Commentary on Romans, Chapter 4 (2 of 3)

Commentary on Romans · Chapter 4 (2 of 3)

And circumciſion (not to go from the wordes of the Apoſtle) was the ſeale of y^• What circumciſion is. How circumciſyon is ſayd to hauehave brought remiſſion of ſynnes. Whether remiſſion be had of ſinnes to come.righteouſnes of faith, bicauſe it preached and confirmed the promiſe concernyng righteouſnes, which the elders receiued by faith. And hereof it followeth, that the elders by it had remiſſion of ſinnes. For, foraſmuch as righteouſnes (as we hauehave be fore more at large debated) conſiſteth chiefly in the remiſſion of ſinnes, whoſoeuer beleued the promiſe ſet forth and by circumciſion ſealed, it followeth of neceſſitie, that he was pertaker of the remiſſion of ſinnes. Some demaund, whether circumciſion and baptiſme which ſucceded it, bring remiſſiō onelyonly of thoſe ſins which are alredy paſt, or alſo of thoſe, which are afterward cōmitted. Let theſe mē cōſider, y^• the vſe of Circumciſion and of Baptiſme is not for a tyme, but perpetuall. For, as the faithfull oftentimes fal, ſo when they forthwith come againe vntounto themſelues, they thinke vponupon the promiſe of the Goſpell, which is of the remiſſion of ſinnes. Wherin alſo euen for this cauſe they are confirmed, for that they remember themIn erroure of thoſe which would not be baptiſed. but in the laſt houre. ſelues to be either baptiſed or circumciſed: and ſo by putting to of faith, they are deliuered from ſinnes, and are reconciled vntounto God. Hereby it is manifeſt, how they wer in the old time deceiued, which would not be baptiſed, but euē now whē death p. 85approched, & that they were in a maner geuing vp y^• ghoſte. Neither let any man thinke, y^• this is repugnant vntounto the kayes of y^e Church, by which are receiued the penitent. For, that they may the better vnderſtande the matter, this they muſt nedes graunt, that thoſe kayes of the church are nothing els, but the preachyng of the Goſpell, wherby the miniſters do perſwade the beleuers that their ſinnes are forgeuen them. But they which are to be perſwaded, are by the benefite of the holy ghoſt perſuaded, & their faith concerninge the promiſe is alſo hereby confirmed, for that they call to memory the ſigne of Baptiſme or of Circumciſion, whiche in times paſt they receiued. And Paule when he ſaid, For the remiſſion of the ſinnes going before, ment, y^• iuſtification when it is applied vntounto vsus, alwayes putteth away thoſe ſinnes which we hauehave before committed. But that nothing letteth, but that the promiſe of the remiſſion of ſinnes, and the ſealing therof, may oftentimes with profite be called to our memory. But ſo oftentimes as ſinne is ſo forgeuen, it followeth of neceſſitie that the ſame ſinne went before: but that which we ſpeake of tendeth to this, to declare, that the vtilitie of the ſacraments is not for a tyme, but pertaineth to the whole courſe of our life. Circumciſion differed from other ſacramentes, for that it was the beginning and firſt ſteppe and viſible entrance to the couenaunt of God. But what maner ones the vncircumciſed were counted, the Apoſtle declareth in the epiſtle to the Epheſians. Remember (ſaith he) that ye wer ſomtymes Gentiles in the fleſh, which were called vncircumciſion of circumciſion in the fleſh made wyth hāds, ye were ſometimes without Christ, aliants frō the cōmon wealth of the Iſraelites, ſtraungers from the couenantes of the promiſes, without hope in the world, and without God. And in the epiſtle vntounto the Phil. he teacheth, which is the true & ſpirituallWhat i… the ſpirituall circumciſion. circumciſion. For we (ſaith he) are circumciſion, which ſerue the Lord in ſpirite, and glory in Christ, and hauehave no confidence in the fleſh. And vntounto the Coloſs. he writeth In whom (ſaith he) ye are circumciſed with circumciſion not made with handes, by the puttyng of the ſinfull body of the fleſh. By whiche place we ſée (as we hauehave before alſo noted) that forgeuenes of ſinnes is to be put, as well in Circumciſion, as in Baptiſme. Wherfore Augustine in his booke againſt Iulianus the Pelagian, in that part wherin he heapeth vp a great many authorities of the fathers, reproueth the Pelagians by theſe wordes of the Apoſtle, for that notwithſtanding they denied original ſinne, yet they baptiſed their infāts: for, foraſmuch as they affirmed y^• in them is no ſinne, how could that Baptiſme (as Paule ſaith) be circumciſion not made with handes, by the putting of of the ſinful fleſh? Theſe places of the Apoſtle ſerue very much to the explication of the proprietie and nature of circumciſion. And in Deut. the x. chap. the Lord ſaith: Thou ſhalt circumciſe the vncircumciſion of thyne hart, neither ſhalt thou harden thy necke. In ſtede of vncircumciſion the Chaldey interpreter hath, Tephaſchoth that is, fooliſhnes: therby ſignifieng, y^• the firſt ground of ſinne herein conſiſteth, that we are blinde to all thinges pertaining to God, and that weThe firſt