Commentary on Romans, Chapter 11 · Part (2 of 5)
But bycauſe it is had in the digeſtes de Regulis Iuris, In all cauſes that thing is taken for a facte, wherein it commeth to paſſe that by an other mans meanes there is a ſtay why it is not done: wherefore if the debter can proue, that the fault was not in him why the mooney was not payd, for he had the mooney and offerd, it but the creditor was in the faulte why payment was not made, although the creditor ſuſtayne neuer ſo much loſſe by forbearing of his mooney, yet is not the debter bound to make recompence by equity. For by equity written it is counted for a déede, when the let came by reaſon of an other. Wherefore it manifeſtly appeareth that it is not in the power of a iudge or of any man, to moderate lawes as he luſt himſelf. And if the caſe be ſo in the Romane lawes inuented and ſet forth by men, what ſhall we thinke of the law of God? For it ought infinitely to be more firme then the law of man. Neither is it lawfull for vsus to fayne in it any equity, vnlesThe law of God more firme then the law of man. when we ſe it expreſſed in writing. As for example. The law is, He which ſhall ſhed mās bloud, his bloud ſhall alſo be ſhed. Here we hauehave the extremity of the law, which vndoubtedly we ought alwayes to follow, vnles in ſome other place equity teache y• the ſame extremity ought to be mitigated. But in an other place it is thus writē: If two go forth together into the wood to cutte downe wood, and the axe by chance falleth out of the hand of the one, and killeth him that ſtandeth by him, let there be ſome cities of refuge, vntounto which this manqueller may fly, and in which he may liue ſafely, till ſuch time as the matter be tried: ſo that if he can proue his innocency, then let him be let go free at the death of the Highe prieſt. This equity mought the iudges vſe, bycauſe it was written in the lawes of God: yea they ought alſo to vſe it, ſo often as they ſaw that the matter which they had in hand ſo required. But that it was lawful for them by theyr authority to bend the lawes of God, or to mitigate them, it cā not be proued by any teſtimony of the holy ſcriptures. Yea rather contrarily they were commaunded,There may nothing be added vntounto the law of God, nor any thing taken from it. The law of God is impoſſible to be obſerued by humane ſtrengthes. that they ſhould not decline neither to the lefte hand, nor to the right hand: and that they ſhould not adde any thing vntounto the law of God, nor diminiſh any thing from it. And we nede no long diſcource to teach, that the law is impoſſible to be obſerued as touching our ſtrengths: and eſpecially before we are regenerate. For that the ſcripture it ſelfe manifeſtly teſtifieth. For Paul thus writeth in the 8. chapiter, vntounto the Romanes. That which was impoſſible vntounto the law, in as much as it was weakened by the fleſh: Alſo in the ſame chapiter: The wiſedome of the fleſh is enmity agaynſt God. For it is not ſubiect vntounto the law of God: yea neither can it vndoubtedly. And in the firſt to the Corrinthians: The carnall man vnderſtandeth not thoſe thinges which are of the ſpirit of God: for neither can he: for vntounto him they are fooliſhnes. Chriſt alſo: An euill tree (ſaith he) can not bring forth good fruits: Alſo, How can ye ſpeake good thinges, when ye your ſelues are euill? All theſe thinges doo manifeſtly teach, that it is not poſſible that the law of God ſhould be obſerued by humane ſtrengths being as they are now vitiate and corrupted. But as touching theſe cauillations and ſubtle euaſions of the Papiſtes, let this ſuffice.
Now let vsus come to certayne ſingular obiections, which they make whereby they labour both to trouble vsus, and alſo to eſtabliſh theyr owne fond lyes. TheyAn obiectiō touching the repentaunce of Achab. ſay that Achab the vngodly king did rent his garmentes at the threatninges of Elias, did putte on ſackecloth, and ſo lay on the grounde, and faſted, and wente barefoote: and for that cauſe the lord ſayd vntounto the Prophet: Haſt thou not ſene Achab humbled before me? In his dayes I will not bring the euill, but in the dayes of his ſonne. Behold (ſay they) the workes of an vngodly king, and one not yet iuſtified doo ſo pleaſe God, that they pacified God towardes him. But we ſay on the contrary that Achab was by theſe factes iuſtified. For if he had had that true fayth whicheHow Achab is ſaid to be humbled before God. iuſtified men, he would not hauehave abiden ſtill in idolatry, and other moſt groſſe ſinnes: indede he was ſomewhat moued at the threatninges of the Prophet: but that thing which he did pertayned only vntounto a certayne outward and ciuill diſcipline rather then to true repētaunce. But God ſayth that he was humbled before him I anſweare, that that word, Before me, may be referred either vntounto the words of God which were ſpoken vntounto Achab by the Prophet: ſo that the meaning is, Before me, that is to ſay, at my wordes: or ells, Before me, that is to ſay, in the Church of the Iſraelites. And