Commentary on Romans, Chapter 4 (1 of 3)

Commentary on Romans · Chapter 4 (1 of 3)

The fourth Chapter.

VVHat ſhal we ſay then, that Abraham, our Father hath found concerning the fleſh? For if Abraham were iuſtified by workes, he hath wherein to reioyce, but not with God. For what ſayth the Scripture, Abraham beleeued God, and it was counted to hym for ryghteouſnes.

VVhat ſhall we ſay then.] The ſumme of thoſe things, which are contayned in this. 4. Chapter, is deuided into theſe partes. The firſt is, that we muſt be iuſtifyed after the ſelfe ſame manner that Abraham was iuſtifyed. The ſeconde, that our iuſtifycation commeth by the imputacion of God. The third, that it cō ſiſtethThe ſum of the things that ſhall be ſpoken of in this chapter. in the remiſſon of ſinnes. In the fourth, is ſet foorth the time, wherein Abraham was iuſtifyed, and ſo is declared, that he attayned vntounto righteouſnes, before he had put in vre, any woorke of the law, namely, the worke of circumciſion. Farther he plainely ſheweth, that righteouſnes is therfore had by fayth, that the promiſe of God mighte be firme and ſure. Moreouer there is ſet foorth the example of Abraham and that with an amplification declarynge, howe that he conſidered not hys owne infyrmitye, neyther thoſe thinges, whyche by nature had bene able to hynder that, which God had promiſed him, Laſtly is ſhewed, y^• theſe things were not written for his ſake only, but alſo for vsus, which by faith do follow y^e ſteps of y^e ſelf ſame father Abrahā Chriſoſtome bringeth in theſe things which are here ſpokē, after this maner: That it might ſeme peraduenture to It is an honorable thing to be iuſtified by fayth. The Apoſtle doth very well in vſing an example.ſome, not to be very mete & glorious, that we ſhould by fayth be iuſtified witohut works. But (ſaith he) the matter is far otherwiſe: Becauſe partly we may ſe, how excellent a thing this is, for Paul calleth that thing righteouſnes, which we attayne vntounto by faith, & here declareth, that God by this means ſheweth forth & declareth his goodnes, & righteouſnes: and partly bycauſe Abraham ſo great a Patriarche was after this maner iuſtified. It is not with out a cauſe that Paule placeth an example before his other arguments For the thinge that is here chefely ſought for, is that the truth which is layd before vsus, might be made manifeſt, and playne. And this is the proper vſe of examples,The dignity of Abraham. moſt manifeſtly to lay a thing before our eyes. And although there were greate plenty of examples, yet Paul did chooſe this example of Abraham, becauſe he was both a man of God, and alſo one endued with moſt excellente vertues, & becauſe the Hebrues continuallye boaſted of him, as whome they acknowledge and craked to be the father and prince of theyr kindred. And of ſuche force was his authority amōgſt them, that the place of the bleſſed was called the boſome ofOf how great a value iuſtification is. Abraham. Which name Chriſt would not hauehave vſed in his Goſpell, vnleſſe it had bene receaued amongſt the commō people. Neither ought we to meruayle, that the Apoſtle ſo diligently and exactly bendeth himſelfe to diſpute of this iuſtification. For it is not a ſlight thing, nor a matter of ſmall weight, but the principall ground of our felicitie: wherin if a mā be throughly inſtructed, I dare be bold to ſay, that he ſhall eaſely put away all abuſes. And bycauſe our aduerſaries, in it, as in the firſt entry, do fowly ſtumble and erre, therefore in other partes of religion alſo, are they moſt filthily deceaued. But in this example this is chiefly to be marked, that, for as much as in it, is entreated of Circumſion, and Abraham is ſayd to hauehave bene iuſtified, before he receaued it, ſome ſuppoſe, that hereby they hauehave a firme argument, that Paul excludeth not all woorkes from iuſtification: but onelyonly ceremonies of the law. VntoUnto whom we anſwere, that Paul therefore in eſpecial reaſoned touching theſe ceremonies, for that for them the controuerſie happened. But yet in the diſcourſe of hys reaſoning, he mingleth many thinges, which cauſe that the queſtion muſt of neceſſitie be taken generally: which thing we ſhall in his place note. Wherefore we graunt, that the argumentes chiefly tende to that end: but yet are they ſo handled, that together he concludeth vniuerſally of all workes. Farther, it is to be noted, that in the tyme of Abraham, and of the old law, for as much as theſe ceremonies p. 72were founded vponupon the word of God, men were bound no leſſe to obey them, then the other commaundementes. And yet the Apoſtle affirmeth that by that obedience men were not iuſtified. Wherefore we conclude, that thoſe ſelfe ſame men could not be iuſtified by the obſeruing of the other cōmaundemētes. In this place is deiected the dignitie of good works, but not vniuerſally. Wherfore thoſe thinges, which are here ſpoken, ought not to be drawen vntounto a looſenes of life, and to licentiouſnes to ſinne, but rather are to bee applied vntounto the ſcope and meaning of Paul. Paul onelyonly entendeth this thing, to ſhewe, that in good workes, is not ſet the cauſe of our iuſtification. Other praiſes and commendacions he aboundantly geueth vntounto them. For it is not to bee thought, that by hys doctrine he would bring into contempt the moſt excellent vertuesPaule contemneth not the vertues and good works of Abraham. The temptacions and victories of Abraham. of a man of ſuch eſtimation. For, as the Iewes make mention, Abraham was very often tempted, and yet neuertheles he continually ouercame. God called him out of his land and kinred, to lyue as a ſtraunger in the land of Chanaan. But there he could not lyue by reaſon of the famine: wherefore hee was conſtrayned to go downe into Egipt, where he was tempted the third tyme, when Pharao tooke away hys wyfe from him. The fourth temptacion hee ſuffered, when he was compelled to depart from Loth for the auoyding of contencions. Finally he was tempted, when he made warre agaynſt ſo many kinges, and agaynſt ſo victorious an hoſt, when as he him ſelfe had with him but a very few. The ſixt temptacion was, when he being now a very old man, was commaunded to receiue Circumciſion. The ſeuenth, when king Abimelech in Gerara agayne tooke away hys wyfe from him. The eight, when Agar, which had conceaued by him, was conſtrained to flee from Sara, who afflicted her greuouſlye. The ninth, when he was compelled to ſend away his ſonne Iſmael, being nowe of good age, together with hys mother. The tenth, when God required of him, to ſacrifice vntounto him hys onelyonly bogotten ſonne Iſaack. With theſe & other ſuch moſt excellent workes was Abraham adorned: which thinges Paule contemneth not, but only ſheweth, that theſe were not ſuch, that they could be oppoſed and ſet agaynſt the wrath and iudgement of God, ſo that for theyr ſakes he ſhould hauehave God fauorable and mercifull. For in this place, is not entreated of the righteouſnes, which is obtayned by workes, which is in vsus a quality cleaning vntounto vsus: but only of that righteouſnes, whereby we are iuſtified before God. The reaſon of the Apoſtle may thus be knit together: We are iuſtified afterThe argument of Paule. the ſame maner, that Abraham was iuſtified: But he obtayned righteouſnes by fayth, without workes: wherefore we alſo ought to be iuſtified by faith, without workes. The minor, or ſecond propoſition is thus proued: For if Abraham ſhoulde hauehave bene iuſtified by woorkes, he had glory, or merite (whiche is all one) before God. But that is not poſſible, that any man ſhould hauehave glory beforeAbraham obteyned righteouſnes, not by works, but by imputacion. God. Wherefore neyther is that poſſible, from whence it is deduced. And that Abraham was not iuſtified by workes, the ſeripture declareth vntounto vsus. For it ſayth, that Abraham obtayned righteouſnes by imputacion. For it ſayth, Abraham beleued God, and it was counted vntounto hym for righteouſnes. This is the ſumme of Paules reaſon. After Chriſoſtomes mynde this is worthy to be noted. If any man not hauing good works ſhould be iuſtified, that aſſuredly might ſemeWherby the dignity of ſayth doth chiefly appeare. The foundation of the example is, that all men are iuſtified after one and the ſelfe ſame manner. to be a great thinge. But this is a thing farre greater, y^e he, which was moſt rich in good workes, coulde not for all that be iuſtified by them. Vndoubtedly hereby moſt manifeſtly appeareth the worthynes of fayth.

VVhat ſhall we ſay, that our father Abraham found.] Foraſmuch as he bringeth an argument from an example, to this ground leaneth he, that it behoueth all men to be iuſtified after the ſame maner, that Abraham was iuſtified. For it is the ſelfe ſame God, which iuſtifieth, and there is one and the ſelfe ſame nature of them which are iuſtified, and the righteouſnes, which both then was geuen, and alſo is now geuē, is one and the ſelfe ſame, & it is the ſelfe ſame Chriſt, by whome both they and we obtayne righteouſnes, Wherefore it followeth that all men are iuſtified after one and the ſelfe ſame maner. God in dedeThe outwarde inſtrumentes which God vſeth to iuſtify by, may be diuers. may vſe to it ſundry inſtrumentes as well the ſcriptures of the olde teſtament, as of the new, and the ſimboles or ſignes alſo aſwell of the newe ſacramentes, as of the olde: when as the thinge whiche is geuen, is vtterlye one and the ſelfe ſame. Further it is neceſſary, that the thinges which followe, hauehave a ſimilitude with the types and ſignes which went before. And that the fathers were formes and ſhadowes of our times, no man doubteth. Here let vsus call to remembrance, with what mynde thinke we, toke the ſcribes and phariſyes, theſe woordes of Paul, vntounto whome it appeared, that he tooke away the power of iuſtifieng from theſe excellent workes of Abraham. I doubt not, but that they were therewith all thoroughly offended, and paraduenture they reſiſted Paul, as though they would put away ſuch iniury from ſo great a prophet, and defend his excellent good workes. We hauehave at this day an experiēce of their furious rage in them, which ſo ſoone as euer they heare vsus ſpeake any thing othewiſe then the fathers hauehave written, are ſet a fire, and counte vsus not worthy to be harkened vntounto. But Paul nothing paſſed vponupon the euill reportes of the Scribes in his tyme. For they may be anſwered by an eaſy and manifeſt diſtinction: namely, that there is one righteouſnes ciuile, outward, and attayned vntounto by workes, and is a quality cleaning in our myndes: but there is an other righteouſnes which is imputed vntounto vsus of God.

Our father (ſayth he) peraduenture alluding vntounto the name. For Abraham is called the father of many nacions. And although in the booke of Geneſis, where theſe things are written, he was not as then called Abraham, but Abram: yet when the Apoſtle wrote this, he thought mete to call him by that name, by which he was commonly called.

When he ſayth, our, he includeth himſelfe, that he mighte not be thought as an vnnaturall ſonne, to hauehave caſt of his father.

To finde, in this place ſignifieth to obtayne, by what meanes ſoeuer it be, whether it be by gift, or by any other meanes.

According vntounto the fleſhe.] may be adioyned eyther vntounto this word, father, wherby to geue vsus to vnderſtand, that he was the progenitor of the Iewes, as touching theyr naturall originalli and by that meanes he ſemeth to reproue the Iewes, for that they boaſted of the nobility of the fleſhe only, and endeuored not to imitate the piety and religion of Abraham. Wherefore in the Goſpell Chriſt ſayd, that they were not the children of Abraham, but the children of the deuill: For if they had hene of Abraham, they would hauehave done his workes. But they contrarily wholy applied themſelues vntounto lying, and murthering, which are moſt certaynly the workes of the deuill. And after this maner he is called father accordinge to the fleſhe, whereby is gathered (as ſome ſay) that only their bodies, and not theyr ſoules were traduced from him. Or according to the opinion of other men, theſe words, according to the fleſhe, fleſhe, are to be ioyned vntounto the verbe, found: ſo that the ſence is: By the fleſh, that is, by the workes of the fleſh: ſuch as are ceremonies, & circumciſion. This interpretation Ambroſe followeth, who peculiarly vnderſtādeth circumciſiō. Neither am I much againſt it, ſo that we vnderſtād, that although this queſtiō, & the argumēts that are put forth, be touchingWhat are the principall things that Abraham found. Righteouſnes to be imputed & to be iuſtified by woorks are oppoſite one agaynſt the other. Freely and not freely are repugnaunt. ceremonies, yet by y^t ſpirite of God is brought to paſſe, that thoſe things ſhould be generally entreated of, as we ſhall in his due place declare. And the thinges which Abraham found were chiefly, that he was called iuſt, and the Father of all beleuers. For this is to be the father of many peoples: and laſtlye this alſo, that he was the heyre of the wōrld. But here is chiefly entreated of the obteyning of that righteouſnes, which is ſayd happened not vntounto hym, but by fayth. For righteouſnes to be imputed, and to be iuſtified by works, are cleane contrary the one vntounto the other, which is hereby manifeſt for that to be iuſtified by imputation, is to hauehave righteouſnes fréely. And to be iuſtified by woorkes, is not to hauehave righteouſnes fréely. But to hauehave righteouſnes fréely, and not to hauehave it fréely, are manifeſtly repugnaunt one agaynſt the other. And in that he ſayth,

p. 75If Abraham were iuſtified by workes, he hath whereof to boaſt, but not before God.] It is as much as if he had ſayd, that he ſhoulde not hauehave righteouſnes before God, and that all other righteouſnes is of no value. For it is God, at whoſe becke we ought either to ſtand, or to fall. Wherefore we nothing paſſe vponupon the righteouſnes, which is had of men, eſpecially as touching this preſent purpoſe. And it were fond, to acknowledge any other righteouſnes, for the true perfect righteouſnes, then that which God himſelfe, and the holye ſcripture calleth righteouſnes. Wherefore no man can now doubt, but that the Apoſtle ſpeaketh not of ciuill righteouſnes, which we get by workes, and which cleaueth in our mindes as a qualitie: but onelyonly of the righteouſnes which is geuen vntounto vsus fréely, and is imputed vntounto the beleuers. Wherefore Paul expreſſedlye added this particle, Before God. Whereby is manifeſtly gathered, that the woorkes of men, are not of that nature, that they can be layde agaynſt the wrath and ſeueritye of God, and that they can appeaſe him, and make him mercifull vntounto vsus. Moreouer,

