeine end, when as GOD dooth nothing raſhlie or by chance; but alſo he is appointed to manie ends: which neuertheleſſe are ſo ioined togither, that they doo mutuallie ſerue and helpe one another by a certeine order. Firſt, How man is appointed to an end.we are created to ſet foorth the glorie of God; then, that by the ſight and perfect knowledge of God, we ſhould come to be happie; and that whileſt we liue here, we ſhould liue togither among our ſelues, in an acceptable fellowſhip to God. Soldiers doo therefore beare weapons, and make wars, to defend honeſt and iuſt cauſes; after the ſame maner doubtleſſe, by which God hath commanded them to be defended by his lawes: who moreouer ought ſo to be incouraged to performe this thing, as although they ſhould hauehave no other reward or gift to come vntounto them, yet ought they to take the enterpriſe in hand.

Furthermore, men vſe to fight for the defenſe of their countrie, wiues, children, kinſfolks, and fréends. And if ſo be that they, beſides theſe things, looke for iuſt ſtipends, whereby they may honeſtlie nouriſh both themſelues, and theirs; no man will count that for a vice in them. For the apoſtle hath ſaid in the firſt epiſtle to the Corinthians; 1. Cor. 9, 7.1 Cor 9:7Who goeth on warfare at his owne coſt? But now, The intent that man ought to hauehave in forbearing of wicked acts.to come more particularlie vntounto things; when anie man tempereth himſelfe from anie gréeuous & wicked act, he ought firſt to doo that, to the intent he may obeie the commandements of God, as it is méet: then, that thereby he may eſcape either eternall or ciuill puniſhments: moreouer, that he may not offend the minds of the brethren, and plucke them backe from an holie conuerſation, and pure life by his wicked example: and finallie, that by his wickedneſſe he prouoke not the wrath of God, either againſt himſelfe or his familie, or againſt the people. Wherefore, it is manifeſt, that the end of our actions is not ſimple, but ſundrie and manifold.

p. 57418 And this, being thus finiſhed and concluded, we muſt diligentlie take héed, that when manie ends are ſet before vsus, we may prefer that before the reſt, which by good right excelleth the reſt. For, if it ſhould be otherwiſe doone, and that thoſe things, which be hindermoſt, and of ſmaller importance, ſhould be preferred before the better; we might iuſtlie be condemned for peruerting the order of things. So as we muſt take héed, that we direct not God himſelfe, or the worſhipping of him, according vntounto our owne commoditie, or elſe vntounto anie other ends. For then ſhould that ſurelie happen vntounto vsus, which Auguſtine dooth ſo ſore deteſt; Auguſtine.to wit, that we ſhould enioie thoſe things, which we ought to vſe; and on the other ſide, we ſhould vſe thoſe things, The cheefe peruerſeneſſe of mens actions.which we ought to enioie: than which peruerſenes, in humane actions, no woorſe thing can be thought. Wherfore, when it is demanded, whether it be lawfull in well dooing to hauehave reſpect vntounto the gaine or reward; we cannot well denie, but that it is lawfull: forſomuch as God himſelfe hath promiſed a reward to them, which liue godlie. Neither did God that for anie other cauſe, than by his gifts and allurements to ſtir vp men to iuſt, good, and holie works.

But although we doo not vniuſtlie, in hauing a regard to the reward offered vsus by God, when we are occupied in good works; yet this is diligentlie to be taken héed of, that we be not mooued onelie bicauſe of the reward which is offered vsus. Neither is this ſufficient: for if a man would ſaie, that he would in dooing good, both obteine the reward ſet foorth, and by the ſame worke obeie God; he muſt take héed, that he attribute not the chéefeſt parts to the gift or reward; bicauſe alwaies among the ends (as I hauehave alreadie ſaid) as euerie one of them is more excellent by nature, ſo it ought to be preferred in the firſt place. And in this there néedeth an excellent diligence, ſince it oftentimes happeneth, that we deceiue our ſelues; falſelie ſuppoſing, that nothing is more excellent or déere vntounto our minds than God: from whom neuertheleſſe we are by little and little withdrawne and plucked backe, by reaſon of too much deſire and delite of reward or gift. Wherefore, it afterward happeneth, that we come to great miſeries thereby. For when GOD perceiueth, that we moſt eſtéeme thoſe things, which ought to be of leſt eſtimation with vsus; he withdraweth them awaie, leaſt they ſhuld more and more plucke vsus from him. And this happened manie times to the Iſraelites, from whom God ſometimes tooke awaie riches, libertie, and the promiſed land; to call them againe to himſelfe, whom they leſſe eſtéemed, than their riches, poſſeſſions, yea than their idols. Wherefore, thoſe things being marked and obſerued, which I hauehave rehearſed; I doubt not, but that it is lawfull for godlie men, after a ſincere and erneſt indeuour towards God, to doo good for reward and gift.

19 Neither am I ignorant, Barnard.that Barnard writeth in his little booke of louing GOD, that charitie by it ſelfe cannot be emptie, although it behold no reward, &c. By which words he putteth vsus in mind of two things; both, that the works of charitie, in themſelues, hauehave ſo much delectation, pleaſure, and commoditie, as may be ſufficient for them which liue well; although, for that their well dooing, they ſhould hauehave no other reward giuen them of God. And that we, in louing of God, ſhould looke for no other reward but this; that he, according to his goodneſſe, will vnfeinedlie giuegive thoſe things, which are to be giuen. And therefore, no man ought to be mooued, chéeflie with a deſire of the reward. And he addeth, that he dooth far prefer the louelove of the wife, towards hir huſband, before the louelove and obeiſance, wherewith the children louelove the father. Forſomuch as the ſonnes doo ſo louelove the father, bicauſe they hope they ſhall be inriched of him by his inheritance. Wherefore, their louelove (as he thinketh) is not ſo pure. But the wife, if ſhe be ſuch a one, as ſhe ought to be, wiſheth good to hir huſband for his owne ſake, and for his owne cauſe, although ſhe hopeth or looketh to obteine no good at his hands.

Manie hauehave thought, that the opinion of this father ought to be allowed, and hauehave gone about to make the ſame plaine by a certeine diſtinction, not ſo circumſpectlie inuented by them, in my opinion. For they affirme, that we may meaſure God, or his nature, according to his woorthineſſe; and that we may behold him, according to our owne perfection and vprightneſſe. Moreouer, they ſaie, that whatſoeuer we doo, we muſt doo it for his ſake, We muſt worſhip God alſo in that he is felicitie and bleſſedneſſe.in the firſt conſideration; and not in reſpect that he is our chéefe goodneſſe and felicitie. And this they thinke that Barnard ment, by the words now recited. For they alledge him, who after this maner writeth in another place; namelie, that he ſuſpected all that louelove, wherewith we louelove anie thing beſides God. Howbeit, theſe men doo not marke, that by this diſtinction, which is found out, rather by the iudgement of men, than by the veritie of the ſcriptures, they are againſt the meaning of God. Sith he ſaid vntounto Abraham, as it is written in Geneſis; Gen. 15, 1.Gen 15:1I am thine exceeding great reward, walke therefore before me, and be perfect. Vndoubtedlie, by theſe words God offereth himſelfe vntounto vsus, not imagined by himſelfe, or plucked awaie from our commodities; but in reſpect that he is our reward.