by that facte Achab teſtified that he repented of the wicked facte which he had committed: and that was a good and ſound example before the multitude. But God which beheld the inward part of his hart, ſaw that that repentaunce was fayned and vnfruitfull. And for that cauſe he promiſed that he would only differre the puniſhement: ſo that that puniſhement which otherwiſe ſhould hauehave happened in his dayes, ſhould happen in the dayes of his ſonne. Neither isGod holdeth backe his ſcourges for the obſeruing of outward diſcipline. this ſtrange, neither ought we to be ignoraunt thereof, that for the keping of outward diſcipline, plagues are differed, and moſt greauous puniſhemētes of this preſent life are auoyded. For our doctrine is not that all ſinnes are alike: God alſo wayted till the ſinnes of the Amorhites were full. And then at the length is hys wrath wont to be powred out when filthy luſtes and wicked actes impudently & without any bridle range abrode. Yea where outward diſcipline is kept, God oftentimes geueth many good thinges: not indede for the merite of the factes, but by an order appoynted by God in nature. For God for the conſeruation & good order,God will hauehave an order to be kept in outwarde thinges. How Roboam is ſaid not to hauehave prepared his harte. of thinges, will that this by a certayne connexion ſhould follow of the other. But I meruayle what theſe men meane, when out of the bookes of the Chronicles they ſay, that Roboam the ſonne of Salomon did euil, in that he prepared not his hart to enquire of the Lorde. They mought eaſely hauehave ſene that this ſerueth nothing to thys preſent purpoſe, vnles they be (if I may ſo terme them) table doctors, which hauehave more ſkill in the tables, then in the bookes. For as often as they finde in the table of the holy bookes thys woorde, to prepare, or preparation, that ſtrayght way whatſoeuer it be they ſnatche, and thinke that it maketh for theyr purpoſe, and pertayneth vntounto theyr preparatory woorkes. But the holy hiſtory, when it declared, that the kinge behaued hymſelfe wickedlye, addeth by expoſition (as it oftentimes doth) that he had not an vpright hart & redie to ſéeke the Lord. Neither doth this any thing helpe theyr cauſe which is written in the 16. chapter of the prouerbes:Why it is ſaid y• it pertaineth to man to prepare the harte. It pertaineth to a man to prepare the hart: but the aunſwere of the tonge is of the Lord. For we ought by thoſe woordes to vnderſtande nothinge els, then that men indéede are wonte to purpoſe wyth themſeues manye thinges: but the euent and ſucceſſe is not in their power, but dependeth of GOD. Men oftentimes appoynte wyth them ſelues what they will ſaye in the ſenate houſe, in the iudgement place, before the kinge, vntounto the ſouldiours, and vntounto the people: But what ſhal come to paſſe, lieth in the pleaſure of God. They indéede prepare the hart: but God ordereth the aunſwere of the tounge according to his prouidence. Such an other waighty reaſon they cite out of the 10. Pſalme: The Lord hath heard the deſire of the poore: thy eare hath heard the preparation of their hart. But in this place theſeThe preparation of the hart of the poore. good maſters make two flat errors. For firſt they vnderſtand not that which they ſpeake: ſecondly they cite not the place accordinge to the truth of the Hebrue. For the ſence is, That God deſpiſeth not the prayers of the poore: but according to hys great goodnes accompliſheth for them thoſe thinges which they had determined in their mind to deſire of him. And this is the preparation of the harte. For there is none that is godly deſireth any thing of God, but firſt he deliberateth in his harte, that the ſame thing is to be deſired. Otherwiſe he ſhould come raſhly vntounto God, & ſhould pray fooliſhly. But theſe men whereſoeuer they finde in the holy ſcriptures this word to prepare, ſtraight way ſnatch it vp euen againſt the nature thereof to eſtabliſh workes preparatorye. But nowe let vsus ſée what the ſentence is after the Hebrue veritie: Taauah anauim ſhamata iehouah, tachin libbam tacſhib oſnecha. That is, Thou hast heard the deſire of the poore, Lord: thou haſt prepared, or ſhalt prepare their hart: thy eare ſhall heare. Here we ſée that Dauid affirmeth that God hearethGod prepareth the hart of the ſaintes. the deſires of the ſaintes whome he calleth poore. And he addeth a cauſe, namely, becauſe God prepareth their hart to require thoſe thinges whiche may ſerue to their ſaluation and pleaſe God. But by whome God woorketh ſuch a preparation in the hartes of the faithfull, Paul teacheth in this Epiſtle, when he thus writeth:God prepareth our hartes by his holy ſpirits. What we ſhould aſke as it behoueth vsus, we know not. But the ſpirite prayeth for vsus with vnſpeakeable ſighes. But it is God which ſearcheth the hartes, he ſeeth what the ſpirite will aſke for the ſaintes: We ſée therefore both by Dauid and alſo by Paul that God heareth thoſe prayers of them that pray vntounto him, which are by