To hauehave whereof to boaſt before God.] Is to obtayne anye thynge as an excellente and noble gifte, whiche we may boaſte, that we hauehave receyued of God: and not to hauehave obtayned it of our ſelues, or of our owne ſtrengths. For he which leaneth vntounto workes, commendeth hymſelfe, and hys owne, But hee which is iuſtified by fayth, commendeth the liberalitie of God, and ſetteth foorth hys giftes. Whereupon Chriſoſtome noteth, that men hauehave much more to glorye of, when they leane vntounto fayth, then when they féeke to glory in their works. The giftes of God which fayth taketh hold of, farre excell all our workes. They which glory of workes, doo magnifie a thing which is ſéene, and felt: but he which glorieth in fayth, conceiueth a noble opinion of God, ſo that he is perſwaded, that he wil performe euen thoſe thinges, which can not be done by nature, neither boaſteth he of thoſe thinges, which he hath done: but extolleth thoſe thinges, which God hath done: namely, that he loueth him, that he hath forgeuen him his ſinnes, and counteth him in the number of the iuſt. This is in a maner the whole gloriengWhat is the glorieng of the godly. Glorieng is righteouſnes freely & liberally geuen. What is to beleue. of the godly. By this kinde of ſpeache we ſée, that the Apoſtle, by glorieng, vnderſtandeth righteouſnes, fréely geuen of God. Whereby is eaſelye expreſſed, what Paul ment, when before he ſayd, All men hauehave ſinned, and want the glory of God. In which place, by glory, he vnderſtode nothing els, then righteouſnes freely geuē of God, bycauſe by that chiefly ſhineth forth y^e glory of God. This oracle is writtē in the 15, chap: of y^• boke of Geneſis. Vehaamin beiehonah veiahaſhbo lo tfaddicka. Abraham beleued in God, and he imputed vntounto him righteouſnes. To beleue in this place is, aſſuredly to thinke, that God of his mercy loueth vsus, which mercy by hys mere promiſe is ſet forth vntounto vsus: and we not to ſuffer our ſelues by reaſon of our vnpuritye or vncleanes, to be plucked awaye from this perſwaſion. Wherefore it wholy conſiſteth in the embraſing of the grace and promiſe of God offred vntounto vsus. In very many places Abraham is highly cōmended and praiſed. But he was neuer called iuſt, but then onelyonly, when he beleued. Hereby may weOnelyOnly in thys place Abraham is called iuſte. How diligent & depe a handler of ſcriptures. Paul was. know, with what great diligence Paul did both handle, ſearch and weigh the holy ſcriptures. He declineth not to allegories, nor to mens inuentions. He eſpecially weigheth two wordes, which he compareth together: by which the whole reaſon is knit together, which wordes are, To beleue, and righteouſnes to be imputed. But in the hiſtorie of the booke of Geneſis, which we are now in hand with, it is had after this maner. God appeared vntounto Abraham and ſayd, that he was his buckler, or protection, and his plenteous reward. Which things when he heard, he begā to complayne, for that he had no children. For the elders▪ had an exceding greate deſire to hauehave children: and that for two cauſes, partlye bycauſe they deſired the increaſe of a people which might worſhip God, and partly bycauſe they had heard, that the Meſſias ſhould take fleſh of theyr nacion: Therfore they deſired, by hauingWhy the elders wer ſo deſirous of poſterity of children, to light at the length vpō that Meſſias. But God vouchſaued, not onelyonly to geue vntounto him poſteritie, but commaunded him alſo to number the ſtarres of heauen: which thinge when he could not do, God promiſed, that the aboundance of his ſede ſhould be as greate. Abraham beleued God, and it was imputed vntounto him for righteouſnes. That which the Grecians hauehave turned in the paſſiue ſignificatiō foreign, that is, was imputed, in the hebrue is written actiuely, he imputed, namely God imputed vntounto him righteouſnes. But in the ſence, there is no difference. And Paul therefore followeth the ſeuenty interpreters, bycauſe theyr tranſlation was not vnknowen vntounto the heathen: where let vsus note, that that which in the hebrew is in Deum, that is, in God, the ſame both Paul and y^e ſeuenty hauehave turned foreign, that is, to God. wherfore they obſerued not that difference of Auguſtene, of beleuing God, and beleuinge in God. But here ariſeth a doubte, how Abraham ſemeth toHow that the fayth of Abraham was in Chriſt. hauehave obtayned righteouſnes by fayth. For, that fayth was not of Chriſt, but onelyonly of an infinite yſſue and poſteritie. But vntounto this may anſwere be made many wayes. Firſt, that Abraham beleued not onelyonly touching iſſue, but chiefelye touching thoſe thinges, which at the beginning of the chapter were promiſed vntounto him, namely, that God would be vntounto him both a ſhield and a reward. And moreouer then this, he foreſaw Chriſt in his poſterity. Wherefore in the Goſpell it is ſaide of hym, that he ſaw the day of Chriſt, and reioyced. And Paul to the Galathians referreth all thys vntounto one ſeede, whych is Chriſt. Farther, hee whyche talked wyth hym, was the ſonne of God. For no man hath ſene God at anye tyme. Therfore whatſoeuer thinges we hauehave either ſeene or knowen of hym, the Sonne, which is in the boſome of the Father, he hath declared it vntounto vsus. Wherfore if he beleued God, he beleued in Chriſt. We hauehave oftentimesChriſt the roote of all promiſes. alſo declared, that in all promiſes was wrapped and infolden as the roote and foundacion, that promiſe, which was touching Chriſt. Neyther ſeeme they to thinke amiſſe, which affirme, that alwayes the obiect of faith, is the mercy and goodnes of God, which ſheweth forth it ſelfe in ſingular giftes, eyther temporall or ſpirituall. Wherefore when the elders conceaued a hope of victory, of deliuery from enemyes, and from other calamityes, they chiefely did put their confidence in the deuine goodnes, becauſe by it God was moued, mercifully and appeaſedly to geue vntounto them theſe ſingular giftes. And he coulde not be appeaſed towardes them, but by Chriſt. Wherefore, in that they beleued any of y^e promiſes of God, they beleued in Chriſt. Which thing alſo we ought to be myndfull of, when we aſke our dayly bread, & we ought to beleue y^• we ſhal not want ſuch thinges as pertayne to our liuing. Some thinke this to be repugnaunt vntounto the argument of Paul, which is written in the 106 Pſalme of Phinees the ſonne of Eleazar, who when he had thruſte thoroughe the Madianitiſhe Whither Phinees were iuſtefied by his worke.harlot and the Iſraelite, not only repreſſed the plague inflicted by God, but alſo got this thereby, that euen the ſelfe ſame thinges with like number of wordes were written of hym, which Paule here citeth of Abraham out of the booke of Geneſis. And it was imputed vntounto hym for righteouſnes. Which wordes ſeing they are ſpoken of him by reaſon of his worke, it might ſeme, that iuſtification is notAfter iuſtification the ſaintes do workes which God counteth for iuſt. Paule entreateth of the firſt righteouſnes, and the pſalme of that righteouſnes which followeth iuſtification. Good workes alſo are ſayd to be imputed for righteouſnes. ſo proper vntounto fayth, that Paule ſhould firmely auouch, that righteouſnes commeth vntounto vsus by it only. But we anſwere, that we deny not, but that after fayth and iuſtification are of good men wrought excellent workes, which are of God counted for iuſt, eſpecially when they hauehave their ofſpring out of fayth. Wherfore Augustine vponupon the 31. Pſalme: when he commendeth Abrahams fact, in that he would hauehave ſacrificed his only ſonne, ſayth, that he commendeth the building, but in the meane tyme he conſidereth the foundation, which was fayth: he ſayth that he alloweth the fruite, but in the meane tyme he hath a regard to the roote. But Paule now entreateth not of thoſe thinges, which follow righteouſnes: but of the very roote and hed: what that is, for which we are counted iuſt. Wherefore the Pſalme ſpeaketh of the worke, and Paul of the fyrſt righteouſnes. Nether ought we to maruayle, that good workes are ſayde to be imputed for righteouſnes: foraſmuch as it is neceſſary it ſhould be ſo. For they hauehave not in thē ſelues ſo much perfection, that they can in all pointes ſatiſfye the lawe of God. Wherefore it is nedefull, that God for his mercy ſake receaue them as acceptable, in imputing that part of goodnes and of righteouſnes which wanteth in p. 74them. They alſo are not to be harkened vntounto, which interprete this ſentence ſo, that they vnderſtand, that Paul ſpeaketh of fayth here, as it is a worke: ſo thatFayth is not here taken as it is a worke. Two manner wayes of imputing the ſence ſhould be, that God imputed vntounto righteouſnes that acte of Abraham, whereby he beleued: as though he would count that for iuſte. That is not intreated of at this preſent, to diſpute of a iuſt worke. But that is ſought from whence we are iuſtified. And to make the matter more playne, to be imputed vntounto righteouſnes, is taken two maner of wayes. Sometymes it ſignifieth ſome acte to be ratified and to be allowed, and to ſpeake briefely, to be accepted for iuſt: and after this maner we graunte, that that acte of Phinees, and the good workes of holy men are imputed of God vntounto righteouſnes. An other way it ſignifieth that, by which we our ſelues are counted in the number of the iuſt: and that Paul attributeth only vntounto fayth, as though he ſhould hauehave ſaid: Abraham beleued, that he was acceptable vntounto God, and that he was counted with him for iuſt, and laſtly, that he ſhould attayne to bleſſednes: and as he beleued, ſo he receaued. For it came to paſſe vntounto hym, according to his fayth. Wherefore by it he receaued that which was offred vntounto him of God, as it is written in the beginning of the 15. chapter. For God had ſayde vntounto hym, I am thy protector, and thy exceding great reward. But that which is ſayd of Phinees, and of the workes of goodmen, pertayneth vntounto the dutyes, whiche follow them that are iuſtified. But foraſmuch as many promiſes are made vntounto workes, and God in this place calleth himſelfe a reward, and eternall life, is oftentimesIf eternall life be ſayd to be rendred vntounto workes why is not alſo ſayd of righteouſnes. Good woorkes may go before eternal life, but not before iuſtification. Eternall life is called a reward by a ſimilitude and not properly. in the holy ſcriptures called a reward, as though it were rendred vntounto workes, why may we not by workes likewiſe obtayne righteouſnes, ſeying that it is as great a matter to glorifye, as to iuſtify. But two thinges are here to be conſidered: firſt, that good workes may go before glorification, but not before iuſtification. Becauſe after that we are iuſtified, we may do ſuch thinges as are acceptable vntounto God. But before we are iuſtified, we are able to do nothinge that is truely good, and which can pleaſe God. Moreouer we graunt not, that eternall life is had by workes, as though it were by them merited. But when it is called a reward, it is in this reſpect, becauſe it is rendred after the worke done: euen as that which we deſerue by any ciuile actions, is not wont to be rendred, till the worke be full done. And in ſuch ſort, eternall life may indede hauehave ſome ſimilitude of a reward: but yet properly and as touching the nature of a reward it is moſt farre of, and that for thrée cauſes. Firſt, becauſe thoſe thinges which are geuen, and which are receaued, are not alyke: but that is required to the nature of merite. Secondly, becauſe the workes, which we offer, are not our owne. For God geueth them vntounto vsus, and woorketh in vsus both to will, and to performe. Wherefore if there were any merite, it ſhould not be attributed vntounto vsus, but vntounto God, as to the author of all good workes. Laſtly, when a reward or merite is properly taken, it behoueth, y^e that which is geuen of vsus, be not bound of duety vntounto him vntounto whom it is geuē. But we, although we ſhoulde not obtayne felicitye, yet ought we to doo all our thinges vntounto the glory of God. Wherefore eternall lyfe can not be called a reward, but by a certaine ſimilitude. But many ſay, that theſe ſentences of Paul are to be vnderſtand by a figure, as though it were the figure Synecdoche, that faith is therefore ſaid to iuſtifie, becauſe it in iuſtifieng obteineth the chiefeſt place: and ſo they willSinecdoche which y^• aduerſaries vſe. not that good works, which are ioyned with faith, ſhould vtterly be excluded from y^• power of iuſtifieng. They are in dede content, that we ſhould commend faith, but yet in ſuch ſort commend it, that we ſhoulde ſay that it iuſtifieth together with other good workes, which workes they ſay Paul vnderſtādeth in it by the figure Synecdoche. And by this meanes they thinke may be conciliated very many places in the ſcriptures. For vndoubtedly in the xx. chap. of Geneſis. God for a worke, promiſed many thinges vntounto Abraham. Bicauſe (ſaith he) thou hast done this thing, thy ſeede ſhall be increaſed, it ſhall obteyne the gates of his enemies, and in thy ſede ſhall all nations be bleſsed: and other ſuch like. And Iames ſemeth to expound this Synecdoche when he affirmeth, that Abraham was iuſtified by workes. VntoUnto theſe men we aunſwer, that the wordes of Paul will in no caſe ſuffer any ſuche trope or figure: whoſe wordes are ſo playne and perſpicuous, that they neither can be violated, nor yet ouerthrowen. For he ſaith not onelyonly, that we are iuſtified by faith: but alſo he excludeth workes. For he ſaith, without workes, and that it mighte the playnlier andHere is no Synecdoche vſed. eaſeliar be vnderſtand he addeth, freely: and other wordes, which apertly are repugnant with tropicall kindes of ſpeach: And vndoubtedly this is to be conſidered, that the man, or (if I may ſo ſpeake) the perſon it ſelf be firſt both iuſt, and alſo acceptable vntounto God: and then afterward ſhal good workes follow. But thoſe things which are written in the xx. chap. of Geneſis, are nothing at all repugnaunt vntounto this ſentence.A place of Geneſis. For there it can not be ſhewed, that Abraham for that worke was counted iuſt before God. For, that, had he before obteined. But he receiued promiſes of hys poſteritie, that God would alſo geue them many and excellent thinges. And we deny not, but that God very oftentimes promiſeth vntounto good workes diuers rewards as well ſpirituall as temporall, both as touching the elect themſelues, as alſo touching their poſteritie. Neither was Iames meaning, that Abraham was iuſtifiedA place of Iames. by workes, after that maner that Paul here ſpeaketh of iuſtification. For he ſpeaketh of that iuſtification, which may be known of men, and according to which, we are pronounced iuſtified. For this ſpirituall iuſtification, wherof we now intreat, we can not know in other men, but by thoſe thinges which are done by them outwardly. And in ſumme, whatſoeuer places of the ſcripture do attribute righteouſnes vntounto workes, they ſpeake of that righteouſnes which followeth iuſtification.

But to him that worketh, the reward is not imputed according to grace, but accordynge to debte. But to him that woorketh not, but beleueth in him that iuſtifieth y^e vngodly, his faith is counted for righteouſnes. Euen as Dauid declareth the bleſſednes of a man, vntounto whome God imputeth righteouſnes without workes.

Bleſſed are they whoſe iniquities are forgeuen, and whoſe ſyns are couered, bleſſed is the mā vntounto whom y^e Lord imputeth not ſin.

But to hym which worketh, &c.] He goeth about now to ſhew, that Abraham could not be iuſtified by workes, foraſmuch as now it is manifeſt by the holye ſcriptures, that he had righteouſnes by imputation. For theſe thinges are ſo contrary, that both of them cannot conſiſt at one time. And in that Paul ſaith: To hym that worketh, &, to him that worketh not, we ought not ſo to vnderſtand it, as though they which beleue, worke not. For he ſpeaketh of that working onelyonly, wherby we deſerue, or deſire to deſerue righteouſnes. And in this place, this is worthy of noting, which among the deuine ſcholemen is now common: to ſay that Paul callethA ſaing of the Scholemen. merite, debt. Wherfore ſeyng Paul here excludeth debt from iuſtification, he alſo of neceſſity taketh away merite, if we will ſpeake properly and truely of it. But now I do ſo ſpeake of it, not as it is referred vntounto the promiſes of God, but as it is compared with our workes. In ſumme, Pauls meaning is, that imputation, and debt are vtterly repugnant the one to the other. By this place we may very manifeſtlyImputacion and debt are contraries. perceiue, that this is the foundation of the Apoſtle. But it ſhal appeare more plainly afterward, where it is ſaid: And if of grace, then not of workes, and contrariwiſe, if of workes, then not of grace.

In this place are thrée antitheſes or contrary poſitions. One is, of hym which woorketh, and of hym whyche woorketh not: the ſeconde, of debte, and of grace:Thre Antitheſes. The thirde, of rewarde, and of imputation. Whyche antitheſes we oughte by no meanes to lette ſlippe. And by thys place it manifeſtlye appeareth that the queſtion put forth concerning ceremonies, is entreated of generally. For here the Apoſtle without any contraction entreateth of him whiche worketh, and of hym which worketh not: of grace and of debt: of reward, and of imputation of righteouſnes. Which extend much farther then to ceremonies, For they comprehend all p. 75the good workes that may be done.

