Commentary on Romans, Chapter 7 (2 of 2)

Commentary on Romans · Chapter 7 (2 of 2)

Bicauſe (ſaith he) I am carnall, ſold vnderunder ſinne.] Here the crime of ſlaying, & the increaſe of ſinne is tranſferred from the law to the corruption of our nature. And there is nothing more gratefull vntounto God, then for vsus to accuſe our ſelues, & with due prayſes to ſet forth his worde. It was not poſſible to deuiſe a more apte commendation of the law. For Paul doth not only ſet forth the ſinguler dignitye therof, but alſo ſpeaketh that, which he ſaith is well knowen and vnderſtande of all the godly.

We know (ſayth he) that the law is ſpirituall.] And to make this the more playne, he ſetteth againſt it our vncleannes.

I (ſayth he) am carnal, and ſold vnderunder ſinne.] The law is the maiſtreſſe of vertue, and enemy of all vices. I abhorre vertue, and folow vices euen againſt my will. When he ſayth that he is carnall, he meaneth that he was infected withWhy Paul ſaith that he is carnal originall ſinne, and corruption. For, that euill is deriued from Adam by the fleſh, whiche yet containeth not it ſelfe in the fleſhe, but poſſeſſeth the whole man and all his ſtrengthes. And the better to declare what this worde carnall, ſignifieth, heWhy we are ſaid to be ſolde vnderunder ſinne. addeth, ſold vnderunder ſinne. For euen as bondmen are oftentimes drawen and impelled of their maſters to that which they would not: ſo are we by originall ſinne drawen to many things which we allow not. Neither are we only vnderunder y^e bonds of Originall ſinne, but alſo through our owne will we adde therunto a great hepe of ſinnes. Wherfore we are boūd with many kindes of ſnares. By this metaphore Paul notably ſetteth forth our captiuity. The Iewes were oppreſſed with greuous ſeruitude, when they were captiues in Egipt: neither were they any gentler delt with, in Babilon: but moſt cruelly of all were they handled vnderunder Antiochus. But there can no ſeruitude be compared with this, wherof Paul now ſpeaketh: for inNo captiui…ye can be compared with ſeruitude of ſin. thoſe ſeruitudes was only an outward enemy, and the caſe was only touching the life and goodes of the body. But here we hauehave an enemy in the inward partes, and in the very bowels: and our minde is ſubiect vntounto ſinne, euen againſt our willes, and we reſiſting it. We were ſold, ſo ſoone as Adam had ſinned. For by one man ſin entred into the world, and in hym all men hauehave ſinned. We were ſolde gratis, that is, for nothyng: for there was no iuſt cauſe which draue our firſt parentes to ſinne.why we are ſayd to be ſold gratis. Farther alſo, foraſmuch as when we are borne, we draw ſinne with vsus, neither take we it vponupon vsus of our owne will, therfore are we ſayd to be ſold gratis. Auguſtine vponupon the booke of Iudges the 17. queſtiō, wondreth at this phraſe of ſpeach in the Scriptures, wherby men are ſaid to be ſold gratis, when as no price at al wasWhat to be ſolde gratis ſignifieth. payd for them. And he ſaith, that by this phraſe is ſignified nothing els, but that y^• p. 171Iſraelites were deliuered of God into the power of their enemies, of whom they ſhould be afflicted no otherwiſe, then if they had bene bought bondmen. And he ſayth that this word gratis, which is red in the Pſalmes and in Eſay, is very aptly put: For that God when he in ſuch ſort deliuered the Iewes into the power of ſtraungers, got therby no honour or worſhipping at all, as a reward or price. For they were idolatrers. So we are ſayd to be deliuered gratis both vntounto the deuill, & to y^• corruptiō naturally grafted in vsus: for y^• by thē redoundeth vntounto God, neither honour nor thanks. For they are enemies vntounto God, & do cōtinually beare hatred againſt him. But as we are ſold gratis, ſo alſo are we redeemed gratis: not but y^• We are redeemed gratis. Achab ſold him ſelfe to do euill.Chriſt hath paid for vsus both his lyfe & bloud: but for y^• we hauehave therunto geuē nothing of our own, neither ar we iuſtified by any our merite. The ſelf ſame phraſe of ſpeach is red in y^• 1. boke of Kings y^e 21. cha. of Achab y^• wicked kyng: He was ſolde to do euill in the ſight of the Lord. But in the Hebrew phraſe this word, Hithmabo, ſignifieth, that he ſold himſelf: both for that he willingly, and of his owne accorde dyd thoſe things, wherunto by the luſt grafted in hym he was moued: and alſo for that thorough his owne will he had therunto added many kindes of ſinnes. Auguſtine in hys 41. treatiſe vponupon Iohn, compareth this ſeruitude wherby we liue in vnderunder ſinne, with the ciuill and outward ſeruitude: and in that compariſon ſetteth before our eyes in how vnhappy eſtate they are, which are in ſuch ſort ſolde vnderunder ſinne, and made ſeruantes vntounto the tiranny therof. A bondeman (ſayth he) is in A compariſon betwen… the ſeruitude of ſin, and ciuile ſeruitude.ſome hope to chaunge hys lord or maister, if he chaunce to be ouer cruell and froward towardes hym. For by one meanes or other he practiſeth wyth ſome to buye hym of hys Lorde, and counteth it a great benefite, if he may leaue his cruell Lorde, and obteyne a gentler. But ſinne ſo cleaneth in vsus, that there is no man whiche can hope for any ſuche change. They which are ſeruants as touchyng ciuile ſeruitude, are in good hope, that they ſhall at one tyme or other, find the meanes to runne away from theyr Lords. But as for vsus, whether ſhall we go? wherſoeuer we ſhall be, we ſhall draw wyth vsus the tyran ſin. Suppoſe that there were one which would redeme vsus. Is it not of neceſsity, that he be free from the common Lord, whoſe ſeruantes we are, that is, from ſinne? I thynke verily it is. For other wyſe, whatſoeuer he ſhould buye, ſhould be bounde vntounto ſinne, vntounto whome he, though he were now a redemer, is alſo a ſeruaunt. But there can none be found free from ſinne, except only our Lord Ieſus Christ. Wherfore vntounto hym let hym go, whoſoeuer wyll be deliuered from ſinne. But a man will obiect. But the Apoſtle ſayth, that we are now deliuered from ſinne: for thus he writeth: But now we beyng deliuered from ſinne, are made the ſeruantes of righteouſnes, Why then doth he nowe complayne, that he is ſold vnderunder ſinne? Here muſt we call to mynd that which we hauehave oftentimes ſaid: that we are in déede deliuered by Chriſt, but yet not with a full deliuery, but onlyOur deliuery is not yet full and perfect. with a deliuery begonne: which then at the laſt ſhall be perfect, when our laſt enemy death ſhall be deſtroyed: and when (as Paul ſayth) this mortall body, ſhall hauehave put on immortality: and this corruptible body ſhall be made incorruptible. But in the meane tyme we poſſeſſe not a full liberty, but a liberty hoped for. Now then ſeyng that we are ſtill carnall, and ſold vnderunder ſinne, it is our partes continually with faithfull prayers to cry vntounto the lord: & not without good aduiſement to approue thoſe things which are pleaſant vntounto vsus: but rather let vsus hauehave in ſuſpiciō all things y^• are ours: for that frō the bondſlaues of ſin can nothing lightly be looked for, which is in very dede good. And whē we are oppreſſed with any calamity, let vsus in no wiſe complain of God, as though he afflicteth vsus without any our defect. For it is not poſſible, but that of them whiche liue vnderunder ſinne ſhould be manyIt is not poſſible but that we muſt nedes commit many thynges amiſſe. thinges amiſſe committed. The thinges which Paul before ſpake in this chap. that he knew not ſinne, and was ignorant of luſt, when he wanted the lawe, and as ſoone as it came, ſinne excedingly encreaſed in him, and ſo increaſed, that of it through the commaundement he was ſlayne, and ſuch other like thinges, all theſe (I ſay) the Pelagians eaſely graunted mought be vnderſtand of Paul, both when he was yet an infant, and alſo whē he was of full age ſo long as he endeuoured not himſelfe to an vpright life. But here they ſomewhat ſtaggered, when they ſaw that he ſayd of himſelfe, and that in the preſent tempſe, The lawe is ſpirituall: Here falleth away much from free will.but I am carnall being ſold vnderunder ſinne. For here they felt that ſomewhat, but what do I ſay ſomewhat? yea rather, that very much falleth away from frée will. They ſaw moreouer, that he can not be iuſtified at his owne pleaſure, which is driuen to be the ſeruaunt of ſinne, and which after he is come vntounto Chriſt, is ſayd yet notwithſtanding to be ſold vnderunder ſinne, ſo that he can not in all poyntes fulfill the lawe of God which is ſpirituall. Wherefore they went about to wreſt theſe wordes of the Apoſtle to an other ſenſe. For they ſayd, that he called himſelfe carnall, for that whileſt he here liued he had not yet put on the ſpirituall fleſhe, which we ſhall hauehave in the reſurrection: but ſtill caried it about with him, which in the meanetyme was obnoxious to many troubles. They added moreouer, that therefore he ſayth, he is ſold vnderunder ſinne, for that he was ſubiect vntounto that death, which had through the ſinne of Adam crepte into the worlde. For to be ſolde vnderunder ſinne, after them, is to be ſubiecte vntounto death, and vntounto other iniuries, and troubles of this life, which hauehave by the meanes of ſinne crept into the world. And by this meanes, in Gods name, they thought, that they had excellently well interpretated Paul, although they make no mencion at all of the vice of nature, of the corruption of mans diſpocition, and of the prauity of all the partes both of the ſoule and of the body, traduced through Adam into all his poſterity. But Paul farAgainſt the Pelagians. otherwiſe therefore ſaith, that he was ſold vnderunder ſinne, for that he did thoſe things which he would not: but thoſe thinges which moſt of all he would, he did not: and for that when as to will was preſēt with him, yet he found no ability to performe that which is good: and for that he fel into that infelicity which he lamented, ſo that he felt a lawe in his members, which ſharpely fought agaynſt the vnderſtanding of the minde. Theſe ſentences and cauſes being diligently conſidered, it is very manifeſt, that Paul bewayled not the death of the body, or the afflictions of this life, but his owne corruption, which he had (as wel as other men) drawen from Adam. Foraſmuch as there are certain things which Ambroſe noteth in this place, which are not to be contemned, it ſhall not be amiſſe here to write his iudgement. Firſt he acknowledgeth, that theſe thinges are to be vnderſtand of the lawe of Moſes. Farther, that the lawe is therefore called ſpirituall, for that it calleth vsus backe from ſinne, and prohibiteth vsus to geue vntounto creatures that worſhipping, which is due vntounto God only. Moreouer he teſtefieth, that we are faſt bound with a double bond: firſt by reaſon of Originall ſinne, which we hauehave drawen from Adam: ſecondly by reaſon of infinite other ſinnes, which we our ſelues hauehave added. He confeſſeth alſo that we are ſo bounde vntounto ſinne that we can not vſe our owne power. By which wordes we may gather, that our frée will is not a little hindred.Ambroſe confeſſeth that free will is not a little hind…red. The deuill mingleth himſelfe with our thoughtes. Farther he ſayth, that by reaſon of all theſe thinges it commeth to paſſe, that the deuill mingleth himſelfe with all our thoughts: which he could not do but through ſinne. Wherefore ſeing that we can not diſcerne our owne thoughtes from thoſe, which are of the deuill offred vntounto our mindes, it is neceſſary, that we oftentimes looke vponupon the lawe of God. Here we ought to note, that Ambroſe affirmeth that the deuill mingleth himſelfe with our thoughtes: which the Scholemen will not abſolutely graunt.

For, that which I do, I know not, For what I woulde, that do I not: but what I would not, that do I. If thē I do that which I would not, I conſent to the lawe that it is good.

For that which I do, I know not.] He now by reaſon he proueth, y^• he is ſold vnderunder ſinne, for that he doth not thoſe thinges which he would himſelfe, but is ratherHe which of neceſſitye followeth the will of an other man is a ſeruant bought for mony. violently drawn to thoſe things which he would not. But he y^• of neceſſity followeth the will of an other man, and doth not his owne will, vndoubtedly is in no better eſtate then a ſeruant bought for money. And this is to be vnderunder tiranny, to be led vntounto thoſe thinges, which thou thy ſelfe in minde and in will alloweſt not. p. 172And when he ſayth, that he doth not thoſe thinges which he woulde, he meaneth that will, which is now by the benefite of Chriſt made comformable vntounto the law of God: which nether willeth, nor not willeth any thing, but ſo farre forth as it ſéeth it ether allowed or diſſalowed of the lawe of God. Wherefore the Apoſtle rightly of this concludeth, that the lawe of God is good: becauſe the minde of men regenerate being now after a ſort amended ſo iudgeth of it. And whē as he ſaith, that he doth not thoſe thinges which he would, and imputeth not that let vntounto the lawe, it remaineth, that that is to be aſcribed vntounto our luſt, and naturall vice, which of his owne nature is euill. For beſides theſe three, there is no other thing, whereunto that can be imputed. And he ſayth that he doth not the thinges which he would, for that he is not led by his iudgemente as he is regenerate, but is reſiſting and againſt his will drawen backeward of luſt. Into this infelicity incurre we through ſinne, ſo that we ceaſſe to be Lords of our owne motions and workes. But we were not ſo at the firſt framed. This place declareth how broken and diminiſhed, our frée will is left vntounto vsus. For we fréely and of our owne accorde doFree will broken and diminiſhed. thoſe thinges, which in our owne iudgement we allow not. Neither are we the ſeruauntes of ſinne, only touching the inferior partes of the mynde, (as ſome hold) but all whole, whatſoeuer we are touching nature. For if there be any thing in vsus which reſiſteth, that commeth of the ſpirite of Chriſt. Neither are we for any other cauſe ſayd not to will, or not to do that which we do, but for that being inſtructed by y^• ſpirite of God, we determin & appoint with our ſelues y^• that is not to be done which we do. Holy men are ſometimes angrye more then they would be, and ſpeake ſometymes many thinges, which they would afterward were vnſpoken.An example Dauid in his anger ſware, that he would kill Naball the Carmelite, with all his whole famelye. But beinge admoniſhed by the woordes of Abigail, he reuoked his dangerous othe. Our hart, ſayth Ambroſe (as it is cited of Auguſtine) is not in our owne power. We ſometymes appoynt with our ſelues, that we will with an attentiue hart pray vntounto God: but for that many thinges offer themſelues vntounto our thoughtes, we ſtraight way filthyly wander from our talke with God.

That which I do, I know not.] That which he afterward ſayth, he hateth, and would not, he now ſayth, that he knoweth not. But foraſmuch as knowledge is of two ſortes, the one ſimple, which iudgeth or determineth nothing of the thingKnowledge of two ſorts knowen: the other which ether alloweth or diſſaloweth it, Paul ſpeaketh of this latter knowledge: ſo that the ſenſe is, that which I do, I know not, that is, I allow not with the full aſſēt of my minde. Althoughe, as Chriſoſtome admoniſheth, out of theſe wordes may be picked an other ſenſe. So great a perturbation commeth of y^e affects, that what we do we conſider not. For y^e deceit of y^• entiſemēts of y^• luſt is ſubtle & great. Subtle men hauing ben long time practiſers of craftines, althoughThe entiſements of the luſt. A ſimilitude. D…f…rence betwene Paul and the Philoſophers. we ſée what they do, yet oftentimes they ſo beguile our eies, y^e we perceaue not what they do. Aristotle ſayth that in eueryevery ſinne is mingled ſome kinde of ignorāce. Although betwéene y^• philoſophers & the ſēſe of Paul there is ſome differēce For they thinke this power to be grafted in the nature of the minde, reaſon and will, alwayes to deſire and to approue that which is good: but the confuſion beginneth only in the groſſer partes of the ſoule. But the apoſtle affirmeth, that al the partes of man both the inferior and the ſuperior, doo by reaſon of originall ſinne reſiſt the ſpirite of God. But ſeing that both from himſelfe and from the Law he remoueth away the cauſe of ſinne, it is manifeſt that it hath hys place only in luſt grafted in vsus. And ſeing he ſayth, that he himſelf doth not the things which he would, and which are euil, much les vndoubtedly doth the Law them. For he by the Law vnderſtoode that theſe things are not to be done. Wherfore herehence hauehave we a commondation of the Lawe, and he doth not here (as heretikes faine, which frowardly peruerte the ſayings of Paul) blame the Law.

For that vvhichwhich I vvould, I doo not, but that vvhichwhich I hate that doo I.] Some thinke that this is to be referred only vntounto the firſt motions But ſeing the ſcripture manifeſtly ſayth, that the iuſt alſo fall: and that we all in many thinges offend: I ſe no cauſe why we ſhould into ſo narrow a ſtreight contract this ſayingTheſe thinges are not to be drawē onelyonly to the firſt motiōs of the Apoſtle. For I doubt not, but that euen holy men alſo hauehave not only ſome times euill luſts, but alſo ſometimes doo certayne thinges which ought not to be done. But they are ſtreight way ſorye, and they accuſe themſelues, and as much as lieth in them correct the ſinne. And yet I would not that any mā ſhould hereby thinke, that I affirme, that the iudgement of the ſpirite, and the purpoſe of the will renewed, abideth ſound, whē the godly fall into moſt heynous wickedThe iudgement of the ſpirite abideth not ſound in faultes that are very haynous. factes: as when Dauid committed adultery, and murther. For theſe ſinnes are of that kind, whereof the Apoſtle ſayth, They which doo ſuche thinges, ſhall hauehave no portion in the kingdome of God. Wherfore Auguſtine made an excellent diſtinctiō, namely, that a crime is one thing, and ſinne an other thing. Wherefore ſeinge in this kinde of crime the right of regeneration is after a ſort loſt, it is not to be tought, that Paul thereof ſpeaketh in this place.

Now then it is no more I that doo it, but the ſinne that dwelleth in me. For I know that in me, that is, in my fleſh dwelleth no good thing: For to will is preſent with me, but I finde no ability to performe that which is good.

It is not I that doo it.] He affirmeth, that he doth it not, for that he all whole doth it not. For in reſpect that he is regenerate, he abhorreth from that whiche he doth. The luſt and vice whiche is by nature grafted and planted in vsus, is it which wreſteth from vsus many things. But they which are wiſe fly vntounto Chriſt, that he may make that ſeruitude which they ſerue more milde: which thinge he not only doth, but alſo mercifully forgeueth the thinges that are committed amiſſe. Wherfore for theſe cauſes Paul denieth that he doth that thing, which he doth. And vndoubtedlye it is to be aſcribed vntounto the ſingular gift of God, that we will not, and that thoſe thinges diſpleaſe vsus, which we doo: and contrariwiſe that we wil, and wiſhe thoſe thinges, which we doo not. For thys propertye is not in all men. For it is in them only which are now grafted into Chriſt, and regenerate in him. In dede Iudas, Cain, and Eſau were diſpleaſed with their ſin, but yet not therefore, for that they allowed the Lawe of God: but for that they now began to fele their own diſcommodity, and calamity, and deſtruction. ForHow ſins diſpleaſethē that are deſperate. Difference betweene the godly & the vngodlye. they were not touched with any louelove of the Law, and wil of God. So much difference is there betwene a godly man and an vngodly: The godly mā although he fall, yet he doth not from the hart violate the lawe of God. For he hath euer thys in hym, that continually he reſiſteth, and repugneth ſinne. But the vngodly man neuer doth good from the hart, or eſcheweth euill as the law commaundeth. For he alwayes hath a regard vntounto gayne, commodity, fame, and ſuch other like thinges, and not vntounto the will of God. Theſe declare that Paul ſpeakethPaul in this place ſpeaketh of himſelf and of the regenerate. thoſe thinges, which are contayned in this chapiter, of himſelfe and of the ſayntes, which are now in Chriſt regenerate: For he ſayth that in mind he ſerued the Lawe of God: and to will was preſent with hym: but to performe that which is good he found no ability. And when he had cried out, vnhappy man that I am, who ſhall deliuer me from this body ſubiect vntounto death, He added a geuinge of thankes, for that he knew that by Chriſt he ſhoulde attayne to it. Thys can not they … which are ſtrangers from Chriſt, and vngodly, and voyd of y^• holy ghoſt.Teſtimonies where by is proued that holy men hauehave ſinne. They which deny thys, are thereunto by thys reaſon chiefely moued, for that they perſwade themſelues, that ſinne can hauehave no place in holy men: when yet the ſcripture teacheth farre otherwiſe. For Paul vntounto the Galathians ſpeaking of the godly, writeth in a maner the ſelfe ſame thinges that he doth now in this place: walke ye (ſayth he) inſpirite, and performe not the deſires of the fleſh. He ſayth not, hauehave ye not the deſires of the fleſhe, but performe them not. And the fleſhe (ſayth he) luſteth agaynſt the ſpirite, and the ſpirite agaynſt the fleſh: ſo that whatſoeuer thinges ye would, ye doo not. This is it which he here ſayth, I doo not that which I would p. 173Dauid ſayth, Who vnderſtandeth his ſinnes? Cleuſe me from my hidden ſinnes. Enter not into iudgment with thy ſeruaunt, for in thy ſight ſhall no liuing creature be iuſtified. And Eſay ſayth, that our righteouſneſes are like a clothe ſtayned with the naturall diſſeaſe of a woman. And the Lord commaundeth vsus to pray. Forgeue vsus our treſpaſſes If we ſay we hauehave no ſinne (ſayth Iohn) we deceaue our ſelues and the truth is not in vsus Iames ſaith, we all offende in many thinges. The Fathers alſo affirme, that PaulAuguſtine proueth that Paul ſpeaketh of himſelf and of the regenerate. Ambroſe of the ſame iudgement. in thys place ſpeaketh of himſelfe. And amongſte other, Auguſtine agaynſt the two epiſtles of the Pelagians the 10. chapiter. And the reaſons that moue him thereunto are thoſe, for that the Apoſtle ſayth. It is no more I that do it, I delight in the Law of God. Vnhapyy man that I am, who ſhall deliuer me frō the body of this death There is no condemnation to thoſe which are in Chriſt Ieſus. Agayne. We alſo grone which hauehave receaued the firſt fruites of the ſpirite. Ambroſe in his booke de Paradiſo, is of the ſame iudgemēt: And to the ſame purpoſe is he cited of Auguſtine in his. 6. booke agaynſt Iulianus: in his booke de philoſophia, or de Sacramento: which booke is not at this day extant.