Moreouer, as I alreadie ſaid at the firſt, God would not adioine promiſes, gifts, & rewards to his cōmandements in vaine, or without effect; p. 575but moſt prudentlie and with conſideration: did he this (I praie thée) that our eies being ſhut, we ſhould ouerſkip them? I thinke not. Neither canſt thou ſaie, that they ſerue for the ruder ſort, and ſuch as be not yet ſingular and perfect. For I will demand ſtraitway of thée, whether Abraham, Moſes, Dauid, the prophets, and apoſtles, were not ſo perfect, as either the nature of men in this life can be; or is required of vsus? If thou wilt ſaie, they were vnperfect; then can I not tell what excellencie or perfection of men thou faineſt to thy ſelfe. Vndoubtedlie, Paule ſetteth foorth himſelfe vntounto others, as a perfect man, in ſuch ſort as a man in this life may be perfect, when he wrote; Be ye perfect, as I am perfect. I ſpeake not how the ſcripture, yea God himſelfe pronounceth Moſes to be moſt méeke. He commendeth Dauid alſo, that he was made according to his will and heart. Wherefore, if thou wilt grant, that theſe men were notable, excellent, and perfect men (as men may be in this world;) neither canſt thou denie the promiſes and rewards offered to them of God. This without doubt followeth, that men of the more excellent ſort, may in well liuing and dooing lift vp their eies to the reward.

Auguſtine.20 Howbeit, I thinke that Auguſtine hath verie well opened all this matter, when he ſaith in his booke of Confeſſions; He loueth thée not (ſpeaking to God) which loueth anie thing beſides thée that he loueth not for thy ſake▪ By theſe words is gathered, that we may louelove gaine and rewards for Gods ſake: ſéeing it is lawfull to imbrace the meane ends for the laſt and chiefe goodneſſe ſake. Neither are wée forbidden, but that we may ſometimes wiſh for meate, drinke and cloth, and ſuch things as are néedfull for this life. Yea and Chriſt hath commanded by expreſſe words, that we ſhould aſke them: and he hath promiſed them to thoſe which ſéeke for the kingdome of God, when he hath ſaid; Firſt ſeeke the kingdome of God, and all things ſhall be miniſtred vntounto you. Mat. 6, 33.Matt 6:33Wherefore it is true, that theſe things may be ſo hoped for, regarded, and receiued of God, as gifts and rewards; and not as the principall things. For they are alſo to be referred to a further end, according to Paules moſt holeſome admonition, who hath written; 1. Co. 10, 311 Cor 10:31Whether we eate, or whether we drinke, or whether we doo anie other thing, let vsus doo it to the glorie of God. What is the foundation of earthlie promiſes.And finallie, ſéeing God himſelfe, his glorie, good will, and fauour, be the roote and foundation of other promiſes, and of euerie reward; ſo often as we ſhall behold theſe other things, ſéeing they are comprehended in thoſe former things, we muſt take héed, that we neuer ſeparate them one from an other; but in the latter, continuallie looke vponupon thoſe that are firſt. Whereby (as Auguſtine hath counſelled,) we ſhall louelove nothing beſides God, but that we louelove it for his ſake. And this much of this queſtion.

Of the vſe and abrogating of the lawe.

21 The mind of God muſt be reckoned the beginning of all lawes: In Rom. 3, 20. The mind of God is the originall of all lawes.Rom 3:20for whatſoeuer is accounted iuſt and honeſt in anie lawes, that hath generallie flowed from thence. So as we may ſaie, that all lawes are interpretations of the mind of God; whereby it commeth to paſſe, that the lawes, which be not iuſt, ought not to be accounted lawes. The knowledge, which we hauehave by the lawe, as touching ſinne, is of two ſorts. One is altogither weake, and without effect: whereby our minds be not terrified, nor yet our conſciences deiected. As when we ſée droonkards otherwhile, which in the minds of their cups condemne the vice of droonkenneſſe. Alſo the Poets, in their verſes and miters, cunninglie deſcribed vices; but yet they themſelues did not refraine from them anie whit more than others. And certeinlie, that knowledge of ſinne, which terrifieth, dooth not alwaies bring ſaluation. If it be without hope of remedie, it is pernicious. As it came to paſſe in Iudas, Eſau, and Caine; who hauing knowledge of their wickedneſſe, fell into deſpaire. But as touching the elect, there is a hope of obteining ſaluation by Chriſt; the which hope, like a perpetuall companion, is ioined with the knowledge of ſinnes.

If we ſhall by particulars reckon vp the ſinnes, which are knowne by the lawe; the firſt we account to be that, which is ingendred in vsus by nature, which is called originall ſinne; and it is the filth & corruption of all our whole nature. Of the which we be taught in the pſalme; Pſal. 51, 7.Ps 51:7I was ſhapen in wickedneſſe, and in ſinnes my mother hath conceiued me. Secondlie, from the ſame doo perpetuallie flow the motions and aſſaults, which the Graecians call foreign, and they reſiſt the lawe of God. Concerning the which, Paule ſaith; that He felt another lawe in his memb…s, Rom. 7, 23.Rom 7:23reſiſting the lawe of the mind, and leading him awaie captiue vntounto the lawe of ſin. Then thirdlie, commeth the conſent of the will, and then ſinne is made more gréeuous. And as touching this, we doo read; Rom. 6, 12.Rom 6:12Let not ſinne reigne in your mortall bodie. Moreouer, there alſo followeth a cuſtome, and by the bonds thereof wée are more ſtrictlie held vnderunder the power of ſinne: ſo as it is in a maner impoſſible to put awaie the vſe, which hath now béene brought in, ſéeing Ieremie ſaith; Iere. 13, 23.Jer 13:23An Aethiopian cannot change his ſkinne. Laſtlie, the wicked are ſometimes thruſt downe ſo farre, as they ſinne p. 576againſt the holie Ghoſt: the forgiueneſſe of which crime is vtterlie denied, Matt. 12, 31 &, 32, Ierem. 7. 16, &, 11. 14, &, 14. 11,Matt 12:31Matt 12:32Jer 7:16Jer 11:14Jer 14:11as Chriſt in the Goſpell hath taught; and it was commanded vntounto Ieremie, that he ſhould not praie anie longer for the people.

