Commentary on Romans, Chapter 5 (2 of 5)

Commentary on Romans · Chapter 5 (2 of 5)

And God ſetteth forth his louelove towardes vsus.] It is rightly ſaid, that GODNothyng more deare then children. did then ſet forth his louelove towardes vsus, when he deliuered his ſonne vntounto y^e death of the croſſe for our ſakes. For there is nothing to mē more dere, or that they more eſteme then their children: and therfore we rede that wicked mothers, when they would teſtifie vntounto their adulterous louers their moſt feruent louelove, and faythe of their perpetuall vſe and company, ſlue their owne children, for that they ſaw they had no other more aſſured argument, wherby to teſtifie their good will towardes them. So God, when for our ſakes he deliuered his ſonne vntounto the death, and that vntounto a moſt ſhamefull death, gaue vntounto vsus a moſt ſure token of his exceding great louelove towards vsus. That he created the world for our ſakes, was in dede a great ſign of his good will towardes vsus, although in it rather ſhyned forth his power, and deuine might, and wiſedome. For it is the part of liberall and frée harted Lordes, to geue and to beſtow many things vponupon their ſubiects. Howbeit Lordes wil neuer go ſo farre, that they will endaunger themſelues for their ſeruantes ſake. Wherefore when God gaue his ſonne vntounto the death for our ſakes, therin (as Paul ſayth)Why God hath ſhewed ſo great louelove towardes vsus. he moſt of all did ſet forth his louelove towards vsus. Which thing he therefore did, to ſtir vsus vp to louelove him againe. God had commaunded vsus in his law, that we ſhould louelove him with all our hart, with all our ſoule, and with all our ſtrengthes: and that we might the willinglier performe this, he would firſt declare his good will towardes vsus: that it might appere that he loued, & cared for vsus more then for himſelf. For he would dye euen for our ſakes: which death yet we ſo contemne, that we will ſuffer nothyng for it, nor reſtraine our ſelues from any commodities of the body, or delightes of the fleſh. His will was, that all men ſhould be in good caſe, and one aloue in the meane tyme to ſuffer: but we deſire to be in good caſe our ſelues alone, although all other in the meane time periſh. But it is not poſſible that there ſhould be in vsus ſo great a contēpt both of our owne ſaluatiō & alſo of the ſaluatiō, of other men, but that either we beleue not ſo great a benefite of God, or els we do not earneſtly inough weigh if. There was neuer wower, that with ſo great a deſire and ſeruent louelove maried his ſpouſe, as Chriſt hath maried vntounto himſelfe his churche. p. 107Neither hath any man at any tyme maried a wife ſo vnlike and vnworthy forThe church an vnlike ſpouſe for Chriſt. hym to ioyne with all, as Chriſt hath done the Church. For in what eſtate ſhe was before Chriſt met with her, Ezecbiell deſcribeth in 6. chapter, where he ſayth, that ſhe lay vponupon the nether was her nauell ſtring cut of, nether was ſhe waſhed with water, nor poudred with ſalt: and there was no eye whiche hadde compaſſion on her. Paul alſo both here, and likewiſe in many other places, at large declareth in what eſtate we were before we came vntounto Chriſt. VntoUnto the Epheſians he doth not only ſay, that we were by nature the children of wrath, but alſo he addeth, ye were once darknes, but now ye are light in the Lord. VntoUnto Titus he ſaith: We were as fooles, not obediente, but wādring out of the way, geuing our ſelues to ſundry luſtes, liuing in malice and enuy, hatefull, and ſeking to diſpleaſe one an other. In the firſt to the Corrinthyans, when he had reckened a beaderoll of moſt haynous ſinnes, he ſayth, theſe thinges vndoubtedly were ye ſometimes: but ye are waſhed, but ye are ſanctified. Wherefore we hauehave the ſonne of God geuē vntounto vsus as a pledge of the louelove of God. He placed not in his ſtede an Angell, or an Archangell, although he mought ſo hauehave done. He vouchſafed to come himſelfe, and to ſuffer a moſt bitter death vponupon the croſſe. It behoued, that for our