Commentary on Romans, Chapter 8 (2 of 5)

Commentary on Romans · Chapter 8 (2 of 5)

p. 200And if Chriſt be in you, the body in dede is deade becauſe of ſinne, but the ſpirite is life becauſe of righteouſnes.] The Apoſtle in this place as we hauehave before taught, declareth, that by the benefite of the ſpirite we are endued with the cōmunion of the death and of the reſurrection of Chriſt. And althoughe all interpreters conſent, that in the latter part of this ſentence is entreated of the true reſurrection of the bodyes, yet touching the firſt parte all men are not of one mynde. For ſome thus vnderſtand, that the body is dead, as if it ſhould hauehave bene ſayd, that the luſt and prauity which cleaue vntounto vsus, are by the benefite of the ſpirite mortified, and become as it were dead. So that after theſe interpreters, this word Body, ſignifieth the naturall lyfe of men, not as it was inſtituted of God, but as it is now corrupted through ſinne: Thys life (ſay they) ought to be deade: becauſe it is ſinne.

But the ſpirite is life, becauſe of righteouſnes.] By the ſpirite he here vndoubtedly vnderſtandeth the ſpirite of God: and not any part of our mynde: as it is manifeſt both by thoſe thinges which ſhalbe ſpoken, and by thoſe thinges which hauehave already bene ſpoken. Here Paul changeth the Antitheſis: For he ſaith not, the ſpirite liueth, as he had before ſayde of the body, that it is deade: but heThe antitheſis is chaunged. The ſ…irite of God doth not onelyonly lyue but alſo communicateth life vntounto others ſayth, The ſpirite is lyfe: Which thing is moſt agréeable vntounto the ſpirite of God. For, that ſpirite doth not only liue it ſelfe, but alſo communicateth life vntounto others, and continually breatheth into the beleuers a new and holy life. Farther foraſmuch as Paul ment in this place highly to commend the dignity of the ſpirite, this abſtract nowne, vita, that is, lyfe, ſerued better for his purpoſe, then the verbe viuit, that is, lyueth.

Becauſe of righteouſnes,] In Greke it is written, foreign, and it fitteth very well. For righteouſnes is both an antitheſis vntounto ſinne, and alſo is the life of God. For ſo long as a man worketh iuſtly, and liueth holily, he leadeth the life of God. Although the Latten interpreter hath, Propter iuſtificationē, that is, by reaſon of iuſtification, as if he had red in the Greke, foreign, Which reading Chriſostome followed, and bringeth this reaſon thereof, for that we hauehave an experience of life by reaſon of iuſtification, for by it ſinne being taken away, ſucceded life. For theſe two are ſo repugnant one to the other, that when the one geueth place, the other muſt nedes ſuccede. The ſame father addeth, That the body is thē at the laſt dead, when we are no more affected with the motions thereof, thē we are moued by our karkaſes being now buried and hid vnderunder grounde. And thys he ſaith, is the communion with the death of Chriſt, becauſe Chriſt dyed, to diſſolue the body of ſinne.