What ſinne is.Alſo ſinne might be diſtinguiſhed, into thoſe things, which be deuiſed, ſpoken, and doone againſt the lawe of God. And of all theſe things the lawe hath inſtructed vsus. But ſinne in generall, is to ſtraie from the ordinance of the lawe. Euen as archers, when they go from their marke, on which part ſo euer it happen; they ſwarue and doo amiſſe. To ſwarue from the image of God is ſin.Wherefore, ſéeing man is made according to the image of God, to the intent he ſhould in life and manners expreſſe his nature and propertie; whatſoeuer ſwarueing there be from this, it is ſinne. But this benefit, to be accuſed and warned as touching our faults, hath no abſolute commoditie: ſéeing we be not able of our ſelues to ſhunne the things, whereof we be accuſed; or to performe thoſe things, whereof we be warned. Therefore, we muſt be ſure to hauehave an eie vntounto Chriſt, vntounto whom we are led by the lawe.

And it is to be marked, that theſe things are chéefelie written of the lawe by an antitheſis, or contrarie poſition vntounto faith; for being taken by it ſelfe, it is ſo farre from giuing righteouſneſſe and honour vntounto vsus, as it diſcloſeth and maketh manifeſt what ſo euer we hauehave ſhamefullie committed. So as we drawe from thence nothing but confuſion: which happeneth not through default of the lawe, but through the corruption of our owne mind; bicauſe the lawe lighteth vponupon it being corrupt and bent vntounto euill things. Inſomuch as we be prone to doo all things, that be againſt the lawe of God. For the lawe commandeth vsus to put our confidence in God; but we truſt in our owne ſelues. The lawe commandeth vsus to doo ſeruice vntounto our neighbour; but we couet to hauehave all men ſerue vsus. And ſéeing we run with a full ſwinge, into ſuch like things as theſe be; therefore dooth the law of God ſet it ſelfe as a ſtop againſt a mightie ſtreame, which by méeting therewith, ſwelleth and rageth the more. For as the ſaieng is, We ſticke to that we are forbidden, and deſire that which we are denied. What benefit we hauehave by the lawe.Notwithſtanding which things, it is an excellent benefit of God, (that is giuen vntounto vsus by the lawe) not to be ignorant of our ſelues.

22 And it muſt not be thought, that we be now void of that benefit, bicauſe we are ſaid in the ſcriptures, to be deliuered from the lawe by Chriſt: for that muſt not altogither be ſo taken. For there is two kinds of abrogating of the lawe. Two kinds of abrogating of the lawe.One, whereby we are not bound to performe thoſe things that be commanded: as we ſée it come to paſſe as touching the iudiciall precepts and ceremonies. Which muſt not be vnderſtood as concerning the morall lawes. Chriſt ſaith, that He came not to breake the lawe, Matth. 5, 17.Matt 5:17but rather to fulfill the ſame. And Paule ſaith: What then? Doo we aboliſh the lawe by faith? Rom. 3, 31.Rom 3:31God forbid. Naie rather, we eſtabliſh the lawe. An other abrogating there is, whereby the lawe is hindred from accuſing of vsus to condemnation: and after that ſort the morall lawe alſo is ment to be aboliſhed. But if we ſhall ſpeake more directlie, it is not the lawe that is abrogated, but the domination or power which followeth it: ſo that we may rather vnderſtand, that the ſting is plucked out, than that the lawe it ſelfe is taken awaie. True indéed it is, which is written vntounto Timothie, 1. Tim. 1, 9.1 Tim 1:9that The lawe is not made againſt the righteous. For (as Auguſtine writeth De ſpiritu & litera;) Who can impoſe a lawe vponupon him, that of his owne accord dooth, and willinglie executeth that which belongeth vntounto righteouſneſſe? Wherefore he thinketh, that iuſt men doo vſe a lawe towards others, whom they inſtruct; while they often repeate the ſame, and ſet it foorth diligentlie for to mooue them to repentance.

And whereas the apoſtle might ſéeme to hauehave ſpoken things repugnant one to an other (for on the one part he affirmeth, that the law is not ſet downe againſt the righteous man; and on the other part he ſaith, that the ſame is good, ſo a man vſe it lawfullie; howbeit, none vſeth it lawfullie, A reconcilement of places.but he that is iuſt) Auguſtine reconcileth thoſe things after this maner; namelie, that he may hauehave a good vſe of the lawe, who is not yet iuſtified, but directeth himſelfe to iuſtification by the helpe thereof. And he indeuoureth to make the thing euident by two ſimilitudes. It happeneth (ſaith he) that a man, ſetting forward to anie place, is carried in a charriot; A ſimilitude.to which place he being come, forſaketh that wherein he was carried. Againe, we appoint a ſchoolemaiſter for children which be ignorant; but when they ſhalbe well inſtructed, we take them [from their teacher.] Euen ſo (ſaith he) while a man is called from his ſinnes, and goeth forward vntounto righteouſneſſe, the lawe is profitable vntounto him: but after he hath obteined righteouſneſſe, he is looſed from the ſame.

Howbeit, we muſt not denie, but that they alſo, which be conuerted vntounto Chriſt, are continuallie more and more inſtructed by the lawe. Beſides this, much of the fleſh remaineth, and a great deale of darkeneſſe is caſt into our mind and ſenſes, while we are héere in this life. Wherfore the vſe of the lawe is not ſuperfluous, no not as touching them that be iuſtified. And ſéeing we be not wholie renewed, in that there remaineth ſome part of the old man, and offenſes doo créepe vponupon vsus, both vnawares, and againſt p. 577our wils: the lawe findeth matter as well to reprooue vsus, as to accuſe vsus; although, through the benefit of Chriſt, it cannot procéed to condemnation. Which certeinlie it would doo, as much as therein lieth; vnleſſe we were alreadie iuſtified by faith.