redemption thereWhat was required in the price of our redemtion. Why the death of Chriſt was ſo acceptable vntounto the father. ſhould be ſome ſuch good thing offred vntounto God, which mought ether equally or els more pleaſe God, then all the ſinnes of the worlde had diſpleaſed hym. This thing hath Chriſt offred for vsus. And if a man demaunde why the death of Chriſt was ſo acceptable vntounto God, there can no other reaſon be geuen, but his vnmeaſurable charity and louelove. God coulde indede hauehave ben contented with any other thing. But his will was rather to hauehave this thing: not by the affliction and puniſhementes of Chriſt to feede his eyes or mynde: for that had bene the poynt of a cruell father, nether for that he foreſaw the great louelove and modeſty in his ſonne: although theſe thinges were in Chriſt moſt ſingular, and of very great force w^t the father: but, as indede I iudge, for y^• he ſaw, that by this only meanes his louelove towardes vsus mought be moſt perfectly declared, and alſo to ſet forth an example of a moſt holy life for men to follow. For if thou demaundeWhether i… were of neceſſity that Chriſt ſhould dye. whether it were of neceſſity, that the ſonne of God ſhould in ſuch ſorte dye: I anſwere, that here is to be put no neceſſity of compulſion: for there is nothing in God that is by violēce, nether alſo was there any neceſſity of nature. For although there are in the deuine nature many thinges of neceſſity, as is, that it be one, that it be three, and that it begatte a ſonne, and ſuche other, yet were it a wickednes to thinke, that anye externe effecte commeth from him by naturall neceſſitye: when as whatſoeuer he doth, he doth it freelye, and of his owne accorde, and it is free vntounto him not to do what he will not. Nether do we here put any neceſſity by ſuppoſition of the ende. For the ſaluation of mā mought hauehave bene wrought by many other wayes and meanes, ſo that hys will had bene ſo. But it was of neceſſity y^• Chriſt ſhould dye, by ſuppoſition of the deuine prouidence and counſell: for that God had decreed it ſhould be ſo. And this he did chiefely to declare his infinite louelove.

Much more thē being now iuſtified by his blood, vve ſhalbe ſaued from wrath through him. For if when we were enemies, we were reconciled vntounto God by the death of his ſonne: much more being reconciled vve ſhalbe ſaued by his life.] Here is brought a compariſon of diuers eſtates, both of Chriſt and of vsus, we were before weake, vngodly, ſinners, enemies. But now our cōdition or eſtate is changed, for we are nowe made frendes, we are now iuſtified, and reconciled vntounto God, Chriſt by his death wrought much for vsus: but now he liueth and that an eternal life, wherein he raigneth with y^• father. It was a greater matterIt is a greater matter to iuſtifye, then to bringe to bleſſednes them that are iuſtified to reſtore vsus to life, to iuſtifie vsus, and to reconcile vsus vntounto God, then it is to bring vsus being now iuſtified vntounto felicity, and the foreſayd thinges hath he brought to paſſe by his death: wherefore that which remaineth he ſhal much more eaſiely accompliſhe being now placed in life and in his kingdome: for that whiche remayneth is leſſe, and Chriſt to bring this to paſſe for vsus, is after a ſort mightier then himſelf, Now reſteth to declare, how men not yet reconciled are called the enemies of God. Of this may two reaſons be geuen: the one is touched in theHow before iuſtification we are called the enemies of God. epiſtle vntounto the Hebrues where it is ſaid, That it is vnpoſſible without faith to pleaſe God. And foraſmuche as men that are ſtraungers from Chriſte wante fayth, and ſeinge that they beleue not the oracles of God, they beare witneſſe that God is a lier: and therefore they can not pleaſe him. An other reaſon is, for that they are ſtill oppreſſed with vices, and by meanes of theyr naturall luſte they all the wayes they canne reſiſte the will and lawes of God. Wherefore they are woorthelye called enemyes. But Paule affirmeth, that by the death of Chriſte we are iuſtified: whiche is firſt vnderſtande, before God by imputatiō. Secondly alſo, bycauſe dayly is augmented in vsus a new righteouſnes,How we are iuſtified by the deth of Chriſt. which in liuing holily we get, by the inſtauratiō of our ſtrength which we hauehave now receaued of the holy ghoſt. Although we muſt cleane faſt only to y^e firſt iuſtification: for in it is the ſtay of our ſaluation. For the other righteouſnes, for aſmuche as it is vnperfect, is not able to ſtande before the iudgement ſeate of God. When the Apoſtle ſayth,