And if his ſpirite which rayſed vp Chriſt from the dead dwell in you, he that rayſed vp Chriſt from the dead, ſhall alſo quicken your mortall bodies, becauſe of his ſpirite that dwelleth in you.] This declareth howe we are pertakers of the reſurrection: namely, when by mortification we areHowe we are pertakers of the reſurrection The ſpirite of God will do the ſelfe ſame thinge in vsus that it hath done in Chriſt. made like vntounto his death. The reaſon of Paul, leueth vntounto this foundation, that the ſpirite of God will worke the ſelfe ſame effecte in vsus, that it did in Chriſt. For of one & the ſelfe ſame cauſe, are to be looked for y^• ſelfe ſame effectes. And God foraſmuch as he is eueryevery where like vntounto himſelfe, by the ſelfe ſame meanes bringeth forth the ſelfe ſame workes. Wherefore the conſequence followeth well. And ſeing, when Chriſt was rayſed from the dead ther was rendred vntounto him a pure, eternall, and diuine life, ſuch a life alſo ſhall one day be rendred vntounto vsus: which life we wayte for in the bleſſed reſurrection when our bodyes ſhalbe rayſed vp being perfectly renued: and now alſo we beginne the ſame, when as by new motionsOur reſurrection is now begon. of the ſpirite we are ſtirred vp to good workes. Wherefore by theſe wordes are we admoniſhed to mortefie the affectes of the fleſh: as Paul in an other place ſaide, They which are of Chriſt, hauehave crucified their fleſhe with all the luſtes thereof. And vntounto the Coloſſians: Mortefie, ſaith he, your members which are vponupon the earth and thys is, the body to be deade. Neither is it to be meruailed at, that by the name of the body, is vnderſtand ſine: for ſinne is named of that part, whereby it had entrance into vsus. For the ſoule (ſaith Ambroſe) is not traduced from the parentes: but only the body. Now to dye vntounto the body or vntounto ſinne, is nothing els, then to do nothing at the commaundement of luſtes. This is all one with that which we hadWhat to dy vntounto the body or vntounto ſinne ſignifieth. before in the 6. chapter, That we are now in baptiſme dead with Christ, and are buried together wyth hym. And the Apoſtle commonly when he writeth of mortification and newnes of life taketh argumentes of the reſurrection of the Lord: by which Chriſt layd away mortality, and did put on eternall life: Which ſelfe thing ſhall alſo come to paſſe in our reſurrection. For in it ſhall we lay a ſide all oldenes of error and of corruption. Which, although before that tyme we ſhall not perfectly hauehave, yet nowe alſo in this life we beginne to poſſeſſe in ſome ſorte alreadye Wherefore Paul ſaith in the 2. epiſtle to the Corrinthyans. Euen as our olde man is dayly destroyed, ſo on the other ſide is our new man dayly renewed. And vntounto the Colloſſians, If ye hauehave riſen together whith Christ, ſeeke the thynges that are aboue. And vntounto the Phillippians Paul ſaith, That he alwayes endeuoreth himſelfe to the thinges that are before, neglecting, and ſetting aſide thoſe thynges which are behynde, that he p. 201mought by any meanes attayne vntounto the reſurrection of the Lord, beyng already made pertaker of hys ſuffrynges. And thus much as touching the firſt interpretaciō, which Chriſostome followeth, which if we more narrowly conſider we ſhall ſée that it containeth, that which we a litle before ſpake, namely, that it is y^e proper duty of Chriſtians, not to liue according to the fleſhe, but according to the ſpirite. For what other thinge is this, but to mortify y^e body of ſinne, and to riſe againe vntounto a new life w^t Chriſt? as though euē now beginneth to ſhine forth in vsus y^e reſurrectiō which we hope ſhall in the laſt time be made perfect. The ſecond interpretation which Augustine foloweth, is to vnderſtand the body properly, that is, for this our outward ſubſtaunce. And this body (he ſaith) is through ſinne dead, for that vppon it by reaſon of ſinne was ſentence long ſince geuen. And he teacheth that by ChriſtBy Chriſt we hauehave recouered a better nature then we l…ſt hy by Adam. we hauehave recouered a better nature, then we loſt by Adam. For he had a body not obnoxious vntounto the neceſſity of death, howbeit mortall, for if he ſinned, he ſhoulde die. But we by the reſurrection of Chriſt ſhall receiue a body ſo frée from the neceſſitie of dying, that it can not any more dye. So according to this interpretatiō Paul declareth, that we beſides the benefite of the death of Chriſt, hauehave an other benefit alſo of the ſpirite of Chriſt, ſo that we are now by him pertakers of immortality. Wherfore as touching the reſurrection of the bodies, eche interpretation is agreable. But about this particle The body is dead, they agrée not: for Auguſtine taketh the body properly: but Chriſoſtome by it vnderſtandeth the vice and corruption of nature. Wherfore according to this ſecond interpretation Paul ſemeth to aunſwer vntounto a priuy obiection. For againſt thoſe thinges which hauehave hitherto bene ſpoken, mought ſome man make this obiection. This ſpirit whome thou ſo highly commendeſt, as though it deliuereth vsus from ſinne and frō death, doth yet ſtil leue vsus in death and obnoxious vntounto many aduerſities, diſeaſes, and calamities. Paul aunſwereth that this is true only as touching the body by reaſon of ſinne, which is ſtill left in it. For there hence come thoſe euils. Howbeit he willeth vsus to be of good cheare: for, that ſpirite of God which is in vsus, hath now taken away condemnatiō that ſinne which is remainyng in vsus, ſhould not be imputed vntounto vsus vntounto eternal death: and will alſo bring to paſſe, that euen as Chriſt which was dead, was by him raiſed vp againe from the dead, ſo alſo our bodies which are yet mortall, ſhall be repayred vntounto true immortalitie. This ſence is eaſy and plain, and very wel agreing with thoſe things which hauehave bene ſpoken: & therfore I allow it, although in y^• other expoſition I know there is no abſurditie or diſcōmoditie. Here are two things to be noted: firſt, that y^• luſt which is remayning in vsus, is of Paul called ſinne, and ſuch a ſinne alſo, that after it followeth death. Which cannot be denied,The luſte which remayneth in vsus is ſinne, after which followeth death. Why God ſendeth aduerſities vponupon his elect. in infants that are baptiſed, and yet die: for if in them ſinne were vtterly taken away, death could hauehave no place. Although in the elect, which are nowe reconciled vntounto God, death and ſuch other afflictions, are not inflicted as paines, but rather as a croſſe ſanctified of God: and that by a fatherly chaſtiſement we ſhould vnderſtād how highly God is diſpleaſed with ſinne, and ſhould be more and more called back vntounto repentaunce: and that death mought be in vsus a way, wherby ſhould be extinguiſhed whatſoeuer ſinne is remainyng in vsus. Wherfore although by reaſon of ſinne death be ſaid to hauehave place in vsus, for vnles it were, death could by no meanes be, yet followeth it not, that it is inflicted vponupon the godly and elect as a payne. AndGod retayneth not anger againſte thoſe, whō … he receiueth into fauour. An example of Dauid. It lieth not in the ſacrifiſinge prieſtes to moderate the paines inflicted of God. althoughe the bodye be ſayde to be deade bicauſe of ſinne, yet ought we not therfore to thinke that God retayneth hatred or anger againſt his, whoſe ſins he hath forgeuē. For death and aduerſities which afflict the godly, ought not to be counted amongeſt paynes or puniſhments. God is wont in déede to exerciſe the faythfull with aduerſities, as we rede of Dauid, who although he heard, that his ſinne was forgeuen hym, yet he both loſt hys ſonne, and alſo in his family ſuffred wonderfull hard chaunces. Wherefore the ſacrifiſing prieſtes ought not hereof to conclude, that it is lawfull for them at their pleaſures to impoſe paynes and ſatiſfactions vponupon them, whome they hauehave abſolued from ſinnes. For only Chriſt, when he died vponupon the croſſe, hath aboundantly made ſatiſfaction for vsus all. Neither did Chriſt impoſe any paynes ether vntounto the thiefe, or to the ſinfull woman, or vntounto the man ſicke of the palſey, vntounto whome he ſayd, Sonne, thy ſinnes are forgeuen thee. Neither hauehave theſe men one word in the holy ſcripturs of their ſatiſfactions. Howbeit we both may and ought to exhort as many as returne vntounto Chriſt, and do repent, by good workes to approue themſelues, to ſhew worthy fruites of repentance, and whome they hauehave before by their euil workes offended, him now to reconcile and edefie by their maners being changed. Although theſe men ought notThe kayes of the churche can not moderate the ſcourges of God. vnderunder this pretence to clayme or chalenge vntounto thēſelues their kayes, as though they could at their pleaſure moderate the ſcourges of God: whether they are to be ſuffred in this life, or (as they fayne) in an other. For it lieth in Gods hand only ether to ſend or to releaſe warres, diſſeaſes, hunger, perſecutions, and ſuch other like kinde of calamities. Neither hath God when he afflicteth the Saints, alwayes a regard vntounto this, by a fatherly chaſtiſement to correct their ſinnes. For oftentimesAn other end of the ſcourges of God. it commeth to paſſe, that he will hauehave his Saintes geue a teſtemony of his doctrine, and make manifeſt vntounto the worlde, how much his mighty and ſtrong power is of efficacy in them. So was Iohn Baptiſt behedded: ſo were Eſay, Ieremy, and al the Martyrs ſlayn. This matter is clearely entreated of in the booke of Iobe. Howbeit it is profitable, that the godly be oftentimes admoniſhed of repentance,The ſpirite of Chriſt is the ground of our reſurrection. The fleſh of Chriſt really eaten is not the cauſe of our reſurrectiō. and of good workes: that God may lenefye and mitigate thoſe ſcourges and calamities, which he vſeth to inflict vponupon ſinners. Wherefore this place ſeemeth nothing to confirme either purgatory or ſatiſfactions. Howbeit, by theſe wordes we are manifeſtly taught, what is the ground or beginning of our reſurrection: namely, the ſpirit of Chriſt which firſt dwelt in him, and afterward alſo dwelleth in vsus. Wherfore they are deceiued which thinke that vntounto our reſurrection is neceſſary, either tranſubſtantiation, or the preſence of Chriſt in the Euchariſt, as though out of his fleſh, which they will hauehave to be eaten of vsus really, we ſhal draw eternall life, as out of a true fountaine and a certaine ground. For here they make a falſe argument from that which is not the cauſe, as the cauſe. Here Paul writeth, that the beginning of a new life is, that we hauehave the ſelfe ſame ſpirite which was in Chriſt, which is the whole and perfect cauſe of our reſurrection. But how the ſpirit of Chriſt can hauehave place in the ſupper of the Lord, we may eaſely vnderſtand:In the holy ſupper we are indued with the ſpirite of Chriſt. How the fleſhe and bloud of Chriſt, are a helpe vntounto the rereſurrectiō. Wherefore the fathers ſometimes attribute this thing vntounto the ſacraments A place of Iohn in the vi. chapt. for there we renue the memorye of the death of Chriſt, of which, if by faith we take hold in the communion, we are more plentifully endued with the ſpirite of Chriſt, wherby not only the minde is quickned, but alſo the bodye is ſo renued, that it is made pertaker of the bleſſed reſurrection. Hereby it is manifeſt how the fleſh and bloud of Chriſt conduce to the bringing forth of the reſurrectiō in vsus. For by faith we take hold that they were deliuered for vsus vntounto the death: & by this faith we obteine the ſpirite to be made both in minde and in body pertakers of eternall lyfe. And if the fathers at any time ſeme to attribute this vntounto the ſacramentes, y^• hereof commeth, for that they aſcribe vntounto the ſignes the thinges which are proper vntounto the thinges ſignified. This may we perceiue by the 6. chapiter of Iohn: for there Chriſt promiſeth life vntounto them that eate his fleſh and drinke his bloud. And it is not harde for any man to ſée, that in that place is ſpoken of the ſpirituall eatinge, whyche conſiſteth of fayth and the ſpirite: For the ſignes were not as yet geuen of Chriſte. And whereas hee ſayth, The breade whiche I will geue is my fleſhe, whiche I will geue for the life of the worlde, is to bee vnderſtande of the fleſhe of Chriſte faſtened vponupon the croſſe, whiche beinge by faith comprehended of vsus ſhall ſo ſtrengthen and confirme vsus, as if it were our bread and our meate. And that Chriſt ſayd in the future tempſe: I vvil geue, it is not to be meruayled at: for he was not yet dead. But hys death which afterward followed brought to paſſe, that y^• body of Chriſt was offred vntounto vsus, not only in words but alſo in outward ſignes in that laſt time, when he was at the poynt to be deliuered. Auguſtine in his 26. treatiſe vponupon Iohn defendeth this doctrine, For he ſayth, To beleue, is, To eate. And he ſayth moreouer, That the old Fathers vnderunder the law did eate the ſelfe ſame thing that we doo: For theyr ſacraments and ours were all p. 202one: and though their ſignes were diuers, yet the things ſignified are one and the ſelfe ſame And in his epiſtle vntounto Marcellinus he ſayth, That the ſacramentes of the elders and ours were herein diuers for that they▪ beleued in Christ to come, and we beleue in him being now alredy come. And Leo biſhoppe of Rome in his epiſtle vntounto them of Conſtantinoble, ſayth, that we receauing the vertue or power of the heauēly meate do paſſe into the fleſh of Chriſt, which is made ours. Ireneus oftentimes ſayth, that our fleſh and our bodies are noriſhed with the fleſh and bloud of Chriſt: which (ſo it be rightly vnderſtand) we deny not. For euen as by naturall meates is made bloud, whereby we are naturally fed, ſo by the fleſh and bloud of Chriſt being taken holde of by fayth, we draw vntounto vsus the ſpirite, whereby the ſoule is noriſhed, and the body made pertakers of eternall life, which we ſhall hauehave in the reſurrectiō. Farther we doubt not but that our fleſh and body doo eate the ſignes of this ſacrament, which ſignes are called by the name of the things ſignified. And when we heare the fathers ſpeake of the true fleſh and body and bloud of Chriſt which we eate in the Euchariſt, if we looke vponupon theyr natural and proper ſence we ſhall ſe that they had to do agaynſt thoſe heretickes, which denyed that Chriſt verely tooke humane fleſh: and affirmed that he ſemed to be a man onelye by a phantaſye and certayne outward appearance. And if it were ſo, then as thoſe Fathers very well ſayd, our ſacramentes ſhould be in vaine. For the bodye and bloude of Chriſt ſhould be falſely ſignified vntounto vsus, if they had neuer beinge in Chriſte. Wherefore throughe our ſpirite, whereby our minde eateth, when we communicate, our body alſo is renued, to be an apte inſtrument of the holyghoſt, wherby vntounto it, by the promiſe of God is due eternall life. And euen as the vine tree being planted into the earth, when his time cōmeth waxeth grene, and buddeth forth, ſo our dead karkaſes being buried in the ground ſhal at the hour appoyntedA ſimilitude. by Chriſt be rayſed vp to glory. And if in caſe the abſolute, whole, and neceſſary cauſe of our reſurrection, ſhould, as theſe men would hauehave it, be that eatingeIt is proued that the reall eating of the fleſhe of Chriſt is not the cauſe of the reſurrectiō. of the fleſh of Chriſt, which they fayne is in the Euchariſt really and corporally receaued of vsus, what ſhould then become of the Fathers of the old Teſtament, which could not eate it after that maner, when as Chriſt had not yet put on humane nature. But peraduenture they wil ſay, that they ſpeake not of them, but of vsus only: For we can not riſe agayne vnles we eate the fleſh of the Lord: for Chriſt inſtituted thys ſacrament for vsus, and not for then. But doo not theſe men perceaue, that in this theyr ſo ſaying, they now alter the cauſe of the reſurrectiō? But by what authority, or by whoſe permiſſion or commaundement they doo y^•, let thē conſider. For y^• which is vntounto one people the cauſe of reſurrection, howWhat ſhall become of our infāts? ſhould not the ſame be ſo alſo vntounto an other. But to graunt them this, what (in Gods name) will they ſay touchinge infantes, which dye in theyr infancy, before they receaue the ſacrament of the Euchariſt? Seing they confeſſe that they ſhall be rayſed vp to glory, euen hereby at the leaſt way they may vnderſtand, that the corporall eating of the fleſh of Chriſt is not ſo neceſſary vntounto the reſurrection: but the ſpirituall eating is altogether neceſſary, as without whiche no man can ariſe agayne to ſaluation. For Chriſt expreſſedly ſaith, Vnles ye eate the fleſh of the ſonne of man, and drinke his bloud ye ſhall not hauehave life in you.

Shall alſo quicken your mortall bodies.] This he therefore ſpeaketh, for that through the ſpirite that dwelleth in vsus, we are now made y^• members of Chriſt. But it is not a thing ſemely, that the hed ſhould liue, and the members be dead. He ſayth, mortall bodies: bycauſe ſo long as we liue here, we cary about death together with vsus: but then ſhall God change the nature of our bodies. But ſo often as we heare y^• our bodies are called mortall, let vsus call to mind, ſinne: for by it are we made obnoxious vntounto death. Chriſoſtome hath very warely admoniſhed vsus, that we ſhould not by reaſon of theſe wordes of Paul imagine, that theHere is not ſpoken of eueryevery reſurrectiō from the dead but onelyonly of the wicked, for y^• they want the ſpirite of Chriſt, ſhall not be rayſed vp frō the dead. For here is not entreated of eueryevery reſurrection, but onelyonly of the healthfull and bleſſed reſurrection. For the life of the damned ſhall be euerlaſting miſery: wherfore it is rather to be called death then lyfe. For theyr worme ſhall not dye: andhealthfull reſurrectiō. theyr fyre ſhall not be quenched.

