Commentary on Romans, Chapter 4 (3 of 3)

Commentary on Romans · Chapter 4 (3 of 3)

p. 89Foraſmuch as Paul ſayth: that the promiſe conſiſteth not of the law, but of faith: and bringeth this reaſon, for y^• otherwiſe both the promiſe ſhould be voyde & faith made of none effect, a man mought doubt, if there be ſo ſmall agréement betwene the promiſe and the law, how it came to paſſe, that God vntounto his law and precepts annexed ſo many promiſes. For he hath promiſed to doo good vntounto a thouſandWhy God annexed promiſes vntounto the law. A diſtinctiō of promiſes ſome pertayne vntounto the law and ſome to the Goſpell. generations of them that obſerue his law: and to geue long life to them that honor theyr parents. And Chriſt himſelf ſayth, If thou wilt enter into life kepe the commaundementes. Geue, and it ſhallbe geuen vntounto you, forgeue and it ſhallbe forgeuen you. Here we muſte make a diſtinction of promiſes. For ſome of thē pertaine to the Goſpel, & concerne iuſtification, & eternall ſaluation. Theſe thinges de pende not of the condition of the lawe, as Paul teſtifieth. For then ſhoulde they be voyde, for as much as none of vsus is able to accompliſh the law: and that partly by reaſon of our infirmity, and partly by reaſon of the wonderfull excellency of the law it ſelf. Our infirmity Paul declareth in this epiſtle, when he ſaith That which was impoſſible vntounto the law, in as much as it was weakned through the fleſh &c. Wherby it is manifeſt y^• the fleſh is the let, y^• we cā not perform thoſe things which are cōmaūded in y^• law. And in y^e 7. chapt. he ſayth, that in our fleſh dwelleth no good, ſo that we doo thoſe thinges which we would not. And the excellēcy of the law is vnderſtanded by the 5. 6 & 7. chapters of Mathew: and eſpecially by that precept, Thou ſhalt louelove the Lord thy God withall thyne hart, and with all thy ſoule &c. And one the other ſide, Thou ſhalt not luſt. And Paul ioyned theſe two cauſes together, when in the 7. chapter of this epiſtle he ſayd: The law indede is ſpirituall: but I … carnall, ſold vnderunder ſinne. This is the reaſon why the promiſe of the Goſpell conſiſteth not of the law: which thing alſo Paul expreſſed in that that he ſayth, that the law worketh anger. But there are other promiſes annexed vntounto the law, and to certayne perticular commaundemēts, and thoſe we ſay are not put in vaine For after that a man is once iuſtified, there beginneth in him a certayne obedience of the commaundements of God: and the ſame pleaſeth God: which obedience although it be not abſolute and perfect, yet is it ſo imputed vntounto the beleuers, as if it were perfect, & by that meanes we obteyne the promiſes annexedThe beleuers obtain the promiſes annexed vntounto the …w. vntounto the commaundementes: whiche yet ſhould in vaine be hoped for without iuſtification, and the promiſe of the Goſpel. And this is a notable place, and worthy neuer to ſlip out of our memory: That the promiſe conſiſteth not of the law. And if any man will by the law vnderſtand ceremonies, ſtraightway ought to be layde agaynſt hym thoſe thinges which follow, the lawe worketh anger: and this, that the promiſe ſhoulde be firme. In which places is moſt manifeſtly declared, that the law is not to be vnderſtād only of ceremonies, but alſo of the morall part. For by neglecting or not obſeruing it, we fall into the wrath of God. Although there are ſome which go about rifltingly to auoyde the ſtrength of this reaſon. For they ſay, if the inheritance ſhoulde conſiſt of ceremonies, theA cauillation againſte the reaſon of Paule. promiſe ſhould be vncertayne. For thoſe ceremonies were not common vntounto the Gentiles, vntounto whome yet was promiſed ſaluation. Wherefore at the leaſt as touching the Gentiles, fayth ſhoulde be vncertayne, and alſo the promyſe. But if it were ſo, the argument of the Apoſtle ſhould be abſurde: for the aduerſaryes, and the falſe Apoſtles would hauehave ſayde: therefore to the ende the promiſe ſhoulde not be vncertayne, let the Gentiles alſo receaue the ceremonyes. And ſo Paule ſhould hauehave vſed that fallace, which is called peticio principii, and ſhoulde hauehave taken that as a ground, which he ſhoulde firſt hauehave proued, namely, that the Gentiles ought not to be compelled vntounto ceremonyes. But they are moſt manifeſtly confuted by that that is added, that the lawe worketh anger. Which thinge vndoubtedly agreeth rather with morall preceptes, then with ceremoniall. The Apoſtle moughte hauehave proued his argument by that, which we hauehave a litle before made mencion of, that none of vsus is able to kepe the law. But he omitteth that at this preſent. And to conclude the more euidently, he addeth, that the lawe worketh anger. As if he ſhoulde hauehave ſayde: So farre is it of, that the lawe bringeth the inheritance, that it rather maketh vsus guilty, and ſubiect vntounto the wrath of God. And if thou demaund, why the law doth in ſuch ſort bring vntounto vsus anger, we may anſwere, becauſe we are not able to kepe it. For by anger Paule vnderſtandeth nothing els, but the vengeance of God, and that by the figure Metonymia. For men when they are angry, are accuſtomed to auenge: whiche thinge God alſo doth although he be not moued with humane affections. This ſelfe ſame thinge hath Paule to the Galathyans, in other words expreſſed, ſaying, Curſed be he that abideth not in all the thinges that are written in the boke of the law. And a curſe in the holy ſcriptures ſignifieth nothing els, but calamity, affliction and miſery. I meruayle that Origen vnderſtandeth this ſaying of Paule, of the lawe of the members: for that vndoubtedly is to farre wide from the purpoſe. For the Iewes gloried not of the concupiſcence which was in them by nature, which is called of Paul the lawe of the members: but they boaſted of the lawe of God, which was geuen them of God by Moſes. Wherefore that the Apoſtle mought with ſome fruite deale agaynſt them, it behoued him to write of that lawe, whereof they boaſted. Howbeit by Origenes wordes our aduerſaryes may ſee, what he thought of naturall concupiſence. Vndoubtedly ſeing he ſayth, it worketh anger, it followeth that he iudged, that the firſt motions, which are deriued out of it, are of neceſſity ſinnes and tranſgreſſions. I know there hauehave bene ſome, which hauehave taken anger in this place, not for the anger of God, but for our owne anger. For foraſmuch as we are by nature prone vntounto vices, and the lawe when it commeth forbiddeth them, we beginne to hate God the author of the lawe: and ſo it worketh in vsus anger. But p. 90the firſt expoſition is bothe plainer, and alſo better agréeth with the ſentence followyng.

