Commentary on Romans — Peter Martyr Vermigli

Commentary on Romans · Peter Martyr Vermigli

The ſecond Chapter.

WHerfore O man thou art inexcuſable, whoſoeuer thou arte that iudgeſt, for in that that thou iudgeſt an other, thou condemneſt thy ſelfe: for thou that iudgeſt dooſt euen the ſelfe ſame thyng. But we knowe that the iudgement of God is accordyng to truth, agaynſt them which commit ſuch thinges. And thinkeſt thou O man, that iudgeſt them which do ſuch thynges, and doeſt the ſame, that thou ſhalt eſcape the iudgement of God?

Knowledge generally is deuided into two partes: wherof, the one pertaynethTwo kindes of knowledge onelyonly vntounto contemplation: of whiche he hathe hetherto from the begynnyng at large written: when he declared that theſe men by the obſeruation of thinges created, mought hauehave come to the knowledge of the moſt high God, the authour of the world: from whome when they had thorough idolatry filthilye fallen, they were deliuered vp to be puniſhed with moſt ſhamefull luſt. There is on other knowledge, which is called practike, for that it is occupied aboute the doyng of things. Now in this place doth Paule teach, y^e they abuſed thys knowledge alſo: for that when as they knewe what was equitie, and right as touchyng the doyng of thyngs, yet notwithſtandyng, partly they maintained and ſupported others, when they tranſgreſſed theſe bondes: and partlye if they dyd puniſhe ſinnes in other men, yet wincked they at the ſelfe ſame ſinnes in themſelues. And he in ſuch ſort reproueth them, that he declareth vntounto them that they ſhall not eſcape the iudgement of God, although in the meane tyme they auoid the iudgement of men. So that his entent is, to take away from thē, al manner of excuſe. Such great louelove and affection beare we vntounto our ſelues, that oftentymes we can geue vpright iudgement vppon other men, but can eaſely ouerſkip our ſelues offending in the like, or rather in things more haynous. Wherefore he ſayth, Thou art inexcuſable. This ſentence he inferreth of thoſe thinges which he had before ſpokē: becauſe that as touchinge eyther of theſe two knowledges they are conuinced both wittingly & willingly to hauehave ſinned. Origen ſuppoſeth, that this is not a verye apte diſtinction of the chapiter, when as thoſe thinges which are here ſpoken, do ſo plainely depend of the things going before. Ambroſe alſo ſuppoſeth, that in this place is a preuention againſt them, whych peraduenture would excuſe themſelues, for that although they fal themſelues, yet conſent they not vntounto ſuch as worke wickedly, which men he willeth to call to minde, that foraſmuche as they are ſeuere in puniſhinge of others, the ſelfe ſame iudgement ſhall at the length lighte vponupon themſelues. But why the Apoſtle ſeemeth, to cut of onelyonly the excuſe of ignorance, we hauehave alredy before declared the cauſe: namely, for that the Ethnikes, whiche attributed all thinges vntounto free will, neuer pretended the other excuſe of infirmitie: Therfore was it nedefull to vrge them on this behalfe, that they ſhould vnderſtand, that theyr knowledge was not ſufficient for them. Moreouer, the entent of the Apoſtle is, to call them backe from the lawe, and from Philoſophye: of whiche two thinges, the principalleſt office is, to teach. Wherefore when he had declared, that knowlege by it ſelfe was not ſufficient to iuſtefy them, he moſte manifeſtly inferreth, that iuſtification cannot be obtayned, neyther by Philoſophy nor by the lawe. And that theſe men by the lighte of nature, knew what thinges were to be doone, he proueth manifeſtlye by this token, namely, for that they coulde iudge of them. But there is no man, which can geue iudgemente of thoſe thinges whereof heThe Ethnikes excelled in ſharpnes of iugemente. is vtterly ignoraunt. But how muche the wiſe menne of the Ethnikes exelled in ſharpenes of iudgemente, the goodly lawes and excellente bookes, whiche they hauehave ſetfoorth, do declare, and alſo the determinations whiche were decreed at theyr places of iudgemente, when matters were decided. Chriſoſtome ſuppoſeth, that theſe thynges are therefore written vntounto the Romanes, becauſe at that time they were the chiefe Lordes ouer all, and the iudgementes in a manner of all prouinces were drawen thither. But vndoubtedlye thoſe thynges whereof the Apoſtle here writeth, pertayne vntounto all menne. For there is none, whyche hath hys righte wyttes, whiche eyther wyth himſelfe or els with other menne diſcuſſeth not of thoſe thinges, whyche he eyther publikely or priuately ſeeth done: and either prayſeth or diſprayſeth the ſame, as they eyther diſagree from naturall iuſtice, or agree therewith. But foraſmuche as they can geue iudgemente of other menne, they oughte in eſpeciall to geue iudgemente of themſelues: for y^• vntounto them it is moſt plaine, not onelyonly what they do, but alſo with what mind they do it: which they cannot ſo eaſely ſee in other menne. But they ſpare themſelues, and do the ſelfe ſame thinges, whiche they geue iudgement of. Paule therfore to ſtrike into them a terror ſayth:Eueryman may better iudge of himſelfe thē of other men.

But we know that the iudgement of God is according to truth againſt them which commit ſuch things. And thinkeſt thou o man, which iudgeſt them which do ſuch thinges, and dooſt the ſelfe ſame, that thou ſhalt eſcape the iudgemente of God?] They diſſembled theyr owne ſinnes, eyther becauſe they thought that God little regarded the thinges which are done of men, againſt whiche errour the Apoſtle ſayth, that it is moſte certaine that God wil iudge theſe thinges,Reaſons why God will iudge men. and that accordynge to truth. Otherwyſe as ſayth Ambroſe he ſhoulde be counted an euell woorkeman, as one whyche ſhoulde neglecte hys woorke. And foraſmuche as thoſe thinges whiche he hath made are moſt good, and the ſame (as the continuance and order of thinges declareth) hath he not caſt of frō his care, how dare they thinke, that man, which is the moſt excellent of al creatures ſhould continue without the prouidence and preſence of God? Others peraduenture were therefore perſwaded to ſinne againſt their owne iudgemēt, and to thinke that they ſhould not be puniſhed for it, becauſe they ſaw and perceaued, that God deferreth puniſhmentes. Which erronious opinion, he afterward confuteth, when he ſayth: Dooſt thou deſpiſe the riches of his goodnes, patience, and long ſuffringe? But becauſe ſuch ſeeme there to be reproued whiche iudge others (& that not a miſſe) when as yet they thēſelues liue in the ſelf ſame wicked actes: let vsus ſee, whether theyr opinion be vpright, which thinke that ſuche Iudges cannot nor oughte not to geue ſentence againſt others whiche are accuſed vntounto thē, they thēſelues being guilty of the ſelfe ſame fault. But this were to ouerthrow all publike wealths, and vtterly to take away iudgements. Neyther doth Paule here any thing ſerue for the maintenaunce of this opinion. But onelyeWhither a iudge being guilty of any crime, may iudge an other accuſed of the ſelfe ſame crime. A place of Iohn touching the adultereſſe. ſheweth, that they moſt grieuouſly ſinne, which with a greate ſecuritie puniſh others, and ouerpaſſe themſelues. They ought vndoubtedly firſt to correct and amend themſelues. But yet Paule biddeth them not, to forſake the office cō mitted vntounto them. They vſe alſo for this purpoſe to cite the ſayinge of Chriſte vntounto them, which accuſed the adulterous woman: He which amongſt you is with out ſinne, let him caſt the firſt ſtone at her. But this ſentence of Chriſt is not againſt iuſt puniſhmentes, and lawfull iudgementes. Neyther commaunded he them, that they ſhould not go forward in accuſing the woman, whome they had taken in adultery. He himſelfe was no magiſtrate, but the moſt high preacher of God. Therfore, that which was his office to do, he executed, in perſwading thoſe hipocrites to repentaunce. And he woulde hauehave them firſt hereunto to hauehave a regarde, by a liuely fayth and repentaunce, to deliuer themſelues from the ſinnes whereof they were guilty. Neyther forbad he, but that they ſhoulde execute that which the law of Moyſes commaunded. He ſaw that theſe wicked men in theſe puniſhments wer infected with two manner of faults. For firſt the puniſhment and payne, which theyr neighbour was put vntounto, was pleaſaunt vntounto them: for by accuſinge him before the Magiſtrates and iudges, they priuely wreckt vponupon him their hatred and enmities. An other fault was their hipocriſy: for that when as they themſelues otherwiſe abſtained not from the ſelfe ſame wicked actes, yet by accuſynge of offenders they made a ſhow, as though they had bene zelous of the law. Theſe thynges Chriſt wente aboute to correcte: He condemned not the woman, for that he was not a polleticall magiſtrate. He accuſed her not to the Magiſtrates, becauſe he tooke her not in adultery. Wherefore faraſmuch as he was not a ſufficiēt witnes, he was not bound by the law, to proſecute ſuch an accuſation. But that which pertayned to hys function, he left not vndone: for he admoniſhed her, that ſhe ſhould afterward abſteyn from ſinne. Likewiſe when we ſee any wicked acte done by our neyghbour, God requirethWhat is to be done when we ſee the fauts of our neighbour. not, that we ſhoulde not iudge of it accordinge to the nature thereof. For woe be vntounto vsus (as ſayth the Prophete) if wee ſhall call euill good. That whiche is euill oughte to be iudged, accordinge as it is. Neyther oughte we ether to ſuſpende our iudgemente, or to turne away our eyes frō thoſe things,How thys is to be vnderſtand, iudge not. whiche are in very deede euill. If that we ſhall feele our ſelues alſo, to be infected with the ſelfe ſame fault, let vsus diſcend into our ſelues, and with a due chaſtiſement reproue our ſelues. And therebye ſhall it come to paſſe, that we our ſelues being by repentance corrected, may both, more vprightly, and alſo, wyth more fruyte, admoniſhe our brother, when he offendeth. Neyther againſte this, is that ſentence in the. 7. of Mathew: Iudge not, and ye ſhall not be iudged. Becauſe in that place is not entreated of the taking away of brotherly admonicion: but onelyonly the curioſity of the vngodly is there reproued, whiche aboundinge themſelues, in all manner of ſynnes, do moſt diligently ſearch out the ſinnes of other men: not to the entent to amend them, but to delighte themſelues in the multitude of ſinners, and becauſe they thinke, that hauing company, theyr caſe is the better. The godly are not infected with this curioſitie, as they which hauehave continually their eyes fixed vponupon theyr owne ſinnes, and dayly falles: ſo that they hauehave no leyſure (vnles they offer themſelues vntounto them) to conſider the faults of other men. Moreouer, they reioyce not, neyther delighte themſelues in the condemnation of theyr neighbours, eſpeciallye that condemnation whiche is done raſhely. For they know that theyr brother, foraſmuch as he is of God, eyther ſtā deth to his Lord, or falleth. But we intreate now of priuate menne, and not of Magiſtrates or Paſtors, whoſe parte is by office to be inquiſitiue touching the life and manners of thoſe, which be committed to theyr charge. Wherefore all men, as well ſubiectes, as magiſtrates, ought to iudge ſinnes which are layde before them, by admoniſhing and puniſhinge, eueryevery manne accordinge to hys office, leaſte vices ſhoulde ſpreade to farre abroade. But thys thinge aboue others is diligentlye to be taken heede of, as Paule nowe teacheth, that wee winke not at thoſe thynges whyche we our ſelues wickedlye committe. For as he ſayth, In that we iudge an other, we condemne our ſelues. The ſelfe ſame ſentence, whereby we puniſhe other men, ſtriketh alſo our ſelues. And ſeing we can not eſcape our owne iudgement, how ſhal we eſcape the iudgement of God, which is according to truth? For then ſhall not that thinge happen whiche we ſee now doth, that in one and the ſelfe ſame kinde of crime one is condemned, and an other eſcapeth. Euen as our deedes are, ſo ſhall they be iudged. Now men ſpare themſelues, and are ſeuere agaynſt others. But ſo ſhall it not be in the iudgement of God. It reſteth therefore, that we execute the ſelfe ſame ſeuerity vponupon our ſelues, which we vſe in iudging of other men. Which thing how little the aduerſaries of religion do performe, hereby it is manifeſt, in that theyPapiſtes in what things they condemne vsus and flatter thēſelues. eueryevery where crye out agaynſt the mariages of prieſtes, becauſe they ſeeme vntounto them vnpure: but in the meane tyme while they ouerpaſſe themſelues, being ouerwhelmed with all kynde of filthy luſtes. They make exclamation, that vowes are not performed: and they conſider not what they hauehave promiſed vntounto God in Baptiſme. They complayne, that faſtes, which men hauehave commaunded, are not kept: and they neuer make an ende of their bankettinges and delicious feaſtinges. They make lamentacion, that the ſacramentes are vnworthely neglected of our men: when as they themſelues with their lyes of tranſubſtāciation hauehave hitherto ſold them, mangled them, and filthyly deformed them.

The ſumme of Paules doctrine is, that we iudging others, ſhoulde diſcend into ourſelues: for that it is moſt certayne, that the iudgement of God ſhalbe according to truth. Therefore we muſt to our power endeuour our ſelues, to make our life and maners acceptable before ſo great a iudge.

But this ſentence to ſinne, and to conſent vntounto ſinners.] which before he obiected to the vngodly, ſemeth to be repugnant vntounto that, which he afterwardThe ſelfe ſame mē are both ſeuete agaynſt others▪ and towardes their owne they are moſt fauorable. ſpeaketh, namely, that they puniſhed others, but ſpared themſelues. For how do they conſent vntounto others which do euill, if by their iudgemente they condemne them? but the apoſtle ſpeaketh not generally. And the ſelfe ſame diſeaſe of ſelfe louelove ſtirreth them vp, both to ſpare themſelues, and alſo to ſupporte and mayntayne them, which are by any aliance knit vntounto thē, whē as they are infected with the ſame vices, that they themſelues are: but ſtrangers and ſuch as they beare no affectiō vntounto, by their iudgemēt they moſt ſeuerely cōdemne, if at any tyme they commit any fault. Which thing is moſt playne in the hiſtory of Dauid. For when Nathan the prophet had accuſed before him, the cruell act ofAn example of Dauid the riche man, the kinge burſt forth ſtrayght way into theſe wordes, he is the ſonne of death, which hath committed this acte. VntoUnto whome the prophet declared, that he himſelfe was the man, which had committed this ſo haynous an act. He was ſeuere againſt an other mā, and had yet, neuertheles ſo lōg time wincked at himſelfe, hauing committed the like fault.

Or deſpiſeſt thou the riches of his goodnes, patience and lenity, not knowing that the goodnes of God leadeth thee to repentance? But thou after thyne hardnes, and hart that cannot repent, heapeſt vntounto thy ſelfe wrath agaynſt the day of wrath, and of the declaration of the iuſt iudgement of God, who will render vntounto eueryevery man according to his workes.

Or deſpiſeſt thou the riches of his goodnes, patience, and lenity?] In amplifiingHow the ſcripture vſeth thys word riches. and ſetting forth the wonderfull and excellent proprieties of God, the ſcripture very oftentymes vſeth this word riches, notwithſtanding that the goodnes of God is not limited or bound in, with any endes, but much excedeth copia cornu as Latine men vſe to ſpeake, that is, all kinde of plentifulnes. Neither is goodnes in this place all one with vprightnes, iuſtice, and temperance: but is a redines, and an endeuour to helpe our neighbour. For thys Greke word, foreign, is deriued of profite and commoditye. This bountifulnes of God, Chriſt partly touched, when he ſayd, that God our Father maketh his ſunne to ariſe vponupon the good and the euill, and the rayne, to rayne vpō the iuſt and the vniuſt. Paule alſo partly here expreſſeth it, when he ſayth, that God with long ſuffering beareth with the wickednes of men. For in this place Paule ouerthroweth an other foundacion, whereunto the vngodly lening, perſwaded themſelues,The ground of the vngodly, whereby they promiſe vntounto themſelues to eſcape vnpuniſhed that they ſhould eſcape vnpuniſhed, for that God differreth to inflict hys puniſhementes. This commeth not hereof ſayth he, becauſe God neglecteth theſe thinges: or that he will hauehave them to go vnpuniſhed: but with lenity and pacience he ſuffreth for a tyme: otherwiſe, whē he ſeeth hys tyme he will ſeuerely auenge them. And this word, long ſuffering, is of great efficacy to moue our myndes: as though it were paynfull vntounto God to ſuffer our iniquityes. For we are not ſayd to beare and tolerate, but only ſuch thinges, which of their own nature are both odious and troubleſome. Which kindes of ſpeach we hauehave firſt in Eſay the Prophete, when he ſayd vntounto the vngodly king Achab: Is it a ſmall matter vntounto you of the houſe of Dauid, that ye are greuous vntounto men, but ye muſt be greuous alſo vntounto God? And the ſame Prophet bringeth in God ſpeaking of the ſacrifices and obſeruations of the vngodly, that he could no longer ſuffer thē, but that it was a payne for hym to ſuffer them. For they being voyde of fayth and piety gaue themſelues whole vntounto ceremonies. And Dauid, in his Pſalme, writeth that God complayneth, that by the ſpace of 40. yeares the generation of Iſraell was greuous vntounto him in the wildernes: becauſe they alwayes erred in their hart. And the patience of God, which ſhould hauehave wrought in them repentaunce, through their owne default profited them not a whit. Which he now vpbraydeth, ſaying:

Knoweſt thou not that theſe thinges leade thee to repentance?] Augustine The long ſuffering of God is profitable vntounto the elect and predeſtinate.noteth, that this taketh place as touching the elect and predeſtinate: whiche by this long ſuffring of God do at the length obtayne ſaluation, although, ſo long as they ſinne, and do not ſpedely repent, as touching their owne part, they heape vntounto themſelues the wrath of God. But he forſaketh them not: without whoſe impulſion, ſpirite, and grace, his lenity and patience ſhoulde be in vayne. And that the repentance of them that fall, is to be aſcribed vntounto God, the EpiſtleThe repē tance of thē that fall is of God. written vntounto Timothe very euidently teacheth. For there he inſtructeth a Biſhop, to obſerue ſuch a trade of teaching, that without contention he enſtruct them, with whome he hath to do, if paraduēture God geue them grace to repēt.