But ſinne that dvvelleth in me.] This metaphore of dwelling, is very muchThe Metaphore of dwelling. vſed in y^• holy ſcriptures: nether ſignifieth it vntounto vsus any thing els, but a true & mighty preſēce. In this ſēce it is ſaid, The word was made fleſh: & dwelt amongſt vsus. And in the old teſtament is oftentimes red, that God dwelt amōgſt the children of Iſraell. And Paul to the Corrinthians ſayth, That we are the temple of God, & that the holy ghoſt dwelleth in vsus. But here we muſt beware of the error of y^• Maniches, which hold, that man conſiſteth of two natures, the one good, and the other euill: and y^• they are both mingled together: but thorough Chriſt it is comeAn error of the Manichies. to paſſe, that the euill is ſeperated from the good: and thruſt out, to the people of darkenes. For they ſaw not, that y^• euil was y^e corruptiō of nature, which nature otherwiſe was good but they ſayd, that it doth by it ſelfe exiſt, & hath a certayne ſubſtaunce: and that it is ſeperated from the good by thruſtinge forth, and by flyinge away, and not that it ceaſſeth to be. But the truth teacheth, that Chriſte healeth ſinne and the effect or want, and ſo healeth thē, y^• they hauehave no more any being. The Apoſtle in thys place entreateth not of our cōmon euils: but of our chiefeſt euils whiche pertayne to the ſtrife betwene the ſpirite and the fleſh, and doo trouble and confound both whatſoeuer we hauehave inwardly or outwardlye. For whē we do any thing we not only not do ſo much as both we our ſelues deſire, & alſo is required of y^• law: but we hauehave alſo y^• fleſh by all maner of meanes raging fighting, and ſtriuing againſt the will of God. Neither do we y^• good whichWhat is the good which we would do & do not. What is the euell which we would not do and yet do. All our woorkes hauehave nede of forgeuenes. The fleſh & the members, the mind and the inwards man how they are to be taken. we would, but that euill which we hate. If thou demaūd what that good is, which we would, we can aunſwer nothyng els, but y^• it is y^• which the law cōmaundeth vsus. For it is the onelyonly maiſtres of all that which is good. Hereby it is plaine, that we do not that which is commaunded in the law. Againe, the euill which we hate is nothing els, but that which by the law is prohibited. Wherfore we cannot deny, but that by our euill motions and wicked deſires, the law of God is violated. Neither ought we to denye, but that they are ſinnes: which yet our aduerſaries will not graunt. Moreouer hereby we gather, that in all the things which we do, we hauehave nede of forgeuenes: and that our workes are not of ſo great waight: that for them we ſhould be made acceptable vntounto God, and merite the eternall kyngdome. In this place are vſed the names of the fleſh and of the members: and on y^e the other ſide of the minde and of the inward man. Which are not to be diſtinguiſhed touching the partes of the body and of the mynde. But on the one ſide is ſignified the whole man, as he is not regenerate, neither hath yet perfectly and vniuerſally put of the prauity of nature. On the other ſide alſo is vnderſtande the whole man as he is now regenerate, and hath receiued at the leaſt ſome parte of ſpirituall regeneration. They are farre deceiued which thinke, that although we beleue not in Chriſt, yet the minde and will in vsus is wholy perfect in nature. For they remember not what Paul writeth to the Corinthians: The naturall man vnderstandeth not the thynges which are of the ſpirite of God. For theſe wordes plainly declare, that our vnderſtanding hath in it much darkenes & corruption, whē as we are ſo vnapt to the vnderſtanding of thinges ſpiritual. And that thou ſhouldſt not thinke that theſe thinges pertaine vntounto them only that are not regenerate, & which are yet ſtraungers from Chriſt, Augustine declareth, that they belong alſo vntounto the beleuers, both by thoſe thinges which go before, and by thoſe alſo which follow. For, that Paul there entreateth of them that are baptiſed, is by that proued, which he before wrote. Are ye baptiſed in the name of Paul? It is proued alſo by that which followeth after: Know ye not that ye are the temple of God, and that his ſpirite dwelleth in you? And if they are pronounced to be ſuch, which are of the vnperfecter ſort amongſt the beleuers, what is to affirmed of thoſe which are vtterly ſtraungers from Chriſt? Doubtles ſeyng they hauehave receiued no part of iuſtification, there can dwell in them no good. Let them go now which bable, that before regenerationAgainſt workes preparatory. may be done of vsus ſome good workes, which may pleaſe God, & wherby we may (as they ſpeake) merite of congruity. Let them alſo conſider how wiſely they are wont to ſay, that if men do that which lieth in them, God will graunt vntounto them his grace. For, if they do that which lieth in them, they ſhal do nothingHe which doth that which lieth in hym doth but euill. but that which is euill. For, as Paul ſayth, there dwelleth in them no good. Wherfore, ſeyng they are moued only by the ground of their corrupt nature, doubtles they commit ſinne. And that the Apoſtle ſpeaketh not of the nature of y^• outward fleſh, and of the viſible body, it is hereby proued, for that when as in the epiſtle to the Corinthians he admoniſheth them to eſchew fornications, he ſayth, that our bodies are the temples of the holy ghoſt. Wherfore it ſhould be falſe, that in our fleſh dwelleth no good, if fleſh ſhould be taken in that ſignification. Wherfore, in thys place as we hauehave ſayd, fleſh is taken for the whole nature infected wyth ſinne. Of this Paul pronounceth that he knoweth, that in it dwelleth no good: Neither wanteth this an emphaſis, that he ſayth that he aſſuredly knoweth. For he ſaw, that others, and in a maner the moſt part of mē felt not this. And I would to God y^• we once thorough felt it.

For to will is preſent with me: but I finde no abilitie to do that whiche is good.] Neither doubtles had he this power to wil, but ſo farre forth as he had it of the ſpirite which renueth vsus. This he proueth in the epiſtle to the Philippians.We hauehave not of our ſelues to will any thing vprightly. For when he had ſayd: Wyth feare and tremblyng worke your ſaluation, leſt any man ſhould thynke, that he can performe thys by his owne ſtrengthes, ſtraight way he addeth: For it is God which worketh in you both to wyll, and to performe: And that no man ſhould thinke, that he may through his holines deſerue this, he addeth, accordyng to hys good wyll.

To will is preſent with me.] Some thynke that by the nature of this worde Adiacere, which is engliſhed, to be preſent, is ſignified the weakenes of our wyll. But I do not thynke that Paul had hereunto a regard. For, that euill alſo of luſt, which is mighty & of force in vsus, is a little afterward ſayd to be preſēt with vsus by the ſame word. It is true in déede that theſe men ſay, that the vpright purpoſe in vsus, beyng neuer ſo much regenerate, is yet weake. Which thyng although it can not ſufficiently be proued by thys worde Adiacet, yet is it proued by that which followeth. But to do good I finde no ability. For that muſt nedes be a weake wyll, which can not burſt forth into acte. For this verbe Adiacere ſignifieth to beWe are in the middeſt and are pricked forward both of the ſpirite and of the luſt. A ſentence of the Pelagians. on eueryevery ſide at hande, to be readye, and to pricke forwarde. We are in the myddeſt, and eche part is at hand. On the one ſide we are vrged wyth the pricke of the ſpirite, to wyll good thinges: on the other ſide euill is at hand, wherby the good wyll is letted. Augustine in hys booke de natura & gratia agaynſt the Pelagiās confuteth theyr error by thys place. For they ſayd, as it is there had in the 50. and 51. chapiters: If to ſinne be in vsus, there muſt nedes be in our nature a poſſibility not to ſinne. And if it be in vsus to ſée or to hear, there muſt néedes be in our nature a poſſibilitie of not ſeyng or not hearyng. And this poſſibility they will hauehave to be ſo fixed vntounto nature, that it can not be ſeparated from it. Thys (ſayth Augustine, mought hauehave after a ſort ſome lykelihoode of truth, if our nature were perfect as it was instituted p. 174of God. But foraſmuch as it is now maymed and weake in vsus, we can not be ſaid In our corrupt nature we hauehave not the power not to ſinne.to hauehave naturally any poſsibility not to ſinne. For he which is whole in hys legs and feete, as in hym it lyeth to walke vpryghte, ſo in hym is a poſsibilitye not to halte. But if thou ſuppoſe one that is now lame, in hys nature is no poſsibility of walking vpryght. Farther Auguſtine reproueth this ſentence, although it be vnderſtand of nature being perfect. For neyther was the poſſibility not to ſinne geuen vntounto vsus at the beginnyngThe power not to ſinne was ſeperable from mā inſeparable from nature. For although it were in the firſt man, yet was it ſeparable both from hym and from hys poſterity through hys fall: euen as both we therof hauehave in very déede experience, and Paul alſo here bewayleth the loſſe therof. For he ſayth: That to wyll in dede was preſent wyth hym: but how to do good he found no ability. Where then is that poſſibility not to ſinne? Why doth not the Apoſtle vſe it? Verely of it was entreated in thys place. But Paul right well ſaith, y^• he found no ability how to do good. Auguſtine de nuptiis & concupiſcentia, in his 1. bokeGood is not perfectly done vnles wicked … ſues …e abſent. the 29. and 30. chap. excellently well declareth thys place. That which is good (ſaith he) is not performed, vnleſse wycked deſires be abſent: which thyng is not had in this lyfe, neyther is thys fulfilled which is written: Thou ſhalt not lust. And yet is not thys precept vnprofitably ſet forth vntounto vsus to be beleued. For by it we vnderstand, that we ought to ſeeke a medicine, when as we ſee, that we are daungerouſly ſicke of thys diſeaſe. It is cō maunded alſo, that we mought know, wherunto we ought in thys mortall lyfe by profiting to endeuour our ſelues, and wherunto we ſhall attayne in that most bleſsed immortalitye. For vnles it ſhould one day be performed, it ſhoulde not hauehave ben… commaunded at all. Wherfore godly men as they performe not that which is good, foraſmuch as they wante not euill deſires: ſo alſo performe they not that which is euill: for that although they oftentymes We ſhould not be commaunded not to iuſte, vnles it might at the …eaſte way be performed in an other life.fall, yet the good and holy deſires ceaſe not in them: wherby they reſiſt ſinne, & are called agayne into the ryght way.

For I do not the good thing which I would: but the euil which I would not, that do I. Now if I do that which I would not, it is no more I that do it, but ſinne that dwelleth in me. I finde then a lawe vntounto me, when I woulde do good, for that euill is preſent with me. For I delight in the lawe of God concerning the inner man. But I fele an other lawe in my members rebelling agaynſt the lawe of my mynde, and leading me captiue vntounto the lawe of ſinne, which is in my members. O wretched man that I am, who ſhall deliuer me from the body of this death? I thanke God thorough Ieſus Chriſt our Lord. Then I my ſelfe in my mynde ſerue the lawe of God, but in my fleſhe the lawe of ſinne.

For I do not the good thing which I would, but the euill which I would not, that do I.] He before ſpake the ſelfe ſame ſentence, nowe only he addeth theſe two wordes, good and euill, which before he added not: although the lattin interpreter hath added them of his owne hed.

Now if I do that which I woulde not, it is no more I that do it, but ſin that dwelleth in me.] Here endeth he the reaſon, whereby he proued, that he was ſold vnderunder ſinne: for that he did not his owne will, but the will of it. And here in dede he mought hauehave made an end. Howbeit it ſemed good vntounto the holy ghoſt, to vrge the thing more vehemently. And therefore Paul tarieth the longer in this matter, and more plainly openeth what he had had experience of in this ſtrife. He ſpeaketh with great affection, ſo that he contayneth not himſelfe from cryint out, wherby to bewaile y^• miſery of our conditiō. And he ſheweth y^e there is but one onlyThere is but one way to liberty, & that is by Chriſt. way of liberty, and y^e ſame is through Chriſt. Wherfore for it he geueth thanks. This is the ſkope of the Apoſtle in this whole diſputation, to leade vsus from the lawe (by which we coulde not be ſet at liberty) vntounto Chriſt: and by that meanes to proue that which he at the beginning entended, namely, that we can not by the lawe be iuſtified. The thinges which are ſo often repeted, we ought to thinke to be very neceſſary, and alſo not very well knowen vntounto vsus. Farther theſe thingsThe things that are ſo often repeted, ar both neceſſary & alſo not very well knowne vntounto vsus. are not repeted without ſome addition, whereby are not a little made plaine thoſe thinges which were ſpoken. Here the Apoſtle entended to declare two thinges: firſt that he would that which is good: and thereof he reaſoneth, that he felt in hys minde a delectation in the lawe. But thoſe thinges wherein we delight we deſire to be brought to paſſe. The ſecond is, that he declareth that he is plucked away and letted, ſo that he can not fulfill his owne will. And this he hereby proueth, for that he doth thoſe thinges from which he abhorred. But theſe thinges are to be vnderſtand in a diuers reſpect as they terme it. For as he was regenerate, he abhorred from thinges euill, and deſired better: but as hee was not regenerate, he was drawen vntounto thoſe thinges whiche hee woulde not, and fell into worſe and worſe. The effecte of his exclamation is therefore expreſſed in this ſtrife, to geue vsus to vnderſtand, that theſe thinges are not entreated of, lightlye or coldly, but with great féeling and with certayne experience. Now that I hauehave briefely declared the expoſition of this place. I will come to the knitting together of the wordes of the Apoſtle, and examine eueryevery perticuler part of them.

I find a law vntounto me when I would do good, for that euill is preſent with me.] This is doubtles an obſcure ſentence, and may hauehave diuers ſenſes. For if we take the lawe, (which we ſée is here put infinitly and without contraction) for the vice and corruption of nature, then may we thus interprete it, that it is a let vntounto vsus when he would do good. Of which ſaying is rendred a reaſon, for that euill is preſent with me. As if he ſhould hauehave ſayd, this is the cauſe why I am letted from doing good. But if this word lawe, be taken in good part, and do ſignifye the commaundementes of God, then muſt we of neceſſity adde a verbe whych ſignifieth not a let, but an exhortation and ſtirring vp. And ſo may be gathered thys ſenſe, when I would do good I finde the lawe of God, allowing, approuing, exhorting and inſtigating me. But if thou demaunde, why then do I not good? I anſwere: for that euill is preſent with me, therefore am I letted and called backe from the good purpoſe of my minde. Wherefore the obſcurenes commeth two maner of wayes. Firſte the lawe is put infinitelye, whiche maye be drawen ether vntounto luſte or vntounto the commaundemente of God. Secondly there is no word added, whereby is ſignified, ether let, or contrariwiſe impulſion or exhortation. Ambroſe thinketh, that here is ſignified the lawe of God, which he ſayth geueth a conſent. For, that can not be vnderſtand of our conſent, whereby we in minde ſerue the lawe of God. For, this we owe, not vntounto the benefite of the law, but to the ſpirite of Chriſt only, that the will of God ſhoulde be pleaſant to our mynde. But after that by his helpe we come once to this poynt to will thinges good and vprighte then if we looke vponupon the lawe, we ſhall finde that it (as Ambroſe ſayth) geueth a conſent vntounto vsus. Chriſoſtome confeſſeth that it is a hard place: howbeit he thinketh that by it is ſignified the lawe of God: and ſayth that it prayſeth and approueth all the good and iuſt thinges which we would do: but the euill which is preſent with vsus is a let that we can not performe thoſe things. And hereby is manifeſt the infirmity of the lawe, which can in déede approue thinges right, & commendeth the will of hauing them: but can not remoue away the impedimentes and lettes, neither can bring to paſſe that we ſhould not ſinne, or not be condemned. But I, if I may herein declare my minde, do by the lawe vnderſtand that conditiō whereunto we ought to obey: and this I iudge to be the minde of the Apoſtle: I finde a condition and a decrée layd vponupon me namely, by originall ſinne, and naturall luſt, that when I would do good, euil euer is preſent with me. This is the puniſhement of the lawe whereinto we al incurre by the tranſgreſſion of our firſt parentes. Ambroſe ſemeth to demaunde, where ſinne or euill is preſent with vsus. And he aunſwereth, in the fleſhe: it lieth and watcheth as it were before the dores, and at the gate: ſo that the will after y^• it hath decréed any thing that is good, if it will come forth and performe the ſame, findeth a let euen at the very gate. A pleaſant inuentiō doubtles, and ſuch which ſemeth to expreſſe that p. 175which ſhall afterward be ſpoken of. That we in mynde ſerue the lawe of God, but in fleſhe the lawe of ſinne. If thou agayne demaunde, how it commeth to paſſe that y^e euill is preſent with vsus in the fleſh & not alſo in the mynde, he anſwereth, that it thereof commeth, for that y^• fleſh only is by traduction deriued from Adam. For therefore ſinne paſſeth through the fleſhe, and after a ſort dwelleth in it, in maner as in his houſe. Which otherwiſe ſhould rather be placed in the ſoule, as which ſhould rather ſinne then the fleſh, if it ſhould be by traduction. But ſeing it is not by traduction, thereof it commeth, that ſinne dwelleth not in it, but in the fleſh. That the ſoule is not by traduction, let vsus for this tyme graunte: althoughe Auguſtine be ſomewhat in doubt touching that matter. Yet do I not ſée, why weSinne is preſente not onelyonly in the fleſh but alſo in the ſoule. ſhould deny but that ſinne is alſo in the minde. I graunt indede, that the firſt entrance of corruption is through the fleſh, and that originall ſinne is traduced from the parentes through the ſede and the body: but it ſtayeth not there. For from thence it ſtrayeth throughout all the partes of the ſoule and of the body. Howbeit this word Adiacere, which is engliſhed to be preſent, I vnderſtand no otherwiſe then I before interpretated it: namely, to be at hand, to be redy, to vrge, and to pricke forward.

I delight in the lawe of God concerning the inward man.] Two things he put forth, that his will was to do good, but euill was preſent with him, whereby his entent was made fruſtrate. Now he diligently explicateth ech part. If we ſhould follow Chriſoſtomes mynde, namely, that when we appointe to do any thing rightly, we finde the lawe allowing and approuing our purpoſe, then ſhould not this ſentence be amiſſe, that we on the other ſide, delight in the vnderſtanding of the lawe, as it ſemeth to delight in our purpoſe, and to conſent vntounto it. But this is now to be of vsus conſidered, with how great warines, Paul now encreaſeth and amplifieth that, which he before had ſimply ſpoken. He before ſayde, that he willed that whiche is good, that he conſented vntounto the lawe that it is good: nowe he after a ſort goeth vp one ſteppe higher, which pertayneth only vntounto the Godly. For theyr will towardes the lawe is not a colde will, but pleaſant, feruent, andThe will of the godly towardes the law is not cold. The vngodly are not kindled with a true louelove to that whiche to good. The ſaints tooke great pleaſure of the law of God. vehement. With great endeuor they contende, that they may indéede performe that which in minde they deſire. But the vngodly although by a naturall light which is not vtterly extinguiſhed in them, they hauehave ſome knowledge of iuſtice, and vertue, yet are they not kindled with a true louelove of things good. Wherefore y^• Apoſtle writeth not theſe things vntounto thē, but vntounto y^e godly, which eueryevery moment ſtriue againſt y^• luſt which is grafted in thē by nature. But how great a pleſure y^• good mē take of y^• law of God, many places of y^• ſcripture teſtefie. Dauid in his 1…9. pſalme ſayth, Bleſſed are they which walk in the Law of the Lord, and which ſeke the teſtemonies thereof. And in his 1. pſalme. Bleſſed are they which meditate in his Law day and night. And in an other place, The Law of God (ſayth he) is more precious then gold and precious ſtones, and more ſwete then hony and the hony combe, And other infinite ſuch like teſtemonies. But there is very much difference betwene the godl… and men ſtraungers from Chriſt. For the wiſe men amongſt the Ethnikes didDifference betwene the Ethnikes and godly men. put the greateſt part of theyr felicity herein, that they might alwayes remember the notable actes by them done. But they greatly reioyſed not of the knowledge of the true and perfect righteouſnes, bycauſe they perfectlye knew it not. But the ſayntes contrarywiſe alwayes caſt theyr eyes vponupon the Law of God, and when in it they ſe before theyr eies drawen out the portrature of a iuſt man, and the perfect image of God, whereunto we are created, they can not but wonderfully reioyce. But afterward whē they turne aſide theyr eyes to their works they are excedingly ſory, for that they ſe them ſo much to fayle of the example ſet before them. So paynters, when they ſe an image excellently ſet forth, theyA ſimilitude. take therein great pleaſure. But when as hauing enterpriſed to make ſuch an other, they ſe that they can not attayne to that liuelines and excellency, they begin to be ſory and to be angry. There is noted alſo in Pecockes the ſelfe ſameAn other ſimilitude. kinde of affection: for when they hauehave erected vp theyr fethers, they delighting in the pleaſant variety of the colours, ſeme much to reioyce. But agayne, when they behold theyr deformed and blacke fete, ſtreight way theyr courage is deiected, and they let downe theyr fethers. So the godly delight in the Lawe of God, and are inflamed with great louelove to his commaundementes: but contrariwiſe they lament and are ſory for the filthines, which they find to be in al their works.

Concerning the inward man.] Sithen Paul calleth the regenerate part of man by this name, it can not be doubted, but that he ſpeaketh of the whole man. For man conſiſteth not only of the body and of fleſh, but alſo of the ſoule, and of that part, whiche they commonlye call, rationall. And this whole man is called both inward & outward. He is called the Inward man, in that he is moued byThe whole man is called both inward and outward in diuerſe reſpectes. the ſpirite, which worketh in our inwarde partes, and of ſtony hartes maketh fleſhy hartes. But he is called outward in that he is taken with the delights of this world, with riches, honors, goodly ſhewes, and ſuch like thinges. For all theſe are outward thinges. So the Apoſtle hath now proued the firſt part which he put forth, namely, That he would doo good, and that he delighted in the law of God concerning the inward man. Now he goeth to the other part: to declare, that he is agaynſt his will drawen to other thinges.

I fele an other Lavv in my members, reſiſting the Lavv of my mind, and leding me captiue into the Lavv of ſinne, vvhtch is in my members.] This Law which he deſcribeth is the force of ſinne, and of our naturall corruption. He calleth it the Law of members, for that before he called this whole euil the body of ſinne, but a body hath members. Farther members in this place ſignifieth (as I hauehave before admoniſhed) all the powers of the minde, and all the partes of the body now contaminate with ſinne. The Apoſtles minde was to declare, that this diſeaſe drawen from our birth ſtayeth not only in ſome one part of vsus, but perſ…th thorough out the whole man, and thoroughout-all his partes. Here we hauehave ſondrySondrye names of lawes. What the law being a… large taken ſignifieth. names of Lawes: for hece is mencioned, The Lawe of God, The Lawe of the minde, The Law of ſinne, The Law of the members. And this hereof commeth, for that y^e Law is largely taken for all that whiche gouerneth, & moderateth our actions. And bycauſe our actions procede not all from one greūd, thereof it commeth, that there are diuers names of Lawes. Although the Law of y^e mind, and the Law of God, is one and the ſame. It is called the Law of God, bicauſe by it is expreſſed the will of God. And it is called the Law of the mind, for that it raigneth chiefely inwardly, and is moſt knowen in the minde. The Law of ſinne alſo, and the Law of the members is one and the ſame. It is called the Law of ſinne, bycauſe ſuch luſt is of it ſelfe ſinne, and of it ſelfe bringeth forth other ſinnes: and it is called the Lawe of the members, for that it vſeth all ourWhy ſinne to adorned with the name of law. partes, ſtrenths and faculties for inſtrumēts. Chriſoſtome warely admoniſheth, that ſinne is not for any his owne dignity adorned with the name of Lawe: for that commeth thorough our default, for that we obey ſinne as a Lawe. For ſo Chriſt called Mammon, Lord, and Paul called the bely, God.