Therefore brethern we are debters not to the fleſh, to liue after the fleſh: For if ye liue after the fleſh ye ſhall dye: but if ye mortefye the deedes of the fleſh by the Spirite, ye ſhall liue. For as many as are led by the Spirite of God, are the ſonnes of God. For ye hauehave not receaued the ſpirite of bondage to feare agayne: But ye hauehave receaued the ſpirite of adoption, whereby we cry Abba father.

VVe are debters, not vntounto the fleſh, to liue according to the fleſh.] Here he ſetteth forth a moſt ſwete exhortation to moue vsus to liue according to the ſpirite and not according to the fleſh. And to declare, that we are vtterly bound ſo toWherof our bo…d to liue vprightly ſpringeth. doo, he taketh a reaſō from that which is iuſt and honeſt. Seing we are debters it behoueth that we faythfully pay our debts. And this debt ſpringeth of thoſe benefites which God hath beſtowed vponupon vsus, which we hauehave before made mencion of: namely, for that Chriſt hath dyed for vsus, for y^• he hath geuen vntounto vsus his ſpirite, whereby we are deliuered from condemnation, from the Law of ſinne and of death, and whereby the righteouſnes of the Law is fullfilled in vsus, and we are made pertakers both of the death of Chriſt and of the bleſſed reſurrectiō Herefore it is that we are bound not to liue any more according to the fleſh. To hauehave made this ſentence perfect, Paul ſhould hauehave added, but according to the ſpirite. But he ſuppreſſed thys part of the Antitheſis, for that it is by the other part ſufficiently vnderſtand. For theſe are of the nature of thoſe kindes of oppoſites or contraries, that the one geuing place, the other ſtreight way ſuccedeth Here Chriſoſtome noteth, that God freelye and of his owne accord geueth vntounto vsus all thoſe good thynges, which he beſtoweth vponupon vsus but we contrarywyſe, whatſoeuer we doo vntounto God, we do the ſame of dewty. For we are boūd to doo it. And if y^• caſe be ſo, as is in very dede, where are thē become works of ſupererogatiō. For let y^• aduerſariesAgainſt workes of ſupererogation. We owe much vntounto the nature or ſubſtance of the fleſh. Here is not ſpoken of the ſubſtāce of the fleſh, but of the corruption of nature. The neceſſity of good woorkes. anſwere me, whether thoſe workes be according to y^• fleſh or according to y^• ſpirite: If according to the fleſh then are they ſins: but if according to y^• ſpirite we owe thē of duety. Neither doth Paul here mean, that we owe nothing vntounto the fleſhe: for we ought vndoubtedly to féede it, and to cloth it: and that not only as touching our ſelues, but alſo as touching our neighbours, if they hauehave nede. But here is not entreated of the ſubſtance of the fleſhe, but only of the corruption, whereby we are drawen vntounto ſinne. For vntounto it we in ſuch ſort owe nothing, but mortification, as Paul will ſtraight way declare. And when he ſaith, that we are not debters dnto the fleſhe, he playnly declareth, how neceſſary good workes are. And he ſtoppeth their mouthes which ſpake ill of his doctrine, as which opened a window vntounto vices. For he threateneth death, and that eternall death vntounto thē, which liue according to the fleſhe. They which draw the wordes of the Apoſtle vntounto the liberty of the fleſhe, vnderſtand not, that he teacheth that men iuſtified are abſolued from the condemnation of the lawe, and not from the obedience therof. For that obedience laſteth in the Saintes for euer.

For if ye liue after the fleſh ye ſhall dye, but if by the ſpirite ye mortefie the deedes of the fleſhe, ye ſhall liue.] He here, by an other reaſon proueth,A reaſon from that which is profitable & vnprofitable. y^• we ought to liue holily, which reaſon is taken frō that which is profitable, and vnprofitable. Two thinges he ſetteth forth, namely, life, and death: neither entreateth he here of temporall thinges, but of eternall. It is true in déede, that it is not comely, that we ſhould follow as captaines of our life the prauity and corruption of nature, which is ſignified by the name of fleſhe: neither do the debts which we owe vntounto God by reaſon of his benefites beſtowed vponupon vsus, ſuffer vsus ſo to do. But yet fewe are moued with this comlynes: and the nature of man is by reaſon of ſinne to much blockiſh to heauenly thinges. Wherefore it muſt hauehave the ſtronger p. 203ſpurres to pricke it forwarde. And therefore Paul added this reaſon of lyfe and death.

If by the ſpirite ye mortefy the deedes of the fleſhe ye ſhall liue.] Hereof two thinges we gather: Firſt, that there are ſtill déedes of the fleſhe in the godly. And who doubteth but that they are ſinnes, eſpecially ſeing they ought to be mortefied? The ſecond is, that theſe déedes are mortefied by the ſpirite, for mans inuentions will nothing helpe thereunto. For whatſoeuer is done by vertues deſcribed of the philoſophers, is ſinne: which can not through Chriſt be forgeuen them. Wherefore the true and perfect cauſe of mortification is to be ſought for at the handes of the ſpirite. And to mortefy is nothing els, but for a man to be violent againſt himſelfe, and to withſtand and reſiſt wicked luſtes. Here agayne alſo the Apoſtle ſéemeth to touch the difference betwéene deadly ſinne, and veniallWhat is to mort…fy. ſinne: not that all ſinnes are not of their owne nature deadly: but for that through the death and ſpirite of Chriſt they are forgeuen, therefore they are called veniall. Thoſe are called deadly ſinnes, which are not mortified in vsus, when we geue our ſelues to luſtes and liue without repentance, and ſinne againſt our conſcience, neither reſi… luſtes, but follow on our trade of liuing wickedly, neither in the meane tyme regard we the ſpirit or death of Chriſt. Theſe are thoſe ſinnes which Paul writeth, They which do ſuch thinges ſhall not obtayne the kingdome of God and for which (as it is written vntounto the Epheſians) The wrath of God commeth vponupon the children of distrust.

For as many as are led by the ſpirite of God, are the ſonnes of God.] By two reaſons it hath bene proued that men godly & regenerate ought not to liue after the fleſhe, either bicauſe they are now debters ſo to do, or els bicauſe the ſame ſhall turne them to great commodity: namely, for that they ſhall liue for euer. Here is added the third reaſon, for that they are now adopted into the children of God. In which place we are taught two things at once: the one is, that they oughtWe muſt liue vprightly for that we are adopted into children. Three maner of wayes it is ſhewed that we are the ſonnes of God. fréely and of their owne accord to worke, as which are endued with the ſpirit, not of bondmen, but of children: the other is, that they which ſo leade their life, ſhall liue for euer: namely, for that they are the ſonnes of God. For he is eternall & immortall. And that they are the children of God, he proueth thrée manner of wayes: Firſt, for that they are led by the ſpirite of God: Secondly, for that they call vponupon him by the name of father: & laſtly, for that the ſpirite ſo teſtifieth vntounto thē. Wherfore the reaſon may thus be knit together. As many as are the ſonnes of God, liue not after the fleſh, for they are led by the ſpirite of God, and they call God their father, and they hauehave the holy ghoſt in their hartes a witnes of the adoption whiche they hauehave obteined. Such ones are all we which beleue in Chriſt, wherefore we ought not to liue after the fleſh. When they are ſaid to be the ſonnes of God, whichThe beginning of our adoption is th… ſpirit of God. are led by the ſpirite of God, therby is ſignified, that the beginning of our adoptiō cōmeth only through the ſprite of God: by which the faithfull are ſo drawen, that they are ſayd of Paul to be led, that is, without violence and any coaction bowed. They which want the ſpirite, are holden with ignorance, and are toſſed by the impulſion of luſtes. But the ſpirite of God ſo leadeth, that it both teacheth what is to be done, and alſo miniſtreth a will, minde, and ſtrengthes to performe the ſame. It is not inough to know what we ought to do, vnles we hauehave alſo ſtrengthes geuen vsus to do it: and ſtrengthes ſhould be in vaine geuen vsus, if there ſhould want knowledge. Theſe two thinges bringeth the ſpirite of God with it, and by thatTwo thinges the ſpirite of God bringeth with it. meanes leadeth the elect with pleaſure. After we are once ſealed with this ſpirite, we hauehave obteyned the earneſt peny of eternall life, and the adoption of the ſonnes of God. And foraſmuch as we are not compelled to do any thing againſt our wils, we enioy moſt excellent fréedome. For we are ſtirred vp vntounto thoſe thinges which we excedingly deſire.