Howbeit the differring of puniſhementes ſemeth of his owne nature to drawe men to returne vntounto God: although in all men it hath not like efficacye. Wherefore, when we ſee ſome puniſhed, and we our ſelues in the meane time ſpared, it is expedient that we ſhoulde diligently waye thys goodnes of God whereby he beareth with vsus, to the ende we ſhould correct our ſelues. Whiche thing Chriſt admoniſhed vsus of, when he ſayde, when worde (was brought him of ſome which were killed with the fall of the tower of Syloa) Do ye thinke that Why God puniſheth ſome and not all.they alone hauehave ſinned? As though he woulde hauehave ſayd. Not they alone hauehave deſerued that puniſhement, but many others ought to hauehave ſuffred the like: but God will ſhew forth certayne particular examples of hys iudgement, whiche one day ſhalbe generall. In deede, the puniſhement of the vngodly is differred: but it ſhall moſt certaynely come to paſſe at the tyme appoynted. The parable of the figge tree, which the goodman of the houſhold commaunded to be cut downe, when it bare no fruite, admoniſheth vsus of this ſelfe ſame thing. The huſbandman obtayned, that the cutting downe thereof, ſhould be a litle while differred, or that he would donge it, and pruine it, if ſo paraduenture it would bring forth fruite. Whi…h thing if it did not, then ſhould it not only be digged vp by the rootes, but alſo be throwen into the fyre. Here are we taught, notWhat is to be done toward our brethren when they ſinne. ſtrayght way to forſake our bretherne, when they offend, but patiently for a tyme to abyde: and that euen as God himſelfe doth, ſo ſhould we by benefytes prouoke them vntounto repentance, not omitting in the meane tyme brotherly admonitions.

But this is worthy of noting, that in thys place is mencion made, thatGod puniſheth the vngodly no… once but with a double puniſhement. the ſelfe ſame men, which before he ſayd were puniſhed (when they were delyuered vp to the luſtes of their owne hart, and vntounto ſhamefull affections, and alſo vntounto a reprobate mynde) ſhall agayne be puniſhed. Whiche therefore is done for that that fyrſt kinde of puniſhement drew them vntounto voluptuouſnes, and pleaſures. For he ſheweth that it ſhall one day happen, that vengeaunce ſhall be taken vponupon them, and that both great, and alſo moſt paynefull. ButA place of Nahum declared. how agreeth this with that, which Nahum the Prophet writeth in his firſt chapter? That iudgement is not geuen or puniſhement taken twiſe vponupon one and the ſelfe ſame thing. Seing theſe men were puniſhed once, why are they agayne puniſhed? Vndoubtly, that ſentence whiche is ſo common, that God puniſheth not twiſe, is not ſo written in the Prophet: although it be ſo reade in the 70. Interpreters. The wordes are thus: what do ye thinke againſt the Lord? He will make an ende, neyther ſhall tribulatiō ariſe vp the ſecond tyme? Which words ſome of the Hebrues (as Hierome telleth) interpret of the Aſſiriās: who whē they had it the firſt tyme gotten the victory againſt the kingdome of the tenne tribes, thought, that they could in like maner preuaile againſt the kingdome of Iuda. But that it ſhould ſo come to paſſe, the Prophet denieth, and ſayth, that after the firſt tribulation the ſecōd ſhould not follow. This expoſitiō may in dede be borne withall. But there is an other which is more playne: namely, to ſay that theſe thinges are ſpoken agaynſt Sinnecharib, which beſieged Ieruſalem: vntounto whome God threatened a fall and through ouerthrow: I will (ſayth he) ſo blot thee out, that I ſhall not neede to riſe vp the ſecond tyme agaynſt thee. One plague ſhalbe ſufficient: thou VntoUnto God is not preſcribed a meaſure of puniſhemēts as though it were not lawfull for him to puniſhe but once.ſhalt be ſo vehemently afflicted with it. Neither dreamed the Prophet (as many mē fayne) that vntounto God is preſcribed a meaſure in puniſhmēts: as though it were not lawfull for him to puniſhe one and the ſelfe ſame man, any more then once. Which thing if we ſhould graūt, we ſhould ſay that y^e Egiptiās, foraſmuch as they were puniſhed in the red ſea, are now free frō hell fire. And that they which wickedly periſhed in Sodome & in the floud, are now at the length at reſt. WhichThe puniſhmentes of the vngodly begin oftentimes in this life, & they ſhallbe more greuouſly afflicted in the world to come. The ſaints are afflicted with the puniſhmentes of this lyfe onelyonly. thinges without doubt are moſt abſurd. For, as certein, in this life receaue the holy ghoſt and grace as an earneſt peny of the felicity to come, as which ſhall receiue reward both here & in the world to come, ſo may it be contrariwiſe, that the puniſhments of ſome, begin in this life, which ſhalbe increaſed in an other world, as it is to be thought that Herode, Nero, and Saule do now fele puniſhmentes far more greuous, then thoſe which they here taſted of.

And yet in the meane tyme I deny not, but that God as touching his elect, is content with theſe paynes and puniſhmentes, which he inflicteth vppon them in this life. As Paule ſayd vntounto the Corinthians, that one among them ſhoulde be deliuered vp vntounto Sathan, that his ſpirit might be ſaued in the day of the Lord. And agayne he ſaith, that ſome are here corrected of the Lord, leſt they ſhould be condemned with this worlde. But when God will deale after this ſorte, or when he wil vſe that ſeuerity to puniſh both here & afterward, it lyeth not in vsus to know. Wherfore, according to the commaundement of Chriſt, he is alwayes to be feared: foraſmuch, as he hath power both to kill the body, and alſo to caſt the ſoule into hell fire. Howbeit this we may aſſuredly affirme, that they which beyng afflicted do periſh and repent not, ſhal be againe more greuouſly tormented, & thoſe on the other ſide, which being admoniſhed with afflictiōs, do returne vntounto Chriſt ſhall, being ſufficiently chaſtiſed with the puniſhmentes of this life, obteyne eternall ſaluation.

Wherfore, accordyng to that whiche we hauehave ſayde, Paule admoniſheth theſeThe patience of god portendeth not vntounto the vngodly that they ſhall eſcape vnpuniſhed men, that although after a ſort they were puniſhed, yet, vnles they repented, they ſhould in the day of iudgement, be more greuouſly puniſhed. And his meaning is that the patience of God, whereby he ſuffereth them, doth not portende that they ſhould eſcape vnpuniſhed, but geueth them occaſion to begin truly to repent.

God is ſet forth to be both mercifull and good, but yet in ſuch ſort, that his long ſufferyng and patience hauehave endes & limites. And by reaſon of this differryng of puniſhmentes which happeneth in thys lyfe, the Apoſtle is compelled to make mē tion of the laſt iudgement. Otherwyſe, foraſmuch as in this lyfe many are paſſed ouer vnpuniſhed, & others are moſt ſeuerely delt with all. God might be thought to deale vniuſtly. Wherfore he vrgeth them wyth the feare of the laſt iudgement and affirmeth that the differryng of vengeaunce bryngeth more greuous puniſhmentes. Which thyng Ʋalerius Maximus, an Ethenike writer ſpeaketh of, that God by the greuouſnes of the puniſhment, recompenceth the long delaying therof. Wherby it is playne, that Paule, diſputing againſt the Ethenikes, which knewThe knowledge of the iudgement to come, is naturally grafted in men. not the holy ſcriptures, reproued them by thoſe thynges, which might be known by the lyght of nature. Wherfore there is a certayne naturall knowledge grafted in the hartes of men, touchyng the iudgement of GOD to come after thys lyfe: which thyng the fables alſo of the Poetes declare, whiche hauehave placed Minoes, Radamanthus, and Eacus as iudges in hel. Wherfore they ſhall be more greuouſly puniſhed, which hauehave bene the longer borne withall: becauſe the contempt of God addeth no ſmall waight vntounto theyr ſinnes: which contempt ſemeth to hauehave crept into them, whileſt they ſo long tyme deſpiſed his lenitie and patience.A hard hart

But thou after thyne hardnes, and hart that can not repent, heapeſt vntounto thy ſelfe wrath in the day of wrath.] An hard hart is that, which is not ſoftenedWherof rebellion againſt God ſpringeth. by the benefites of God, nor broken by hys threateninges nor feare of puniſhmentes. And this rebellion agaynſt God we draw vntounto vsus, partely by originall ſinne, and partly by cuſtome of ſinnyng: ſo that now we are in a manner without any kynde of felyng. To beleue vprightly, foraſmuch as it is a vertue, hath two extremities. On the one ſide, there is ſo great facility, that ſome wyll beleue eueryevery thing, whether it be an inuention of mā, or ſuperſtitiō, or the word of God: whichIn beleuing, the meane is to be kept, and two extremities are to be taken hede of. vndoubtedly is a vyce. On the other ſide there is ſo great difficulty to beleue, that they will not admit, no not euen that which is playne by the worde of God, vnles theyr owne reaſon be ſatiſfied therein. Betwene theſe two daungerous extremities there is a certayne meane, that we ſhould heaſely beleue thoſe thinges which are to be beleued, whē they are godly offred vntounto vsus, vſing therin a diligēt trial of the holy ſcriptures. For all thinges are to be examined by that rule. Paule vſeth this Greke worde, foreign, which ſignifieth to lay aſide, or to lay vp in ſtore. For we commonly vſe to lay vp in our treaſures thoſe thinges whiche we will not vſe preſently, but will afterward vſe them at ſome other conuenient tyme. And this very well fitteth with theſe vngodly ones. For then they felte not the anger of God, which yet afterward they ſhall feele: and that ſo muche the more aboundantly, as riches are more plentifull, whiche are continually eueryevery day heaped vp together. He prudently & warely ſayth, that theſe men heaped vp vntounto themſelues, wrath: that they ſhould not impute theſe puniſhmentes vntounto the cruelty of God. By this kinde of ſpeach he teacheth, that it was they themſelues which brought this miſchiefe vponupon themſelues. And this woord of heapinge vp treaſure, is oftentimes vſed in the holye ſcriptures. In Deut: the 32. chap: God ſayth touchinge the tranſgreſſions of the Iſraelites, that they were ſealed vp in This Metaphore of heaping vp treaſure is oftentymes vſed in the holy ſcriptures. What the day of wrath is.hys treaſures. Ieremy alſo in the 50. chap: threateneth, that God wyll poure out the treaſure of his wrath, and indignation. And that which is added:

In the day of wrath.] And y^• happeneth ſomtimes in this life, when God ſemeth, that he will not ſuffer any longer, and ſheweth foorth ſome tokens of his ſeuerity: which thing we ſee happened in the captiuitie of Babilon, in the euerſion of Sodome, and deſtruction of the Egiptians. And the Prophets eueryevery where deſcribe the moſt bitter puniſhments of God by this title, that they be layd vp in ſtore againſt the day of wrath. And wrath is here taken for vengeaunce, by that kinde of figure, wherby that which followeth, is expreſſed by that which goeth before. But it fitteth beſte, to referre thoſe thinges, whiche are here deſcribed, vntounto the laſt day of iudgement: which he expreſſeth by three notes. Firſte by wrath, ſecondly by reuelation, and laſtly by iuſtice. Vengeaunce he aſcribeth vntounto God:Three notes of the laſte iudgement. leaſt it ſhould be thought a thing of ſmal waight: He addeth alſo reuelation, becauſe here thinges are hidden: but there all thinges ſhalbe made manifeſte. He putteth thereunto alſo this word foreign, that is, iuſtice: leaſt (as Chriſoſtome noteth) ſome ſhould perſwade themſelues, that the iudgemente of God ſhoulde proceede from an angry minde. Vndoubtedly there ſhalbe ſhewed a moſt grieuous vengeaunce: but yet ſuch a one as ſhal hauehave ioined with it iuſtice. Wherfore we ought to hauehave that iudgemēt cōtinually before our eies: neither at any time to take vponupon vsus, any dueties or actions, but that our mind be euer turned vntounto it. And this is to walke before God: whiche thinge as Abraham was commaunded to do, ſo is the ſame moſt oftentimes required at our handes. And to walke before God is nothing els, then to thinke, that he doth moſte intentiuelye behold whatſoeuer thinges we do. But alas, it is wonderfull to ſee, howe thisTo walke before the Lord. thinkinge vponupon the iudgemente to come, is taken awaye from the ſighte of the vngodlye.