Rebe…ling, foreign.] There is a greate conflict betwene theſe two Lawes, for the Law which is in my members, laboureth to lede me away captiue, and to make me a bondſclaue vntounto the Law of ſinne. But if the Law of ſin and the Law of the memvers, be one and the ſame, how is the one ſayd to lede away a man captiue vntounto the other? This is not without greate conſiderationLuſt grafted in vsus impelleth vsus to actual ſinnes. ſayd: For ſo long as luſt grafted in vsus, which is ſinne, reſiſteth the Law of God, by which Law the knowledge of the minde is enſtructed, it impelleth vsus to many kindes of ſinnes. Thoſe are commonly called actuall ſinnes, whereunto our luſt and corrupt o…ſpoſition incline vsus. But this maketh vsus ſubiect vntounto the law of ſinne, that is, vntounto death: for death (as we hauehave before hard) followeth ſinne, as the fruite and ſtipend thereof. And although that Law be placed in the members, yet ought no man therefore to ſurmiſe, y^• the nature of the body or of the fleſh is euill. Sinne paſſeth in dede through the fleſhe, but thereof it followethThe conſtitution of the fleſhe is not euill. not that the conſtitucion of the fleſh is euill and condemned: If a man ſhoulde p. 176mingle poyſon in a cuppe of gold, that drinke ſhould indede be venemous and euill: howbeit the gold notwithſtanding ſhould be gold, and rētayne ſtill his dignity.An argumēt againſt the Maniches. In this place Chriſoſtome reaſoneth agaynſt the Maniches. For they ſayd that both the Law of God & our fleſh are euill, for that other of them proceded from a certayne euill God. Here ſayth Chriſoſtome, If the fleſh be euill, as ye ſay, then muſt ye nedes confeſſe, that the Law is good, as that which reſiſteth the fleſh. Wherefore which way ſo euerye turne your ſelfes (ſayth he) ye are confuted: which thing commeth not to paſſe in doctrines of the Church. For it houldeth, that both the Law of God, and alſo the nature of our fleſh are good: but ſinne only is euill.

O vvretch that I am, who ſhall deliuer me from the body of this death?] Whē he felt himſelfe in a maner oppreſſed in the conflict of theſe two Lawes, he crieth out, and confeſſeth himſelfe to be miſerable: which he would not hauehave bone,That whiche maketh miſerable, is ſin. vnles he had felt himſelfe oppreſſed with ſome great & greuous euill. But there can nothing be more greuous then miſery and death. Theſe two Paul ioyneth together, and complayneth, that he is agaynſt hys will drawen vntounto them. By the body of death he vnderſtandeth our vitiate and corrupt nature: the whole man (I ſay) as it is brought forth of the parentes. From thys body he deſireth to be deliuered. VntoUnto the Phillippians he ſayth, That death, if it ſhould happen vntounto him, ſhould be vntounto him greate gayne, not that he deſired to put of his life: but for that he wiſhed to put one a better life. And this expoſition is more agreable with the wordes of the Apoſtle, then that which Ambroſe hath, that by the body of ſinThis exclamation pertaineth to a godly man. An example of true repentance. He wiſheth not for death but deliuerye from ſinne. are to be vnderſtand all maner of ſinnes. And thys exclamatiō commeth nether from an vngodly man nor from one liuing in ſecurity: but from one conuerted vntounto Chriſt, and ſtriuing agaynſt ſinne and deteſting it, which he feleth to be ſtil ſtrong in him. Here is ſet forth vntounto vsus an example of true repentance, which y^• life of a Chriſtian ought neuer to wāt. Paul in this place wiſheth not for death, but to be deliuered from prauity and corruption. And he vſeth an interrogatiō, to ſignifie that he can not be deliuered ether by the Law, or by a good conſciēce, or by the ſhewe of good workes: but deliuerye is to be hoped for at Chriſtes handes onelyonly.

I geue thankes vntounto God through Ieſus Chriſt our Lord.] He vſeth alſo an other exclamatiō, for that he felt that thing to be by faith & grace graunted vntounto him, which by any other meanes he could not attaine vntounto. Theſe affectes areContrarye affectes of the godly ſucceedinge the one the other. contrary, and ſucceding the one the other in the mindes of the Saintes: that firſt they are excedingly ſorye for their miſery, and after that they excedingly reioyce for the redemption which they hauehave obteyned through Chriſt. And ſo vehement are theſe motions, that Paul by the figure Apoſiopeſis, leaueth the ſentence cut of and vnperfect. For, that is left vnſpoken, which ſhould finiſh vp the ſentence. For neither doth Paul aunſwer to the firſt interrogation, neither alſo doth he here expreſſe, wherfore he geueth thankes. And if a man rightly weigh theſe two affectes,A due order of theſe affectes. he ſhall finde that they are in moſt due order placed the one to the other. For in the firſt exclamation being oppreſſed of ſinne he imploreth aide. But in the ſecond, when as he felt that he was now heard, holpen, and deliuered, he geueth thankes: and that through Ieſus Chriſt our Lord: not through Mary, or through Iohn Baptiſt, or through his owne workes, or through any ſuch like kinde of thing: but thorow him only, which is alone and the only mediatour betwene God and man.There is but one onelyonly redemer and mediator. Paul confeſſeth himſelfe to be deuided.

Wherefore I my ſelfe in minde ſerue the law of God, but in my fleſhe the law of ſinne.] Paul in theſe wordes cōcludeth that which he from the beginning entended: namely, that he was deuided, and that in as much as he was regenerate in Chriſt he willed and deſired good thinges: but in as much as he was ſtill carnall, he was obnoxious vntounto ſinne. He ſayth that he is a bond ſeruaunt, which is to be vnderunder Tirans, and ſayth not that he fréely aſſenteth thereunto. But ſtraight way in the next chapter he will declare, how it was no hurt vntounto hym through Chriſt, that in fleſh he ſerued the lawe of ſinne: for that there is now no condemnation to them that are in Chriſt Ieſus. But here we muſt beware of the peſtilences of the libertines, and furies of our tymes: which by theſe words of the Apoſtle go about to excuſe their moſt haynous wicked factes. For they ſay, that they in fleſheIn this place we muſt be ware of the Libertines. only committe fornication, and dronkennes, and lyue vncleanely: but in mynde and in ſpirite are pure, and do ſerue the lawe of God. Of which matter, Auguſtine excellently well entreateth in his 45. Sermō, De tempore. The lyfe of man (ſaith he) is a warfare: but one day it ſhall come to paſse, that we ſhall attayne vntounto a triumph. Wherefore the holy ſcripture vſeth the termes both of fighting & of triumphing. Here is ſet forth the deſcription of the battaile when as mention is made of the lawe that rebelleth, and leadeth away captiue: and he which is againſt his will led away captiue imploreth ayde. The ioy of the triumph is ſet forth vntounto vsus in the epiſtle vntounto y^• Corrinthyans, where it is ſayd, death is ſwallowed vp in victory, death where is thy victory? death where is thy ſting? Theſe doubtles are the words of them that deride their enemyes, and which, when they hauehave gotten the victory, triumph. Wherfore there is no cauſe, why they ſhould aſcribe vntounto themſelues theſe words which fight not, which reſiſt not, which ſtriue not: but fall now hedlōg into all manerTheſe are the wordes of them that ſtriue and not of them that … dly in ſins. In this battaile we hauehave alwaies ſome hurt. of ſinnes, boaſting y^• they hauehave in the meane tyme a cleane harte. VntoUnto this battayle cōmeth alſo luſt, & laboureth to wreſt ſomewhat from thée. But it is thy part not to geue place, but to reſiſt, to fight, and to continue ſtill in the battayle: wiſe yet in the meane tyme with Paul, to want this enemy. Becauſe in thys battaile although thou wholy yeld not thy ſelfe yet alwayes will thou or nill thou, thou ſhalt be ſomewhat hurt. It were a greate deale better for thée to performe that which the lawe commaundeth, thou ſhalt not lust, ſo that there mought be in vsus no euill deſire. But this is a full righteouſnes: which foraſmuch as it can not here be had perfect, this only remayneth, that we follow not after luſtes. They will not follow thee if thou deſire thinges iuſt and ſound: why then ſhouldeſt thou conſent to follow after them. This is doubtles a thing vnſemely, ſeing they are thyne enemyes. For no man that is wiſe will follow his enemy. When Paul ſaith In mynde I ſerue the lawe of God, but in fleſhe the lawe of ſinne, ſhall we thinke that he or ſuch like as he was, would for eueryevery light prouokement to wrath, hauehave hurt or killed his neighbour? or for eueryevery impulſion of the fleſh, hauehave committed adultery or fornication? No doubtles. But he fought, he ſtroue, he ſuffred not ſinne to beare rule and to raigne in his mortal body. And Paul thus wrote of himſelfe, thatWhy Paul wrote theſe thinges of himſelfe. the godly mought by this place receaue ſome conſolation. For otherwiſe when they ſhould ſometymes feele themſelues moued and tikled with ſuch deſires, they mought thinke that they are vnacceptable vntounto God and hated of hym, and that they pertayne not vntounto Chriſt. But when they ſee that Paul writeth theſe things both of himſelf, and of other godly men, and of the regenerate, they beginne to plucke vp their ſpirites, and to hauehave a good hope of their ſaluation. Wherefore they which thinke, that Paul in this place tranſferred vponupon himſelfe the perſon of an other man, let them conſider of how great a conſolatiō they depriue the church of Chriſt. Wherefore let theſe wordes ſo be taken, that they both bring conſolation vntounto them that ſtriue, and alſo nothing helpe the outragious opinions of the libertines.