For where no law is, there is no tranſgreſsion.] By theſe wordes it is manifeſt that the Apoſtlement to ſignifis this, that the wrath of GOD is kindled againſt tranſgreſſions. But how tranſgreſſion is brought in by the law, the natureHow the law and tranſgreſſion follow one the other. of relatiues teacheth: which is ſuch, that the one of them beyng taken away, the other alſo is taken away. On the one ſide is put the law: on the other ſide is ſet eyther the obſeruation or tranſgreſſion therof. And foraſmuch as the obſeruation of the law can not be perfect, there remayneth onelyonly tranſgreſſiō, which Paul in this place inferreth. But thoſe thinges which are here ſpoken, are to be vnderſtande of the law written, and whiche was geuen by Moſes. For otherwiſe there is none, which wanteth a law, at the leaſt vndoubtedly the law of nature. Wherfore there can none be found without ſinne: no not an infant of a day olde, when as vntounto him the image of God is in ſtede of a law: vntounto which image for that he anſwereth notThe law of children is the image of God. (as Auguſtine declareth in his booke of confeſſions) vndoubtedly he can not be with out ſinne. As touching the letter, the Greke worde worde is foreign with aſpiration, & ſo it is turned in Latine cuius, that is, of whome. But the vulger interpreter ſéemeth to hauehave red foreign, and therfore turned it vbi, that is, where. But as touching the ſence, there is no difference, whether it be this, or that. Howbeit let vsus not thinke, that theſe thinges are to be aſcribed vntounto the lawe, as it is taken by it ſelfe alone:The law of his owne nature worketh not theſe things A ſimilitude. but as it lighteth vppon our mynde being corrupt and vitiate. We hauehave of thys thing an example (although groſſe) in gonne pouder, wherwith is mingled either ſalt nitre or ſalt peter, which is by nature very cold. And thereof it commeth, that when the fire is receiued in the brimſtone, againſt which ſtriueth the coldnes of y^e ſalt nitre, or of the ſalt peter, it conceiueth ſo great a violence, that the pellet beyng driuen out with an incredible force, ſhaketh and ouerthroweth whatſoeuer is in the way. So the heate of our luſt, when it findeth the law repugnaunt agaynſt it, is with a greater violēce ſtrēgthned, ſo that it enforceth men to moſt haynous wycked actes. For as the common ſaying is: We endeuour our ſelues to that whiche is forbidden vsus, and we hauehave alwayes a deſire to thinges denied vsus. Howbeit to the godly and to the elect, this force of the law is not vnprofitable. For it leadeth them euen as a ſcholemaiſter vntounto Chriſt. And for that cauſe Chriſt is iuſtly and worthely called the ende of the law: not for that the law is by him abrogated, but bicauſe it directeth men vntounto him. Finally Chriſt hath performed and accompliſhed y^• lawChriſt the end of the law. not onelyonly in himſelfe, but alſo in them that beleue in hym: for he hath geuen them ſtrengthes to obey it. Neyther is it any maruell, that the law bryngeth men vntounto Chriſt, eſpecially ſeyng he himſelf was the author therof. For by the Sonne it wasChriſt the author of the law. reuealed vntounto Moſes. And for this ende he gaue it, by it to drawe men vntounto hym. Here are we admoniſhed of the peruerſenes of our nature, whiche is ſo greate, that although we be taughte the wyll of GOD by the lawe, yet we neuer ceaſe to ſtriue agaynſte it. Some goe aboute by this place to inferre, that they do ill whiche ſet for the lawes, eſpeciallye ſeyng they ſerue verye muche to increaſeWhether it be lawfull to make lawes, tranſgreſſions. But if their argument were of any ſtrengthe, then ſhoulde they inferre that GOD alſo oughte not to hauehave made any lawe. Wherefore we ſay, that thoſe lawes whiche are made, are either iuſt or vniuſt. If they be vniuſt, then are they not to be counted for lawes. For who will call the violent affectes of tyrantes lawes? But if they be iuſt, then are they interpretations of the lawes of God. And by them we vnderſtande the will of God, that by that meanes, weGood lawes are interpretacions of the lawes of God. Names attributed vntounto the law. may be broughte to Chriſte, that by him we may obteine ſtrengthes to do them? This ſelfe ſame ſentence alſo is had in the epiſtle to the Galathians, That the lawe was put becauſe of tranſgreſsions, namely, to ſhew forth thē, to accuſe them, & to condemne them. So in the latter epiſtle to the Corinthians, the law is called the miniſtery of deathe: and in the firſt to the Cor. it is called the power & efficacy of ſinne. And before in this epiſtle, by the law is ſaid to come the knowledge of ſinne. Wherfore a man may not without iuſt cauſe meruaile, what moued Paul to write ſo like things ſo oftentymes of the lawe. But we oughte to conſider that it is moſteWhat was Paules entente when he wrote of the law. lykely, that in the primitiue church, when Chriſt beganne eueryevery where to be receued, the deuill craftely inuented an other new deuiſe, to extol the law by all manner of meanes, that it mought be had in eſtimation, not onelyonly of the Iewes, but alſo of the Gentles, that in the mean time Chriſtian religion mought be weakened, and cleane taken away. And he blinded the eyes of men, that none ſhould hauehave an eye vponupon Chriſt, which was the end of the law. And leſt any man ſhould by often reading of the law, attaine to any commoditie, he found the meanes, that mē gaue themſelues to brawling about wordes, and old wiues queſtions. Wherefore Paul was brought to this point, that either he muſt reiect the lawe of God, or els hauehave wincked at the lettes of the Goſpell. Wherfore by great aduiſe he teacheth thrée thinges. For firſt, conſidering the law of God by it ſelf, and in his owns nature, he with worthy praiſes extolleth it, and therewithall ſheweth, what euils by it come vntounto vsus thorough our owne default: Secondly, he teacheth that Chriſt is the ende of the law: laſt of al, he cutteth of brawlings, contencions, diſputations, and vnprofitable queſtions, and which make nothyng to the purpoſe. Theſe ſelf ſame things in a maner, happen alſo in our tymes. Our aduerſaries cry out, Good workes, good workes: as though we were agaynſt them. Farther they wyll not that the peopleAs the falſe Apoſtles pretended the defence of the law ſo do our aduerſaries now pretend the defence of good works What we muſt teache concerning good woorkes. What they are that are the inſtrumentes of the deuell. ſhould vnderſtād the mercy & grace of God, & benefite of Chriſt. Laſtly, they continually braule & contend to hinder y^e iuſt reformation of the church, & ſo continually prolong the tyme, to the ende nothyng ſhoulde be put in execution. But let vsus learne of Paul how we may warely and wiſely reſiſt them. Let vsus leaue vntounto good workes, their dignitie: but yet not in ſuch ſorte to attribute more vntounto them, then either the truth and holy ſcriptures will ſuffer, or els is agreable with our weake nature. Farther let vsus as plainly as we can out of the holy ſcriptures declare the grace of God and benefite of Chriſt: Laſtly let vsus abſtayne from ſuperfluous and contentious queſtions. By theſe wayes and meanes may we well withſtand the deuill. Neither doth the diuell theſe things by himſelfe: but alwayes findeth inſtrumentes apte for his wicked purpoſe: whome Paule calleth deceitfull workers, which tranſforme themſelues into aungels of light; and eueryevery where ſowe diſcordes and offences, bewitching mē that are in the ryght courſe, and leadyng men from Christ to estimation of themſelues. He calleth them moreouer, thynges cut of, dogges, enemies of the croſse of Christ, whoſe God is the belly, and end destruction: which wyll be teachers of the law, and yet in the meane tyme know not what they affirme and ſpeake: whiche by a fayned modesty and affliction of the fleſh, and worſhippyng of angels, and religion of themſelues deuiſed, take away from men the reward of ſaluation: which after they hauehave fallen away from the louelove which procedeth from a pure hart, a good conſcience, and an vnfeined faith, turne themſelues to vayne ſpeaches, and range and creepe abrode like a canker: which although in wordes they ſay they know God, yet in dedes they deny hym. With theſe coulours doth the Apoſtle paint forth falſe miniſters, againſt whome he had muche to do: VntoUnto whome they are not vnlike, which in our dayes withſtand the reſtoryng of religion. Hitherto he hath vſed reaſons ab abſurdo, that is, driuing to an abſurditie. If the inheritaunce ſhould conſiſt of the law, then ſhould faith be vayne, and the promiſe of none effect: and to affirme either of them, were very abſurd. His argument he hereby proued: for that the law worketh anger, and is alwayes ioyned with ſome tranſgreſſion. Now he proueth by a direct reaſon, that the inheritaunce conſiſteth of faith: namely, that it might be of grace, to the ende the promiſe ſhould be firme. As if he ſhould hauehave ſayd, it behoueth that the nature of Gods promiſes be kept. For ſuch is the nature thereof, that it be certayne, and come fréely. But it can not be certayne and come fréely, vnleſſe we be made heyres by fayth, and not by the lawe.

Therfore is the inheritaunce geuen by fayth, that it might come by grace, and that the promiſe might be firme to all the ſede, not to that onelyonly which is of the law, but alſo to that which is of y^e fayth p. 91of Abraham, who is the father of vsus all, as it is written, I hauehave made thee a father of many nations, accordyng to the example of God, whome he beleued, who reſtoreth to lyfe the dead, and calleth thoſe thinges which are not, as though they were. Whiche aboue hope beleued vnderunder hope that he ſhould be the father of many nations, accordyng to that which was ſpoken vntounto hym: So ſhall thy ſeede be. And he not weake in fayth, conſidered not his owne body which was now dead, beyng almoſt an hundreth yeare olde, neyther the deadnes of Saraes wombe. Neither did he doubt of the promiſe of God through vnbeliefe, but was ſtrengthned in faythe, & gaue glory to God, beyng full aſſured that he which had promiſed was alſo able to do it. And therefore it was imputed vntounto hym for righteouſnes.