VVho ſhall render vntounto eueryevery man according to his woorkes.] When he ſayth, that vntounto eueryevery manne ſhalbe rendred, it plainelye ſignifieth, that none ſhall eſcape this iudgemente. In the iudgementes of men, it oftentimes happeneth, that one is puniſhed, and an other, is not ſo muche as accuſed. He addeth: According to their workes, to geue vsus to vnderſtād, that there ſhalbe no acception of perſons. There ſhalbe conſideration had of the cauſes onelye, and not ofGod hath a conſideration vntounto the cauſe and not vntounto men. Moſes vnderſtoode that the mercy of God is tempered wyth iuſtice. men. Of what ſtate or condicion ſo euer they be, they ſhalbe iudged accordinge to theyr woorkes and deedes. In deede the mercy of God is now large: but yet in ſuch ſort, that the ſeueritie of iuſtice is not wantinge. Moſes, although he had heard manye proprieties of God whiche ſerued to expreſſe his goodnes and clemency, that is, that he is mercifull, gentle, ſlow vntounto anger, riche in mercy and truth, whiche reſerueth goodnes or mercye for a thouſande generacions, yet at the end added, that God wil not pronounce the wicked man an innocent: & that he viſiteth the ſinnes of the fathers vponupon the children vntounto the third and fourth generacion. But becauſe they whiche attribute ouermuche vntounto woorkes, and truſt that by them to obteyne eternall life, are wont very often to alledge thys place. I hauehave thought it good briefely to declare, what is to be thoughte concerningOf works. workes. But we ſhal afterward, more at large ſet foorth and declare this thing, when we ſhall hauehave occaſion to entreat of iuſtification. And thoſe things whiche ſhall now be briefely ſpoken, we will afterward more largely diſcourſe by partes ſeuerally. Firſt, this is to be knowen, that we deny not that whych isBetwene our good workes & eternall felicitye there is no iuſt proportion. There are no good woorkes without fayth. Thoſe thinges which are promiſed vntounto works we obteyne by fayth. The cauſes of our ſaluation. Why God attributeth honor vntounto woorkes. The words of the laſt iudgement are diligently examined here written, that vntounto eueryevery man ſhalbe rendred accordinge to hys woorkes: But there is not ſo muche good in good woorkes, as eternall felicitie is good. Yea, ther is betwene theſe, a greater difference, then betwene heauē and earth. Moreouer, there are no woorkes to be counted good, which lene not vntounto faith, and hauehave not it for the roote, from whence they ſhould ſpring foorth. Therfore that which ſeemeth to be promiſed vntounto workes, the ſame in very deede we obtaine by fayth, which is garniſhed with thoſe workes. And becauſe fayth taketh hold of the mercy of God, and promiſes in Chriſt, therfore throughe mercy and Chriſt, whiche are the obiectes of faith, ſhall we be made bleſſed. Theſe are the true and chiefeſt cauſes of eternall life: the clemency (I ſay) of God, election, predeſtinacion and the merites of Chriſte. But God in the holye ſcriptures oftentimes addeth woorkes, thereby to ſtirre vsus vp, beinge otherwiſe ſluggiſhe and ſlouthfull, to lyue vprightly. And he adorneth woorkes with this kinde of honor, that he promiſeth vntounto them excellent rewardes. Whiche thing if we will more narrowly conſider, let vsus wyth diligence weigh, what the moſt high iudge ſhal in the laſt iudgemente, ſaye. For he will make examination of good workes, & will ſay that he was fed with meate and drinke, and viſited &c. But after thys commendation of woorkes, when he iudgeth vntounto the ſayntes the kingdome and eternall life, he expreſſeth the principalleſt cauſe, that maketh vsus happy & bleſſed. For he ſayth, Come ye bleſſed of my Father, and poſſeſſe the kingdome whiche was prepared for you before the beginning of the worlde. Theſe he pronounceth to be the cauſes of our bleſſednes; namely, that we are deare vntounto God, and hauehave geuen vntounto vsus the bleſſinge of predeſtination and election. And therfore ſayth he, that the kyngdome was prepared for vsus, from the beginninge of the worlde. Woorkes in deede are to be had, but not as cauſes. Therefore Chriſt admoniſhedWorks are not the cauſes of our felicity. A place of Luke. How we are called vnprofitable ſeruāts. vsus, ſaying, When ye hauehave done all theſe thinges, ſay, we are vnprofitable ſeruants, we hauehave done but thoſe thinges, which we ought to do. Neither paſſe wee any thynge vponupon theyr caueling which ſay, that therfore we are vnprofitable ſeruantes, becauſe out good woorkes do bringe no commoditie vntounto God: Foraſmuche as God needeth none of our good workes. But ſay they, it ought not to be denied but that we are by good workes profitable vntounto our ſelues. We graunt indede that it is profitable vntounto vsus, that we liue well. But that vtility is not to be attributed vntounto our workes, that they ſhould be cauſes of our bleſſednes to come. For we hauehave nothing in vsus, whereby we can make God obſtricte and bounde vntounto vsus. For whatſoeuer we do, the ſame do we wholy owe vntounto God, and aWe cannot by workes binde God vntounto vsus. great deale more then we are able to performe. Wherefore as Chriſt admoniſheth, The Lord geueth not thankes vntounto his ſeruant, when he hath done his duety. And if the ſeruaunt by well doing cannot binde his Lord to geue him thankes, how ſhall he binde him to render vntounto him great rewardes? Therefore the name ofThe name of merits ought to be aboliſhed. merite, if we will ſpeake properlye, oughte vtterlye to be baniſhed out of our mouthes. I know that the Fathers ſometimes vſed that word, but yet not properly. But that woord is not found at al in the holy ſcriptures. For the nature of merite is, that there be a iuſt proportion and equall conſideration betweeneThe nature of merite that which is geuen, and that which is taken. But betwene the good thinges, which we looke for, and thoſe thinges which we eyther ſuffer or do, there is no proportion or agreemente. For Paule ſayth: That the paſſions, of thys time are not woorthy the glory to come whiche ſhalbe reueled in vsus. Farther, merite hath ioyned vntounto it debt, whych thynge Paule teſtifyeth, when he ſayth, That vntounto hym whych woorketh rewarde is rendred accordinge to debte, and is not imputed accordyng to grace. Which ſelfe ſame Paul yet writeth expreſſedly, that the grace of God is eternall life. Laſtlye vntounto the nature of merite there is required, that that whiche is geuen pertayne vntounto the geuer, and be not due vntounto hym whyche receaueth it. But woorkes are not of our ſelues, for they are called the giftes of God, whiche he woorketh in vsus. Wherefore Auguſtine very wiſely ſayth: That God doth crowne his giftes in vsus. Now if our woorkes be due vntounto him (whiche thinge we cannot deny) then vndoubtedly the nature of merite is vtterly taken awaye. Eternall life is ſometimes in the holy ſcriptures called a reward: But then is it not thatHow eternall lyfe is ſometymes called a reward. How bleſſednes followeth good woorkes. reward, which Paule writeth to be geuen according to debte: but is all one as if it ſhoulde be called a recompenſation. Gods will and pleaſure was, that there ſhoulde be this connexion, that after good woorkes ſhoulde follow bleſſednes: but yet not as the effecte followeth the cauſe, but as a thinge ioyned with them by the appointmente of God. Therefore we may not truſte vntounto woorkes, for they are feeble and weake, and do alwayes wauer and ſtagger. Wherfore the promiſes of God depende not of them: neither hauehave they in themſelues, as they come from vsus, that they can moue God to make vsus bleſſed. We ſay therefore, that God iudgeth according to woorkes, becauſe accordinge as they are eyther good or euill, we ſhall obtayne eyther eternall life or eternall damnation. But thereby it followeth not, that woorkes are the cauſes of our ſaluation. Our ſenſe iudgeth, that theſe two thinges are repugnant the one to the other: that a thinge ſhoulde be geuen freely, and yet neuertheles workes ſhould be required.Theſe thinges are not repugnant, that bleſſednes is geuen frely, and yet goodworks required. But yet is not this iudgement true. For they moſt aptlye agree together, as it ſhall afterward in hys place be declared. We hauehave nowe ſufficiently ſpoken as touchyng this kynde of ſpeache vſed of Paule and of the Scripture. And thoſe thinges which we hauehave nowe alleaged, ſhall in their places be more diligently examined eueryevery one by themſelues.

VntoUnto them which by patience in well doyng ſeke glory and honour, and immortality: eternall lyfe. But vntounto them that are contentious, and diſobey the truth, and obey vnrighteouſnes: indignation and wrath. Tribulation and anguiſh vppon the ſoule of eueryevery man that doth euill, of the Iewe firſt and alſo of the Grecian. But vntounto eueryevery one that doth good: glory, honour, and peace, vntounto the Iewe firſt and alſo vntounto the Grecian. For there is no reſpect of perſons before God.

VntoUnto thoſe which by patiēce in wel doing, ſeke glory, & honor, & immortality: lyfe eternall.] Ambroſe readeth, that glory & honour, & immortality, ſhalbe rendered vntounto them which ſeke for eternall lyfe. Which thyng wycked men do not, who rather labour by all meanes to aduaunce themſelues vntounto the honours, riches and pleaſures of this world, which is to liue wickedly. But godly and holy men do ſeke eternall lyfe, that they may redely moue themſelues to knowe and to louelove God, to worſhip hym, and to deſerne well of their neighboures. Whiche ſelfe thing is eternall lyfe, but yet as now begon: and ſhal be accompliſhed in an other world. The ſcripture vſeth by eternall life to ſignify the bleſſednes whichLife is a thing excellent. we loke for. For among other thinges, life (as Aristotle writeth in hys Politikes) hath in it ſelfe many commodities. And therfore men ſuffer many and greuous thinges to retayne it ſtill: vnleſſe peraduenture beyng ouercome with the burthen of miſeries, they wiſhe for death. But this is the playner readyng, to ſay, that God geueth eternall lyfe vntounto thoſe, whiche by patience in well doyng doo ſeke glory, honour, and immortality. Vndoubtedly the ſaintes in liuyng well, do ſeke to be renewed vntounto the image of God, after which followeth glory, honour and immortality. And immortality is ſet in the laſt place, leſt they ſhould be thought to ſeke the glory and honor of this world. For thoſe things do quickly periſh: and are offred by thoſe men, which are eaſely chaunged: and we which receaue them here, hauehave but a ſhort tyme to lyue here. But thoſe thinges which we ſeke for, are euerlaſtyng and immortall.

By patience in well doyng.] This he therefore ſaith, becauſe as he writeth in an other place, They which will liue godly in Christ, ſhall ſuffer perſecution. And notWhy patience is required in wel doyng. only the deuill & our fleſh, but alſo wicked men do withſtand good workes. And foraſmuch as among good workes theſe are the principalleſt, wherby we helpe our neighbours to the obteynement of true, ſound, and firme good thinges, by teachyng, admoniſhing and correctyng them, therfore vntounto them aboue other thinges we apply our ſelues. But they on the other ſide doe ſometimes take it greuouſly, and do ſtirre vp perſecutions agaynſt vsus, as it happened vntounto y^t Prophetes, Apoſtles, and Martyrs. But we ought not for all that to ceaſe. Augustine in his 50. epiſtle willed that the Donatiſtes, although they wickedly and cruelly raged againſt the Catholikes, ſhould yet not be forſaken. And he bringeth a ſimilitudeA ſimilitut… of horſes and mules, which kicke and bite, when their ſores are in curing, and yet men ceaſe not from healyng them. Which duety if it be performed vntounto beaſtes, vndoubtedly much more ought it to be performed vntounto men. It is aſſuredly a thing very hard, with a valiaunt mynde to ſuffer lettes and impediments, which hinder good workes. But all thynges whiche are excellent are harde. And foraſmuch as we all in a maner deſire eternall lyfe, we ought to take vpō vsus this patience in well doyng. And it is not from the purpoſe to conſider, howeWhat is ſuffering. the ſaintes may clayme vntounto themſelues this patience, foraſmuch as we dayly ſinne: and if we ſhall ſay that we hauehave no ſinne, we deceaue our ſelues. We aunſwere,Two kinds of fallinge. that there are two kinds of fallings. There are certain which are in a manner dayly, comming from a wicked luſt, which is grafted in vsus by reaſō of original ſinne: which alſo therfore is yet of force in the regenerate, becauſe they are not yet fully reſtored, neyther do they alwayes behaue themſelues according to the principle and ground of regeneration. They are by reaſon of infirmity and vndiſcretenes rapt and violently drawen by the enticements of this worlde: but it alwayes greeueth them, they reſiſte, and deſire to be rid therof. Therefore they ſay together with Paul: Now not I woorke it, but ſinne which dwelleth in me. Wherfore ſo longe as they be ſo affected, and that they ceaſe not of from endeuouring themſelues to fullfyll the will of God, they are ſayde to perſeuer, and to excerciſe pacience in well doynge. But when they fall into more heynouſer ſinnes, as did Dauid and Peter, then thys longe ſufferynge is ſomewhat interrupted: but becauſe (foraſmuch as they pertayne vntounto the elect) they are called backe to repentance, they are forgeuen that which they hauehave committed, and God no more imputeth it vntounto them. Therefore they are iudged according to the good workes which they hauehave done before the fall, and do after the fall: ſo that that cutting of of the perſeuerance, which is now blotted out by repentance, remayneth no more. Now we will alſo entreate of thoſe, whiche in the laſt tyme ofWhether they which when they dye do repent ſhalbe iudged according to their workes. The thife wanted not good workes their life repent: which as it ſhould ſeeme cannot be iudged according to their good workes, whereof before they had none: neyther vntounto them can be attributed patience, and long ſuffering in well doing.

But it is to be noted, that fayth can neuer be without good workes. Therfore theſe men, if they beleue, although they repent in the laſt houre, yet vndoubtedly ſhall they not be without good workes. Which thinge the example of the thiefe declareth, who repented in a maner at the very poynt of death, and was ſaued. For he, being conuerted vntounto God, confeſſed Chriſt, acknowledged hys ſinnes, exhorted his neighbour, and erneſtly prayed for the obteynement of hys owne ſaluation. By all which thinges we may ſee, how diligently & erneſtly if he had had ſpace to liue, he would hauehave applied himſelfe vntounto good works. What ſhall we ſay to infantes, which dye in Chriſt. They, foraſmuch as by reaſon of age they are as yet not able to do any thing, are to be exempted out of the number of them, vntounto whome ſhalbe rendred according to their workes. For Paule ſpeaketh of them whiche be of full age, who mought hauehave brought forth good workes. And that which Chriſostome writeth, that this place teacheth vsus, not in any wiſe to put our truſt in fayth only, foraſmuch as before y^e iudgement ſeate of God, workes alſo ſhalbe examined, this his ſaying (I ſay) muſt be warely taken. For true fayth neuer wanteth iuſt workes. But Chriſoſtome in that place taketh fayth, for that credulity whiche wicked men oftentymes boaſt of: which is rather an opinion and vayne perſwaſion, then that it can be called fayth: which ſelfe ſame, Iames calleth a dead fayth. And foraſmuch as itA deade ſayth is no fayth. is ſayd to be deade, it can in no caſe be true fayth. As that man which certaynly is dead, is no more ſayd to be a man. Wherefore Ambroſe vponupon thys place hath made the thing playne, ſaying: That we hauehave neede not only of profeſſion, but alſo of good life. Wherefore where men do worke wickedly, and yet in the meane tyme boaſt of fayth, it is rather a vayne profeſſion, then a Chriſtian fayth.

But vntounto thoſe that are contentious, and which obey not the truth, but obey vnrighteouſnes.] Here is expreſſed the other part of iuſtice, namely, that whereby ſinners are moſt worthely puniſhed. And by two ſignes he expreſſethTwo notes whereby the vngodly are expreſſed. A wicked kinde of contēcion. ſuch as are wicked, in that as touching rules of doctrine: they are contentious: and as touching maners, they obey not the truth, but vnrighteouſnes. Contention which is here ment, is when a thing without iuſt cauſe, and with a more vehement ſtrife then is nedefull is taken in hand to be defended. And oftentymes it happeneth, that contentions men labour to defend that, which in their mynde and conſcience they beleue not to be true: but only ſtudy to get the victory. Wherefore they do nothing with any mediocritye, but altogether with moſt vehemency and they are ſo toſſed with the perturbation of the mynde that they alwayes farther and farther depart frō the truth. Howbeit there is ſomeA certayne contention laudable. kynde of contention, which is pardonable, namely that which is taken in hād for the defence of the truth. And ſuch contention is without obſtinacy, whiche thing we may behold in Paule. For he, as ſoone as he knew himſelfe to be deceaued, abode not ſtill ſtubburnely in hys purpoſe: but ſtrayght waye ſayde, Lord, what wilt thou that I ſhall do? But theſe men whom God will thus puniſhe, are in proſecuting their matters not a whit better then they were in rules of doctrine, becauſe they obey not the truth which they know: yea rather they hold it captiue with themſelues, as we hauehave before hard: and are obedient vntounto vnrighteouſnes. For truth and luſt are euer preſent with men, to geue counſell andTwo perpetuall counſellers of men. perſwade them in intreating of matters. In the wicked the worſer counſeller namely luſt, prenayleth: and ſo they are miſerably deceaued. Which thing the Apoſtle expreſſeth in hys latter Epiſtle to the Theſſalonians the ſecond chapiter: where he writeth, that Antichrist ſhall come with power, with ſignes, and lying waytes, and with all maner of deceite of vnrighteouſnes in thoſe which periſhe: becauſe that they receaued not the louelove of the truth, to the ende they mought hauehave bene ſaued. Therefore ſhall God ſend vponupon them the efficacy of illuſion, to beleue lyes. But this vnrighteouſnes, which they obey, is afterward in the 7. chapiter called The law of the members, namely, becauſe wicked luſte is, from the fall of the firſt parentes, ingenerate in men, and is obiected to our mynd by the miniſtery of Sathan who vſeth it as a moſt apte inſtrument for his purpoſe.

VntoUnto theſe mē (I ſay) ſhalbe indignatiō, & anger, & afflictiō, & anguiſh againſt eueryevery ſoule of man that committeth euill, of the Iew firſt, and alſo of the Grecian. Betwene foreign, that is, indignation, and foreign, that is, anger, ſemeth to be a difference, for that foreign, it is a more vehementer impulſion or motion, and foreign, a more eaſier: which differences yet hauehave no place in the high iudge. For God is not troubled with theſe affections. But the ſcripture vſeth thys trope or fygure, to ſet forth the vengeance whiche followeth theſe thinges: whiche afterward is expreſſed, in that he addeth, Affliction and anguiſhe. And as touching anguiſhe, which in Greke is called foreign, we muſt vnderſtand, that the minde of man delighteth in liberty. Wherefore whē we are brought to ſuch a ſtraight, that we can not by any meanes, eyther moue our ſelues or els fynde a way out, thinke we to be moſt greuous vntounto vsus. And by theſe wordes is deſcribed the great puniſhement, and a deſperation of the felicity to come.The ſoule ſignifieth man.