Foraſmuch as the Apoſtle hath in this chapter ſpoken many thinges of theOffre wil. infirmity of our ſtrengthes, and of that ſeruitude whereby we are obnoxious vntounto ſinne, it ſhalbe good ſomewhat in this place to entreat of the liberty of our wil: that we may afterward teach, how the prouidence and predeſtination of God taketh not away will from men: which neither alſo is taken away by his power whereby he doth whatſoeuer thinges he will, nor by the appoynted order, or connexion of cauſes of thinges. Of which matters (as I hope) we ſhall more largely entreate in the 9. and 11. chapters. Wherefore at this preſent we will only enquire,The queſtion to contracted to the … co…e b… originall …e. how much our naturall prauity whiche came by originall ſinne hath lefte vntounto vsus of fre wil: eſpecially, ſeing that whatſoeuer we do rightly, the ſame is ſaid to be attributed wholy vntounto the grace of God. And although this word, frée wil, be not red in the holy ſcriptures, yet ought it not to ſeeme a thing ether fayned or inuented. p. 177The Grecians call it foreign, which is, of his owne power, or of hisThis word free will is not red in the ho…y ſcriptures. What is free. What choyſe is. When the will is free. Free choyſe conſiſting in the will hath his rootes in reaſon. In reaſon error two manner of wayes. Luſte foloweth the weaker argumentes. We deliberate not but touching things that are to be done. We deliberate not touching all things that are to be done. owne right. Which ſelf thing the Lattines ſignify when they ſay, Arbitrij libertatem, that is, the liberty of the choyce or will. For that is frée, which followeth not the will of an other, but his owne will. But the choice ſéemeth herein to conſiſt, that we as it ſéemeth good vntounto vsus, follow thoſe thinges which are decréed by reaſon. But then is the will frée, when according to his luſt, it imbraceth theſe thinges which are approued of the vnderſtanding part of the minde. Wherefore the nature of frée choiſe, although it moſt of all conſiſteth in the will, yet hath it his groundes in reaſon. But they which wil rightly vſe this faculty or power, muſt chiefyly ſée vntounto, that there be in reaſon no error. And that commonly commeth two maner of wayes. For other it is hidden from vsus what is iuſt and vniuſt in the doyng of thinges: or if we ſée that, yet in iudgyng of the reaſons whiche are accuſtomed to be alledged on other ſide, we faile. For alwayes in a maner our luſt adioineth it ſelfe vntounto the weaker argument. By whiche meanes it oftentimes commeth to paſſe, that the ſtronger and better reaſon is neglected and forſaken: which thing in diſputations, we ſee oftentimes happeneth. For they whiche will defend the weaker part, are accuſtomed with all maner of ornamentes & colours to pooliſhe it and to ſet it forth, that the hearers beyng allured by cloquence and counter feate ſhewe, ſhould not peaſe the ſtrēgth and waighte of the reaſon. Farther this is to be knowen, that men cōmonly deliberate not touching all maner of thinges: but onelyonly touching thoſe whiche are called foreign that is, which are to bee done of vsus. Nether do all y^• thinges which we either folow or refuſe, nede deliberatiō. For there are certayne good things ſo manifeſt & ſure, that it is inoughe y^• they be once named. For ſtreight way they are ether choſen or refuſed. Such as are felicity, infelicity, life, death, and ſuch other like. But there are other thinges more obſcure, or meane, about which men are wont to deliberate. That God is to be worſhiped all men without any doubting cōfeſſe. But in what maner and with what rites or ceremonies he is to be worſhiped, there is greate doubt put. That it is profitable for men to inhabite in cities, and to maynteyne felowſhip together, all men knowe. But with what Lawes they are to be gouerned, or what kinde of common welth is beſt to be vſed, therof oftētimes great doubtesIn what things free will conſiſteth. Definition of free will. Fower differences of ſtates. ariſe. In theſe and ſuche like thinges is free will occupied, and thus we may define it. Free will is a faculty or power, whereby we ether take or reiect, as it ſemeth good vntounto vsus, thinges iudged by reaſon. But whither there be any ſuch power or no in man, or how it is in him, can not with one anſwere be declared. Firſt, it is neceſſary, that we diſtinguiſh the ſtate and condition of man. Now, in man there are found at the leaſt fower differences of ſtates. For the ſtate of Adam when he was at the beginning created was far diuers from that ſtate after his fal: ſuch as is alſo now y^• ſtate of all his poſterity. Farther they which are regenerate in Chriſt are in a far better ſtate, then they which liue w^tout Chriſt. But we ſhalbe in moſt happy & moſt free ſtate, when we ſhall hauehave put of this mortal body. Wherfore we will vntounto y^• queſtiō make anſwer according to theſe fower conditions or ſtates. That Adam when he was firſt created had free willAdam was free in his firſte eſtate. Thre kinds of workes. all men beleue. Whiche thinge before I ſhall declare I will note three diſtinct kindes of workes whiche are in vsus. Some workes pertayne to nature, as to be ſicke, to be in health, to be noriſhed, to concoct meate, and ſuch other like, where in although the firſt man was farre more happier, then we are at this preſent, yet was he ſubiect vntounto ſome neceſſity: for it behoued him both to eate, and to be noriſhed, and to receaue meate. Howeit he was free from all calamities, which mought bring death. There are other workes, which after a ciuill or morall conſideration are ether iuſt or vniuſte. The third kinde is of thoſe workes, whiche pleaſe God, and are acceptable vntounto him. As touching all theſe, man at the beginning was made free. For he was created vntounto y^• image of God, vntounto whō is nothing more agreable thē true and perfect liberty. And of him it is thus writtē God crowned him with glory and honour. Againe. Whē he was in honor he vnderſtode it not. But what honor can there be, where liberty wanteth? laſtly God made ſubiect vntounto him all thinges which he had created: whiche doubles he could not truly and after a right maner hauehave gouerned, if he had ben created a ſeruaunt to affectes and luſts. But touching that ſtate in what ſort it was, foraſmuch as therin ſcripture fayleth vsus, there can nothing certainely be affirmed. Auguſtine in his booke de Correptione & Gratia, The helpe (ſayth he) of the grace of God was geuen vntounto Adam. Such an helpe it was, which he mought both forſake when he would, & wherin he mought abide if he would: not wherby, to wi…. And as touching this, AuguſtineThe grace whiche we now hauehave is preferred before the grace of Adam. is not a ford to preferre that grace which we now hauehave obteined thorough Chriſt, before that grace which Adam had in paradiſe. For now by the grace of Chriſt we doo not onelyonly abide if we will: but alſo as Paul ſayth, by it we hauehave both to will and to performe. For the harte of the beleuers is changed, ſo that of not willing, they are made made willing. But this, To will, was in y^e choiſe of y^e firſt man, nether was it the grace of God which wrought this in him. But whyWhy God when he created Adam gaue vntounto him free will. God gaue vntounto Adam free will, when he was firſt created, Auguſtine bringeth this reaſon in his. 2. booke delibero Arbitrio, for that God had decreed to declare towards him, both his goodnes and his iuſtice. And would hauehave declared towards him hys goodnes, if he had done well: which vndoubtedly he could not hauehave done vnles he had ben free. But if he ſhould behaue himſelfe filthily and hauehave done ill, God would vſe towardes him the ſeuerity of his iuſtice. But he when he was free fell miſerably. And euen as Chriſt deſcribeth the man that went downe frō Ieruſalem to Iericho to hauehave fallen vponupon thienes, & to hauehave ben ſore wounded of them: ſo he hauing not only his garment taken away, loſt al his ornaments, but alſo hauing receaued many woundes, was left for dead and paſt all hope. Wherefore we ſay, that as touching thys ſecond ſtate, when we are ſtrangersVntoUnto them that are not regenerate is very little liberty left. What liberty they that are not regenerate hauehave. from Chriſt, there is but a little liberty remayning vntounto vsus. For we are both ſubiect vntounto the neceſſities of nature, and alſo will we or nill we, are afflicted w^t diſeaſes, and laſt of all are killed by death, howbeit there is ſome liberty left as touching workes ciuill and morall. For they are both ſubiect vntounto our naturall knowledge, and alſo paſſe not the ſtrengths of our will, although in them alſo men fele a greate difficulty: for that outragious luſts reſiſt morall honoſty. Entiſements and pleaſures alwayes beate our ſences: and theſe ar futhered by euil counſelers: Sathan alſo continually vrgeth, and impelleth vsus: For he enueiyng the commodities of man, and perceauing that by ſuch workes is ſtill retayned ciuill diſcipline, coueteth by all maner of meanes to ouerthrowe them. But y^• mans power and ſtrengths may do much in theſe ciuill thinges, at the leaſt as touching iudgementes many good Lawes ſet forth by Licurgus, Solon, Numa and by others manifeſtly declare. And Paule to the Romanes: dooſt thou thinke (ſayth he) o man, that thou ſhalt eſcape the iudgement of God, when as thou dooſt the ſelf ſame thinges which thou iudgeſt? Moreouer in theſe thinges there are two poynts which are not to be ouerhiped. Firſt that God vſeth y^• wil of men to thoſe ends,God vſeth the will of mē to ends by hym apappointed. The euētes of thinges are gouerned by the arbitriment of God and not by ours whiche he himſelf hath appoynted The ſecond is, which dependeth alſo of y^• firſt, that thoſe euentes followe not, which they, which apply themſelues vntounto theſe ciuill workes, appoynte. For oftentimes farre other thinges happen, then they could euer hauehave thought vponupon. And therefore the Ethnikes were oftētimes very ſore troubled. Pompey, Cato, and Cicero thought to thēſelues, y^• they had takē very good counſels. But when they tooke not place, there remained nothinge to the authors of them, but deſperation. For they being fruſtrated of theyr counſels, aſcribed al things to fortune and chaunce. But that y^• ſucceſſe of things, & euent of counſels is in the hand of God, Ieremy declareth, ſaying, The waye of man is not in his owne power: nether lieth it in man to direct his owne ſteppes: whicheGod is the author of counſels and geueth ſucceſſe to thinges as pleaſeth him. place the Hebrues expoūd of Nabucadnezar: who they ſay wēt forth of his houſe not to make warre agaynſt the Iewes, but agaynſte the Ammonites, as it is written in the 21 chapiter of Ezechiell. But when he came into awaye that had two turninges, he began to deliberate, and to aſke counſell of the inwardes of p. 178beaſtes, of idols, and of lottes, by the brightnes of a ſworde, and beinge by that meanes admoniſhed, turned to inuade Iewry, and leuing the Ammonities veſeged Ieruſalem. Theſe two thinges are not hidden from y^• godly: both that God is the author of all counſels, and alſo geueth vntounto matters whatſoeuer ſucceſſe pleaſeth him. And therefore they appoynt nothing with thēſelues, but with thysThe godly alwayes appointe thinges with this condition, if God ſo wil. condition added, If God ſo will: which thing Iames warned vsus that we ſhould doo. And Paul in his epiſtle to the Romanes ſaith: that he deſired to hauehave a proſperous iorney vntounto them, but yet by the will of God. Wherefore if thinges happen otherwiſe then they hoped for, they comfort themſelues, for that they know that God theyr moſt louing father prouideth better both for his kingdome and for theyr ſaluation, then they coulde hauehave prouided for themſelues. And they hauehave alwayes that in theyr mouth which Dauid ſang, Vnles the Lord builde the houſe, they labour in vaine which build it. Wherefore this is theyr care, to frame theyr counſels to the word of God. And the euent they committe vntounto God. And ſo on eueryevery parte they worke ſurely. But in thoſe workes which are acceptableIn tho… workes which are acceptable vntounto God, they …r ſtraungers from Chriſt hauehave no liberty at all. and greatefull vntounto God, men being ſtrangers from God hauehave no libertye at all. Hereof it came, that Auguſtine ſayth in his Enchiridion, That man vſing fr…e will ill, loſt both himſelfe and free will. For, when in the battaile ſinne got the vpper hande, it broughte man into bondage. I knowe there are ſome, whiche thus interpretate thys ſentence of Auguſtine: that Adam loſt free will, as touchinge grace and glorye, wherewyth he was adorned, but not as touchynge nature. Verelye here I will not muche ſtriue, to denye that reaſon and will whiche pertayne vntounto nature were left vntounto man after the fall. But that the ſame natureAfter ſinne nature remayned but …et mayned and wounded. is mayned & wounded, nether can they themſelues vndoubtedly deny. For thys thinge alſo affirmeth the Maſter of the Sentences in hys. 2. booke and xxv. diſtinction. For he ſayth, that man nowe after hys fall is in that ſtate that he maye ſinne: and that he is in ſuch condition that he can not, not ſinne. And although Auguſtine and others ſhould not ſo affirme, yet may moſt firme reaſon teach it. For holy workes depend of two groundes, namely, of knowledge and of appetite. Of knowledge Paul ſayth, The naturall man vnderſtandeth not A reaſon why man can not, not ſinne.the thinges which are of the ſpirite of God: yea neither vndoubtedly can he. For vntounto him they are fooliſhenes. But now if we know not what is to be done, and what pleaſeth God, by what meanes then can we performe it in act▪ And in what ſort our appetite and cogitacions are towardes thoſe holy workes, it is manifeſt by the ſixt chapter of Geneſis. My ſpirite (ſayth God) ſhall not ſtriue in man for euer, for he is fleſh. And ſtraight way: God ſaw that the malice of men was great: and all the imaginations of the thoughtes of his hart were only vntounto euill continually. And in the 8. chapter: The imagination of mans hart is euilleuen from his infancy And theſe things ſpeaketh God himſelfe. And we ought touching our ſtrengthes to beleue noneTouchinge our ſtrengthes we muſt moſt of all beleue him that made vsus. more then our maker, when he geueth teſtemony of his owne worke. In Ieremy the 18. chapter, the people ſayd, we wyll go after our own thoughtes. Which place Ierome expounding thus writeth: Where then is the power of free wyll without the grace of God? and the iudgement of a mans owne wyll? When as it is a great offence to God for a man to follow his own thoughtes, and to do the will of his wicked hart? That we are obnoxious vntounto ſeruitude, Chriſt declareth in Iohn ſaying, he which doth Without grace we ar ſeruants.ſinne, is the ſeruaunt of ſinne. Wherefore ſeing we ſinne in many thinges, and hauehave from our mothers wombe ſinne faſt cleuing vntounto vsus, we muſt of neceſſity confeſſe that we are ſeruanntes. But then ſhall we be in very deede frée, when the ſonne hath deliuered vsus. Otherwiſe we ſerue a moſt bitter ſeruitude. Wherefore Paul ſayd, that he was ſold vnderunder ſinne, and ſo ſolde, that in his fleſhe he confeſſed to dwell nothing that is good: and that he did the thinges which he would not, and which he hated, and felt an other lawe in his members, reſiſting the lawe of hys minde, and leading him away captiue vntounto the lawe of ſinne. And vntounto the Galathyans he ſayth, that the fleſh fighteth agaynſt the ſpirite, and the ſpirite agaynſt the fleſhe, ſo that we do not the thynges which we would. Which thinges if they be true of ſo great an Apoſtle, and of holy men regenerate by Chriſt, what is to be thought of y^• vngodly which pertain nto vntounto Chriſt. For they can not come vntounto him vnles they be drawē. For Chriſt ſayth, No man can come vntounto me, vnles my father draw hym. He which before would of his owne accord go, is not drawen, as ſayth Auguſtine No man can come vntounto Chriſt vnles he be drawen. Places prouing that we are not free before regeneratiōbut is led. Wherfore if we muſt be drawen vntounto Chriſt, before we would not: which is a moſt gréeuous ſinne. And therefore we will not, becauſe the wiſedome of the fleſhe is enmity towardes God. For it is not ſubiect vntounto the lawe of God, yea neither vndoubtedly can it. And as many as are not by Chriſt ſet at liberty, liue vnderunder the lawe, and as Paul a…deth vntounto the Galathyans, vnderunder the curſe: whiche ſhould not be true, if they could fulfill the lawe of God. For none incurre the curſe, but they which tranſgreſſe the lawe. Farther Paul expreſſedly ſayth, It is not of hym that willeth, nor of him that runneth, but of God that hath mercy. For our ſaluation is his worke, and not the worke of our ſtrengthes. For it is he which worketh in vsus both to wyll and to performe. Before he bringeth that to paſſe, if he deale any thing with vsus ether by the lawe, or by the doctrine of his worde, he dealeth with ſtones: for our hartes are ſtony, vnles Chriſt chaunge them into fleſhy. Which thing in Ezechiell he promiſeth that he will do, and will ſo worke, that we ſhall walke in his commaundemenntes. And doubtles if we coulde without grace liue iuſtly and vprightly, we ſhould be able alſo by our workes to be iuſtified: which ſentence is vtterly condemned both of Paul and of all the whole ſcripture. Ieremy It is Gods worke and not ours to be conuerted vntounto him.ſayth, Conuert me Lord, and I ſhalbe conuerted. And Dauid ſayth, Creat in me O God a cleane hart. And that this commeth not to paſſe in all men, we playnly ſée by the 29. chapter of Deutromony, where it is thus written. The Lord hath not geuē vntounto you eyes to ſee, nor an eare to heare, nor an hart to vnderstād. And in y^e 30. cha. God promiſed to circumciſe their hartes, and the hartes of their ſéede, that they may walke in his preceptes. For he both beginneth and maketh perfect our ſaluation. For ſo Paul ſayth vntounto the Phillippians, I hope that he which hath begon in you, wyll accompliſhe it euen vntounto the day of Chriſt. This thing holy men right well vnderſtanding pray with Dauid, Incline myne hart to thy testimonyes: and wyth Solomon: The Lord incline our hartes, that we may walke in hys wayes: and wyth Paul to the Theſsalonians, The Lord direct your hartes in patience, and in the wayting for of Christ. And Solomon in his prouerbes ſayth, The hart of the kinge is in the hand of God, and to what end he wyll, he enclineth it. Theſe teſtemonyes ſufficiently declare that it is the worke of God, and not our worke, to be conuerted vntounto hym, and to liue vprightly. Here ſome obiect vntounto vsus the commaundementes which are ſet forth vntounto vsus in the holy ſcriptures, for they ſéeme to ſignifie, that it lieth in our ſelues to performe the thinges which are commaunded. For Eſay ſayth, If ye will, and wyll harken vntounto me, ye ſhall eate the good thynges of the earth. And the Lord oftentimes commaundeth vsus, to conuert our ſelues vntounto him: Be ye conuerted (ſayth he) vntounto me. I wyll not the death of a ſinner. I had rather he ſhould be conuerted and lyue. And when he had publiſhed abroade the lawe, he ſayd, that the had ſet before them life, and death, bleſſing, and curſing. And infinite ſuch other like teſtemonies mought be brought. But here we ought to conſider, that theſe thinges inCommaundements in deede are geuen. but we are not taught that is lieth in humane ſtrengthes to performe them. By the law of God we muſt meaſure our infirmity and not our ſtrengthes. dede are commaunded vntounto men, but we are no where tought that a man is able to performe them by his owne proper ſtrengthes. Neither is it mete, that by the preceptes of the lawe of God we ſhould gather the power of our ſtrengthes: as though we of our owne accord, are able to performe ſo much, as the lawe of God commaundeth. Yea rather hereby is to be meaſured our infirmity: that when we ſée that the excellency and dignity of the commaundementes of God infinitly paſſeth our ſtrenthes, we ſhould remember, that the law hath a certayne other end, then to be performed of vsus. That ende Paul declareth to be ſondry and diuers. By the lawe (ſayth he) commeth the knowledge of ſinne, which lawe he ſayth, was therfore geuen, that the number of tranſgreſſions mought be increaſed. For by this meanes the lawe is made a ſcholemaſter, to leade men vntounto Chriſt, that when they ſée themſelues oppreſſed with the waight of the commaundementes, and p. 179with the greatnes of ſinnes, they ſhould vnderſtand that their ſaluation lieth only in the mercy of God, & in the redemption of Chriſt. For when we perceaue our owne imbecillity and vnworthynes, ſtraight way we beginne to pray vntounto God, that he would both forgeue our ſinnes through Chriſt, and alſo miniſter vntounto vsus the helpe of his ſpirite, that we may endeuor our ſelues vntounto his will. Geue what thou commaundeſt (ſayth Auguſtine) and commaund what thou wylt. Farther an other end of the law is, that we ſhould ſée, whereunto we muſt apply our ſelues. It is poſſible alſo, that if by the grace of God there be geuen an obedience begon, men may frame thēſelues vntounto y^• law. Laſtly, though in this life be not geuen vntounto vsus, to be able exactly to ſatiſfye the lawe, yet in an other life, when we hauehave caſte of all this corruption, we ſhall fully obtayne it. And yet ought not God therefore to be accuſed of iniuſtice: for it commeth not throughe his fault that his commaundements can not be obſerued. Neither can any of vsus be excuſed: for y^• we willinglyWhy God is not to be accuſed of iniuſtice. & deſirouſly violate y^• law geuē vntounto vsus. The law was geuē, as a thing moſt agréeable vntounto our nature, as it was firſt inſtituted. For y^• image of God could not otherwiſe more liuely & plainly be expreſſed. And although by reaſon of ſin we are not able to accōpliſh the law, yet this at y^• leaſt way we ſée, what maner ones we ought to be: And that ſentence which is commonly obiected, that nothing is to be counted for ſinne which dependeth not of election, ought to be vnderſtand, as Auguſtine interpreteth it, of that kind of ſinne which is not a puniſhement of ſinne. For otherwiſe originall ſinne is neither voluntary, nor receaued by election. But thou wilt ſay. Seing the matter goeth ſo, we ſhall ſéeme of neceſſity to ſticke faſt in ſinne. Which thing doubles I will not deny. Although ſuch is this neceſſity, that it hath not compulſion ioyned with it. God is of neceſſity good, neither can he by any meanes ſinne: and yet is he not violently compelled to be good: which thyngThe neceſſity of ſinning is without compulſion Augustine in his 22. booke De ciuitate dei, and 30. chapter excellently well declareth. Shall we (ſayth he) for that God hymſelfe can not ſinne, therefore deny, that he hath free will? Ambroſe in his. 2. booke and third chapiter de Fide, to Gratian the emperor teſtefieth, that God is free: when as (ſayth he) one and the ſelfe ſame ſpirite worketh all thinges, diuiding vntounto all as pleaſeth him, according to the choyſe of hys free will, and not for the dewty of neceſſity. In theſe ſentences of theſe fathers, free wil is ſo taken, that it is contrary vntounto violence and compulſion: not that it is equally prone to ether part. Wherefore Ierome in his homely, of the prodigall ſonne, which he wrote vntounto damaſus, for that he tooke free will in an other ſence, therefore wrote otherwiſe. For it is God only (ſayth he) on whome ſinne falleth not, nether can fall. But others, foraſmuch as they hauehave free will, may be bowed to ether part. VntoUnto bleſſed ſpirites alſo and angells, foraſmuch as theyr felicity is nowe confirmed this belongeth, that they can not ſinne. Wherefore Auguſtine in his. 22. booke de Ciuitate Dei, the. 30. chapiter: Euen as (ſayth he) the firſt immortalitye whiche Adam thorough ſin loſt, was, that he mought not die: ſo the firſt free wil was, that he mought not ſin: but the laſt free wil ſhall be, that he can not ſin. And yet notwithſtanding there is graunted a certayne kinde of libertye, not whereby, they can be bowed to ether part, but whereby, although that which they do is of neceſſity, yet are they not compelled or violentlye driuen. For euen as there are certayne true thinges ſo manifeſt, that the minde can not but aſſent vntounto them, ſo the preſence of GodA ſimilitude. Why the bleſſed can not ſinne. now reuealed and made manifeſt, is ſo greate a good thing, that the ſaintes can not fall away from it: So alſo, although we of neceſſity ſinne before we be regenerate in Chriſte, yet are not therefore the powers of the will violated: for whatſoeuer we do, we do it both willingly, and alſo being induced by ſome certayne hope. And yet are we not therefore to be counted nothinge to differ from brute beaſtes. For they although they be moued by ſome certayne iudgmēt, yetThey that are not regenerate differ from brute beaſtes. is it not by a free iudgement. But in men although not yet regenerate, there is ſtill as we hauehave ſayd much liberty remayninge, as touchinge ciuill and morall workes. Farther euen amongſt the ſinnes, in which they are of neceſſity conuerſant, they hauehave yet a choyce to chuſe one, and to reiect an other: althoughe vntounto thoſe thinges which pleaſe God they can not aſpire, which things brute beaſts hauehave not. For they are rather driuen by the force of nature, then that they can do any thing with any liberty. Men may be ſaid to be free ether as touchingThree kindes of liberty. compulſion, or as touching ſinne, or as touching miſery. The firſt liberty from compulſion is geuen vntounto all men. But vntounto ſinne and miſery all men doubtles are ſubiecte, whiche are not yet come vntounto Chriſte. But howe menne regenerate are ſubiecte either vntounto ſinne, or vntounto miſerye ſo longe as they liue here, we will afterward declare. In the meane time this we ought to be certayne of, that by this neceſſity which we put, the will is not compelled to ſinne: But the more playnly to declare all this whole matter, we muſt firſt be thoroughly ſetled, what theſe wordes ſignifie, Free, violent, and willinge: That we call free,What is free, violēt, and of his own accord They that are not regenerate hauehave no liberty but ſuch a one as is very much contracted. which hauing two or mo thinges ſet before it, can as it luſteth chuſe what it will. And therefore we deny, that the wil of man not regenerate is vniuerſallye free. For it can not chuſe thoſe thinges which pertayne vntounto ſaluation. Violent is that, which is ſo moued of an outward beginning, that it of it