ground of ſinne. The promyſe which circumciſiō ſealed. are wonderfully infected with the ignoraunce of God. The 70. interpreters hauehave foreign, that is, hardnes of hart. The promiſes which are offred vntounto them y^• are circumciſed, are theſe: that God is made our God, and the God of our ſéede: in which onelyonly thing we hauehave the horne of plenty: that is, the ſūme of all good things. Hereof alſo ſpringeth our felicitie, & conſolatiō in all afflictiō: They were therbye alſo put in mind of y^• mortifiēg of y^• fleſh: y^• is, of y^• cutting away of ſuperfluous pleſures, & moreouer by it they profeſſed pure religiō. And in ſum therby was ſignified y^• couenāt made w^t god. Theſe wer y^• things ſignified, & y^e matter of this ſacramēt and pertayne truly vntounto the nature and ſubſtance therof. In baptiſme alſo all thoſe ſelfe ſame thinges are contayned. Only the ſignes are changed. WherforeIf circumciſion was geuen vntounto infantes, baptiſme cā not be denied them. hereby we may conclude, that euen as in times paſt Circumciſion was geuen vntounto infants, ſo alſo Baptiſme can not now he denied vntounto them. For if they hauehave the thing, what reaſon is it, why they ſhould not hauehave alſo the ſigne? And that we ſhould not doubt, whether Circumciſion and Baptiſme are a like, and hauehave one and the ſelf ſame nature, Paul moſt manifeſtly declareth it vntounto the Coloſſians, in which place he calleth Baptiſme, the circumciſiō of Chriſt. And they which affirme, that the infantes of the Hebrues oughte to hauehave bene circumciſed but ours ſhould not be baptiſed, do make God more fauorable vntounto the Iewes, then vntounto Chriſtians. Some demaund, that ſeing we are ignorant whether infantesGod is not more fauorable vntounto the Iewes then vntounto Chriſtians. Seing we are vncertayne of the thing, why is the ſealing added. hauehave the thing of the ſacrament or no, why we geue them the ſigne, and ſeale y^• which is vncertaine vntounto vsus? VntoUnto whom we anſwere, that this queſtiō is not moued agaynſt vsus, but agaynſt the word of God. For he expreſſedly commaunded and willed, that children ſhoulde be circumciſed. Father let them aunſwere vsus, why they admitte them that be of full age vntounto Baptiſme and vntounto the Communion, when as they are not ſure howe theyr harte is affected. For they whiche are baptiſed or doo communicate maye diſſemble, and deceaue the Churche. They aunſwere, that it is inoughe that they make theyr profeſſion. If they lye, what is that to vsus? ſay they, let them looke to that. So ſay we of infantes, that it ſufficeth vsus, that they are offred vntounto the Church, ether of the parents, or of them in whoſe power they are. And if with the action of the ſacrament be ioyned election and predeſtination, that which we doo is ratefied: but if not, then is it voyde. For our ſaluation dependeth of the election and mercy of God. But as touching election, for as much as it is hidden fromWhat tokens of the election of God we follow in geuing of the ſacraments. When infantes are baptiſed the Church is enſtructed vsus, we iudge nothing. We follow only thoſe ſignes and tokens of it, which wee may attayne vntounto: as are theſe, that the children being infantes are offred vntounto the Church to be baptiſed, and that when they come to age, they by words confeſſe, that they beleue in Chriſt: which tokens although they be not ſo certayne, that they can not fayle, yet vntounto vsus they are ſufficient for the miniſtration of the ſacraments. Nether as I thinke is this to be omitted, that when infants are baptiſed, although they hauehave not the vnderſtāding of the ſignification to moue thē, yet notwithſtanding doth it moue and inſtruct the Church which is preſent: but the infantes obtayne the benefits at Gods hand, who ſecretly worketh in them by the holy ghoſt. But the ſignification of the ſacrament, they ſhall, whē by age they may, afterward perceaue and vnderſtand, Nether let vsus much be moued with the difference of the ſignes, of Circumciſion (I ſay) and of Baptiſme: for in the ſacraments this part is of leaſt wayght: for they may be changed, as experience hath now thought. And without them God can geue the more excellēt part. For nether is his power and mercy bound vntounto the ſacraments. WherforeThe mercy and grace of God is not bound vntounto the ſacramentes. The thinge is more to be conſidered then the ſignes. when we vſe the ſacraments, we ought to applye our minde rather vntounto the more excellenter and better part. Wherfore the Lord in Ieremy the 4. chapter after this maner reproueth the Iewes: Circumciſe the foreſkinnes of your hart, leſt my fury be kindled, and there be no man to quenche it. But they which contemning fayth, and the thing ſignified, cleaue wholy vntounto the ſignes, ſeme to deale euen altogether as they doo, which in kings letters patents with great diligēce kepe the ſeales, but the letters themſelues and the giftes, they ether rent, or care not for.