That vve ſhalbe ſaued from vvrath.] By wrath he vnderſtandeth not a diſturbanceWhat wrath is in God. or perturbation of the minde. For theſe thinges can hauehave no place in God. But as Auguſtine hath wel interpreted in his bokes of the Trinity, wrath in God ſignifieth a iuſt vengeance. And God is ſayd to be angry: when he ſheweth forth the effectes of an angry man: which are to puniſhe, and to auenge. So he is ſayd to repent himſelfe, that he had made man: bycauſe like a man that repenteth himſelfe, he would ouerthrow his worke. And the reconciliatiō, wher of the Apoſtle here ſpeaketh, is referred to this kinde of wrath, and ſignifieth y^t the vengeāce is now at an end. Contrariwiſe it is ſayd in the Goſpel of Iohn, That the wrath of God abideth vponupon him, which beleueth not in the ſonne of God. wherfore we, ſeing we are now recōciled vntounto God by the death of his Sonne, oughtVponUpon thē that are iuſtified is no thing ſent of God but with a fatherly mind to be fully perſwaded in our ſelues, that for aſmuche as the wrath of God is ended and taken away, nothing can by him be ſent vponupon vsus, but of a frendly and fatherly minde. Otherwiſe afflictions and aduerſities mought of theyr own nature driue a feare into vsus, and perſwade vsus, that God is angry with vsus. Which thing, foraſmuche as by the death of Chriſt is the reconciliation made, can by no meanes come to paſſe. And this reconciliation pertayneth not only to thoſe faythfull, which then liued, when Chriſt died vponupon the croſſe, but alſo to all asThe reconciliation made by Chriſt hath a reſpecte to all times wel thoſe which from Adams time went before thoſe ſeaſons, as alſo to thoſe which ſhall be euen vntounto the end of the world. And ſo great was the goodnes of God in this ſacrifice, that whereas therein were committed of men many horrible actes (for they both condemned an innocent man, and alſo moſt ſpitefully crucified the Lord of glory) yet the deuine clemency was nothing at all offendedThe wickednes of them that crucified Chriſt, diminiſhed not the dignity of that price. with this ſo great iniquity and ingratitude, but that it counted as moſt acceptable the obedience of Chriſte, and his infinite louelove, and vnmeſurable patience, & accepted it for the redemption of mankinde. Now reſteth to ſe what this ſo great louelove of God requireth agayne at our handes: for there are many thinges which it requireth. For firſt euen as Chriſt applied all his will and endeuor to redeme vsus, ſo is it our part on the other ſide, vtterly and all whole to addict our ſelues vntounto him. And as he ſetting a ſide all thinges, had a care only of our ſaluatiō, ſo alſo ought we to plucke away our minde, from all things & not any more to ſeke our owne thinges, but only the thinges that longe vntountoWhat thys ſo great louelove of God requireth againe at our hand. Chriſt. They may be an example vntounto vsus, which hauehave returned into fauour agayne with theyr enemies: for they, leſt they ſhoulde ſeme to hauehave done anye thing counterfeately or faynedly, leue no dewty vndone, whereby to win their new reconciled frendes: and of this thing they hauehave a greate care not to be thought to retaine ſtill any remnāts of enmity or hatred cloſed vp in the mind: as we rede Cicero, Craſſus, Pompeius, and many others did. Farther alſo we muſt take hede, that ſeing by the mercy of God, through the death of Chriſt we are p. 108place, we doo not through wicked and filthy actes throwe our ſelues downe hedlong from thence. For