For ye hauehave not receiued the ſpirite of bondage vntounto feare: But ye hauehave What is the ſpirite of feare, and what of adoption.receiued the ſpirite of adoption, wherby we cry Abba father.] The apoſtle by a certaine diſtinction expreſſeth, what that ſpirite is, wherby the ſonnes of God are led. For he maketh one the ſpirite of feare, & an other the ſpirite of adoption: which is no otherwiſe to be vnderſtand, but that one and the ſelfe ſame ſpirite of God, bringeth forth two effectes, which are by a certaine order knit together. For firſt by the law and by threatninges it maketh afeard thoſe men, that are to be iuſtified, and breaketh and vexeth them with ſcourges and ſtripes of the conſcience, that vtterly diſpairing of themſelues they may flye vntounto Chriſt: vntounto whom whē they are come, and that they embrace him by faith, they are not onelyonly iuſtified, but alſo are fréely & of their owne accorde ſtirred vp to iuſt, vpright, and holy workes. Wherfore Paul admoniſheth y^• Romanes, that they are now come vntounto this latter ſtep or degrée, as though he would therof inferre, that therfore they muſt nedes cherefully and redily endeuour themſelues vntounto a righteous life. But bicauſe here ſéemeth to be ſignified a difference of the old and new Teſtament, it ſhall not be amiſſe to ſée with what ſpirite we are now led in the Goſpell, and farther w^t what ſpirit the fathers were ledde in the law. Vndoubtedly Chriſostome vponupon this place writeth of that matter diuers things, wherunto I do not fully aſſent. For firſt he affirmeth that the Iewes in old tyme had not the holy ghoſt. But bicauſe he ſéeth y^• the Apoſtle in this place expreſſedly maketh mēcion of y^• ſpirit, this he ſaith he therfore doth, for that the law of y^• elders: foraſmuch as it was geuen by the ſpirite of God, was therefore called ſpirituall: and bicauſe thoſe men were inſtructed by that Law, therefore is here mencion made of the ſpirite. And although in the 10 chapiter of the firſt to the Corrinthians, thoſe Fathers are ſayd to hauehave eaten one and the ſelfe ſame ſpirituall meate, and to hauehave dronke one and the ſelfe ſame drinke of the ſpirituall rocke, yet will not Chriſoſtome graunt, that they were pertakers of the ſpirite, but he ſayth, that therefore thoſe thinges were called ſpiritual, for that they were geuen not by humane ſtrēgths, or the ſtrengths of nature, but by the power of God. And it is to be wondred at, that this Father ſhould thinke, that the people in the old time were excluded from the ſpirite ofIt is proued that the elders wanted not the ſpirite of God. God: whē as in Exodus the 31. chapiter we rede, that Bezeleel, and Aholiam were repleniſhed with the holy ghoſt, and alſo with wiſedome and vnderſtanding, to make all ſuch thinges that God had commaunded to be made in the worke of the tabernacle: and we rede that the 70. elders which were geuen to be helpers vntounto Moſes were in ſuch ſorte made pertakers of his ſpirite, that they alſo prophefied: and that Ioſua was endewed with the holy ghoſt: & that Gedeon had geuen vntounto hym the ſame ſpirite: and that the ſame holye ſpirite departed from Saul: which could not be vnles he had had it before. And what meaneth this, that Dauid ſayth in the Pſalme, Take not away thy ſpirite from me: Agayne, thy ſpirite ſhall leade me: Agayne, Confirme me with a principall ſpirite? Nether can we deny but that Elias, and Elizeus had the ſpirite of God, when as the one deſired that he mought hauehave dooble the ſpirite of the other geuen vntounto him. We rede alſo y^• Daniell had the ſpirite of the ſaints. But vntounto theſe ſo many oracles, we wil adde alſo a firme reaſon. That the Fathers were iuſtified we doubt not: But they could not be iuſtified without fayth in Chriſt: But fayth can nether be had nor retained without the holy ghoſt. But whereas Chriſoſtome ſayth that the Apoſtle therefore maketh mencion of the ſpirite, for that they were gouerned by the Law which was geuen of the ſpirite, it is friuolous: for the Law can not executeThe law cannot do his office vnles it be holpen by the ſpirite. hys office, to bring vntounto Chriſt men being now by it made afraid, vnleſſe the power therof be holpen by y^• ſpirite. For how many Epicures & godles men are there, which when they heare the Law, are nether brought to Chriſt, not yet once touched for the wicked crimes which they hauehave committed? And that place in the x chapiter of the firſt epiſtle vntounto the Corrinthians, is not ſo to be vnderſtand as he thinketh▪ For Paul ſayth that the ſacramētes of the elders were theA place to the Corrin. declared. ſelfe ſame with ours. For vnles it were ſo, the reaſon of Paul mought eaſelye hauehave bene anſwered vntounto. For the Corrinthians mought hauehave thought that vponupon the Iewes were therefore ſo manye puniſhementes inflicted, for that their ſacramētes were not like vntounto ours: and contrariwiſe, that they although they p. 204ſinned ſhould not be chaſtifed, for that theyr ſacramentes were more perfect, which could pacefy God, though he were neuer ſo much angry, and could driue away all aduerſities, which honge ouer theyr heddes. But when as Paul ſayth that theyr ſacramentes were one and the ſelfe ſame with ours, thys place of refuge he vtterly taketh away from them: And that Paul had herunto a regard, it is therefore without all doubt to be thought, for that he maketh mencion only of thoſe ſacramentes of the old Teſtament, which anſwere vntounto our two ſacramentes, omittinge all the reſte, whiche were innumerable. For he affirmeth, that they were baptiſed as we are baptiſed: and ſayth moreouer, that they receaued one and the ſelf ſame ſpirituall meate and drinke, which we at this day receiue, ſignifieng therby our Euchariſt, or ſupper of the Lord. If thou take away thys cauſe, thou ſhalt finde n…ne other cauſe, why he made mencion of theſe two ſacramentes only. Farther what hauehave we in our ſacramentes, which we receaue as the chiefe and principall thing? Is it not Chriſt? But the Apoſtle teſtefieth, that the elders receaued hym in theyr ſacramentes. For he ſayth, That they dranke of the ſpirituall rocke whiche followed them. And that rocke was Chriſte. We can not drinke Chriſt without his ſpirite.But we can by no meanes drinke Chriſt, vnles together therewythall alſo we draw in his ſpirite. Wherefore we ought not to thinke, that the elders had not the ſpirite of God: but thou wilt ſay peraduenture, they had rewards and chaſtiſements, as though we hauehave not ſo alſo. For is it not ſo? Doth not Paul greauouſly threaten the Corrinthians, if they ſhould follow thoſe ſinnes, which the elders had committed in the deſert? doth he not ſay, that many are weake, and many fallen one ſlepe, for that they had after a filthy maner abuſed the Euchariſt? And doth he not ſay: When we are iudged, we are corrected of the Lorde, leſte we ſhould be condemned with this world? Moreouer in the New Teſtament alſo there want not rewardes promiſed vntounto godly men? For if we geue any thing in the name of a prophet, we ſhall receaue the reward of a prophet. And he which forſaketh that which is hys for Chriſts ſake, ſhall receaue an hundreth fold euen in thys world alſo. But Chriſoſtome addeth, that vntounto them was promiſed a land flowing with milke and hony: but vntounto vsus is promiſed the kingdom of heauen.VntoUnto the elders was promiſed not onelyonly temporall things, but alſo eternal life. I graunt in dede that the elders had many temporall promiſes: but yet not in ſuche ſort, that vntounto them was no mencion made of eternall life. For Chriſte bringeth a teſtemony of the reſurrection out of the Law. I am the God of Abrahā, the God of Iſaak, & the God of Iacob. And god ſayth vntounto Abrahā, I am thy protector, and thy moſt ample reward. And Daniell ſayth, That they ſhall riſe agayne, which hauehave ſlept in the duſte of the earth: ſome to eternall life, and ſome to euerlaſtinge damnation. And Eſay ſayth of the damn…d: Theyr fire ſhall not be quenched, and theyr worme ſhal not dye. And to omitte all other teſtemonies which are infinite, Chriſt himſelfe is promiſed in the Law. For he himſelfe ſayth, that Moſes wrote of him, & Paul ſayth that he was the end of the Law. Farther there are many ſuch other teſtemonies both in the Goſples and in the Epiſtles of Paul: whiche are all taken out of the old teſtament. Chriſoſtom ſayth moreouer, That the elders vſed outward purifications. Nether doo we deny but that they were bound to a greate many more and greauouſer ceremonies, then we are: and yet are not we altogetherThe elders were boun… to more ceremonies thē we are. Circumciſion the ſacrament of regeneration, as is baptiſme. Chriſoſtom herein erred for that he thoughte that the elders were forbidden onelyonly the outwarde woorke. As we are not vtterly without feare. ſo wer not the elders altogether without louelove. without outward ſignes. For we alſo hauehave bread, wyne, and water as elementes of our ſacramentes: but one and the ſelfe ſame Chriſte was common both vntounto our ſacramentes and vntounto theyrs. For no man can denye, but that circumſion was the ſacramente of regeneration, euen as is alſo our Baptyſme. Yea alſo the verye Schoolemen confeſſe, that orygynall ſinne was forgeuen the elders in Circumciſion. Wherefore ſentence oughte not ſo lightly to hauehave bene geuē, that they had only outward purifycatiōs. But this is a great deale more ſorer, that he addeth, That they reſtrained their hāds frō euill works, but we reſtrayne both y^• minde and cōſcience. Chriſoſtome ſemeth alwayes to be of this minde, that the law prohibited onelyonly the outwarde worke: and that the Goſpell afterward prohibited anger, hatred, and luſt of the mind: and conſidered not, that the elders had alſo this commaundement, Thou ſhalte not luſt: and that the Prophets eueryevery where required Circumciſion of the hart: and that in the firſt commaundement are comprehended faith, hope, charity, and whatſoeuer pertayneth to the ſpirituall motions of the minde. But whereas he ſaith, that they were impelled by feare, and we by louelove, it is true in dede after a ſorte: but yet not ſo, that they were vtterly without louelove, and we vtterly without feare. But of this matter we wil ſpeake more at large afterward. But that is moſt vntrue of all, that he ſaith, that they performed the lawe, but we farre paſſe thoſe thinges which are commaunded in the lawe. For, as we hauehave els where proued, not euen the regenerate can ſo frame their workes, that they can in all pointes ſatiſfye the lawe of God. He addeth moreouer, that they could not be corrected and amended, but by ſtoning, mayning, burning, and other ſuch like kinde of puniſhementes: but we are only excommunicated, when we deſerue to ſuffer the extreameſt puniſhement that the Church can lay vponupon vsus. But he ſhould hauehave