the impulſiō of his ſpirite ſtirred vp. We learne alſo of the Ethnike Philoſophers, and that in mo places then one, that thoſe are worthy of reproofe, which without conſideration and raſhly require any thing of God. But they which profeſſe Chriſt, euen as they beleue that he is the author of their prayers, ſo alſo do they cloſe them vp in thys ſentence: Thy will be done. But (ſay they) Ezechiell ſaith in his. 18. chapter. Walke in A concilition of places of Ieremy and Ezechiell.my wayes and make ye a new hart: Ieremy alſo ſaith: Be ye conuerted vntounto me, ſaith the Lord. Wherefore a man (ſay they) may of himſelfe prepare himſelfe to the obteyning of righteouſnes. But theſe men ſhould remember, that it is no vprighte dealing to cite ſome places of the ſcriptures, and to ouerhippe & leaue vnſpoken other ſome. Let them goe therfore and ſée, what Ezechiell writeth in the. 30. chapt: I ſaith the Lorde will bring to paſſe that ye ſhall walke in my wayes. Agayne: I will geue vntounto you a fleſhy hart, and will take away from you your ſtony hart. Ieremy alſo in the 31. chap. Conuert me O Lord, and I ſhalbe conuerted: Wherfore Auguſtine very wel ſayd: Geue what thou commaundeſt: and commaund what thou wilt. They abuſe alſo an other place out of the Prophet Ionas to confirme their error. For in him it is writtē, thatOf the fact of the Niniuites. God regarded the woorkes of the Niniuites. Beholde (ſay they) the affliction of the Niniuites wherby they afflicted themſelues with faſtings, and cried vntounto the lord, prepared theyr mindes, and made them apte to obteine pardon. As though it behoued not the Niniuites firſt to beleue the woorde of God before they coulde eyther pray healthfully, or els repent. Séeing therefore they beleued before they did any workes, they were iuſtified by faith, and not by works which folowed afterward. And God is ſayd to hauehave regarded their works, becauſe they pleaſed him. Neither did we euer deny, that the workes of men being now iuſtified are acceptable vntountoA profitable rule for the right vnderſtanding of ſentences of the fathers touching iuſtificatiō. God. So often as we finde in the ſcriptures ſuch places which ſéeme to attribute righteouſnes vntounto our workes, we muſte according to the doctrine of Auguſtine, hauehave a conſideration, out of what foundation thoſe workes procéede. And when we perceaue that they ſpringe out of faith, we oughte to aſcribe vntounto that roote that which afterwarde is added as touching righteouſnes. And how fowlye theſe men …rre in their reaſoning, hereby we may perceaue, for that they take vponupon them to tranſferre thoſe thinges which are proper vntounto one kinde of men, vntounto an other: Which thing euē humane lawes wil not ſuffer. For as it is had in ye Code. As touching teſtaments or laſt willes, If rusticall and vnlearned men, which dwell out of cities, A ſimilitude.and hauehave not ſtore of wiſe and learned men, do make their laſt willes withous a ſolemnitie required thereunto, and without a ſufficient nomber of witneſſes preſcribed, whiche yet otherwiſe were neceſsary, ſuch teſtaments ought to be allowed. Now if a mā would tranſferre this prerogatiue vntounto citeſins, who for that they hauehave their abidings in cities, hauehave ſtore of men of vnderſtanding, he ſhould excéedingly erre. For if their teſtamentes ſhould be ſo made, they are refuſed, neither are they counted firm. So we ſay that the workes of men iuſtified may pleaſe God: which thing yet neyther can nor oughte to be graunted vntounto them whiche are without faith, and without Chriſt. Farther let vsus marke the accuſtomed fond kind of reaſoning of the aduerſaries, whiche the Logicians call, A non cauſa, vt c…uſa▪ that is, from that whiche is not the cauſe, as the cauſe. For they alwayes appoint good workes to be the cauſesA ſimilitude. of righteouſnes when as in very dede they are the effects of righteouſnes & not cauſes. For it is as though a man ſhould ſay, the fire is therfore hot, becauſe it makethHow this ſentence is to be vnderſtand▪ God rendreth to eueryevery man according to his workes hot. But it is cleane cōtrary: for therfore it fore maketh hot, becauſe it is hot. So alſo we, becauſe we ar iuſtified, therfore do iuſt thinges: and not becauſe we do iuſte things, therfore we are iuſtified. Somtimes alſo they make this obiectiō, that God will rēder vntounto eueryevery man according to his works. Wherfore works (ſay they) are y• cauſes of our felicity. But here alſo as theyr wōted maner is, they are very much deceiued. For vnles they hauehave found out ſome new grammer vntounto themſelues, vndoubtedly this word according, ſignifieth not y• cauſe. But Chriſt (ſay they) in y• hisIuxta. laſt iudgement ſéemeth to expreſſe theſe thinges as cauſes wherfore the kingdome of heauen is geuen vntounto them. For thus will he ſay: I was hungrye, and ye fed me: I was thurſty, and ye gaue me drinke. But Chriſt doth not in very déede rehearſe theſe thinges as cauſes: but rather thoſe thinges which wente before: Come