ſelfe nothinge helpeth vntounto that motion, but rather reſiſteth it. As whē a ſtone is caſt one high, That is ſayd to worke of his owne accord or willinglye, whiche hath an inward beginning enclining to that motion wherby it is impelled. By theſe thinges it is manifeſt that to do of his owne accord, & to do of neceſſity, are not contrary the one to the other. For they may be ioyned together, as it is playne in our wil, which of neceſſitye embraceth felicity, and yet it embraſeth it not agaynſt hys will, or by compulſion, but of his owne accord, and gladly Nether is it poſſible,The will cannot be compelled. that the will ſhould euer be compelled, to will that which it will not. Yea Auguſtine thinketh it to be ſo abſurd, that a man ſhoulde will that which he wil not, as if a man ſhould ſay, that any thing can be hote without heate. Howbeit thatThe neceſſity of ſinning is not abſolute in the vngodlye. Auguſtine ſayth that it is in nature to be able to hauehave faith. The ſentence of Auguſtine compared with the ſentence of Pelagius. What is the power of nature towardes faith. How the will hath a reſpect vntounto good & euell. Ariſtotles definition of felicity. neceſſity whereby the vngodly are ſaid to ſinne, is not abſolute and perfect, that it can not be otherwiſe. For ſo ſone as the ſpirite and grace of Chriſt commeth, that neceſſity is ſtreight way loſed. Wherfore Auguſtine ſaith, that it is of nature to be able to hauehave faith, hope, and charity: but to hauehave them indede is vtterly of grace. For that power or ability burſteth not forth into acte, vnles grace be geuen vsus of God. Herein Auguſtine agreed with y^• Pelagiās, y^• to be able is of nature. But this thing Auguſtine added, which Pelagius could not abide, that to will well, and to liue vprightly is to be attributed vntounto grace only. But I thinke that as touchinge thys power of nature, is to be made a diſtinction. For if they meane thys, that our nature is ſo made of God, that nether fayth, nor hope, nor charity ſtriue agaynſt it, if they be geuen of God, but rather accommpliſhe it, make it perfect, and adorne it, I confeſſe that to be true which they ſay. But if they wil hauehave the power of nature to ſignifye any force that it hath, whereby it can clayme vntounto it ſelfe theſe thinges, I will by no meanes graunt thereunto. For it is a wicked and damnable ſentence. Wherefore we ſaye, that the wil of man hath a reſpect both vntounto good, and to euil, but yet in a diuerſe conſideratiō. For it of hys owne accorde maye embraſe euill: but it can not embraſe good, vnles it be reſtored by the grace of God. For, that we hauehave nede of a certayn deuine inſpiratiō to performe thoſe thinges which are in very dede good, euen the Ethnike writers alſo beinge forced by the trueth hauehave ſometimes declared. For Ariſtotle in hys firſt booke of Ethikes ſayth: If there be any gifte of God, we muſt verely thinke that felicity is it. And felicity he defineth to be nothing ells, but a moſt excellent actiō proceding from the principalleſt power of our minde, by a moſt notable vertue. Plato alſo in a certayne place confeſſeth, that vertues are ingenerated in men by the inſpiration of God. The Scholemen alſo (if there were any amongſt thē that were whom what ſunder thē the reſt) cōfeſſed, that vntounto eueryevery good work the grace of God is neceſſary, to ayde humane ſtrengths. Howbeit afterward, howſoeuer they forgat thēſelues, they affirm that a mā not regenerate may do ſome good workes, which may pleaſe God, and which may merite (as they vſe to ſpeake) of congruitye, the grace of Chriſte. Congruite they call that p. 180which we may call mete & good: which is whē y^e rigor & ſharpenes of the law is remitted. But condignitie they cal y^• which is of right, due. But theſe mē whichCongruum Cōdignum firſt deuiſed theſe terms, cōſidred not, y^• thoſe goodly ciuil works, though in ſhew they ſeme neuer ſo much vntounto men good, yet before God they are ſinnes, as Auguſtine by moſte certayne reaſons proueth. And it hath bene before declared, neither wil we thinke it much agayne to repete the ſame, namelye, That before we be conuerted vntounto God, we are by nature the children of wrath. And Iohn ſayth, He which beleueth not in the ſonne of God, hath not eternall life, but the wrath of God abideth vponupon him. But what can there be offred vntounto God of enemies and hatersThat before regeneration can not be done of vsus any good worke whiche pleaſe God. of God, which may be acceptable vntounto hym? Paul to the Epheſians ſayth, that before we came vntounto Chriſt we were dead in our offences, and ſinnes. But dead mē as they fele nothing, ſo can they worke nothing, whereby to call themſelues to life agayne. Paul vntounto the Phillipians counted all the things which he had done before he was conuerted vntounto Chriſt, for loſſe, and for dong: ſo farre is it of that in them he did put anye merite. God in Eſaye the firſt chapiter teſtefieth, that he abhorred, deteſted, and counted for an abhomination thoſe oblations, which the Iewes offred without fayth & piety. The ſame prophet cōpareth all our righteouſnes w^t a cloth ſtayned with y^• natural diſſeaſe of a womā. And our ſauiour ſaith, I am the vine and ye are the brāches. As the braūch cā not bring forth fruite vnles it abide in the vine: ſo ye cā not bring forth fruite vnles ye abide in me. And ſtrait way he addeth: Without me ye can do nothing. And in an other place he ſaith, that an euill tree can not bring forth good fruite. For firſt it behoueth y^• roote to be good, before there cā be hoped any good fruite to come frō it. But good trees we cā not be, before we be grafted into Chriſt. This grafting is in the holy ſcriptures called regeneration. And euen as no man can helpe anye thinge to the generation of himſelfe: ſo can no man any thing helpe to the regeneration of himſelfe. Paul alſo in this ſelfe ſame epiſtle ſayth, whatſoeuer is not of fayth, is ſinne. Wherefore ſeing the wicked want fayth, whatſoeuer they do, ought to be counted for ſinne. If thyne eye be ſingle, thy whole body ſhalbe lightſome. But if thy light be darkenes, how great ſhall that darknes be? Vnles fayth be preſent, we are conuerſant in darkenes, and of neceſſity ſticke faſt in ſinnes. Farther if we follow the opinion of theſe men, we ſhall vtterly ouerthrow the nature of grace. For grace if it ſhould be of works (as Paul ſaith) ſhould then ceaſe to be grace. Paul alſo addeth, that the Iſraelits following after the lawe of righteouſnes, attayned not vntounto righteouſnes, for that they ſought it by workes, and not by fayth. VntoUnto the Colloſſians alſo he playnly teacheth what maner ones we be before we are iuſtified, Eſtranged (ſaith he) from God, enemies in mynd, conuerſant in euill workes. And in this epiſtle vntounto the Romans, men not yet grafted into Chriſt, he calleth wild Oliue trées. And we know that wilde Oliue trees are barren, neither can they bring forth fruite. Farther workes can not be good, vnles they either ſatiſfy the lawe, or if they any thing ſtray from the lawe, the ſame be not imputed vntounto thē through Chriſt. But men not regenerate can not ſatiſfy the lawe, for euen the regenerate can not do it. And foraſmuch as they are not by faith ioyned vntounto Chriſt, they can not attaine vntounto the benefite of Chriſt, whereby ſuch defectes or wants are made whole againe. And he whiche teacheth that a man canne without the grace of God do workes which are acceptable vntounto God muſt of neceſſity alſo teach, that Chriſt is not the redemer of the whole man. For he aſcribeth vntounto our nature no ſmall portion of ſaluation without Chriſt, which teacheth that we can without the grace of Chriſte woorke wel, and liue vprightly. Paul alſo in this place, when we were (ſayth he) the ſeruauntes of ſinne, we were free vntounto righteouſnes. Which is nothing els, but that we had no conſideration at all vntounto righteouſnes, or fellowſhip therewith. Moreouer he exhorteth vsus, that euen as we hauehave ſerued ſinne, ſo we ſhould now ſerue righteouſnes. And he alſo teacheth, that we ſhould now altogether without any ſinnes ſerue righteouſnes. Wherefore it is certaine that before we ſerued ſinne, and were vtterly without all righteouſnes. Laſtly, he hath left no meanes at all betwéene the ſeruitude of ſinne and of righteouſnes. But theſe men contrariwiſe fayne certayne men (what they be I know not) which although they be not yet iuſtified, do yet notwithſtanding iuſt and good workes, which may be acceptable vntounto God. All theſe thinges ſufficiently declare how abſurd and found theſe mens opinion is. Howbeit in the meane time they crye out, that we are blaſphemous, which auouch the whole nature of man to be euill. But as Augustine warely writeth, VnderUnder the prayſes of nature, lye hidden the enemyes of grace. They ought to hauehave conſidered vntounto whatVnderUnder the prayſes of nature lie hidden the enemies of grace. ground we referre that euill, whereof we complayne. For we aſcribe it not either to nature as it was created, or vntounto God, but vntounto ſinne, which through the firſt man had an entrance made open vntounto it. For by al maner of meanes we diſagrée from the Manichies. For they dreamed, both that our nature is euill, and that it was created of an euill God. But we confeſſe and acknowledge that man was created frée. But that he hath now loſt that liberty, we make not God the author thereof, but his owne fault. They were called of the Church heretiques,Why they are called heretikes which deny free will. Our aduerſaries ſome what drawnye vntounto the manichies. which denied frée will. But this is to be vnderſtand of the firſt creation of our nature. For otherwiſe there is none of the fathers, which if the truth be diligently examined, bewayleth not the calamity of man whereinto he fell through ſinne. Our aduerſaries rather approch vntounto the Manichies, which contend that our corrupt affectes as they are now, were ſo created of God. For ſo they affirme that he created euill. But we, foraſmuch as we ſée that theſe troubleſome affections, want not ſinne, therefore deny, that they were ſo created of God: but through our own fault are become vnbrideled, and reſiſting the word of God. For it is certaine, that man was at the beginning made vntounto the image of God. But nothing more beſemeth it, then liberty. But ſeing that image is in a maner blotted out in vsus, ſo that it hath nede now to be reſtored through Chriſt, what meruayle is it if liberty alſo be for the moſt part taken away from it? when they reaſon that man is frée, it is all one, as if they ſhould ſay, that man is a two footed creature, and therefore muſt nedes go vpright. But if they ſhoulde ſo conclude of a lame man, it ſhouldeA ſimilitude. eaſely appeare, how much they are deceaued. For the proprieties of man which belong vntounto his nature being perfect, agrée not when they are applied vntounto his nature corrupted. Neither do the opinions of our aduerſaries much diſagrée from the Pelagyans, For they tought that nature being holpen by the grace of creation,A cōpariſon b…tweene our aduerſaries and the Pelag…ans. and by the doctrine of the lawe may liue vprightly: and theſe men ſay, that nature being holpen by grace preuenting and knocking, may do good workes which may pleaſe God. The catholike Church reſiſted y^e Pelagyās. nether cōtēded it about the grace of creatiō, or of y^• law, nor alſo about grace preuenting, but tought y^• without y^e grace of Chriſt, wherby we are iuſtified, no man can do any good workes. And with Augustine, who was a great fighter againſt theſe men, there is no differenceTo be with out grace & without the faith of Chriſte, are all one with Auguſtine. betwene, to do good works w^tout grace, & to do good works w^tout y^• faith of Chriſt. He vponupon the 31. Pſalme to declare that there is no good worke without faith, thus writeth: A good entent maketh the worke good: but that entent doth fayth direct. Wherefore conſider not what a man doth, but what he hath a regard vntounto whileſt he is in doyng. And whē as in all y^e whole holy ſcripture, there is not one ſētēce which is againſt our doctrine, yet they continually obiect vntounto vsus the example of Cornelius Of cornelius and his workes.who being not yet (as they thinke) regenerate, neither beleued in Chriſt, did notwithſtanding works which pleaſed God. We indéede confeſſe that both the almes and prayers of Cornelius pleaſed God, for the Angell affirmed the ſame but theſe men adde of their owne, that Cornelius when he did theſe thinges was not yet iuſtified, neither beleued in Chriſt. But they conſider not that the ſcripture inCornelius beleued beleued before bap…e. If he beleued, what needed …e to be inſtructed of. that place calleth him religious and one that feared God: Wherefore Cornelius beleued, and beleued in the Meſsias, being inſtructed in the doctrine of the Iewes. But whether Ieſus of Nazareth were that Meſſias or no, he knew not certaynly. And therefore Peter was ſent to inſtruct him more fully. But here to blere our eyes, they ſay, that Paul in the 17. of the Actes, attributeth vntounto them of Athens ſome piety, when yet they were idolatrers. For thus he ſayth, ye men of Athens p. 181I ſhew vntounto you that God whō ye ignorātly worſhip. But euē as if a mā can handſomly draw ſome one letter, is not therefore ſtraight way called a good writer, neither heWhether Paul attributed any piety vntounto the Athenians being yet idolatrers. True piety cannot be ioyned with ignorance. which can ſing a ſong or two, is therefore ſtraight way to be called a good ſinging man: for theſe names require conſideration and art: but it may happen by chance, that a man may draw well, or ſing well once or twiſe, and paraduenture the third time: ſo none is to be counted in very déede and plainly godly, which doth a worke or two, which hath ſome ſhewe of piety. And Paul called not the Athenians abſolutely, godly, but added certayne termes which diminiſh godlines: whom ye ignorantly (ſayth he) worſhip. But what piety can that be which is ioyned wyth the ignorance of the true God. Moreouer a little before he had called thē foreign, that is, verye ſuperſticious. By theſe two words he much diminiſhed their piety. But Cornelius, Luke ſimply calleth religious, and addeth that he fered God:How great the dignitye of the feare of God is. If he be bleſſed which feareth God, how is he not alſo iuſtified. A teſtimony of Cornelius iuſti…ation. which addition is of ſo great force, that in the booke of Iob, a man fearing God, is turned of the 70. interpreters foreign, and foreign: that is, a true and religious man. And Dauid ſaith: Bleſsed is the man that feareth the Lord. And if he be bleſſed which feareth the Lord, how is not the ſame man alſo iuſtified? But beſides theſe things, which after a ſorte by the cauſes, proue the iuſtification of Cornelius, we hauehave an other teſtimony alſo of the effectes: for that he gaue almes, which were acceptable vntounto God. But we hauehave already by many reaſons proued, that no man can do workes acceptable vntounto God, but he which is iuſtified and regenerate. Farther he diſtributed theſe almes vponupon the nation of the Iewes, that as of them he had bene inſtructed in the doctrine of pietie, ſo on the other ſide he would imparte vntounto them ſome of his temporall good thinges. For it is méete (as Paul ſayth vntounto the Galathians) That he which is enstructed, ſhould communicate vntounto hym, which doth enstruct hym in all good thynges. Moreouer that ſouldiour which was ſent vntounto Peter declared, that he had a good teſtimony of all the Iewes. All which thinges plainly declare, that although we read not that he was circumciſed, yet he ſo approched vntounto the doctrine of the people of God, that all men commended his pietie. It is written alſo that he prayed, and that diligently. And if a man diligently peyſeCornelius prayed at the hour which was appointed for the prayers of the Iewes. the whole hiſtory, he ſhall finde that he obſerued the ſame houre, which the Iewes had appointed them for their common prayers. For it ſaith, that at the ix. houre he ſaw an Aungell ſtanding by him, which ſignified vntounto him, that his prayer was heard. But we are taught by the firſt chapiter of Eſay, and by the xv chapiter of y^e Prouerbes, and by a great many other places, that wycked mē and ſinners ar not heard of God. Which yet is to be vnderſtand, ſo long as they will be ſinners, and retaine ſtill a will to ſinne. Neither maketh that againſt this ſentence which AuguſtineHow God heareth no… ſinners. Why the prayers of wicked miniſters are heard. writeth againſt the Donatiſtes. that the prayers of wycked priests are heard of God. For the ſame father addeth. That that commeth to paſse becauſe of the deuotiō of the people. But Cornelius when he prayed, was holpen by hys own fayth, and not by the fayth of others that ſtoode by. And Auguſtine in his epiſtle to Sixtus ſaith: that God vſeth in iustifiyng of a man to geue vntounto hym hys ſpirite, whereby he may praye for thoſe thynges which are profitable vntounto ſaluation. And ſeing Cornelius prayed for thoſe things, it can not be doubted, but that he was iuſtified. Hereunto adde, that no mā can rightly pray vntounto God, except he hauehave faith. And that we are iuſtified by faith it is now already ſufficiently teſtified and declared. Peter alſo before he began to preach vntounto hym, ſaid: that he now ſaw verely, that God is not an accepter of perſons, but he is accepted of hym (of what nation ſo euer he bee) whiche worketh ryghteouſneſse. Which wordes plainly declare, that Cornelius was then accepted of God, before Peter came vntounto him. And I maruell, that there are ſome which dare auouch, y^• he had not the faith of Chriſt, when as Chriſt himſelfe in the viij. chapiter of Iohn ſayth: That he knoweth not God, which beleueth not in the ſonne of God. And in the 4. chapter he admoniſheth his diſciples. If ye beleue in God, beleue alſo in me. And if ye beleued in Moſes, ye would alſo beleue me. Theſe thinges aſſure vsus, that Cornelius beleued verily in God: and therfore alſo beleued in the Meſſias to come, as he was inſtructed of the Iewes, although he knew not that he was already come, and that Ieſus of Nazareth whome the Iewes had crucified, was the ſame Meſſias. He hadCornelius had the fai…h of the fathers of the old teſtament. An example of Nathaniel that faith, wherby the fathers beleued in Chriſt to come. Wherfore, ſeyng they were iuſtified by that faith, why ſhould we take vppon vsus to deny the ſame vntounto Cornelius? Nathanaell which beleued in the Meſſias to come, and thought not y^• he was yet com, is pronounced of Chriſt a true Iſraelite, in whom was no guile, which two things cannot be applied vntounto a mā not yet iuſtified. But Peter was therfore ſent to Cornelius, that he might more plainly & more expreſſedly know the thinges which he had before intricately beleued of Chriſt. Of this mynde was Gregory in his 19 homely vponupon Ezechiell. For he ſayth: That faythe is the entry, wherby we come to good workes, but not contrariwyſe that by good workes we can come vntounto fayth. And ſo he concludeth, that Cornelius firſt beleued, before he could bryng forth workes prayſe worthy. And he citeth that place to the Hebrues, VVythout fayth it is impoſſible to pleaſe God. Which ſentence, as it is very playne by that ſelfe place, cannot be vnderſtand, but of that faith which iuſtifieth. Bede declaryng the x. chap. of the Actes, is of the ſame mynd, and citeth y^• wordes of Gregory. Neither is the maiſter of the ſentences of any other iudgement in hys 2. booke, and 25. diſtinction. But our aduerſaries obiect vntounto vsus Auguſtine in hys 7. chap. De predeſtinatione ſanctorum, where he reaſoneth againſt thoſe, which taught that faithFaith is not of our ſelues. is of our ſelues, whē yet in the meane tyme they confeſſed, y^• the works which follow are of God, but yet are obteyned by fayth. Auguſtine in déede confeſſeth, that y^e workes which follow fayth are of God, but he denieth that fayth is of our ſelues. For he ſaith, that Paul writeth vntounto the Ephe. By grace ye are ſaued through fayth, and that not of your ſelues, for it is the gyft of God. But that is a harde ſaying which he addeth, that the prayers and almes of Cornelius were accepted of God, before he beleued in Chriſt. But we muſt here weigh the thinges which follow. For he addeth, And yet prayd he not, neyther gaue he almes wythout ſome fayth. For how dyd Cornelius had faith in Chriſt, but not a diſtinct and plaine fayth.he call vponupon hym, in whome he beleued not? Theſe wordes plainly declare, that Augustine tooke not away from Cornelius all maner of faith in Chriſt, but only an expreſſed and diſtinct fayth. Which thing that place moſt of all argueth, which is cited out of the epiſtle to the Romanes. Howe ſhall they call vponupon hym, in whome they hauehave not beleued? For thoſe wordes are written of the fayth, and inuocation of mē regenerate, as the next ſentence following, plainly declareth, EueryEvery one whych calleth vponupon the name of the Lord ſhall be ſaued. For we cannot attribute ſaluation, butPeter came to Cornelius to edify him, & not to lay the foundation in hym. vntounto them that are iuſtified. But Peter was ſente vntounto Cornelius to buylde vp, & not to lay the foundation. For the foundatiōs of fayth were before layde in hym. But thoſe things which Auguſtine addeth, ſéeme to bring greater difficulty. For he ſaith: But if he could without the faith, namely, of Christ be ſaued, that ſinguler work man the Apostle ſhould not hauehave ben ſent to edifie hym. But ſeyng he already before attributed vntounto him fayth and inuocatiō, after which of neceſſity followeth ſaluation, wherof the Apoſtle ſpeaketh in this epiſtle, how can he take away from him ſaluation? vnles we peraduenture vnderſtand, that fayth and ſaluation is in menThe ſaluatiō which we hauehave in this life is not perfect. iuſtified not perfect, ſo long as they liue here. For our ſaluation commeth not in this lyfe to that degrée, nor to that greatnes which Chriſt requireth in hys elect. For no man doubteth, but that we ſhal not attayne to perfect ſaluation before our reſurrection and eternall ſaluation, althoughe we now after a ſorte hauehave the fruition therof beyng begonne. Paul to the Epheſians affirmeth, that we are now ſaued by fayth, And yet Paul to the Philippians exhorteth vsus, Wyth feare and wyth tremblyng to worke our owne ſaluation. Which places cannot be conciliated together, vnlesThe ſaluatiō begonne by iuſtification is dayly to be made perfect. we ſay that ſaluation begonne in vsus thorow iuſtification, is daily to be made perfect in vsus: For we are always more and more renued: and fayth is made more full, more expreſſed, and of more efficacy. Theſe wordes of Auguſtine vnles we thus interprete them, it muſt néedes be, that either they are none of hys wordes, or els that he is repugnaunt vntounto himſelfe. But that that booke is Auguſtines, we can not deny. But that he is repugnaunt vntounto himſelfe it is not very likely. But if thou ſay, that theſe things may well agrée together, if we graunt that Cornelius p. 182was not yet iuſtified, when as notwithſtanding he had done ſome woorkes gratefull and acceptable vntounto God: I aunſwer, that this can by no meanes agrée with Auguſtines ſentence. For he in his 80. treatiſe vponupon Iohn, and in his 4. boke and 3. chap. againſt Iulianus, and vponupon the 31. pſalme, by moſt firme reaſons proueth, that all the workes which are done before we are iuſtified, are ſinnes. But that fayth is more expreſſedly ſet forth and made more perfect in them that are iuſtified, may eaſely be vnderſtand by y^• which Chriſt ſayd vntounto hys Apoſtles, Many kings and prophets deſired to ſee the things that ye ſee, and ſaw thē not. And yet notwithſtanding were thoſe kinges and prophetes men godly and iuſtified: although they knew not all the myſteries of Chriſt ſo expreſſedly as dyd the Apoſtles. And Chriſt when he prayed, thus pronounced of hys Apoſtles: The wordes which thou gaueſt me, hauehave I geuen vntounto them: thoſe hauehave they receaued, and hauehave knowen that I came forth from thee, and that thou haſt ſent me. Theſe thinges declare that the Apoſtles beleued in Chriſt, and therfore were iuſtified. And yet the very hiſtory of the Goſpell plainly declareth, that they were ignoraunt of many thinges. For oftentimes it is declared, that ether they had their eies cloſed, that they ſhould not ſée: orNote the interpretation of the wordes of Auguſtine. els that they vnderſtood not the thinges whiche were ſpoken. Wherfore Auguſtine denieth ſaluation vntounto Cornelius, before Peter was ſent vntounto him, not vniuerſally, but onelyonly denieth that he had a perfect and abſolute ſaluation. But they obiect moreouer the ſame Auguſtine in his queſtiōs to Simplicianus, in the 2▪ booke and 2. Queſtion where he plainly teacheth, that faith goeth before good workes. After that he putteth a certaine meane betwene grace and the celebration of the Sacramentes. For he ſaith, that it is poſſible, that Catechumenus, that is, one newlyCatechumen… wer ſuch which were rece… ued into the church to be inſtruc…ed before baptiſme conuerted vntounto Chriſtian Religion, and that he whiche is conuerſaunt among the Catechumeni, may beleue and hauehave grace: and yet the ſame man is not yet waſhed by Baptiſme. Moreouer he ſaith, that after the Sacramentes, is poured into vsus a more fuller grace: by which wordes he ſignifieth, y^• it is one & the ſelfe ſame grace, but is afterward made more plentifull. And that thou mayſt know, that he entreateth of that faith which iuſtifieth, he citeth a place out of the Epiſtle to the Epheſians: By grace ye are ſaued through faith, and that not of your ſelues: for it is the gift of God. But our aduerſaries will ſay, that they alſo teach that y^e grace of God goeth before good workes: and that of that grace is ſome faith geuen vntounto men. But this at y^• beginning is ſo weake, that it can not hauehave y^e power to iuſtifie howWhether a weake grac… an… faith hauehave the power to iuſt…fy. An hi…ory of Pelagius. beit there may ſome workes be done, whiche may be acceptable vntounto God. But let vsus remember what Auguſtine writeth of Pelagius in his 105. Epiſt to Innocentius the Biſhop of Rome, he ſaith, that Pelagius in the Counſell of Palestine, to the end he would not bee accurſed, accurſed all thoſe whiche ſhould ſay that they could lyue vpryghtly without grace. But he by grace vnderstoode nothyng els, but the giftes geuen vntounto vsus in our creation, as free choyſe, reaſon, wyll, and the doctrine of the law. The Byſhops of Paleſtine beyng beguyled by thys