Now are there two thinges remayning to be diſcuſſed. The one is, why circumciſionWhy circumciſion was marked in the member of generation. was commaunded to be marked in the member of generation: the ſecond why it was commaunded to be done the eight day. Out of Auguſtine in diuers places we gather, that therefore God woulde hauehave it ſo, to put vsus in mynde, that originall ſinne, is by generation traduced from the parentes into vsus: and that euen as the foreſkin being cut of in the parent, doth notwithſtanding returne agayne in the childe which is begotten, ſo originall ſinne being remitted vntounto y^• parēts, buddeth vp agayn in y^• children which are brought forth. We are thereby alſo admoniſhed (whiche thing we hauehave before oftentymes mencioned) that the league of God pertayneth not only vntounto vsus, but alſo vntounto our children whom we beget. Fynally by that ſigne was chiefely ſignified, that Chriſt ſhoulde ſpring of the ſeede of Abraham. Nether ought we here to follow our owne ſence or humane reaſon, to thinke that to be a thing ridiculous or of ſmall force, which God himſelfe hath inſtituted. For otherwiſe the croſſe of Chriſt and the Goſpel are an offence vntounto the Iewes, & fooliſhnes vntounto the Gentiles. Neyther ought we to iudge of thinges deuine according to that which is p. 86ſhewed outwardly. Otherwiſe Iulianus and Celſus made a laughing matter, that the apple was forbidde our firſt parentes. And Naaman the Sirian thoughtThings deuine are not to be iudged by the outward apperance. it a thing ridiculous, that he ſhould be ſeuen tymes waſhed in the riuer of Iordane. Nether doubt I, but that there were ſome which derided Moſes, when he did caſt the wood into the bitter waters, to heale their bitternes. In our dayes alſo very many meruayle, how it commeth to paſſe, that the ſtealth of one halpeny bringeth eternall deſtruction. But theſe men ought to remember, that theſe thinges are not to be conſidered by their owne force: but vntounto them muſt be added alſo the wayght of the word of God: which vndoubtedly is of ſo great wayght, that it waygheth heauier then the whole world. Neyther is there any thing ſo vile and abiect, but that when the word of God is added thereunto, it is made notable and excellent. Indeede kinges and princes of this world hauehave aThe word of God is of moſt great waight. The ſeales of God conſiſt not of thinges of goodly ſhew. care to hauehave goodly and honorable ſeales. But as touching the promiſes and gifts, which are by them ſealed, they oftentymes deceaue men. But God when he vſeth euen the moſt abiect ſignes, neuer deceaueth any man. Now will I ſpeake a word or two of the conſideratiō of y^• eight day. The Hebrues affirme, that ſuch is the dignity of the ſeuenth day, that of it all thinges obtaine I know not what force and ſtrength. Wherefore they thinke, that after the ſeuenth day there commeth vntounto the infant newly borne ſo much ſtrength, that he is able eaſely to abyde the payne of circumciſion. But let vsus leaue vntounto them theſeThe eyght day betokeneth the reſurrection of Chriſt. fayned toyes: and let vsus rather thus thinke, that in the eight day was betokened the reſurrection of Chriſt, and therewith all ours, which thing, may eaſely be perceaued by Paule: for he ſayth, that in circumciſion was ſignified the cutting of, of the ſinnes of the fleſh. But the ſinnes of the fleſh can neuer be perfectly cut of from vsus, vntill we are come to the holy reſurrection. All the whole tyme of this world, and the tyme of this whole life repreſenteth a weeke of dayes. But the eight day ſignifieth the reſurrection. There is moreouer an other reaſonThe tyme of thys life is a weeke. not worthy to be contemned, namely, that a childe being ſo newely borne is able to do nothing of hymſelfe as touching the attaynement of righteouſnes. Wherfore hereby we be admoniſhed, y^• iuſtification cōmeth not of our workes. And although it were ſo in the rite of Circumciſiō, yet are not we in Baptiſme bound to any certayn nomber of dayes. For Chriſt hath made vsus fre from thisIn baptiſme we are not compelled to an… certayne nomber of dayes. Circumciſiō mought in the primitiue church be retayned for a time. kinde of obſeruation. Howbeit there hauehave bene ſome, which hauehave gone aboute in Baptiſme alſo to compell Chriſtians vntounto the eyght day. But thoſe the Counſell held by Cypriam hath condemned. In the primitiue Church, Circumciſion was for a tyme obſerued. Auguſtine alſo vponupon the epiſtle vntounto the Galathians ſaith, that not eueryevery circumciſion after Chriſt was condemned, but only that circumciſion, wherin was put hope of ſaluation: but that circumciſiō which was receaued for this cauſe only, to retaine peace in the Church, and the more to aduaunce the preaching of the Goſpel, mought well be borne with all. For this cauſe Paul ſuffred Timothe to be circumciſed. But if it be required to be done as neceſſary vntounto ſaluation: it is by no meanes to be permitted. And therfore Paule erneſtly reſiſted and would not ſuffer Titus to be circumciſed, as it is written in the epiſtle to the Galathians. They ſay that euē now very many ChurchesMany churches of the chriſtians retaine ſtill circumciſiō in the Eaſt or in the South retayn ſtill to this day Circumciſion together with Baptiſme. How rightly they do it, let them ſee vntounto that. Doubtles it is moſt likely, that, foraſmuch as they hauehave retayned it ſo long, and that ſo ſtifly, they put ſome hope of theyr ſaluation in it. Wherefore they ſhould do much better if they would vtterly omitte it. But it ſhalbe good, in the meane time to declareWhy circumciſion bound men to obſerue the law. how Paul to y^• Galathians ſayth: that he which is circumciſed is debter to