But beleueth in him, which iuſtifieth the vngodly.] By the vngodly, he vnderſtandethThis reaſon of Paul is vniuerſall. Vngodlines the h…d of all wicked actes. a ſinner which is a ſtraunger from God: for impietie is the head of all wickednes. And where as God is ſaid, to iuſtifie the vngodly, it is not ſo to be vnderſtand, ſo long as he abideth vngodly: or as thoughe God ſhould accepte wicked actes for good, or ſhoulde pronounce them iuſte. For that he forbad in the law: & alſo pronounced y^• he wil neuer at any tyme ſo do. But he is ſayd to iuſtify y^• vngodly, bicauſe he forgeueth him his ſinnes, and of an vngodly perſon maketh him godlye. Hitherto we hauehave heard, that Abraham was iuſtified by faith. And moreouer, thatWhat it is to iuſtif… the vngodlye. his righteouſnes conſiſted in imputacion. Now followeth,

Euen as Dauid declareth the righteouſneſſe of a man vntounto whome GOD imputeth righteouſneſſe wythout workes.] By theſe wordes alſo it is manifeſt, that by woorkes are generallye vnderſtande all good actes, and notThis alſo is a generall reaſon. onelye ceremonies. Whiche thynge the Antitheſis dothe well declare. For when he had ſayd, that we hauehave bleſſednes without works, he oppoſeth and ſetteth vntounto them as contrary, ſinnes and iniquities, whiche in iuſtification are forgeuen. But iniquities and ſinnes hauehave not place onelyonly in ceremonies. And that in this place hee allegeth Dauid, it ſerueth very much to his purpoſe. For Dauid was endued with many good workes, euē as was Abraham. And yet he thought he could not be iuſtified by them: but onelyonly for that that hys ſinnes were forgeuē hym. And by this teſtimony of the Scripture, it appeareth, that iuſtification andWhy he vſeth the teſtimony of Dauid. Iuſtification and bleſſednes are taken for one and the ſelfe ſame thing. Iuſtification is felicity begon. Baſilius affirmeth that the thinges which are done before iuſtificatiō, are ſinnes. bleſſednes are one and the ſelf ſame thyng. Otherwiſe the concluſion ſhould not be ſtrong. And vndoubtedly iuſtification, if a man rightly conſider it, is nothyng els, then a felicitie begon. And Dauid teſtifieth, that this bleſſednes or iuſtification, doth not onelyonly herein conſiſte, that ſinnes ſhould not be imputed, but alſo to expreſſe that thyng more playnly, he ſayth it conſiſteth herein, that ſinnes ſhould be forgeuen. And hee whiche is in hym ſelfe aſſured, that iuſtification is the remiſſion of ſinnes, the ſame man I ſay ſhall eaſely vnderſtand, that we bryng not good works vntounto God, that by the workyng and merite of them he ſhould iuſtify vsus, but rather that we bryng ſinnes vntounto hym, to be pardoned. Baſilius expreſſedly ſheweth, that the workes, whiche we do, whileſt we are ſtraūgers from God, can not pleaſe hym. He of purpoſe demaundeth that queſtion in his ſecond booke De Baptiſmo, the ſeuenth queſtion, and bryngeth this ſentence of the Prophet: A ſinner whiche ſacrificeth vntounto me a calfe, is like vntounto hym whiche killeth a dogge: and whiche offreth fiue ſwete cakes, like vntounto him whiche offreth the bloud of ſwyne. But no man doubteth, but that the workes, whiche we worke, are in a ſorte, ſacrifices. Wherfore if ſinners offer them vntounto the Lord, they are diſpleaſant vntounto hym. He addeth alſo an other reaſon: He whiche worketh ſinne, is the ſeruant of ſinne, becauſe when we be ſeruaunts vntounto ſinne, it ſuffreth vsus not to do any thing that is acceptable vntounto God. Laſtly hee maketh thys reaſon, that Chriſt ſaid, No man can ſerue two maiſters: neither is it by any meanes poſſible, that we ſhould ſerue both Mammon and God. Wherupon hee concludeth: that it is not poſsible that the wycked ſhoulde do good woorkes. Wherefore the woorkes of preparation whyche our aduerſaries fayne, areWhat ſins to be couered ſignifieth. are vtterly excluded. Auguſtine interpretyng the 31. Pſalme, ſayth: That ſinnes to be couered, is nothyng els, then that God will not conſider them. And if (ſayth he) hee conſider them not, then will he not puniſh them. Wherefore ſinnes are ſayd to be couered before God, becauſe God will not puniſhe them: They ought not ſo to bee vnderſtand to be couered, as though they were ouer couered, and yet neuertheles remayne lining in vsus. Their bonde and guiltines, whereby puniſhment was due vntounto vsus, is by forgeuenes taken away. And for this thing the Prophet prayed when hee ſayd: Turne away thy face from my ſinnes. When Dauid made this Pſalme, hee was ſicke, and was troubled with a grenous diſeaſe. For he maketh mencion that hys bones were withered away, and that he felt the hand of God heauy vponupon him, and that the moyſtnes of hys body was in a maner all dried vp: and manye other ſuch like thinges. Wherefore being by the diſeaſe admoniſhed of his ſinnes and of the wrath of God, he braſt forth into theſe woordes: by which hee teſtified thoſe to be bleſſed, whoſe ſinnes God had forgeuen. And he taketh bleſſednes, for inſtification. For iuſtification as we hauehave ſayde, is a bleſſednes begon. ForSins onelyonly are a let that we are not bleſſed. ſins are onelyonly a let, that we are not now already bleſſed: which whē they ſhall vtterly be taken away, they ſhall no more hinder bleſſednes. But men, though they be neuer ſo good and holy, yet ſo long as they lyue here, are not vtterlye without ſinne. Therefore they alwayes aſpire vntounto bleſſednes, that is, vntounto the forgeuenes of ſinnes. Wherefore in that ſelfe ſame Pſalme it is afterward added. For So longe as we liue here we pray for iuſtification. He which prayeth not for the forthe forgeuenes of ſins prayeth ill.this, ſhall eueryevery one that is holy pray vntounto thee. Which thing our Sauiour alſo hath taught vsus. For in the prayer which he made, which euen the beſt and moſt holye oughte to ſaye, he commaunded vsus to ſaye, Forgeue vsus our treſpaſses. And they which pray for other thinges, and make not mention of this, let them take hede, that thyng happen not vntounto them, which happened vntounto that Phariſey, whom Luke ſheweth to hauehave praid after this maner: I geue thee thankes O God, that I am not as other men are, &c. And for that cauſe (ſaith Chriſt) he departed not home to his houſe iuſtified, bicauſe he reherſed before God his good workes onelyonly. But contrariwiſe, the Publicane acknowledging his miſery, durſt ſcarcely lift vp his eies vntounto heauen. And ſo being vtterly deiected in mynd: he ſaid, Lord be mercifull vntounto me a ſinner. And by this confeſſion he acknowledged that he brought nothing vntounto God but ſinnes, and therfore prayed, that they might be forgeuen him. He (ſaith Chriſt) returned home iustified. Where as Dauid here, as the Apoſtle citeth hym, maketh no mencion of good workes, yet ſome will obtrude it vntounto vsus out of theſe things which follow. And in his ſpirite is no guile. But vntounto theſe mē August. very well aunſwereth, In him (ſaith he) there is no guile, which as he is a ſinner, ſo acknowledgeth himſelfe to be: and when he ſeeth himſelfe vitiated with euill workes, diſsembleth What it is not to hauehave guile within one.them not, but manifestly confeſseth them. Therfore it is added in the ſelfe ſame pſalme: I hauehave ſaid, I will confeſse mine owne iniquitie agaynst my ſelfe. But yet againe ſuche whyche woulde ſo fayne weaken thys reaſonynge of Paule, obiecte vntounto vsus, that there is vſed the figure Synecdoche, ſo that wyth thoſe thynges which Dauid ſetteth foorth, wee ſhoulde alſo ioyne good woorkes to iuſtifye. And to make their ſentence of the more credite, they gather other teſtimonies out of Dauid, in which bleſſednes is alſo attributed vntounto workes: as, Bleſsed are the immaculate, which walke in the law of the Lorde: Bleſsed is the man which feareth the Lorde: Bleſsed is the man, which hath not gone in the counſels of the vngodly: and many otherWhether bleſſednes be attributed vntounto woorkes. Here is entreated of the firſt bleſſednes and not of the laſt. ſuch like places, in which they ſay, that bleſſednes is as expreſſedly aſcribed vntounto workes, as it is in that place, which Paul now citeth, vntounto the remiſſion of ſinnes. But foraſmuch as theſe men doo recite againe the ſame argument in a manner, which we hauehave a little before diſſolued, they ſhall alſo hauehave euen the ſelfe ſame anſwer: Namely, that here is not intreated of that bleſſednes or felicitie, whiche follow the firſt iuſtification, but here is diſputed of the very firſt and principall iuſtification. And why we can not here admit the figure Synecdoche, we hauehave before alredy ſhewed: bicauſe Paul expreſſedly affirmeth, that this righteouſnes cōmeth without workes. And bicauſe it ſhould not be ſaid, that he ſpake theſe things only of ceremoniall workes of the law, he afterward addeth, that the promiſe therefore conſiſteth of grace, that it might be firme, & not wauer: which excludeth not onelyonly ceremonies, but alſo morall works. And a little before we reade, foraſmuch as iuſtification is geuen by imputation, it cannot then be of workes. And that he confirmed by a generall reaſon of working, and of, not working: which vndoubtedly extend much farther, then to ceremonies. For we worke no leſſe in morall workes, then in ceremoniall workes. He ſaid moreouer, that they which are iuſtified, hauehave wherof to glory before God, as though they had of him obteined righteouſnes, and not of their works. Whiche reaſon remoueth from iuſtification eyther kynde of woorkes both ceremoniall and alſo morall. Wherefore we moſte manifeſtlye ſée,Ambroſe ſaith we are iuſtifyed by faith onelyonly. that the figure Synecdoche canne by no meanes ſtande wyth the reaſons of Paul. Ambroſe expounding theſe wordes oftentimes writeth, that we are iuſtified by faith onelyonly: and he addeth, without labour, and any obſeruation. But that which he p. 76afterward addeth, when he interpreteth this ſentence of Dauid:

Bleſſed are they whoſe iniquityes are forgeuen.] he ſayth, VntoUnto whome iniquityes are forgeuen without labor, or any worke: and whoſe ſinnes are couered, no worke of repentance being required of them, but only that they ſhould beleue: This his interpretation (I ſay) if we ſo vnderſtand it, as though repentance were not ioyned with the firſt fayth, whereby we are iuſtified, is moſt abſurd. For howe can any man being endued with a true fayth, whereby he ſhoulde be iuſtifiedA place of Ambroſe made plain. want repentance, ſo that he ſhoulde be nothing ſory for his euill life paſt? But, if Ambroſe vnderſtand ether that Eccleſiaſticall ſatiſfactions are not required, or els that that repentance, which of neceſſity followeth fayth, ought indede to be had, but is not required as a cauſe of iuſtification, then ſayth he well. Vndoubtedly this ſentence pleaſed him ſo well that he alſo wrote it before as we hauehave mencioned, and alſo vponupon the xi. chapter (as we ſhall afterward ſee)The fathers muſt… be red war… lye. he repeteth the ſelfe ſame. Hereby we ſee, how warely we muſt reade the fathers. For they ſpeake many thinges ſometymes, which if they be not well vnderſtand, can in no caſe be allowable. Yea and ſometymes ſomethinges eſcape them, which a man can ſcarſely interprete ſoundly: as that which the ſelfe ſame Ambroſe writeth vponupon this place. Wherfore (ſayth he) he ſetteth forth the bleſſednes of the tyme, wherein Chriſt was borne: as the Lord himſelfe ſayth: Many iuſt men and prophetes deſired to ſee the thinges which ye ſee, and to heare the thinges which ye heare: and hauehave not heard, neyther hauehave they ſene. As though euen before the cō ming of Chriſt alſo, God iuſtified not his after the ſelfe ſame maner, that he now iuſtifieth vsus. It is manifeſt, that this diuerſity of tyme is vtterly repugnant vntounto the meaning of Paul. For he ſayth that Abraham was iuſtified by ſayth. Yea and Dauid alſo, whoſe teſtemony this is, felt that he was after the ſame maner iuſtified. And y^e ſame Ambroſe before, whē he expoūdeth this place.

But to hym which worketh a reward is not imputed according to grace, but according to debt, thus writeth: It is for certayne, that vntounto him which is ſubiect vntounto the lawe of workes, that is, vntounto the lawe of Moſes, or vntounto the lawe of nature, merite is not counted vntounto reward, to hauehave glory before God. For he is debter to do the lawe, for neceſſity is layde on hym by the law, ſo that will he or nill he, he muſt do the lawe, leaſt he be condemned. As in an other place he ſayth: but they which contemne, do get vntounto thē ſelues damnation, becauſe preſently they are guilty. But to beleue, or not to beleue, pertaiueth to the will. For a man can not be compelled to a thing, which is not manifest, but is thereto allured, and is thereunto perſwaded: for it may not be by violēce vrged vntounto him. But this difference betwene the workes which are commaunded by the lawe of nature and the law of Moſes and betwene fayth (which Ambroſe here putteth) is nothing at all. For by the neceſſity of the commaundement of God, we are no les bound to beleue, then we are to do good workes. And as to do good works, is not violently vrged of men agaynſt their willes, no more is to beleue alſo. And as vponupon the tranſgreſſion of the lawe of nature, or of the lawe of Moſes dependeth condemnation, ſo alſo dependeth it vponupon the tranſgreſſion of fayth. Thus we ſée, what maner of things ſometimes we reade in the fathers. I will adde alſo, how Chriſoſtome interpreteth this ſelf ſame place.

But to him which worketh a reward is not imputed according to grace, but according to debt.] Thus he writeth: But this thou wilt ſay is a greater matter. Not ſo vndoubtedly. For vntounto him that beleueth it is imputed. But it ſhould neuer be imputed, vnles he himſelfe alſo had brought ſomewhat with him. &c. Here he ſayth that he which is iuſtified by fayth, bringeth ſomething of himſelfe. And that is (as we before noted in his ſayinges) fayth. And that this is not true he himſelfe vponupon this place declareth. For he ſayth, that this is the principalleſt thing, that maketh a faythfull man to be notable, namely, that he is by God endued with ſo much grace, that he is able to ſhew forth ſuch ſo great a fayth. In this place he affirmeth, y^• faith cōmeth not of our ſelues, but of the grace of God. So y^• before he wrote not ſo ſoundly, when he ſayd, that we do ether geue, or els bring ſomewhat, to be iuſtified, and make God our debter. Theſe thinges I therefore rehearſe, that we ſhould not thinke, that the fathers alwayes ſpake all thinges firmelye and conſtantly: or that out of them we ſhould at all tymes ſeke the ſure expoſitionThe Fathers do not alwaies ſpeake like to themſelues. By the ſcriptures ought we to be ſetled as touching doctrine. of the ſcriptures. Firſt we ought out of the very ſcriptures, ſoundly to define of doctrines. Then afterward may the fathers be reade with iudgement. But that the ſcriptures ſhould of neceſſity be ſubiect vntounto y^• expoſitions of thē, it nether can, nor ought to be. For it were abſurd, to make ſubiect the iudgementes of God vntounto the iudgementes of men. And ſeing they alſo are oftentymes obſcure, and in their expoſitions diuers, and manifold, this were to depart frō the ſcriptures which are certayne, to things vncertayne. Theſe things I hauehave ſpoken by the way, but for our times I hope not vnprofitably. Auguſtine in the preface of his declaration vponupon the 31. Pſalme, writeth: Many boaſt of woorkes, and a man ſhall finde manye Paganes or infidels, whiche therefore will not be come Chriſtians, becauſe that they ſuffice thēſelues with their vpright life. We muſt of neceſſity liue well, ſaith he: and what ſhall Chriſt require of me? To liue well? I lyue well alredy. Wherein then ſhall Chriſt be nedefull vntounto me? I committe no murther, nor theft, nor rapine: I deſire not other mennes goodes, I am not contaminated with any adultery. For let there be founde any thynge in me that is worthy to be reproued, and he whiche reproueth me, let him make me a Chriſtian. This man hath glory but not with God. Sée how the ignoraunce of this hidden iuſtification, whiche is not ofThey which are ignorant of this iuſtification do abhorre frō Chriſtian religion. That is chiefly called felicity, which commeth without labour. workes, called men backe from Chriſtian religion. Wherefore at this day alſo, they that are ignoraunt of it, and do iuſtifie themſelues by workes, are both farre from Chriſt, and alſo hauehave no vnderſtanding of the benefite that commeth by him And in this ſentence of Dauid, let vsus this conſider alſo, that there is no mention made of good workes: whiche thing alſo this worde bleſsednes geueth vsus to vnderſtand. For when we attaine to any thing, wherein we hauehave ſpent great labour, we are not for that counted very happy. But if we attayne vntounto the ſelfe ſame thing without labour, and in a maner without any our trauaile, then are we coū ted happy and bleſſed.