In Rom. 3, verſe. 31.Rom 3:3123 Therefore in verie good time dooth Paule, in the 3 chapter to the Romans, demand; Doo we therefore through faith make the lawe of none effect? God forbid. Yea rather we eſtabliſh the lawe. Here he vſeth the figure **Or a preuenting.Occupatio. For a man might hauehave ſaid; If the lawe bring not righteouſnes, why then did God giuegive it? Why may we not then liue looſelie, and follow our luſts? Not ſo vndoubtedlie (ſaith Paule;) ſéeing the lawe is not aboliſhed by faith, but rather confirmed. Theſe men thought, that Paule had made void the lawe, ſéeing he abrogated the ceremonies. But in abrogating them, he vſed the libertie, which was granted him in the Goſpell; and vntounto the lawe he did no iniurie. For God in verie déed would not, God him ſelfe, not Paule, aboliſhed the ceremonies.that the old ceremonies ſhould continue anie longer. And yet notwithſtanding, Paule lieth not, when he ſaith, that he in no caſe, by faith, maketh the lawe void. And they, which reaſon, that it is aboliſhed, bicauſe ceremonies are made of none effect, doo make a falſe argument of the accident. A falſe argument of the accident.For, though the accidents of anie thing be taken awaie, yet it followeth not, that the thing it ſelfe is ſtraitway aboliſhed. But that is counted an accident vntounto the lawe, which hath not his force as touching all places, and all times, and all men.

And, that ceremonies are ſo, it is not to be doubted. For when the people were in captiuitie, the ceremonies were not obſerued. Wherefore the Iſraelites, being among the Chaldaeans, Pſal. 137, 4. In Can. 38.Ps 137:4ſaid; that They could not ſing a ſong in a ſtrange land. And Daniel complained, that in that captiuitie, Ioſua. 5, 5.Josh 5:5the people wanted both capteine and ſacrifice. Circumciſion, all the while they were in the deſert, 1 Mach. 2, 411 Macc 2:41was not obſerued. And they fought on the ſabboth daie, as we read in the booke of the Macchabeis; which books if a man reiect, Ioſ. 6, 5, &, 6Josh 6:5Josh 6:6we hauehave againe in the booke of Ioſua, that GOD commanded the Iſraelites to go about the citie of Iericho, by the ſpace of ſeuen daies: and to carrie the Arke about with them, and to ſound with trumpets. Which works could not be doone [ſeuen daies togither] ſaue that the ſabboth daie muſt néeds be one. But if a man demand; If theſe be accidents of the law, what was then the principall, firme, and perfect thing in theſe ceremonies, that ſhould alwaies abide? To anſwer to euerie particular thing, would now require too long a time. Some thing in the ceremonies was firme that behoued alwaies to abide.Bréefelie, this I ſaie; GOD would, that men ſhould not forget him: and therefore, by certeine outward ſignes he prouided, that he might alwaies be ſet before their eies, and come into their thoughts; that by ſuch meanes they might continuallie both worſhip him, and call vponupon him.

If they had looked vponupon their bodies, God is in all things to be acknowledged.circumciſion was before their eies; if they beheld their garments, they had their frindges to conſider; if they came to the table, then had they to conſider of the choiſe of meats; if they entred into their houſes, their threſholds and poſts had the commandements of God written on them; if they had brought foorth children, they were to remember that the firſt borne ſhould be redéemed, and that the child-wife was long time vncleane; if they had turned themſelues to their flocks or cattell, then were the firſt borne to be offered vntounto God; if they had gone into the fields, the firſt fruits and tenths ſhould be gathered and offered; if their fruits gathered ſhould be laid vp, then had they to celebrate the feaſt of the tabernacles. The reuolutions of euerie wéeke, of euerie monethmonth, of euerie yéere, or ſeuen yéeres, or fiftie yéeres, had certeine rites appointed vntounto them. Wherefore, that which was the chéefeſt & principalleſt thing in the lawe, was confirmed by faith: & it is now alſo reteined of godlie men; namelie, in euerie thing to remember God, and to thinke vponupon him. Which now ought to be obſerued, without outward ſignes, neither is that now abrogated, either by Paule or by faith.

24 But that God would no longer hauehave theſe outward ceremonies obſerued, Whereby it is knowne that God would not hauehave his ceremonies anie longer obſerued.may thereby be gathered, in that he hath ouerthrowne the publike-weale of the Iewes, & hath cauſed the citie of Ieruſalem cleane to be defaced: ſo that now, there is neither temple nor tabernacle ſtanding. Neither is the propitiatorie or merciemercy ſeate to be found, from whence the voice of God was woont to giuegive oracles. And the breſtplate is loſt, wherin were the pretious ſtones, out of which anſwer was giuen of things to come. The anointment alſo is cleane gone; wherby he ſometimes changed men, when they were conſecrated to execute anie functions. For Saule propheſied, 1. Sam. 10, 10.1 Sam 10:10when he was now annointed. Neither is fire now had from heauen, wherewith the ſacrifices were conſumed; and propheſies are now cleane out of vſe. Which God would not hauehave permitted, if his will had béene, that the ceremonies of Moſes ſhould hauehave continued anie longer. And this chéefelie is a let to the continuing of them; that it was lawfull to exerciſe them no where, but onelie in the land promiſed to the fathers. And when the apoſtle affirmeth, Rom. 3, 31.Rom 3:31that By faith he eſtabliſhed the lawe: this is chéefelie to be vnderſtood, as concerning the morall parts of the lawe; for faith bringeth with it the obedience of the lawe. Wherefore this we ought to fix in our minds, that without faith, the lawe cannot be obſerued. And contrariwiſe, that by faith, obedience p. 578begun, may be accompliſhed. Which alſo may by reaſons be confirmed.

Deut. 6, 5.Deut 6:5The lawe commandeth, that We ſhould louelove God, and that with all our hart, with all our ſoule, and with all our ſtrength. But who is able to performe this, vnles he knowe God throughlie, the which cannot be doone without faith? And if anie man ſhould ſet GOD before him, as a lawe-giuer, as a moſt ſeuere iudge, and as a reuenger; he will rather abhor him, and flie from him of hatred, as a moſt cruell manſlaier, than that his mind can thereby be induced to louelove him. But who can without faith in Chriſt perſuade himſelfe, that God is vntounto him as a father, either mercifull, or louing? Further, the lawe commandeth, that we ſhould call vponupon him. Which without faith we can neuer performe: Rom. 10, 14Rom 10:14for it is ſaid; How ſhall they call vponupon him, in whom they hauehave not beleeued? Moreouer, Leuit. 19, 18Lev 19:18we are commanded To louelove our neighbors as our ſelues. Which, forſomuch as it is moſt difficult to be doone, we neuer accompliſh the ſame: nay rather, we faile oftentimes therein. Whereby then ſhall we hauehave forgiuenes of ſinnes, that of Chriſts righteouſneſſe there may be imputed vntounto vsus, to ſupplie the want of our righteouſneſſe, vnleſſe we vſe the benefit of faith?