Agaynſt eueryevery ſoule] There are ſome which by this place argue, that therfore is mencion made of the ſoule, becauſe the affliction thereof ſhalbe a greate deale more greuous then the affliction of the body. But me thinketh it is more playne to ſay, that after the Hebrewe maner by the ſoule is ſignified, the whole man, or to ſpeake more vprightly, all the powers and partes of man. Neyther doth this any thing let, that here in the texte man is put in the genetiue caſe, and becauſe the Iew and the Grecian is here expreſſed. For, that tendeth to thys ende, to comprehend all mankinde: whiche Paule deuideth into two partes, ſo that ſome he calleth Iewes, and other ſome Grecians, namely the Gentiles, as manyHe beginneth to reprehend the Iewes. as were not ſubiect vntounto the law of Moſes. And here the Apoſtle beginneth to ioyne the Iewes to the ſelfe ſame reprehenſion, which he vſed agaynſt the Gentiles, becauſe he entendeth to reproue them alſo. And eaſely by litle and litle he turneth his ſpeach vntounto thē, vntounto whom hereafter by name he ſpeaketh, whē not much afterwarde he ſaith, Behold thou art called a Iew, and reſtest in the law &c. HeWhy the firſt place is aſſigned vntounto the Iewes. therefore geueth the fyrſt place vntounto the Iewes, becauſe in the knowledge and vnderſtanding of God and of righteouſnes they had the principalitye, if they be compared with other nations. Further foraſmuch as Paule came of their kinred, here hearſeth them in the firſt place, leaſt he ſhould ſeeme to ſpare his owne, when as he had ſharpely reproued the Ethnikes. It was meete alſo that they ſhoulde be named before Gentiles, to the ende they mought the more greeuouſly be accuſed, and more ſharpely puniſhed, for that they were not ignorant both of the true God, and of the religion due vntounto hym.

But glory, honour and peace to eueryevery one that worketh good, to the Iewe firſt and alſo to the Grecian.] Theſe wordes are ſo playne, that they neede no expoſition. OnelyOnly thys thynge let vsus note, that thys repeticion of felicity which abideth the godly, tendeth to thys ende, that they being allured with the hope thereof, might the more earneſtly repent.

For there is no reſpect of perſons before God.] As touching Paules methodeThe methode of the reprehenſion paſt. in this reprehenſion of the Ethnikes, it is after this maner: As concerning the the fyrſt part of knowledge, which is called contemplation, he hath proued that they knew God by the creatures, but when they knew him they worſhipped hym not as they ought to hauehave done. Therefore when they had geuen the glory of God vntounto Idols, they were delyuered vp by him vntounto the luſtes of their owne hart, vntounto ſhamefull affections, and into a reprobate mynde. Moreouer as touching the other knowledge which conſiſteth in the doing of workes, he ſheweth, that they knew right well the iuſtice of God. And that he thereby proueth in that they iudged vprightly, in geuing ſentence vponupon other men. But that which they ſo well knew, they performed not at all. For both they themſelues lyued wickedly, and partly they conſented vntounto them which ſinned and partly in ſeuerely puniſhing of others, they ouerhipped themſelues. Which men he terrefied, in declaryng vntounto them, that they ſhould not eſcape the iudgement of God. And becauſe they beleued not that the iudgement of God ſhoulde euer come, and that the prouidence of God had no care of thinges humane, becauſe they ſaw by experience, that God ceaſſed from puniſhing wickednes: againſt the firſt reaſon he layeth, that we knowe aſſuredly that the iudgement of God ſhalbe without doubt agaynſt thoſe which do ſuch thinges: as touching the other reaſon, he ſayd, that this long tarying of God ſhalbe recompenſed with ſharpenes of the puniſhement. Whiche yet in the meane tyme is to thys ende proftiable vntounto them, that they might hauehave ſpace to repent. Whiche thing if they do not they ſhall fall into the horrible iudgement of God. Of whiche iudgement he ſayth, that he ſhall render vntounto eueryevery man according to their workes. And he deuided it into partes, namely, what the godly and what the vngodly ſhall looke for, and added moreouer, that neyther affection nor fauour ſhall there be of any force: and made equal the Iewes with the Gētiles, & the Gētiles with the Iewes wherof he now bringeth a reaſon, for that before God, there is no reſpect of perſons. Whether God hauehave a reſpect vntounto perſons.This I thought good the more largely to repeat, that the methode of thoſe things which are ſpoken, might be throughly vnderſtanded. But now let vsus ſée whether this be altogether true, that God accepteth not perſons, which is to deale in the cauſe according to the worthines or vnworthines thereof, not hauing regarde to the conditions or ſtates of them which are to be iudged. It ſemeth vndoubtedly that God hath a reſpect vntounto perſons, bicauſe he gaue vntounto the Iewes many good thinges, and that for this cauſe, namely, for that they pertained vntounto Abraham, Iſaac, and Iacob, and becauſe they were of their ſéede & ſtocke. Yea when the people had made a calfe, and deſerued worthely all of them to be deſtroyed, Moſes An exāple of Moſes.prayed vntounto the Lord, and although he confeſſeth that the cauſe deſerued deſtruction, yet he deſireth pardon for them, for Abraham, Iſaac, & Iacobs ſake, of whoſe ſtocke they came. And ſo he layd before God, not the cauſe, but the perſon. Yea, and in the 89. Pſalme we reade of the ſéede of Dauid, that although they had prophanedA place of Dauid. the teſtament of God, and had forſaken his wayes, he would in déede viſite them with the rod: Howbeit for hys ſeruaunt Dauid ſake, he would not take from them his mercy, Is not this to accept perſons? and not to weigh the cauſes? And inA place of the ten commaundementes. An exāple of the Sodomites. the ten commaundementes we reade, that he will do good vntounto a thouſand generations of them that feare hym and kepe hys commaundement. And God was contente to ſpare the Sodomites, if there had bene but ten iuſt men amongeſt them. And he gaue vntounto Paule all them that were in ſhippe, when they were in daunger of ſhip wracke. Neither ſpared he them for the iuſtnes of the cauſe, but becauſe they ſayled in the fame ſhip together with Paule. To the ende theſe thinges may be moreWhat a perſon is. throughly vnderſtanded, we muſt firſt declare what is in this place vnderſtanded by the name of a perſon. And that is nothyng els, as we now ſpeake of it, then the condition or ſtate, or a certaine quality geuen vntounto vsus, either of God through nature, or receiued by election. Of the firſt kinde are theſe, to be a man, or a woman: a father or a ſonne: of this nation or of that: to be borne a prince or a ſubiect, a frée man or a bondeman, and ſuche other lyke, taken. But theſe are taken of our owne will and accord, to be a miniſter of the church, to be a ſouldier or a handicraftes man, and ſuch other lyke. In ſumme, a perſon conſiſteth by comparyng of a man, either vntounto an other man, or els vntounto certaine thinges or faculties. For if Abraham be referred vntounto Iſaac, he is his father: if Salomon be referred vntounto the Iſraelites, he is their kyng, if Aristotle be compared, vntounto ſciences, he is bothe learned, and alſo a Philoſopher: if Creſus vntounto riches, he is riche: vntounto which ſelfe ſame riches, if Irus be referred, he is a begger. So hauehave we what a perſon ſignifieth. Now let vsus ſée the differences of perſons. There are certayne perſons whichCertayne perſōs may want good workes but ſome other cannot may vtterly be wythout good workes, as the perſon of a father, or of a brother, of a riche man, or of a poore man. But certayne cannot alwayes want good workes: as are the elect, the predeſtinate, the members of Chriſt, the faithfull, the partes of the church, and ſuch other lyke. For it is not poſſible, that ſuch men, althoughe they ſometymes fall, ſhould vtterly be without good workes.

Thirdly, there are ſome perſons ſo ioyned vntounto the cauſes, that the cauſe can not be iudged, vnles there be a reſpect had vntounto the perſon. As when one ſtriketh a man whiles he executeth the office of a magiſtrate: or if he which liueth wickedly be a miniſter of the church, and ſuch lyke. As touching thoſe perſons which are not vtterly without good workes, and which are neceſſary for our ſaluation, God hath ſo a reſpect vntounto them, that if without thē we ſhall appeare before hys iudgement ſeat, we cannot be ſaued. But of this kynd of perſons, this ſentence of Paul is not to be vnderſtand. But as touching thoſe perſons, whiche hauehave not eyther good or euill workes of neceſſity ioyned with them, we anſwer, that if the cauſes be ſo annected, that in iudgement they either aggrauate or extenuate the perſon, then of neceſſity there muſt be a reſpect had vntounto the perſon. Becauſe accordyng to the ſaying of the Goſpell, That ſeruaunt ſhall be more greuouſly puniſhed whiche knoweth the wyll of his Lord and tranſgreſseth it, then he which ſinneth ignorauntly. Wherfore there remaineth, that this place of the Apoſtle be vnderſtanded of ſuch perſons as are ſeioyned from cauſes. Farther there is to be put great differencePerſons free from cauſes. Beſides iudgemente ſomethinge may be geuen vntounto one man freely, and an other of the ſame ſtate and condition omitted. betwene, to accept a perſon in iudgemēt, & beſides iudgement to geue vntounto ſom one man any thing freely, and not geuing to an other. For this latter parte, no man can iuſtlye accuſe. As if a man hauyng two debters, ſhoulde requyre his debte of the one, and forgeue the other, he of whome the debte is required, hath no cauſe iuſtly to complaine of his creditour: So likewiſe God, althoughe he cal one, and calleth not an other, becauſe no merites went before in neyther of them, cannot be called an accepter of perſons. Neither, if in rewarding thoſe which labored but one houre in the vineyard, he would geue as great a reward vntounto thoſe, and to them which had labored in it all the whole day, ought he to be reproued? Becauſe he defrauded not theſe men of the hire, for whiche he agreed with them. And vntounto the other he would geue freely, that whiche they deſerue not. But then ſhould there be iuſt cauſe to complayne, if a thing ſhould be geuē vntounto one man, and an other vntounto whome the ſelfe ſame thing is due, ſhould be defrauded. And after the ſelfe ſame manner, foraſmuch as God is bounde vntountoGod is bound to no man. no man, when he deſtributeth ſondry giftes, it is lawfull for him to do with his owne what pleaſeth him. For that in geuinge vntounto ſome freely, he defraudeth not them of any thing due, whome he omitteth. Theſe thinges hath Augustine againſt the two Epiſtles of the Pelagians, in his ſeconde booke and. 7. chap: vntounto Bonifacius, where he thus writeth: Acception of perſons is there rightlye ſayde to be, where he which iudgeth, leauinge the deſerte of the cauſe, whereof he iudgeth, geeueth iudgemente with the one, against the other: becauſe he findeth ſome thinge in the perſon, which is woorthy either of honor or of compaſsion. And ſtraight way, he bringeth the ſimilitude of the two debters, and the parable of the vineyard, whereof we hauehave alredy ſpoken, and addeth: Euen as therfore here is no acception of perſons, becauſe one is in ſuch manner freely honored, that an other is not defrauded of that his due: ſo alſo whē according to the purpoſe of God one is called, and an other is not called, vntounto him that is called a good gift is frely geuē, of which good gift the calling is the cauſe, vntounto him that is not called is rendred euill, becauſe all men are guilty, for that by one man, ſinne entred into the world. Theſe are Auguſtines woordes, vntounto which, to the ende we may ouerthrow the argumentes, which we hauehave before recited, this is to be added: That,Thoſe thinges which God geueth vntounto men he geueth of hys mercy. whatſoeuer good thing God of his liberality geueth vntounto menne, the ſame vndoubtedly proceedeth of his mercy and clemencye. And althoughe ſometimes he pronounceth, that he will do good vntounto ſome, eyther for theyr progenitors ſake, or els for theyr prayers, theſe thinges he therfore ſpeaketh, to ſtirre vsus vp to liue well. Neither are theſe promiſes to be vnderſtanded of the whole kinred of the poſterity, or vniuerſally. For God accordinge to his ſecret predeſtination, hath his choyce in he ſeede of the ſaintes, and in hearing of prayers which are made out of other men: Which thing may be ſufficiently confirmed by examples. For althoughe the ſeede of Abraham were bleſſed: yet that bleſſing had place in Iſaac, and not in Iſmael. The ſame promiſe was made vntounto Iſaac, but it was performed in Iacob, and not in Eſau. The common wealth of the Iewes had a promes, that it ſhoulde be preſerued: but that promes was performed in the kingdome of the houſe of Dauid, and not in the kingdome of the ten tribes. Wherfore, foraſmuch as this choice, which is according to predeſtination, is vtterly vnknowne vntountoThe choyce which conſiſteth in pred…ſtination is both vnknowne vntounto vsus, & alſo leaneth not vntounto perſons. Two kinds of the benefites of God. vsus, we oughte not to lene vntounto the perſon. And it commeth to paſſe perpetually, that they which are ſo choſen of God, are alſo adorned with good works. Wherfore God hath not a reſpect vntounto the perſon: but as we hauehave ſayd, iudgeth according to the woorkes. And how little a reſpect of perſons he ſometimes hath: the place in the. 14. chap: of Ezechiell declareth: where it is ſaide: That the earth ſhalbe deſtroyed, foraſmuch as it hath bene altogether viciate and corrupte. And thoughe there ſtoode vp in it, Noah, Iob, & Daniell, vndoubtedly they ſhall not deliuer it, but ſhall deliuer theyr owne ſoules onelyonly. Farther the benefites of God are eyther but for a time, whiche pertaine vntounto this life: or els they are eternall, whiche belong vntounto the chief felicity, of which Paule now intreateth. Who affirmeth that without reſpecte of perſōs it ſhal by the iuſt iudgemēt of God be either rendred or denied. But as touchinge commodities, whiche dure but for a time, we doubt not but that God vſeth ſometimes, either to haſten or to ſlacken them, at the prayers of holy men: which ſelfe thinge he attributeth alſo vntounto the ſeede of the ſaints. But in this doing, he eyther prouoketh men to repentaunce, or els by his lenitye they bringe vntounto thēſelues greater puniſhment. But as touching the eternal & chief felicitie, we hauehave now declared, y^• God hath made no promiſe generally for the ſauing of any poſteritie. Therefore the Iewes deſerued woorthely to be reproued, for that they promiſed vntounto themſelues onelyonly ſo greate a thinge as thoughe for that they were of the ſeede of Abraham, they coulde not periſhe: paule in thysThere is no generall promes for the ſauinge of any poſterity as touching eternall life. ſelfe ſame Epiſtle the. 9. chap: moſt manifeſtly declareth, That not all they whyche are of Iſraell are Iſraelites, neyther becauſe they were the ſede of Abraham, therfore they were ſtraight way all ſons. But by Iſaac (ſayth he) ſhall thy ſeede be called, That is, Not they whiche are the children of the fleſhe are the children of God: but the children of the promes, are counted for the ſeede. This ſentence of the Apoſtle teſtefieth that whiche we hauehave ſayd, namely, that the promiſes of God in this kinde were ſinguler, and not vniuerſal. And it is for certaine, that in thoſe which are choſen to ſaluacion, are vndoubtedly found good workes, if they come vntounto ful age. Wherfore theſeThe elect if they come to full age, ſhall vndoubtedly hauehave good woorkes. What Moſes and the Prophets had a regarde vntounto, when in theyr prayers they made mencion of the names of certain of the electe. thinges nothing let this ſentence, which was alleaged, namely, that before God there is no acception of perſons. And as often as we read in the prayers of Moſes, or of the Prophets, that mention is made of the Patriarkes, whereby they endeuoured themſelues to prouoke God vntounto mercy, we muſte thinke that they had a regarde to two thinges. Firſt, foraſmuch as in that nation God had ſome appointed vntounto himſelfe, they deſired that for theyr ſakes he woulde ſpare the whole multitude. Secondlye, they attributed not theſe thinges vntounto the merites of the ſaintes: which, as we hauehave ſayd, are none: but they made mencion of the promiſes made vntounto thoſe Fathers. Hereby therefore it is manifeſte by what meanes thoſe thinges which were obiected may be aunſwered. But nowe let vsus retourne to the expoſition of the woordes of Paule.

For as many as hauehave ſinned without the law, ſhall periſhe alſo without the law: and as many as hauehave ſinned in the law, ſhalbe iudged by the law. For the hearers of the law are not righteous before God: but the doers of the law ſhalbe iuſtified.