Came this bleſſednes then vponupon the circumciſion, or vponupon the vncircumciſion? For we ſay that fayth was imputed vntounto Abraham vntounto righteouſnes. How was it then imputed? when he was Circumciſed, or vncircumciſed? not when he was circumciſed, but whē he was vncircumciſed. Afterward he receiued the ſigne of circumciſion, the ſeale of the righteouſnes of fayth which he had when he was vncircumciſed, that he ſhould be the father of all them that beleue, not beyng circumciſed, that righteouſnes mighte be imputed vntounto them alſo. And the father of circumciſion, not vntounto them onelyonly which are of the circumciſion, but to them alſo that walke in the ſteppes of the fayth of our father Abraham, which he had when he was vncircumciſed.

Came this bleſſednes then vponupon the Circumciſion, or vponupon the vncircumciſion?] The Latine interpretation hath this worde Manet, that is, abideth, added to this ſentence, which is not in the Greke bookes. Neither doth y^• verbe which the Latines hauehave, much agrée with the phraſe which is by the accuſatiue caſe, and by the Greke prepoſition foreign. Rather (as Theophilactus admoniſheth, we muſt vnderſtand this verbe foreign, which ſignifieth, lighteth it, or belōgeth it, or ſome ſuch lyke thinge. Neither do I diſalow the coniecture of Eraſmus, who thinketh that inſteade of this verbe Manet, was firſt written Manat, whiche ſignifieth to come or to ſpread abrode.

And thus muche as touching the woordes. But this is the meanyng. A man might thinke, that although Dauid made no mention of workes, when he ſet forth the bleſſednes of thoſe, whoſe ſinnes are forgeuen, yet becauſe he himſelfe was both circumciſed, & alſo vſed ſacrifices, he thoughte that this forgeuenes of ſinnes is obteined by theſe things, although he expreſſed them not. And for that cauſe Paul taketh p. 77againe the example of Abraham which he at the firſt vſed. And ſo returnethWhy Paul returneth againe to Abraham. to the ground and beginning of circumciſion, and conſidereth the very time, wherin Abraham receiued it: and proueth, that long time before he was circumciſed, he was both iuſtified, and alſo pronounced the father of many nations, that is, of all them which beleue. Wherof it followeth, that we without ceremonies and other workes ſhall by faith be counted iuſt, and be admitted into the people of God, and placed among the mēbers of Chriſt. This argument may thus be made moreThe forme of the Argument. The order of the cauſes and the effectes in the iuſtifica…ion of Abraham. Of what greate waight is the diligent marking of the ſcriptures. Circumciſion was had in greate eſtimation. euident. That which yet was not, coulde not bring righteouſnes vntounto Abraham: But when Abraham was pronounced iuſtified, circumciſion was not yet. Wherefore it could not iuſtifie Abraham. Let vsus in this maner ſet the order betwene the cauſes and the effectes. Firſt, God did ſet forth vntounto Abraham his promiſes. Secondly, followed faith: And thirdly, iuſtification. Laſtly, came obedience, which cauſed him to circumciſe himſelfe, and to do many other excellent good workes. We may not peruert this order, that by obedience and circumciſion whiche are the laſt effects, we ſhould bring forth iuſtification which went before. Againe in thys place y^• Apoſtle teacheth vsus, with how great ſtudy and diligence the Scriptures are to be red, and the times and moments in ſtories are throughly to be conſidered. He entreateth of circumciſion, bicauſe all that controuerſie ſprang firſt by reaſon of ceremonies: and bicauſe alſo they had circumciſion in no leſſe eſtimation, thē we now hauehave baptiſme. For they counted it for a noble worke, and an excellent worſhip: pyng of God. Wherfore we may inferre or conclude, that if we be not iuſtified w^t that kind of workes, wherin conſiſted the worſhipping of God, vndoubtedly much leſſe ſhall we be iuſtified by other workes. For theſe are counted more excellent & more acceptable vntounto God, then are other workes.

For we ſay that faith was imputed vntounto Abraham vntounto righteouſnes.] Theſe wordes ſerue wonderfully to depreſſe the pride and hautines of the Iewes: which continually cried, that righteouſnes could by no meanes ſtand without circumciſion. But Paul contrariwiſe affirmeth, that it was in Abraham before he was circumciſed. For Abraham was as yet vncircumciſed, when he was pronounced iuſtified. Wherfore it is no meruaile, if many mo of the vncircumciſed then of y^e Iewes were ſaued after the comming of Chriſt. Here it ſemeth that there are ſet before our eyes two fathers, the one of the vncircumciſed, the other of circumciſion. And if we more depely conſider the matter, we ſhall ſee that the father of the vncircumciſed is ſet in the firſt place. For Abraham was not yet circumciſed, when he was of God counted iuſt. What thē is there remayning for the Iewes, that they ſhould ſo aduance themſelues aboue the Gētles. Nothing vndoubtedly but the ſigne. And euē as Abraham is not y^e father of the vncircumciſed for y^• cauſe only, bicauſe they hauehave vncircumciſion, but bicauſe of faith: ſo alſo is he not the father of the circumciſed, bicauſe they are circumciſed, but bicauſe they beleue. By theſe things it is manifeſt,Circumciſion and vncircumciſiō are conditions comming by chaunce. that both circumciſiō & alſo vncircumciſion are conditions cōming by chance and of thēſelues helpe nothing to the obteinment of iuſtification. Very aptly doth the Apoſtle bring in theſe two men Dauid, and Abraham. Of which the one that is, Dauid, being now circumciſed, bare teſtimony of iuſtification. And Abraham being not yet circumciſed, obteined neuertheles iuſtification. Wherfore it ſufficiently appeareth, that Circumciſion is not a meane neceſſarily required to obtain righteouſnes.

And he receaued the ſigne of circumciſion.] He receaued I ſay circumciſion which was a ſigne.

The ſeale of the righteouſnes of fayth.] This is a preuention, for they which heard theſe thinges, mought thus hauehave thought with themſelues: If Abraham were iuſtified before circumciſion, then was circumciſiō ſuperfluous, vntounto this obiection Paule anſwereth, ſaying, that circumciſion was not vayne or vnprofitable: for it was the ſeale of the righteouſnes of fayth. In this ſentence Paule Circumciſion was not a thing geuen in vainhath two woordes, namely, foreign, that is, a ſigne, and foreign, that is, a ſeale which woordes althoughe they be of very nighe affinitie the one to the other, yet ar they not both of one & the ſelfe ſame ſignificatiō For this woord foreign, that is a ſign, is more general then his word foreign, y^• is, a ſeale. An image is a ſigne, but it can not be a ſeale. But we vſe to put ſeales vntounto ſuch things, as we wyll hauehave with greate fidelity kept, and remayne vnuiolated. And therefore are letters ſealed, & letters patentes of princes are confirmed with ſeales, y^• no man ſhould doubt of the authority or truth of thē. So God deliuereth vntounto vsus ſacramentesSacramentes are not onelyonly ſignes but ſealinges. What circumciſion ſignifyed & what it ſealed. as ſeales of his promiſes. Wherfore circumciſion ſignified two thinges both that euill luſts ſhould be cut of out of the minde and alſo that the children of Iſraell ſhould be ſeperated from other nations. Farther it was the ſeale of the will and promiſe of God, which was offred vntounto Abraham concerning righteouſnes, the remiſſiō of ſinnes thorough Chriſt, and the league with God, and a greate many mo ſuch like good things. This promiſe (I ſay) was ſealed with the ſigne of circumciſion. And beſides theſe ſignifications of the ſacraments ar two other cōmodityes not to be cōtemned. For the things which ar ſo marked,Sacramentes alſo are notes whereby we are knowen to pertaine vntounto God, as vntounto our owner and Lord. By theſe notes alſo is ſhewed how muche God maketh of vsus. are therby appoynted to be theyrs, who are their owners as in horſes, oxen, & other ſuche like thinges, the markes and notes, which ar burnte in them, declare vntounto whome they pertayne. So the Sacraments when they are receaued do beare witnes that we belong vntounto God. Farther ſuch outward notes declare, of what value and eſtimation the thinge that is ſealed ought to be counted, as it is manifeſt in coynes of gold, and alſo in horſes. For the beſt and excellent horſes, are marked with one marke, and dull Iades with an other marke. Farthermore, the ſacramentes which God hath commended vntounto vsus, declare how much God ſetteth by vsus, For the notes and markes of circumciſion and of other ſacramentes are as it were admoniſhers of the will and promiſes of God. For foraſmuch as we are weake, neyther do we eaſely beleue the promiſes of God, it was nedefull that his good will towardes vsus ſhoulde not only be ſignified by wordes, but alſo ſhoulde be ſealed by thinges which might be offred to our ſenſes. Wherefore Auguſtine very aptly ſayth, that the Sacramentes are viſible wordes. And Chriſoſtome vponupon this place writeth, that circumciſion preached righteouſnes. Wherefore God would that we ſhould both hauehave his wordes in the holy ſcriptures, which ſhould be ſet forth vntounto vsus, whileſt the miſteryes were in doing, and alſo that vntounto them ſhould outwardly be added viſible notes: that we might the more firmely reſiſt, if at any tyme the minde ſhould beginne to doubt. By theſe thinges it is manifeſt, how they are deceaued, which thinke that by the power of the action, or (as they vſe to ſpeake) by the worke wrought,The worke wrought is excluded. the ſacramentes bring ſaluation. Vndoubtedly, euen as the wordes of the ſcripture nothing profit without fayth, ſo alſo nothing profit the ſacramentes, vnles fayth be preſent. Nether is that opinion to be allowed (whereof Augustine in his booke De ciuitate dei, maketh mēcion) namely, that they can not be damned,They are deceaued which thinke that no man after he hath once receaued the ſacraments can be damned. In this place abone all other is is expreſſed the nature of Sacramentes. Sacraments are not onelyonly markes & notes. which hauehave once receaued the ſacramēts of Chriſt. I thinke there is ſcarſe any place in the holy ſcriptures, wherein is ſo briefely and ſo expreſſedly ſet forth the nature of the ſacramentes, as in theſe wordes of Paule, wherein circumciſion is called, a ſeale. And to the ende we ſhould vnderſtand, that it is not the ſeale of eueryevery thinge, there is added, of righteouſnes, that is, of the forgeuenes of ſinnes, which pertayneth vntounto the will of God. Laſtly he addeth, of fayth to geue vsus to vnderſtand, what maner of thinge that is, whereby we may take hold of that righteouſnes. And that is fayth. Wherefore eueryevery man may ſee how much they are deceaued, whiche thinke the ſacramentes to be but onlye markes and notes of religion, whereby men may knowe one an other. For ſo ſhould they attribute no more vntounto ſacramentes, then vntounto garments, or coulors, whereby familyes and ſectes are deſcerned one from an other. Nether is this ſufficiente whiche others ſay, which thinke, that in ſacramentes are ſhewed forth the ſignes only and profeſſions of thoſe thinges and actions which are required of vsus, which are initiated into Chriſt: ſo that circumciſion they make to ſignifye the mortifying of wicked affection: and baptiſme to ſignifie that we p. 78muſt ſtoutely and with a valiant courage ſuffer loſſes, iniuries & aduerſities:What is the chiefeſt and principalleſt thing in the Sacramentes. Graeca Scolia. Three ſignifications of circumciſion. becauſe in it is ſignified, that we are crucified and buried together with Chriſt. And that the ſupper of the Lord is only a ſigne of Chriſtian beneuolēce, & of duties of mutuall charity. We deny not but that all theſe thinges are in the ſacramentes. But the hed and ſumme of theyr ſignification we ſay conſiſteth herein, that they ſeale vntounto vsus the giftes and promiſes of God, which he offreth vntounto vsus to be taken holde of by fayth. The Greeke Scholies hauehave in this place moſt expreſſedly put, that Circumciſion was for three cauſes geuen: that it ſhould be a ſigne of fayth and of righteouſnes: that it ſhould ſeperate the kyndred of Abraham from other nations: and that it ſhould be a note and manifeſt token of a pure and vndefiled conuerſacion. This place moſt manifeſtly declareth y^• which Auguſtine writeth to Bonifacius: namely, that Sacramēts hauehave the names of thoſe thinges which they ſignifie. And that thing he proueth by many ſtmilitudes: amongeſt which he maketh mencion alſo of the Euchariſt, bicauſeCircumciſion becauſe it was the ſigne of the couenant, therefore it had the name of the thinge. It is Paul which teacheth that ſacraments do ſignify & ſeale things promiſed. That we call ſacramentes are ſignes, we ſay it out of the holy ſcriptures. Sacramentes not after iuſtification vnprofitably receaued. Sacramentes ſtirre not vp faith, but the holy ghoſt ſtirreth it vp. A ſimilitude. Our righteouſnes hath much vncleanes mingled with it. The reſurrection ſhalbe a perfect regeneration. we call it the body of Chriſt, when as it is only the ſacrament thereof. And wee alſo teache, that the bread in the holy miſteryes is therfore the body of Chriſt, bycauſe it is the ſigne thereof. Theſe things ſome cānot abide. But they ought to remember, that in the boke of Geneſis, Circumciſion is called the couenaunt of the Lord: which is nothing ells, then the promiſe of righteouſnes, and of the forgeuenes of ſinnes throughe Chriſt. And this couenaunt the Lord commaunded that the Iewes ſhoulde carye aboute with them in theyr fleſhe. That thing Paule now expoundeth, namely, that it was the ſigne of that righteouſnes and couenaunt. Wherefore it manifeſtly appeareth, that this kind of interpretatiōs which we vſe, was brought in by the Apoſtle, and that to follow thoſe interpretations is nothing els then to follow the ſteps of the Apoſtles. If thou demaūd, that for as much as we hauehave remiſſiō of ſinnes, & hauehave by fayth obteined righteouſnes, what commodity then bringe the ſacramentes vntounto vsus, we anſwere, very much: for that they offer themſelues before our eyes, and ſo doo admoniſh vsus. For our fayth is ſtirred vp, not indéede by them, but by the power of the holy ghoſt, who vſeth this inſtrument of the ſacraments euen as he doth the inſtrument of the woord which is preached. And faith being ſtirred vp, more and more embraſeth righteouſnes and remiſſion of ſinnes For theſe things are not in atomo, or in an indiuiſible point, but they hauehave in them ſome breadth. For if ſinne were in this life perfectly remoued from vsus, we ſhould neuer ſinne any more. But many euilles oftentimes offer them ſelues vntounto vsus, which hauehave nede of forgeuenes and remiſſion. So, although we be regenerated and renewed, yet there neuer wanteth in vsus ſomwhat, which muſt be regenerated and renued. And to make this the playner, I will bringe this ſimilitude. That which is moſt perfect white, hath mixed with it no blacknes or darknes at all. But our righteouſnes hath mixed w^t it much vnpurenes & vnclenes, which muſt nedes be made clene. wherefore in the reſurrection we ſhall hauehave a perfect and abſolute regeneratiō. And therefore Chriſt called the reſurrection by that name, when he ſayd vntounto his Apoſtles, that they ſhould ſit in the Regeneration vponupon xij. ſeates, and iudge the twelue tribes of Iſraell. For that ſelfe ſame cauſe Paul, when he was alredy iuſtefied, was commaunded to be baptiſed. And Abrahā, of whom we now ſpeake, after that righteouſnes was imputed vntounto him, was commaunded to be circumciſed, and that not in vayne, but for that cauſe which we hauehave alredy declared. Now the matter moueth or rather requireth vsus, ſomewhat to ſpeake of circumciſion. But becauſe we can certaynely affirme nothing touching it vnleſ we thoroughlye knowe the nature of ſacramentes, therefore I thoughte it beſte, firſt to declare what in my iudgement is to be thought of them in generall.