Auguſtine iudgeth, that the lawe is two maner of waies confirmed by faith. Firſt, bicauſe we thereby obteine the holie Ghoſt, by meanes whereof is miniſtred vntounto vsus ſtrength to obeie the lawe. Howbeit, perhaps a man may doubt how this can be, that by faith we hauehave the holie Ghoſt: The holie Ghoſt is in vsus before faith.when as of neceſſitie, he alwaies goeth before faith. For faith both is his gift, and alſo commeth from him vntounto vsus. But we anſwer, that betwéene the cauſes and the effects, ſéeme to be certeine circuits; as it is manifeſt by clouds and ſhowers. A ſimilitude.From clouds deſcend raines; and out of waters, which are in the inferiour places, are taken vp vapours by the heate of the heauens, which are thickened into clouds; out of which againe deſcend ſhowers vponupon the earth. But in this circuit we muſt alwaies hauehave a recourſe to the firſt, according to the order of nature; which is, when we affirme, that there is an humor, whereof clouds may increaſe: ſo likewiſe muſt we doo héere. We will grant, that faith, by the benefit of the holie Ghoſt, ſpringeth in vsus: The holie Ghoſt as well goeth before as after faith.by which faith is increaſed the abundance of the ſelfe-ſame ſpirit, whoſe increaſe the former faith hath preuented: and of a greater faith is ſtill made a greater increaſe of the ſpirit. But yet neuertheleſſe, we conſtantlie affirme, that there is but one thing chéeflie, from whence all theſe good things flowe; to wit, the holie Ghoſt.

Secondlie (ſaith Auguſtine) the lawe by the helpe of faith is otherwiſe confirmed: bicauſe by faith we praie; and calling vponupon God with praiers, we doo not onelie obteine remiſſion of ſinnes, but alſo a great portion of the ſpirit and of grace, ſo that we hauehave ſtrength to obeie the lawe. Doubtleſſe, the lawe, The lawe maketh vsus vncerteine of the will of God.if it be taken by it ſelfe, maketh vsus both vncerteine of the good will of God, and after a ſort bringeth deſperation; vnles faith come and helpe: which both maketh vsus aſſured, that God is pacified and mercifull towards vsus, and alſo by grace obteineth the renewing of ſtrength. And the apoſtles phraſe, whereby he ſaith, that by faith he eſtabliſhed the lawe, is to be noted. For thereby he ſignifieth, that the lawe, if it be left vntounto it ſelfe, and without faith, is weake: ſo that it cannot firmelie ſtand. And therefore, vnleſſe it be holden vp by faith, it will eaſilie fall. And this is the point of a ſingular artificer, not onelie to repell from him that which is obiected; but alſo to declare, that the ſelfe-ſame maketh moſt of all for his purpoſe. The lawe and faith helpe one another, The lawe and faith helpe one another.and (as the common ſaieng is) giuegive hands each to other. For the lawe dooth (as a ſchoolemaiſter) bring men vntounto the faith of Chriſt. And on the other ſide, faith bringeth this to paſſe; that it maketh them, after a ſort, able to accompliſh the lawe. For, ſtraitwaie, ſo ſoone as a man beléeueth in Chriſt, he obteineth iuſtification, and is liberallie indued with abundance of the ſpirit, & with grace. The intent and purpoſe of the lawe was, that man ſhould both be made good, and alſo ſaued. But this, it was not able to performe. Then ſuccéeded faith, and did helpe it: for through it a man is renewed; ſo that he is able to obeie God and his commandements. Chryſoſtome ſaith, that Paule prooueth héere thrée things; firſt, that a man may be iuſtified without the lawe; ſecondlie, that the lawe cannot iuſtifie; thirdlie, that faith and the lawe are not repugnant one to the other.

25 Ambroſe teacheth, that therefore by faith is the lawe ſtabliſhed; bicauſe that thoſe things, which by the lawe are commanded to be doone, are by faith declared to be doone. And we knowe that this righteouſneſſe, which Paule here commendeth, hath teſtimonies both of the lawe and of the prophets. And if anie man obiect, that therfore the lawe is made void by faith; bicauſe thorough it ceremonies are aboliſhed: he anſwereth, that this therefore ſo happeneth, bicauſe the lawe it ſelfe would hauehave it ſo; and foreſhewed, that it would ſo come to paſſe. In Daniel we read, that after the comming of Chriſt, Dani. 9, 27.and after the ſlaieng of him, the dailie ſacrifices ſhould be taken awaie, and ſo alſo ſhould be the holie annointing, & ſuch like kind of ceremonies. Wherfore Chriſt did not without cauſe ſaie; Matt. 11, 13Matt 11:13The lawe & the prophets endured vntounto the time of Iohn Baptiſt. Ieremie alſo manifeſtlie ſaid, Ier. 31, 33.Jer 31:33that another couenant ſhould be made, far differing frō p. 579that which was made in old time. The epiſtle to the Hebrues thereby concludeth, Heb. 10, 16.Heb 10:16that that, which was the old couenant, and ſo was called, ſhould one daie be aboliſhed. Zach. 2, 4,Zech 2:4Zacharie the prophet, in his ſecond chapter, ſaith; that The citie of Ieruſalem ſhould be inhabited without wals. Which ſignifieth, that the church of the beléeuers ſhould be ſo ſpred abroad, and diſperſed through the whole world, that it ſhould not be cloſed in by any bounds and limits.

Eſaie. 2, ….Isa 2Which ſelfe-ſame thing Eſaie ſéemeth to teſtifie, when he ſaith; that Mount Sion, and the houſe of the Lord, ſhould be on the top of the hils, ſo that the Gentils ſhould come vntounto it out of all places. And Malachie the prophet pronounceth, Malac. 1, 11.Mal 1:11that The name of God ſhould be called vponupon from the riſing of the Sunne, to the going downe of the ſame; ſo that to God euerie where ſhould be offered Mincha, which manie hauehave tranſferred vntounto the Euchariſt; as though it were a ſacrifice: when as yet the prophet thereby vnderſtandeth praiers, and the offering vp euen of our ſelues, as Tertullian teſtifieth in his booke againſt the Iewes; and alſo Ierom, when he interpreteth that place. Wherefore, when the prophets ſéeme to affirme, that ceremonies ſhould be tranſferred vntounto the Ethniks; they are ſo to be vnderſtood, as though by the ſignes, they ment the things themſelues. The Ethniks, being conuerted vntounto Chriſt, receiued that which was repreſented by the ceremonies of the Hebrues. But they reiected the outward ſignes, and this was by faith to confirme the lawe. And forſomuch as the prophets foretold, that ceremonies ſhould be aboliſhed; the ſame is to be taken, as if it had béene ſpoken of the lawe: ſith that the prophets were interpretors of the lawe.