remembred, that thoſe puniſhementes which he maketh mencion of, were ciuill puniſhementes, which our Chriſtian mageſtrates alſo inflict vponupon malefactors. But they, ſaith he, had only in name the honour of adoption and of children: but we hauehave it in very deede. Vndoubtedly it can not be denied, but that God was in the olde Teſtament called the father of his people. For of thē he ſayth, that he had called his firſt be gotten ſonne out of Egipt.The elders alſo were the ſonnes of God by adoption. And Moſes ſaith in Deutronomy, Thou haſt forſaken God which begat thee. And Malachi in his 2 chapter. There is one God and father of vsus all. And Eſay, I hauehave nouriſhed and brought vp children, and they hauehave deſpiſed me. And doth not Paul ſay, VntoUnto whome pertaine the teſtamentes and adoption? He ſpake then of the fathers of the Iſraelites, of whome was Chriſt according to the fleſhe. And moreouer. I ſaid, ye were Goddes, and all the children of the higheſt. They alſo called God their father when they ſayd in Eſay, Thou art our father: for Abraham was ignorant of vsus, and Iſraell hath not knowen vsus. And ſo great an affection did God the father beare towards them, that he ſaith, Can a mother forget her child? But although ſhe can, yet will not I forget thee. And as Chriſoſtome hath thus written in this place, ſo hath he in other places alſo many thinges like vntounto the ſame, which as I ſayd are warely and with iudgemēt to be red. Auguſtine entreating vpō this place ſaith, that here is put a differēce of the olde & new Teſtamēt: of which the one is ſet in feare, & the other in louelove. He addeth moreouer, that it is without controuerſye, that the ſpirit of adoption it the holy ghoſt. But the ſpirit of bondage he thinketh to be that, which hath the power of death, that is, Sathan. For, ſo many are held vnderunder the euill ſpirite, as are deſtitute of grace, and being not regenerate liue vnderunder the lawe. For they are addicted vntounto temporall thinges, and obey theyr luſtes: no… in dede through the default of the lawe, but for that they themſelues are ſtrangers from Chriſt, and from God. For they can not obſerue the lawe of God. And therefore they are both wrapped in ſinnes, and alſo toſſed with continuall furies. He alſo ſignifieth that of this place there is an other interpretacion, as though the ſpirite here ſhould ſignifie our minde, which is ſometimes the ſeruaunt of luſtes, and ſometimes liueth vnderunder the liberty of the ſonnes of God. But this opinion (he ſaith) can not ſtand, for that the ſpirite of adoption is a litleThe ſpirite of adoption is not our mind. but a breathing from God. afterward plainly ſayd to be externe and accidentary, namely being breathed in vsus by god. For ſo Paul writeth: It is the ſpirit, which bereth witnes vntounto our ſpirite that we are the ſonnes of God. Which wordes plainly declare, that there is to be put a difference betwene that ſpirite which perſwadeth, and that ſpirite which is perſwaded. And if this be true of the ſpirite of adoption, the ſame opinion alſo muſt we hauehave of the ſpirite of bondage. Wherefore herein Auguſtine agreeth with Chriſoſtome, that they whome he thinketh to be vnderunder the ſpirite of bondage, are quite voyde of the ſpirite of God. For thoſe kinde of men he affirmeth not to be regenerate, and that they are alſo ſtraungers from God, yea rather addicted vntounto the ſpirit of Sathan: of whome we can not vnderſtand Chriſostome p. 209to ſpeake. For out of the lawe and the ſacramentes bringeth he a reaſon, why the elders wanted the ſpirite. But Auguſtine denieth, that this came to paſſe thorough the default of the lawe. Wherefore his ſentence is more probable then Chriſoſtomes. Howbeit herein I agrée not with Auguſtine, to thinke that by the ſpirite of bondage is to be vnderſtand Sathan. For here (as I ſaid) are to be vnderſtand two effectes of the holy ghoſt. The firſt is, when we are touched with theThe ſpirite of adoption and the ſpirite of feare is the ſpirit of God. knowledge of the lawe, and conſcience of our ſinnes, we ſtraight way deſpayring of ſaluation, except we come vntounto Chriſt, perceaue that we are vtterly vndone. Wherefore the ſelfe ſame ſpirite being our guide, we come vntounto Chriſt, and by faith embrace him, and the promiſe of the mercy of God: by which meanes our ſinnes are forgeuen vsus, and we are receaued into the adoptiō of the ſonnes of God. Wherefore Paules meaning was to declare vntounto the Romanes, that they being now paſt that firſt ſteppe, & being regenerate in Chriſt hauehave obtayned adoption, and therefore it behoued them not only to liue holily, but alſo fréely and of theyr owne accorde to worke vprightly. VntoUnto this our interpretacion Ambroſe ſubſcribeth:Two degrees of cenuerſion. for he ſayth, That the Apoſtle here teacheth the Romanes, that they are no more vnderunder the lawe, but do now liue vnderunder fayth. Wherefore I thinke with hym, that in theſe wordes is ſet forth two ſteppes of conuerſion. And if a man demaund touching the people in the olde tyme, how they had the ſpirite of Chriſt, I thinke y^• may thus be anſwered, by deuiding y^• Iewes into th…e partes. For ſome of themThree kindes of peop…e amongſt the Iewes. wer vtterly wicked & vngodly, which beſides name, habitatiō, & outward Circumciſion had nothing cōmon with y^• people of God: & theſe mē I graunt were vtterly voyd of y^e ſpirit of Chriſt, yea rather they liued vnderunder y^e ſpirit of Sathā. On y^e other ſide, there were ſome excellent & holy men, as Dauid, Ezechias, Ioſias, Elias, Daniel, & many ſuch other like, whom we can by no meanes deny, but y^e they had y^e ſpirite of the Goſpell: although as the time required they were compelled to obſerue many ceremonies and rites pertayning vntounto the lawe. Agayne there were ſome others which were weake, which although they can not be compared with theſe whome we ha…e mencioned, yet foraſmuch as they being godly beleued in the Meſſias to come, and were by that fayth iuſtified, we ought not to thinke that they were ſtrangers from the ſpirit of Chriſt: although by reaſon of their imperfection, the lawe chalenged greate power ouer them, and they were with others, as thoſe tymes required, compelled to be ſubiect vntounto infinite ceremonies. And this is the reaſon why the elders are ſaid to hauehave liued vnderunder the law, and vnderunder the ſpirite of bondage. They had not the Sacramentes o… their ſaluation ſo perſpicuous and cleare, as ours nowe are, neither had they the miſteries of Chriſte ſo commōly reueled, as we now hauehave in the Goſpell. Wherfore although amongs vsus are many wicked mē, & a great nūber of weake ones, yet are we ſaid to be deliuered frō y^e law, both becauſe we are deliuered frō ceremonies, & for y^e we hauehave y^e ſacramēts & miſteries of ſaluatiō obtained through Chriſt, made more clere, & more manifeſt thē theirs commōly were. Paul alſo calleth y^e elders little ones, for y^e theyThe holy men of the elders we… ſeruants. but yet profitable ſeruauntes. liued vnderunder tutors and gouernours, and were inſtructed of the law, as of a ſcholemaiſter. And when they are called ſeruaunts, we ought to vnderſtand, y^e they wer profitable ſeruantes. For ſuch ſeruauntes beare great good will & louelove vntounto their maiſters: and are perſuaded that that which is to the honour of their maiſter, ſhal alſo turne to their honour. But lewd ſeruantes neuer refraine from vices, nether do they any thing well, vnles they be by ſtripes compelled. Theſe their two titles which I hauehave mencioned, Paul ioyneth together in y^e epiſtle vntounto the Galathians. For thus he ſayth: The heyre ſo long as he is a little one, liueth vnderunder tutors and gouernours, and differeth nothing frō a ſeruant, whē as yet he is Lord of all. By which words he declareth, that the elect of God amongſt the elders, were in very dede heyres, although according to the conſideration of the tyme they were as little ones vnderunder the forme of ſeruauntes kept vnderunder the ſcholing of the law, and elementes of this world, This thinke I is to be thought of y^e elders. Now will I returne vntounto Paul. He declareth that the Romanes are now iuſtified, ſo that they are no more vnderunder the law and condemnation, but are now thorow faith and the ſpirite adopted into childrē. Wherfore it is mete, that they which are come to this eſtate, ſhould reſemble the nature of their father, that the thinges which are allowed of him, they alſo ſhould allow: and the thinges that he condemneth and eſcheweth, they alſo ſhould abhorre and deteſt. Although this ſpirit of adoptiō can not ſo long as we liue here,The ſpirite of adoption is not yet perfect and abſolute in vsus. be perfect and abſolute in vsus. For there is remaining in vsus a perpetual ſtrife of the fleſh againſt the ſpirit. This alſo is to be obſerued, that Paul here changed the Antitheſis: for when he had made mencion of the ſpirite of bondage, the order of ſpech ſemed to require, that he ſhould hauehave ſaid, that they had receiued the ſpirit of liberty, but in ſtede of liberty he did put adoption, to make the thing whiche he had in hand the more notable: For it is a farre greater matter, to be adopted of God to beIt is a greater matter to be adopted, then to be ſet at liberty. Definition of adoption Arrogation what it differeth from adoption. his ſonne, then to be ſet at liberty. But bicauſe here is mencion made of the adoption of the children of God, this place ſemeth to require to ſpeake ſomwhat of it alſo. The Lawyers, as it is had in the inſtitutions, define adoption to be a legitimate acte, imitating nature, found out for their ſolace or comfort, which hauehave no childrē. Farther they make a diſtinction betwene adoption, and arrogation. For arrogation they ſay is, whē he which is his own man, & at liberty, is receiued in y^e ſteade of a ſon: but adoptiō is when he which is receiued, is vnderunder an other mans power. Howbeit the lawes forbid, that the elder ſhould be adopted of the yonger: for it ſemeth a thing monſtrous, that the ſonne ſhoulde excéede the father in yeares. And therfore Cicero oftentimes vehemētly inueigheth againſt that adoption of Clodius. Now God adopteth vntounto himſelfe his elect, not for that he had not an other ſonne: (for he had his only begotten ſonne Chriſt, in whom he was well pleaſed) but forGod adopted vsus whē as yet he had a ſonne. that in al the nature of man he had as yet no children. For through Adam we wer all made ſtraungers from him. Wherfore God for this cauſe ſent his naturall and legitimate ſonne into the world, that by him he might adopt vntounto himſelfe many children out of our kinde. And this is not wont commonly to be in vre. For they which hauehave one onelyonly ſonne, ſeke not to get any other ſonnes: yea rather they reioyce, that that their ſonne ſhall not be compelled