The word which ſignifieth a ſacrament is in Hebrue Sod, & Razi. The fyrſt ofA place to… ching ſacramentes. Of the Hebrue and Greeke woorde. theſe wordes is common vntounto all ſecretes and hid thinges, and is more in vſe. And the other Eſay vſed in the 24. chapter: whē he ſayd, Razi li, Razi li, that is, Aſecret vntounto me, a ſecret vntounto me. Daniell alſo in his 2. chapter, when he entreateth of the knowledge of the miſtery, vſeth the ſelfe ſame worde. Such is the nature and condition of ſacramentes, that they contayne thinges hidde, vntounto ſome indede knowen, but not vntounto all. And from this Etimology, the Greeke worde foreign, differeth not much, which is deriued of foreign. That is, we ought diligently to kepe thinges cloſe inwardly. Of that maner were the miſteries of Ceres of Eleuſis in the countrey of Athenes, which wereThe miſteries of Ceres of Eleuſis. opened vntounto none, but vntounto thoſe, that were initiated. And they are called foreign, which hauehave theſe thinges ſealed and ſhut vp in them. Chriſostome, when he enterpreteth the xi. chapter of this epiſtle where Paule ſayth, that he writeth a miſtery of the Iſraelites partly blynded and partly to be reſtored, ſayth: that a mistery ſignifieth a thing vnknowen, and vnſpeakeable, and which hath in it much admiration, and which is aboue our opinion. The ſame father, when he enterpreteth the ſecond chapiter of the firſt epiſtle to the Corrinthyans, where we reade, we ſpeake wiſedome in a miſtery, thus writeth: It ſhould be no diuine or perfect myſtery, if thou ſhouldeſt adde any thing of thy ſelfe. By which words it is manifeſt, howNothing ought to be added vntounto the miſteries of god. much they are to be blamed, which at their owne pleaſure and iudgement make ſacramentes, and from thoſe which Chriſt himſelfe hath ordained plucke away what pleaſeth them. Theſe wordes of Chriſoſtome do manifeſtly reproue them. Neyther let them thinke, that this any thing helpeth theyr caſe, to ſay that he ſpeaketh of that miſtery which is found in the holy ſcriptures, vntounto which he ſayth nothinge is to be added, neyther any thinge to be taken awaye from it. Foraſmuch as the ſacramentes, whereof we entreate, are of no leſſe wayght,The ſacraments are equall with the holy ſcriptures. then the holy ſcripture it ſelfe. For they (as Auguſtine very aptly ſayth) are the viſible wordes of God. Farther, Chriſoſtome, expounding the place before alleadged, ſayth, that we in the ſacramentes ſee one thing, beleue an other thing, behold with our ſence one thinge, vnderſtand in our mynde an other thinge. Whereof it followeth, that all are not after one and the ſelfe ſame maner affected towardes theſe miſteries. For an infidell when he heareth, that Ieſus Chriſt was crucified, thinketh it to be a thing The faythfull and the vnfaythfull are diuerſly affected towardes the ſacramentes.fooliſhe, and of no valew. But the faythfull man acknowledgeth in that miſtery the exceding great power and wiſedome of God. If an Ethnike heare, that Chriſt was rayſed vp from the dead, he will thinke it to be a fable. But a Chriſtian will not only beleue, that ſo, but alſo will not doubt, but that he himſelfe, as a member of Chriſt, ſhall one day be rayſed vp from the dead. Chriſoſtome commeth afterward to the viſible ſacrament, and ſayth: If an infidell ſee baptiſme, he will iudge that there is but water onelyonly. But the the faythfull beboldeth the waſhing of the ſoule by the bloud of Christ. And in the Eucharist, by the ſenſes is knowen only the bread and the wine. But the beleuers referre their myndes vntounto the body of Chriſt. Hereunto he applieth a ſimilitude of a booke: For A ſimilitude.if an vnlearned & rude man that can not reade a word ſhould light vpō a booke, he can only behold & wōder at the prikes, figures, & colours: but the ſenſe and vnderſtanding of them he can not find out: but be which is learned, learneth out of it, ether hiſtories, or other thinges worthy to be knowen and pleaſant. Now that we hauehave declared the interpretecion of the Greke and Hebrue name, there reſteth, that we ſpeake ſomewhat of the lattin word. Among the elders ſacramentum, that is, a ſacramentWhat the Latines ſignifie by this worde Sacramentum. ſignified a bond which paſſed by an oth. Wherefore we are accuſtomed to ſay, Sacramento cum aliquo contendere, that is, by an othe to contend wyth a man, and Sacramentum militare, that is, an othe which a man taketh, when he goeth to warfare. And paraduenture theſe our miſteryes are therefore called ſacramentes, becauſe in them God byndeth himſelfe with couenantes and promiſes being after a ſort ſealed, and we on the other ſide binde our ſelues vntounto him. Wherefore we entreate not of a miſtery or ſacrament generally, wherbyNow is not entreated vniuerſally of ſacramentes. is ſignified (as Chriſoſtome ſayth) any thing that is vnknowen, and vnſpeakable, which hath in it much admiration, and is aboue our opinion. For after that maner, there are an infinite number of ſacramentes. For ſo may we call ſacramentes, the natiuity of Chriſt, his reſurrection, the Goſpell, the blinding of the Iewes, the calling of the Gentles, and many other things. But we ſpeake ſo of ſacramentes, as Paule now ſpeaketh of circumciſion. Now becauſe we p. 79hauehave ſufficiently ſpokē of the word, we will adde the definition of a ſacrament,Definition of a ſacrament. What a ſigne is. and this definition is moſt receaued. A ſacrament is a viſible forme, or a viſible ſigne of an inuiſible grace. And that is called a ſigne, which beſides the forme which it offreth vntounto the ſenſes, bringeth ſome other thing into our knowledge. And a ſigne (as Auguſtine writeth, and the maſter of the ſentences affirmeth) is deuided into a naturall ſigne, and a ſigne geuen. Smoke is a naturall ſigne of fyre, and cloudes, a naturall ſigneDiſtinction of a ſigne. Thinges ſignified hauehave theyr diſtinction by diuerſities of times. of fyre, and cloudes, a naturall ſigne of rayne. But a ſigne geuen, and appoynted of the will, is diuers, as letters, wordes, geſtures, beckes, and many ſuch like. And theſe ſignes may pertayne to diuers and ſondry ſenſes. But the things that are ſignified, are eyther thinges paſt, thinges preſent, or thinges to come. The tables of the lawe, the Manna, & the rodde of Aaron, which were kept, ſignified thinges paſt. For God would hauehave theſe thinges to remayne as certayne monumentes of thinges paſt. Other ſignes betoke thinges to come, as the raynebow in the cloudes, which was geuen in the tyme of Nohe, the fleſe of Gedeon, and the ſhadow of the Sunne, which in the tyme of Ezechias the king went backward. Sometimes are ſignified thinges preſent, as in the garments of the prieſtes, in the apparell of the Leuites, in the ornamētes of magiſtrates, and in the miracles of Chriſt. For all theſe ſignified the preſent power of God. Our ſacramentes are viſible ſignes, not indede of theyr owne nature, but geuen vntounto vsus by the will of God: and they pertayne to many ſenſes. For the wordes which are ſet forth in the ſacramentes, are receaued with the eares: but the notes and outward ſimboles are perceaued eyther by ſight, or féeling, or ſmelling, or taſting, and they demonſtrate both thinges preſent, thinges paſt, and thynges to come: for the death of Chriſt is repreſented in them, which is now paſt: and the promiſe and gift of God, which in the mynde and by fayth is preſently embraced: and the purenes of lyfe and mortification, and duties of charity, which are afterward to be performed of vsus. By thoſe thinges it is manifeſt, what maner of ſignes we put to be ſacramentes. But it may ſéeme to be ſufficiēt to take that definition which Paule here vſeth, namely, to ſay, thatDefinition of a Sacramentout of this place of Poule. What is the chiefeſt… promiſe which is ſealed in a ſacrament. ſacramentes are foreign, that is, ſealinges of the righteouſnes of fayth. For they ſeale the promiſes, by which, ſo that fayth be adioyned vntounto them, we are iuſtifyed. If a man demaund, what it is that God promiſeth vntounto vsus, to aunſwere briefely, it is, that he will be our God: which thing where it taketh place, ſaueth vsus, & maketh vsus bleſſed & happy. This is the promiſe, which is by diuers outward ſimbols ſealed in the ſacramentes. Which thing we hauehave in the boke of Geneſis the 17. chapter, where circumciſion is geuen, whereby was confirmed the couenant made betwene God and Abraham. The ſumme of that promiſe was (as we hauehave ſayd) that God would be his God, and the God of hys ſéede. Which ſelfe ſame thing Ieremy alſo teſtefieth of the new couenant of the Goſpell: where he ſayth, that the lawes ſhoulde not only be written in the bowelles and hartes of the beleuers: but alſo that God would be vntounto them theyr God, and they agayne on the other ſide, ſhoulde be vntounto hym, his people. That alſo we well allowe,Sacramentes conſiſt of two thinges. We muſt hauehave a conſideration vntounto the analogy of the ſigne vntounto the thing ſignified. We muſt alſo kepe a diuerſity betwene the ſigne and the thinge ſignified, which is commonly ſayd, that the ſacramentes conſiſt of two thinges: namely, of outward ſignes, which the ſcholemen count for the matter, and of the thing ſignified. Which is chiefely expreſſed by the words adioyned vntounto the ſimbols: out of which we may gather the forme. Which is not ſo to be vnderſtand as though thoſe thinges which are ſignified, are bound to the outward ſignes, or lye hidden vnderunder them: otherwiſe as many as ſhould receaue the outward clementes, ſhould together therewithall receaue the thinges ſignified. And it is neceſſary, that betwene the ſigne and the thing ſignified there be kept ſome analogy, that is proportion and conueniency. For if ſignes had no ſimilitude with thoſe thinges that are ſignified, then ſhoulde they not be ſignes of them. And yet notwythſtandyng wyth thys conformity is ſtyll to be kept a diuerſity betweene that which is ſignified, and thoſe thinges whiche ſignifye. Whiche thinge Auguſtine moſte manifeſtly teacheth agaynſte Maximinus the Arrian in hys 3 boke, where he ſayth, that Sacramēts are one thing, & ſignify an other thing. Wherby oftentymes it commeth to paſse, that theſe things which are attributed vntounto the Oftētimes are thinges ſpoken of ſignes, which are not agreable with theyr nature. A place out of the epiſtle of Iohn.ſignes, agree in no caſe with the nature of them, but onelye are to bee referred vntounto the thinges by them ſignified. And he citeth a place out of the epiſtle of Iohn, where thys thing is manifeſtly ſhewed. For he ſaith y^• there are thrée things which bear witnes, bloud, water, and the ſpirite: and theſe thrée (ſaith he) are one. This can by no meanes be true, if we hauehave a conſideration to the nature of bloud, water, and the ſpirite. For theſe things are not one (as they vſe to ſpeake) in eſſence, or in kinde. But this verily agréeth with the father, the ſonne, and the holy ghoſt which are the thing ſignified. And that thing which Augustine here writeth, may we eaſely perceaue in the ſacramēts which we now entreate of, in which, the properties of the ſignes, and of the thing of the ſacrament are put one for an other. Now that I hauehave ſufficiently ſpoken of the name and definition, and alſo of the matter and forme of the ſacraments, there reſteth to ſpeake of the finall and efficient cauſe of them.The end of the ſacramentes. The ende for which the ſacraments were inſtituted, is, that our mynde being admoniſhed by the ſenſes might be ſtirred vp, and by faith take holde of the promiſes of God, and ſo be inflamed with a deſire to attaine vntounto them. For we ſée, y^• ſignes tend to no other ende, but to tranſferre and to imprint thoſe things which we our ſelues hauehave in our mindes, into the minde of an other man: that therby he may be made the more certaine of our meaning and will. And this is not cōmonly done, but in matters of great weight. For if they be but light matters, we are not accuſtomed to confirme them with ſignes. But in things of great importance, they areTo things of greate wayght are added ſignes. commonly vſed: As when princes are conſecrated, whē matrimonies are contracted, when bargainings & gifts, or other ſuch like couenaunts of great waight are made. For we deſire to hauehave them to the vttermoſt witneſſed, and to be knowne not only by reaſon, but alſo by the ſences. But there can be no other efficient cauſe of the ſacramentes geuen, but either God, or our Lord Ieſus Chriſt, who alſo is verily God: and of them ought we to hauehave an euident teſtimony out of the holy ſcriptures. Which thing is moſt plainly declared by the definition, which we hauehave now ſet forth. For thus we defined them, namelye, that ſacramentes are ſignes, not indede naturall, but appointed, & that by the will of God. And this his will can not be made known vntounto vsus, but onelyonly out of y^e holy ſcriptures. And therfore it is no hard matter to know how many they are in number in the new Teſtament. We ſée, y^• How many the ſacramentes of the new teſtament are. New found out ſacramentes excluded.Chriſt inſtituted Baptiſme, and the Euchariſt: but the other ſacramentes, which the ſchole deuines ſet forth, can not by the worde of GOD be proued to be ſacraments. We ſpeake not this, as though we deny that matrimony is to be had in reuerence, or that the ordinations of miniſters is to be retained ſtill, or that penance is to be doue: although we reiect auriculer confeſſion, and other the abuſes thereof, & deny it to be a ſacrament, otherwiſe euen we alſo do highly eſteme theſe things, but not as ſacraments. Neither diſlike we with that confirmation, whereby children when they come to age ſhould be compelled to confeſſe their faith in y^• church, and by outwarde profeſſion to approue that whiche was done in Baptiſme when they vnderſtoode nothing: but yet in ſuch ſort, that of ſuch an action we frame not a ſacramēt. But as touching extreme vnctiō, it is manifeſt, y^• it nothing pertayneth vntounto vsus: eſpecially ſeing it had no lōger any force, then whileſt the gifts of healings were extant in the Church. And foraſmuch as thoſe giftes are now long ſince taken away, it were abſurde to kepe ſtill the vayne ſigne thereof. Neither alſo dydWhy beſides baptiſme and the Euchariſt, the reſt are not properly ſacramentes. Baſilius putteth vnction amongſt traditions neither ſaith he that it is had out of the ſcriptures. Chriſt commaund that this vnction ſhould perpetually be vſed in the church. But thoſe other things which we before ſpake of, although they may ſtill be wyth profite retained, yet are they not properly ſacramentes, eyther bicauſe they hauehave not outward ſignes: or els bicauſe they wantmanifeſt words of promiſes, which ſhould by a viſible ſigne be ſealed: or els bicauſe there is no commaundemēt of God extant wherby we are bound to obſerue theſe thinges. Baſilius in his booke de ſpiritu ſancto, where he reckneth vp the traditions of the church, maketh mencion of y^e ſigne of the croſſe, wherwith we ought to defend our ſelues: and that adorations vppon p. 80the Sonday, and from the reſurrection vntounto the feaſt of Penticoſt ought to be done ſtanding vpright. Amongſt others alſo he reckeneth holy vnction. Hereby we ſée, y^• this father held not, that this vnction is had out of the holy ſcriptures, which thyng our aduerſaries raſhly do. Farther by his wordes we gather, of how great waighte it is, when as it is put amongſt the number of thoſe thinges, which hauehave now long ſince growen out of