And that Chriſt, when he ſhould come, ſhould change the ceremonies, the Iewes themſelues doubted not. Which is manifeſt, by the hiſtorie of Iohn Baptiſt, Mat. 3, 2. & 6. Iohn Baptiſt ſhewed that the ceremonies ſhould be abrogated.Matt 3:2Matt 3:6which we read in the Goſpell. For when he would purge men, being conuerted vntounto God, he ſent them not vntounto ſacrifices, and vntounto the ceremonies of Moſes, whereby ſinnes were ſaid to be purged; but baptiſed them into repentance, to the forgiueneſſe of ſinnes, adioining doctrine therevnto, wherein he made mention of the father, the ſonne, and the holie Ghoſt. Which doctrine vndoubtedlie the high Prieſts, Scribes, & Phariſies could in no caſe abide, that he reiecting the ceremonies, which were receiued, ſhould put in their ſtéed an other kind of waie. Wherefore, they ſent a meſſenger to him, to aſke him, whether he were the Meſſias, or Elias, or the prophet: as it were confeſſing, that vnderunder Meſſias, it wold come to pas, that the ceremonies of the lawe ſhould be altered, which ſhould not be lawfull for others to doo.

26 And if thou demand why God gaue ceremonies, which ſhould be afterward aboliſhed: Chryſoſtome hath thereof a proper ſimilitude. If a man hauehave a wife prone to laſciuiouſneſſe, A ſimilitude.he ſhutteth hir vp in certeine places (I meane in chambers or parlours) ſo that ſhe may not wander abroad at hir pleaſure. He moreouer appointeth for hir, Eunuchs, waiting maids, and handmaids, to hauehave a moſt diligent eie to hir. So delt God with the Iewes, he tooke them to him at the beginning as a ſpouſe: as it is ſaid by the prophet; Oſe. 2, 19.Hos 2:19I hauehave wedded thee vntounto me with merciemercy and with louelove. And by this nation, his will was to inſtruct the whole world, at the time appointed. Which was doon by the apoſtles, when Chriſt was departed from the earth.

But that people was weake and féeble, and aboue meaſure giuen to adulterie and idolatrie. Wherefore God ſeparated them from other nations, and would hauehave them to dwell in the land of Chanaan apart by themſelues; and to bée kept in on euerie ſide with ceremonies & rites, as it were by ſchoole-maiſters, vntill this ſpouſe was ſo ſtrengthened and confirmed, that hir faith was no more had in ſuſpicion. Which when huſbands perceiue to be in their wiues, they ſuffer them to go at their pleaſure whither they will, and to be conuerſant with men; neither doo they anie longer ſet kéepers to watch them: ſo God, when he had now by Chriſt giuen the holie Ghoſt vntounto the church, he remoued from it the cuſtodie of ceremonies, and ſent foorth his faithfull to preach ouer all the world. The ſelfe-ſame father prooueth in another place, that the ceremonies and rites of the Iewes were not inſtituted by God of ſet purpoſe and counſell. For God would hauehave a people, that ſhould worſhip him in ſpirit and in truth. But the Iſraelites, which had béene conuerſant in Aegypt, and had defiled themſelues with idolatrie, would néeds in anie wiſe hauehave ſacrifices and ceremonies: ſo as if theſe things had not béene permitted them, they were readie to turne to idolatrie.

Wherefore God ſo dealt with them, A ſimilitude.as the maner is of a wiſe Phyſician to doo; who happening to come vntounto one ſicke of a burning feuer, which for extreame heate requireth in anie wiſe to hauehave ſome cold water giuen him; and except it be giuen him, he is readie to run and hang himſelfe, or by ſome other meanes to deſtroie himſelfe. In this ill caſe, the Phyſician compelled by neceſſitie, commandeth a viall of water to be brought, which he himſelfe hath prepared, and giueth the ſicke man to drinke: but yet, with ſuch a charge, that he drinke no drinke elſe, but out of that viall. So God granted vntounto the Hebrues, ſacrifices and ceremonies: but yet ſo, as they ſhould not exerciſe them otherwiſe than he himſelfe had commanded them. And that this is true, he prooueth; inſomuch as p. 580God preſcribed not ceremonies, nies vntill ſuch time as the Iſraelits made the golden calfe.vntill ſuch time as he made manifeſt his wrath againſt the Iſraelites; when they, hurling in their braſelets, earings, and rings, cauſed a golden calfe to be made for themſelues, which they worſhipped. And ſéeing it is ſo, we muſt grant this with Paule, when he ſaith, that the lawe is not by faith aboliſhed, although thoſe ceremonies be taken awaie. VntoUnto which doctrine Chriſt alſo agréeth, Matth. 5, 17Matt 5:17when he ſaith; that He came not to take a waie the lawe, but to fulfill it. The ſenſe of which words may eaſilie be gathered out of thoſe things, which we hauehave before ſpoken.

In 1. Cor. verſe. 8.27 Moreouer, let vsus conſider, that in euerie ceremonie of the old lawe, there were thrée things; the firſt, a commendation of anie benefit receiued; ſecondlie, a token and ſhadowe of Chriſt; and laſtlie, a leſſon of honeſtie, and of framing a godlie life. As touching the paſcall ſolemnitie, theſe things are moſt manifeſt. Firſt, therin was a memorie of the deliuerance out of Aegypt, a ſhadowe of Chriſt his death, whereby we, through grace, be deliuered from eternall damnation. Finallie, by the ſwéete bread, a pureneſſe of life was laid before our eies. And euen the verie like may be perceiued in the rite of the firſt fruits, therein was a giuing of thanks for receiuing new fruits: and Chriſt was there ſignified to be the firſt fruits of the dead, and the firſt begotten among many brethren. And they were admoniſhed, that the firſt fruits of their actions were ſo due vntounto God, as for his ſake they ſhould order all their affaires. And in euerie ſolemnitie, through the death of the beaſt offered in ſacrifice, by faith was apprehended the ſacrifice of Chriſt: whereby they, beléeuing in him, were iuſtified. There was alſo in them a celebration of diuine praiſes, an holie congregation, the adminiſtration of the word of God, the communion of the faithfull, and the confeſſion of ſinnes. Such exerciſes as theſe, are required to be in the whole life of chriſtians.