Therfore is the inheritaunce geuen by faith.] By this place we ſée, that toTo hauehave a thing by fayth is to hauehave it freely. attaine to any thing by faith, is with Paul nothing els, but to hauehave it fréely. Wherfore it ought not to ſeme meruailous, that we hauehave oftētimes inculcated, that to be iustified by fayth, is to be vnderſtande of the obiect of fayth, that is, of the mercy and promiſe, that we may be iuſtified fréely. Chriſostome ſayth, if the promiſe ſhould come of the law; we ſhould not nede that ſaluation, which we obteyne by fayth and grace. ButIn Abrahā a double poſterity, now where as the Apoſtle ſaith, that the promiſe oughte to be firme vntounto all the ſede of Abraham, that ought to be vnderſtanded both of the Iewes, and alſo of the Gentles: as though in Abraham were a double poſteritie. And this is chiefly to be noted, which here is alleaged of the certaintie of the promiſe. For, that may not either be wauerynge or doubtfull. For, that whyche we apprehende by faythBeſides the holy ſcriptures there is nothing that can wyth a true fayth be beleued. He declareth that whatſoeuer is not of fayth is ſinne. oughte to be certayne. Whiche is onelyonly the worde of GOD, whereunto onelye faith ought to leane. Wherefore beſides the holy Scriptures there is nothing that ſhoulde be beleued. For it can not be conſtant and firme. And whatſoeuer is not of fayth is ſinne. For if the conſcience doo not by fayth beleue, that that which we doo, pleaſeth God, or alſo if it ſuſpect, that it is not acceptable before him, and yet in the meane time we do the ſelfe ſame thing, vndoubtedly that which we do is ſinne. And ſo doth Baſilius in his Moralls the 80. ſum in a maner towards the end of the boke interpretate that place which we hauehave alleadged. Wherfore we ought not ether to add any thing vntounto the word of God, or to take any thynge from it, as in which only are contained the promiſes: Otherwiſe both our faith and our cōſcience ſhould hauehave no certainty whervnto to lean. And this certaintyTwo principal points whereupon dependeth the certainty of the promiſes. wherof we ſpeake, dependeth of two principal pointes. Of which the fyrſt is, that it be plaine by the word of God: then which, can nothing be more firme or conſtant. But ſome man will ſay God by the prophet Ionas ſayd it ſhould come to paſſe, that the city of Niniue ſhoulde be deſtroyed, and that after 40. dayes. And by Eſay the Prophet he ſhewed vntounto Ezechias the king, that he ſhould dye: which thinges yet came not to paſſe as they were fortold. Yea alſo the lord him ſelfe in Ieremy the 18. chapter thus ſpeaketh, If I ſhall ſpeake of any kingdome, or nation, to roote it out and to deſtroye it and they in the meane time repent them, I alſo will repent me. And on the other ſeede, if I ſhall ſpeake to plante, and to build any kingdome or nation, and they in the meane tyme behaue themſelues wickedly, I will not performe theſe thinges which I hauehave ſpokē. But we anſweare, that the promiſe whereof Paul herePaule ſpeaketh not of ſuch a promiſe as is annexed with a condition. That which conſiſteth freely is not conditionally. ſpeaketh dependeth not of any condition, as doo a greate many promiſes of the law, vntounto which pertayne theſe threatnings which are now alledged yea the Apoſtle himſelfe ſufficiently expreſſeth, of what kind of promiſes he ſpeaketh whē he ſayth, By fayth, that it ſhould be of grace. For if it conſiſt frealy, thē hangeth it not of any condition, or ſuppoſition, and by this means the promiſe can in no caſe be made fruſtrate. This may the eaſier be vnderſtand by a ſimilitude: If a phiſition ſhould by taking of any medicine promiſe health, but yet vponupon this condition, that he would hauehave for his paynes infinite ſummes of money, & that theA ſimilitude. ſicke perſō ſhould obſerue a very hard diet, a poore man mought eaſely anſwere that that promiſe of health is vayne, both for that he hath not the money to pay, and alſo for that being weake he is not able to obſerue the diet which is preſcribed him. But contrariwyſe, if a man promiſe a medicine which he will geue freely, nether requireth any worke of the ſicke perſon, but only that he woulde drinke, or ſome other way receaue his medicine, this promiſe is eaſely made firme. So vndoubtedly ſtandeth the caſe here: the promiſe is offred vntounto vsus, and that freely. For only is of vsus required, that by fayth we receaue it. And this is the firſt principall poynte, whereupon dependeth the certaynty of the promiſe: namely, for that the promiſe conſiſteth of the word of God, and is offred freely. The other principall poynt is, the nature of fayth. For fayth is anFayth is not an vncertayne or doubtfull aſſent. Of the certainety of ſaluation. We muſt not doubt of perſeuerance. The teſtimony of the ſpirite is firme. aſſent not vncertayne or doubtfull, but fixed and conſtant, as the Apoſtle wyll afterward more at large declare, when he diſcourſeth the example of Abraham, By theſe two principall poyntes it is manifeſt how wickedly they deale, which teach mē continually to doubt of the promiſe of ſaluation. For if as the holy ſcriptures teach vsus we ought to hope, and ſuch is the nature of hope, not to confound, we may manifeſtly inferre, that we ought not to doubt of our ſaluation. There are, which pretend, that their doubt hereof ſpringeth, for that they are vncertayne, whether they ſhall perſeuer vntounto the ende or no. But theſe men ſhould conſider, that we ought alwayes to pray for perſeuerance. For, as ſaith Ciprian, whome alſo Auguſtine followeth, In all the thinges which we aſke in the Lordes prayer, is included perſeuerance. And as Iames teacheth, we muſt aſke without doubting. Wherefore it is manifeſt, that we muſt by no meanes doubt of preſeuerance, and eſpecially ſeing we hauehave in our harts the holy ghoſt alwayesThey which beleue that their ſinnes are a let vntounto the promes, are eaſely driuen into deſperation They which are not ſure of theyr ſaluation, can nether hauehave peace nor tranquility of conſciēce What thinges are to be taken heede of as touching certainty of ſaluation. Sinne that waſteth the conſcience. We are neuer ſo aſſured but that there ariſeth ſome doubt. Theſe thinges are not repugnant in a man, to be certaine & yet ſomewhat to doubt. bearing an excellent teſtemony vntounto vsus thereof. For as Paul ſayth in this epiſtle, It is the ſpirite, which beareth witnes vntounto our ſpirite, that we are the ſonnes of God. And he which hath not the ſpirite of Chriſte, is not hys. And Paul writeth of himſelfe, that he is ſure, that nether life, nor death, nor principalities, nor powers can plucke hym from the louelove of God, namely, from that louelove wherewith God loued him. But that is friuoulous, which ſome alleadge, namely, that Paul ſpeaketh theſe thinges of himſelfe only, and that by a certayne peculiar and aſſured reuelation. For when we come to that place, we will declare, that thoſe thinges pertayne to all men vniuerſally. Other ſay, that ſinnes feare vsus away from the aſſured confidence of our ſaluation. But ſo long as we are in this life, we can not be without ſinnes. For Iohn ſayth, If we ſay, we hauehave no ſinne, we deceaue our ſelues, and the truth is not in vsus. Wherefore ſo to teach is nothing els but to driue men to deſperation. Finally foraſmuch as Paul ſaith, that we being iuſtified freely hauehave peace towardes God, it manifeſtly declareth, that the faythfull are certayn of theyr ſaluation: otherwiſe there can be no tranquillity, & peace in the conſcience. Howbeit there are certayne thinges to be taken hede of, that we be not dangerouſly deceaued in this certaynty. For firſt we ought to know…, that it ſpringeth not of any righteouſnes which is in our mindes: and farther, that they which are moſt aſſured, do not for all that want trembling and feare, but are ſore afrayd of falles and of offending of God. Neither can that certaynty, which we ſpeake of, hauehave ioyned with it that kinde of ſinne, which, as Auguſtine ſpeaketh, waſteth away the conſcience. And we muſt chiefely beware, that this certaynly be not applied to licentiouſnes and liberty of the fleſhe. But in ſuch ſort ought we to frame our ſelues, that we ſhould alwayes diſpayre as touching our ſelues: but contrariwiſe put all our confidence in God only. Laſtly this is to be knowen that it is not poſſible, that ſo long as we lyue here, we ſhoulde be ſo aſſured in fayth, that there ſhould neuer aryſe any doubt. Neyther are theſe thinges repugnant one to the other, but that we may both beleue, and alſo be aſſured, and yet in the meane time be moued with ſome doubtfulnes. For theſe thinges procede of diuers principles. As for example, reaſon iudgeth, that p. 92the orbe of the Sunne is bigger then the whole earth: but yet in the meane tyme the ſence both doubteth touching that matter, and alſo teſtifieth otherwiſe.Certainety and doubting come of diuers grounds. Iohn alſo ſayth, he which is borne of God ſinneth not: Howbeit contrariwiſe he ſayth, If we ſay we hauehave no ſinne, we lye, for we do not alwayes worke by that grounde whereby we are regenerate: and therefore we oftentymes fall & ſinne. So alſo muſt we think of certainty & doubting, that they procede not out of one & the ſelf ſame principles or grounds. For doubting procedeth frō our fleſh, frō humane weaknes & humane wiſdome. But certainty, cōmeth of y^e faith which we hauehave towards god. But becauſe we do not alwayes worke by faith, therof it commeth that we oftentimes doubt. But at the laſt the ſtrength of fayth getteth the vpper hand, and driueth away the cloude of doubting. Now let vsus ſée,Certainety getteth the vpper hand how Paule declareth vntounto vsus the certaynty of the promiſe by the ſecond principall poynt, namely by the propriety and nature of fayth. This thing he doth in diſcourſing the example of Abraham, of whome he thus writeth.

Which is the father of vsus all. As it is written, I hauehave made thee a father of many nations.] Abraham is a father of many nations, that is, of all thoſe, which beleue, in what place of the world ſo euer they be. And he is called the father of the beleuers, both bycauſe he was an example of faith vntounto the beleuers, and alſo taught and preached the ſame. This is that communion of Saintes,The communion of ſayntes. which we profeſſe in the Simbole or Creede.

According to the example of God.] In Greeke it is foreign, which Chriſoſtome interpreteth by this aduerbe of ſimilitude, foreign, as though Abraham Abraham like vntounto God.were like vntounto God. And this likenes the ſame Chriſoſtome declareth two maner of waies. Firſt, for that as God is not the father of one nation, and not alſo of an other: So alſo Abraham is not in ſuch ſorte the father of ſome beleuers, that he is not alſo the father of other beleuers. Secondly, for that as God is not our father by kinred of y^e fleſh, but by a ſpirituall maner. So Abraham is not in ſuch ſort the father of all the beleuers, that he hath begotten them according to the fleſhe: but as we hauehave ſayd, by a ſpirituall kinred. That Greke word may ſignifie, Before: ſo that he was the father of all the beleuers before God: namely, becauſe it can not be vnderſtand by humane ſenſe and reaſon, that Abraham is the father of all the beleuers, but this is vnderſtand onelyonly before God: that is, by the power of the ſpirite. This word alſo foreign, may ſignifie Before in ſuch ſort, as in the booke of Geneſis the woman is ſayd to be made a helper vntounto the man, y^e ſhe ſhould be Benegdo, that is, before him, as if a man ſhould ſay, a thing apte, and hauing proportion and iuſt analogy vntounto the man: and which ſhoulde euer be at hande, which maner of helpe coulde not be found for Adam amongeſt the other liuing creatures. And if a man demaund, ſeing that we differ from God by an infinite diſtance of perfection: What analogy or proportion can we hauehave towards him,How w… may by fayth be cō pared wyth God. I aunſwere, that that commeth to paſſe by the helpe of faith. For by it we receiue the giftes and promiſes, which God hath decreed to fulfill in vsus, when yet our ſtrength and power can by no meanes be made equall with God. Suche a lyke thing hauehave the Philoſophers of God, the firſt cauſe of all thinges: vntounto whomA ſimilitude. they ſay by a certaine proportion and analogy anſwereth that which they cal the firſt matter: for that in power it is apt to receaue all maner of formes, whych God would bring forth. So we by faith are made apt to receaue the promiſes of God, and ſo we are ſet before him, or ouer againſt him. Howe be it euerye man muſt diligently take heede, that he hauehave ſo muche faith as is ſufficient, leaſt heeThe wreſtling of Iacob with God. ſhould be ouercome of the promiſes of God. This is that wreſtling of Iacob with God. For he would not be ouercome of him, but wraſtled againſt him, and receaued the bleſſing.