blynd ſhyft, abſolued and releaſed him. Auguſtine excuſeth them, for that they did it plainely and ſimplye. For when they heard Pelagius cōfeſſe y^e grace of God: they could vnderſtand no other grace, but y^• which the holy Scriptures ſet forth: namely that, whereby we are regenerate and grafted into Chriſt, wherfore it is plaine that they whiche faine vntounto them ſelues anyAuguſtine ca…leth Catechumentes before baptiſme conceaued. other grace, then that wherby we are iuſtified, and grafted into Chriſt, obtrude vntounto vsus an inuention of man, or rather Pelagius ſhift or ſtarting hole, whiche the holy Scriptures acknowledge not. Farther Augustine in that place, whiche we now ſpake of affirmeth, that the Catechumeni, and ſuch as beleue, although they be not Baptiſed, are yet notwithſtanding conceaued. But they whiche are now conceaued to be the ſonnes of God, can not be ſtraungers from him or enemies vntountoThe grace which ſucceedeth is one & the ſame, bu… it differeth in degree and quantity. him. Wherefore it followeth that they are now iuſtified, although not ſo perfectly. Which is hereby manifeſt, for that Auguſtine calleth the grace which ſuccedeth, a more ful grace: as that which differeth not from the firſt, in kind and in nature, but only in degrée and in quantity. And ſeing it is of the ſelfe ſame kinde that the other is, it muſt nedes alſo iuſtifie. Which is hereby made playne, for that Cornelius is ſaid to hauehave done workes which pleaſed God, neither is that of any greate force, that Auguſtine addeth that that grace was not ſo great, that it could be ſufficient vntounto Cornelius or vntounto the Catechumeni for the obteyning of the kingdomeAn other place of Auguſtine declared. of heauen. For theſe wordes affirme not, that after this grace or fayth of the Catechumeni is to be looked for an other fayth which may iuſtifie, as though by that former fayth they were not iuſtified. This thing only he would declare, that the Catechumeni ought not to ſtay in this degrée of faith & of grace, but ought to receaue baptiſme, and to go forward, vntill the ſaluation and regeneration now begonne ſhoulde be made perfect. For if any man ſhould contemne the ſacrament of Baptiſme, he ſhould be excluded from the kingdome of heauen. For they which hauehave beleued, ought chiefely to ſée vntounto, that they be by the ſacrament grafted into the Church. They which will not do this, or neglect it, ſufficiently declare, that they hauehave not ern…ſtly beleued. Wherefore it is not abſurd, tha Cornelius and the Catechumeni, had that grace which iuſtifieth, which yet if they had contemned baptiſme, had not bene ſufficient to the obtaynment of the kingdome of heauen. AndThe omiſſion or baptiſme is then a let vntounto ſaluatiō when i… ſpringeth of contempt. that Augustine had hereunto a reſpect, hereby it is manifeſt, in that he addeth, that we ought not only to be conceaued, but alſo to be borne: which is ſo to be vnderderſtand, ſo that there be no lawfull impediment to let. For if a man beleue, and deſire baptiſme, and can not attayne vntounto it, Augustine denieth not vntounto ſuch a one, ſaluation. For he confeſſeth together with other of the fathers, that there is a baptiſme of the ſpirite, and that the power of the holy ghoſt worketh in our harts without outward ſignes. And this he teacheth vponupon Leuiticus in his 84. queſtion. For he ſaith, that Moſes without the outward ordination of the prieſthode, and without viſible ſignes receaued the prieſtly grace: and that Iohn Baptiſt was without outward ſacramentes annoynted with the holy ghoſt in his mothers wombe: & that y^e thiefe vponupon y^e croſſe was without any ſacramentes ſaued onelyonly by the grace of God. Laſtly, when as he ſaith, that we are by the firſt grace of God conceaued, and by the latter borne, it is very plaine that he which is conceaued, & he which is borne, is of one and the ſame kinde. For a liuing creature, when it is conceaued, is not of any other nature, then of that that it is when it is brought forth into the world. This is y^e onelyonly difference, y^• the one is more perfect, the otherGrace is encreaſed in baptiſme. more vnperfect. Wherefore he that is Catechumenus, when he is baptiſed, may by y^e grace which he receaueth in baptiſm ſéeme more perfect thē he was before, when he only beleued: although thē alſo he was iuſtified through faith, wherby he embraſed the promiſes of god touching Chriſt. Now reſieth for vsus to examine a place of Chriſoſtome in his homely De ſpiritu, Natura, & lege. Although if I ſhould therin ſpeake my iudgement, I thinke that that oration is not Chriſoſtomes. For it is both repugnant vntounto it ſelfe, and alſo contayneth thinges not hanging together, which can by no meanes be conciliated: But whoſoeuers it be, this is certayne, that it maketh more on our ſide, then on our aduerſaries ſide. For firſt he ſayth, that men vſing mercy, hauehave by their almes no fruite at all before they hauehave faith: but ſo ſoone as a man is adorned with it, ſtraight way follow good and fruitfullAfter Chriſoſtomes minde we are ſaued by faith onelyonly. workes: but before they are not had. And he addeth, that we are by fayth only ſaned: when as workes without faith coulde neuer ſaue them which worke them. And he citeth the thiefe: whom he affirmeth was ſaued by faith only without workes. And that we ſhould not doubt of what fayth he ſpeaketh, he ſpeaketh of that fayth, whereby we are made the citizens of heauen, and houſhold ſeruantes of God. But theſe thinges can be aſcribed only to that faith, which iuſtifieth. FartherHe ſaith alſo that with out faith there is nothing good. The ſoule is deade without faith. he expreſſedly auoucheth, that without fayth there is nothing that is good, and of his ſaying he bringeth this reaſon, for that that ſoule is dead which wanteth fayth. And more plainly to declare himſelfe, he ſaith that thoſe which do excellent workes without faith, are like vntounto dead carkaſes, and to the reliques of dead men: which although they be adorned with goodly and precious garmentes, yet hauehave they no feeling of thē, neither by them do they gather any heate, or be defended from corruption. So (ſaith he) Infidels, although they ſéeme ſometymes to liue vprightly, yet of their workes they receaue no commodity at all. He addeth moreouer: euen as it is neceſſary that a man firſt be, before he can receaue meate p. 183to be nouriſhed withall, ſo is it neceſſary that there be firſt fayth: & then, y^• afterward it be nouriſhed by good workes. Touching the workes of Cornelius, he ſaithA ſimilitude. that they were wonderfull, and pleaſed God, the chiefe rewarder of workes. All theſe thinges are ſpoken both truly and alſo agréeably vntounto our doctrine. But afterward he addeth, that Cornelius whē he wrought thoſe works which ar prayſed, beleued not in Chriſt: which although it be hardly ſaid, yet may it by an interpretatiō be lenefied: to vnderſtād him, as we did Auguſt. namely, y^• Cornelius beleued not diſtinctly, & expreſſedly, whē yet he beleued in Chriſt after y^• ſelfe ſame maner as y^• elders did, of whō it is to be douted, but y^• they wer ſaued by y^e ſauior, whō they loked ſhould come. And this kind of faith was ſufficiēt vntounto ſaluatiō, vntil y^• goſple was publiſhed abroad. But afterward he addeth, y^• Cornelius could not hauehave obteined ſaluatiō, vnles faith had bene offred vntounto him: which yet may after a ſort be admitted, ſo y^• that ſaying be taken of y^e perfect ſaluatiō, whervnto Chriſtians are called, and ſhall one day come. But that which he addeth, can by no meanes ſtand, for he ſayth, that theſe workes of Cornelius were dead. Here now Chriſoſtome beginneth, not to be Chriſoſtome. For howe was it poſſible, that theChriſoſtome herin againſt himſelfe. workes of Cornelius ſhould be wonderfull and pleaſe God the chiefe rewarder if they were dead? But if we will know the true opinion of Chriſoſtome hymſelf touching this matter, let vsus ſe what he writeth vpō this hiſtory in the. 9. chapiter of the Actes. For there he playnly teſtefieth, that Cornelius beleued, andChriſoſtome vponupon the Actes affirmeth that Cornelius be leued before the comming of Peter. Of the excellent workes of the Romanes. was a godly man, and not being content with this, he addeth, that his life was honeſt, and that he had ſound groundes of doctrine. Here he affirmeth, that he had both fayth and alſo the fruites of fayth. Finally he addeth, that he had both fayth and righteouſnes, and all maner of vertue. And thus muche touchinge Chriſoſtome. But they obiect vntounto this our ſentence, the excellent workes and notable enterpriſes of the Romanes, which God recompenſed with the reward of a moſt ample impery. And to that purpoſe they cite Auguſtine in his. 51. booke de Ciuitate Dei the. 15. chapiter. For there he ſayth, that God vntounto them vntounto whome he would not geue eternall life, gaue an earthly glory of a moſt excellēt empire: which thing vnles he had done, there ſhould not hauehave bene rēdred any reward to good arts, y^• is to vertues, wherby they endeuored thēſelues to attaine to ſo greate glory. But that we may the better vnderſtand thys compenſationGod gouerneth the world orderly without confuſion. whereof Auguſtine ſpeaketh, we muſt remember, that God in the gouernment of the world, will hauehave all thinges done by a certayne order, and without confuſiō: that effects ſhould follow theyr cauſes, and properties ſhould be adioyned vntounto thinges whereunto they belonge. Fruites are by the heate of the Sonne made ripe: witty men by induſtrye and ſtudy, attayne vntounto good artes. After winter, commeth the ſpring, agayne after the ſpringe, commeth ſommer: and atter ſommer, commeth the autum. Plants bring forth, firſt leaues, afterward flowers, and then fruites. After this maner doth God prouide for the nature of thinges, and for rites and famelies. And for that, vnles common welthes floriſhinge in Lawes and vertues ſhoulde attayne vntounto dominion, all humaneVntoUnto what vertues is naturally adioyned greate dominion. thinges would ſone come to nought, therefore by the commaundement of God and by a naturall inſtitution, it followeth, that where floriſheth, diſcipline of warre, obedience towardes the mageſtrate, obſeruation of Lawes, ſeuere iuriſoiction, modeſty of princes, abſtinēce, fortitude, and louelove of the coūr…ey, there alſo followeth a greate empire. Whiche yet proueth not, that theſe thinges are not ſinnes, ſo far forth as they procede from men without fayth. For they areWhy the godly workes of the Ethnikes were ſinnes. not directed vntounto the glory of God, which ought to be the end of al mēs doings: wherefore thys glorye and largenes of dominion, for that by the inſtitution of God it followeth morall and ciuill vertues, is both taken of ciuill men as the end and fruite of theyr labors, and alſo is called a reward. And that theſe worksAuguſtine teacheth that thoſe workes were ſinnes. of the Romanes were ſinnes, Auguſtine himſelfe affirmeth in y^• ſelfe ſame boke de Ciuitate Dei the 12. chapiter. For thus he writeth: Touching the Romanes, for that for honor, prayſe, and glory ſake, they ſtudied to preſerue theyr contrey, wherein they ſought glory, and doubted not to preferre the ſafety thereof before theyr owne ſafety, for thys one vice ſake, that is, for the louelove of prayſe, and keping vnderunder the gredy deſire of money, and many other vices. Here the ambitiō of the Romanes he calleth vice. Who then can ſay, that God truly or properly rewardeth ſinnes? wherefore it remayneth,God is not ſayd properly to reward ſinnes. that this rewarding be taken in that ſence, that we before ſpake of: namely, that it followeth by the order of thinges appoynted of God: and that of them vponupon whome it is beſtowed it is counted as a reward and fruite of theyr labors. For this kinde of ſpeach, the ſcripture alſo not ſeldome vſeth of the ſcribes and hipocrites: the Lord ſayd: Verily I ſay vntounto you, they hauehave receaued theyr reward. And Paul touching them, which when they knewe God, worſhiped him not as God: but being deliuered vp vntounto filthy deſires, polluted theyr bodies with ignominy and ſhame. They receaued in them ſelues (ſayth he) theyr reward, as it was meete. And Ezechiell in his. 29. chapiter ſayth, That God would geue a reward vntounto Nabucadnezar, for that he had ſerued him in the ouerthrowing of Tire: and for a reward promiſed vntounto him the ſpoyle and diſtruction of Egipt. And there is no doubt, but y^• the works of hipocrites, which couloured theyr faces, that they mought ſeme vntounto men to faſt, and that the ſuperſtitious and deteſtable worſhippinges of idolaters, and thoſe cruell factes, which Nabucadnezar did, to ſatisfy his ambition, were ſins, and that greauous ſinnes. And yet we reade, that all theſe thinges had theyr reward. And, that God in appoyntinge of kingdomes had a reſpect vntounto an otherWhy God by his prouidēce ſo tranſferreth kingdomes from nation to nation. end, then to pay vntounto thoſe men a reward, euen Auguſtine playnly declareth in his. 5. hooke de Ciuitate Dei, the. 12. chapiter, which we before cited. For he ſayth, that when as the empire was firſt in the Eaſt, God would that at the length the kingdome of the Romanes ſhould be the chiefe to tame the wicked doinges of other nations. But many ſuſpect, that by this doctrine is opened a window vntounto many vices. For if the doings of ciuil men, whileſt they ſeme to liue vertuouſly be ſinnes, they maye eaſely be pulled away from thoſe notable good workes. Hereunto I anſwere, that we teach not that ciuill diſcipline is to be neglected:Ciuill diſcipline is not to be neglected of inſtde…s. for, it by the prouidence of God is as it were a certayne bond, wherby is preſerued all ciuill fellowſhip. God can ſuffer cities, and commonweales, ſo long as in them floriſheth integrity of maners, and vertue and honeſtye: but when thoſe things be vtterlye vitiated and corrupted, then is GOD ſo prouoked to wrath, that he will puniſhe thoſe thinges, whiche he before had long tyme wincked at. Men, ſo long as they are without Chriſt, ſinne, yea when they do notableThe Ethikes when they kept ciuill diſcipline ſinned leſſe then whē they contemned it. All ſinnes ar not like. workes, but farre leſſe, then if caſting away al ciuill dueties, they vtterly abandone themſelues to all manner of ſinnes. For we are not Stoikes, to thynke that all ſinnes are lyke. Farther, if theſe men omitte to do thoſe workes, which by the very light of nature they know to be honeſt, they ſtriue againſt their own conſcience. And if we will more plainly ſee, whether ſentence, namely, ours or our aduerſaries, open a greater window vntounto vices, let vsus compare them together.Our aduerſaries and not we, open a window vntounto ſinnes. Verily, they when they preache that wicked men may doe good workes able to pleaſe God, and by them to merite grace (as they ſpeake) of congruitye, what thing els do they, then foſter and nouriſhe poore miſers in their damnable eſtate? For they make thoſe men to delight in themſelues for ſuch workes I know not what, and to hope, that at the leſt at the ende of their lyfe they ſhal for thoſe workes ſake, obteine of God to be truly and earneſtly conuerted. But in y^• meane tyme they liue ſecurely, neither do they with a iuſt and true repentaunce turne away from their wicked factes. But we contrariwiſe when we daily admoniſhe them to come vntounto Chriſt, and by true repentaunce to be reconciled (for otherwiſe good workes will nothing profite them, when as though they be neuer ſo godly to the ſhew, yet before God they are ſins) do we not vſe very ſharpe ſpurres, that leuing impietie, and their corrupt kind of life, they ſhould conuert themſelues vntounto the righteouſnes of god. Theſe things if thou diligently weigh thou ſhalt eaſily perceiue, whether of vsus, more make open the way vntounto wicked luſtes. This doubtles, may all they iudge, which are touched with any affect of p. 184truth and pietie. For beſides that which we hauehave now ſaid, they ſhall eaſely ſee, that all the good workes which are attributed vntounto men not regenerate, are aThe aduerſaries put a way much frō the grace of God. derogacion and a robbery vntounto the grace of God. For if without the grace of God, we maye performe many thyngs which are acceptable and grateful vntounto hym, it followeth that we are not wholy redemed & renewed of him, which is ſo wicked, & ſo ſtrāge frō the catholike truth, y^• nothing can be deuiſed more impudēt, or more wicked. For what piety is there remaining, wher Chriſt is robbed of hys honour? Or what honor is left vntounto Chriſt, if we teach y^• he hath not brought vntounto vsus all abilitie to liue vprightly? Some vaunt, that many things happen and are done before regeneration, which are as certaine meanes to the obteinement therof: and ſeyng oftentimes it commeth to paſſe, that by them we are iuſtified, they cannot be counted ſinnes. We graunt in déede, that theſe are ſometimes certayne meanes, wherby God bringeth vsus to iuſtification: but therby is not prouedGoodly workes are ſometimes occaſions of deſtruction. that vntounto them that do them they are not ſinnes. And doubtles, as touchyng the nature of the workes themſelues, vntounto ſome they are occaſiōs of greater deſtruction. For there are many, which by reaſon of ſuch their works, wonderfully puffe vp themſelues, and hauehave a pleſure in themſelues, and preferre themſelues before others, and beyng now full and ſatiſfied with the opinion of themſelues, although they be impelled and inuited, yet they refuſe to go any farther. In theſe men ſuch workes are preparations to eternall death. But as touching the elect, God gouerneth and temperateth their workes, and maketh them to worke together to ſaluation, although of their owne nature they are ſinnes, and ought to be counted vicious, as long as the light of iuſtification ſhineth vponupon thē. Wherfore we confeſſe y^• workes are certain preparations vntounto a healthfull conuerſiō, but yet to none, butThe workes which are done before regeneration are ſamtimes preparation vntounto it, but yet onelyonly in the predeſtinate. vntounto the predeſtinate, and vntounto the elect, whom God ſometymes by theſe workes leadeth to iuſtification, not that they of their owne nature hauehave this ſtrength to prepare vntounto iuſtification: for vntounto the caſtawayes & reprobate, they ſerue vntounto condemnation. But now let vsus ſée, what thoſe workes be, which our aduerſaries ſo highly prayſe in men not regenerate. There is in them (ſay they) a certaine acknowledging of ſinne, therof ſpringeth a terrour, wherby they are vehemently ſmitten: after that is ſtirred vp a ſorrow for the loſſe of the kingdome of heauen: and then they are moued with a leſſe deſire to wicked actes, and they take leſſe pleaſure in ſinnes, and in the inticementes of the world. They ſéeme alſo with ſome zeale to heare the word of God. How can theſe thinges (ſay they) be counted ſins? Although they are not (ſay they) of ſuch efficacy, that a man can by them be conuerted, and forſake the olde ſtate of his corruption. Here I would demaund of theſe men what maner knowledge of ſinne that is, which is ſo had, that in the meane tyme we preferre it before the righteouſnes of God. Verely, ſeing that it wanteth his true and proper ende, it cannot be but ſinne. For to this end is that knowledgeThat knowledge of ſinne which wanteth his proper end is ſinne. The end of the knowledge of ſinne appointed, that when we know ſinne, we ſhould forſake it, and embrace the righteouſnes of God. Which ende if it be away, the worke is corrupted and made ſinne. All morall writers confeſſe this, that that action is ſinne, which is depriued of hys dew ende. Farther, what maner feare of hel fire is that, when as they daily throw themſelues hedlong into it? And what ſorrow is that for the loſſe of the kingdome of heauen, when they continually refuſe it, beyng offred vntounto thē by the holy ſcriptures, and by the preachers? If they be moued with leſſe deſire to ſinne, and if they take leſſe pleaſure in their ſinnes, yet take they ſo much in them, that they cannot be plucked away from them. If with any zeale they heare the woorde of God, yet when they hauehave heard it, they hauehave it in deriſion, when as they hope that thoſe things which are in it promiſed, ſhall happen vntounto th…m leading their lyfe in ſuch ſort. Wherfore we ſée that all theſe thinges ſtray from the marke and appoynted end. And ſeing that al theſe motions are of ſmall efficacy, and leaue men vnderunder the wrath of God, there can nothing that is ſound be hoped for at their handes. But let vsus heare what Eſay in his 58. chapter pronounceth of this kinde of workes. They ſeeke me (ſayth he) dayly, and wyll know my wayes, as a nation that wrought righteouſnes, and had not forſaken the ſtatutes of theyr God. They aske me of the ordinaunces of iustice, and they wyll draw nere vntounto God: Wherfore do we fast (ſay they) and thou ſeeſt it not, we hauehave afflicted our ſoules, and thou regardest it not? Behold in the day wherein ye fast, ye ſeeke that which ye deſire, and ye all ſeeke and require your debtes. Beholde ye fast to stryfe & to debate, & to ſmyte wyth the fist. Is this the fast that I hauehave choſē? Theſe wordes of the Prophet moſt plainly declare, that it is ſinne before God to enquire after his wayes, to faſt, & for a man to afflict himſelf, when as ſuch workes are done without the true worſhippyng of God, and without piety. It cannot be denied, but that theſe are in déede goodly workes and plauſible: howbeit God the iuſt iudge reiecteth them. Augustine in his bookes of confeſſions in himſelf ſettethGod reiecteth works though they be neuer ſo goodly to the ſhew. forth vntounto vsus a plaine example touching this matter. For he deſcribeth the motions which he ſuffred in his minde before he was conuerted vntounto Chriſt. For thus he writeth in his 8. booke and 11. chapter. I liued in my bond vntill the whole was broken in ſonder, wherwyth although beyng very little I was holden, yet I was holden. Thou in my eyes (O Lord) dydst by thy ſeuere mercy double the ſcourges of feare & of ſhame. I ſayd wyth my ſelfe inwardly, Behold, now let it be done. Now in a maner I knew it and dyd it not. And wythin a very little I euen nowe touched it, and held it, and touched it not, neyther helde it. And the worſe, they beyng in custome, preuayled more in me, then the better thyng vnaccuſtomed. And that very moment of tyme, wherin I would become a new man, the nearer it approched, the greater horror it draue into me. I was holdē back by trifles of trifles, & by vanities of vanities, & by myne old wanton louers, whiche priuely whiſpered, doost thou now forſake vsus? And ſhall we neuer any more after this tyme be wyth thee? And from this tyme forward wylt thou neuer vſe this or that? And I began now to harken vntounto them a great deale leſse then halfe. Theſe things mencionethAuguſtine accuſeth the meane works that he did before his conuerſion as ſinnes. Whatſoeer wanteth his perfection is ſinne. A ſimilitude. Of the Publicane. he, and accuſeth them before God as ſinnes: whiche yet are ſo highly commended of theſe men. Theſe were in dede meanes wherby God brought Augustine vntounto ſaluation: howbeit they were ſtill in him ſinnes. For he obeyed them not, but corrupted them with many abuſes, ſo that he could not be with efficacy chaunged by them. But whatſoeuer wanteth his due perfection, is ſinne. But theſe Sophiſters are like ſerpents called Hydra: for one argument being as a hed cut of, there ariſeth to them an other. They obiect vntounto vsus the Publicane, which thus prayed in the temple, God be mercifull vntounto me a ſinner. And he is ſaid to hauehave returned to his houſe iuſtified. Wherfore ſay they, he was a ſinner whē he prayed. For we read, y^t he was afterward iuſtified. But his prayer pleaſed God. Wherfore, we may (ſay they) do workes acceptable vntounto God, euen before we be regenerate. But theſe mē ſhould hauehave remembred that this Publicane prayed, which (as we hauehave declared of Cornelius) he could not hauehave done without faith. For how ſhall they call vponupon hym in whō they hauehave not beleued? Wherfore he was iuſtified, euē then when he prayed. Nether maiſt thou ſo vnderſtād theſe words, as though he ſhould be then firſt iuſtifiedWhen the publicane prayed he was iuſtified. whē he had finiſhed his prayers. For although it be ſaid, to be afterward done, yet doth it not therof follow, that it was by no meanes done before. He obteyned a more perfecter iuſtification, a more ampler ſpirit, a more nerer féelyng of the mercy of God. He calleth himſelfe a ſinner, and that not vnworthely: partely for thatIf he were iuſtified why then calleth he himſelfe a ſinner. he ſtill felt in himſelfe that which he miſliked. For alwayes how iuſt ſo euer we be yet are we commaunded to pray, Forgeue vsus our treſpaſses. And partly for that in minde he called to minde how greuous ſinnes he had committed before he was iuſtified. And holy men ought in their prayers chiefly to weigh and to conſider how great the burthen of their ſinne is. For when with their prayers they come vntounto God, they are moued with a true repentaunce to ſay with Dauid: My bones are conſumed away in my crying out: continually day and night is thy hand made heauy vponupon me: my iuyce is dryed vp, as the moystnes of the earth is dryed vp in the ſommer. Euils without number hauehave compaſſed me about. Myne iniquities hauehave cloſed me in on eueryevery ſide, that I could not ſee: they are encreaſed more then the heares of my hed. My hart hath forſakē me, I acknowledge my wicked actes, & my ſinne is alwayes before me. Againſt thee, againſt thee hauehave I ſinned, & don euil before thee. And to y^t end holy men p. 185ſhould afterward y^e better beware of ſinnes, God ſtirreth vp in thē a moſt ſharp feling of his wrath, y^e they may acknowlege, what they had deſerued, vnles God had holpē them by his ſonne. He openeth alſo theyr eyes, that they may ſe, what his fatherlye chaiſtiſemente is towardes them, and that the ſame maye be the better felt, he oftentimes differreth from them the taſt and fealing of his mercy. Therefore they crye, Make me to heare thy ioye, and gladnes, that my bones being humbled may reioyce: hide thy face from my ſinnes, and blot out all mine iniquities: A cleane harte create in me o God: and renew a right ſpirite in my bowells: caſt me not away from thy face: and take not away thine holy ſpirite from me. Wherefore they alſo that areThey that are iuſtified do ſtill pray for theyr ſinnes. iuſtefied doo pray, that that infirmity which is ſtill remayning be not imputed vntounto them: They call to minde the thinges wherin they hauehave before greauouſly ſinned: and they implore ſome taſt of the mercy of God, and of the righteouſnes which is beſtowed vponupon them: And this is the very naturall meaninge of ſuch godly prayers. Nether muſt we thinke, that y^• publicane prayed any otherwiſe:He did not in that ſenſe cal… himſelfe a ſinner, for that he was minded to abide ſtill in ſinnes. for he was not ſo minded, that he would ſtill retaine his old purpoſe to ſinne: but he was truly and from the hart cōuerted vntounto God. But our aduerſaries faine that they whiche ſtill perſeuer in theyr ſinnes, nether hauehave in minde to change theyr life, do yet notwithſtanding ſome good which pleaſeth God. But we are taught by the holy ſcriptures, that he which beleueth in God hath eternal life, and therefore is iuſtified: but other things are nether good, nor yet pleaſe God. Wherefore ſeinge that the publicane prayed, and with fayth prayed, it is moſte certayne that he had eternall life, nether wanted he iuſtification. But to makeWhat thinges are required to workes which are acceptable vntounto God. al theſe things the more planly to be vnderſtād, it ſhal not be frō y^• purpoſe to declare what things are required vntounto a good worke, to make it acceptable vntounto God. Firſt he which doth a good dede, muſt nedes be moued by y^• ſpirit of God. for otherwiſe in vsus, that is, in our fleſh, dwelleth nothing that is good, and they which are led by the ſpirite of God, are doubtles the ſonnes of God. Secondlye it behoueth, that fayth be preſent, whereby we may certaynly vnderſtand, that that worke which we take in hand is of thoſe kindes of things which God willeth, and by his law commaundeth to be done. For whatſoeuer is not of fayth is ſin. Nether ought we ſo to handle the matter, that our hart ſhould accuſe vsus in that thing which we doo. Thirdly, whatſoeuer we doo, muſt wholy be directed vntounto the glory of God: that hereunto we chiefly and aboue all things hauehave a regard, that the prayſe and glory of God be illuſtrated by our workes. Whither ye eate, or whither ye drinke, or what ſoeuer other thing ells ye do, doo all things to the glory of God, ſaith Paul. Fourthly foraſmuch as by reaſon of the infirmity which is grafted in vsus, there alwayes wanteth ſomewhat in our workes, yea euen in thoſe which ſeme to be moſt vprightly done, it is neceſſary that y^e grace and mercy of God thorough Chriſte be wyth vsus, whereby that defect or want maye be compenſed. Wherefore Dauid ſayth, Bleſſed are they whoſe iniquities are forgeuen. Bleſſed is the man vntounto whō the Lord imputeth not his ſin. And Paul ſayth, There is now cōdemnatiō to thoſe which are in Chriſt Ieſus. Again, That which was impoſſible vntounto the Law, in aſmuch as it was made weake thorough the fleſh, God ſending his ſonne &c. Theſe teſtimonies playnly declare, that both our workes want of perfection, and of theyr dew end, and that alſo it commeth thorough Chriſt and the mercy of God, that that blame mingled with our workes is not imputed vntounto vsus. Laſtly thys alſo is required, that no man glory of that which he vprightly doth, but in God only, and that he acknowlege that that which he doth, he hath of his goodnes, andWherehēce the definition of a good worke is gathered. The vngodlye are farre diſtant from the conditiō of good workes. not of hys owne ſtrengths. For who hath ſeperated thee? ſayth Paule to the Cor. What haſt thou, that thou haſt not receaued? But if thou haſte receaued it, why boaſteſt thou as though than haddeſt not receaued it? When all theſe thinges, whiche I hauehave reckoned, are obteyned, then the workes without all doubt ſhallbe good and acceptable vntounto God. The diligent reder may here out of theſe c…ditions of a good worke, gather the definition thereof. Contrariwiſe if we conſider the nature of a man not yet regenerate, we ſhal eaſely perceaue that thoſe conditions which we hauehave ſayd to be neceſſary vntounto a good work, can not be found in thē For he is vtterly voyde of the ſpirite of God and of fayth: and is ſo infected with ſelfe louelove, ſo y^• whatſoeuer he doth, he referreth it not vntounto God, but vntounto hys owne commodity. Farther foraſmuch as he is a ſtranger from Chriſt, it muſt nedes be that he is left vnderunder the Law. Wherfore whatſoeuer defect or fault is in his workes, which muſt nedes be much, the ſame can not by any meanes be compenſed. Finally if he hauehave done peraduenture any notable or goodly worke, he glorieth not in God, but in himſelfe, for he is ignoraunt both of Chriſte and of the grace of God. By theſe two deſcriptions of a good worke, and acceptable vntounto God, and of a man that liueth without Chriſt, I thinke it is now manifeſt, that thoſe workes can not be good and acceptable vntounto God, which procede from an infidel. But our aduerſaries contend to wreſt from vsus two moſt ſtrong places, which we vſe for the confirmation of this matter. The firſt is, that we ſay thatA Metaphore of the good & …ell tree. an euil trée can not bring forth good fruite. The ſecond is, That whatſoeuer is not of fayth is ſinne. Of whiche ſentences we will in this place ſomewhat ſpeake. That metaphore of the euill trée which can not bring forth good fruite, Chriſt vſed not only in the. 7. chapiter of Mathevv, but alſo in the ſelfe ſame Mathevv the 12. chapiter. And thereof he inferred, Ye generation of vipers, howe can ye ſpeake good things, when as ye are euill? But before I make open this cauillation, I thinke it good to declare how Auguſtine agaynſt Iulianus the Pelagian in his 4. booke and 3. chapiter contended for this ſelfe ſame place. He ſetteth forth a godly worke of a man being an infidle, namely, to cloth a naked man: and demaundeth whether this worke may be called ſinne. Verely vnles this worke beWithout fayth to cloth a naked man is ſinne. of that kinde that pleaſeth God, I ſe not what other workes infidells can doo, which can be acceptable vntounto him. And Auguſtine contendeth and playnly proueth that it is ſinne. And that leſt he ſhould ſeeme to ſpeake this without reaſon, he ſayth, that it is therefore ſinne, for that he which doth that ſo godly a worke, glorieth of hys worke, for he doth not by fayth acknowledge ether God or Chriſt, nor thinketh that he hath receaued the ſame at his handes. Farther he ſayth, that to auoyd the nature of ſinne, it is not inoughe, that a good thinge be done, but alſo that it be well and vprightlye done. Shall we then ſay, that an infidell hath done a good worke, and wrought vprightly? If we graunt not this, then muſt we confeſſe that he ſinned: but if we graunt it, then muſt we confeſse the fruit to be good, notwithſtanding an infidell without Chriſt is an euill tre: So ſhall we graunt, that an euill tree can bring forth good fruite: which thing yet Chriſte expreſſedly denieth. Now then our aduerſaries are brought to y^• iſſue, y^• they now openly fight, not only agaynſt vsus, but alſo agaynſt Chriſte: vnles peraduenture they will ſay that an infidel, and an aleant from God, is a good tree. But if they confeſſe this, how do they deny that he pleaſeth God? whē as vntounto the good God, that which is good, can not be but acceptable. But he which pleaſeth God, muſt nedes without all doubt hauehave fayth. For vntounto the Hebrues it is written, without fayth it is impoſſible to pleaſe God. But theſe men by this theyr hereſy, wil obtrudeIf we conſider nature there is no ill tree at all. Natures are not to be weighed as they were made of God but by that condition which we hauehave added vntounto them. Mercy ſhewed vntounto our neighboure without faith is vnfaithful. Mercy is not of it ſelfe good. God diſſalowed many woorkes of mercy. vntounto vsus that whiche in that epiſtle is pronounced to be impoſſible. But a man ſay they, in that he is a man, is not an euill tree. But Auguſtine ſayth, If thou conſider only nature, then ſhall there be no where any euill tree. For both angel and man wer created of God and receaued good natures. But theſe natures are not to be conſidered of vsus, as they wer made of God, but according to that cōdition which came afterward vntounto thē. A man hauing a good will, is called a good trée: and a man hauing an euill wil, is called an il trée. But after the fal of Adam, and the firſt ruine of our kind, we ſay that men are ſuch that they are not moued by a good will, but by an euill. But to returne to the almes of an infidell whereof we began to ſpeake, we may demaund, whither thys mercy, which is ſhewed, be done with fayth or faythles. And foraſmuch as it is done without faith, it muſt nedes be faithles. Wherfore it can not be without vice and ſinne. It is not inough for a man to be mercifull vntounto his neighbour, vnles the ſame be alſo done faythfully and rightly. For mercy is not of it ſelfe good. For God hath diſſalowed many benefites beſtowed vp p. 186on our neighbours: as when the kinge of Iſraell ſpared the kinge of Siria, and Saul, Agag king of Amaleck. But fayth whiche worketh thoroughe louelove is alwayes good, nether can at anye time be euill. But foraſmuch as mercy is not of y^• nature, therefore is it neceſſary y^• there be added an vprightnes wherby it may be done faithfully, that it may receaue commendation. They crye out that this naturall affection, to be mercifull, is good. Which thing peraduenture we will not deny. But they ought to hauehave conſidered, that men not regenerate abuſeThe vngodly abuſe natural affections. this good thing, when as they direct it not vntounto God, which is the only ende of all our actions. Neither doubtles doth he commit a light ſinne, which peruerſly abuſeth ſo great a gift of God. Farther the ſame Auguſtine affirmeth, that whatſoeuer good thing can be noted in the worke of an infidell, the ſame is wholy of God. Wherefore, that our neighbour is holpen, and ſome order of nature kept, and ciuill honeſty retained, it is not had by any other meanes, but at Gods hand only. But ſo farre forth as it commeth from an infidell and a man corrupt, it is ſinne, and diſpleaſeth God. By theſe and ſuch like reaſons was Pelagius Pelagius putteth certain… good men, but yet barenbrought to that point, that he confeſſed, that theſe men thus by nature liuing honeſtly, are in deede good men, but yet barrenly or vnfruitfully. Auguſtine here againe replieth againſt them, ſaying: Such is the nature of barren trees, that ether they bring forth no fruit at all, or els ill fruit. But Pelagius ſtill labourethThey appoint good workes which conduce not to the obt…inment of the kingdome. to wind himſelfe out, and ſayth, that therfore theſe men are to be called barren: for that although thoſe thinges which they do, be good, yet helpe they nothing to the attainment of the kingdome of heauē. But in ſo ſaying he ſaith nothing, yea, he rather hindreth himſelfe. Doubtles the Scholemen of our time hauehave euen the like ſentence: againſt which yet Auguſtine all that he may reſiſteth. For he ſaith: By this meanes the Lord ſhall cut downe and caſt into the fire a good tree bringing forth (as ye ſay) good fruit. What maner of iuſtice of God is this, whiche ye eueryevery where ſo ſeuerely defend? Of this your ſentence do follow many thinges fond and abſurd. Thus much hetherto out of Augustine. But our men boaſt, that they much differA certaine coloured opiniō of our aduerſaries. from Pelagius. For we put (ſay they) a certaine grace preuenting and knocking, whereby may in the hartes of men be included ſome good treaſure, whereout they are able to worke ſome good thing. Wherefore they are not trees vtterlyA ſimilitude. dead: for after a ſort they bring forth fruite. And although that which they bring forth, can not budde forth into flowers, and into good fruits, yet are they bowes and leaues whiche may come, and do come out of ſome ſappe of y^• grace of God, whereof no not euen the aleantes from Chriſte are vtterlye deſtitute. But this ſelfe thing Pelagius alſo confeſſed. For he abhorred not from the name of grace, when yet notwithſtanding by that name (as Auguſtine notably diſcouereth him) he vnderſtood what he liſted, rather then, what he ought, and a farre other thing, then that worde ſignifieth with the catholike writers in the Church of Chriſt, or in the holy ſcriptures. But theſe men in their ſimilitudeAgainſt the ſimilitude brought. hauehave very ſmall conſideration. For they remember not that the Lord in the Goſpell curſed the trée, which had only leaues without fruite, and commaunded it to be cut downe and to be caſt into the fire. But vntounto the curſe and vntounto eternall fire nothing is obnoxious, but only ſinne. But they hauehave yet another colour, whereby to auoyde this place. For they ſay, that theſe trees in dede are euill: but not vtterly dead: for in them is found ſome ſappe of grace. For they put in man a certaine grace, knocking and preuenting: whereby in the hartes of men not regenerate may be included ſome good treaſure, whereout may ſpring ſome bloſſomes frō a mā not repētant. For although they can not bring to perfection that which they bring forth, or produce ripe fruite, or alſo flowers, yet at the leaſt, they bring forth bowes and leaues: which verily are a ſigne of ſome hidden grace and life. It is wonderfull to ſee, how theſe men delight thē ſelues in this knocking and preuenting grace. Of which grace what is to be thought, we hauehave before declared. But they which ſpeak and hold theſe things, are to to much without conſideratiō. For they conſider not, that this their grace is nothing els, but a certayne inuiting vntounto Chriſt, but yet not of efficacy: for men are left together with it vnderunder the wrath of God, neither are their hartes changed. What good treaſure then can there be in them, whereout may budde forth workes acceptable vntounto God? But, becauſe we will not go from their ſimilitude, for as much as they ſay, that they are plants which bring forth bowes and leaues, although they hauehave no fruite, they ſhould hauehave remembred, that Chriſt (as we before ſaid) accurſed ſuch trées: and when in the figge trée he had ſought fruit, & found only leaues, he ſmote it with ſo a vehement curſe, that it withered away. We doo not denye, but that of men may be done ſome moral and ciuil good thing, which is brought forth by that power of God, whereby all thinges are preſerued. For, as the Ethnikes alſo confeſſe, In hym we lyue, are moued, and hauehave our being: But that power, wherby God gouerneth and moueth al thinges, nothing helpeth vntounto eternall life men not regenerate. But the iſſue of our cauſe is, whether they which be aleants from Chriſt, can do any thing which is allowed and accepted of God. Which thing we deny, and they affirme. And how much the place which we hauehave brought of the euill trée which can bring forth no good fruite, maketh on our ſide, we hauehave ſufficiently declared. Now let vsus examine the other place, which our aduerſaries go about to wreſt from vsus: namely, whatſoeuer is not of fayth is ſinne. This place Augustine alwayes in a manner obiected vntounto Pelagius. Auguſtine obiected vntounto …lagius, that whatſoeuer is not of faith is ſinne.Pelagius made aunſwere, that that is only a perticular reaſon, which was ſpoken only of meates: & for that cauſe ought not to be extended vntounto other works, and eſpecially vntounto the works of infidels. We confeſſe in déede, that that queſtion ſprang firſt by reaſon of meates. But after what maner that reaſon is alleadged, let vsus conſider by the wordes of Paul. He whiche iudgeth (ſaith he) that is, whiche putteth doubt in ech part, and eateth, is condemned. This was to be proued. The reaſon which he gaue, was, for that it is not of faith. But becauſe this ſaying is but particular, neither could that which he had ſpoken hauehave bene reduced to a Silogiſmus, vnles there ſhoulde be added an vniuerſall propoſition, therefore he added,We muſt be aſſured that that which we do is acceptable vntounto God. whatſoeuer is not of fayth is ſinne. By which ſentence Pauls meaning is, that ſo often as we attempt any thing, we ſhould be thoroughly aſſured, that the ſame is pleaſing vntounto God, and is of him required by ſome commaundemēt of the law. Which certainty if it want, whatſoeuer we do (ſaith he) is ſinne. And Pauls firme argument may thus be knit together. Whatſoeuer is not of faith is ſinne: to eate meates prohibited in the lawe, with a doubtinge, whether the ſame be lawefull or no, is not of faith: wherefore it is ſinne. The Apoſtle although he prouethPaul by an vniuerſall propoſition proueth a perticu…er propoſition. a perticular propoſition, yet he vſeth an vniuerſall reaſon. Which as it is applied vntounto meates, ſo maye it alſo be applied vntounto all other actions: ſo that all thoſe actions what ſo euer they be, which want this faith, are ſinnes. Wherefore nether we nor Auguſtine abuſe that ſentence, when we applie it vntounto the workes of infidels. But now a dayes many cry out, that faith in this place ſignifieth a perſwaſion of the conſcience: and that Paul had not a reſpect vntounto that faith, which we ſay iuſtifieth vsus. But theſe men take too large a ſcope, which bring in a new ſignification of faith without any teſtimony of the holy ſcriptures. Wherefore we moughte wel denie vntounto them this. But for that although we graunt vntounto them that which they would hauehave, yet are they ſtill cōpelled to returne to our ſentence, therefore therein we will not much contende with them. Be it ſo, as they would hauehave it. Suppoſe that fayth be the conſcience. But how ought the conſcience to be perſwaded of woorkes, to vnderſtande whiche are good, and whiche are euill, Verelye if we bee godlye, we can hauehave no other rule, but the lawe of God. For,The law of God is the rule of the cō ſcience. it is the rule, wherebye good and euill oughte to be iudged. Therehence oughte to come the perſwaſion of our conſcience, that by faith it vnderſtand, that that worke which it taketh in hand is good, and contrariwiſe, that it is euill, if it be agaynſt the lawe of God. And this is nothing els but that which we before ſpake of faith. Wherefore let vsus leue theſe men, which when as they will be ſene to ſpeake thinges differing from vsus, do vnwares fall into one and the ſame ſentence p. 187with vsus. But we are here tought, that whatſoeuer we take in hand, we oughte chiefely to ſée vntounto, that we be aſſured of the will of God. And y^• ſame thing tought Paul when he ſaide, Let vsus trye, what is the good will of God. And as the ſame Paul writeth vntounto y^e Epheſiās, let vsus not walke as vnſkilful, which vnderſtād not what is y^e will of God. And y^e thou ſhouldeſt not thinke (gētle reader) y^• this interpretaciō is of our own deuiſing, looke vpō Origen, Primaſius y^• diſciple of Auguſtine, & thoſe commentaries which are aſcribed vntounto Ierome. And thou ſhalt finde that they areThe commentaries aſcribed vntounto Ierome. of the ſame iudgement when they interprete that place which we hauehave now alleaged. For they acknowledge no other faith, then that faith which all men acknowledge. But when we ſhall come to that place, we will declare what the reſt of the fathers hauehave taught and held touching it. But now to come to the principal point of this controuerſie, we thinke that we hauehave aboundantly out of y^• holy ſcriptures confirmed, That all the workes of infidels are ſinnes. Of whiche ſentence is not only Auguſtine againſt Iulianus, but alſo Ambroſe in his booke de vocatione Ambroſe ſaith that the workes of infidels are ſinnes. Baſilius of the ſame mind.gentium, the 3. chap. For he ſaith: That wythout the worſhippyng of the true God, the thynges that ſeeme to be vertues are ſinnes. Baſilius in his 2. booke de baptiſmo, the 7. chap. of purpoſe moueth this queſtion, and maketh on our ſide. And he citeth places out of the ſcriptures. As out of Eſay, A ſinner when he ſacrificeth, it is all one, as if he ſhould offer vp a dogge: and when he offreth ſwete cakes, it is all one, as if he ſhould offer vp ſwines fleſh. And moreouer, He which doth commit ſinne, is the ſeruant of ſinne, and ſerueth it onelyonly. Againe, No man can ſerue two lordes, God and Mammon. And againe, What fellowſhip hath lyght wyth darkenes? God wyth Beliall? Finally he citeth alſo that teſtimonye, whereof we before largely entreated, An euill tree can not bryng forth good fruites. Of all theſe teſtimonies he concludeth y^e ſame thing which we teach. By theſe things I thinke it is now plaine, what is to be thought of the ſtate of men not yet regenerate. Firſt, they are free frō the ſeruitude of cōpulſion. Farther in morall and ciuill workes they are able to do many thinge by their free wil: Finally, euen amongſt ſinnes they hauehave ſome choyce, and ſomtymes imbrace this ſinne, and ſomtymes that ſinne, as their will ſerueth them. But yet are they not ſo frée, that they do thoſe things which pleaſe God. They are alſo will they or nill they obnoxious vntounto the miſeries and calamities of this life. Now reſteth toOf the liberty of men regenerate. ſpeake of the libertie of men regenerate. Which beſides that it is not leſſe, then that which we hauehave ſayd is in wicked men, yet in this pointe it goeth beyond it, that it can attaine to good works which are acceptable vntounto God. For who knowethThe godlye may reach vntounto thoſe workes which pleſe God. not, but that that worke of Abraham wherin he was redy to ſacrifice his ſonne was moſt acceptable vntounto God? For therfore was he highly commended euen by God himſelfe. Paul to the Phil. calleth their almes ſacrifices hauyng a good ſauor. And vntounto the Hebrues we are taught that God wonderfully delighteth in ſuch ſacrifices. And hereof it commeth that Paul admoniſheth the Phil. with feare and with tremblyng to worke their owne ſaluation. But what nede we any other teſtimonies, when as the iudge himſelf in the laſt day ſhall reckē vp the good worksThe regenerate hauehave liberty by the benefite of God and not by theyr owne merites. We are in the firſt impulſiō of the holy Ghoſt onelyonly ſuffrers. After regeneration we worke together with the holy ghoſt. Definition of ſinne. which godly men hauehave beſtowed vppon the members of Chriſt. Wherfore ſeing men regenerate are good trées, it is agreable, that they both can and do bring forth good fruites. Although they which are ſo regenerate, ought neuer to forget, y^• they hauehave not obteined this libertie by their owne merites, but by the benefite of God. For he hath made them a new, and in ſtede of a ſtony hart, hath geuen vntounto them a fleſhy hart. Finally, it came not of themſelues, but of the heauenly father, that they ſhould be drawen vntounto Chriſt. For vnles they had bene by God the heauenly father with great efficacy perſuaded inwardly in the minde, they would no leſſe hauehave fled from Chriſt, then other men. Wherfore, in that firſt change or impreſſion of the holy ghoſt our minde only ſuffreth, as they v…e to ſpeake. B… after y^• we are once perſuaded & changed, we are ſo reſtored, y^e we are able to worke together w^t the holy ghoſt & grace. And in what ſorte this reſtoring of frée will is, is …o be cō ſidered by two principall pointes out of which we at the beginning, when we deſcribed the nature of will, declared commeth whatſoeuer error, and whatſoeuer ſinne is in election or choice: namely, for that when we deliberate touchyng any matter, either we are vtterly ignoraunt what is iuſt and what is vniuſt: or els for that, though we ſée what is iuſt or vniuſt, yet luſt and perturbation entermingleth it ſelfe: which by their great force cauſe vsus to preferre the weaker reaſons before ſure and firme reaſons. Wherfore, the knowledge of that which is vpright cannot take place. For the violence of the affections, and the whole bent of y^• minde is fixed vponupon thoſe reaſons which ſerue for pleaſures and luſt. And the ſtrō ger and honeſter arguments are not conſidered: and therfore they burſt not forthBy the benefite of regeneration both the vnderſtanding and alſo the appetite is h…lp…n. into effect. But by the benefite of regeneration both theſe diſcommodities are holpen. For, as touching the firſt, the light of fayth is preſent, which by adding y^• rule of the law of God, manifeſtly in y^• practiſing of things vnderſtandeth, what things are iuſt and vniuſt. Farther although all prauity or corruption of the affections be not vtterly taken away, yet by the power of the holy ghoſt is it ſo broken & weakned, that it is not able to hinder the vpright election or choiſe as it was before able. Howbeit for that this luſt, ſo long as we liue here, can not vtterly be cōſumed,The libertye alſo of the godly is vnperfecte. therof it cōmeth y^• this libertie to do ſuch things which pleaſe God, which is geuē vntounto the godly, is not perfect or abſolute, but weake & mayned, & is in that ſort ſet forth in the holy ſcriptures. For holy men are by many wayes excedingly letted, y^• they can not as they would, and as the law requireth, exerciſe theſe works, which are acceptable vntounto God. For alwayes they fele a law in their members, which reſiſteth the law of the minde, and will they, or nill they, they are led away captiues into the law of ſin. For as vntounto the Galathians it is written: The fleſh ſo lusteth agaynst the ſpirite, that they do not the thinges which they would And we hauehave heardWe are not by the imper…ection of our liberty lete… but that we worke together with God. The regenerate are called the mē of God, and not ſimple or …aremen, Paul complain, that he did not that good which he earneſtly deſired, but rather that euill which he hated. Godly men in mind in dede ſerue the law of God, but in fleſh the law of ſinne. In whom yet this is a notable gift of God, that they excedingly bewaile and lament theſe impediments: ſo that although they doubt not but that they hauehave the firſt fruites of the ſpirit, yet they grone, and feruently deſire a perfect reſtoring. There happen moreouer vntounto them daily falles, which admoniſh vsus how weake this our liberty is. Wherfore Iohn ſaith: If we ſay we hauehave no ſinne, we deceiue our ſelues, and the truth is not in vsus. Iames alſo ſaith: We all offende in manye thinges. And the Lord bath taught vsus in our daily prayer to cry vntounto the Father, Forgeue vntounto vsus our treſpaſses. Howbeit we are not by this imperfection of liberty letted, but that we woorke together with God, and frame our ſelues as apte inſtruments vntounto the holy ghoſt. Wherfore Paul admoniſhed Timothie, to ſtirre vp the grace which he had in hym. And in the firſt epiſtle to the Corrinthians, he admoniſheth them to apply thēſelues to the frée gifts of God, and that to the more excellenter: as though their diligence were required, to