to parte the inheritaunce with his bretherne. But ſo great was the louelove of God and of Chriſt towardes vsus, that it would exalt vsus to ſo great dignity, although vndeſerued on our behalfes. Neyther is that heauenly inheritaunce of that condition, that when it is communicated vntounto many, it is therfore diminiſhed. Now let vsus ſée how we attaine to his adoption. Paul ſemeth to ſay, that it is cōmunicated vntounto vsus by the ſpirit of Chriſt.By the ſpirite & faith are we adopted into children. For of it hauehave we faith, wherby we embrace Chriſt which died for vsus, and the promiſes of God, and by that meanes are we adopted of God into children. This doth Iohn excellently well declare vntounto vsus in the beginning of his Goſpell, where he thus writeth, as many as receiued him, vntounto them he gaue power to be made the ſonnes of God. By theſe wordes we plainly ſée, that we then are made the ſonnes of God, when we receiue Chriſt. And this is not done either by Circumciſion, or by any other ceremonies of the law, or by good morall workes, but only by faith. And therfore Iohn added, Ʋnto thoſe which hauehave beleued in his name. And when it is ſaydeA place of Iohn declared. that power is geuen vntounto thē, to be made the ſonnes of God, we muſt not thinke, as many Sophiſters would hauehave vsus, that we firſt beleue, and then afterward receiue power, to be counted in the number of the ſonnes of God. For power in thatAgainſt the Sophiſters. place is nothing els, but a right and a prerogatiue: As if he ſhould hauehave ſaid, y^e they whiche hauehave receiued the Lorde, and beleued in his name, hauehave a righte and prerogatiue to come into the adoption of the ſonnes of God. But Iohn addeth, Which are borne, not of bloude, nor of the will of the fleſhe, nor of the will of manne, but of Gad. Firſt when he ſayth, Not of bloud, he ſignifieth, that this adoption commeth not by the order of nature, that in this generation ſhould be mingled together the ſéedes of man and woman. Which ſentence he more plainly expreſſeth in the nextBy this word fleſh is ſometimes ſignified the woman. words following. For he ſaith: Not of the will of the fleſh, nor of the will of mā. For, that by the fleſh he meaneth the woman, may by two places be proued. For Adam ſaid of his wife which was deliuered vntounto him of God: This is now bone of my bones p. 206and fleſh of my fleſh. And Paul vntounto the Epheſians ſaith: He whiche loueth his wyfe, loueth himſelfe. No man at any tyme hated his own fleſh. And this interpretation followeth Auguſtine. Although I ſée that this place may otherwiſe be expounded, that when it is ſayd: Not of bloud, we vnderſtand, that this adoption commeth not by anye force of ſtocke or kinred. For the Hebrues perſwaded themſelues it did. For they alwayes vndiſcretely cried, that they were the ſéede of Abraham. Neither attayne we vntounto this adoption by the will of the fleſh. For to the attainement of it, we are not holpen by thoſe good thinges which the fleſhe vſeth to couete, by riches (I ſay) power, ſtrength of the body, beauty, and ſuch other like things. Neither by the will of man: namely, by thoſe good thinges which are counted more excellent, and are thought moſt comely for men, as are wiſedome, prudence, and workes pertaining vntounto morall vertues. For none of all theſe thinges can make vsus to be the ſonnes of God. But are borne (ſaith he) of God. All this hauehave we onelyonly of the goodnes of God, and of his mere mercy. And therfore Paul ſaith to the Epheſians, who hath Our adoption dependeth of predeſtination.predestinate vsus into the adoption of the ſons of God. Wherfore the whole conſideratiō of our adoption dependeth of his election and predeſtination. But of his diuine wil can no reaſon be of vsus, either vnderſtanded or geuē. And therof cōmeth it y^• Chriſt ſaith in Iohn, y^• we ought to be borne foreign, y^• is, by the inſpiration of God, & frō aboue. And Chriſt cōpareth this regeneratiō w^t the wind, thou heareſt (ſaith he) the ſpirit, neither knowst thou frō whēce it cōmeth, nor whither it goeth, wherfore God by Chriſt frely geueth vntounto vsus his ſpirit. And he vſeth y^• word, as an inſtrumēt, andBy what degrees we attayne vntounto the adoption of ſonnes. The adoption which we hauehave now is not perfect. y^• is called y^• ſéede, wherby we are regenerate. He geueth alſo fayth, wherby we receaue the promiſe of the word ſet forth vntounto vsus. And by that means we are iuſtified & obteine the adoptiō of the ſons of god: which yet ſo long as we liue here can not be perfect. Wherefore Paul a little afterward ſayth, that we wayte for the adoption of the ſonnes, and the redemption of the body, which we ſhall not attayne vntounto, but in that bleſſed reſurrection. Euen the ſelfe ſame thinges writeth Paul to the Galathians. And when (ſayth he) thr fullnes of time came, God ſent hys ſonne made of a woman, and made vnderunder lhe Law, to deliuer thoſe which are vnderunder the Law, that we might receaue the adoption of ſonnes. And bycauſe we are ſonnes, God ſent the ſpirite of his ſonne into our harts, in whome we cry Abba father. Theſe words declare that there was before the fulnes of time a certayn bondage vnderunder the Law: afterward was geuen the ſonne, by whom we, which are appointed and deſtinied to be made the ſonnes of God, might more fully receaue the ſpirite and adoptiō. This adoption Chriſt ſemeth as it were by a certayne ſacrament to hauehave confirmed in his genealogy. For when as in Luke, and in Mathevv the names of his progenitors doo vary, in them is mingled adoption, ſo that oftentimes one and the ſelfe ſame man had one father by nature, and an other by adoption. Alſo inIn the old teſtament adoption much vſed. Euen vntounto the dead … children adopted. the old teſtament adoption was much vſed. For both Iacob adopted vntounto hymſelfe hys neuiewes Ephraim and Maneſſes, to be vntounto hym in ſteade of other ſons and alſo that maner was of ſuch force at that time, that vntounto dead men alſo were children adopted. For whē one brother was dead, the brother that remayned a liue of his wife begat children, and rayſed vp ſéede in Iſraell. Thys as a certayne ſhadow, figured our adoption into the ſonnes of God. The common tranſlation hath, The adoption of the ſonnes of God. When as in the Greke is not red this word, of God. For there is only this word foreign, that is adoption. But this is dilligently to be conſidered, both from whence we are by this adoption brought, and whither we are tranſferred. We were before the childrenIn this adoption is to be conſidered from whence and whether we are tranſferred. of the deuill, of wrath, of incredulity, of diſtruſt, of this world, of perdition, of night, and of darknes. And we are tranſferred hitherto, that we both are called, and are in very dede the ſons of God, pertakers of the diuine nature, brethern of Chriſt, and childrē of light, and that we alſo ſinne not (for he which is borne of God ſinneth not) and that we louelove our neighbors and our enemies, that we may reſemble our heauenly father, who maketh hys ſonne to ſhyne vponupon the good & the euil, & ſendeth raine vponupon the iuſt & the vniuſt. And finally that we be peacemakers: for they ſhall be called the ſonnes of God. But our adoption is not ſuch that we ſhould thinke that we are borne of the ſubſtance of God. ForWe are not the ſonnes of God as begotten of hys ſubſtaunce. that is proper to Ieſus Chriſt only. For the word of God is by nature borne of the father: which thing yet the Arrians denied. For, foraſmuch as they made the ſonne of God a creature, they muſt nedes ſay, that he was not the ſonne of God by nature, but by adoption. Greate vndoubtedlye is our dignitye: For we are ſo highlye exalted, that we be not onelyonly called, and are the ſonnes ofChriſt called his Apoſtles bretherne. God, but alſo hauehave Chriſte to our brother: Wherefore Chriſte when hee was riſen agayne, ſayde vntounto the women, Goe and tell my brethren. And althoughe the elders were not quite voyde of this dignitye, yet had they it not ſo publiquely declared. But this was no let at all, that many amongeſt thē were weake. For we alſo in the Goſpel hauehave many weake ones. For Paul ſaith vntounto the Corrinthians, that he could not ſpeake vntounto them, as vntounto men ſpirituall, for that they were carnall, and therefore he was fayne to féede them with milke. Which ſelfe thing is written vntounto the Hebrues. And contrariwiſe they had men ſtrong in fayth, of whome we cā not doubt, but that they were in thysThe fathers in the olde time attained to the adoption of childrē. adoptiō moſt excellent. And that ſo it was at that time alſo, the Apoſtle teſtifieth in thys epiſtle the 9. chapiter, for he ſayth: VntoUnto whome pertayueth the adoption, and the glory, and the teſtament, and the geuing of the Law, and the worſhipping, and the promiſes, and vntounto whome pertayne the Fathers. Here we ſe, that adoption pertayned vntounto them alſo. Ambroſe vponupon this place teacheth, that of thys adoption ſpringeth vntounto godly men greate ſecurity. And doubtles, foraſmuch as this commethWe are more certaine of this adoption then we are of our carnal fathers. Alexander the greate. vntounto vsus thorough the ſpirite, whereby we are inwardly moued, we ought to be farre more certayne, that we are the ſonnes of God, then the ſonnes of thys worlde are certayne that they are the ſonnes of them whome they call fathers. For oftentimes the mothers deceaue both the huſbandes and the children. But the ſpirite of God deceaueth no man. Long ſince flatterers went about to perſwade Alexander, that he was not the ſonne of king Phillip, but of Iupiter. Afterward when he ſaw, that there came bloud out of a wound, which he had geuen him, he lawghing ſayd, that that ſemed vntounto him foreign, that is, common bloud, and not foreign, y^• is, the bloud Gods. But we, though we ſuffer many things, yea & looſe our life for Chriſtes ſake, yet notwithſtanding ought to be fully perſwaded y^• we are the ſonnes of God. For to the end we ſhould not any thing doubt of that matter, we hauehave not only a teſtimony of the ſpirite, but alſo euen the ſonneChriſt hath taught vsus to call God father. of God hath taught vsus to call God Father, and to inuocate him by that name. And this forme of prayers ought to call vsus backe from all kinde of wickednes, and from all maner of filthy works, and alſo to put vsus in minde, not to degenerate from the nobility of ſo greate a father, and that we in no caſe diſhonour hym. For it is taken to be a greate reproch vntounto fathers, to hauehave wicked childrē. And foraſmuch as we can not (as we hauehave ſayd) attayne vntounto this adoption, but thorough Chriſt, and his ſpirite, nether the Iewes nor the Turkes, nor men ſtrā gers from Chriſt, can call vponupon God, as vponupon theyr father.