obſerue the whole law. For when Abraham receaued Circumciſion, the law was not yet geuen. Wherefore it ſemeth, that Circumciſion had not that of his owne force and nature, to binde men to obſerue the law. But we ought to remember, that that whiche the Apoſtle ſayth, proceedeth out of an other principle: namelye, that Circumciſion repreſented Chriſt as which ſhould come, and geue himſelfe vponupon the croſſe: and the law ſhould ſo long be of force, vntil Chriſt came. Wherfore ſeing by Circumciſion they teſtified, that he was not as yet come, it muſt nedes follow, that they were kept ſtill vnderunder the law, when as the law could only by the comming of Chriſt be abrogated. And with how greate an obſeruation God would hauehave that ſacrament to be kept, hereby it is manifeſt, for that in the booke of Geneſis the 17. chapter he teſtefieth, That the ſoule which is not circumciſed the 8. day, ſhould be cut of from his people. Ambroſe in his booke of Abraham the Patriarch, ſemeth to wonder at this ſo greate ſeuerity, For God (ſayth he) appoynted How it is ſayd that the ſoule of the vncircumciſed ſhould be cut of.cities of refuge, that if any had by chance, or vnwares killed a mā, he mought hauehave a place whether to go, that the frendes and kinſfolke of the party ſlayne ſhould not kill hym: ſo that he had not of ſet purpoſe and willingly, but by chaunce and vnawares committed the murther. Wherfore ſeing infants did not by their owne will refuſe circumciſion, what reaſon was there they ſhould bee cut of? He anſwereth, that therefore peraduenture God would hauehave the children depriued of theyr corporall life, that in them the parentes might be puniſhed for theyr impiety. But he ſayth that there were other which were of the opinion, that this ſentence pertayned not vntounto the infants: but vntounto thoſe in whoſe power they were, as if it had bene ſayd, that they ſhould be cut of. But the very words of the ſcripture are agaynſt this ſentence: wherefore he turneth himſelfe to an allegoricall expoſition: as though that threatning ſhould pertayn to thoſe, which circū ciſe not the mind, which is the ſtrongeſt & moſt excellenteſt portion of the ſoule. But ſuche allegories ſatiſfie not this queſtion. Wherfore I thinke that two thinges are neceſſary to the abſoluinge of this doubte. The firſte is, that that threatning pertayned vntounto him, when he came to full age, if he ſhould then allow the negligence of his parents, & not receaue Circumciſion, vntounto which he was by the law bound. The ſecond is, that God is not to be accuſed of iniuſtice, if ſomtimes he killed the infant being ſo brought vp vncircumciſed. For ſuch ſeuerity mought be of force to admoniſh mē, in how il part God taketh it, to hauehave his ſacramentes contemned. And if paraduenture thou demaund, what is to beWhat is to be iudged of children that periſhed without circumciſion. iudged of the ſoule of a child ſo killed, hauing not as yet receaued the ſacramēt? I anſwer, that we, ether as touching his ſaluation or condemnatiō, can affirm nothing on neither ſide. For if he pertayned to the number of the elect, ſo that he was predeſtinate to eternall life, there is no cauſe, but that he may be ſaued: foraſmuch as grace is not bound vntounto the ſacraments. But if he were a veſſell to that end made of God, to ſhew forth in him his wrath, and ſo to be condemned, what can we complayne of the ſeuerity of God, eſpecially ſeing we are all borne the children of wrath, and of condemnatiō? Howbeit in my iudgmēt we ought to hope well of him: for that, foraſmuch as the promiſe was geuen vntounto the ſede of Abraham, and he being an infant hath not by any actuall ſinne of his owne withdrawen himſelfe from the promiſe, it is moſt likely, that he is admitted vntounto the kingdome of God. Neither oughte we to thincke, that he was ſlayne of God to eternall condemnation, but rather to ſaluation, that he ſhoulde not by mallice change his hart: and that by hys death he mought teſtifye vntounto hys parents, vntounto his elders, & vntounto others, how greuouſly they ſinned, in neglectyng hys circumciſion: and might profite the whole Churche, being a manifeſt token of the wrath of God againſt the contemners of the ſacramentes. Farther it isBefore circumciſion were ſome ſignes of the ſacramentes. Whether the ſword wherewith they circumciſed were made of ſtone. Circumcion ſpread abroade to outward nations. not hard to beleue, that godly men, which liued before Circumciſion was inſtituted, had other certayne notes, wherby theyr righteouſnes, which was had by fayth was ſealed. For we read, that they both offred fyrſt fruites, and alſo ſacrificed. But by what ſigne they ſignifyed theyr fyrſt regeneration, the holy ſcriptures menciō not. And the Hebrues, in Circumciſing their children, vſed a knife made of ſtone, which thing yet God commaunded not. But they were moued ſo to do by the example of Zippora the wife of Moſes, whiche vſed ſuche a knife in circumciſing of her ſonne, when he was in danger to hauehave bene ſlayne of the angell. And although this ſacrament was diligētly obſerued and kept amongſt the Iewes, yet it ſpred abrode alſo to forren nations. For if we may geue credite to Ambroſe in his. 2. booke of Abraham the patriarch, the Egiptians, Arabians p. 87and Phenicians were circumciſed. And he thinketh, that they for this cauſe did it, for that they thoughte, that by ſuche firſte fruytes of their bloude are driuenThe deuill as much as lieth in him vitiateth the ſacraments of God. A fooliſh manner of the Iewes in circumc… ſing of their children. The Egiptians circumciſe their children in the 14. yeare. awaye diuels, to the ende that they ſhoulde not hurte hym which is circumciſed. So the deuill hath alwayes gone aboute to vitiate