ye bleſſed of my father, poſseſse ye the kingdome which was prepared for you from the beginning of the world. For the true cauſe of our felicitie is, becauſe we are elected and predeſtinate of God to y• eternal inheritance. For they which are in this number are when time ſerueth adorned with faith, whereby being iuſtified they hauehave right vntounto eternallWhy Chriſt in the iudgement will make mencion of outwarde workes. There are two beginninges of thinges. life. But becauſe this faith is hidden, neither can be ſéene, and Chriſt will hauehave all men to vnderſtand, that none but the iuſt are receiued into the kingdome of heauen therefore reherſeth he theſe outwarde workes, that by them it might plainly be perceaued that righteouſnes is geuen vntounto men by faith. For there is no man that can be ſo ignorant, but that he knoweth that there are two grounds of things the one is, whereby they are, the other, whereby they be knowne. Againe they obiect out of the firſt of Samuel: Thoſe that honor me: I honor, & thoſe that louelove me, I louelove. Here ſay they the promiſe is made vntounto the worke. But if they woulde make a diſtinction betwene the promiſes of the Goſpel and the promiſes of the lawe (as we hauehave els where aboundauntly taught) they ſhould eaſly vnderſtand that that place is nothing repugnant vntounto our ſentence. For if we coulde of our ſelues ſatiſfie the commaundement of the law, then might it be the cauſe, why the promiſe ſhould be geuen vntounto vsus. But foraſmuch as no man is able to performe it, all men flye vntounto Chriſt and are through faith towardes him iuſtified. Then by a certaine obedience begonne we begin to worke: which although it be not exactly done according vntounto the rule of the commaundement, yet it pleaſeth God. And he of his mere liberality performeth the promiſe whiche was adioyned vntounto that worke. And ſo thoſe conditions whiche are adioyned vntounto the preceptes are not vnprofitable. For they that are iuſtified attayne vntounto them. Neyther … th…ſe men aſhamed to cite theſe wordes out of the 25. Pſalme: Looke vponupon my labour, and my vtility, and forgeue me all my ſinnes: as though our labours, or afflictions are the cauſes of the remiſſion of ſinnes. But in this place Dauid being in moſt gréeuous calamities deſireth of God, to forgeue him his ſinnes: that if he ſhould be angry for his ſinnes, the cauſe of puniſhmentes might be taken away. For here is not entreated of labours which a man taketh vponupon him of his owne voluntary will, but of puniſhementesA ſimilitude. inflicted by God. We ſée alſo that children whileſt that they are beaten of their maiſters, do deſire forgeuenes and pardon. If thou geue an almes vntounto one that is leprous, the leproſy can not properly be called the cauſe of thy compaſſion or mercy. For otherwiſe all that paſſed by the leper ſhould do the ſame. But the true cauſe is the louing affection in thy minde. But they ſay moreouer that in the holy ſcriptures much is attributed vntounto repentaunce. Which thing we deny not. But we on the other ſide woulde hauehave them to vnderſtand that repentaunce is the fruite of fayth: and that no man can with profite repent hym of hys ſinnes,A diſtinction of confeſſion. vnles he firſt beleue. They alſo vainely boaſt of many things touching confeſſion. But touching it we make a diſtinction. For either it is ſeperated from hope and faith, as it was in Iudas which confeſſed that he had ſinned in deliuering the iuſt bloud: and ſo farre is it of, that that confeſſion ſhould bring any profite, that it is a preparation alſo vntounto deſperation and vntounto deſtruction: or els it is ioyned wyth fayth and hope, as it was in Dauid and Peter: and ſo is it not the cauſe but the effectA…ricule… confeſſion. of iuſtification: for it followeth fayth, and goeth not before it. The auricular confeſſion alſo of the Papiſtes is vtterly ſuperſticious, wherfore we vtterly contemne it. For they obtrude it as a thing neceſſary vntounto ſaluation, and as a cauſe why ſinnes ſhould be forgeuen, which they are neuer able to proue by any teſtimony of the holy ſcriptures. They violently wreſt this alſo out of the LordesForgeue vsus our treſpaſſes is expounded. prayer: Forgeue vsus our treſpaſſes as we alſo forgeue them that treſpaſſe agaynſt vsus: Agayne, Forgeue, and it ſhalbe forgeuen you. Ergo (ſay they) the forgeuenes of iniuries is the cauſe why our ſinnes are forgeuen vsus. This their reaſon, as the common ſaying is, with the one hand ſtroketh the head and with the other geueth a blowe. For if the forgeuenes of iniuries ſhould (as theſe men would hauehave it) deſerue remiſſion of ſinnes, then that remiſſion were no remiſſion. For after thou haſt once payd the price▪ there is nothing that can be forgeuen thee: but then hath remiſſion place, when the price is not payde. And as touching that place, we firſt deſire that our ſinnes ſhould be forgeuen vsus. And becauſe that by benefites receaued men are encouraged to hope, that they ſhall receaue other and