For as many as hauehave ſinned &c.] Paule here teacheth that God in very dede hath no reſpect of perſons, neyther in iudgement doth iniury vntounto any man. He maketh the Iewes equall with the Gentles: foraſmuch as of ech nation, they which hauehave liued wickedly, ſhall periſhe. And as touching the maner of iudgement, the Iewes which ſhalbe condemned, ſhalbe iudged by the law of Moſes, becauſe they ſhall hauehave it, both to accuſe them and to condemne them. But the Gentiles being wicked, ſhall neither be accuſed nor condemned by that law, but by the light of nature and euen by their own cogitations. By the law in thys place we muſt vnderſtand the law of Moſes. For it only is perfect, and for it began all the contencion: otherwiſe there were none, or very fewe nations, which were not gouerned by ſome inſtitutions or lawes. Here are added two preuentions. The firſt is, that it mought hauehave ſemed wonderfull vntounto the Iewes, that theyr cauſe ſhould not be a whit better, foraſmuch as they were adorned by God with the benefite of the law. VntoUnto whome, Paule anſwereth, that therby they were rather the more greuouſly to be accuſed, becauſe before God, not they which heare the law ſhalbe iuſtefied, but they which do it. The other preuention is, for that it ſemed a hard thing vntounto the Ethnikes, that they ſhould periſhe, when as they wanted the law of God. VntoUnto whome he ſayth, ye were not vtterly without a law. And two maner of wayes he proueth, that they had a law: fyrſt in that by nature they did thoſe thinges which are preſcribed by the law: ſecondly, becauſe they had within themſelues their owne cogitations, mutually accuſing them, or excuſing them. As touching the Iewes, he ſharpely reproueth them, as which were of ſo ſmall ſound iudgement, that they iudged themſelues to be therefore iuſtefyed, becauſe they had receaued the lawe. And now he beginneth by litle and litle to come vntounto them: which a litle afterward he doth more openly.

For (ſaith he) the hearers of the law ſhall not be iuſtified before God, but the doers]. He therefore ſaith before God, becauſe they before mē wōderfully much boaſted of the law, which they had receaued. God (ſayth he) nothing regardeth this. For there ſhall not be required of you, that ye receaue the law, but that ye execute y^e law. The diſcourſe which now is in hād, is touching the righteouſnesThe righteouſnes of the law requireth deedes and workes. of the law, which alone they allowed. For touching the righteouſnes of fayth he will afterward plainly entreate. Now he cutteth their throtes with theyr owne ſword, in defining the righteouſnes of the law, namely, that it vrgeth dedes, and requireth works to the fulfilling thereof. Whereby he calleth thē backe to conſider their owne life. Neither ſaith he in the meane time, that mē cā not be otherwiſe iuſtified: but only ſheweth vntounto thē, that they hauehave fallē away frō the righteouſnes of the law, wherof they ſo much boaſted. That therfore which he now ſaith, hath this ſence: If any man ſhould by the righteouſnes of the law be iuſtified before God, it behoueth, that the ſame ſhould fulfil y^e law according to that ſaying: Curſed be he which abideth not in all the things which are writē in the booke of the lawe. This is an eaſy & plaine expoſitiō. But Augustine in his booke de Spiritu & litera ad Marcellinum, is of this minde: that the doers of the law are iuſtified, but yet in ſuch ſort, that righteouſnes goeth before the good works which the ſaintes do. For they are fyrſt iuſt, before they do iuſt workes. But becauſe he ſeeth that this word of iuſtifying is in the future tence, and by that meanes is ſignifyed that men ſhall not be iuſtefyed, vnles they fyrſt hauehave good workes, therefore he addeth: that to be iuſtefied in this place, is not firſt to receaue righteouſnes, but to be counted righteous: ſo that the ſenſe is, they ſhalbe counted for righteous, which ſhalbe doers of the law, but they ought firſt by fayth to hauehave receaued righteouſnes, whereby they were made iuſt: but afterward they ſhalbe made knowen by the effectes, & as they were before iuſt, ſo now ſhal they be counted for iuſt. And the like kinde of ſpeach (ſayth he) is in this ſentence whenHalowed be thy name, how it is to be expounded, we pray, Thy name be ſanctified. Where we deſire not that the name of God ſhould be made holy, as though before it were not holy: but we deſire that it may be of men counted holy. This is Auguſtines expoſition.

For when the Gentiles which hauehave not the law, do by nature the thinges contayned in the law, they hauing not the lawe, are a lawe vntounto themſelues, whiche ſhewe the effect of the law in theyr hartes, their conſcience alſo bearing witnes, and their thoughtes accuſing one an other or excuſing, at the day when God ſhall iudge the ſecretes of men by Ieſus Chriſt, according to my Goſpell.

For when the Gentles &c.] Now commeth he vntounto the Gentles: whiche ought not to complayne, thoughe they periſhed, ſeing they had not the lawe of Moſes. For hee declareth that they were not vtterly without a lawe, becauſe they did by nature thoſe thinges whiche were contayned in the law. And when hee ſayth, by Nature, he doth not vtterly exclude the helpe of God. For all truth that men knowe, is of God, and of the holy ghoſt. And nature here ſignifieth that knowledge, whiche is grafted in the myndes of men. Euen as in the eyes of the body, God hath plāted the power of ſeinge. Neither doth Paul in this place entreate of y^e ſtrēgthes, by which y^e Gētiles being holpē performed theſe things: For, that ſhall afterward bée declared, how by the ſpirite and grace of Chriſt the power to lyue vprightly is miniſtred vntounto the regenerate. But now he ſpeaketh onelyonly of certayne outwarde honeſt and vpright actions, whiche as touchyng ciuill righteouſnes, might by nature be performed of me. Neither ſayth hee, that the Ethnikes fully performed the lawe, ſo that they kept it all whole, or that bycauſe of it they were iuſtified: but onelyonly hee vnderſtandeth that they performed ſome certaine pointes thereof. Whereof hee inferreth, that they by the light of nature could diſcerne betwene honeſty and diſhoneſty, betwene right andSome Ethenikes in ciuil righteouſnes far excell very many Chriſtians. wrong. Yea if we looke vponupon the lyfe and maners of Cato, Atticus, Socrates, and Ariſtides, we ſhall ſée that in iuſtice & ciuill comelynes they farre excelled a great many Chriſtians, yea and alſo Iewes. Therfore they can not excuſe them ſelues, that they had not a law. Ambroſe vponupon this place, for aſmuch as by this ſentence, to do thoſe thinges whiche are of the law, he vnderſtandeth the full and abſolute accompliſhement of the law, and ſéeth not how it is poſſible, that any man ſhould performe it, whiche beleueth not in Chriſte (for aſmuch as Chriſte is the ende of the lawe) affirmeth, that Paul here ſpeaketh of ſuch Gentiles, as were now conuerted vntounto the Goſpell, and beleued in Chriſt. This kynd of men, without the helpe of the law of Moſes did thoſe thynges which are contayned in the law. Auguſtine in this booke De Spiritu & litera ad Marcellinum, is of the ſame opiniō, that by the Gentiles, are vnderſtāded the Chriſtiās whiche were conuerted frō y^• The difference betwene the olde Teſtament and the new.Ethnikes: for y^• he herein putteth the difference betwene the old Teſtament and the new, namely, that in the old Teſtament the law was deſcribed in outwarde tables: but in the new Teſtament it ſhould be written in the hartes and bowels of men, accordyng to the Propheſie of Ieremy in hys 31. chap. Wherfore, ſeyng Paul here ſayth, that the Gentles, whiche by nature fulfilled the law, ſhewed the worke of the law writen in their hartes: it could not (ſayth he) but pertayne vntounto the new Teſtament. And bycauſe he ſaw that this was agaynſt hym, where it is ſayd, by nature, he ſayth, that by that worde is excluded the law of Moſes: but not the grace and ſpirite of Chriſt, by which, nature is not ouerthrowen, but reſtored to hys old eſtate, wherfore hys mynde is that the Gentles fulfill the lawe by nature, beyng reformed by the ſpirite and grace. But nowe let vsus ſée, how thoſe thinges which Auguſtine & Ambroſe alleage agrée with the ſentēce of the Apoſtle. Vndoubtedly that whiche moued Ambroſe to this expoſition is very weake: forMany Ethenikes before the comming of Chriſt obteyned ſaluation by faith in him aſmuch as there mought hauehave bene many before the commyng of Chriſt, whiche beleued in hym, and were iuſtified, and obſerued the thynges contayned in the law, ſo much as the infirmitie of man will ſuffer. Iob was an Ethnike, who yet was not ignoraunt of Chriſt: and alſo at the preachyng of Daniell, the kyng of Babilon, and (as it is eaſie to bée beleued) together with hym, many of the Chaldeans were conuerted vntounto God: & as it is written in Ionas the Niniuites returned into the right way. And ſeyng all theſe attayned vntounto ſaluation, vndoubtedly they looked for the Mediator to come, and by that meanes endeuored to performe thoſe thynges whiche pertayned vntounto the law. Neither hath the reaſon of Auguſtine The holy patriarkes & prophets had the law written in their …arts becauſe they pertained vntounto the goſpell.much force. For although it be a promiſe of the new Teſtament, that by the benefite of the holy Ghoſt the lawes of God ſhould bee written in the hartes of men, yet is not that ſo to be vnderſtand, as though before the comming of Chriſt the ſame happened vntounto none. For the good fathers, and holy Prophetes, whiche were both endued with the fayth of Chriſt, and had alſo geuen vntounto them the holy Ghoſt, had the law grauen not onelyonly in ſtones, but alſo in theyr bowels. And although they liued, before the ſonne of God tooke fleſhe vpō him, yet for aſmuch as they beleued in him, they pertayned vntounto the Goſpell. Whiche is not therfore called a new Teſtament, bycauſe the thyng is new: but onelyonly bycauſe it was publiſhedThe Goſpell is not called the new Teſtamēt becauſe the thing is new. abroad in the latter tymes, and was then publickely receaued. Wherfore although before the preachyng of the Apoſtles, it was not publikely profeſſed among the Gentles, yet floriſhed it among many of the Ethnikes, in whoſe harts the law of God was ſealed: ſo that although they wanted the doctrine of Moſes yet were they ſo much rightly inſtructed, that they could frame theyr actions vntounto the preceptes of God. And yet the ſame Auguſtine in the booke before cited, the 7. chap. bryngeth the ſelfe ſame expoſition, whiche we before brought: namely, y^• theſe thinges may be vnderſtanded of certeine excellent actions of the Ethnikes, whiche were notwithſtandyng vngodly. Their excellēt workes, although as touchinge them they were ſinnes, yet of their owne nature or kynde, for aſmuch as they agréed with thoſe thynges whiche God commaunded in the law, could notThe workes of the Ethnikes although theiwere goodly to the outward ſhew: yet were they ſinnes be condemned by the iudgement of mā. But that they were wicked before God, therfore it is not to be doubted, bycauſe they were not referred to the right end. Augustine noteth the ſame and addeth, that therfore the worke of the law is ſayd to be written in the hartes of the infidels, bycauſe the lineamentes of the firſt eſtate ſtill abode. Hereof we gather, that the writing of the lawe of God in the hartes of men, is after two ſortes: one is, which ſerueth only to knowledge and iudgement: the other is, which beſides that addeth both a readines, and alſo ſtrength to doe that which is iudged to bée iuſte and honeſt. And the Image ofThe law may be writea in the hartes of men not vp the holy goſt geuen vntounto the faithful, but by the naturall knowledge grafted into mē God, vntounto which man is created, is not, as touching this, by hys fall vtterly blotted out, but obfuſcated, and for that cauſe hath néede to be renued by hym. So naturall knowledges are not fully quenched in our mindes, but much of them do ſtill remaine: which thyng Paule now toucheth. Wherefore, the difference betwene the olde Teſtament and the newe, abydeth whole: although Paule ſo ſpeaketh of the vngodly Ethnickes, that they had the worke of the lawe written in their hartes. Neither is it ſayd, that becauſe of theſe thinges which they did or knewe, they attayned vntounto the true righteouſnes. Yea rather when Paule had ſhewed, that they wanted it, he ſtyreth them vp vntounto Chriſt. Chryſostome in déede vppon thys place, writeth: that God made man foreign, that is, ſufficient of himſelfe to eſchewe vices, and to embrace vertue. Whiche if he vnderſtande of man as he was firſt created, is true. But after hys fall it is not to be graunted, foraſmuch as without Chriſt we can doe nothyng of our ſelues: yea, by our owne ſtrengthes we can not ſo much as thinke any good thyng, much leſſe to doe any thyng. Vnleſſe peraduenture he vnderſtand this as touchyng the knowledge of iuſtice and vprightnes in generall, wherof we doe now ſpeake. For the ſelf ſame father in an other place more then once auoucheth, that we hauehave altogether néede of the grace of Chriſt. That which the Apoſtle now maketh mencion of, touching the knowledge of the Gentiles, is very apte to repell the ſclaunderousAgainſt the complaint of the late comming of Chriſt. talke of the vngodly, which vſe to ſay: Why came not Chriſt before? How was mankinde prouided for before hys comming? What wrought hys prouidence then? By theſe thinges which are now ſpoken, thou now perceaueſt, that mankinde was then alſo prouided for. For as touching knowledge they had inough, whether we vnderſtand that, which pertayneth vntounto contemplation: or that which is directed to workyng and doing. Wherfore, before the cōming of Chriſt they dyd vniuſtly complaine, that they were forſaken, when as they had knowledge, and thought not them ſelues to want ſufficient ſtrengthes.

Theyr thoughtes accuſing one an other or excuſing.] Now bryngeth he an other reaſon, wherby he proueth that the Ethnickes had a law, becauſe they were not without accuſations & excuſations of the conſcience: which were moſt manifeſt teſtimonies of the knowledge grafted in vsus by nature. And by this ſelfA manifeſt profe of the iudgement to come, ſame argument may probablie be inferred, that the iudgement of God ſhall at y^• length come. For if our minde do iudge with it ſelf touching thoſe thyngs which we doe, what will God at the length doe, which hath ingrafted theſe iudgemētes in the mindes of men?

Accordyng to my Goſpell.] He calleth it hys Goſpell, partly becauſe hée tooke much labour in preachyng of it, and partly for the excéeding great affection that he had towardes it, & for that he was appointed to y^e publiſhing of it abroad.

In the daye of the Lorde.] Then ſhall our cogitations be both accuſers, and alſo witneſſes of all our doinges: and by them ſhall the Ethnickes be iudged. Now for that we are drawen away by the entiſementes and luſtes of thys lyfe, we doe conſider them not: but then ſhall the Lorde bryng them forth to light: Who (as it is written in the firſt Epiſtle to the Corinthians) ſhall illuminate the hidden workes of darkenes. By thys place we ſée, that the iudgement of God is a part of the Goſpell: foraſmuch as it is profitable to ſtyrre vp to repentaunce. MoreouerThe iudgemēt of God is a part of the goſpell▪ as touchyng the godly it is a glad tidinges: For Chriſt ſayd: When theſe thynges ſhall beginne to come to paſſe, then lift vp your heades: for your redemptiō draweth nye. And although God will render vntounto eueryevery man according to his workes,In iudgement God rendereth not lyke to our works. yet will he not render like for lyke. For we ſhall receaue farre much more, then our workes hauehave deſerued. And they which ſhall be condemned, ſhall be leſſe puniſhed, then the greatnes of their ſinnes requireth. And as touchyng theſe excuſing cogitations, Augustine in hys booke which we hauehave now cited, writeth, that they ſhall not obteine forgeuenes. Howbeit they may obtaine a more eaſter puniſhment.The paines of the damned ſhall not be a like. For the paynes of the damned ſhall not be a like. And he vſeth thys ſimilitude: that euen as there are certaine veniall ſinnes, which can not let but that the godly may obtaine felicitie: ſo are there certaine excellent workes being of their own kind good, which yet ſhall not deliuer the damned. And as y^e lyfe of eueryevery one, be he neuer ſo holy, can not wante ſmall ſinnes: ſo the life of no mā though he be moſt wicked, can be ſo filthye, but that it may in y^• meane time hauehave ſome excellent worke annexed vntounto it. And after thys maner doth the Apoſtle cloſe vp the accuſation of the Gentiles, making mencion againe of the laſt iudgement. And when he ſayth: Beholde thou arte called a Iewe, he beginneth hisThe accuſa…iō of the Iewes. accuſation agaynſt the Iewes: which conſiſteth of theſe principall pointes. Fyrſt, he ſetteth forth the excellent giftes wherwith God had adorned them: afterward he addeth how they had abuſed them: thirdly, he expoūdeth what it is to be truelyThe principall pointes of the accuſation of the Iewes. a Iewe, & what true Circumciſion is. Afterward he declareth, that thoſe giftes of God beſtowed vponupon the Iewes, could not by thē be ſo contaminated, that they ſhould not be eſtéemed and prayſed. But yet by them the Iewes had no matter wherby to preferre them ſelues before the Gentiles, when as they liued wickedly. For theyr filthye life made them equall to the Gentiles: which thing inWhy he fyrſt reproued the Gentiles. the laſte place he maketh playne by teſtimonie of the Scriptures. He reproued the Gentiles before the Iewes, that by the former reprehenſion, hée myght prepare hys waye to the latter. For the Iewes were hautye, neyther coulde they eaſilie abide one to reproue them. Farther, if the Apoſtle hadde fyrſte accuſed them, he might hauehave ſemed more extreme againſt his owne nation then was mete: eſpecially foraſmuch as he was accuſed of the falſe Apoſtles, that he was an Apoſtata from the law, and that he had filthily fallen from the IewiſhThe ſum of the reprehenſion of the Iewes. religion. The ſumme of the reprehenſion of the Iewes, is, that they by profeſſiō and not by life meaſured their righteouſnes. Firſt of all, he maketh mention of the giftes which were geuen vntounto the Iewes, and reduceth them in a maner toThe giftes beſtowed vponupon the Iewes are reduced to three principal pointes three principall poyntes. The firſt is the dignity of the name, which came vntounto them by the kinrede and holy ſede of the fathers. The ſecond is, that they knews the will of God by the law geuen vntounto their elders. The third, that they were apointed to teach other nations. Theſe were in dede excellent things, but yet they nothing helped them: becauſe they both degenerated from their fathers, as touching honeſty and iuſtice: and alſo by their ſinnes they repugned the law, which they had receaued: and moreouer, becauſe they neglected themſelues, and much leſſe did they teach other people. But herein the Apoſtle chiefly maketh mention of thoſe thinges which they had frely receiued. For they were not beſtowed vponupon them for any merite of theirs.