Whom he beleued.] Ambroſe readeth, Thou haſt beleued, as though it were an Apoſtrophe which is a turning of his ſpeche to the Ethnike. But the reading which is vulgarly receaued, is the playner.

And calleth thoſe thinges which are not, as though they were.] This apeared in the creation of the world. For when God did onelyonly commaund, that anyWhy God is ſayd to call creatures. thing ſhould be, ſtraight way it was. By which kinde of ſpeeche is ſhewed the eaſines of creation of thinges: for in it there is no more griefe to God, then it is to vsus when we call anye manne. Here is declared alſo, that by the ſonne, whiche is the word of the father, were and are all thinges made. We alſo when we are regenerate, are ſayd to be called.

Which aboue hope beleued vnderunder hope.] This kinde of ſpeach ſeemeth at the firſt ſight abſurde. For how is it poſſible, that a man ſhoulde aboue hope, hauehave notwithſtanding hope? Chriſoſtome very well expoundeth this. Aboue the hope (ſaith he) of man, and vnderunder the hope of God. And it is all one, as if a man ſhoulde hauehave ſayd, he hoped euen in thinges deſperate, or elles when there was no hope at all, yet hoped he. But in that word is vſed the figure Metonymia. For, by hope, in this place we vnderſtande, thoſe thinges whiche are hoped for. The meanyng is; Contrary to thoſe thinges whiche moughte by man hauehave bene hoped for, he wayted for thoſe thynges whyche were ſet foorth by God to be hoped for. In this example of Abraham, which the Apoſtle hath taken in hande to entreat of, is veryeThe nature and property of fayth. aptly deſcribed the nature and property of faith. For faith is the gift of God, wherby we firmely aſſent vntounto his promiſes, ſtriuyng agaynſt the fleſh and humayne wiſedome. That it is the gift of God, Paul to the Epheſians by expreſſe wordes teſtifieth, when he ſayth, that by fayth we are ſaued, and that not of our ſelues: for (ſaith he) it is the gift of God. And euen as the Philoſophers ſuppoſed, that the ſtrengths and faculties of men are not ſufficient to do all things abſolutely and perfectly, & therforeA ſimilitude. held y^• we hauehave nede of habites or qualities, y^• in ſodaine caſes we mought be redy to do well, ſo that we ſhould nede no long deliberation, and that that whiche we do, we mought do it both eaſely and pleaſantly: ſo alſo ought we, for the receiuyng of thoſe thinges which are of GOD, to hauehave our minde and vnderſtandyng ſtrengthened by ſome power, from without vsus, and geuen vntounto vsus: ſeyng that thorough the default of our firſt parent, we are moſt vnapt to vnderſtande the hidden thinges of God. And foraſmuch as thoſe things, wherunto our faith hath a reſpect, are altogether deuine, it followeth of neceſſity, that to vnderſtand them, we be holpen alſo by deuine inſpiratiō. But we muſt now declare what is the chiefeſt thing wherunto our faith is directed: and that (to ſpeake briefly) is the promiſe of God, wherunto by beleuing we aſſēt. An… this promiſe is chiefly y^• wherin he promiſeth, that he wil thorough Chriſt be fauourable and mercifull vntounto vsus: And although in the holy ſcriptures are red and offred vntounto vsus very many promiſes of GOD, yetWhat is the firſt obiect of faith. this one is the chiefeſt, for whoſe ſake the reſt are performed vntounto vsus, vntounto whiche alſo are all other promiſes to be referred. This promiſe, as we hauehave before ſayde, is that, wherein God promiſeth, that he wil be mercifull vntounto vsus for Chriſts ſake. And although there be very many things which we ought to beleue, as threatnings, hiſtories, exhortations, prayſes of God, and ſuch other like, yet oughtThe common obiect of fayth. all theſe thinges to be referred, to perſwade vsus of this promiſe onelyonly. Hereby is manifeſt, what is the chiefeſt obiect of fayth: for the common obiect of fayth, or (as they call it) the equall obiect, is the word of God ſet forth in the holy ſcriptures. Beyond this obiect, fayth extendeth not it ſelfe. For as Paul ſayth, fayth commeth of hearing, and hearing by the word of God. This thing our aduerſaries cā The papiſtes obiect vnwritten verities which they ſay are to be beleued. The perpetuall virginity of Marye.by no meanes abide: for they contend, that there are certayne things, I know not what, to be beleued, which are not conteyned in the holy ſcriptures. But we ſay, y^e fayth is an aſſent, whiche is geuen vntounto the holy ſcripture, & vntounto thoſe things, which are neceſſarily and euidētly cōcluded of it. Amongſt other things they are wont to obiect vntounto vsus y^e perpetuall virginity of the mother of Chriſt; whiche they ſay, is to be beleued, although it be not had in the holy ſcriptures. They obiect moreouer that y^e authority of y^e holy ſcripture depēdeth of y^• church, and can not be proued by the ſcriptures themſelues. As touchinge the firſte, it is ſufficient for vsus, that we are taught by the holy ſcriptures, that Chriſt was conceaued and borne of a virgin. And aboue that to affirme, that the bleſſed virgin was ioyned with man as touching fellowſhip of the fleſh, it were raſh & preſumptuous. p. 93For ſeing that is nether had in the holy ſcriptures nor yet is verye likely, why (in Gods name) ought we ether to beleue it or to affirme it? And contrariwiſe, that ſhe abode perpetually a virgin, foraſmuch as the holy ſcriptures doo not by expreſſe wordes auouch the ſame, it is not to be receaued amongſt thoſe things, which are of neceſſity to be beleued: as are thoſe things which are expreſſedly contained in the holy ſcriptures. Ierom of this matter wrote againſt Heluidius. For he was woorthely to be condemned, for that he raſhly affirmed, that ſhe was not perpetually a virgine. And Auguſtine very well admoniſhethAuguſtines counſell touching this matter. The ſcripture hath not hys authority of the church. vsus, that when we come to ſuch places where the ſence of the ſcripture can not certainly be gathered, we ſhoulde not hedlong runne vntounto ether parte. As touching the other obiection, we hauehave oftentimes declared, that it is not true, which they take as graunted, that the ſcripture hath his authority of the Church. For the ſtedfaſtnes therof depēdeth of God, and not of men, and the word was both firme and certayne before the Church beganne. For the Church was called by the word. And the ſpirite of God wrought in the hartes of them that beleued the word, and of them that red it, to acknowledge it to be no humane words, but altogether deuine. wherfore frō the holy ghoſt came the authority vntounto the word of God, and not from the Church: But they ſay, y^• Auguſtine writeth agaynſt the epiſtle called epiſtola Fundamēti. I would not beleue the Goſple except the authority I would not beleue the Goſpell except the authority of the church moued me therunto.of the Church had moued me therunto. But Auguſtine by thoſe words would ſignify nothing els, but that we muſt attribute much vntounto y^e miniſtery of the church which ſetteth forth, preacheth and inculcateth the Goſple to all the faythfull, for which of vsus hath come vntounto Chriſt, or beleued the Goſple, but that he hath bene ſtirred vp by the preaching of the Goſpel, which is done in the Church, and yet therby can not be gathered that the authority of the Goſple dependeth of the Church in the mindes of the hearers. For if it lay in it, to cauſe the ſcripture to be receaued, then vndoubtedly had it long a go perſwaded the Epicures and Turkes to beleue the ſame. But the matter is farre otherwiſe. For whatſoeuer