they which after they hauehave once ben reconciled ceaſe not to contaminate themſelues with vices, do not only fall downe hedlonge frō theyr moſt excellent eſtate or condition, but alſo, as it is written vntounto the Hebrues, Do tread vnderunder foote the ſonne of God, and do pollute his blood which was ſhed for them. By this place alſo we are taught to louelove our enemies: not after the common maner, as when men ſay, y^• they wiſhe wel vntounto theyr enemy, it is inough they thinke, if they hate him not: but yet in the meane time they will take no paynes ether to bring him to amendment, or to ſaluation. And which is more haynous, they are not onelyonly not beneficyall towardes theyr enemies, but alſo through theyr ſluggiſhnes they ſuffer theyr weake bretherne to periſh, they winke at theyr ſinnes, nether vſe they any admonitions or reprehenſions, that they might be amended. There are beſides infinite other inſtructions, whichThe louelove of God moſt plentifully teacheth vsus many thinges. the louelove of God teacheth vsus. For we hauehave no booke ſtuffed with more plentifull doctrine then the death of Chriſt: whiche if we diligentlye examine, we ſhall be tought in a maner al dueties neceſſary vntounto ſaluation. Laſtlye is to be noted that theſe thinges which Paul in this place mēcioneth, are had, although indede more briefly, yet fully inoughe, in the 6. chapter of the Goſpell of Iohn: So God loued the world that he gaue his only begotten ſonnes that eueryevery one that beleueth in him ſhould not periſh. Here alſo we heare that through the louelove of God the ſonne was deliuered for vsus. And whereas Paule ſayth, enemies, vveake, vngodly, & ſinners, the ſame hath the Euangeliſt ſignified by this one word, vvorld. And whereas Paul ſayth, That thorough him vve are iuſtified, recōciled, and ſhalbe ſaued from vvrath, that hath the Euangeliſt expreſſed in theſe wordes: That he vvhichwhich beleueth in him ſhould not periſhe.

And not only this, but vve alſo reioyce in God through our Lord Ieſus Chriſt, by vvhome vve hauehave novv obtayned the reconciliation.] This was the third part, which the Apoſtle vſed in making mencion of the benefite of Chriſt, after that he had both layd him forth before vsus, and alſo by amplification, as it was mete, commended him vntounto vsus. Wherefore Paul ſayth, that ſo great is the gift of God, that thereof we excedingly reioyce. We are not only (ſayth he) certayne that we ſhall be ſaued, but alſo we reioyce, not in our ſelues, but in God, not through our workes, but through Ieſus Chriſt, by whome we hauehave obtayned reconciliation. When he ſayth, that we reioyce of this benefite of God: he priuely reproueth thoſe, which counted it a thinge full of ſhame to profeſſe Chriſtian religion or to wayte for ſaluation at the handes of a man crucified, and put to a moſt ſhamefull death. Herein (ſayth Paul) is nothing vile or whereof we ſhould be aſhamed: yea rather all thinges are moſt honorable and full of great dignity. For here we can looke vponupon nothing which teſtefieth notReioyſinge is oppoſed to filthines & ſhame vntounto vsus the ſingular louelove of God towards vsus. This ſentence of Paul agréeth very well with theſe words of Ieremy in the 9. chapter: Let not the wiſe man reioyce in his wiſedome, nor the mighty man in his might, nor the rich man in his riches, but he which reioyſeth, let him reioyce in this, that he knoweth and vnderſtandeth me which What our reioyſing isworke mercy, righteouſnes, and iudgement, and louelove theſe thinges in the earth. The prophet meaneth the ſelfe ſame thing that Paul doth, namely, that no man ſhould reioyce ether for the good thinges of the mynde, or of the body, or of fortune, but only let him reioyce of this, that he knoweth the Lord. And the vnmeaſurable louelove of God can by no other thing be better or clearlyer vnderſtand, then by the death of Chriſt. This is our fayth: this is the chiefeſt knowledge that we can hauehave of the goodnes of God. Hereby we vnderſtand, that God hath wroughtBy the death of Chriſt is God chiefly knowne. mercy, when