By vvhome vve cry, Abba father.] This ſelfe ſame maner of ſpeach the Apoſtle vſed vntounto the Galath. For thus he writeth: Bycauſe ye are ſonnes, God hath ſent the ſpirite of his ſonne, in which we cry Abba father. After this ſelfe ſame maner Chriſt our firſt begotten brother prayed vntounto the father in the garden, ſayinge: Abba father, let this cuppe paſse away from me. Nether is it to be meruayled at, that the Apoſtle ioyned a Greke word and a Syrian word together, whiche toungeWhat is ment by the ioynyng together and repeticion of two tonges was then commonly vſed of the Iewes. For firſt this repeticion ſerueth to vehemency of ſpeach. Farther, the Apoſtle ſemeth by a certayne miſtery to teach, that as well the Gentiles as the Iewes ſhoulde be indifferentlye pertakers of thys adoption: in both whiche tounges God ſhould be called vponupon by the name of father. In the primitiue Church were kept ſtill of the interpreters ſome Sirian words, which were then in vſe: which we rede ſometimes in y^• holy ſcriptures as Meſsias, Cephas, Talitha, Cumy, Maranatha, Rabby, Oſianna, Alleluia, and Amen. p. 209For thoſe words were thē moſt perfectly knowē, eſpecially whē as betwene the Ethnikes & the Iewes y^• were cōuerted vntounto Chriſt was a moſt ſtraight bond of louelove & in a maner a perpetual familiarity. But we muſt not thereof gather y^• in y^• We muſt not v…e… ſtrange tounge in the church. The inuocation of the godly is the worke of the holy Ghoſt. How vntounto prayers to aſcribed our ſaluation.ſeruice of God ſhould be vſed a ſtrāge tounge. For, y^• the holy ghoſt hath manifeſtly forbidden vsus. Paul in this place whē he maketh mencion of inuocation, declareth the worke of the holy ghoſt, which it ſtraight way ſheweth forth vponupon the children that are adopted and now regenerate. And of ſo greate waight and force is this work, that the Apoſtle doubteth not by the teſtemony of the Prophet to attribute vntounto it ſaluation. For he ſaith, as afterward ſhalbe declared, EueryEvery one which calleth vponupon the name of the Lord ſhalbe ſaued. Not that our prayers can merite ſalution: for, that is apprehended by faith only. And therefore, that we ſhould not be deceaued, he ſtraight way expreſſeth, in what maner he aſcribeth ſaluation vntounto them. For he ſaith, How ſhall they call vponupon him, in whome they hauehave not beleued? Which wordes plainly teach vsus, that that which is written of prayers, is to be attributed vntounto faith, as vntounto their roote. But becauſe in this place is mencionWhether the adopted be free from all feare of God. D…finition of feare. made of feare (for the Apoſtle thus writeth: Ye hauehave not receaued the ſpirite of bondage agayne vntounto feare) it ſhall not be from the purpoſe briefely to ſée, whether Paul meaneth that we are deliuered from all kinde of feare or no: Firſt thys is certaine, that feare is nothing els, but a certaine affect of the mynde, whereby we are ſtriken by reaſon of ſome great and hurtfull euill which is at hand. We are not commōly moued by ſuch dangers which are farre from vsus, but by thoſe which ſéeme to be euen now at hand. Neither do thinges light and of ſmall waight make vsus aferd. Wherefore feare, as a diuine ſpeaketh of feare, hath a reſpect vntounto ſinne, vntounto the wrath of God, vntounto chaſtiſmentes, and ſcourges, and finally vntounto hell fire. But there are noted two kindes of feare: of which the one is commonly called filial, that is, pertaining to a naturall childe, & the other ſeruile, that is, pertayningTwo kinds of feare. to a bondman. And that is called a ſeruile feare, which only by the feare of paines, and of hell fire, ether draweth vsus backe from doing ill, or impelleth vsus to do well. Euen ſo ſignified an Ethnike Poet, when he wrot, Oderunt peccare Horace.mali formidine paenae, that is, the wicked hate to ſinne, for feare of puniſhment. But the filial feare is, whereby men liue vprightly, and fly wickednes, for that they deſire to ſet forth the glory of God, and for that they allow righteouſnes euen for his owne ſake Wherefore the ſame Poet ſaith, Oderunt peccare boni virtutis amore. that is, the good hate to ſinne for the louelove of vertue. Of theſe two kindes of feare are many thinges ſpoken oftentimes of Augustine in many places, and eſpecially in his 9. treatiſe vponupon the epiſtle of Iohn: and it is red in the maiſter of the ſentences in the 3. booke, and in the 36. diſtinction, where Augustine alledgeth two places out of the holy ſcriptures which ſeme to be repugnant one to the other. The one is out of Iohn, Perfect louelove driueth forth feare. The other is taken out of the 19. Pſalme, The feare of the Lord abideth for euer. To abide, and to be driuen forth, agrée not together. This contrariety he thus conciliateth:How feare is caſt out and yet abideth for euer. A ſimilitude. and ſaith that they in very déede diſagrée not. For euen as two pipes being blown with one, and the ſelf ſame breath diſcord not: ſo (ſayth he) two hartes, namely, the hart of Dauid, and the hart of Iohn being ſtirred with one and the ſelfe ſame ſpirite can not diſagree the one from the other: but yet do require an indifferent and an attentiue▪ hearer. For Iohn ſpeaketh of the ſeruile feare and of perfect louelove. But Dauid ſpeaketh of the filiall feare. And therfore he ſayth: The feare of the Lord is chast or cleane (for in Hebrew it is written, Iireth Iehouah Iehoudah) and abideth for euer. In this maner thinketh, he may be holpen the appearaunce of contradiction, which ſéemeth to be in theſe two places. And he vſeth for eche feare this ſimilitude. Let vsus ſuppoſe (ſaith he) that there are two women: the one chast, the other vnchast, and an adultreſse. Ether A ſimilitude.of theſe women doubtles feareth her huſbande. The adultereſse feareth him when he is abſent, least he ſhould returne againe, and when he is preſent, least he ſhoulde vnderstande of her naughty behauiour. But the chaste wyfe is afeard of her huſband when he is preſent, lest he ſhould depart from her, or ſhould not louelove her ſo well, or ſhoulde by ſome offence be alienated from her. By thys ſimilitude Augustine thinketh may be diſtinctlye perceiued eche kinde of theſe feares. Others ſay moreouer, thatWhether the ſeruile feare be profitable. this ſeruile feare is not vtterly vnprofitable: for it prepareth a way vntounto louelove. For firſt (ſay they) it ſtriketh the mind, and fereth away men from ſinnes, and ſtirreth them vp to righteouſnes thorough feare of paynes. And an vpright life by little & little paſſeth into an vſe, and is by cuſtome made pleaſaunt. And ſo at the length men beginne to referre their workes vntounto God, and to eſteme righteouſnes for hys owne ſake. For euen as a nedle, when any thing is to be ſowed, firſt entreth in, and draweth with it the threde that is annexed vntounto it, but it ſelfe abideth not in that which is ſowed: So ſay they créepeth into vsus a ſeruile feare, which is afterward excluded, when charity and a chaſt feare do once take place. But, what is to be thought of thoſe terrors, which in our minds go before faith, we hauehave els where admoniſhed: namely, that they are ſinnes before the Lord, but if any vtility or commoditie follow them, the ſame is to be attributed not vntounto their nature, but vntounto the goodnes of the holy ghoſt: for be vntounto our iuſtification vſeth thoſe as meanes. The maiſter of the ſentences, in ſtede of the two kindes of feare, which Auguſtine The maſter of the ſentences maketh foure kindes of feares.maketh mencion of, putteth fower. The firſt is a worldly feare, wherby men rather then they will loſe riches, pleaſures, and honours, fall away from Chriſt. And this is a feare moſt pernicious, & moſt farre from all pietie. The ſecond is a ſeruile feare, which we before hauehave deſcribed. The third is an initiall feare, that is a feare that ſerueth at beginning, wherby men are ſo moued w^t the feare of paynes, that together therwithall alſo they hauehave a regard vntounto God, and are taken with a certaine louelove of his righteouſnes and will: This feare by his ſentence is mingled both with a ſeruile, and alſo a filiall feare. Laſt of all, he ioyneth that pure filiallThe ſcholemen hauehave added the fifte feare. feare with perfect charitie. But the ſcholemen which followed the maiſter of the ſentences, that they alſo mought ſomewhat adde of their owne, hauehave brought forth an other feare, which they cal naturall, wherby euen by the impulſion of nature it ſelfe we fly from thoſe thinges which are againſt the conſtitution of nature. Now that I hauehave briefly and faithfully declared theſe thinges out of Auguſtine, out of the maiſter of the ſentences, and out of the ſcholemen, I will in fewe wordes ſet forth what is to be thoughte touchyng them. Firſt I confeſſe, that there is more then one kinde of feare: for I knowe that Peter feared otherwyſe then dyd Iudas.Peter and Iudas feared diuerſly A true diſtinction of ſeruile and filiall feare. In godly men feare is neuer ſeperated frō faith. As the law is ioyned with the Goſple, ſo is feare with fayth. For Iudas in déede ſo feared, that he diſpayred: but Peter ſo feared that he got him againe vntounto Chriſt, whome before by denying he had forſaken. Wherfore we ſay, that a ſeruile feare is, whereby we ſo abhorre God being angry and flye from him, that we are vtterly voyde of faith. But a filial feare is, whereby in the middeſt of terrors, we are lifted vp through faith▪ neither ſuffer we our ſelues to be ſwallowed vp with feare. Wherfore in godly men feare is neuer ſeioyned from faith. For theſe two thinges are ſo to be knit together, that faith alwayes gouerneth feare: for if it ſhould not, deſperation would eaſely ſuccede. For euen as the lawe ought alwayes to be ioyned with the Goſpell, ſo alſo ought feare to be euer ioyned with faith. We do not ſo embrace the Goſpel but that we alwayes thinke vponupon the obedience of the commaundementes of God. And when we ſee how often, and how greeuouſly we fall, we call our ſelues backe agayne to repentance. And contrariwiſe the lawe is not to be receaued without the Goſpell, for if it ſhould, we could neither obey it without Chriſt, nor alſo obtayne pardon for the offences which we hauehave committed againſtPaul calleth vsus back from that feare which wanteth faith. The propriety of the giftes of the holy ghoſt. How many the giftes of the holy ghoſt are. it. Wherefore Paul calleth vsus not backe vtterly from all feare of God: but from that feare only which wanteth faith, and which flieth from God, as from an enemy, and from a cruell tyranne. But that feare which hath faith to moderate it, can not be reproued. For it is the gift of the holy ghoſt, as we rede in the xi. chapter of Eſay. And the property of the giftes of the holy ghoſt is, that by them we remitte all our vertues and affectes to the moderation of faith, and make them to ſerue God truly and ſincerely. And theſe giftes are commonly counted to be ſeuen. And if a man demaunde how they proue that, ſtraight way they cite the 11. chapter of Eſay. But if we examine that place by the Hebrew p. 208verity, we ſhall finde there only ſixe giftes: namely, the ſpirite of wiſdom, of vnderſtanding, of counſell, of fortitude, of knowledge, and of the feare of the Lord. But theſe men were deceaued by the lattine tranſlation: which followed not the Hebrew verity, but the 70. interpreters. For they betweene the ſpirite of knowledge and of feare, hauehave put the ſpirite of piety, foreign, that is, pertaining to the obedience of God. Whereby it ſeemeth that they ment to interpretate, what y^• feare of God ſhould be, which ſhould light vponupon the Meſſias, of whome is in that place mencion made. For, that feare was neither ſeruileWhat manner of feare was in Chriſt. nor filial, but only an obedience, piety, and reuerence towardes God his father. Neither hauehave the 70. only once ſo interpreted the feare of God. For in the booke of Iob where we rede, Fearinge God, they hauehave turned it, foreign. that is, Obeying God. Howbeit vndoubtedly we ought not to contract into ſo narrow a number, the giftes of the holy ghoſt, to thinke them to be only ſixe, or ſeuen.The nomber of the giftes of the holy Ghoſt… is great. For beſides all thoſe which are reckoned in that chapter, the ſame, Eſay in an other place reckoneth the ſpirite of iudgement and of zeale: and Zachary maketh mencion of the ſpirit of righteouſnes, and Paul here, of the ſpirite of ſanctification: and Iohn, of the ſpirite of truth: & Paul againe in an other place, of the ſpirite of adoption: and to the Epheſians, of the ſpirite of promiſe, and a greate many other like giftes. And this ſo being, let vsus now ſee, how both in this life and in the other life feare may hauehave place. The Saintes when they are in heauen,What manner of feare can be in thoſe which are deade. (for that they ſhal then hauehave perfect charity, properly to ſpeake of feare, as it is a motion ſtirred vp by reaſon of ſome greeuous euil that hangeth ouer vsus) ſhall hauehave no feare. This doth Auguſtine confeſſe vponupon the 5. Pſalme vponupon theſe wordes, I will worſhip towardes thyne holy temple in thy feare. But in them can only be that foreign, y^• is, obedience, reuerence, worſhipping, & piety towards God: as the 70. hauehave expounded, the ſpirite of the feare of the Lord. And ſo ſuch a gift mought be found in Chriſt, who otherwiſe, coulde neither feare ſinne, nor hell fyre, nor fatherly chaſtiſmentes of God. And if a man would ſay thatHow Chriſt feared death. he feared death, that ought to be vnderſtand of naturall feare, of which we entreate not at this preſent. And in this maner is Ambroſe, to be taken, when in his booke of the holy ghoſt he affirmeth, that the giftes of the holy ghoſt are in the Angels. Out of which wordes the Scholemen gather that in them is the feare of God. For doubtles ſeing they are in bleſſed ſtate, that can no otherwiſe be vnderſtand, but after that maner that I hauehave now ſpoken of. But touchingThe ſaints ſo long as they liue here can not want the filiall feare. the godly in this life, we muſt thus be perſwaded, to thinke that they can not want the filial feare, ſo that that feare be as I hauehave before tought in ſuch ſort vnderſtand, that they do not only flye from offending of God, and are aferd of falles againſt his will, but alſo are moued with the feare of hell fire, and of the wrath of God and of puniſhmentes: vntounto which feare yet a quiet faith and confidenceThreatninges in the law are not vaine but profite the ſaintes alſo. in the mercy of God are as a preſent comfort. For we ought not to thinke, that the threatninges in the holy ſcriptures are vayne, for they are profitable alſo vntounto the godly: eſpecially when they hauehave not as yet obtayned perfect charity, and abſolute regeneration. Chriſt ſaith vntounto the Apoſtles: I wyll ſhewe you whome ye ſhall feare: namely, him which when he hath killed the body, can alſo ſend the ſoule into hell fire. And Paul to the Corrinthyans bringeth forth examples of the Hebrewes in the olde tyme, whereby he declareth that they, for abuſing the ſacramentes of God, were deſtroyed in the deſert: by which examples he ment to admoniſhe the Corrinthyans, to beware of the like vengeance. Many (ſaith he) are weake, and many ſlepe. And if we would iudge our ſelues, we ſhould not vndoubtedly be iudged. But now foraſmuch as we are iudged, we are corrected of the Lord, that we ſhould not be condemned with this world. And vntounto the Phillippians, With feare and with trembling worke your ſaluation. And vntounto the Romanes, Be not ouer wiſe, but feare. Hereby we ſee that godly men liue not vpō the earth without the feare of God. And here feare hath a reſpect vntounto many kindes of euils. For the godly are afeard of ſinne, of often fallinges, of the wrath of God: of fatherly chaſtiſmentes, of ſcourges, which God inflicteth alſo vpō his, whē they ſinne, and finally of hell fire, which they ſée they hauehave deſerued, vnles God by his mercy, and Chriſt by his ſacrifice which he offred vponupon the Croſſe ſhould helpe and ſuccour vsus. But what meaneth it that Iohn ſaith, Perfect charity caſteth out feare▪ A place of Iohn declared.I know there are ſome which interpretate thoſe wordes in this ſence: That they which louelove God truly, are not afeard for piety ſake to put themſelues in al maner of dangers, neither do they ſhonne perſecutions, but valiantly ſtand faſt in all maner of dangers. Which ſelfe thing Paul in the latter to Timothe wrote in other wordes, ſaying, We hauehave not receaued the ſpirite of fearefulnes, but of might, and of louelove. Wherefore he exhorteth Timothe not to be aſhamed of the teſtemony of the Lord, nor of him being in bondes for the Lordes ſake, but couragiouſly to indure labors for y^• Goſpell ſake. Although theſe thinges are true, yet this is not it which this place of Iohn teacheth. For it there maketh mencion of the iudgement of the Lord: of which he willeth the Godly which louelove God not to be aferd. And he rendreth a reaſon, for that feare hath vexation ioyned with it. Wherefore I gladly aſſent vntounto Auguſtine which ſaith, that Iohn ſpeaketh of perfect charity. Which foraſmuch as it can not be had in this life, we may not looke to hauehave it without feare. Farther we mought in this place vnderſtand that feare which is ſeioyned from confidence: and therefore driueth men to deſperation. For they which beleue and louelove God truly, vphold their feare with a liuely fayth.