Beholde thou art called a Iew, and reſteſt in the law, and glorieſt in God, and knoweſt hys wyll, and alloweſt the thynges that are excellent, in that thou art inſtructed by the lawe: and perſwadeſt thy ſelfe that thou art a guide of the blynde, a lyghte of them which are in darkenes. An inſtructer of them whiche lacke diſcretion, a teacher of the vnlerned: which haſt the forme of knowledge and of the truth in the law.

Behold thou art called a Iew.] In this place there is two maner of readyngs. The Latines ſeme to hauehave read, foreign, that is, and if. But in the Greke copies it is written by Iota ſimple, foreign, that is, Behold or ſee. But whether of them thou readeſt, it ſkilleth not much: ſaue onelyonly that to the purpoſe of the Apoſtle, & connexion together of his ſpeaches, that which is in the Greke ſemeth to be more apte. The name of a Iew was no leſſe ſet by at that tyme, then the name of a Chriſtian is at this time. Vndoubtedly, it was an honourable ſtocke: But Paule ſaith wiſely, cognominaris, which ſignified, thou art ſo called: for he wil not graūt vntounto them, that they were in dede Iewes. Neither could he: when as afterward he ſayth: That he is truely a Iew, whiche is a Iew in ſecret: and that that is the true Circumciſion, which is marked, not in the fleſh, but in the hart.

And reſteſt in the lavv.] This is nothing els, but w^t a certayne vayne boſtyng to delight himſelfe by reaſō of the law: wherunto perauenture, they wer moued by reaſon of thoſe things which are written in Deut. the 4. chapter. Namely, That other nations ſhould wonder at the publike wealth of the Iſraelites, which… had ſo noble and excellent lawes. Dauid alſo ſayd, That it was not ſo done vntounto other nations

And boaſteſt in God.] Becauſe as it is written in the 17. chap. of the boke of Geneſis, God had made a league with Abraham and with all his poſterity. Theſe thinges vndoubtedly, had bene vntounto them great honour and eſtimation, if they had broght forth fruit accordingly. For to come of godly elders, is a gift of God not to be deſpiſed. Moreouer, to reſt in the law, ſo that thou wholy quieteſt thy ſelfe in it, and art ſo content with the commaundementes of God, that thou faineſt not vntounto thy ſelfe any other, is a thyng worthy of prayſe. And lykewyſe to count the true God for God, may be aſcribed vntounto glory, and that to ſound glorye. But they onelyonly boaſted in theſe thinges, glorying in themſelues of theſe vayne titles.

And knoweſt his will, and allovveſt the things that are excellent beyng inſtructed by the law.] To know the will of God, is a great benefite of his. But that commeth by the inſtruction of the ſcripture. For no where els is the knowledge of the wil of God to be ſought for. Out of it we learn to alow moſt beſt things, ſo y^e therby we are able to diſcerne them from things filthy & vile. In Greeke is red foreign, which is turned, things excellent. Augustine in his boke de ſpiritu & Litera readeth Diſtantia. that is, thinges different: becauſe thoſe things which are excellent, are different from meane thynges. The Latin interpreter turneth it Vtilia, that is, thinges profitable, becauſe peraduenture (as Eraſmus admoniſheth) foreign, in Greke is to profite. Farther this verbe foreign, which is, to allow, is here taken otherwiſe, then it was in the firſt chapiter. Foraſmuch as here it is referred onelyonly vntounto iudgement: but there it is referred to that allowyng, whereby we do in very deede and actes declare that which we iudge.

And perſuadeſt thy ſelfe that thou art a guide of the blynde, a lyghte of them whiche are in darkeneſſe. An inſtructer of them whiche lacke diſcretion, a teacher of the vnlearned.] He ſaythe not that theſe men performed thoſe thynges, but that they went about arrogantly to clayme them vntounto themſelues. For they both iudged and alſo ſpake moſt contemptuouſly of other nations: whome in compariſon of themſelues they counted to bee blynde and lyuers in darkenes, vndiſcrete, and vnlearned. And alſo they ſo vſurped vntounto themſelues the office of teaching others, that Chriſt ſaide they went about ſea and land, to adioyne vntounto themſelues proſelites, whome they made not the children of God, but the children of hell fyre. And whiche was worſt of all, as Chriſt vpbraydeth thē, they had takē away the kay of knowledge by clayming it vntounto themſelues: when as neyther they thēſelues would enter into the kingdome of heauen, nor yet would they ſuffer others to enter therein. They ſhewed themſelues to be maſters, when as yet they were blynde. VntoUnto whom the Lord ſayd: If the blynde leade the blynde, they ſhall both fall into the ditch. And in Eſay the 42. chapter we reade, who is blynde but my ſeruaunt? Alſo in the 9. of Iohn: If ye were blynde ye ſhould hauehave no ſinne. But now becauſe ye ſaye, we ſee, your ſinne abideth.

Hauing the forme of knowldege.] Chriſoſtome thinketh, that foreign, that is a forme, ſignifieth not here, the true maner of knowing whiche hath in it nothing that is filthy, but only a ſhew thereof.

Hauing the forme of knowledge, and of the truth in the lawe.] We ſhould vndoubtedly hauehave the forme of our doctrine in our ſelues, and not in the law, or inWhere the forme of doctrine ſhould be had. bookes, as Chriſoſtome here noteth. For as they are not very well learned, which are wiſe only by reading commentaries: ſo they are not to be counted iuſt, which put theyr righteouſnes in lawes or in decrees. For Iohn ſayth, Hereby we know, that we louelove God, if we obſerue his commaundementes.

Thou therefore which teacheſt an other, teacheſt thou not thy ſelfe? thou that preacheſt, a man ſhould not ſteale, dooſt thou ſteale? Thou that ſayeſt a man ſhould not commit adultery, dooſt thou commit adultery? thou that abhorreſt Idols, committeſt thou ſacriledge? Thou that glorieſt in the law, through breaking the law diſhonoreſt thou God? For the name of God is blaſphemed among the Gentiles through you, as it is written.

Thou therefore vvhichwhich teacheſt an other, teacheſt thou not thy ſelfe?] ThisThe figure of interrogation. How Paule here ſpeaketh of the Iewes. figure of interrogation is of great efficacy in reprouing. But were all the Hebrewes ſuch? No vndoubtedly but Paule here ſpeaketh of them, Chriſt being excluded: as the Goſpel is ſet agaynſt the lawe. There were ſome of the fathers very holy, which ſo liued in the Iewiſhe religion, that yet neuertheles they moſt perfectly beleued in Chriſt. But they were not ſuch as Paule here deſcribeth. They were bleſſed vndoubtedly, not becauſe they had receaued the law, but becauſe they were occupied in it both day & night. But theſe mē, of whom is now intreated, knew the law in deede, but they knew it not as they ought to hauehave done. The ſumme of Paules reaſon is this, that to receaue the law, iuſtifyethAn explication of Paules reaſon agaynſt the Iewes. not. For if it ſhould iuſtefye, then vndoubtedly all the Iewes ſhould be both iuſt and holy: when as they all had receaued the law, and profeſſed the ſame. And that they were not holy and iuſt, it is partly alredy declared, and partly ſhall now more largely be ſhewed: wherefore to hauehave receaued the lawe iuſtifyeth not.

Thou vvhichwhich teacheſt an other, teacheſt thou not thy ſelfe.] They coulde not abyde to be taught of others, as it appeareth by the words which they ſpakeThe Iewes could not abide to be taught of others. to hym that was borne blynd: Art thou altogether borne in ſinne: and teacheſt thou vsus? They ought at the leaſt to hauehave taught them ſelues: which thing foraſmuch as they did not, but regarded only how to inſtruct other men what they ſhould do, they were like the figge tree, which had leaues without fruite, and by the curſe of Chriſt withered away. That which he before ſpake of the Gentiles: Thou condemneſt an other, and dooſt the ſelfe ſame thinges whiche thou condemneſt: now he pronounceth of the Iewes, that they taught others, and ouerhipped themſelues. Without doubt in thinges pertayning vntounto this world, we are not of that diſpoſition. For you ſhall not ſee one, that will ſo diſtribute almes, but that he will firſt prouide of his goodes for himſelfe. How commeth it then, that we inculcate our doctrine to others, whiche we our ſelues receaue not? Chriſoſtome A ſimilitude.compareth this kinde of men with a paynter, whiche hath before his eyes an excellent table, whiche hee perpetually beholdeth, and yet neuer taketh any thyng out of it. Paul had ſayd before, that not the hearers of the lawe but the doers ſhalbe iuſtified. But now hee reproueth the preachers, whiche performe not the thynges that they teache. Wherefore we may conclude, that it is notIt is not inough to heare or to preach the word of God. inough either to preache, or to heare ſounde doctrine, vnles the ſame bee put in execution.

Thou that preacheſt, A man ſhould not ſteale, dooſt thou ſteale?] Hee obiecteth vntounto the Iewes thoſe thynges, whiche were commonly cōmitted of them. And to reproue them he vſeth that parte of the law, wherof none was ignoraūt,What theft is. namely, the x. cōmaundemētes. And as touching theft, theft is, when we withhold that which is an other mās agaynſt the owners will: or whē we by iniury draw vntounto vsus other mens goodes: or whē we diſtribute not that whiche is oursThe forme of the doctrine of the Decaloge. whē nede requireth. And there are alſo many other kindes of theft. But in y^e Decaloge, or x. cōmaūdemēts, the chief purpoſe is onelyonly to ſetforth y^• chiefe ſomme, & that but rudely & groſſely, vnderunder which we ought to vnderſtand all the partes therof. The groūd & ſomme of all theft is couetouſnes: euē as in filthy pleaſures is expreſſed onelyonly adultery: vnderunder which are comprehended all kindes of vncleanes. And as touching idolatry, there is forbidden al kinde of falſe woorſhipping: when yet onelyonly is expreſſed, that which is moſt groſſe. For there is forbidden vsus any ſtraunge God, and there are forbidden alſo grauen images, and ſondrye formes. Wherefore it is our part, when anye of the ten commaundementes of God forbiddeth vsus any thinge, well to conſider, what things are comprehendedWhat is to be had a regarde vntounto in eueryevery commaundement of the Decaloge. vnderunder that vice. And afterward to ſecke out the roote, agaynſt which we muſte to our power reſiſte. Couetouſnes, or thefte herehence ſpringeth, for that we diſtruſt in God, and are alwayes afrayde, leaſt we ſhould wante. But adultery & all vncleanes of the fleſhe ſpringeth of the deſire of voluptuous pleaſures: as Chriſt expreſſed, when he ſayd, If any man ſhall ſee a woman to lust after her, he hath already committed adultery in his harte. And agaynſte thys concupiſcence or luſte ought we to ſtriue. And as touching murther, Chriſt hath likewiſe admoniſhed vsus, that we ſhould cutte of anger, as the roote therof. Now reſteth as touching ſacriledge to ſee what the Apoſtle complaineth therof. Sacriledge is raſhely toWhat ſacriledge is. touch or to vſurpe vntounto himſelfe holy thinges whiche are dedicated vntounto God, due either by the name of a vow, or els of a curſe. The Iewes had a commaundement geuen them, that they ſhould not ſpare idols. For theyr duety was to ouerthrow and deſtroy all thinges pertayning vntounto them. But they being led byA law geuen vntounto the Iewes for the deſtrong of Idols. couetouſnes, reſerued thoſe thinges vntounto themſelues, and turned them to theyr owne proper commodities. So ſinned Acham, and alſo Saule, when he had ouercome Amalech. Contrariwiſe Moſes gaue an excellent example of vertue, when he not onelyonly brake the golden calfe, but alſo did beate it into pouder, and threwe it into the riuer. For if the reliques of the idole had remained ſtil, peraduenture the Iſraelites, as they were outragious, would hauehave woorſhipped them. Indede the pub: wealth, and our magiſtrates may take away thoſe thinges whiche areWhat our Magiſtrates may do touching ſuperſticious giftes. ſuperſticious, and conuert the prices of them to good and godlye vſes. But this thing is not permitted vntounto priuate men. But the Hebrues were generally forbiddē, that they ſhould not ſaue ſuch things, eſpecially as wer vowed by a curſe.

Thou abhorreſt idols, and committeſt ſacriledge.] He noteth them to be infected with ſo great couetouſnes, that they tooke away and vſurped vntounto themſelues euen thoſe thinges that pertained vntounto the woorſhipping of idols, ſo that they were any thing precious. Although this may alſo be vnderſtāded of things conſecrated vntounto the true God. Of the ſons of Hely we reade, y^• they toke away from the offrers raw fleſh dedicated vntounto God, before they were made a ſweete ſmell before the Lorde. Yea and the matter came to that point alſo, that the degrees of the miniſtry and of the high prieſt were boughte and ſold for money. I know that Origene and Ambroſe do interprete theſe things allegorically: that the Iewes ſteale Chriſt out of the holy ſcriptures, do counterfaite the old teſtamēt, and with greate ſacriledge do deny Chriſte. But the playner ſentence delighteth me beſte.

Thou boaſteſt in the lavv, and by the tranſgreſſion of the lavve diſhonoureſt God. This vndoubtedly is repugnaunte to the ende of our condicion. For we are created, to ſanctify the name of God. And Paule affirmeth, that we are therforeThe end of the condiciō of men. created, to liue to the prayſe of his glory & grace. Chriſte alſo ſayde: Let your light ſo ſhine before men, that they maye ſee your good woorkes, and glorifye your Father which is in heauen. They mocke with God, which boaſt of him & in theyr workes continually reſiſt his will.