the ſacramentes of God. For it was ſuperſticion, to aſcribe the power of ſaluation or of the deliuery from Sathan, vntounto the nature of bloud ſhed forth. And at this day the Iewes ſeme not to be farre from this kinde of fooliſhenes. For whileſt they circumciſe the infante, there ſtandeth one by with a little veſſell full eyther of earth or of duſte, where into they thruſte the foreſkinne beyng cut of, as though the Deuil ſeemed by that meanes to hauehave his meat. For the Lord ſaid vntounto the ſerpent euen ſtraight way at the beginnyng: Vppon thy breaſt ſhalt thou creepe, and earth ſhalte thou eate. They ſéeme to thinke that the deuill, hauing thus gotten his meate, departeth from the child, and wyll not afterward trouble him any more. Amongſt the Ethnickes alſo (as the ſame Ambroſe affirmeth) was circumciſion corruptly obſerued after an other maner: for the Egiptians circumciſed not in the eight daye, as God had commaunded, but in the. 14. yeare, for that Iſmael at that age receiued circumciſion. Which maner alſo it is moſt likely the Arabians followed: For at this day the Turkes alſo are circumciſed at that age. Although the Egiptians (as the ſame Ambroſe affirmeth) were wont alſo to circumciſe theyr womenThe Egiptians circū ciſe women kynde, and that in the. 14. yeare, as they did their males. And of this thinge they gaue this reaſō, that they would by this ſigne ſignifie, that luſt is to be reſtrained, which in eyther kinde at that age beginneth chiefly to be kyndled. But God commaunded, that onelyonly the male kindes ſhould be circumciſed: and yet were not the women of the Hebrewes therefore counted either ſtraungers frō the ChurchThe womē of the Hebrewes though they were not circumciſed periſhed not. An obiection againſt circumciſi▪ or from the couenāt. For they are alwaies numbred together with the men: they that were vnmaried with their Father, and the maryed with their huſbandes. There hauehave bene ſome which hauehave by deceitfull arguments ſpoken yll of circumciſion, and after a ſorte reproued the God of the olde Teſtament. For firſt they ſayd, that the foreſkinne that was cut of, is eyther according to the nature of the of the body, or els it is againſt the nature thereof. If it be according to nature, why would God hauehave it cut of? If it be agaynſt nature, why doth God ſuffer it to be brought forth. Ambroſe in his. 77. epiſtle to Constantius anſwereth, That that foreskinne is according to the nature of our body: but it is not abſurd, that thoſe thinges which are agreable with our body or our fleſh be cut of, if the ſpirite may thereby be holpen. Which thing we ſee done in faſtings and other mortifications of the fleſhe, and in bearing the croſſe, which God hath layd vponupon all the faithfull. In whych we are compelled to ſuffer many thinges which are againſt the fleſhe. Farther, they ſaid, that God feared away the other nations from the law of Moſes, whenAn other obiection. he layd vponupon them this yoke of Circumciſion. Which if it had bene away, many ſtraungers and outward nations would hauehave come vntounto the religion of the Hebrewes. But after the ſelfe ſame maner alſo they mought cauell againſt Chriſt him ſelfe, for that he ſeemed to feare away the world from his religion, partly by reaſon of the ſeuerity of his doctrine, and partly by reaſon of the perſecutions and martirdome, which in the firſt time the moſt part of the faithfull were lyke to ſuffer. But they which truely pertaine vntounto the number of the elect, doo in no wyſe leape backe becauſe of the difficultie of the calling. But they which go backwarde, were not of vsus, and therefore they are fallen away. They maruayle alſo why God would in ſo tender age hauehave ſuch a ceremonie excerciſed, which mought oftentimes bring weake litle bodies into danger. As touching age (ſaith Ambroſe)EueryEvery age meete for the ſacrament. Few children died by occaſion of circumciſion. as eueryevery age is ſubiect vntounto ſinne, ſo alſo is it mete for the ſacrament. And that Infants are ſubiect vntounto ſinne, theyr diſeaſes, weepings, paines, and deathes aboundantly declare. And if peraduenture they were brought in daunger of their lyfe, yet was there no cauſe why they ſhould complaine, for as much as they ought the ſame all whole vntounto God. And yet (as they write) very few hauehave by that occaſion died. And that payne and daunger brought ſome vtilitie. For euen as valiant ſoldiours, when they remēber that they hauehave before ſuffered many thinges, for that they would not flee away, are the more animated to ſtand by it, leaſt they ſhould diſhonor thoſe ſkarres and woundes, which they before ſuffered, rather then they would forſake theyr place and ſtanding; So would God, that Why God would hauehave the children afflicted with ſuch a wound and with paine.the hebrues being now of full age and at mans ſtate ſhould defend the profeſſion of theyr law euen agaynſt all dangers, when they called to remembraunce, that for religions ſake they had bene wounded euer from theyr infamy. But now (he ſayth) Circumciſiō is worthely refuſed of Chriſtians, for that foraſmuch as Chriſt hath ſhed his bloud the price of our redemption, there is now no neede that eueryevery particular man ſhould priuatelye ſhed his own bloud. And as touching the ſacrament of Circumciſion, theſe thinges we thinke ſufficent for this preſent purpoſe. Now let vsus returne againe vntounto Paul.

For the promiſe, that he ſhould be the heyre of the worlde, was not geuen vntounto Abraham, or to his ſeede by the law, but by y^• righteouſnes of fayth. For if they which are of the law be heyres: fayth is made voyde, and the promiſe is made of none effect. For the law worketh wrath: for where no law is, there is no tranſgreſſion.