he would by this meanes redeme vsus: to hauehave wrought iudgemēt and righteouſnes, whē as he would not ſuffer our ſinnes to eſcape vnpuniſhed, but hath ſo ſeuerely auenged them in Chriſt. But becauſe our fayth ought not to be idle, but to repay agayne the ſelfe ſame thinges, that we hauehave receaued of Chriſt, therefore the Prophet addeth, that God both loueth and requireth the ſelfe ſame thinges in the earth, that is, in vsus. VVe reioyce, ſayth Paul, and alſo the prophete, in the knowledge & fayth of ſo great a gift beſtowed vpō vsus by God. But they reioyce not, which coldly weigh theſe thinges: but they which feale them inwardly in the mynde, and ſo feele them, that they are erneſtly affected. This is to reioyce in the Lord, and not in our owne workes. Wherefore that which Paul before ſayd, that the elect reioyce in tribulations, herehence dependeth: for weWhy we reioyce in afflictions. do not reioyce of the afflictions, as they are of themſelues, but for that we feele by them, that God loueth vsus. Laſt of all our glory herein conſiſteth, that we hauehave gotten God himſelfe to louelove vsus, and to be our father: then which felicitye could nothing hauehave happened vntounto vsus more to be deſired. Nether is this to be paſſed ouer, that Ambroſe hath noted vponupon this place: that we ought not only to geue thankes vntounto God for the ſaluation and ſecurity which we hauehave receaued, but alſo that we reioyce in God through Ieſus Chriſt. By which wordsAmbroſe avoucheth the ſecurity of ſaluation we gather, that he aſſerteth the ſecurity of ſaluation as well as we: to the ende our reioyſing mought be concerning ſuch thinges as we hauehave now aſſuredly in our hands. Farther alſo hereby it moſt euidently appeareth, that thoſe words of the Apoſtle which he before ſpake, That the louelove of God is ſhed abroade into our hartes, are to be vnderſtand of that louelove wherewith God loueth vsus. For of that louelove this ſure token we hauehave, in that God hath geuen his ſon vntounto vsus. Farther the Apoſtle entending to make vsus certayne of our ſaluation, and to confirme vsus in our hope coulde take no argument at all of our louelove towardes God: for our louelove is alwayes mayned and vnperfect. And therefore if a mans hope were doubtfull and vncertayne, and ſhould by this meanes be confirmed, and willed to be of good cheare, for that he beareth a louelove towardes God, he mought anſwere ſtraight way, that he for that cauſe moſt of all doubteth, for that he ſeeth his louelove to be weake and colde, and that he loueth not God ſo much as he ought to do: and by that occaſion he can not attayne to ſo greate a rewarde. Wherefore Paul hath appoynted an other way, and confirmeth our hope by the gift of God. And he thought it not ſufficient ſimply thus to ſay: but excellently amplifieth it by the contraries and oppoſites. Out of this fountayne are to beWher…hēce are to be ſought conſolations in afflictions. ſought conſolations for the afflicted, when by reaſon of aduerſities they ſuſpect that they are hated of God. Here ought they to call to remembrance, what ones they were before they came vntounto Chriſt: what God did for their ſakes, whē they were yet enemyes, which for their ſaluation woulde hauehave his ſonne crucified. And that they hauehave to their head Ieſus Chriſt in heauen, whoſe members, and partes they are: And let it be demanunded of them, whether Chriſt can hate himſelfe, and deſtroy hys owne members? Wherfore they ought to thinke that their afflictions conduce to eternall ſaluation, and are profitably inflicted of their louing father.

Wherefore euē as by one man ſinne entred into the world, and by ſinne death, and ſo death went ouer all men, for that all men hauehave ſinned. For euen vntounto the law was ſinne in the worlde. But ſinne is not imputed whileſt there is no law. But death raigneth from Adam to Moſes, ouer thē alſo that ſinned not after the like maner of the tranſgreſſion of Adam, which was the figure of that which was to come. But yet the gift is not ſo as is the offence.