greater benefites, therefore is this the meaning of that ſentence: O father which haſt of thy goodnes geuen vsus grace to forgeue iniuries vntounto our treſpaſſers, forgeue vntounto vsus alſo our ſinnes: by theſe wordes alſo is not ſignified a cauſe but a ſimilitude: although that ſimilitude be not perfect and abſolute. For there is none that is wiſe, that will hauehave his ſinnes ſo forgeuen him of God, as he hath forgeuen his neighbour the iniuries that he hath done vntounto him. For euerye one by reaſon of the fleſhe, and that infirmity whiche it carieth about, forgeueth much les vntounto his brother then he ought. For there alwayes ſticketh in his minde ſome offence, which although it burſt not forth, yet his owne conſcience is a ſufficient witnes vntounto himſelfe, that his minde is not very perfect towardes him, by whome he hath ben hurte. But the former expoſition teacheth, that the ſimilitude is to be referred not vntounto remiſſion, but vntounto the liberality of God: that euen as he hath geuen the one, ſo alſo he will vouchſafe to geue the other. But whereas it is ſayd: Forgeue and it ſhalbe forgeuen, that is a commaundement and therfore pertaineth vntounto the lawe. But thou wilt obiect that that ſentence is written in the Goſpell, and not in the lawe. That is no thing at all: for the lawe and the Goſpell are not ſeperatedThe law & the Goſpell are not ſeperated by volumes or bookes. In what maner we ought to forgeue iniuries. a ſonder by volumes or bookes. For bothe in the olde Teſtamente are contayned the promiſes of the Goſpell, and alſo in the Goſpell the lawe is not only comprehended, but alſo moſt perfectly by Chriſt expounded. Wherfore by thoſe words we are cōmaunded to forgeue iniuries done vntounto vsus. And foraſmuch as we are bound to do y• according to the preſcript of the law, & that law dependdeth of this great precept, Thou ſhalt louelove the lord thy God with all thy hart, with all thy ſoule, and with all thy ſtrengthes, according to y• forme therfore we ought to forgeue our enemies: which thing becauſe no man hath at any time performed, neither can performe, it followeth, that we ought to flye vntounto Chriſt, by whome we may be iuſtified by faith, and afterward being iuſtified, may after a ſort accompliſhe that which is commaunded. Which although we do not perfectly performe yet it pleaſeth God: and he fréely geueth vntounto vsus the promiſe annexed vntounto it, notRedeme thy ſinnes with almes is expounded. becauſe of our workes or for our merites, but only for Chriſtes ſake. They go about alſo to blind our eyes with the wordes of Daniell wherein he exhorted the king, to redeme his ſinnes by almes. But in that place by ſinnes we may vnderſtand the paynes and puniſhementes due vntounto ſinne. For the ſcripture vſeth oftentimes ſuch phraſes of ſpeach. Which thing we neuer denyed. Yea rather we willingly graunt, that to workes which procéede from faith, God is wont to geue many thinges ſpecially as touching the mitigation of plagues and puniſhements. They obiect alſo this ſentence out of the firſt chapiter of Iohn: God gaue them power He hath geuen them power to be made the ſonnes of God, how it is to be vnderſtand.to be made the ſonnes of God. Wherefore they ſay, that thoſe which hauehave already receaued Chriſt, that is, hauehave beleued in him, are not yet iuſtified, and regenerate, and made the children of God, but only hauehave receaued power to be made the children of God: namely, as they thinke, by good workes. And in this argument Pigghius the great champion and Achilles of the Papiſtes, putteth great affiance: but yet in vayne. For he thinketh that of neceſſity, he to whome power to hauehave any thing is geuen, hath not as yet the ſame thing. As though we ſhould here deale philoſophically, that power excludeth acte, which yet euen amongeſt the Philoſophers, alſo is not vniuerſallye true. For when they defyne the ſoule, they ſay, that it is an acte of a body naturall hauing members or inſtrumentes, and alſo hauing life in power. By which definition appeareth, that our body hath life in power, when as yet it hath life in acte and in very déede. But that worde power, here ſignifieth that the body hath not of it ſelfe life, but of an other, namely, of the ſoule. Which thing we in this matter at this preſent may alſo affirme, namely, that thoſe which hauehave receaued the Lord, and hauehave beleued in him, are regenerate and made the children of God: and yet not of themſelues, but from ſome other waye, namely, of the ſpirite and grace of God. For ſo ſignifieth this word power. Although the Euangeliſt in that place ſpake not peripatetically, but ſimply and moſt plainely. For a little before he ſayd, His receaued him not, By this word his, he ment the Iewes, which peculiarly profeſſed the knowledge of the true God. But when they had refuſed the truth offred vntounto them, God would not be without a people: but appointed thē to be his peculiar people which ſhould beleue and receaue Chriſt. Wherefore he gaue vntounto them