authority the Church hath, or the miniſters therof, the ſame dependeth wholy of the word of God. For if a man ſhould demaund of them, how they proue the authority of the Church, or how they are certayne that erreth not in vnderſtā ding of the holy ſtriptures, and diſcerning them from other writinges they wil anſwere, bicauſe it is gouerned by the holy ghoſt. But I beſech you how know ye that? Bycauſe Chriſt (they will ſay) hath promiſed that he will be with it euer vntounto the end of the world. And bicauſe he hath alſo ſayd, wereſoeuer ſhall be two or thre gathered together in my name there am I in the middeſt of them. And agayne, I will ſend the holy ghoſt the comforter which ſhall lede you into all truth. Theſe are the thinges (ſay they) which perſwade vsus of the authority of the Church. But IContrariwiſe the church hath his authority from the ſcripture. Fayth, is firme. would fayne know from whence ye receaued theſe thinges, if not out of the holy ſcriptures? Wherfore we may contrariwiſe conclude, that the Church hath his authority of the ſcripture. Farther by this place of Paule is declared an other difference of fayth: namely, that it is a firme aſſent. For he ſetteth forth of Abraham, that he nothing doubted. And he vſeth this verbe foreign, which ſignifieth, to reaſon with himſelfe and to put doubtes. In which ſignification the Actes of the Apoſtles vſe the ſelfe ſame word. For it is ſo ſayde vntounto Peter, that he ſhould go vntounto Cornelius the Centurion, foreign, that is, nothing doubting. Abraham had a reſpect vntounto the will and power of God which made the promiſe: and not to his owne infirmity, or to the infirmity of his wife. Set God aſide, and he had nothing whereby he coulde promiſe himſelfe any ſuch thing. Wherefore, as ſayth the Apoſtle, he was ſtrengthned in fayth, nether doubted he through vnbeliefe which is all one, as if he had ſayd. On eueryevery ſide els were offred vntounto him in credulity and doubting. Nether ought this ſentence to be reproued, for that that we fele no ſuch experience in our ſelues. For there is none, in whoſe minde ſometymes ariſeth not ſome doubt touching thoſe thinges which we beleue. For this commeth not of fayth, but of our infirmity. Which thing we may eaſely be inſtructed of hy y^• which we ſée to happē in y^• h… bite or quality of any ſcience, eſpecially of the mathematical ſcience. For therein is certaynty, and that vndoubtedly very great. For the concluſions there neceſſarily and moſt euidently follow of the premiſſes. But if a man hauehave not perfectlie learned, or abſolutely attained vntounto the ſcience, he ſhal ſometimes doubt: And this commeth to paſſe not by meanes of the ſcience, but by reaſon of the default of him which vſeth the ſcience. So we, becauſe ſo long as we liue here,Why ſometymes ariſe in vsus doubtes euen againſt our willes. we are weake, nether can hauehave a full and perfect fayth, therefore oftentymes do aryſe in vsus doubtes, yea euen agaynſt our willes, but it is farre otherwiſe of the nature of an opinion which is ſuch, that there can be no blame layde vntounto vsus, if we ſomewhat enclyne vntounto the other part from that which we thinks to be true. And the infirmity which happeneth vntounto vsus, concerning fayth, may come two wayes. For ſometymes we firmely cleaue vntounto thoſe thinges which we beleue: but yet are there other things behind, which are to be beleued, which yet we perceaue not. And after this maner, they which ſtill together the Goſpell obſerued choyce of meates, and other ceremonies, are in this epiſtle called of Paule, weake in fayth: for they yet knew not, that the ceremonies of the Iewes were by Chriſt abrogated. Sometymes it commeth to paſſe, that we ſée in deede the thinges which are to be beleued: but yet we are not ſo perfect in fayth, that we can firmely and conſtantly cleue vntounto them. So Chriſt called theWe muſt pray vntounto God to encreaſe our fayth. Apoſtles, men of little fayth, and eſpecially Peter, when through doubting he was almoſt drowned with the waues of the ſea: wherefore as touching eche part, we muſt alwayes pray vntounto God to encreaſe our fayth. By this place alſo is to marked, that the power of beleuing commeth from the holy ghoſt: when as we geue not place to ſo many and ſo great waues of doubtes, beating agaynſt our mindes, but at the laſt get the vpper hand of them: which thing coulde not be done without a certayne celeſtiall and ſupernaturall ſtrength. But in this aſſentWhat thinges are diligently to be examined in the aſſent of faith. of fayth, we muſt diligently examine, both who it is whiche ſpeaketh, and alſo what that is which is ſpoken, and ſet forth vntounto vsus to be beleued. For the deuill laboreth for nothing more, then to make vsus to beleue, that God ſaid that, which he ſayd not. Oftentymes alſo thoſe thinges which are ſpoken of God himſelfe, are by falſe deceauers wreſted to a wrong ſenſe, and corrupted, and are ſo obtruded to be beleued. Wherefore ſeing as touching eche part we hauehave nede of reuelatiō, we muſt pray vntounto God, not to ſuffer vsus to be deceaued. One of them that writeth vponupon the ſentences is of this opinion, that if it were moſtWe muſt pray vntounto God not to ſuffer vsus to be deceaued aſſuredly knowen, that God ſpake any thing, therein faith could hauehave no place. For ſtrayght way (ſayth he) by the light of nature we ſhould know, that that ought to be true, which God hath ſpoken: vnles we will thinke him to be a lyar. But this man is wonderfull far out of the way. For we doubt not, but that the prophetes aſſuredly knew, that God ſpake in them, and yet they gaue faith, or beleued thoſe thinges which they foretolde. We alſo aſſuredly know, thatWhether it followeth that they beleue which know aſſuredly that God hath ſpoken any thing. God ſpake thoſe thinges which are read in the holy ſcriptures. And yet we beleue them. The Apoſtles know, that they had receaued the holy ghoſt. And yet for all that they wanted not fayth. But that which this man ſayth, ſhould then be true, if by reaſon or ſenſe we might euidently know, that God ſpake theſe thinges: which vndoubtedly can neuer come to paſſe. For theſe thinges are not made knowen vntounto vsus, but by reuelation. But this man in ſtede of euidence, did put certaynty. The laſt part which is in the definition, wherein it is ſayde that this aſſent wraſtleth with the ſenſe and wiſedome of the fleſhe, may manifeſtly be declared, not only by this example of Abraham, but alſo by a great many other examples. God promiſed deliuery vntounto the Iſraelites: and yet in theExamples. meane tyme increaſed their affliction: they had a greater number of brickes layd vppon them: they had no ſtraw geuen them for theyr worke: they were ſharpely and cruelly beaten. And whē they were now departing out of Egipt, the ſea came agaynſt them, on the other ſide were great huge rockes: and at p. 95their backes was Pharao at hand with a mighty hoſt: againſt whiche lettes it behoued y^• fleſh to ſtriue. And many things in like ſort ſemed to be agaynſt the promiſe made to Dauid, to moue him not to beleue the anoynting of Samuell: agaynſt which it was nedeful, that he ſhould by fayth be ſtrengthned. The ApoſtlesFayth perpetually wreſtleth with ſome doubting The ende of fayth. Wherein the glory of God conſiſteth. alſo found in Chriſt many tokens of infirmity, which they could not hauehave ouercome, but by fayth. Wherefore we may conclude, that ſuch is the nature of our fayth, that it alwayes ſtriueth with ſome doubting.