VVherefore euen as by one man &c.] Some thinke that Paul therefore writeth theſe thinges, for that after he had by moſt firme reaſons proued, that we are not iuſtified by our owne workes or merites, but only by faith in Chriſt and by grace, now he mindeth more largely to ſet forth the principall pointes, of which all theſe argumentes which he hath hetherto brought, depend, namely, ſinne, the lawe, and grace: And therefore maketh this treatiſe aparte, wherby to declare the ſtrength and force of the former argumentes. Which whether p. 109it be ſo or no, let other men iudge. In myne opinion vndoubtedly theſe thinges may very well be knitte together with the thinges that hauehave bene alredy ſpoken.The Methode of Paules treatiſe. For a man mought thinke that the paſſion of Chriſt and his death, was profitable vntounto Chriſt himſelfe only, and not alſo vntounto vsus: for that it mought be thought that the righteouſnes of one man can not redound vntounto an other. But Paul will declare, that euen as the fall of the firſt man was ſpred abroade ouer all men, ſo the righteouſnes of Chriſt hath redounded vponupon all the beleuers: and that his benefite is of no leſſe force then was the ſinne of Adam. And by thys meanes he declareth the way, whereby by the death & croſſe of Chriſt we may be iuſtified and obtayne ſaluation. nether is this a ſmall helpe to confirme our hope, when we perceaue, that if we cleue vntounto Chriſt we ſhall through hym be no les endewed with the chiefeſt good thing, then we hauehave bene by Adam infected with the extreameſt euill thing. Many thinges are in this place not without greate conſideration ſet forth touching ſinne. For the knowledge thereof worketh this in vsus, to cauſe vsus not to be ingrate for the benefite which we hauehave receaued.The knowlege of ſinne how it is profitable. For he which ſéeth out of what and howe great euils he hath bene deliuered, ſéeth alſo, how great is the liberality and goodnes of the deliuerer and of him that hath ſet him at liberty. The knowledge of ſinnes ſetteth forth alſo the worthynes of the iuſtification receaued by Chriſt. Wherefore Paul enquirethWhat thinges are reaſoned of touching ſinne. from whence ſinne had his beginning, what it brought, how it was knowen, and laſt of all, by what meanes it was driuen away. Wherefore he declareth, that ſinne entred in by Adam, that it brought death, that it was knowen by the lawe: that it was driuen away and ouercome by the death of Chriſt, and fayth in hym.

Euen as by one man ſinne entred into the world, and by ſinne death.] Here ſemeth to be vſed the figure **Anantapodoton is a figure in writing where ſome little clauſe is left out ether in the beginning, middle, or ende.Anantapodotō, ſo that on the other ſide there ſhould hauehave bene added, So by one Ieſus Chriſt entred in righteouſnes, and by righteouſnes, lyfe. And Origene affirmeth, that Paul would not adde thys, for feare of making men ſlouthfull and ſluggiſhe: as though they hauing now obteined righteouſnes and eternall lyfe, ſhould thinke, that they now nede no farther to conſider vponupon eternall lyfe. And for that cauſe he ſayth: that the Apoſtle in an other place added this ſelfe ſame ſentence in the Future tempſe, and not in the preterperfect tempſe: as when he writeth vntounto the Corinthians: Euen as in Adam all men die, ſo in Christ all men ſhall be quickened. But this reaſon is of no great force. For the holy ſcripture is not wont to be moued with ſo light daungers, to kepe in ſilence the benefites of God: yea rather it eueryevery where ſetteth them forth al whole and in ample maner, as they are: and doth not gelde them nor ſhorten them of, as Origene thinketh. But as for ſlouthfulnes and ſluggiſhnes, they are by infinite other places of the ſcipture ſufficiently ſhaken of. For there are in the holy Scriptures exhortations by promiſes and threatninges, wherby to ſtir vsus