power, that is,This power is adoption & grace a right, and a prerogatiue, that when they had receaued the Lorde by faith, they ſhould be made and be indéede the ſonnes of God. And therefore Cirillus expounding that place, ſaith, that this power ſignifieth adoption and grace. Farther Pigghius, although he thinke himſelfe very ſharpe of witte, yet ſéeth not that when he thus reaſoneth, he ſpeaketh thinges repugnant. For how is it poſſible, that any man ſhould hauehave life in himſelfe, and yet not lyue. Aſſuredly if they in beleuing hauehave receaued Chriſt, it muſt néedes be, that ſtraight way they hauehave righteouſnes. For as Paul writeth in the firſt epiſtle vntounto ye Cor. He is made of God vntounto vsus, wiſedome, righteouſnes, holynes, and redemptiō. But what nede we ſo long a diſcourſe? The Euangeliſt himſelf declareth vntounto vsus, who thoſe be, which hauehave receiued ſuch a power: namely, which are not borne of bloud, nor of the wil of the fleſh, nor of the wil of mā, but of God. And if they be borne of God, then followeth it of neceſſity that they are iuſtified and regenerate. They obiect alſo vntounto vsus a ſeruile feare, which goeth before charity: as though by it we ſhould be prepared vntounto iuſtification, and the more eaſely to receaue charity. VntoUnto whom we aunſwere, that ſuch a feare without charity is ſinne: they replye agayne, and ſay, that Chriſt commaunded that feare: But God commaundeth not ſinne. And he commaunded ſuch a feare (ſay they) when he ſayd: I will ſhew vntounto you whome ye ought to feare: feare him, whiche, when he hath killed the body, can alſo caſt the ſoule into hell fire. And that this feare prepareth vntounto iuſtification, they thinke may hereby be proued, for y• Auguſtine (expoūding this place out of y• firſt epiſtle of Iohn, Perfect charity caſteth out feare) ſayth, that this ſeruile feare is not vnprofitable: for euen as a briſtle being put by the ſhoomaker A ſimilitude.draweth the threade after it, ſo this feare draweth with it charity. As touching y• firſt, I anſwere, y• their groūd is falſe: namely, that God hath euer in any place cō maunded ſuch a feare which wanteth charity & faith. Which thing, I know right wel, theſe mē are neuer able to find. But as touching Auguſtine. we anſwer, y• in y• A place of Iohn.place of Iohn (Herein is charity perfect in vsus, that in the day of iugdemēt we hauehave cōfidēce, for as he is, euē ſo are we: In this world there is no feare in charity, but perfect charity caſteth out feare) by charity is not to be vnderſtāded our louelove towardes God, but y• louelove of God towardes vsus. For he ſpeaketh of perfect charity, ſuch a one as we hauehave not in this life. And y• meaning of Iohn is, that after y• we are perſwaded of ye perfect louelove of God, wherewith he embraſeth vsus, we hauehave confidēce that in y• day of iudgemēt we ſhalbe in ſafety. And this perfect charity of God, after we once know it, caſteth out feare bicauſe it ſuffreth vsus not to feare. Wherefore that interpretacion of Auguſtine touching our louelove towards God, maketh nothing to the purpoſe But ſuppoſe, that Iohn ſpake of our louelove towardes God, as that place is commonly taken. In that ſence alſo may the wordes of Auguſtine be true, but yet not vniuerſally,Charity doth not alwayes follow a ſeruile feare. that charity alwayes followeth ſuch feare (for we know, y• it otherwiſe happened in Cayn and Iudas) but only in men which are to be iuſtified. For God vſeth this meane, firſt to perce them with greate feare of theyr ſinnes: and then by it to bring them vntounto fayth and charity. In the meane time yet we nothing doubtHow a ſeruile feare is called profitable. but that that feare is ſinne, Howbeit the ſayd feare may be called profitable, not worthely or of his owne nature, but bicauſe of the order inſtituted by God, whoſe will is ſo to vſe it to our ſaluation. And this thing alſo we adde, that that charity the more it increaſeth in vsus ſo much the more and more doth it caſt forth feare, not only ſeruile feare, but alſo the feare which men that are iuſtified hauehave. For whoſoeuer is thoroughly perſwaded of the louelove of God towardes him, can neuer feare his owne damnation. For that doubting whereby we feare eternall puniſhments is ſinne. And yet that doubt ſomewhat alwayes ſticketh in our mindes: for we neuer in this life beleue ſo much as we ought, nor ſo much as we ſhould. And by reaſon of this weakenes of charity, wherewith we ſhould louelove our neighbour: and alſo by reaſon of the infirmity of the perſwaſion, whereby we ought to beleue in God, ſo long as we are in this life, we neuer cleane put of all this vicious feare. This alſo they take and obiect agaynſt vsus, Aſke and ye ſhall receaue. Seke and ye ſhall finde: How this is to be vnderſtand. Aſke and …e ſhall receaue.knocke and it ſhalbe opened vntounto you. But they oughte to remember, that prayers procede from fayth and cleane vntounto it only. For otherwiſe they can not be heard. But I meruayle why they lefte this vnſpoken