Geuing the glory to God.] Here is ſet forth the ende whereunto fayth tendeth, namely, to aduance, and encreaſe the glory of God: which herein conſiſteth, that we conceaue a worthy eſtimation touching God. Abraham is ſayde to hauehave bene in a maner an hundreth yeare olde. For as it is written in the hiſtory of Geneſis the 17. chapter, he was now 99. yeares of age when this promiſe was made vntounto him. He had no like example before his tyme, by conſideration wherof he mought hauehave bene confirmed. For he is the firſt vntounto whome we reade in the ſcriptures was reſtored ſtrength to beget children. Nether is it any meruaile thatBy fayth we renounce the beſt part of our ſelues. by y^• worke of faith, is aduāced y^• glory of God: foraſmuch as in it for Gods ſake we deny the beſt part of our ſelues: which is our mynde and reaſon, wherby we ether aſſent or not aſſent, vntounto thinges ſet forth vntounto vsus. Wherefore it is manifeſt, that there can nothing more excellent be offred of vsus vntounto God. For this is a wonderfull teſtification of the power and goodnes of God: for his ſake to ſeme to quench in our ſelues the ſenſe of nature. But I wonder at thoſe, which ſo diligently commend workes, and ſo highly extoll chaſtity, ſole life, and other workes, and yet are ſo colde in ſetting forth the commendation of fayth: when as by it commeth the victory, whereby we ouercome both our ſelues, and alſo the whole world. For ſo Iohn ſayth, this is the victory, which ouercommeth the world, euen our fayth. Which thingWe are not iuſtified by fayth as it is a worke. Faith meriteth not vntounto vsus iuſtification. Fayth as it is a worke excelleth all other workes. Proues that fayth cannot be without good workes. The vertues of the vnderſtanding are not repugnant to vices. I ſpeake not, as though I ment, that we are iuſtified by fayth, as it is a worke. For, it is defiled by ſundry blottes of our infirmity. And Auguſtine ſayth, that this ſentence is by no meanes to be admitted, that fayth meriteth vntounto vsus iuſtification. For fayth is not (ſayth he) of our ſelues: but as Paul to the Epheſians expreſſedly teſtefieth, it is the gift of God. Howbeit as it is a worke, it many wayes excelleth all other workes. Nether can it be expreſſed, how far wide the ſcholemen erre, when they imagine, that fayth can conſiſt without good workes. For by their ſentence, fayth ſhould not attayne vntounto the dignity of prudence: which both as the Philoſophers write, and alſo they themſelues confeſſe, can not be had without the reſt of the vertues. What maner of thing then ſhall Theologicall fayth be, if it attayne not vntounto the perfection of prudence? Farther, foraſmuch as vertue ſuffreth not vice to be ioyned together with it, and they themſelues contende that fayth is a vertue, how wil they hauehave true fayth to be in ſinners, and ſuch as are ſtrangers frō God? But they will ſay, that they put fayth to be a vertue of the vnderſtanding: vntounto which kind of vertues vices are not repugnant. For that we ſée ſometimes, that the moſt wickedſt men that are, hauehave in them excellent ſciences. But nether will this any thing helpe them, their owne fayned imagination is a let thereunto. For they imagine, that thoſe thinges which are ſet forth vntounto our vnderſtanding, are obſcure and nothing euident, and that we geue not aſſent vntounto them, but becauſe the wil cōmaundeth the vnderſtanding to geue his aſſent, & in that thinge to geue place to the truth of God. Wherefore I will demaunde of theſe men, whether the worke of y^• wil, wherby it cōmaundeth y^• vnderſtāding to geue place & to aſſēt vntounto the words of God, be good or euell. Vndoubtedly whether they wil or no, they muſtThe vnderſtandinge cannot be commaunded to beleue without charity. Fayth depē deth not of the commaundemē … of the wyl…. be cōpelled to ſay it is good. But without charity it is not poſſible that the will ſhould bring the vnderſtāding to embrace y^• things that are to be beleued. Wherefore theſe fonde deuiſes of theirs are repugnaunt the one to the other. But we teach no ſuch thing, that fayth ſhould depend of the commaundement of the wil For how ſhould it be moued to commaund things that are to be beleued, to be receaued as good and worthy of credit, except it had firſt receued it by vnderſtanding? In dede we confeſſe, that thoſe things which we beleue, are obſcure and not very euident vntounto humane reaſon. But they are made plaine vntounto the vnderſtanding by the light of the diuine reuelation, and illumination of the holyThe deuine reuelation maketh thoſe thinges playne which otherwiſe were obſcure. ghoſt. Wherfore they are by the iudgment of reaſon apprehended and admitted with a ſingular certainty, which thinges being ſo knowen and receaued, as it muſt nedes follow, the wil delighteth it ſelfe in them, & ſo earneſtly embraſeth them, that it commaundeth vntounto the other faculties of the mind, workes agreable vntounto that truth, whiche the mind hath beleued. And by this meanes of faith ſpringeth charity: and after it, followeth hope. For the things which we beleue and erneſtly louelove, with a valiant and patient minde we wayt for: which thing pertayneth chiefely vntounto hope. Nether let any man thinke, that this is ether againſt reaſon, or extinguiſheth the nature of mā, for that in beleuing we ſem… to renounce humane ſence: as though this were in vsus a madnes, as Agrippa the king ſayd vntounto Paul, when he preached the fayth of Chriſt: Much lerning hath driuen thee to madnes. The matter is not ſo: but rather by faith is brought to paſſe,Fayth neyther extinguiſheth the nature of man nor reaſon. The foundacions of our reſurrection. that our reaſō maketh it ſelfe ſubiect vntounto the doctrine of God and vntounto y^e reuelation thereof, rather then to inferior reaſonings and perſwaſions, which being inferiors vntounto the holy ſcriptures, man is by them rather exalted, then deiected. And if a man ſhould ſay that men in beleuing are madde, we will adde farther it is aboue all things done with reaſon. The Apoſtle maketh mencion that God rayſeth to life the dead, and that the body of Abraham was dead, and alſo the wombe of Sara. By which wordes Chriſoſtome ſayth, are layde the foundacions of our reſurrectiō, which we beleue ſhal come. For if god could do theſe things, then can not he wante ether meanes or power, whereby to reſtore againe to life the deade. And vndoubtedlye I am perſwaded, that this fayth was no ſmall helpe vntounto Abraham to moue him to ſacrifice his ſonne, as God had required at his handes. For although hee had receaued the promiſe, that he ſhould hauehave poſterity by Iſaake yet he ſaw that although he were ſlaine, yet there wasWhat faith confirmed Abraham to obey God. ſtill remayning place for that promiſe. For he beleued, y^• God was able to rayſe him vp although he were ſlayne, and make him to liue agayne. And how commendable the fayth of the patriarch was: Paul declareth when he ſayth, that he had not a regard to his dead body or to the dead wombe of Sara, but gaue the glory to God: being moſt aſſuredly perſwaded this, that God was able to performe and bring to paſſe whatſoeuer he had promiſed. Ambroſe by an Antitheſis or contrary poſition declareth the excellency of this fayth, for he compareth it with the incredulity of Zachary: vntounto whome when the angel ſhewed the birth of Iohn Baptiſt, yet he remained ſtill in vnbeliefe, and therfore he was reproued of the lord, and his tonge ſo tyed, that he could not declare it, which puniſhment was verye conueniente for that offence. For they which beleue not, doo nether ſpeake nor confeſſe. Abraham conſidered with himſelfe, although I am now by nature paſt children gettinge: and am become barren, yet the and might of God is not ſubiect vntounto the impediments of creatures. For God can beyond the accuſtomed maner and courſe of nature bring to paſſe whatſoeuer he wil, wherfore although I cā not by mine owne ſtrengths beget a child, yet God can adorne his promiſe with a miracle, wherby he may ouercome the order of nature. The Rabines of the Hebrues ſay, that Abram begetteth not, but Abraham begetteth. Bycauſe ſaye they in that name is put y^e aſpiratiō. He, which is a letter pertaining to y^e name Tetragrāma tō. As if it ſhould hauehave ben ſaid, y^e power of God being aded, he which could not beget, now begetteth children. Auguſtine in his queſtions vponupon Geneſis thinketh that this place of the Apoſtle is not ſimply to be vnderſtanded. For we rede, that after the death of Sara, Abraham had many children by his wife Chetura which he afterward maried. And he addeth, that the opinion of naturall philoſophers is, that men of greate age can not beget children of old women: but yet they may of young maydens. Wherfore he thinketh, that we muſt in this place vnderſtād that the body of Abraham was dead as touching Sara his wife, which was now fower ſcore and ten yeares old. But this expoſition hath not ſuch firme cauſe to p. 96compel vsus to thinke it to be true. For in that Abraham begat children of Chetura, Sara being now dead, that mought come by this meanes, that God had now beſides the order of nature reſtored vntounto him ſtrength to beget childrē. Nether maketh that any thing to the purpoſe, which Origen affirmeth, who vponupon this place writeth, that the body of Abraham is vnderſtand to be dead, bycauſe he now liued chaſtly with his wife, nether had any more fellowſhip with her. But he cōmēdeth him, for that when he had receaued the commaundement of God, that he ſhould hauehave iſſue by his wife, he agayne went in vntounto her, Theſe thinges, as it appereth he deuiſed of his owne hed, for they can not be gathered out of the hiſtory. Now the Apoſtle is in hand with this, to commend the fayth of Abraham, for that he conſtantly gaue aſſent vntounto the promiſe of God, although both his owne nature and his wiues nature were vtterly agaynſt it. But whither Abraham any thing doubted, when God promiſed vntounto him a child, the ſcripture ſemeth to leaue in ſuſpēce. For in the 12.Whether Abraham doubted, whē he had a child promiſed him. chapter of Geneſis it is written that he laughed, and ſayd, ſhall a child be borne to one of an hundreth yeares of age? And ſhall Sara bring forth a child being 90. yeares of age. I would to God Iſmaell mought liue in thy ſight. Theſe words hauehave a ſhew both of ioy and of admiration, being ioyned notwithſtanding w^t ſome doubting. And this ſcripture therfore maketh mencion of theſe things, that the fayth of Abraham, which is ſo highly commended, ſhould in no wiſe be thought to hauehave bene without doubtings, which are accuſtomed to ſpring of the fleſh and humane fence: but bycauſe the fayth of the Patriarch ouercame theſe doubtings, therefore is it prayſed. Nether doo we read there, that Abraham was accuſed of GodBoth of thē laughed Abraham & Sara. of incredulity, as Sara was, which alſo laughed. And if a mā waigh the outward laughter, they were both a like. But God, which is the ſercher of the hartes vnderſtood right well the fayth of ether of them. Holy men although they beleued the promiſes of God, yet ſometimes through humane weakenes they ſomewhat doubted and therof it oftentimes came to paſſe, that they required ſignes and miracles to confirme theyr weaknes: which thing we reade of Gedeon, and Ezechias The ſaints to confirme theyr fayth ſometimes required miracles. A remedy againſt weake fayth. Whither the bleſſed virgin doubted.the king. But in this place is ſhewed a remedy agaynſt ſuch temptacions, namely to call backe our thoughtes from humane lettes, and to fixe our eyes only vponupon the power of God. Of this thinge the Angell admoniſhed the bleſſed Virgine, ſaying, No word is impoſſible with God. Although it appeare not by the wordes of the virgine, that ſhe doubted, but only aſked, how that ſhoulde come to paſſe. For ſhe doubted not, but that as the Angell had tolde her, ſhe ſhoulde conceaue, and that ſtraightway: but becauſe ſhe ſaw, that ſhe was not as yet coupled in matrimony, although ſhe were betrouthed, ſhe demaūded how that ſhould come to paſſe: whether ſhe ſhoulde wayte till ſhe were ioyned in matrimony, or whether it ſhould by any other meanes come to paſſe. Wherefore the Angell in his anſwere comprehendeth two principall pointes. The one is, wherby he remoueth away doubting, if paraduenture there ſtacke any in the minde of the Virgine: for he ſayth, No word is impoſſible with God. The ſecond is, of the maner of conceauing. The holy ghoſt (ſayth he) ſhall come vponupon thee, and the power of the moſt higheſt ſhall ſhadow thee. But whereas ſome fayne, that ſhe aſked this, becauſe ſhe had vowed her virginitye vntounto God, it nedeth no long confutation,The bleſſed virgine made no vow. eſpecially ſeing we are by the hiſtory it ſelfe tought, that ſhe was betrothed to a mā, nether was there at that tyme any ſuch cuſtome to vow virginity vntounto God. But to return to our purpoſe, our part is to reſiſt the doubts which ſtriue agaynſte fayth, by the conſideration of the power of God: for there can no doubt ariſe as touching the will of God. For of his owne accord he promiſeth, whatſoeuer he ſetteth forth to be beleued: nether doubtles woulde he do it, if he would not geue it. Wherefore it followeth that they whith are temptedThe prayers of the church begin at the omnipotency of God. with ſuch doubting, are in doubt of hys power. Hereof I thinke it commeth to paſſe, that the prayers of the Church do ſo oftentymes beginne with the omnipotency of God, to the ende the hartes of them that pray ſhoulde be confirmed, and that they ſhould not with doubting require any thinge in their publique prayers. Of thoſe thinges it is manifeſt, how gréeuous a ſinne it is, to doubt of the promiſes of God. For that is nothing els, but to make God eyther a lyar or elsA greuous ſinne to doubt of the promiſes of God. The deuell hath not fayth. weake. And they which are of that mynde, can nether call vponupon God, nor aſke, or looke for any thing at his hands. But now foraſmuch as this is the nature of faith, which the Apoſtle now deſcribeth, it manifeſtly appeareth, that the deuill hath not fayth. For he can hauehave no confidence, that he is accepted of God, and beſides that he knoweth right well by the naturall ſharpenes of his vnderſtanding, that God is omnipotent. But whereas Iames ſayth, that the deuill beleueth and trembleth, to beleue, is there put to know. But the fayth which is here deſcribed partayneth vntounto men only, and to none but to thoſe that are godly. The Apoſtle repetethThe fayth which is here entreated of pertaineth vntounto godly men onelyonly. that this fayth was imputed vntounto Abraham vntounto righteouſnes. He did indede before beleue, and was iuſtified: but the ſcripture ſheweth now, how it was expreſſed, when his fayth ſhined forth more excellently, and more notably. For as touching this promiſe, both the diſpoſition of his body, and the age of his wife were wonderfully agaynſt it: which thing is not ſo manifeſtly declared in the promiſes, that were before geuen.