The name of God through you is euell ſpoken of amonge the Gentles. As it is vvritten. Men vſe to meaſure doctrine by the manners and life of the teacher: and by the meanes of the euill life of the Chriſtians, the Iewes and Turkes curſe Chriſt. And for the ſelfe ſame cauſe the Papiſtes at this daye are enemies to the Goſpell. For if they ſee vsus no leſſe apply our ſelues vntounto filthy luſts, then they do, to be greedy of lucre, to ſeeke auengemente, to be fearefull to dye, to be deſirous of life, to contend and ſtriue to muche earneſtly amonge our ſelues for the commodities of the fleſh, ſtraightway they ſay, that our doctrine is woorſe thē that which they profeſſe. And without doubt thoſe things which are here ſpoken,Theſe things fitte with the Chriſtians and eſpeially with thoſe that profeſſe the Goſpell. fitte rather with the Chriſtians then with the Iewes: when as we are endued with more excellente giftes then they were. Chriſte ſayde, Beholde a greater then Salomon here, and a greater then Ionas. We boaſte of the knowledge of Chriſte, we reſte in the Goſpell, and we hauehave the forme of doctrine out of the articles of fayth, and we contende that all thynges are more perfecte in the Goſpell, then they were in the Iewyſh religion: we hauehave y^• fruiciō of y^e liberty of the ſpirite, when as they were greuouſly oppreſſed with the yoke of ceremonies: yet though we be indued with ſo many and ſo excellent gifts, we leade our liues in ſuch ſorte, that the Goſpell of Chriſt is euill ſpoken of through vsus. But if any man will ſay, that the truth and dignitie of the doctrine dependeth not of the dignitie, maners, and life of the teacher, becauſe Chriſt ſayd of them which ſatte vponupon the chaire of Moyſes: The thinges which they ſay, doe ye: but the thinges which they doe, doe ye not: This I know to be true. But in the meane time, let vsus marke,Whether doctrine ought to be iudged by the maners & life of the teachers. that Chriſt ſayd of the falſe prophetes and deceauers: By their fruites ye ſhall know them. Wherefore we muſt put a difference, that of men there are ſome already inſtructed in religion, and other ſome are to be inſtructed. Wherfore, they which are inſtructed in ſound doctrine, do acknowledge it to be true, and do count it for the worde of God, though he which teacheth it and deliuereth it, be not ſo pure. But they which are to be inſtructed, and are not yet come to the vnderſtandyng of it, doe iudge of it accordyng to the maners and life of the teachers. Not that in very déede the doctrine is by the maners of the miniſters made eyther true or falſe: but becauſe the vnlearned ſorte are wont ſo to iudge. And in ſumme, God will not be honoured with outward titles and ceremonies. Thys is the wilie ſubtiltie of the deuill, that the giftes of God, which ought to be fruitfull, ſhoulde be made both of no force, and alſo ſhould more aggrauate our cauſe. It is a great infelicitie, to deforme thoſe thinges, wherby we ought to be honoured. And it is no ſmall ingratitude to diſhonour God, which hath ſo honoured vsus. Paule accuſeth theſe men, that they dyd not onelyonly them ſelues tranſgreſſe the lawes, but alſo allured others to the ſame, and cauſed them to blaſpheme y^e name of the Lord. And by an antitheſis or cōtrary poſition, he exagerateth or amplifieth that which he before ſayd: Thou that teacheſt an other, teacheſt thou not thy ſelfe? But y^e place which he citeth, is in Eſaie the 52. Chapter. And in the Greke edition the place is thus written: foreign: That is: Through you my name is eueryevery where euill spoken of among the Gentiles. But in Hebrewe it is written: Ve tamid col haiom ſchemi meuoats: That is: And alwayes eueryevery daye my name is ill spoken of. Wherby appeareth, that betwene the Hebrewe veritie and the Greke edition, there is not much differēce. But Paule vſed the Greke edition, partlye becauſe it was in their handes vntounto whom hée wrote, and partly becauſe it ſerued well for hys purpoſe. For the Greke hath, among the Gentiles, which the Hebrewe hath not. But here is no ſmall doubt obiected vntounto vsus, for that the Prophet ſéemeth to laye the whole cauſe of the blaſphemie vponupon the ſtraungers: namely, for that when they had lead away the Iſraelites captiues, they railed vponupon their God, as though he had not bene able to deliuer thē. Which thing is more expreſſedly read in Ezechiell the 36. chap. from whence it may ſéeme that theſe thynges were taken: for there it is apertly written, that they in mockage ſayd: Beholde the people of thys God. But we muſt conſider, what was the cauſe and occaſion of the captiuitie of y^e Hebrewes: and we ſhal finde, that it was nothyng ells, but theyr wicked actes, and tranſgreſſions of the lawe: by which they in a maner compelled God, to deliuer them into thoſe calamities: wherof followed the blaſphemies of the Ethnickes. God was vrgedThe cauſe of the blaſphemie was not in the Gē …les but in the Iewes. two wayes: for on the one ſide vnleſſe he had chaſtiſed them, when they liued wickedly, other nations would hauehave ſpoken euill of hym, for that he ſo much bare with wicked men. On the other ſide, if he ſhould correcte them in forſaking and deliuering thē to outward nations, he ſhould be euill ſpoken of, as a weake and féeble God. And the fountaine and originall of theſe euills, was the wicked lyfeNote that the glory of God is two maner of wayes endaungered. of the Hebrewes. Wherefore in Ezechiell there is added, that he being touched with the compaſſion of hys name, had decréed to deliuer them at the length: both that he himſelfe myght afterward bee ſet forth as a mightie God, and that they, by amendment of lyfe, myght behaue them ſelues the better. By thys place we may gather, that the Iewes greuouſly fell. For the greater their dignitie was, the more greuouſer were thoſe thinges which they cōmitted: ſo that by eueryevery mans iudgement, they could no way be defended. Therefore in Eſaie the Lorde ſayd, when he had reckened vp all the ornamentes which he had beſtowed vppon hys vineyarde: Iudge thou houſe of Iſraell betwene me and my vineyarde. Which parable Chriſt alſo vſed in the Goſpell.

For Circumciſion verily is profitable, if thou doe the lawe: but if thou be a tranſgreſſour of the lawe, thy circumciſion is made vncircumcſion. Therefore if the vncircumciſion keepe the iuſtifications of the lawe, ſhall not hys vncircumciſion bee counted for circumciſion? And ſhall not vncircumciſion which is by nature (if it keepe the lawe) iudge thee, which by the letter and circumciſion arte a tranſgreſſour of the lawe?

For circumciſion in deede is profitable.] When he had hetherto reckened vp the benefites beſtowed vponupon the Iewes, and had ſhewed how they had abuſed them: now by the way he ſetteth forth a manifeſt expoſition of the true circumciſion, and of the true Iewiſhnes. By reaſon of circumciſion, they arrogantlye puffed vp them ſelues. VponUpon whiche occaſion Paule ſheweth by preuention, that it made them not a whitte better then the Gentiles, when as they liued ſo filthilye. It was a great thyng in déede to be circumciſed: ſo that the vncircumciſion were cutte of in the hart alſo. Otherwiſe, how litle the circumciſion of the body, profited them vntounto righteouſnes, their vices ſufficiently declare, which a litle before he hath expreſſed. They often alleaged, that Moyſes through theA commendatiō of circumciſion. helpe of circumciſion, was deliuered from the daunger of death. For the Angell woulde hauehave killed hym, if hys wife had not circumciſed hys ſonne. And after the generall Circumciſion celebrated by Ioſua, the people were brought into the promiſed land, and that not without a wonderfull miracle. For the waters of Iordane were compelled to go backe to their ſpryng. And in the booke of Geneſis the 17. chap. it is manifeſt, with what waight and ſeriouſnes this Sacrament was inſtituted of God. Wherunto as he added excellent promiſes, ſo alſo added he horrible threatnynges: that the ſoule of hym which was not the eightIf circumciſion being cō temned deſtruyeth a man▪ then being added it ſaueth a man. day Circumciſed ſhould be deſtroyed. Whereupon it ſemeth that the Iewes reaſoned a contrariis, that is, from contraries: If Circumciſion being intermitted, deſtroyeth a man, then contrarywiſe where it is had, it ſaueth a man. But thys kynd of argument is not of neceſſitie. It is in dede probable, but it doth not alwayes conclude well: as many inſtancies teache vsus, and Auguſtine oftentymes affirmeth. And thoſe thynges whiche are here ſpoken, are not ſo to be vnderſtanded,The dignitie of the ſacramentes depend not of our faith and vprightnes. The fruite of the Sacramentes dependeth of our fayth. as though the dignitie of the Sacramentes ſhould depende of our fayth or goodnes. For as much as here is not entreated of the nature or excellency of the Sacrament, but of the fruite and vtilitie therof. Whiche we muſt nedes graunt dependeth both of the fayth and godlines of the receauers. And by this place we learne, that outward thynges of them ſelues nothing profite vntounto ſaluation, vnleſſe there be a mutation or chaunge made by the holy Ghoſt in our hartes, either before, or els whileſt they are put in vſe. Neither is this to be obiected, that the Baptiſme of children is an outward thyng, and yet bryngeth ſaluation vntounto infantes. For the infantes hauehave no commoditie by the force of the outwardeWhat fruite childrē hauehave by Baptiſme. waſhyng, vnles there come with all ſome ſpiritual thyng, and ſuch as pertaineth to the ſoule. Auguſtine thinketh that ſaluation commeth vntounto them; by the fayth of them whiche offer them (whom we call Godfathers and Godmothers) or by the fayth of the Churche. I know in déede, that the fayth of godly men may vntounto ſome obtaine grace, conuerſion, and excellent ſpirituall giftes. But ſaluation hapneth not vntounto them that are of full age, but only by their owne faith, and vntounto in fantes by the ſpirit, and grace, which ſecretly worketh in them regeneration: of which regeneration baptiſme is the outward ſealyng. Wherfore it is apparant, how miſerably the Iewes erred in attributyng ſo much to their circumciſion.

And there were ſome (if we will geue credite vntounto Augustine in hys booke De ciuitate Dei.) which affirmed as much of Baptiſme. Namely, that a man being once baptiſed, although he liued wickedly, ſhould not vtterly periſhe. He ſhall inThey which are baptiſed, may periſh. dede (ſaid they) ſuffer many thinges, but at the laſt he ſhall be ſaued, peraduenture by fire. But this error both Augustine hath confuted, & we hauehave ſubſcribed vntounto hym in our expoſition of the firſt epiſtle to the Corinthians. The purpoſe of the Apoſtle in this place is, to ſhew, that God will hauehave no regard to the outward circumciſion, if there want piety and holines: and agayne on the other ſide, that vncircumciſion ſhall not be a let vntounto the Gentiles, ſo that they meane wel, andOutwarde thinges by themſelues profite litle, yea rather they are hurtfull, if the ſpirite & faith be wā tyng. If the receiuers hauehave faith, then the ſacraments hauehave ſome vtility liue godly. Let vsus note, as I began to ſay, how little is to be attributed vntounto outward things, if they be taken by themſelues. And yet ſo great is the error in our dayes, that men make prayers recited in a ſtrange & vnknowen tonge, pilgrimages, & certaine faſtes raſhly taken in hand, as the chief anker holde of their ſaluation. Yea they are now at the length come to this point, that ſometimes they attribute remiſſion of ſinnes vntounto theſe trifles. The prophets cry out eueryevery where, that God deſpiſeth, hateth, and deteſteth worſhippinges without fayth and godlines. Howbeit we muſt vnderſtand (as we may gather by the wordes of the Apoſtle) that if they which receiue the ſacramentes, hauehave faith and pietie, then out ward things hauehave theyr certain vtilities. For foraſmuch as they are inſtituted by God, we muſt nedes graunt that they are good, vnles it happen that through our fault they be made hurtfull. But they are good and profitable vntounto the iuſt, in whō through faith, iuſtification goeth before. For ſacramentes (to ſpeake in general)What circumciſion is. are viſible ſignes: which ſignifie, & by which the holy ghoſt exhibiteth vntounto thoſe, which beleuyng receaue them, both grace and coniunction with Chriſt, and alſo ſeale vntounto vsus the promiſes of ſaluation. And to tooch ſomwhat of circumciſion, it was a ſigne, or to ſpeake more apertly, a ſealyng of the promiſe & league made w^t God through Chriſt. And they were marked in the partes apointed to generatiō & to geue vsus to vnderſtand, that Chriſt as touching his manhode, ſhould be borne of the ſéede of man. And by that ſigne they were continually put in minde of the league made with God: and thereby they profeſſed the obſeruation of the law.

Wherfore to the Galathians it is ſayd, that he which is circumciſed is debter to kepe the whole law. It was alſo in ſtede of a marke or cogniſance, wherby that people was diſcerned from other nations. Wherfore, whilſt they iorneyed in the deſert, they were not circumciſed, becauſe there were no other nations there, from whō they might by that ſigne be diſcerned: as the commentaries which are aſcribed vntounto Ierome alledge: although of that thyng there may an other cauſe more probable be aſſigned. By this ſacrament alſo was noted the mortifieng of y^e fleſh andCircumciſion in ſtede of baptiſme Children ought to be baptiſed. filthy luſtes, and that all ſuperfluous things ſhould be cut of from the godly. And ſuperfluous things are whatſoeuer diſpleaſe God. This rite was to the old men in ſtede of baptiſme, & was counted for y^e ſacrament of regeneration. Whereby it appeareth that our infantes ought to be baptiſed, foraſmuch as their lotte is no worſe then the lotte of the chyldren of the Hebrewes: yea rather it is in many partes more happy. For our baptiſme (ſomewhat to ſpeake thereof now) is not bound to the eight day, as was the circumciſion of the Iewes in the olde time: for we are by Chriſt deliuered from circumſtaunces of tyme and place. And ſacred rites are certayne outward profeſſions of piety. And ſuch not onelyonly the Iewes had, but alſo thoſe which in the firſt ſtate of nature, liued godly. Therfore the ſimbolesThe godly had holy rites alſo before the law. or outwad ſignes of rites, are in dede by reaſon of the diuerſity of tymes oftentymes chaunged: but the thinges remayne the ſelfe ſame. Moreouer by the wordes of Paule is gathered, that Circumciſion profit…th, ſo that the law be obſerued. For it is very profitable, to obteyne regeneration, to hauehave the ſigne of the couenaunt, and a perpetuall admonition of the mortification of the fleſh, and an obſignation or ſeale of the promiſe of God, and of the heauenly gifte beſtowed vponupon vsus.

If thou be a tranſgreſſor of the law.] Here he vnderſtandeth none but thoſe which of purpoſe tranſgreſſe: and not thoſe which fal of infirmitie, and are drawē either vnawares or vnwillingly, and do ſighe and grone, ſaying together wyth Paule, who ſhall deliuer me from the body of this death?

Thy circumciſion is made vncircumciſion.] To be made vncircumciſion in this place, is to be counted vncircumciſion, as it ſhall afterward be declared, whē he ſayth, Shall not his circumciſion be counted vncircumciſion? And to kepe the law, is to be taken in the ſame ſence that we before declared. Ambroſe vppon this place ſayth. He then kepeth the law, which beleueth in Christ. But if he beleue not, he is a tranſgreſsor of the law. Which wordes although they ſerue not much to the expoſitiō of this place, yet are they very profitable. Bicauſe therby we perceiue that he which beleueth in Chriſt kepeth the lawe: for that by fayth is geuen vntounto vsus the power and facultie of the ſpirite, wherby to obey the law. And if there want any thing to the obſeruation therof, as in very dede there alway wanteth, the ſame isHe that beleueth not is according to the ſentence of Ambroſe a tranſgreſſor of the law. The Iewes gloried in circumciſion. holpen by the imputation of the righteouſnes of Chriſt. Moreouer in that he affirmeth, that he which beleueth not in Chriſt, is a tranſgreſſor of the law, he manifeſtly ſheweth, that the workes of them which beleue not in Chriſt, are ſinnes and tranſgreſſions of the law. The Iewes boſted excedyng much of circumciſion as though it had bene geuen them for their merites, and as though it had ben an aſſured teſtimony of a iuſt and holye lyfe: whiche thyng is declared to be vntrue. Chriſostome vpō this place vſeth a very trim order, both as touching the law & alſo as touchyng circumciſion. There is (ſayth he) an outward law, there is alſo a law in the hart, and in the middle place are ſet good workes which procede from the law of the hart & are agreable with the outward law. Likewiſe, there is circumciſion in the fleſh, & circumciſion in the harte. In the middeſt is placed a iuſt and holy life. For it proceedeth from the circumciſion of the harte, and agreeth with the circumciſion of the fleſh. Paule puttethA double compariſon of circumciſion. a double compariſon of circumciſion. The firſt is, whereby it is contrarye vntounto vncircumciſion, y^• is, vntounto the condiciō of the Ethnickes. And of this he ſpeaketh now preſently: and ſheweth, that it was nothinge preiudiciall vntounto men as touchign ſaluation. The other is whereby circumciſion is compared with faith and thereof ſhall afterward be entreated, when the Apoſtle ſheweth, that Abrahā firſt beleued, and therefore obteyned righteouſnes: and afterwarde that righteouſnes was ſealed with circumciſion. Wherfore the circumciſion of the flrſh is of leſſe dignity then fayth, and commeth after it.

Therefore if vncircumciſion do kepe the iuſtifications of the law, ſhal not his vncircumciſion be counted for circumciſion.] In ciuile iudgementes when any is to be condemned, which is in any dignity or Magiſtrateſhip, he isThe ciuile manner in condemning of noble men. firſt depriued of his dignity or office, and then afterward condemned. So the Apoſtle firſt depriueth the Iewes of the true Iewiſhnes, and of the true circumciſion, and then afterward condemneth them, becauſe they liued filthely. This ſimilitude in a manner vſeth Chriſostome. Wherunto we may moreouer adde, that like as in a publike wealth they which ſhalbe preferred to honour, if they be of a baſe and obſcure ſtocke, are fyrſte adorned with ſome noble Magiſtrateſhip, or publike dignity: ſo Paule minding to bring to honour the Gentles, which ſeemed abiecte, attributeth vntounto them the true circumciſion, and true religion of the Iewes, when he ſayth, that theyr vncircumciſion is counted for circumciſion, which they hauehave in theyr hart. And in theſe wordes, circumciſion (I ſay) and vncircūciſiō, is vſed the figure called Metonymia, which is a trāſpoſitiō of names.The figure called Metonymia vſed in circumciſion & vncircumciſion. For by thoſe ſignes is ſignifyed the ſtate and condicion of the Iewes and Gentils.