of, Whatſoeuer, ye ſhall aſke beleuing, it ſhalbe geuen you. For by theſe wordes it appeareth, that whatſoeuer is geuen vntounto them y• aſke, is geuen vntounto fayth. Hereunto alſo they adde a ſentence out of Luke: Geue almes and all thinges are cleane vntounto you.Geue almes and all thinges ſhalbe cleane vntounto you. But theſe wordes may be expounded thrée maner of wayes, of which yet neuer a one ſerueth for theyr purpoſe. The firſt way is, to ſay y• that kind of ſpeach was any Irony, as if Chriſte ſhould hauehave ſayd vntounto the Phariſies: ye geue almes, and ye thinke ſtraight way, that all things are cleane vntounto you. Whiche is not ſo: for we ought firſt to make cleane thoſe thinges which are within. An other way is which Auguſtine followeth in his Encheridion to Laurentius: Certayne had perſwaded themſelues, that if they gaue almes they ſhould be ſaued, though they ceaſſed not frō ſinning. And theyr chiefeſt anker hold was theſe wordes of Chriſt. Auguſtine anſwereth, that thoſe wordes of Chriſt are to be vnderſtand of the true and approued almes: of which is written in Eccleſiaſticus the 30. chapiter: HaueHave compaſſion of thy ſoule and pleaſe God. Wherfore thou oughteſt to beginne true almes at thine owne ſelfe: that hauing compaſſion of thy ſelfe thou mayeſt be conuerted vntounto God, and ceaſſe of from ſinnes, and afterward hauehave compaſſion of others. And the third way is this, which in my iudgement more agréeth vntounto the purpoſe: Chriſt being at dinner with the Phariſies began to eate with vnwaſhed handes: for which thing when they were offended, Chriſt began to reproue theyr ignoraunce, which would hauehave theyr diſhes, hands, and all outward thinges made cleane and beawtiful, but as touching that which they had inwardly, that is, in theyr mind, they were nothing careful. Wherfore he firſt exhorteth them to purifye the hart which is inwardly: whiche thing is done by fayth: For in the Actes it is written, By fayth purifieng theyr hartes. Afterward as touching outward thinges he addeth, Geue almes and ſo all thinges ſhalbe cleane vntounto you. Farther as Theodorus Beza a man of greate learning and iudgemēt hath in his adnotations, very well conſidered Chriſt ſpake not of all maner of cleanes, but of that which pertayneth vntounto meate, whereunto Chriſte applieth a double commaundement, one is that they ſhould eate nothing gotten by rapine or ſtealth: an other is, that of thoſe thinges which are within, that is, which are contayned in the diſhes, ſomewhat ſhould be taken out for the almes of the poore, whereby what ſoeuer is left might be clenſed and ſanctified. But of all this there is nothing which furthereth our aduerſaries opinion. There are others which thinke to eſtabliſhe this theyr error by the miniſtery of the kayes, by which other thinke that men are abſolued from ſinnes. But they are farre deceaued: for they vnderſtand not whatWhat be the kayes that are deliuered vntounto the Church. thoſe kayes are, which Chriſt hath commended vntounto the Church. The preaching of the word of God touching the remiſſion of ſinnes to be obteined by Chriſt, is the only kay to open the kingdom of heauen. And if he which heareth this word, do alſo adioyne a true fayth, and geue ful aſſent vntounto thoſe wordes, then commeth alſo y• other kay. With theſe two kayes is the kingdome of heauen opened, and the forgeuenes of ſinnes obteyned. Wherefore Chriſt ſending forth his Apoſtles, ſayd: Go ye, and preach the Goſpell. Then he addeth, He which beleueth ſhalbe ſaued. By theſe few wordes he expreſſed the kayes which he deliuered vntounto the Church. In whichMany ſinnes are forgeuen her, bicauſe ſhe hath loued much. wordes thou ſhalt find no worke wrought, as they cal it. For Chriſt ſpake only of the hearers, & of the word of God which is preached. But how ſhal we at the lēgth confute this ſentence which is neuer out of theyr mouth: Many ſinnes are forgeuen her, bicauſe ſhe hath loued much? If the place be diligently cōſidered, it wil be an eaſy matter to doo. We ought to know, that ſome reaſons are taken of the cauſes, and ſome of the effectes. Chriſt a few wordes afterward ſheweth the cauſe of ſaluation when he ſayd vntounto the wooman, Thy fayth hath made thee ſafe. But bycauſe that fayth was hidden in her minde, neither could it be ſene of thoſe which were preſent, therefore putting forth a parable he ſheweth, that they louelove more, which receaue greater gifts of any And that this wooman receaued a very greate gifte, that is, iuſtification, he ſheweth by the effectes: namely, bycauſe ſhe waſhed his feete with her teares, and wiped them wyth her heare, becauſe ſhe kyſſed them, becauſe ſhe annoynted them. Which thinges foraſmuch as that Phariſey did not, it may be a very greate token or ſigne, that he had not receaued the like gifte.Not the hearers of the law ſhal be iuſtified but the doers. They cite alſo out of this epiſtle vntounto the Romanes, Not the hearers of the law ſhal be iustified, but the doers. But Paul in that place, when