In Rom. 10 verſe. 4.Rom 10:428 Therefore Chriſt is the end of the lawe vntounto righteouſnes, vntounto euerie one that beleeueth. And Chriſt is ſaid to be the end of the lawe, bicauſe he bringeth the perfection and abſolution thereof. foreign hath two ſignifications.But we muſt note the propertie of this word foreign, for it ſignifieth two things; namelie, the extreame or vttermoſt part or limit of things. And by this meanes death is ſaid to be the end of liuing creatures: not bicauſe we liue, to the end we ſhould die; for that which is the woorſſe, cannot be the cauſe of the better. Moreouer, it ſignifieth the perfection and abſolution of anie thing, which is brought to the vttermoſt of his motion and bringing foorth. Now, although as touching the firſt ſignification, Chriſt by his comming made an end of the lawe (for he tooke awaie the ceremonies and the curſſe thereof:) yet in that place Paule meaneth not, that Chriſt is in ſuch maner the end of the lawe. But he hath a reſpect vntounto the other ſignification of this word; namelie, vntounto perfection and abſolution: forſomuch as Chriſt finiſhed and perfected that, which the lawe could not performe. Which the better to vnderſtand, the ſcope and end of lawes muſt be conſidered. Lawes are made to make men good and iuſt: The ſcope and end of lawes.for they ſet foorth things that be right and honeſt; for no other cauſe, but that they ſhould be put in practiſe. But among other lawes, this that God made, chéeflie requireth of men righteouſneſſe and holineſſe. But this it cannot bring to paſſe: certeinlie, not by default of it ſelfe, but by reaſon of our corruption.

Howbeit, that which it can doo, it dooth; namelie, it vrgeth vsus, it accuſeth vsus, and it condemneth vsus: that at the leaſt, we being ouercharged with ſo great a burthen, may thinke vponupon our deliuerer, and by that meanes be conuerted vntounto Chriſt, by whom, as well we may be abſolued from ſinnes, as alſo by his ſpirit and grace be throughlie able (as much as the condition of this life will giuegive leaue) to obeie his lawe giuen vntounto vsus. Which two things Chriſt moſt liberallie giueth vntounto them that beléeue in him. And ſo is he called the end, that is, the conſummation and perfection of the lawe. This did Paule in plaine words expreſſe, when he ſaid; That which was vnpoſſible vntounto the lawe, Rom. 8, 3.Rom 8:3in as much as it was made weake through the fleſh, God ſending his owne ſonne in the ſimilitude of the fleſh of ſinne, by ſinne condemned ſinne, that the righteouſnes of the lawe might be fulfilled in vsus.

Herevnto alſo had Ambroſe a reſpect, who thus interpreteth this place: that Chriſt is called the end of the lawe, bicauſe GOD by him bringeth things to paſſe, which he had promiſed, and commanded. Theſe words of the apoſtle teach, that the principall office of the lawe is, to direct vsus vntounto Chriſt: and therefore vntounto the Galathians it is called a ſchoole-maiſter. Gal. 3, 24.Gal 3:24So then, they are worthilie to be reprooued, which of a ſchoole-maiſter make it a father; ſéeking for righteouſneſſe at the lawe, which ought onelie to be looked for at the hands of Chriſt. Let vsus therefore learne héereby, to conſider two things in euerie precept of the lawe; namelie, our ſins, and Chriſt our redéemer, whom all the commandements doo ſet foorth: for otherwiſe we ſhall vnprofitablie conſider of the lawe. And the Iewes, for that they excluded Chriſt, boaſted of the law in vaine: as they which had not the law, but a ſhadowe of the ſame.

29 But now let vsus ſée what teſtimonies there be out of the lawe and the prophets, In Rom. 3. verſe. 21.Rom 3:21of this p. 581righteouſnes, which Paule affirmeth was made manifeſt in Chriſt. Iohn. 5, 39.John 5:39And although Chriſt hath ſpoken generallie, that Moſes had written of him, Luke 24, 27Luke 24:27and that it is ſhewed by Luke, that in the habit of a ſtranger, while he was by the waie, he talked with two diſciples, beginning to teach them at Moſes, and after, by the prophets and pſalmes: yet is there no certeine place brought foorth, in the which is expreſſe mention of Meſſias. Neuertheleſſe, if we ſhall ſpeake particularlie of Chriſt, we read in Geneſis, that The ſeed of the woman ſhould bruſe in ſunder the ſerpents head. Gen. 3, 15.Gen 3:15And to Abraham it is ſaid; In thy ſeed ſhall all nations be bleſſed. Gen. 22, 18. Gen. 15, 6.Gen 22:18Gen 15:6And of the ſame man it is written; Abraham beleeued, and that was imputed vntounto him vntounto righteouſnes. Héerevnto is added that, which Paule ſaith; Deu 30, 12,Deut 30:12Saie not in thy hart, Who aſcendeth into heauen, or who ſhall deſcend into the depth? The word is neere, euen in thy mouth, and in thy heart. Rom. 10, 6.Rom 10:6Paule addeth; And this is the word of faith, which we preach; if thou wilt beleeue with thy heart, and confeſſe with thy mouth. Againe, Gen. 49, 10.Gen 49:10The ſcepter ſhall not be taken awaie from the tribe of Iuda, neither a captaine out of his loins, till he be come, which ſhalbe ſent, and he ſhall be the expectation of the Gentils.

Ier. 23, 6.Jer 23:6Ieremie writeth of Chriſt, He ſhalbe called God our righteouſnes. And in the ſame prophet we read, Iere. 31, 33.Jer 31:33that God appointed to giuegive a new teſtament: not according to that, which he made with the fathers; but by writing his lawe in their hearts, and in their bowels. Abacuk ſaith; The iuſt man ſhall liue by faith. Abac. 2, 4.Hab 2:4Eſaie ſaith; I am found of them that ſought me not. Alſo, God hath laid vponupon him all our iniquities. Eſai. 65, 5. and 53, 6.Isa 65:5Isa 53:6Dauid alſo ſaith; Bleſſed are they, whoſe iniquities are forgiuen, Pſal. 32, 1.Ps 32:1and whoſe ſinnes are couered. Bleſſed is the man, vntounto whom the Lord hath not imputed ſinne. Another kind of teſtimonies are the acts of the fathers.Alſo, an other kind of teſtimonies is had out of the acts of the old fathers; which were certeine foreſhewings, that Chriſt ſhould come to redéeme mankind. For, as he is ſaid to liue in vsus; for we be members of him: ſo alſo he both liued, and was in the old fathers: wherefore they were no leſſe his members, than we are. But how the head ſuffereth, and is recreated in his members, it is moſt manifeſtlie declared in Paule, Acts. 9, 4.Acts 9:4when it was ſaid; Saule, Saule, whie perſecute thou me? And in the laſt iudgement, Chriſt will pronounce, Matt. 23, 35Matt 23:35that whatſoeuer hath béene giuen vntounto the leaſt of his, is giuen vntounto him.