The iuſtifications of the lavv.] In Greeke is red foreign, which many take to be ceremonies called of the Hebrues Chocoth. But I do not eaſly ſe, how the Ethnikes kept the ceremonies of the law: vnles we wil ſay that the Hebrues in theyr captiuities taught the Gentils the ceremonies of Moſes: which is not caſy to be beleued: eſpecially, foraſmuch as they were not to be obſerued, but in the land of promiſe. Peraduēture they meane y^e theſe iuſtifications do ſignify thoſe rites, which the Ethnikes counted in the law of nature godlye and good. For we ſpeake not of idolatrous rites: but of thoſe whiche ſome obſerued by the tradicionsThe holy Ethnikes had certain good and godly rites in the law of nature. of theyr Fathers, which hoped in the Mediator to come. For by ſuche ceremonies they both profeſſed God, & alſo accuſed thēſelues as ſinners: after which folowed y^e practiſe of vpright liuyng. And we deny not, but ther were many ſuch mē. Yet can we not therfore affirme, that either Socrates, or Phocion, or Aristides, were of the number of theſe men: when as we hauehave nothyng that is certayne of theyr pietie and fayth, but rather by hiſtoryes they appeare Idolatrers. Neuertheleſſe, the Scriptures commend Iob, vntounto whom (no doubt) there were many like. But by our iudgement (as we hauehave ſayd) they can not be declared or defined. But the Apoſtle ſpeaketh not of thoſe rites of the lawe of nature: when as by the lawe, he here vnderſtandeth the lawe of Moſes. For he hath to do againſt the Iewes. And that the Ethnickes obſerued not the rites of Moſes, hereby it isBy the iuſtifications of the lawe he vnderſtandeth the morall partes of the lawe. manifeſt, becauſe they were vncircumciſed, & are called vncircumciſion. Wherfore, it is more truely ſayd, that the iuſtifications of the law, ſignifie here the morall part of the lawe, of which the Gentiles by the light of nature, were not ignoraunt. The ſcope of the Apoſtle is, to ſhewe, that righteouſnes is not of neceſſitie ioyned with the rites and ceremonies of the lawe: and that it was no let vntounto the Gentiles touching ſaluation, that they wer not circumciſed, ſo that they had pietie. And contrarywiſe, that the Iewes, being deſtitute of fayth and holy lyfe, are not holpen by circumciſion, to bee therby preferred before the Gentiles. And where as we hauehave in our reading, foreign, that is, ſhall be counted, or imputed: Chryſostome readeth foreign, or foreign, that is, ſhall be turned. Neither doth hée onelyonly read it ſo, but alſo interpreteth it ſo: ſo that he ſayth, that the Apoſtle ſayd not foreign. And he ſayth plainly, that Paule here ſo ſpeaketh as before, when he ſayd: Thy circumciſion is made vncircūciſion. He would (ſayth he) ſpeake that which is of more waight and greater, to the end to ſpeake with more efficacie. Thys diuerſitie of readyng, Eraſmus weighed not: neyther will we contende therefore, for that the ſenſe eyther way remayneth ſounde.

And vncircumciſion which is by nature (if it kepe the lawe) ſhall iudge thee, which by the letter and circumciſion, art a tranſgreſſour of the lawe.] To iudge. is taken iij. maner of wayes.To iudge, may be taken thrée maner of wayes: eyther that the Ethnickes ſhall pronounce ſentence agaynſt the Iewes: as Paule ſayd to the Corinthians: Knowe ye not, that we ſhall iudge the Aungells alſo: or by compariſon, as the Lorde ſayd of the Sodomites, and of the Niniuites, and of the Quéene of Saba, that they ſhould iudge the Iſraelites: or to iudge, is to reproue, to accuſe, and to beare witnes agaynſt a man. For euen as before were alleaged the cogitations, which ſhall accuſe one an other: (for the good ſhall accuſe the euill, for that they corrupted the man: and agayne, the euill ſhall accuſe the good, becauſe they helped not:) ſo the holy and iuſte Ethnickes ſhall accuſe the wicked Iewes, for that they being adorned with ſo many giftes and ſpirituall graces, ſerued not God. He calleth it vncircumciſion by nature, becauſe we are naturally ſo borne. And they whiche areVncircumciſion by nature. Ethnickes, purpoſe not in their minde to circumciſe them ſelues. Or to ſpeake more rightly, as I thinke, vncircumciſion by nature, is an Ethnicke man, which is led onelyonly by the light of nature. By the letter hee vnderſtandeth what ſoeuer isWhat the letter ſignifi…th. outward, and is not grafted in the hart, to moue hym to doe well. Augustine in hys 3. booke and 5. chap. De Doctrina Chriſtiana, writeth: that they ſticke in the letter, which take the ſignes for the thynges, and that which is figuratiuelye ſpoken in the holye Scriptures, they take it ſo, as if it were ſpoken properly: and ſo lowe créepe they on the grounde, that when they heare the name of the Sabboth, they remember nothyng but the ſeuenth day, which was obſerued of the Iewes. Alſo, when they heare of a Sacrifice, they thinke vponupon nothyng but vponupon the ſacrifices which were killed. And though there be ſome ſeruitude tollerable, yet he calleth that a miſerable ſeruitude, when we take the ſignes for theIt is a ſeruitude moſt miſerable to count the ſignes for the things. An errour concernyng the Euchariſt. thinges. Wherin there is great offence committed in theſe dayes, in the Sacracrament of the Eucharist. For how many ſhall a man finde, which, beholdyng the outward ſignes of thys Sacrament, calleth to memorye the death and paſſion of Chriſt, wherof it is moſt certayne that they are ſignes? or which thincketh with him ſelfe, that the body and bloud of Chriſt is a ſpirituall meate of the ſoule through faith, euen as bread and wine are nouriſhmentes of the body? Or which weigheth with hym ſelf the coniunction of the members of Chriſt betwene themſelues, and with the head? Theſe thinges are not regarded, and they cleane only to the ſight of the ſignes. And men thinke it is inough, if they hauehave looked vponupon, bowed their knée, and worſhipped. Thys is to embrace the letter, and not to geue eare vntounto the ſayd Augustine, who in the place which we hauehave now cited, and a litle afterward moſt apertly affyrmeth, that to eate the body of Chriſt, & toTo eate the body of Chriſte and to drinke his blo ud are figuratiue ſpeaches. drinke hys bloud, are figuratiue kinds of ſpeaches. So are the Iewes accuſed, becauſe they cleauing only to the letter & circumciſiō, wer trāſgreſſours of the law.

For he is not a Iewe, which is one outward: neyther is that circumciſion which is outward in the fleſhe. But he is a Iewe, which is one within, and the circumciſion is of the hart in the ſpirite, not in the letter, whoſe prayſe is not of men, but of God.

For he is not a Iewe, which is one outward.] Here he more apertly ſheweth, what is y^e true Iewiſhnes, & what the true circumciſiō. And he vſeth iiij. antitheſis or contrary poſitions: Outward & inward: the fleſhe & the hart: the ſpirite & the letter: the prayſe of men, and the prayſe of God. But thys is to be marked, that where as he ſayth, That he is not a Iew, which is a Iewe outwardly: neyther is that circumciſion, whyche is in the fleſhe, theſe thynges oughte to be vnderſtanded by excluſion (as they call it) ſo that, this woorde, onelyonly, or alone be added. For that circumciſion whyche is onelye in the fleſhe, is not circumſion. And he whiche is a Iewe onelye outwardlye, is not a Iewe. But Paule ſeemeth to deny that ſimply, which ſhould be denied but partly: becauſe to exagg… rateThat ſometimes is ſimply denied, which is denied onelyonly partly. What the Fathers ment when they ſayd that the Euchariſt is not bread Againſt the Anabaptiſtes. or amplify his matter he ſpeaketh Hyperbolically. Such as is that ſaying, whē he ſayth, that he was not ſent to baptiſe. Neyther ought we any otherwiſe to vnderſtand the Fathers, when they ſay that the Euchariſt is not bread. They ſpeake hiperbolically, and vnderſtand that it is not breade onelyonly, or alone, or cō mon breade: becauſe vntounto the bread, is added, the woorde of God, whereby it receaueth the nature of a ſacrament. And this is a ſtronge reaſon againſte the Anabaptiſtes. which hauehave euer in theyr mouth that ſaying of Paule vntounto the Corrinthians: Circumciſion and vncircumciſion are nothing: but the obſeruation of the cōmaundements of God. So they ſaye that Baptiſme, and the Euchariſt, and the Eccleſiaſticall miniſtery are nothing, but pretend onelyonly the obſeruing of the cōmaundementes of God. But we aunſwere them, as we hauehave now ſayde of Paule, that other thinges are nothyng, if they be alone without fayth, and piety, and a holy life. But what it is to conſiſt of the ſpirite and not of the letter, is thus declared, that by the ſpirite we vnderſtand the renuing of the minde: whereby it willinglyWhat is ment by the ſpirite and the letter. embraceth, and deſyreth that whiche is contained in the outward commaundement of the law. For the ſpirite ſometimes is taken for the excellenter part of the minde, and ſometimes for the power and faculty, whereby God chaungeth and regenerateth a man. But we here by the ſpirite vnderſtand the mynd of mā compacte of them both, being renued by the holy Ghoſt. But the letter ſignifyeth, whatſoeuer is outwardlye ſet before vsus, be it neuer ſo ſpirituall, when it cleaueth not to our minde, or vrgeth not.

Wherefore the circumciſion of the fleſh, is the ſigne of the circumciſion ofThe circū ciſion of the fleſh, is the ſigne of the circumciſiō of the harte. The circū ciſion of the hart in the bookes of the law. Both God woorketh in vsus good things, and we alſo woorke. The ſpirite and the letter are diſcerned by the affect of the mind. the harte and of the mind. Therfore great care was to be had, that it ſhould not be vayn or ſuperfluous. This phraſe touching the circumciſion of the hart, Paul borowed out of the olde Teſtamente. In the. 10. chap: of Deut: commaundement was geuen, that they ſhould circumciſe the foreſkins of theyr hartes: and in the ſelfe ſame booke the. 30. chapter. Moſes promiſeth, that God will one day circumciſe the foreſkin of theyr hartes: to declare that either is true, namely, that God woorketh in vsus the things that are good, and that we alſo worke the ſelfe ſame: foraſmuch as God vſeth our miniſtery to bring forth good woorkes. Wherfore ſo longe as our minde reſiſteth the woorde of God whiche is ſet foorth vntounto vsus, althoughe outwardlye it make a ſhewe of ſomewhat, yet is it occupied in the letter. But when it is made prone vntounto the commaundementes of God, then is it gouerned by the ſpirite. Wherefore as touching the thinge whiche is ſet foorth and red, there is no difference betwene the ſpirite and the letter, but as touching the affect of the minde. Which thinge Paule hath declared in his latter Epiſtle to the Corinthians the 3. cap: whē he ſaith: Ye are the Epistle of Chriſt wrought by our miniſtery and written not wyth inke, but with the ſpirite of the liuing God, not in tables of stone, but in tables of fleſh. Where he manifeſtlye teacheth, that this is the miniſtery of the ſpirite, whē in the tables of our hart are imprinted thoſe things which God commaundeth, and will hauehave to be of vsus beleued and done. Neyther let vsus meruaile, that Paule ſayth, that ſuch an Epiſtle was written by him, whē as it is the worke of God: for he meaneth that he wrote it, onelyonly as an inſtrumēt ioyned with the woorking of God. Wherefore they are to be counted miniſters of the ſpirite, which do not onelyonly expounde the woordes of God, but alſo do imprinteWho are miniſters of the ſpirite. thē into the hartes of the hearers. Which thing ſuch as do not, althoughe they ſpeake good and healthfull thinges, yet are they but miniſters of the letter: neither of theyr woorke followeth any thinge els, then the death of the hearers. For they which vnderſtand the will of the Lord, and do it not, ſhalbe puniſhed with many ſtripes. And therefore Paule ſayde, that the letter killeth, but the ſpirite quickeneth. Wherefore it is the duety of paſtors, and of them that teache, to pray vntounto GodFor what thing paſtors ought to pray. What is the true circumciſion. moſte erneſtly, to make them miniſters not of the letter, but of the ſpirite. Paule alſo vntounto the Philippians declared what is the true circumciſion, when he ſayth: We are the circumciſion, which ſerue God in the ſpirite, we glory in Chriſt, and hauehave not confidence in fleſh. By theſe thre notes he expreſſed the ſpirituall circumciſion. And vntounto the Coloſſians after he had ſaid, that we are circumciſed in Chriſt, but yet with a circumciſion not made by handes, he declareth by very many circumſtances, what that circumciſion is: namely, that we hauehave put of the body of the ſins of the fleſhe: that through Baptiſm we are buried together with Chriſt: that we hauehave forgeuenes of ſynnes: that the hand writing is put out, which was agaynſt vsus by reaſon of ordinances: and the principalityes & powers which were agaynſt vsus, are by Christ vanquiſhed & ouercome. In which place this is not to be paſſed ouer, that baptiſme is called the true circumciſion, ſo that it be in the ſpirite and the hart, and not in the letter and theBaptiſme when it is in the ſpirite is the true circumciſiō. fleſhe. Wherefore theſe ſentences a Iewe inward and outward, the circumciſion in the fleſh and in the hart, are to be taken in reſpect as they are oppoſite one to the other: that is, a part, and diſſeuered one from the other. For ioyne them together, and then the ſentence of Paule pertayneth not vntounto them. For it is not to be doubted, but that there were very many Iewes in the olde tyme, which were Iewes both outward and inward: and were circumciſed not only in the fleſhe, but alſo in the harte. Theſe thinges may be taken three maner of wayes: ſo that there is one circumciſion of the fleſhe, an other of the ſpirite, and the thyrd ioyned together of them both. For it is not to be thought, that the olde TeſtamentMany liued vnderunder the law which therewithall liued alſo vnderunder th… Goſpell. An …or of the Maniches. was ſo ſeperated from the Goſpell, that they which liued in it, could not alſo therewithall hauehave the Goſpell. Theſe two thinges are indeede ſeperated the one from the other: but yet in ſuch ſorte, that they may be ioyned together in one and the ſelfe ſame man. Manicheus ſo reiected the olde Teſtament, as though it were vtterly vnprofytable vntounto vsus. And vſed this kynde of reaſon: Foraſmuch as that inheritance of the land of Chanaan pertayneth not vntounto me, I do reiect alſo both the Teſtament and the writinge whereby the bequeſt was made. Yea alſo though it ſhould bring vntounto me the poſſeſſion of that land, yet Chriſt hath ſo exalted vsus to better thinges, that I regard not theſe thinges. Theſe wordes obiected Fauſtus, and they are red in the 4. booke of that worke whiche Auguſtine wrote againſt him. In which place he thus anſwereth him: Thoſe thinges which are written The olde Teſtaraent pertayneth vntounto vsus alſo.in the olde Testament are types of our thinges. Foraſmuch as Paule in his latter Epistle to the Corrinthians ſayth: Theſe thinges happened vntounto them in a figure: but they are written for our correction, vponupon whome are come the endes of the world. And vntounto the Romanes we reade whatſoeuer thinges are written, are written for our erudition and learning. And in the oracles of the olde Teſtament is promiſe made of Chriſt. Wherfore he being rayſed from the dead, and diſputing with his two diſciples of himſelfe, cited teſtimonyes out of Moſes, and out of the whole ſcripture. And the ſame Chriſt ſayd, that the good father of the houſhold brought forth of his treaſure both new thinges and olde. Wherefore the olde Teſtament is not ſo contrary vntounto the new, as the Manichies fayned it was. And therefore Paule when he ſemeth to ſpeake any thingePaule whē he ſemeth to diminiſh any thing frō the law, condēneth not the olde teſtament. How we ſhall iudge rightly of the ſacramentes. So much let eueryevery man eſteme himſelfe, how much he ſeeth himſelfe to be in the ſight of God. ill of the law, that doth he not, but in reſpecte as it is taken by it ſelfe, a parte from Chriſt.

VVhoſe prayſe is not of men, but of God.] Paule reiecteth not the prayſe which commeth of men, but ſo farforth as it is ſeperated from the praiſe which commeth of God. In ſumme, although the ſacramentes were not only profeſſions of faith, but alſo outward ſeales of the promiſes, and of the giftes of God: yet was not perfect righteouſnes, to be put in their outward ſimboles. Hereby we gather that no man ought to boaſt of his outward thinges. So much let eueryevery man eſteme of himſelfe, how much he ſeeth himſelfe to be in the ſight of God, who marketh not only the thinges whiche are ſeene, but is alſo the ſearcher of the hartes. Hereby we learne alſo, that both the wordes of God, and the ſacramentes, if they be receaued only as thinges outward, do pertayne vntounto the letter, which quickneth not, but killeth. And by theſe thinges, hath the Apoſtle made the Gentiles equall with the Iewes. For that they alſo mought no les then the Iewes, be Iewes inwardly, and hauehave circumciſion in the hart: which God chiefely regardeth.

Commentary on Romans, Chapter 2

p. 35The ſecond Chapter.

The ſecond Chapter.