he reproued the Iewes, bycauſe, when they had receaued the law, and boaſted therof, yet they liued contrary to the law, ment therby nothing ells, but that if righteouſnes were to be ſought for by the law, it is not ſufficiēt either to hauehave it, or to heare it: but it behoueth alſo in actes and dedes to performe it. Which thing we neuer denied, that a man may be iuſtified by the law, if he can perfectly and fully accompliſhe it. But foraſmuchWith feare and trembling work your ſaluation, how it is to be vnderſtand. as the ſame is by no meanes poſſible we ſay, that by it righteouſnes can not be hoped for. That alſo which they obiect out of the epiſtle vntounto the Phillippians, with feare and trembling worke your ſaluation, nothing helpeth them. Vndoubtedly they which know that they hauehave all that they hauehave from God, are of a moderate and humble minde: and are euer more afrayd of themſelues. For they ſe, that in themſelues there is nothing that is good: but that helpe is to be looked for at the handes of God only. And therfore Paul biddeth a godly man alwayes to feare, and tremble. But they which thinke, that it lieth in theyr owne power, to iuſtifie and ſaue themſelues (ſuch as are thoſe, which in this matter contend agaynſt vsus) they I ſay hauehave nothing that they nede to be aferd of, or to tremble for. For they boaſt that theyr ſaluation conſiſteth in themſelues. Which ſaluation though Paul doo in this place name, yet he therby vnderſtandeth not iuſtification. For he writeth vntounto thoſe which were alredy before iuſtified. Wherfore this place maketh nothing for them. But Paul meaneth by ſaluation that renuyng, by which we alwayes profitA place of the Apoc. Beholde I ſtand at the dore and knocke. and go forward to things better and better. Laſtly as though now they had gotten the victory, they obiect this out of the third chapiter of the Apocalips: Behold I ſtand at the dore, and knocke. And if any man open vntounto me, I will enter in and ſuppe with him. But we plainly affirme, that by theſe wordes is ſignified, That God at the beginning calleth and ſtirreth vp, and inſtigateth vsus to ſaluation, vntounto which no man can by hys owne ſtrengths be led wyth out the impullſion of God. But that we of our owne accord, wythout the Grace of God penetrating and changing y• mind, can open our harte vntounto God, we vtterly deny: neither can theſe men euer proue it by ye holy ſcriptures. But becauſe we hauehave certain aduerſaries, which paſſe very little or els nothing at all vponupon the holy ſcriptures, but meaſure al their religiō by fathers and counſelles, ſo that they may rather be called Patrologi, then Theologi, and that which is more intollerable they gather certaine prety ſentences out of y• writings of the Fathers, and obtrude thē vntounto the people and the eaſlier to obſcure the truth, and to blinde poore ſimple men: they adde taunting ſpeaches: & eſpecially foraſmuch as certaine of thē thinke themſelues cōning craftes men in rethoricall ſpeach, and hauehave in that kinde of ſtudy ſpent the greateſt part of theyr time, I ſhal deſire the indifferent reader, not to iudge any thinge raſhly againſt the truth, but rather attentiuely to conſider thoſe thinges, which we alſo will alleadge out of the fathers: for by that meanes he ſhall eaſly vnderſtand, that the fathers make not ſo much on our aduerſaries ſide, as they do on ours. But leaſt we ſhould alleadge anyA methode in cityng of the fathers. ſentence out of the Fathers confuſedly and raſhly, we will vſe a methode or compendious way which methode that it may the eaſlier be vnderſtand, it ſhalbe good, firſt to put forth a demonſtration or a certain proofe out of thoſe teſtimonies of the holy ſcriptures which we hauehave before cited. Whiche ſhalbe in this manner: They which do worke according to the preſcript of the law, that is as the very law requireth are iuſtified by works. But none, & eſpecially before regeneration can do ſuch workes, as the law requireth. Wherfore none are iuſtified by workes. The maior or firſt propoſition is ſo plaine, that it néedeth no expoſition: For he whiche doth any thing contrary to that which the law preſcribeth, vndoubtedly committeth ſin: fo farre is it of that he can thereby be made iuſt. But the minor or ſecond propoſition although it be proued by teſtimonies of the ſcriptures, yet wil we alſo declare by the Fathers. Farther ſeing the concluſion is, that iuſtification is not of works, it muſt then of neceſſity be of grace. Wherefore ſecondly we will ſhew out of the Fathers, that men are iuſtified fréely, and without all conſideration of merites. And becauſe we reiect not good woorkes, but ſay that in their place they are to be had in eſtimation, as which by a moſt ſtraight bond follow iuſtification alreadye obteyned, we will laſtly teach this alſo out of the ſayings of the fathers. That good workes follow iuſtification, but go not before. And thoſe places will we chieflye cite out of the fathers, which are founded vponupon the holy ſcriptures.