Wherefore, ſo often as we read, that the ancient fathers were ouercome, brought into captiuitie, and oppreſſed with calamities; we muſt vnderſtand, that Chriſt in them ſuffred the ſelfe-ſame things. And againe, when we héere that they gat the victorie, and were reſtored and deliuered; let vsus thinke, that Chriſt alſo was in like ſort affected in them. And in the one we hauehave a ſhew of his death begoonne; and in the other, a ſhadowe and beginning of his reſurrection. And that this is ſo, we are taught by that which Chriſt ſaid; Matt. 12, 14Matt 12:14that He ſhould be in the heart of the earth three daies, and three nights, like as Ionas the prophet. He alſo likened himſelfe vntounto the braſen ſerpent, which Moſes ſet vp, Iohn. 3, 14.John 3:14wherevpon whoſoeuer looked, obteined health, being otherwiſe in danger to die of the venemous ſtinging. And in the prophet Oſe we read; Oſ…, 11, 1.Out of Aegypt hauehave I called my ſonne. Which Oracle the Hebrues labour to wreſt vntounto Pharao, which was deſtroied; and vntounto the people of Iſrael deliuered from his tyrannie. Which if we ſhould in the meane time grant, then yet would I aſke of them; of whence that nation had the preeminence, to be called by the name of the children of God?

That vndoubtedlie could not be proued to come by anie other meanes, than by Chriſt, which is the ſonne of God, being the firſt begotten among manie brethren. By whom others alſo, as manie as are numbred to be the children of God, hauehave aſpired to ſuch a diuine adoption. So as the apoſtle ſaith, that Chriſt was the firſt fruits: and pronounced, 1. Co. 15, …0 and 23, Col. 1, 18.1 Cor 15Col 1:18that he hath the principalitie ouer all things. Wherefore, not without cauſe hath our Euangeliſt cited this place of the prophet, touching the Lord; forſomuch as he alſo was by the admoniſhment of the angell called backe out of Aegypt. Laſtlie, the ſacrifices, oblations, and ceremonies of the fathers, beare witneſſe of this kind of righteouſneſſe: ſéeing in thoſe beaſts, which were ſlaine, the death of Chriſt was manifeſt to the faith of the old fathers. For, euen as the thing ſacrificed, which otherwiſe had not offended at all, was ſlaine for the ſinne of another, which eſcaped frée: ſo was thereby ſhewed, that Chriſt ſhould be ſlaine for vsus, which were guiltie of death; that by pacifieng of the heauenlie father, we might eſcape the puniſhments, which we had deſerued.

30 But ſome man will demand, In .1. Sam. 3. verſe. 14.1 Sam 3:14by what reaſon it may appéere vntounto vsus, that the death of Chriſt was ſhadowed in the ſacrifices of the forefathers? I anſwer, that firſt God ſaith, that he granted bloud vntounto the Iewes, to the intent they ſhould vſe the ſame at the altar for purgings by ſacrifice; but not to eate the ſame: and he added a reaſon; namelie, bicauſe bloud is the life. So he would ſignifie by the rite, Gen. 9, 4,Gen 9:4that ſinne might not be purged by ſacrifice, vnleſſe it were by death. Séeing therefore that death was due to ſinne, as Paule dooth verie well declare, Rom. 6, 23.Rom 6:23ſaieng; The reward of ſinne is death: and that p. 582God in Geneſis warned Adam, ſaieng; In what daie ſoeuer ye ſhall eate of that tree, Gen. 2, 17.Gen 2:17ye ſhall die the death. And they that offred ſacrifices would not die themſelues, wherefore, in ſtéed of them ſelues, they put to be ſlaine a bullocke, or a gote, laieng their hand vponupon the heads of thoſe beaſts; as if they had declared, that they themſelues indéed were ſinners, but that they would laie their ſinnes vponupon the ſacrifice: ſo that it ſhould be puniſhed for them. But this was no iuſt mends making, bicauſe the life of man is of much greater value, than is the life of a beaſt.

Wherefore, by this ceremonie the people was taught, that they ſhould wait for that ſacrifice, which of all other was moſt perfect; namelie, IESVS CHRIST our ſauiour, of whom Iohn in plaine words teſtified; Iohn. 1, 29.John 1:29Behold the lambe of God, which taketh awaie the ſins of the world. And Eſaie propheſied of him, that he ſhould be led as a ſhéepe to the ſlaughter. Eſai. 57, 3.Isa 57:3After this maner therefore was Chriſt figured in the old ſacrifices. But thou wilt demand moreouer, whether the old church vnderſtood this? Truelie I doubt not, but that the ſame was knowne in thoſe daies; I meane of godlie men, and ſuch as were ſtudious in the lawe of God, but not of idle perſons and contemners. For they might conſider, Leuit. 1, 4, and in manie places more. Pſalme. 50, verſe. 8, &c. Eſaie. 1, 11. Ierem. 6, 20 and 7, 22. Amos. 5, 22.Lev 1:4Ps 50:8Isa 1:11Jer 6:20Jer 7:22Amos 5:22that God firſt ſaid that he would be pleaſed with the bloud of ſacrificed beaſts: and yet, that he afterward in the Pſalmes, and in the Prophets teſtifieth, that he is not delited with thoſe ſacrifices. Theſe two places, ſéeming in outward ſhew to be repugnant, muſt ſo be reconciled, as the people, by meanes of the latter ſentence ſhould be taught, that thoſe ſacrifices, of their owne ſtrength and nature were not ſufficient to pleaſe God, who onelie (for Chriſt his ſake) ſheweth himſelfe to be gratious and mercifull: and in thoſe ſacrifices ſetteth foorth the Meſſias to be beholden, who was looked for.

But thou wilt ſaie, that all did not behold him. Concerning thoſe, which were idle and negligent, I grant no leſſe; when as notwithſtanding, this was beaten euen into their memorie by the prophets, ſéeing by them was often repeated the promiſe made before time vntounto Abraham, touching Meſſias. As manie therefore of them, as did earneſtlie applie their minds vntounto that doctrine, might eaſilie behold Chriſt in thoſe ſacrifices. But it is yet obiected; Why did they neuer expreſſelie call vponupon Chriſt? Why did they not praie for forgiueneſſe of ſinnes for Meſſias ſake? I anſwer, that they performed thoſe things abundantlie, when as they ſaid; Remember Lord the couenant that thou haſt made with Abraham, Song of the three children, 35. Pſal. 132, 2.Ps 132:2Iſaac, and Iacob, and alſo with Dauid. For euen to thoſe fathers was promiſe made of the ſéed, wherin all nations ſhould be bleſſed; that is to ſaie, of Chriſt: as Paule to the Galathians dooth expreſſe. Wherefore, Gal. 3, 16.Gal 3:16ſo often as the old fathers called theſe things to remembrance, they no leſſe included Chriſt in their praiers, than we at this daie doo; when we praie for anie thing to be granted vntounto vsus, in the name of Ieſus Chriſt.