For the promiſe that he ſhould be the heyre of the world, was not geuen vntounto Abraham or to his ſeede by the law.] He hath before proued, that Abraham had not his righteouſnes by Circumciſion: for that he had obteined it before he was circūciſed. Now he proueth the ſame á maiori, that is, of a greater thing. By the law (ſaith he) was not the promiſe made: wherefore neither thorough Circumciſion. The reaſon is hereby manifeſt, for that the law extendeth farther thenThe law extendeth farther thē circumciſion. Why the promiſe came not by the law. circumciſion: for the law doth not onelyonly conteine it, but alſo other innumerable moſt excellent preceptes: And that the promiſe was not geuen thorough the law, as it were vppon a condition, may two manner of wayes be proued: Firſt, as it is writtē vntounto y^e Galathians: The law was geuen after the promiſe foure hundreth yeres: wherfore foraſmuch as it was not as yet extant, it could not be a condition of the promes then already made. No man (ſaith Paul) maketh voyde the teſtament of a man, or addeth any thyng therunto. But this reſon taken of the time Paul here omitteth: partly bicauſe he had a little before vſed it, when he ſaid, that circumciſion was geuen, after that Abraham was now alredy iustified: partly alſo becauſe he woulde vſe an other reaſon more euident. The law (ſaith he) if it were added vntounto the promiſe,If the lawe were added vntounto the promiſe, it ſhould make it voyde. ſhoulde make it voyde and aboliſh fayth: for when the law entreth into our wicked mindes, it ſetteth forth nothing before vsus, but the wrath of God. And it is not poſſible, that it ſhould bring vntounto vsus the promiſe or the inheritance of felicity. And that by the law commeth the wrath of God, he hereby proueth, for that wher no law is, there is no tranſgreſſion. Ambroſe ſayth, that the lawe was therefore geuen, to make the offenders guiltie. But they which are gilty, are either condemned, or els made vnmete to receiue the promiſes. For the ſonne which by reaſon of hys tranſgreſſions is diſinherited, receaueth not the inheritance: So wee alſo by the law are adiudged to hell fire, and to the curſe, rather then that by it we are made able to receaue the inheritance, and to obtayne the promiſe. Thus muche of the order of the argumentes. Now let vsus examine eueryevery thing particularly.

By the lawe (ſayth he) commeth not the promiſe.] For whē the inheritance of y^• world was promiſed vntounto Abrahā, there was no ſuch cōditiō added that he ſhould obſerue y^• law. This reaſon leadeth to an abſurdity. For by this meanes both y^e promiſe, & fayth alſo ſhould be made voyd. The Greke Scholies affirme,The Greke Scholies affirm that we are iuſtified by faith onelyonly. that we are iuſtified by fayth only. And vnderunder y^e name of Seuerianus, is added a ſentēce that he which ſticketh in the law, as though be could obtaine ſaluation, neglecteth that ſaluation which is by fayth. And Chriſoſt. ſayth, that it mought be that ſome would ſay: Although we hauehave fayth, yet will we keepe the lawe alſo. But this he ſhoweth is not poſſible. For whoſoeuer (ſayth he) obſerueth the lawe as a thing geuing ſaluation diſableth the power of fayth. Wherefore ſeing the lawe is not annexed vntounto the promiſePriueleges are not to be narroly drawen but to be enlarged. of God, as a condition of neceſſity, it followeth that he is preſumtious and raſhe which taketh vponupon him to anexe it. For lawyers ſay that priueleges and grantes of Princes are not to be contracted or narrowly ſkanned, but rather p. 88with reaſonable fauour to be enlarged.

To be the heyre of the world.] There is no where by expreſſe woordes had any ſuch promiſe made to Abraham: howbeit it is contayned in thoſe promiſes which we hauehave in the ſcripture. For God ſayde vntounto hym, that his ſeede ſhould be multiplied lyke the ſand of the ſea, and the ſtarres of heauen. Wherefore herein conſiſtedHow Abraham is the heyre of the world. the promiſe, that his ſeede ſhould fill the whole wolrde. For they are not counted his ſeede, which hauehave proceded from him only as touching the fleſh: but which imitate hys fayth. And foraſmuch as ſuch are diſperſed throughout the whole worlde, by them hath Abraham the inheritance of the whole world, which ſelfe thinge is very expreſſedly ſpoken, when God made this promiſe vntounto him: And in thy ſeede ſhall all nations be bleſſed. And although all theſe thinges are true,Chriſt the heyre of the whole world. yet I thinke rather that this inheritance is to be referred vntounto Chriſt. For he ſayth, that all thinges are deliuered vntounto hym of the father. And Dauid writeth, that he hath for hys inheritance all the Gentiles, and the endes of the earth. And fayth in Chriſt, who is in this ſort the heire of the whole worlde, is it, which iuſtifieth: & all the promiſes of God (as we hauehave els where tought) are to be referred to thys promiſe only. The prophetes hauehave oftentymes expreſſed this promiſe of theThe prophets hauehave expreſſed the kingdome of Chriſt by the conditions of a worldly kingdome. kingdome of Chriſt by the propertyes and conditions of a worldly kingdome, & of carnall felicity. For ſpirituall things can not by any other meanes be vnderſtanded of gros wittes. Sometymes they ſay, that