vre. Now let vsus ſée what be the effectes of the ſacraments. TheEffectes of the ſacramentes. maiſter of the ſentences, in the 4. booke in the firſt diſt. putteth thre effectes of the ſacramentes. For he would that as men for pleaſure ſake hauehave made themſelues ſubiect vntounto thinges ſenſible and inferiour vntounto themſelues, ſo now they ſhould for piety ſake do the ſame, that of a certaine modeſty, or (as they ſpeake) humilitie, they ſhould ſuffer themſelues to be made ſubiect vntounto theſe viſible ſignes of the ſacraments.By the ſacraments we are not made ſubiect vntounto creatures In the ſacramentes we are inſtructed touching thinges diuine. But herein he far erreth. For by the ſacraments we are not made ſubiect vntounto creatures, neither ought we to worſhip them. OnelyOnly the mind is there erected vntounto God, that man may be reſtored vntounto his olde dignitie. For he is ſet to be aboue all things which are ſene, and not to be ſubiect vntounto them. The ſecond effect he putteth, to be erudition, that by the outwarde ſignes we ſhould be inſtructed of things heauenly. Which thing we alſo vndoubtedly affirme. Laſtly he ſayth, that therfore thei were iuſtituted, that we ſhould not be idle, but be profitably exerciſed in true ceremonies, raſting away ſuperſticions. But this, vnles it be declared, is not very plaine. For we are ſufficiently occupied in beleuing, praying, readyng of the word of God, and doing good to our neighbours. But outward ceremonies although they be inſtituted of God, yet without faith they nothing profit. Wherfore the exerciſing of them doth not of it ſelfe pleaſe God. Howbeit if faith be preſēt, ſuperſticions can take no place, for that it hath alwayes a regard vntounto the worde of God. Wherfore after this maner they may be called exerciſes of faith and of pietie, and be counted acceptable vntounto GOD. But we will after a better ſorte ſet forth theſe effectes of the ſacraments. Firſt, we ſay that they inſtruct vsus, which thing is alredye ſaid: Secondly, that they kindle in vsus fayth, & a deſire of y^e promiſes of God: Thirdly, that they knit vsus together in a ſtreighter bond of charity, for that we areBy the ſacramentes the holy ghoſt kindleth in vsus fayth. Other effectes. What thinges are repugnante vntounto the ſacramentes. VntoUnto the ſacraments are ſometimes attributed thoſe thinges which long vntounto the thinge ſignified. Who be ſacramentaries. They are not bare ſignes. A ſacramēt is not of his owne nature a ſacrifice. all initiated with one and the ſelfe ſame myſteries. And to theſe may two other effects alſo be added. For by the ſacraments, we are both ſeperated from other ſects, & alſo are admoniſhed to lead an holy life. But touching grace, whither it be conferred by the ſacraments or no, we ſhall afterward ſée. Theſe things being thus ordered, there are two thinges which are contrary and repugnaunt vntounto the nature of the ſacraments. The firſt is, if we attribute to much vntounto them. For by y^• meanes is eaſely brought in idolatry: when as that which belongeth vntounto God onelyonly, is aſcribed vntounto a creature. And if at any time the ſacraments are ſayd, either to ſaue or to remit ſinnes, or any ſuch like thing, the ſame ought to be vnderſtand of the thing ſignified and not of the ſignes. For theſe thinges onelyonly procéede of the promiſe and liberality of God, whiche is ſealed vntounto vsus by viſible ſignes. And oftentimes it happeneth, that both the ſcriptures and y^e fathers ſeme to attribute vntounto y^e ſignes, thoſe things which only belong vntounto the promiſes. But now they which after this maner attribute more thē is mete vntounto y^e ſacramēts, may be called ſacramentaries, bicauſe they put to much affiāce in thē. The other thing which we ſaid is repugaant vntounto the nature of the ſacraments, is, when we count them to be nothing but bare & naked ſignes. For by that meanes they ſhuld nothing differ from Tragicall and Comicall ſignifications, and from colours and garments. Nether are they only ſignes of our actions, but alſo of the promiſe and of the will of God, and are ſealinges therof. And the holy ghoſt doth no les vſe theſe ſignes to ſtirre vp our hartes, then he vſeth the woords of God which are in the holy ſcriptures. And hereby alſo we may ſe, that they likewiſe are agaynſt the ſacraments, which will hauehave them to be ſacrifices. For the nature of a ſacrifice is, to be offred of vsus vntounto God: but the nature of a ſacrament is, to be offred of God vntounto vsus. I confeſſe indeed, that in the celebracion of the ſupper of the Lord are contayned thankeſgeuing, almes, prayers, and other ſuch like things: which may hauehave the conſideration of a ſacrifice. But we deny, that the very ſacramentThe ſacrificing prieſtes offer not Chriſt vntounto God the father. The inſtrument wherby the thing of the ſacramente is receaued is fayth. of the Euchariſt may properly be called a ſacrifice. And much les is that to bee borne with all, which the ſacrificing prieſts make theyr boaſt of, that they offer vp vntounto God, the body of Chriſt. Our lord hath offered vp himſelfe, nether hath he nede of any other to offer him vp. Now that we hauehave well conſidered all theſe thinges, we nede not manye woordes to expreſſe the inſtrument, whereby the thing of the ſacrament is receaued. For, Paul hath moſt manifeſtly declared it, when he ſayd, that Circumciſiō is the ſeale of the righteouſnes of fayth. For it is faith wherby y^• righteouſnes, which is ſignified in y^• ſacrament, is receaued of vsus: for nether can our ſenſe or reaſon therunto attayne. And Auguſtine, expoūding theſe woordes of Iohn, Now ye are cleane bycauſe of my word. ſayth: that in that the ſacraments doo make vsus cleane, they hauehave it of the word of God. For if thou take away (ſayth he) from the element the word, there will nothing remayne but water only. The woord commeth vntounto the element, and it is made a ſacrament. For how commeth it (ſayth he) that the water toucheth the body, & waſheth the hart? He anſwereth: that the ſame commeth to paſſe thorough the force and power of the word, not bycauſe it is ſpoken, but bycauſe it is beleued. By theſe thinges it is manifeſt that fayth is it, whereby we receaue clenſing and ſanctification. which thing alſo is written in the Actes ofBy the power of the word we a…e w…hed not becauſe it is ſpoken but becauſe it is beleued the Apoſtles: By fayth purifiing theyr harts. And Paul to the Epheſians ſayth, that Chriſt loued the Church, and clenſed it with the lauacre of water. But there is added, In the woord, that is, by the word: which (as Auguſtine ſayth) is vnderſtand to be done, bycauſe it is beleued, and not bycauſe it is ſpoken. For by the pronunciation of the woords, are neither changed the natures of the ſignes, nor the benefites of God geuen: for ſo it mought ſeme an enchantment. Fayth (I ſay) is the inſtrument, wherby we receaue the woordes of God, and let them downe intoThe benefites of God are not geu…n by the pronounciatiō of the woordes. The ſacramēts muſt be adminiſtred as Chriſt hath inſtituted them. our mindes. But now touching the maner of adminiſtring the ſacramēts, there ought none other maner to be brought in, then that which Chriſt himſelfe the author of the ſacramentes hath commended vntounto vsus. For if the Iewes durſt not deale otherwiſe in the ceremonies of the old law, thē was preſcribed thē of God: much more ought we to obſerue thoſe ceremonies, which chriſt hath preſcribed vntounto vsus, after the ſelfe ſame maner that he hath preſcribed them. Farther foraſmuch as thoſe ſignes came from the wil of God, and of theyr own nature ſignifie nothing, what is more reaſonable then to referre all thinges vntounto his wil, which hath geuen them. But his will can by no other wayes be knowen, but by y^e holy ſcriptures, And vndoubtedly no mā will preſume to alter the letters patents of kings graunts: much more ought y^e ſame thing to be takē hede of in y^e ſacramentes of God. And the miniſter by whome theſe thinges ought to be exerciſed and diſtributed (althoughe it be conuenient, that he be godly and of an honeſt lyfe, for ſuch a one is to be maintayned and when he behaueth himſelfeThe wickednes of the miniſter corrupteth not the ſacramentes. A ſimilitude otherwiſe, and is knowen ſo to be, he ought no longer to be ſuffred) yet though he be wicked, ſo long as he kepeth ſtill that funciō, he can not vitiate the ſacraments, ſo that he doo thoſe thinges which Chriſt hath commaunded to be done. Auguſtine hath a very trime ſimilitude, of a pipe of ſtone, through which water is brought into a garden. For although the pipe be made nothing the more fertile by meanes of the running through of the water, yet is the garden by it watred, and made fruitfull. The dignity of the ſacramentes dependeth not of the miniſter, but of the inſtitution of God: which thing the donatiſtes not vnderſtanding, rayſed vp much tumults agaynſt the Church. That is true which is commonly ſayd of liuing creatures, that by a dried vp member the ſpirite of life can hauehave no paſſage into the other member. For if the arme be dead and witheredSolucion of the argument obiected. vp, the life and ſpirite can not come vntounto the hand. But in the Church, there is no ſuche greate coniunction betwene menne. For the power of the ſacraments is to vsus as the light of the Sonne: which light although it bee diſperſed through vile and filthy places, yet is it not therfore contaminated or infected. But the times of the ſacramentes may be deuided into two partes. For ſome p. 81were before the comming of Chriſt, and ſome after. And theſe differ the one frō the other, by outward notes and ſignes. Nether was that done raſhly or withoutOf ſacraments ſome were before the comming of Chriſte and ſome after. The ſacraments of the elders & our ſacramentes are aptly diſtinguiſhed vp ſignes. Two errors to be eſchewed in the ſacramentes. A ſimilitude. An other ſimil…ude How the ſignes of the elders are taken away and how they abide. What are the thinges of the ſacrament. By the ſecond comming of Chriſt ſhall our ſignes be taken a way. Our ſacramēts more excellenter then the ſacramentes of the elders The nature of the thinges ſignified is one and the ſame, We and the Iewes in the old time hauehave one & the ſame ſtocke and one and the ſame roote. The diuerſity of tyme diſtinguiſheth them. greate conſideration. For we alſo (as ſayth Auguſtine) do after one ſort ſignifye thinges to be done, and after an other ſorte affirme thinges already done. which thing theſe two woordes now pronounced ſufficiently declare. But here are two errors to be taken hede of vsus, as the ſame father agaynſt Fauſtus very well admoniſheth vsus. Fyrſt, that we thinke not, that though the ſignes be chaū ged, therefore the thinges alſo are diuerſe: or that foraſmuch as the thing is one and the ſelfe ſame, therfore the ſignes ought not, nor can not be changed. For if an houſholder may commaunde ſtreighter thinges vntounto thoſe ſeruauntes, for whome he knoweth it expedient to be more ſtreightly kept vnderunder: and may laye eaſier burdens vponupon theyr neckes, whome he will count as his children: why then may not God doo the ſame towardes men. Phiſitions alſo vſe according to the diuerſity of the diſſeaſes of the ſicke perſons, to miniſter dyuers and ſondry medicines: of all which medicines yet the force is one & the ſame, namely, to reſtore health. But whether the ſignes of the old Teſtament hauehave now vtterly ceaſed or no, Auguſtine anſwereth in his boke de vera religione, that they remayne by interpretacion and faith, but are in very dede taken away. But as touching the things thēſelues, the things which were ſet forth vntounto the elders in their ſacraments, & which are ſet forth vntounto vsus in our ſacramēts, were one & the ſame. And if thou demaund, what were thoſe thinges which were common vntounto the fathers and vntounto vsus, it may in fewe words be anſwered, God, Chriſt, reconciliation, Grace, Remiſſion of ſinnes, and ſuch other like thinges. Theſe things were in tymes paſt ſignified, and ſet forth to be beleued in the ſacramentes of the elders: and the ſelfe ſame, are in our tyme ſignified in the new Teſtament, and ſet forth in our ſacramentes. But the ſignes and ſimbols, which the fathers vſed, were changed by the comming of Chriſt: at whoſe ſecond comming alſo, thoſe likewiſe which we now hauehave, ſhall be taken away. For when we hauehave once the fruition of that chiefe felicity which we wayte for, we ſhall then nede no ſacramentes. Farther beſides the alteration of the ſignes, are alſo out of Auguſtine gathered ſome other conditions, whereby is declared, that our ſacramentes are more excellenter then were the ſacrrmentes of the elders. For ours (ſayth he) are in power greater, in profit better, in acte, eaſier: in number fewer, in vnderſtanding moſt full of maieſty, in obſeruation moſt pure, and in ſignification most excellent. Thoſe thinges indeede are greate, but yet they alter not the nature of the thinges ſignifyed. Neyther cauſe they, but that our ſacramentes and the ſacraments of the elders, are as touching the ſubſtance one and the ſame. Paul in his epiſtle vntounto y^• Romanes, ſayth, that the Iewes as vnprofitable branches were cut of frō the holy tree, and we grafted into theyr place. And the roote (ſayth he) carieth thee, and not thou the roote. wherby it is manifeſt, y^• both we & the fathers, as touching the ſubſtaunce of ſaluation, are in one and the ſame ſtocke, and in one and the ſame roote. Wherefore the better and worthyer part of the ſacramēts, is one and the ſelfe ſame. And whatſoeuer differēce there is betwene vsus & them, the ſame conſiſteth wholy in the comming of Chriſt, paſt, and to come. Wherefore Auguſtine agaynſt Fauſtus ſayth, that our ſacramentes are ſignes of thinges now fulfilled, but the ſacramentes of the elders were ſignes of thinges which were to be fulfilled. And vponupon the 6. chapter of Iohn he ſayth, that in ſignes, they were diuers from ours, but in ſignification of thinges, like. I know in deede, and I remember that the fathers are wont ſometymes aboue meaſure to extenuate the ſacramentes of the elders. Chriſoſtome in hys 27. homely vponupon Geneſis denyeth, that circumciſionThe fathers extenuate the ſacraments of the elders any thing profited vntounto ſaluation: but that the Iſraelites caried it about with them, as a token of gratitude and as a ſigne and a ſeale, to the ende they ſhould not be contaminated by mingling themſelues with other nations. And in his 39. homely he ſayth: that it was a bridle and a payer of fetters vntounto the Iewes that they ſhoulde not mingle themſelues wyth other nations. And he affirmeth that God commaunded it vntounto Abraham, and vntounto his poſterity, that by an outward ſygne he myght declare, that he was the poſſeſſor of hym. And for that cauſe he changed his name. For ſo do we alſo, when we take into our poſſeſſion a beaſt or a bondman. For we geue vntounto them a name, and we marke them with our ſigne or marke. And vponupon the ſame booke in the 40. homely, he ſayth, that the Iewes by circumciſion were knowen. And hereunto may be added Ambroſe, expounding this ſelfe ſame place which we are now in hand with. For he declareth, that circumciſion did only put a difference betweeneThe fathers ſpeke not after one manner touching this thing. the poſterity of Abraham and other nacions. Howbeit they do not eueryevery where ſpeake after one maner. For the ſame Ambroſe when he expoundeth that place in the 10. chapter of the firſt