Now it is not written for him only, that it was imputed to him for righteouſnes, but alſo for vsus, to whome it ſhalbe imputed for righteouſnes, which beleue in him that rayſed vp Ieſus our Lord from the deade. Who was deliuered for our ſinnes, and is riſen agayne for our iuſtification.

Now it is not written for him only.] Here Paul applieth the example of Abraham vntounto vsus. For ſayth he, euen as fayth profited him vntounto iuſtification, ſo alſo ſhall it be imputed vntounto vsus vntounto righteouſnes. This maner ought we to obſerue when we come to the reading of the holy ſcriptures, that when we hauehave diligently peyſed any place, we turne the eyes of our mynde to our ſelues, and diligently examine how thoſe thinges which we reade pertayne vntounto vsus. This thing alſo is to be obſerued that the Apoſtle, when he diſcuſſeth this place of controuerſy touchingThe proues of Paule takē out of the ſcriptures. iuſtification, for the iudgement of the whole diſputation, ſendeth the beleuers no where els but vntounto the ſcriptures: for he ſendeth them not to the fathers, to ſée what their iudgement is. For that we hauehave the ſcriptures, in which are all thinges playnly contayned which are neceſſary to ſaluation: for Paul ſayth to Timothe, All ſcripture inſpired by God is profitable to teach, to reproue, to enſtruct, and to correct, that the man of God may be perfect and abſolute, and be enſtructed to all good A place of Paule to Timothy declared.workes. Here are reckened fower principall pointes, which comprehend the whole ſumme of Chriſtian relgion. For it entreateth ether of doctrines or of maners. And as touching doctrines, we muſt take hede that we confirme thinges that are good and true, and confute thinges corrupt and falſe. And of theſe thinges the Apoſtle ſayth, that the ſcriptures are profitable to teach and to reproue. And as touching maners ſuch as are good are to be perſwaded by admonitiōs, or ſuch as are euell are to be reprehended. And hereunto pertayneth y^• which the Apoſtle ſayth, To correct and to enſtruct, And theſe things are ſo contayned in the holy ſcriptures that by them a man may be made perfect. Which could in no caſe be counted true, if there were any thing wanting in them. Wherefore our negligence is much to be accuſed, which doth in ſuch ſort contemne to ſearch the holy ſcriptures. The laytie and ſimpler ſort complayne of their paſtors: for ſeing they lye ſnorting aRemedy again…th: negligence of Paſtors. ſlepe, it is not to be meruayled at, if others ſlepe. There can be no better remedy agaynſt this ſo great negligence of the paſtors, then that the lay men continually occupye themſelues in the ſcriptures, and when they are in doubt of any thing to bring it to their paſtors, and to aſke of them their iudgement, and to vrge them. By that meanes it ſhall come to paſſe, that will they or nill they, they ſhalbe compelled to be diligent in ſtudy. For they ſhould vndoubtedly at the length be aſhamed, when they ſhould ſée themſelues not able to make anſwere. But the lay men p. 96ſay, they hauehave no leaſure to ſtudy the holy ſcriptures: when yet to the greate loſſe of tyme they hauehave leaſure inough for paſtimes and vnprofitable trifles. Chriſoſtome continually in his holy ſermons pricked forward all his hearers to the reading of the holy ſcriptures, both by many other reaſons, and finally by this excellentA ſimilitude. ſimilitude. They which hauehave found out (ſayth he) mynes of gold or ſiluer, ſpare no paynes, digge the grounde, go vnderunder the earth, and ſuſtayne the peſtilent exalationes of the earth, that they maye come to ſmall crommes of golde or of ſiluer. And we hauing the ſcriptures, a treaſure most aboundant and moſt eaſy to attayne vntounto, neglect to excerciſe our ſelues or to take any paynes therin. We muſt not in theſe daies wayte for the paſtors to inuite vsus to read the ſcriptures. They had a great deale rather that they were vtterly forbidden the people, & that they might be kept of ſuch men as were called Triumuiri, as the bookes of the Sibils were, that the people mought come and aſke counſell of them, and they to geue them anſwers as it were out of an oracle. By which meanes their idlenes and eaſe ſhould be very well prouidedThe ſubtelty of the Popiſh prie…es. for. But now when they ſée, that that cannot be, they ſay that the ſence of y^e ſcriptures is to be ſought for out of the fathers: foraſmuch as it is an infinit worke to read them ouer all, they may in the meane time at their pleaſure confirme their abuſes. For they ſhall alwayes fynd ſome amongſt them, which may ſeme to fauor their fonde deuiſes and dreames. Neither are theſe men aſhamed to make the oracles of God ſubiect to the opinions of men. But they ſay, that they doo this onelyonly there, where the places are in controuerſie, neither can be expounded by the ſcripture it ſelfe. Touching which matter it ſhall not be amiſſe to heare what Ierome ſaith. He vponupon the xxiij. chapter of Mathew entreating of this ſentence of y^e Lord,The ſcripture ought not to be made ſubiect vntounto the iudgement of mē Of Zachary ſlain… betwen… …e temple and the alter. That Zachary the ſonne of Barachias was ſlayn betwene the temple and the altar, ſaith, that ſome thought that this Zachary was the father of Iohn Baptist, which was ſlayne in that place, becauſe he was a priest, and that for no other cauſe, but for that he had preached Christ. I ſought oftentimes to know which of the fathers expoſition thys was. And at the length I found that it was Baſilius expoſition. For he vſeth it in his ſermon of the Natiuity of our Lord, and ſaith: That it was a tradition by long ſucceſsion euen vntounto his tyme confirmed, that Zachary beyng priest, dyd register the mother of Christ, after ſhe had brought forth a chylde, amongest the virgins, and when he was accuſed of the Iewes for the fame, and rendred a reaſon of his ſo doyng, and preached beſides alſo many thynges of Christ, the Iewes not beyng able any longer to beare wyth him, killed him. Touching this hiſtory Jerom in this maner pronounceth: That for as much as it hath not autority out of the holy ſcripturei, it is by the ſelf ſame eaſines cōtēned wherby it is proued. We ſée therfore by the teſtimony of Ierome, that the interpretations of doubtfull places are not admitted, vnles they be brought out of the ſcriptures and by them confirmed. And if we will ouercome the difficulty of the Scriptures, we muſt be familiarly conuerſant, in them day and night. And let vsus remember this which the Apoſtle now here mencioneth, that they were not written for their ſakes onelyonly of whom is there entreated, but alſo for our ſakes.