it ſhall one day come to paſſe, that the children of Iſraell being diſperſed and exiles ſhalbe of the Gentiles brought home agayne in ſhippes to their owne place. They tell forth alſo, that kinges and princes ſhould be the foſterers and nurces of the Iewes: And they threaten deſtruction to thoſe kingdomes and nations, which will not obey the Iſraelites. But all theſe things are chiefely to be attributed vntounto our great king Ieſus Chriſt: of whome we reade in the Goſpell, this is the heyre, come let vsus kill hym. Dauid in the voyce of God the father writeth of Chriſt: Aſke of me, and I will geue thee the Gentiles for thyne inheritance: and the borders of the earth for thy poſſeſſion. And in Daniell it is written of the ſtone hewed out without hands, that it ſhoulde ouerthrow the principalities of this world, and whē it is growen to a great huge mountayne, it ſhould poſseſſe all things. And we, foraſmuch as we are the membersWe are pertakers of the kingdome of Chriſt. of Chriſt, can not be excluded from this inheritance. For in this ſelfe ſame epiſtle Paule writeth, that we ſhall be the heires of God, and the fellow heires of Chriſt, for that he is the firſt begotten amongſt many brethern. Chriſt himſelfe alſo ſayth: Euen as the liuing father ſent me, ſo ſend I you: and diſpoſe vntounto you the kingdome, as the father hath diſpoſed it vntounto me. Where I am, I will that there alſo be my miniſter. Agayne in an other place, to the ende he woulde declare, that we are not excluded frō this inheritance, he ſayth, bleſſed are the meke, for they ſhall poſſeſse the earth. And Paule ſayth, All thinges are youres, and you long to Chriſt, and Chriſt to God. Yea alſo the Angels ſerue the elect. He hath geuen charge (fayth he) to his Angels concerning thee, to keepe thee in all thy wayes. Farther by Chriſt is reſtored whatſoeuer was loſt in Adam. Man, when he was created, was made vntounto the image of God: which ſentence the ſcripture ſtrayght way interpreteth, to be ruler ouer all thinges created. And if Chriſt hauehave reſtored this Image, then alſo hath he rendred agayne the principality that was loſt: and ſo hath rendred it, that the ſame is ſayd by right to be reſtored vntounto vsus, by right (I ſay) of inheritance. Nether ought we to deſpaire of this promiſe, although the outward ſhew of things appeare now farre otherwiſe. They which pertayne vntounto Chriſt are very weake. And the deuil ſtirreth vp againſt them the Princes of this world, and tyrantes. Wherefore we ſeeme to be moſt nedy of all thinges, and to be moſt abiect:The abiect outward appearaunce nothing depriueth vsus of our dominion. when yet in very dede we are Lordes of all thinges. Theſe thinges are hidden from the eyes of the fleſhe: but then ſhall they appeare, when Chriſt himſelfe, in whome our life is hidden, ſhall appeare. Which is not ſpoken, as though Chriſt doth not now raygne. VntoUnto many paraduenture he ſemeth to be idle: but the godly feele, that he raigneth moſt mightely in the congregation of the elect, which is the churche. And he raigneth by the ſpirite & the word: that is, by faith, which cōmeth from the ſpirite, and depēdeth of the word of God. WhichThe godly feele Chriſt euen now alſo to r…igne. Chriſt raigneth by the word and the ſpirite, that is by fayth. faith, when the elect hauehave obtained, they hauehave obtained the victorye againſt the world. For Iohn ſaith, This is the victory, which ouer commeth the world, your faith. And forasmuch as the faithfull vnderſtand that all thinges are theirs, they are content with meate and drinke, and apparell: as for other thinges they vſe of them ſo much as is expedient vntounto their vocation. Finallye, there is nothing in the world, which turneth not to their profite. The Chiliaſſis, whom in Latin we may cal Millenarij, thought that this inheritaunce of the whole world ſhal be declared before the end of this world, when Chriſt, as they thought, ſhall raygne a thouſand yeares in this world with his ſaintes, hauing deſtroyed and ouercome all the wicked. And theſe men, it ſhould ſeme, followed the oracle, which is ſayde to come from Elias, That the worlde ſhould endure. 6000. yeares. And theſeAn oracle of Elias. yeares they thus deſcribe, ſaying that. 2000. yeares paſſed away before the law, 2000. vnderunder the law, and as many ſhall be vnderunder the Goſpell. Afterward they adde a thouſand yeares, in which they ſay ſhall be the chiefe reſt: ſo that the thouſand laſt yeares they call the Sabaoth. And ſo they appoint a weke, in which eueryevery particular day is taken for a thouſand yeares: according to that which is ſaid, a thouſand yeares are wyth the Lord as one day, & againe one day, as a thouſand yeres. Auguſtine maketh mencion of this opinion in his. 20. booke, and. 7. chapter de ciuitate Dei, and ſaith, that it was after a ſorte tollerable, & that he himſelfe was once of the ſame minde. But that which they added concerning pleaſures, delightes, and worldly honors, which they ſayd, all the faythfull ſhould for the ſpace of thoſe thouſand yeares enioy together with Chriſt, he earneſtly reproueth. They vſurped certaine teſtimonies of the ſcriptures, wherby they thought to eſtabliſh their fond inuention. For in the Apocalips the. 27. chapter it is written, that Christ ſhall raigne a thouſand