to the Corrinthyans. That the elders wer baptiſed in the ſea, ſayth that theyr ſinnes were not imputed, and that they were without doubt purified. Theſe thinges are of much more excellency then to be ſeperated, or to differ from other nations. And Auguſtine agaynſt Faustus Auguſtine graunteth the true baptiſme vntounto the elders. The ſchole deuines. Circumciſion was not a bare ſigne.in hys 12 booke and 29 chapter, expreſſedly ſayth, that the ſea and the cloude was baptiſme conſecrated in the bloud of Christe, and by them the ſinnes of the Iewes were forgeuen: all which thinges are common with our ſacramentes. Farther all the ſchole deuines hold, that circumciſion was a remedy againſt original ſinne wherby we may perceiue, that they hold not, that circumciſion was a bare and vayne ſigne. There may alſo for profe hereof be brought places of the ſcripture, which teach the ſelfe ſame thing. For in the 10. chapter of the fyrſt epiſtle vntounto the Cor. the elders are ſayde to hauehave bene baptiſed, and to hauehave eaten the ſelfe ſame ſpirituall meate, and to hauehave dronke the ſelfe ſame drinke, which we at this day eate and drinke. And agayn in the 2. chapter to the Colloſſians he ſayth, that we are circumciſed with circumciſion not made with handes: And he addeth, By the waſhing away of the ſinnes of the fleſhe: where he declareth, that in the ſigne of circumciſion, was through Chriſt geuen the waſhing away of ſinnes. And in the booke of Geneſis the 17. chapter is moſt manifeſtly declared, that circumciſionWhither the ſacramentes of the elders and ours be one and the ſelfe ſame. was the ſigne of the couenant, wherein God promiſed, that he woulde be the God both of Abraham and of hys ſeede. But agaynſt thoſe thinges, whiche hauehave bene ſpoken, is obiected vntounto vsus out of the 10. chapter of the firſt to the Corrinthyans, that Paul there affirmeth not, that the ſacramentes of the elders were one and the ſame with ours: but only writeth thys, that the elders had one and the ſelfe ſame ſacramentes amongſt themſelues, and yet many of them ſhamefully periſhed and were deſtroyed in the deſert, although they had in the ſacramentes communicated with other godly men. Wherefore they ſay, that Paul of the leſſer or of the like would conclude, that we alſo if we lyue wickedly ſhall periſhe, although we be initiated in Chriſt, and vſe the ſelfe ſame ſacramentes that the elect of God do. But agaynſt this expoſition the wordes of the Apoſtle hymſelfe are moſt playnly repugnant. For he ſayth, that the elders had in their ſacramentes the ſelfe ſame meate that we hauehave, that is, Chriſt. For thus heThe elders did eate and drinke Chriſt, ergo they had the fru…cion of the ſelfe ſame meate that we hauehave. writeth, And they dranke of the ſpirituall rocke following them: and the rocke was Christ, Now, if they had Chriſt, doubtles they wanted not the meate of our ſacramentes: which can not be ſayd to be any other thing, then Chriſt. Farther we ſee, that the Apoſtle hath by expreſſe wordes put the names of our ſacramentes. For he nameth baptiſme and ſpirituall meate and drinke. Farther if we follow the expoſitions of our aduerſaries, we ſhal make Paules argument of ſmall force. For he ment to reproue the ſecurity of the Corrinthyans, which ſemed to promiſe vntounto themſelues ſaluatiō for this cauſe only becauſe they were Chriſtians, and partakers of the holy miſteryes, although in the meane tyme they liued loſely, and diſſolutely. Wherefore he declareth that God would ſeuerely puniſhe them, except they repented, as we reade he puniſhed the fathers of the old teſtament, when he ſondry wayes afflicted them in the deſert. And if their ſacramentes and ours were not one and the ſelfe ſame, Paul concludeth nothing. For the Corrinthyans mought hauehave ſayd: yea but our Teſtament is p. 82a farre other thyng, then was the teſtamēt of the olde fathers: & our ſacramēts are farre excellenter then were their ſacramentes. Wherefore God wil not afflicte vsus, neyther oughteſt thou to compare vsus with them. By this meanes is Paules argument made of no force, if we take away the ſimilitude and proportion of the things of our ſacramēts with y^e things of y^• ſacramēts of the eldersAuguſtine ſayth that the ſacramentes of the elders and ours at one and the ſelfe ſame. Farther alſo Auguſtine in his. 26. treatiſe vponupon Iohn moſt plainlye teacheth, that the Elders as touching the ſpirituall thing, had in their ſacraments the ſelf ſame thing that we hauehave. In outward forme (he ſayth) one thing was geuen vntounto thē, and an other vntounto vsus: but as touching the thing ſignified, he acknowledgeth no difference at all. Wherfore the place of the Apoſtle, which our aduerſaries hauehave by their expoſitions, gone aboute to wreſte from vsus, is by theſe reaſons to be defended. They obiect moreouer, that the Fathers in many places ſay, that the ſacramentes of the Elders were ſhadowes and images of that truth, which is exhibited in our ſacraments. VntoUnto them we aunſwer, that images may two maner of wayes be taken. For ſome are outwardly vayne and voyde, and contayne nothing: other images hauehave in dede the thing it ſelfe, but yet intricatelye and obſcurely, if they be compared with other images that are more open. And thysImages taken two manner of wayes. ſecond way we will eaſely graunt, that the ſacraments of the Elders were images and ſhadows of ours, not that the elders had not in their ſacramēts y^• ſelf ſame things y^• we receue in ours, but becauſe their ſacramēts more intricately and obſcurely ſhadowed thoſe thinges. To the better explication hereof, Chriſoſtome ſemeth to bring a verye apt ſimilitude, in his homelye which he made vponupon theſe wordes of Paul, Our fathers were baptiſed into Moyſes, and in his. 17. Homely vponupon the Epiſtle vntounto the Hebrews. Paynters (ſayth he) when they entend to paynt a King, firste draw out the proportion vponupon a table wyth ſhadowes and darke colours: but yet in ſuch ſort, that a man may by that delineation, althoughe it be ſomewhat obſcure, eaſely perceyue, that the image of a Kyng is there paynted, and horſemen and chariots, and ſuch other like thinges, which thinges yet are not ſtraight way knowen of all men. But afterward, when the Paynter hath layd enfreſh colours, and hath finiſhed the worke, thoſe thinges which before by thoſe firſt lines appeared ſcarce begonne and rude, ar now manyfeſtly and expreſsedly perceaued. Such (ſayth he) were the Sacramēts of the Elders, if they be compared with ours. By theſe wordes it is manifeſt, that Chriſoſtome was of the opinion, that one and the ſelfe ſame thing is repreſentedThe names of the ſacramentes of the elders and of ours are put one for an other in our Sacraments, and in the Sacramentes of the Elders, although in theyrs more obſcurely, and in ours, more manifeſtly. But how great a nearenes there is betwene both theſe kindes of Sacraments, Paul ſéemeth hereby to teach, in that he putteth the names of the one, for the names of the other, and maketh them common to both. For in the. 10. chapter of the firſte epiſtle to the Corrinth. he affirmeth, that the Elders were baptiſed, and had one and the ſame ſpirituall meate, and one and the ſame ſpirituall drinke, which we now hauehave. And on the other ſide, to the Coloſsians, he calleth our Baptiſme, Circumciſion. For he ſaith: that we are circumciſed in Christ, but yet with a circumciſion not made with handes, by putting of the body of the ſinnes of the fleſh. In which place he aſcribeth vntounto circumciſion, y^e puttyng of ſinnes. But they thinke that this maketh againſt vsus, which is red in the viij. chapter to the Hebrewes, where it is written: In that that he ſayth now, he hath aboliſhed Whether the old teſtament be vtterly aboliſhed.that which was before. But that which is aboliſhed and waxen olde, is euen at hād to vaniſh away. Of theſe wordes they conclude, that the olde teſtament is vtterly aboliſhed. Which thing (ſay they) could not be poſſible, if the ſubſtaunce therof were one, and the ſame with the ſubſtance of the new. But theſe men ought to hauehave cō ſidered, that the ſubſtance of the olde Teſtament is not aboliſhed. In dede ceremonies are aboliſhed as touching the outward ſignes: howbeit the ſignification of thē abideth the ſelfe ſame that it was. Iudiciall preceptes alſo, although in our dayes they be not all had in vſe, yet the ſumme and principall ſcope of them, is ſtil retained, namely, y^• ſinnes ſhould be puniſhed, and iuſtice preſerued in cōmon wealths. But the ſence and obſeruation of morall preceptes, remaineth ſtil perfect & whole: although they no more either accuſe, or condemne the conſcience, to the deſtructiō of the elect. But they ſay, that Augustine, alſo is againſt our ſentence. For in hys preface vponupon the 73. pſalme, thus he writeth: That the ſacramentes of the elders promiſed a ſaulour, but ours geue ſaluation. But by theſe wordes Auguſtine mente onelyonly to put a diſtinction betwene the maner wherby the ſacraments of the elders ſignified Chriſt in one ſort, and ours in an other ſort. For they ſo repreſented Chriſt, as which ſhould one day come: ours do ſo repreſent him, as now already come. For how could Augustine thinke, that the ſacramentes of the elders did by no meanes geue a ſauior, when as he moſt manifeſtly teſtifieth that the fathers in the Manna had the ſelfe ſame Chriſt, which we now hauehave in the Euchariſt. And in his booke de nuptijs & concupiſcentia ad Valerium, and other places he oftentimes confeſſeth that the Elders were by circumciſion deliuered from originall ſinne. Bede alſo vponupon Luke affirmeth the ſelfe ſame thing, and ſaith, that circumciſion differed nothing from baptiſme, as touching remiſſion of ſinnes, but onelyonly that it opened not the gates of the kingdome of heauen. For to the performance of that, the death of Chriſt was looked for. Touching this thing ſurely, I will not much contend, ſo that this be graunted, y^• thoſe fathers being dead in what place ſo euer they were, were in the preſence & ſight of God in happy ſtate. For they had without al doubt the fruicion of God, neither is it to be thought, that they could bée forſaken of hym in whom they beleued. But that they were caried vp into heauen, before Chriſt aſcended vp, I know the fathers do deny, neither do I therein any thing contende againſt them. But let vsus returne vntounto that that theſe fathers of their owne accords graunt, namely, that Circumciſion toke away originall ſinne. How then can theyAn error of the maſter of the ſentences. ſay, that Chriſt by circumciſion was not geuen at all? For what remiſſion of ſins could there be without Chriſt? The maiſter of the ſentences very abſurdly thinketh, that circumciſion had y^e power of remitting of ſinnes, but not of conferring of grace: as though forſooth remiſſion of ſinnes can be had without grace. He fayneth alſo, that the ſacraments of the Goſpell had their force of the death of Chriſt: andThe death of Chriſt was of efficacy euen before it was payde. foraſmuch as this death is now accompliſhed, therefore are they of more efficacy & more mightier then the ſacraments of the elders: as in whoſe time the price of the death of Chriſt was not yet paid. But this their ſentence wherby they appoint the force and merite of the paſſion of Chriſt, to be but for a time, cannot be but abſurd. For of what more force to ſaue is the death of Chriſte now that is already paſt, then it was in the old time, when it was looked for to come? Vndoubtedly, on eche ſide is required faith, whereby aſſuredly we do no leſſe comprehende thinges to come, then we do things paſt. But if we will ſay, that GOD hathe a reſpect vntounto the ſacrifice of hys ſonne offered vppon the croſſe, vndoubtedly, this was from all eternitie, and before the foundations of the worlde were layd, ratified and moſt fully accepted of him. Of Chriſt alſo it is written in the Apocalips. That the lambe was ſlayne from the beginnyng of the worlde. And where as they ſay, that circumciſiō had the power to take away originall ſin, frō whence I pray you had it ſuch ſo greate power, but from the death of Chriſt? Doubtles our baptiſme ſo agreeth with circumciſion, that Augustine agaynſt the letters of Petilianus in hys 2. booke and 72. chapter and in other places, proueth, that the ſacramēt of baptiſme ought not to repeted, becauſe circumciſion in the olde tyme was not repeted, if a man had receaued it of the Samaritanes, and were afterward conuertedHow the ſacraments of the elders were weake, and beggarly elements of the worlde. Why there were more ſacraments in the law then in the Goſpell. vntounto the ſincere religion of the Ieroſolomites. But amongſt other thinges, this ſemeth not a litle to hauehave moued our aduerſaryes, for that it is written vntounto the Galathyans of the ceremonies of the elders, that they were weake and beggerly elementes of the world. But theſe wordes of Paule are to be vnderſtand of thoſe olde ſacramentes whiche are now abrogated by Chriſt. Or if this aunſwere like not, then vnderſtand Paule ſo to ſpeake of the ſacramentes of the elders, as he ſaw the Iewes at that tyme vſed them, namely, without Chriſt or hys promiſe. But the firſt anſwere is both truer and playner for that place. And if a mā demaund, how it commeth to paſſe, that the ſacramentes of the elders were more in number then ours, this queſtion may eaſely p. 83be anſwered. Namely, that the church was then beginning, neyther did they know ſo many thinges of Chriſt, as are made open vntounto vsus, after that heHow they erre which ſpeake ſoftly to themſelues the woordes of conſecration. is now come into the world and hath finiſhed the ſacrifice ſo long looked for. Wherefore it was requiſite that God ſhoulde at that tyme by many ceremonyes and images ſhadow one and the ſelfe ſame thynge: but there is no neede now of ſuch paynfull inſtruction. For (as we hauehave before ſayd) the ſignes of the ſacramentes were therefore geuen, to confirme the promiſes of God: not as though thoſe promiſes are not of themſelues firm inough, but that our minds, being otherwiſe hard to beleue, and wauering, ſhould by ſēſible ſignes be ſtrenthened. Chriſoſtome in hys 60. homely vntounto the people of Antioch, If (ſayth he) our nature had bene vtterly ſpirituall and without body, ſpirituall thinges ſhoulde hauehave bene deliuered vsus, without corporall ſignes. Hereby it is manifeſt, how abſurdely they order the matter which ſet forth the viſible ſignes of the ſacramentes to be ſene of all men: but the promiſe which ſhould be confirmed by thoſe ſignes, and ought to cleaue vntounto our mynds, they both pronounce in a ſtrange tonge, and ſecretly mumble vp, that it ſhould not be heard of others. But that the ſacramentesExplicatiō of certaine of the ſacramentes of the elders. of the lawe, which were ſo many in number, were ſeales of the promiſes of God, may by induction be eaſely known. The tabernacle and Arke of the Lord ſealed the promiſe, that God would dwell in that people, & that he would be in the middeſt of them. The conſeccation of the prieſt, and the ornamentes of the garmentes, ſhadowed Chriſt the only prieſt, and the ſame perpetuall and eternall, as the author of the epiſtle to the Hebrues proueth. And of this ſelfe ſame promiſe, Dauid moſt playnly maketh mencion, when vnderunder the perſon of Chriſt he ſayth, Thou art a prieſt for euer according to the order of Melchiſedech. The ſacrifices alſo ſignified the oblation of Chriſt vponupon the croſſe. But here ſome man will paraduenture ſay, Ergo, the ſacrifices