be able to vſe rather this gyft of the ſpirite, then that. But thoſe which are ſayd to hauehave theſe things, are not ſimple and bare men: but foraſmuch as they hauehave the grace and ſpirite of God, they are now called the men of God. And bicauſe they are the men of God, they are alſo called perfect, and inſtructed vntounto eueryevery good worke. Wherfore we confeſſe that men regenerate in Chriſt, hauehave all that liberty which we graunt vntounto the vngodly, and moreouer they are alſo able to do workes which are acceptable vntounto God: although they be not frée neither from ſinne, nor frō the calamities and miſeries of thys lyfe. Now ſhould I alſo ſpeake of the fourth ſtate of man. But touching itOf the liberty whiche we ſhal hauehave in our country. we may in one word aunſwer: That foraſmuch as in heauen we ſhall hauehave moſt chiefe felicity, no kinde of liberty can there be wantyng: vnles a man will cal that a liberty, to be able to ſinne and to fall away from God, that is from the chief good thyng: but becauſe that that liberty which there we ſhall hauehave, is a moſt ſinguler liberty, therfore our hope is that in our countrey we ſhall be moſt frée. But nowLuſt and corrupt motions which r…maine in the regenerate whether they be ſins reſteth an other queſtion to be entreated of: namely, whether this luſt & thoſe corrupt motions which remaine in the regenerate, are ſins, & ought ſo to be called? Theſe things are called of Paul, the law of ſinne, & the law of the members. And that theſe remayne in holy men after regeneratiō, he teacheth vsus by the exāple of p. 188himſelf. But whither they be ſinnes or no, cānot rightly be defined, vnles we firſt vnderſtand what ſinne is. Auguſtine ſaith: that ſinne is, whatſoeuer is ſpoken, done, or luſted againſt the law of God. But whither this definitiō belong vntounto al ſins, or vntounto thoſe only, which are cōmonly called actual, it is vncerten, by reaſō of y^• ambiguityThis word luſted in the definition how it may be taken. of this word, luſted. For if it be referred vntounto y^• ful aſſent of the will, wherby we aſſent vntounto corrupt deſires, thē is y^e definitiō contracted to actual ſins. But if this word Luſted, be ſo largely & amply takē, as is that laſt precept, Thou ſhalt not luſt, then may the definition be vniuerſall, and comprehend all maner of ſinnes. The maſter of the Sentences in his .2. booke and 35. diſtinction cited that definition, when he had now largely entreated of originall ſinne, and had begonne to ſerch out the nature of other ſinnes. Wherefore it ſemeth, that he thought, that that definition pertayneth only to actuall ſinnes. But howſoeuer it be touching thys matter we will not muche contend. Ambroſe in his booke de Paradiſo in the .8: chapiter, ſetteth forth doubtles a moſt large definition of ſinne. Sinne (ſayth h…) is nothing ells, but the tranſgreſſion of the Law of God, and diſobedience of the heauenly commaundementes. But leauing the ſentences of the fathers, the matter is to be called to the triall of the ſcripture, that out of them we maye certaynly knowe what ſinne is, Iohn in his firſt epiſtle and 3. chapiter. Sinne (ſaith he) is foreign, that Definition of ſi…ne out of the word of God.is iniquity. That Greke word is cōpoſed of the particle priuatiue & that is, with out, and of this worde foreign, that is a Law. Here the nature of ſinne is excellently well declared. For it is ſayd to be a priuation, wherby is taken away from it the good thing which it ought to hauehave. If thou enquire, what that good thinge is, which by ſinne is taken away, this Greke word foreign expreſſeth it. For, thatHe calleth ſin the priuation of that good thing whiche the law of God preſcribeth. good thing is taken away, which is preſcribed in the Law of God. Wherefore we may ſay that ſinne is, whatſoeuer is repugnaūt vntounto the Law of God. Now let vsus ſe, whither this definition taken out of the holy ſcriptures be agreable vntounto that prauity which remaineth in the ſaintes after regeneratiō. Which thinge we affirm, but our aduerſaries deny: but the holy ſcripture is without al doubt one our ſide. For Paul expreſſedly ſayth, that the Law of the members warreth agaynſt the law of God, and of the minde: and that the wiſdōe of the fleſh is enmity againſt God, ſo that it is not ſubiect vntounto the law of God, yea nether can be ſubiect. And it vtterly ſtr…ueth agaynſt the fi…ſt and the greteſt commaundement, Thou ſhalt louelove the Lord thy God with all thy ſoule, with all thine hart, & with all thy ſtrength. For if all our ſtrēgths and powers, ſhould as it is mete, geue place vntounto God: this luſt thē ſhould neuer hauehave any abiding in vsus. Farther the ſelfe ſame luſt partly alſo ſtriueth agaynſt the laſt precept, Thou ſhalt not luſt. And Auguſtine as we hauehave before in mo places then one cited him, affirmeth, that theſe two commaundements can not ſo long as we liue here, be fully obſerued of vsus. But why they were geuen, when as they can not be kept, he bringeth very firme reaſons which here to repete is not nedefull. We hauehave declared by the definition of ſinne, that this luſt whereof we ſpeake, is ſinne. Nowe let vsus conſider other argumentes. One is taken of the inſtitucion of man. For man was made vntounto the image and ſimilitude of God: And we are predeſtinate to be made like vntounto the image of the ſonne of God. And we are commaunded to put one a new man. Which as Paul ſayth to the Coloſſians in the .3. chapiter, is renewed to the knowledge and image of hym, which created him, & which new mā (as it is written in the epiſtle vntounto the Epheſians) conſiſteth in righteouſnes and in holines of truth. And the image of GodWherein conſiſteth the image of God. which we are commaunded to put one, herein conſiſteth (as Tertullian ſayth) that we hauehave one and the ſelfe ſame motions, and fealings with God. And Paul to the Phillippians exhorteth vsus, to be of one and the ſame minde with Chriſt. But theſe motions and luſts doo moſte filthilye corrupt and blot the image of God in vsus. Farther, that which we ought to crucefye, to mortefy, and to put of, muſt of neceſſity be ſin. For if they were good, the holygoſt would rather hauehave admoniſhed vsus, to noriſhe and to maintayne them. And Paul to the Coloſſians ſayth, Mortefye your members which are vponupon the earth. And to the Galathians, They which are of Chriſt, hauehave crucefied theyr fleſh with the luſts thereof. And in an other place, Put of (ſayth he) the old man. And if theſe motions do ſo diſpleaſe God, it cā not be for any other cauſe, but for that they are ſinnes. For God is ſo good, that nothing diſpleaſeth him but only ſinne. Laſt of al, vntounto ſinne is death dew, as a reward. Wherefore death can hauehave no place, where no ſinne is. For thys preheminence had the Sonne of God only, to dye an innocent. For he died for our ſinnes. But we therefore dye, bycauſe we are not without ſinne. And if it be ſo, then let vsus ſe what our aduerſaries can alledge, why infantes now regenerate in Chriſt doo dye. For they hauehave no actual ſinnes: and the guiltines of originall ſinne is taken away. Only there remayneth luſt, and corruption of nature, not wholy amended, and corrupt motions, which Auguſtine in his 11. booke of Confeſſions ſayth, are found in infantes: and he both confeſſeth and accuſeth them as ſinnes. And therefore for them, for that they are ſinnes, they are not vniuſtly ſubiect vntounto death. Wherefore ſeing it is by moſt firme reaſons proued, that the wicked luſts which remayne in vsus after baptiſme are ſinnes, now remayneth to ſe, to what kind or part of ſinnes they belong. Sinne may thus beLuſte grafted in vsus. & the firſt m…tiōs, to what kind of ſinne they belong. Diſtinction of ſinne. deuided, that there is ſome kind of ſinne which may be forgeuē, and other ſome, whiche can not. That tranſgreſſion agaynſt the Lawe of God which is neuer forgeuen, is ſinne againſt the holy ghoſt. But if the ſinne may be forgeuen, that maye be two manner of wayes. For, eyther it is ſo forgeuen, that we muſte of neceſſity vtterly depart from it, which we ſe to come to paſſe in fore and greauous ſinnes, which (Paul ſayth) ſeperate vsus from the kingdome of God, and are commonly called deadly ſinnes. Or ells they are ſo forgeuē, that we depart not from them, partly by reaſon of the ignorance that is grafted in vsus, and partly by reaſon of the infirmity wherwith we are infected. And theſe are called ſmal, and veniall ſinnes: without whiche no man can here lede hys life. Paul as we hauehave before declared hath betwene theſe ſinnes put a notable difference: when he exhorted vsus, not to ſuffer ſinne to raigne in vsus. And of this third kinde of ſins the ſame Apoſtle complayned, when he ſayd, Vnhappy man that I am, who ſhall de liuer me from the body of this death? And of theſe ſinnes doo we meane when we teach, that the workes of men thoughe they be neuer ſo holye are not without deadly ſinne: for that we doo nothing without this kinde of defects. And thoſe defects are called deadly, for that of theyr owne nature they deſerue death: For Luſte & the firſt motions are of theyr owne nature dead lye.the ſtipend of ſinne is death. Farther alſo, for that ſo long as we cary aboute with vsus theſe ſpottes of corruption, we can not hauehave the fruition of eternall life. For ſo longe are we excluded from it, vntill by death wee hauehave putte of all corruption. Moreouer it is written, Curſed be euerye one whiche abideth not in all the thinges which are written in the wordes of this Law. And he whiche complayneth with Paul, that he doth not the good whiche he would, performeth not all the things which the Law requireth, nether is vtterly free from the curſe, although the ſame thorough the mercy of God be not imputed vntounto him, vntounto eternal deſtruction. And we doo ſo ſpeake of the good works of the ſayntes, not that we etherThorow the mercye of God they are not imputed to dā nation. deny good workes, or that we thinke not that the good workes which are done of the regenerate are pleaſing vntounto God, but to make vsus to acknowledge our vncleanes, and vnpurenes, to the vnderſtanding whereof we are blockiſhe, and more then blinde. Wherefore putting apart ſinne agaynſt the holy ghoſt, other ſins are deuided into three degrees: Firſt, is y^• luſt which is grafted in vsus: ſecondly, out of it ſpring continually the firſt motions and impulſions vntounto ſundry kinde of wicked actes: Thirdly, commeth the conſēt of the will, and bruſteth forth into act. Paul did before ſet forth theſe thre degrees whē he ſayd, Let not ſin raigne in your mortall body, that we ſhould obey the luſts thereof. The ſinne whereunto we ought not to permitte the rule or dominion, is luſt grafted in vsus, and prauity of nature. The firſt motions are the luſts which it bringeth forth, and we are admoniſhed not to obey them. Then addeth he thereunto obedience which p. 189conſummateth and maketh the ſinne perfect: which is commonly called actuall ſinne. It is not to be doubted but that the prauity of nature pertayneth to originall ſinne. Agayne that ſinne whereunto commeth the conſent or the will they call actuall. But there is a doubt touchinge thoſe firſt motions (by meanes ofPrauity of nature pertaineth to Originall ſinne. Sin where it raigneth is called actuall. which yet thorough Chriſt we are not obnoxious vntounto a new giltines and bond of the iudgement of GOD) whither they be to be referred vntounto originall ſinne, or to actuall ſinne. Vndoubtedlye they are betwene both, and of eche part take ſomewhat. For ſo farre forth as we by them worke, couet or deſire anye thynge, they hauehave ſome conſideration of actuall ſinne. And Paul vſeth theſe wordes foreign, and foreign, which without al doubt ſignify ſome action. On the other ſide for that we againſt our will ſuffer this kinde of motion, therefore therein they communicate with originall ſinne. For, that ſinne is not taken by election and of our owne accord. Ierome vponupon the 7. chapter of Mathew maketh a diſtinction betwéene foreign, and foreign, he ſaith ſignifieth the firſt motiōs, after that the conſent of the will is now come vntounto them. foreign, is, when they firſt moue and ſtirre vp at the beginning. And he addeth, that although they be in faults, yet are they not counted for great faultes, and yet is the paſſion to be counted for a ſinne. Here is to be noted, that Ierome confeſſeth that the firſt motions hauehave the blame of ſinne, although they be not counted for crimes, that is, although by the benefite of Chriſt they are not imputed vntounto the death: or els, although in mans iudgement they be not counted for a crime. And ſinne is againe deuided into that which is only ſinne, and alſo into that which is both ſinne, and alſo the paine ofAn other diſtinction of ſinne. ſinne. Of which diſtinction Auguſtine maketh mencion vponupon the 5…. Pſalme. For he ſayth, that the firſt fallyng away from God is ſinne only: but thoſe ſinnes which follow All ſinnes e… cept the firſt ſinne are both ſinne and alſo puniſhments of ſinne.are both ſinnes and alſo puniſhementes of ſinnes, vntill they draw vsus vntounto hell fire. Wherefore whatſoeuer euils are committed betwéene the firſt falling away, & hel fire, the ſame are both ſinnes, and alſo puniſhementes taken for other ſinnes. Which thing Paul to the Romanes hath very well declared. For firſt he ſaith, that the Ethnikes in déede knew God, but they glorified him not as God. And therefore he addeth, that they were deliuered vp into wicked deſires, being full of all malice, couetouſnes. &c. And at the laſt he maketh mencion of the condemnacion to hell fire, ſaying, but thou accordyng to thyne hardnes and vnrepentant harte heapeſt vp vntounto thy ſelfe wrath in the day of wrath, and of the reuelatiō of the iuſt iudgment of God, wherein he ſhall render vntounto eueryevery man accordyng to hys workes. But there are many which thinke not that theſe ſinnes are puniſhementes, of ſinnes: for that men do of them take no ſmall pleaſure. But they, vnles they were blind, mought eaſely vnderſtand by the Apoſtle, that they are puniſhementes and ſuch in dede which are moſt gréeuous. For he ſaith that their hart was blinded, and that they were made fooles, although they boaſted that they were wiſe men: and y^• they were deliuered vp of God into a reprobate ſēce, to defile their bodyes with ignominy.Sinnes may be called pun…ſhme…tes, although they be pleaſaunt. What are all theſe but moſt gréeuous puniſhementes? If when a man hath committed theft, ſtraighway ether his handes ſhould fall away, or els hys eyes ſhould be plucked out, we would ſay that he is gréeuouſly puniſhed of God. Paul ſayth that theſe mē were depriued of their minde, that their hart was made fooliſhe, and that they moſt ignominiouſly contaminated their owne bodies: and ſhall not theſe ſéeme to be puniſhementes? How can we thinke that our minde can be ſafe, whole, and vncorrupt, if ſinne raigne in it? Salomon ſaith, Can a man nouriſhe fire in hys boſome, and not burne hys garmentes? Or can a man go vponupon hot Why ſinne is called a puniſhment.burning coales, and not burne hys feete? And therfore ſinne is called a puniſhment, for that it hurteth and corrupteth nature. For, the prauity of originall ſinne hath ſo corrupted nature, that now it can ſkarſely ſéeme to be halfe on liue. And the corrupt motions, and violent rages, which ſpring out of that prauity▪ do, vnleſſe they be kept vnderunder, and mortefled, make it more fierce. Finally if thou conſent vntounto them, they are continually made of more & more force: ſo that nature alwayes becommeth worſe and worſe. All theſe thinges hereto tend to geue vsus to vnderſtand, that luſt grafted in vsus, and corrupt motions, which are ſtill remaining in our mindes, belong to this kinde of ſinnes: but yet in ſuch ſort, that they are puniſhmentesAs touchinge the hurting of nature the firſt ſinne alſo may be called a puniſhment. of an other ſin going before: namely, of originall ſin, if it be not alſo a puniſhemēt of an other more gréeuous ſinne. Howbeit this yet is to be noted, that the firſt fall alſo is in ſuch ſort, that it is alſo a puniſhement. For as we hauehave ſaid, there is no ſinne, which doth not moſt gréeuouſly hurt the nature of man: and ſo at the leaſt it hath ioyned with it a puniſhement of it ſelfe. But not eueryevery ſinne isNot eueryevery ſin is a puniſhment of a ſin… going before. a puniſhement of an other ſinne going before. But thoſe wherof we now entreat, we affirme to be puniſhementes of ſinnes going before: and we ſay alſo, that they are ſinnes. But vntounto ſome it ſéemeth wonderfull, that theſe thinges are of neceſſity, how they can be ſinnes. But touching this matter, let vsus heare what Auguſtine Euen thoſe thinges whiche are done of neceſſity may be ſins.ſaith in his 3. booke de libero Arbitrio, the 18. chapter. Some thinges alſo (ſaith he) done of neceſity, are not to be allowed: as when a man would do well and can not: For otherwyſe what ſhould moue theſe wordes: The good that I would, I do not, but the euill that I would not, that I do. And this, to will is preſent wyth me, but to performe the good, I find no ability. And thys: The fleſhe luſteth against the ſpirite, and the ſpirite agaynſt the fleſhe. For theſe thynges are repugnant the one to the other, ſo that ye do not the thyngs which ye would. But all theſe thyngs are pertayning to men and come of that damnation of death. For if they be not a puniſhment of man, but nature in man, then are they no ſins. For if men depart not from that ſtate wherein man was naturally made, ſo that he could not be better, then when he doth theſe thyngs he doth the things which he ought. But if man were good, it ſhould be otherwiſe, but now for that it is ſo, he is not good, neither lieth it in hys own power to be good: ether for that he ſeeth not what maner Man hath not in his owne power to be good.one he ought to be: or els for that, although he ſee, yet is he not able to be ſuch a one, as he ſeeth he ought to be. And that thys is a puniſhment, who can doubt? This much Augustine. In which wordes many thinges are worthy to be noted. Firſt, he confeſſeth that many thinges which happen of neceſſity, are not to be allowed. Secondly, heThe firſt motions are ſinnes for that by them we depart frō that ſtate whe…nto we are made. geueth a reaſō why they are called ſinnes: for that we depart frō that ſtate wherin we were naturally made. Thirdlye, he ſayth, that man is not good, neither hath in his owne power to be good. Fourthly, why he can not be good, he bringeth two reaſōs: ether for y^• he ſéeth not, what is to be done: or for y^• though he ſée it, yet by reaſon of his infirmity he is not able to performe it. Laſtly, this is to be noted,Why man hath not in his owne power to be good. that he vnderſtandeth theſe thinges of men regenerate. For he citeth the wordes of Paul to the Galathyans, and thoſe places, which we now hauehave alleaged, which we hauehave proued can not be vnderſtand but of the regenerate. But vntounto this ſentence of Auguſtine, that ſéemeth to be repugnant, which Ierome writeth in his interpretaciō Theſe things are ment alſo of the regenerate.of faith: We ſay (ſaith he) that they er, which together wyth the Maniches ſay, that a man can not eſchew euill. But theſe thinges may without any difficulty be conciliated. For Ierome ſpeaketh of nature as it was inſtituted of God: for he writeth againſt the Maniches, which taught, that therefore we can not reſiſt ſin,Ierome aga…nſt the Manichies ſpeaketh of a whole and perfect nature. for that we were by nature created euill of an euill, God. But there is none of vsus which doubteth, but that man, when he was at the beginning created, was moſt frée. But, that Augustine ſpeaketh of nature after the fall, hereby it is manifeſt, in that he ſaith: All theſe thynges pertayne to men, and come from that damnation of death: moreouer he confeſſeth, that this is a puniſhement of man now fallen away.Auguſtine ſpeketh of our nature after the fall. Farther if theſe thinges be referred vntounto the regenerate, we may ſay, that the ſentence of Ierome hath a reſpect only to the groſſer kindes of ſinnes, which ſeperate vsus from the kingdome of God, from which we doubt not but that men regenerateThe regenerate may abſtaine from the groſſ… kinde of ſins. in Chriſt may abſtaine. But Augustine ſpeaketh moſt largely: and by ſins vnderſtādeth theſe things alſo, wherof we preſently ſpeake, & without which we can not here leade our life. And this latter ſolutiō is noted of y^e maſter of y^e ſē tēces in his 2. booke & 36. diſtinctiō. But they obiect vntounto vsus, that we do iniury vntounto baptiſme, if we ſay that in it is not takē away ſinne. But we can not iuſtly be accuſed of this crime. For we affirme that by regeneration is takē away the guiltines of ſinnes. For although theſe vices remayne, both as the ſcripture teſtefieth, p. 190and alſo as experience teacheth, yet their bond and guiltines is taken away. Wherfore Augustine oftentymes ſaith, that lust in dede remayneth, but the guiltines therof is by Chriſt takē away. And he addeth, that ſomtimes it cōmeth to pas, that the act and worke of ſinne paſseth away, as we ſee it is in theft, and in adultery, but the guiltines notwithstandyng abideth: and ſometymes it commeth to paſse, that the guiltines is takē away, but the fault remayneth. Which is plaine to be ſene touching this luſt wherof we ſpeake. It remayneth in dede, but yet we cannot by it be as guilty condemned to eternall death. If thou demaund why it is called ſinne, when as the guiltines is taken away? I aunſwer, bicauſe in that it is not imputed vntounto vsus, it hath not that of his owne nature: for, as touching his owne nature, as we hauehave before taught, it deſerueth death and damnation: but this commeth by an other meanes: namely, of the mercy of God through Chriſt. But eueryevery thing ought to be conſidered by it ſelfe, and of his own nature. Wherfore, ſeyng the proper nature of ſinneEueryEvery thinge ought to be conſidered by his owne nature. is, to ſtriue againſt the law of God, and this thing we ſée to come to paſſe in this luſt, and in theſe firſt motions, therfore they ought to be called ſinnes. Neither by this our ſentence do we fall into that foliſhnes, which the Pelagians vpbrayded vntounto Augustine and to other of the catholikes, as though they ſhould ſay, that by regenerationThe Pelagiā … b…ided vntounto catholikes foliſhnes. is not blotted out ſinne, but only raſed. For when heares are ſhauen, there remaine ſtill vnderunder the ſkinne the rootes of the heares, by which they grow vp againe. For although we affirme, that in men regenerate remaine ſtill luſt &A ſimilitude. corrupt motions, yet do we not deny, but that God is perfectly reconciled vntounto vsus. Wherfore, although of their owne nature they are ſinnes, yet by y^e mercy of God they are ſo blotted out, that they now vtterly ceaſe to be imputed: wherfore, if weAs touchinge imputation ſinnes are vtterly taken is regeneration. hauehave a reſpect vntounto imputation, there remayneth nothing of them. Laſt of al they obiect vntounto vsus, that we do iniury vntounto Augustine when we ſay that he affirmeth theſe to be ſinnes, when as he interpreteth himſelf, that they are called ſinnes improperly. For as a ſcripture or writing is called a hand, for that it is done with the hand, ſo that theſe called ſinnes, for that they come from original ſinne: and as coldWhy Auguſtine calleth theſe motiōs ſinnes. is called ſlouthfull, for that it maketh vsus ſlouthfull, ſo are theſe called ſinnes, for y^• they ſtirre vsus vp to ſinnes: but yet properly they are not ſinnes. So (ſay they) Auguſtine by this meanes doth not only interpretate himſelfe, why he calleth theſe, ſinnes, but alſo hath geuen vntounto vsus a way how we ought to vnderſtand Paul, whē he calleth theſe, ſinnes. Hereunto we aunſwer: firſt, that if either Augustine or any other of the fathers do deny that theſe are ſinnes, that is to be vnderſtand byWhen the fathers ſay that theſe motiōs ar not ſinnes, they vnderſtand that they are not actual ſinnes way of compariſon, if they be compared with actuall ſinnes: but not that the nature of ſinne can wholy be taken away from them. Which thing Auguſtine in another place moſt plainly declareth. For againſt Iulianus in his 6. booke & 8. chap. For it is not (ſayth he) no iniquity when in one man, eyther the ſuperiour partes are after a vile maner ſeruantes vntounto the inferiour partes, or the inferiour partes after a vile maner reſist the ſuperiour partes, although they be not ſuffred to get the maistry. Seyng that he calleth this ſinne iniquitie, he plainly declareth, that vntounto it is agreable the nature of ſinne, which we before deſcribed. And in his 5. booke agaynſt the ſame IulianusHe expreſſedly calleth theſe motiōs ſinnes and affirmeth th… to be iniquities. the third chapiter, he thus writeth: The luſte of the fleſhe, agaynst which the good ſpirite lusteth, is ſinne: for that in it is a diſobedience agaynſt the gouernment of the mind: and it is a puniſhement of ſinne, for that it is rendred vntounto the merites of the diſobedient perſon, and it is a cauſe of ſinne thorough the falling away of hym that ſinneth. Here we ſée that luſt is of Auguſtine thrée maner of wayes called ſinne. NeitherNote theſe wordes of Auguſtine. can it be ſayd, that he writeth theſe thinges of a man not regenerate: For he expreſſedly ſaith: Against which the good ſpirite lusteth. For in the wicked is not the ſpirite of God, which ſtriueth againſt luſtes. Wherfore we hauehave out of Auguſtine thrée places (one which we before cited out of his 5. booke de libero Arbitrio, andLuſt remayning in vsus is truly and properly ſinne. two againſt Iulianus) wherin he expreſſedly confeſſeth that luſt is ſinne, and bringeth a reaſon why he ſo thinketh. Neither oughte our aduerſaries as touchynge the interpretacion of Paul, to runne vntounto a figure, to ſay that this is not properly to be called ſinne. For, both out of Paul and out of other places of the ſcripture, is brought good reaſon, why luſt is truly and properly called ſinne. And it is to be wō dred at, that theſe men otherwiſe are eueryevery where ſo prone to figures, when as in this one propoſition, This is my body, they ſo much abhorre from al kind of figures, when as yet notwithſtanding a figure is there moſt conuenient. And if thou deſire other teſtimonies of the fathers, wherby to proue that luſt is ſinne, we hauehave before cited Ierome vponupon Mathew. And there are in Auguſtine againſt Iulianus found cited a great many other ſentences of the auncient fathers. All which make wholy on our ſide. But now let vsus come to the expoſition of the 8. chapter.