yeares with the ſaintes, hauing in the meane time ouercome, and vanquiſhed Sathan. They leane alſo vntounto a ſaying of Chriſt in Luke the. 22. chapter, That ye may eate and drinke vponupon my table. I wyll ſo diſpoſe the kingdome vntounto you, as my father hath diſpoſed it vntounto me. Finallye, the oracles of the Prophetes, which by temporall deſcriptions ſhadowed the kingdome of Chriſt, they ſo take, as though they were no otherwiſe to bee vnderſtande, then they ſeeme for at the firſt ſight. And they in ſuche ſorte ſpeake of this matter, as though in the laſt time ſhall be reſtored the golden worlde, which is deſcribed,Great men were Mtilenarii. of the Poetes. There were of this opinion men not of the meaneſt ſort, as Papias which liued in the Apoſtles tyme, Ireneus, Apollinarius, Tertullian, Victorinus, Lactantius, and Methodius the Martir. Wherfore Hierom in his 4. booke vponupon Ieremy writeth, that he durst not condemn that ſentence, becauſe many eccleſiasticall men and Martyrs had died beyng of that opinion. Howbeit in an other place he manifeſtly derideth theſe Millenarij, and very pleaſauntly mocketh them. Euſebius Ceſarienſis. The opinion of the Chiliaſts ſprang from Cherinthus.in the third booke of his hiſtory, ſaith: that this opinion had his beginning of Cherinthus the heretike: of whom Dioniſius biſhop of Alexandria, expounding the Apoe. of Iohn thus writeth: that he was altogether geuen to lustes and vntounto the bellye, and therfore attributed theſe carnall delightes vntounto the kingdom of Christ, which ſhould continue a thouſand yeares. Neither contendeth he onelyonly that there ſhould be matrimonies and procreations of children all that whole time, but alſo that there ſhould be circumciſion, ſacrifices and other ceremonies of the law. But ſithen we ſée that Ireneus is agaynſt Cherinthus, we cannot eaſely thinke, that he was wholy of the ſelfe ſame opinion touching this fable. And doubtles it is poſſible, that amongeſt theſe Millenarij, ſome were touching one, and the ſame thing of an opinion, and other ſome of an other opiniō. For it is very likely, that by reaſon of that place of the Apocalips, ſome holy men were brought into this opinion, to thinke y^• Chriſt ſhouldIn the kingdome of Chriſt the law ſhall not be renued. in this world raigne with his a thouſand yeares: but touching the reſtoring of the law, the réedifieng of Ieruſalem with precious ſtones, the bringing in agayne of delightes and pleaſures of this world, they were vtterly againſt it. For how is it p. 89poſſible, that the law which hath brought no man to perfection, ſhall be thē of greateſt force, when the ſtate of the godly ſhall be moſt perfect? Doubtles men that are of full age hauehave no neede of a ſcholemaiſter: and they which hauehave profited muche, nede not to be brought backe againe to learne their firſt rudimentes. But Lactancius, as touching pleaſures & delightes, writeth nothing els, but that the earth ſhall at that time ſhew forth her fertilenes, & ſhall of her owne accord bring forth fruites moſt plentifully. For hony ſhall run down the rockes, vine trées ſhall ſpread along the riuers, and the flouds ſhall flow ouer with milke? But all theſe thinges are the inuentions of men, and the ſame, ſuch fayned deuiſes, that they are manifeſtly repugnant vntounto the word of God. Chriſt whē he entreateth with the Saduces concernyng the reſurrection, affirmeth, that the ſayntes ſhall be like the aungels of God, as which ſhall neyther marry wyues, nor be married. And Paul, when vntounto the Theſsalonians he ſetteth forth the hiſtory of our reſurrection, maketh no mencion of ſuch trifles. This onelyonly he ſaith, That we ſhall not preuent thoſe which hauehave ſlept in the Lord, but ſhall be taken vp together wyth them to mete Christ in the ayre, and ſo ſhall alwaies be with the Lord. Farther our ſauiour hath teſtified, that hys kingdome is not of this world. And Paule to the Corinthians ſayth: That we after the reſurrection ſhall be ſpirituall, and alſo that the belly and meates ſhall bee destroyed. And to the Rom. he ſayth: that the kingdome of God is not meate and drinke. In the booke of the Apoc. a thouſād yeres are taken for a long tyme, as he ſayth: That he would hauehave hys myracles testified A place of the Apocalipſe.vntounto a thouſand generatiōs, y^e is, for euer. So y^• number of an hundreth ſignifieth an abſolute reward. For ſo Chriſt ſaith, that he would rēder an hundreth fold to thoſe which forſake all that they hauehave for hys ſake. And oftētimes in y^• holy ſcriptures, a nū ber certain is put for a nūber vncertain & infinit. And wher as it is written in the Apoc. y^• the deuil ſhal be bound for a M. yeres, Augustine referreth y^• to the ſtate of this preſēt tyme, wherin by the benefite of Chriſt, that ſtrong man is ſo vnarmed and ouercome and ſpoyled, that he cannot ſeduce the elect vntounto deſtruction. And y^e table of Chriſt at which the ſayntes ſhall eate and drinke, Ambroſe vponupon Luke interpreteth to be the communication of eternall lyfe, and of the chiefe felicitie. The prophets alſo oftentimes vſed ſimilitudes taken of kingdomes of this world, to deſcribe the kingdome of Chriſt: that the ruder ſorte mought the eaſelier vnderſtand the things that were ſpoken. And as touchyng this matter let this ſuffice.