were ſacramentes. How then do we ſay, that there is great difference betwene the nature of a ſacrament, and the nature of a ſacrifice? So indeede we ſayd before, and now agayne conſtātlyTwo thinges are to be conſidered in ſacrifices. affirme: but thereof it followeth not, but that the conſideration of ether, may ſometymes light vponupon one & the ſame thing. The nature of a ſacrifice and of a ſacrament may concure in one & the ſame thing. For there were two things to be conſidered in ſacrifices: fyrſt, that there was ſomething offred vntounto God: and therein conſiſted the whole ſtrength of ſacrifices: ſecondly, that the oblation which was killed, and burnt, repreſented Chriſt, which was to be ſlayne for vsus, by whome we ſhoulde hauehave God pacefied and mercifull. And after thys maner we doubt not but that in them was a ſacrament. And how all theſe thinges were ſeales of moſt certayne promiſes, may eaſely be declared by eueryevery one of them perticularly: as by the obſeruation of the Sabboth, by circumciſion, by choyce of meates, by waſhing and ſprinklinges of holy water, by the vow of the Nazarites, by the ceremony of the ielious, by the purification of the childwife after her deliuery, and by all ſuch like kynde of miſteries. ButWhether the people in the old time vnderſtood the promiſes which were ſealed in thceremonyes becauſe we would be briefe, we thought it ſufficient to expreſſe thoſe fewe now mēcioned. But there yet remaineth one doubt, whether the people of the Iewes hauing thoſe ſenſible ſignes of ceremonies, vnderſtoode alſo the promiſes of God, whiche were by thē ſealed Auguſtine at large intreateth of this matter in his 4. boke agaynſt Fauſtus, & in his 3. booke de Doctrina Chriſtiana: & ſayth, that the patriarches and prophetes, and the excellenter ſort of men in the olde teſtament being illuſtrate with a mighty ſpirite, knew very well the ſignifications of the ceremonies and of the ſacramentes: ſo that they tooke not the ſignes, for the thinges, which (ſayth he) is a miſerable ſeruitude: but he thinketh that the people and common ſort of men vſed theſe ſignes as the thinges themſelues, for that they vnderſtoode only this, that there is one only God, which ought to be honored with thys kynde of worſhippinge and ſeruice. For if there were any, whiche when they knew thoſe to be ſignes of other thinges, woulde yet notwithſtanding enterprete them after their owne luſt, y^e had bene an error of a wandring mynde. By this doctrine of Auguſtine may be put three kindes of men, as touching the vſe of ſignes. ForThree kindes of men which vſe ſignes. ſome there are, which in very deede vnderſtand, what is ſignified, & therefore ſticke not in the ſignes, but turne their eyes to the thinges ſignified. Others vſe the ſignes, but to what they are to be referred, they know not: And this Auguſtine thinketh, pertayneth to ſeruitude. Laſtly are thoſe, whiche are not ignorant, that thoſe thinges which they vſe are ſignes, but yet notwithſtanding they peruerſly, and as they luſt themſelues, interprete them. This is an error, & that very hurtfull. As touching the firſt, and third, I am of the ſame mynde that Auguſtine is. But in the ſecond as touching the common and vulgare people of the Iewes, I do not ſo fully aſſent vntounto him, to graunt, that the common people of the Hebrues know nothing els of the ſacramentes, & ceremonies of the law, but that by them they ſhoulde worſhippe the onlye and true God. For they were taught continually of the Scribes and of the prieſtes, and heard dayly the oracles of the prophetes. Whereby they mought eaſely gather, at the leaſt a generall ſignification of theyr ſacramentes, as well touching Chriſt, as alſo touching all other thinges pertayning to purenes of lyfe and holynes of maners.The doctrine of the looking for the Meſſias was common. The doctrine of the looking for the Meſſias was ſo common amongſt them, that, as I ſuppoſe, it was hidden from none o… them all. Phillippe, as it is written in the Goſpell of Iohn, thus ſpake vntounto Nathaniell: we hauehave founde the Meſsias, of whome Moſes and the prophetes hauehave written. And the common people of the Iewes, being ama…ed at the miracles of Chriſt, ſayd, we knowe that Meſſias ſhall come, and teach vsus all theſe thinges. Hereunto alſo ſerueth that the prophetes euer tought, that ceremonies being done onelyonly outwardly and without fayth, are moſt diſpleaſant vntounto God. And that fayth, which was required to outward rites, vnles it had had a reſpect vntounto Chriſt, although not fully, yet ſome way, and that at the leaſt generally, of what force could it hauehave bene? AndThe prophetes moſt diligentlye taughte the ſignificatiof the ceremonies. foraſmuch as the prophets were ſo diligent in obtruding, and eueryevery where inculcating the ſignifications of the ceremonies, doo we thinke, that they taught nothing of Chriſt? dauid moſt playnly ſpeaketh of ſacrifices, that God delighteth not in them But a ſacrifice vntounto God (ſayth he) is a troubled ſpirite, and a contrite and humble hart Touching waſhinges and clenſinges, Eſay inſtructeth them ſaying Be ye waſhed, and be ye clene. Ieremy alſo, waſhe (ſayth he) thy harte from iniquitye. And Ezechiell ſheweth that by thoſe waters is ſignified the power of the holy ghoſt, when he bringeth in God promiſing, that he would poure cleane water vponupon them. Touching Circumſion alſo they are verye often admoniſhed in the holy ſcripture to circumciſe they neckes and theyr hartes. And that they ſhould not thinke, that they were able to doo this of them ſelues and by theyr owne ſtrengthes, Moſes in the 30 chapter of Deut. ſayth, God ſhall circumciſe thyne harte▪ that thou mayſt louelove him. Touching purifications and waſhinges of garmentes, and ſuch other like thinges, they were thus admoniſhed in Leuiticus the 11. chapter, I am the …ord thy God, which brought the out of the land of Egipt ye ſhalbe holy vntounto me, bycauſe I am holy. Touching the Saboth they were oftentimes told, that in it was ſignified the reſt of God, and theyr ſantification. And if ſo be all theſeThe people of the Hebrues vnderſtoode that Meſſias was ſignified in the ſacraments of theyr times. thinges were ſo manifeſtly and playnly declared, which no man can doubt, but that vntounto them they were good and profitable, and that it was not poſſible for them to be ignorant, that the attaynment of euerye good thinge came through Chriſt or the Meſſias, I can not be perſwaded, but that they ſaw, that in theyr ſacramentes was ſignified Chriſt. Moreouerr this alſo is an other reaſon Eſay moſt manifeſtly teſtifieth, that God did lay vponupon Chriſt all our ſinnes, and that we were healed only by his ſtripes and death: wherfore ſeing in the ſacraments mention is made, that God by ſacrifices is made mercifull vntounto vsus, they couldThe people knew generally and not perticulerly the conſideratiof all the miſteries. not but cal to remembraunce, the only mediator Chriſt, by whome only is God made mercifull vntounto vsus. Howbeit we can not affirme, that the common ſort of the Iſraelites knew all the miſteries perticularly. OnelyOnly this we ſay y^• they had a certayne generall knowledge of Chriſt in the ſacramentes of the law, when p. 83as otherwiſe we our ſelues can not perticularly render a reaſon of theſe ceremonies. The Apoſtles hauehave only generally made them playn vntounto vsus. And though there hauehave benne ſome amongſt vsus, as Origen, and a greate many other like, which hauehave attēpted to frame for eueryevery perticular ceremony a proper alegory, yet hauehave they in a manner but loſt theyr labour. For theyr inuentions couldWe muſt not geue our ſelues to much to Allegories. Error of the ſcholemen. bring no profite at all vntounto vsus. For they moſt plainely want the woord of God. Nether is it to be meruayled at, that they ſo muche delighted in ſuch inuentiōs, For euen as eueryevery where our owne deuiſes woonderfully pleaſe vsus, ſo in this matter, the curioſity of man excedingly delighted it ſelfe. Now thoſe things which we hauehave ſpoken moſt playnly declare, how farre the ſchole men hauehave miſſed of the marke, which hauehave betwen the old ſacrementes, and the new, put this difference, that the old ſacramentes only ſignified grace and Chriſt, but ours largly and aboundantly exhibite both. For the elders (ſay they) were holpen by the woorke of the worker. For when any man came with fayth and a godlyOf the worke working… and the worke, wrought. motion of the hart and of the minde vntounto thoſe holy ſeruices, he had therby merite. But the woorke wrought (as they call it) nothing profited them as touching ſaluation. But in our ſacraments they ſay it is farre otherwiſe: that not only fayth and the ſpirituall motion of the minde, which they call the woorke of the worker, helpeth vsus, but alſo euen the outward ſacramente it ſelfe, and the inſtitution of God, which they call the worke wrought, conferreth vntounto vsus both remiſſion of ſinnes and alſo ſaluation. But I will demaund of theſe men, what that is which the outward worke and the viſible ſacrament exhibiteth vntounto vsus, that we do not attayne vntounto by fayth: if they aunſwere that it is Chriſt as for hym we comprehende by fayth: If remiſſion of ſinnes, that alſo, we obtayne by fayth: if reconciliation, wherby we returne into fauor which God, this alſo we can not obtayne without fayth: if laſt of all the encreaſe of grace and of the ſpirite, neither vndoubtedly doo we by anye other meanes obtayne this, but by fayth, what is there then remaning, that this worke wrought bringeth? This word is altogether ſtrange, nether is it once mēcioned of in the holy ſcriptures.Worke wrought a woorde neuer heard of. Nether would I at this time hauehave vſed it, but that I hauehave to contēd agaynſt the aduerſaries. But paraduenture they will ſay, Foraſmuch as beſides fayth is alſo added the outward woorke, is there nothinge to be attributed vntounto it? yes vndoubtedly, I attribute much vntounto it when it procedeth of fayth. For I know that ſuch a worke pleaſeth God, and that he vſeth to recompence many thinges vntounto ſuch workes. But what maketh that to this preſent purpoſe. Did not the elders vntounto theyr fayth adioyne alſo thoſe workes, wherby they exerciſed and receaued the ſacraments of theyr law? Wherfore as touching this part, wee ſee that they had in theyrs as many things which pleaſed God, as we hauehave in ours: vnles paraduenture they wil contend, that the exerciſing and receauing of our ſacramentes, is ether a better, or nobler woorke then was the exerciſing and receauing of the ſacramentes of the elders: which thing I will not graunte vntountoThe receauing of our ſacraments is not more excellent or better then the receauinge of the ſacraments of the elders Whither the ſacramentes conferre grace and remitt… ſinnes. thē: eſpecially ſeing y^• the perfectin of the worke is to be cōſidered by faith and charity from whēce it procedeth: wherfore if Abraham and Dauid had more faith when they receaued theyr ſacramentes, then any weake Chriſtian, when he is baptiſed, or communicateth, who will not iudge but that theyr worke is more notable and more excelēt then the other mans worke? And moreouer as for that kinde of ſpeach which theſe men ſo often vſe, namely, that ſacraments remitte ſinnes, ar conferre grace we do not eaſly admite: vnles paraduenture in that ſēſe wherin Paule affirmeth, that the Goſpell is the power of God to ſaluatiō: & as vntounto Timothe the reading of the holy ſcriptures is ſayd to make ſaffe: which vndoubtedly is nothing ells, but that the might and power of God wherby he remitteth ſinnes, geueth grace, and at the end ſaueth, vſeth theſe inſtruments and meanes to our ſaluation. And euen as to bring vsus to ſaluatiō, he vſeth the word of the Goſpell, and the preaching of the holy ſcriptures, ſo alſo adioyneth he ther vntounto the ſacraments. For by ether of them is preached vntounto vsus the liberall promiſſe of God: which if we take hold of by fayth, we ſhall obtayne both ſaluatiō and alſo remiſſion of ſinnes. This is the true ſenſe, vntounto which alſo are the fathers to be applied, when they ſay that grace is the power of the ſacramentes. Which is all one as if they had ſayd, vnderſtanding and ſenſe is the power of ſpeach and of wordes. And how vnaptly the Scholemen ſpeake of theyr ſtay orOf the ſtay or let of the ſcholemen. let, herby it is manifeſt, for that they ſay, that he putteth not a ſtaye or let, which although he hauehave not the acte ether of louing, or of beleuing, yet obiecteth nothing that is contrary or oppoſite vntounto grace: namely, the acte of infidelity or of hatred. Thē in ſuch caſe (ſay they) the ſacraments of the Goſpel conferre grace. But this is nothing ells, then to attribute vntounto creatures the cauſe of our ſaluation, and to binde our ſelues to much to ſignes and elements of this world. Thys ought to bee certayne and moſt aſſured, that no more is to be attributed vntounto the ſacramentes as touching ſaluation, then vntounto the worde of God. WherforeWe oughte to attribute no more vntounto the ſacraments then vntounto the woord of God. How our ſacraments are better then the ſacramentes of the elders. Sometimes is receaued the ſacraments onelyonly, ſometimes the thinge onelye. Grace is not bounde vntounto the ſacramentes as we put corne into ſackes. if ſometimes we heare, as Augustine alſo ſaith, our ſacramentes are better then the ſacramentes of the elders, this ought ſo to be vnderſtanded that it be refer red vntounto perſpicuitie. For we graunt that our ſacraments both ſpeake and preach more plainly of Chriſt, then did the ſacraments of the elders. Wherfore ſeing we are more clearely and plainly inſtructed, faith is the more fuller, and bringeth vntounto vsus more grace and ſpirite. And we gladly admit that which the ſame Augustine ſaith: That ſometymes it commeth to paſse, that the ſacrament is receyued wythout the thing. For ſo the wicked and infidels vſinge the ſacramentes, receiue onelye the outwarde ſignes, and are vtterly voyde of ſaluation and of grace. Sometimes alſo it contrariwiſe happeneth, that the godly being excluded by any neceſſitie frō the vſe of the ſacramentes, yet are in no wiſe defrauded of the thing it ſelfe, and of the thing ſignified. Neither let any man here lay to our charge, that we affirme that ſacraments depend of our faith: For neither teach we any ſuch thing: yea rather we affirme, that the ſacraments are ſacramentes, although thy faith be either weake, or els none at all. And Augustines iudgement is very good concerning him which onelyonly carnally receiueth the ſacrament, when he ſayth: It doth not therefore ceaſe to be ſpirituall: but vntounto them it is not ſpirituall. And now at length to make an ende, we muſt neuer come to this point, to thinke that grace and our ſaluation is conteined in the ſacramentes, as in certaine ſackes or bagges, which may be poured out vponupon the communicantes and receiuers. For the ſacramentes are as certaine tidyng bringers of our ſaluation: whom he that beleueth, ſhall obtaine ſaluation. And thus much hitherto hauehave I ſufficiently ſpoken of ſacraments generally. Now reſteth for vsus ſomwhat to ſpeake of circumciſion: for the better vnderſtanding wherof we hauehave ſpoken theſe things the more largely and with more words. But here we ſhall not nede ſo long a treatiſe. For if we remēber all thoſe things, which hauehave bene generally ſpoken of ſacraments, it ſhall be no hard matter to vnſtand all that which may be ſpoken of circumciſion.