The ſame ſpirite beareth witnes with our ſpirite, that we are the children of God. And if we be chyldren, we are alſo heyres, euen the heyres of God, and fellow heyres of Chriſt, if ſo be that we ſuffer with hym, that we maye alſo be gloryfyed wyth hym. For I count that the afflictions of thys preſent tyme are not worthy the glory which ſhall be reuealed in vsus.

The ſame ſpirite beareth witnes with our ſpirite, that we are the children of God.] He ſheweth that by thoſe praiers wherby we call vponupon God, we are made more certayne of the adoption, whereof he before made mencion. For foraſmuch as in our prayers we are ſtirred vp by the holy Ghoſt, to cal God father, we ought fully to be perſwaded that it is ſo: for that we know, that the ſpirite of God can not lye. Paul in the firſt to the Corrinthians: ſayth, That no man can ſay the Lord Ieſus, but in the holy ghoſt. Here he ſayth that no man can in ſuch ſort pray, to callIt is the ſpirit which putteth vsus in mind to call vponupon God as vponupon a father. God his father, vnles the ſame be geuen him of the ſpirit of God. Hereby we ſee that thoſe thinges which are ſet forth vntounto vsus to be beleued, and which the lord himſelfe hath taught, can not be receaued of vsus, vnleſſe the holy ghoſt doo firſte throughly moue our hartes. Chriſoſtome to confirme this teſtimony of the ſpirite of God, ſayth, If ether any man, or Angell, or Archangell or any creature ſhould preache vntounto vsus this adoption, we mought peraduenture be in doubt of it. But ſeing the holy ghoſt who is lord of all, teſtefieth of the ſame, what place can there be leſt of doubting? If a king A ſimilitude.or a Monarche ſhould out of his regall ſe…te approue and commend any man, what one of his ſubiects would preſume by any meanes to ſpeake againſt him, or to ſet himſelfe againſt his iudgement? Where the Apoſtle ſayth, foreign, that is, beareth witnes together,Two teſtimonies of adoption. he ſignifieth after a ſort, that there are two teſtemonies of thys adoptiō, the one is our ſprite, and the other the ſpirite of God. For it is no ſmall or light ſigne of thys adoption, that we hauehave a quiet conſcience, and that we doo beleue, that we are now reconciled vntounto God, and doo now fele that we are refreſhed and recreated with many other good gifts. Although theſe things are not ſufficient for our incredulity and infirmity. For there is none of vsus which hath our conſcience ſo quiet, as we ought to hauehave: and which putteth ſo much confidence in God, as he ought to doo. Wherfore ſeing the teſtimony of our ſpirite is weake and infirme, God would put to a confirmation of his ſpirite. For he it is which teſtefieth together with our ſpirit, that we are the ſonnes of God. Hereby ought p. 209we to gather of how greate force are prayers, as well publique, as priuate, asOf greate force are prayers aſwell publike as priuate. well with ceremonies, as without ceremonies. For in them is confirmed our fayth, y^• we are by Chriſt adopted into the children of God. Howbeit let eueryevery man beware, that when he calleth God father, he alſo truly in the hart fele that which he pronounceth in wordes: that he doo it not only of cuſtome, or of hipocriſy: or call God father with the tounge, and in y^• hart doo an other thing, or thinke otherwiſe. But here maye be demaunded howe that feare, whereof we hauehaveSecurity and feare how they may agree together before ſo much ſpoken, is not repugnaunt vntounto thys ſecurity and confidence of our adoption? I anſwere that theſe two thinges can not agree together, if they be taken in reſpecte of one and the ſelfe ſame thinge. But foraſmuche as they happen by ſundry meanes and of ſondry cauſes, they are nothing repugnaunt one to the other. For therefore the ſayntes feare, for that they ſe they oftentimes fall, and liue contrary to the preſcript of the Law of God. For they vnderſtand that ſinnes of theyr owne nature deſerue the wrath of God, ſcourges, and hell fire. When they diligently conſider theſe thinges, into thē is ſmittē a feare. But on the other ſide, when with fayth they looke vponupon the promiſes and mercye of God, they are deliuered from that feare, and made certayne of theyr ſaluation. There is nothing to the contrary, but that diuers cauſes may in our mindes bring forth diuers effectes. Which thing may by a very apt ſimilitude be declared. He which out of a high tower looketh downe vntounto the ground, if he thinkeA ſimilitude. that he ſhall ſtagger and fall, ſtraighte waye, will he or nill he, he is wonderfully aferd, and al his body ſhaketh for horror: But agayne, when he thinketh with hymſelfe, that he is ſo cloſed in with a wall, that he can not fall, he plucketh vp hys ſpirites, and beginneth to be ſecure of his ſafety. So godly men when they conſider theyr ſinnes, they feare puniſhement: but when by fayth they looke vponupon the mercy of God, they are ſecure of theyr ſaluation.