But in that this worde, OnelyOnly, is added, declareth, that they were written for their ſakes alſo. For Gods pleaſure is, that we ſhould thinke wel of his elect, which ſelf thing, alſo turneth to our cōmoditie, for whē we thinke well of thē, we are ſtirred vp to imitate them. This is moreouer here hence gathered, that ſo often as we ſhall eſtabliſh any doctrine or declare any commaundement of God, it ſhal then beAn argument taken of examples is very apt. We are made equal with Abraham as tooching iuſtification. aptly done when we bring proues of them by examples. For in harde and doubtfull places, proues taken of examples bring great perſpicuitie. For in them both the minde and the ſences are ioyned together. Farther there is no ſmall comforte conteined in this place, when we ſée that we are made equall with the Patriarche Abraham as touching iuſtification. For although he were adorned with a greate many giftes which we want, yet that we ſhould by faith be adopted to be the children of God, it is no leſſe geuen vntounto vsus, then vntounto him. And although our fayth be the inſtrument, whereby we receiue righteouſnes and the promiſe offred vntounto vsus of God. For vntounto them that are of full age, by that inſtrument onelyonly is righteouſnes geuen, yet Chriſt hath ſo much eſtemed it, that he hathe ſpoken of it no otherwiſe,Chriſt ſpeaketh of faith as the cauſe of iuſtification. A firme argument for the certainety of ſaluation. then if it were properly the cauſe of iuſtification. For he ſayth: Thy faith hath made thee ſafe. And ſeynge it is ſaide, that faith ſhall be imputed vntounto vsus vntounto righteouſnes, as it was in tymes paſt imputed vntounto Abraham, we hauehave a moſte firme argument of the certeintie of ſaluation. For as Abraham behaued himſelfe towardes the promiſe of God, as touching that he ſhould hauehave iſſue: ſo muſt we behaue our ſelues towardes the promiſe of the remiſſion of ſinnes. But he was certaine, neither doubted he: wherfore, we alſo ought to be certaine of the ſaluation promiſed vntounto vsus, and by no meanes to doubt therof. This reaſon let vsus hold faſt, and not ſuffer it to ſlip from vsus. But ſeyng Abraham had many ſinguler things, neither ought we to imitate him in all thinges, how doth Paul with any ſtrength gather, that this pointe of fayth ſhould hauehave place? that as it came vntounto him, ſo alſo ſhal it come vntounto vsus? For if we ſhould take armour, and beyng priuate men make warre, ſhall it happen vntounto vsus as it did to Abraham? And to lye with our handmaidens, ſhall it be excuſed in vsus, as the fellowſhip which Abraham had with Agar is excuſed in hym? And ſhall it be lawfull for eueryevery man to ſacrifice his own ſonne becauſe he was redy to offer vp his? This doubt may thus be anſwered: that thereArgumētes taken of examples how they be of force. Two maner of callinges generall and ſinguler. How callinges are to be diſcerned. A fruiteful conſideration of ſingular callings In ſinguler callings alſo of the Saintes at many thinges to be imitated is one callyng which is vniuerſall, and an other ſinguler: and when we reade the actes of the ſaints, we muſt take hede that we raſhly confound them not. For thoſe things which pertaine vntounto the general calling, we muſt imitate: but thoſe things which pertain to the ſinguler calling, are rather to be reuerēced thē imitated. And if thou aſke, by what meanes theſe things are to be diſcerned, the difference is not hard. For whatſoeuer thinges thou ſéeſt that they did accordyng to the preſcript of the commaundementes of God, thoſe thinges hauehave relation vntounto the general ſtate of the faithful. But where any thing is committed, that thou ſéeſt agréeth not with the law of God, the ſame wholy is in them priuate and ſinguler. Which yet is not red w^tout fruite. For there we ſée, how God ſometimes by a wonderful maner gouerneth his: as one not addicted to one maner of ſauing thoſe whom he hath elected. Farther always in this kinde of actions, if thou come to the roofe and ground, thou ſhalt finde many things which thou mayſt imitate. Abraham was willyng to ſacrifice his ſonne. Although the ſame be not lawfull for thée to do, yet do thou that which is lawfull for thee. Abraham preferred the commaundement of God before the lyfe of his onelyonly ſonne: ſo alſo oughteſt thou to preferre the will of God before all naturall conſanguinitie. Farther he hid al this whole matter from his wife, for that he ſaw ſhe ſhould hauehave bene a let, wherby he ſhould not hauehave bene able to execute the commaundementes of God: ſo muſte we alſo do that we remoue awaye all lettes from good purpoſes. Finally, although he knew. that he had in Iſaac receiued the promiſe of an infinite poſteritie, and ſaw that his vntimely death was repugnant vntounto the promiſes of God, yet ceaſed he not of from that which he had begonne, but permitted the ſucceſſe of the promiſe vntounto the prouidence of God: ſo alſo let not vsus by humaine reaſonings reſiſt the commaundements of God. All theſe thinges beyng thus well weighed, ſhall eaſely call vsus from our infirmitie, to ſhew our ſelues obedient vntounto God.

VVhichWhich beleue in him that raiſed vp Ieſus our Lord from the dead, vvho was deliuered for our ſinnes, and is riſen againe for our iuſtification.] Here is ſet forth aThe ſum of the Goſpell. briefe and redy ſumme of the Goſpell: for in the death of Chriſte are vnderſtād al the miſteries of Chriſt, which went before it: as his Natiuity, preaching, labors inteaching, accuſatiōs, cōdēnatiō, croſſe & burial. And his reſurrectiō frō the dead ſetteth forth vntounto vsus al theſe things which followed it: as his reſtitution to life, & that eternal laſt glory, & chief felicity: & finally al thoſe things which pertain therunto. The Apoſtle very aptly in this place maketh mencion of our lord Ieſus Chriſt, for that he is the mediator and arbiter betwen God and mē. And ſeing he hath hitherto ſpoken of fayth which is the inſtrumēt wherby we are iuſtified, it ſerueth very well to the purpoſe that he ſhould alſo make mencion of Chriſte: for he is the obiect of our fayth, as by whome God would communicate p. 97vntounto vsus his righteouſnes. Nether could we hauehave bene otherwiſe certified of the will of God, except Chriſt himſelf had enſtructed vsus therof. For Iohn ſayth, No man hath ſene God at any time. The ſonne which is in the boſome of the father, he hath declared him. For neither the prophets in the old time, nether we ourſelues could by any other meanes then by Chriſt hauehave knowen, that this is the will of God, that by him he is made mercifull and fauorable vntounto vsus. Farther there is no mā ignorāt, but that there was nede of a ſacrifice and price, to purge vsus from our ſinnes. Wherfore ſeing both the death of Chriſt, and the ſheding of his bloud hath performed theſe thinges, vndoubtedly they ought not to be kept in ſilence. But here ariſeth a doubt, by what meanes the Apoſtle may ſeme to ſeioine and to put a ſonder theſe things one from the other: namely, the forgeuenes of ſinnes, and iuſtificatiō: and one the other ſide, the faith of the death, from the fayth of the reſurrection, when as it ſemeth that by the fayth of ech part, of his death (I ſay) and of his Reſurrection is geuen not only remiſſion of ſins but alſo iuſtification. Auguſtine againſt Fauſtus in his. 16. boke ſemeth to geue his interpretacion. That our fayth is chiefly directed vntounto the reſurrection of Chriſt. That Fayth is directed chiefly vntounto the reſurrection of the Lord.he died, euen the Ethnikes alſo confeſſe: but that he roſe againe, they vtterly deny. And therfore foraſmuch as fayth is ſayd to be that, whereby we are iuſtified, Paul would make menciō of that thing wheron it chiefly cōſiſteth. And to cōfirme his ſentēce he citeth a place out of the 10. chapter to the Romanes: If with the mouth thou confeſſe the lord Ieſus Chriſt, and with thy hart beleueſt, that he was rayſed from the dead, thou ſhalt be ſaued. By which wordes it appeareth, that ſaluation and iuſtificatiō are attributed vntounto the fayth of the reſurrection of Chriſt. But theſe things are not ſo to be taken asOur fayth is directed alſo vntounto the death of the Lord. though our fayth ſhould not alſo be directed vntounto y^• death of y^• Lord. It is true in dede that the Ethnikes confeſſe, that Chriſt was ſlayn: but they do not beleue that this was done for the ſinnes of men: but for ſome offence he had committed or ells wrongfully: but we beleue that he was crucified for the ſaluatiō and redemptiō of mankind: wherfore our fayth is exerciſed as wel in y^• death of ChriſtIn the fayth of the reſurrectiō is comprehended the faith of the death. Beſides the payinge of the price▪ it was nedefull that the redempcion ſhould be applied vntounto vsus. as in his Reſurrection. And that which he bringeth out of the 10. Chapter vntounto the Romanies, maketh nothing agaynſt our ſentence. For who vnderſtandeth not, that in the fayth of the Reſurrection of Chriſt, is alſo included that fayth which we hauehave of his death and croſſe? wherfore there are yet behynd two other very likely interpretations of which the firſt is, that in very dede by the death of Chriſt, was payd the price of our redemption. But, that it might be applied vntounto vsus, there nedeth the holy ghoſt, to moue vsus to beleue, and Chriſt to geue vntounto vsus this holy ghoſt, roſe againe from death, ſent abrode his Apoſtles to preach into all partes of the world, & now alſo before the father, executeth the office of an interceſſor, and high prieſt: therefore is he ſayd to hauehave riſen agayne to helpe vsus that we might obteyne iuſtification. Chriſoſtome ſemeth to lene vntounto this ſentence. The ſecond expoſition is, that the fayth of the death and of the reſurrection bringeth iuſtification: but Paule ſeioyned them, aptly to declare the analogy and proportiō, betwene them. VntoUnto the death of Chriſt, anſwereth very wel the forgeuenes of ſinnes for by reaſon of them, death was dewe vntounto vsus. And as Chriſt as touching this corruptible life died, ſo alſo ought we, when we are iuſtified to dye vntounto ſinne. Agayne bycauſe iuſtification ſemeth herein to be declared in that we beginne a new life, therfore is it referred vntounto the reſurrection of Chriſt: for that he then ſemed to hauehave begonne a celeſtiall and happy life. Paul vſed in a maner the ſelfe ſame form of words in this ſame epiſtle, when he ſaith: wyth the harte we beleeue vntounto ryghteouſneſſe: and wyth the mouth is confeſſion made to ſaluation. For the faith of the harte, both worketh righteouſnes, and alſo bringeth ſaluation: but bycauſe ſaluation and inſtauration are chiefly declared in action, therfore he aſcribed it to confeſſion. But whither of theſe expoſitions is the truer, nether will I contend nor alſo now declare. Of thoſe things which hauehave now bene ſpoken we gather a moſt ſwete conſolation: for therby we doo not only know the waight of ſinne, but alſo we vnderſtand that God bare a ſingular good louelove towards vsus: as one which gaue his only begotten ſon, and y^• vntounto the death to deliuer vsus from ſinnes. Farther ſeing Chriſt is ſayd to hauehave riſen from the dead for our iuſtification, we eaſely ſe, that we are by him called backe to a new life: vntounto which yet we cā not aſpire, except we be of him elected.