vp to holines of life, and to the endeuour to do good workes. And Origene alſo himſelfe confeſſeth, that that which the Apoſtle here omitteth, he afterward faithfully addeth, whē he thus writeth, Wherfore, euen as by the ſinne of one man euill was ſpread abrode ouer all men to condemnation: ſo by the righteouſnes of one man was good ſprede abrode ouer all men to iustification of lyfe. And a little before, For if by the offence of one man many hauehave died, much more the grace of God, and the gift by grace, whiche came thorough one man Ieſus Christe, hath abounded vntounto many. Eraſmus thinketh that this diſcommoditie may by an other way be holpen: ſo that the parte aunſwering be ſet after this coniunction foreign, that is, and. And the lyke kinde of ſpeakyng he bryngeth out of Mathew, in the Lordes prayer, foreign. In theſe words ſemeth to be wanting this coniunction foreign, that is, So. So that the ſence is, Euen as in heauen ſo alſo in earth. And after this ſelfe ſame maner he thinketh is to be made perfect this ſentence of the Apoſtle. Wherfore, euen as by one mā ſinne entred into y^• world, ſo alſo by ſinne entred in death. But I rather thinke that here is vſed y^• Figure Anantapodoton. For I ſée, that Paul is after a ſorte rapte by y^e force of y^e ſpirite to expreſſe y^• great deſtruction brought in by ſinne. Which being done, he moſt manifeſtly (as Origene confeſſeth) in the ſecond interpretation putteth that whiche wanted in the other. But the better to vnderſtand theſe wordes of the Apoſtle, we hauehave thrée thinges by him ſet forth, which are diligently to be peiſed: firſt, what the Apoſtle meaneth by ſinne: Secondly, what that one man is, by whom ſinne entredThis word ſinne how ample it is. into the world: Thirdly, by what meanes ſinne is ſpred abrode: As touching y^• firſt the Apoſtle amply and largely vſeth this worde Sinne, namely to ſignifie whatſoeuer is repugnaunt vntounto the law of God, and vntounto his will. For therby man departeth from the inſtitution of nature, & from that image whereunto he was created. For God ſo created him at the beginning, that in him ſhould ſhine forth his image: whiche thing vndoubtedly cannot be, when we reſiſt the law of God. And this isWhy many pleaſures are forbidden men. the onelyonly and true cauſe, why man is not permitted to delight himſelfe wyth all kind of pleſures. For if he ſhould ſo, he ſhould make himſelf like vntounto brute beaſts, and not lyke vntounto God his creator. For God would hauehave man to be in this worlde hys vickar, and therfore to be moſt like vntounto hym. And ſinne beyng ſo largely taken, comprehendeth not onelyonly Originall ſinne, that is, our depraued nature, & corrupt ſtrengthes both of the body and of the ſoule, but alſo all thoſe euils whiche follow of it: namely, the firſt motions of the mind to things forbidden, alſo wicked deliberations, noughty endeuors, and vitious cuſtomes. Wherefore, the Apoſtle in this one name of ſinne, comprehendeth both the roote it ſelfe, & all the fruites therof.VnderUnder the name of ſin the Apoſtle comprehendeth the roote and frutes thereof. The Etymology of this woord ſinne. What is the rule of our nature. Neither muſt we geue eare vntounto them which bable, that theſe thinges are not ſinnes. For ſeyng the holy ghoſt calleth them by this name, I ſée no cauſe why, but that we alſo ought ſo to ſpeake, and to cleaue vntounto this doctrine. Farther, alſo that theſe firſt motions of the mynde, and corruption of nature are ſinnes: the very etimology of the word plainly declareth. For this worde foreign, that is, ſinne, commeth of this verbe foreign: which ſignifieth to erre from y^e marke ſet before vsus, by what means ſo euer it be. And foraſmuch, as this is the rule of our nature, and of all our actions, to be in all thinges very like and conformable vntounto God, vndoutedly ſeing we are prone vntounto thoſe thinges which are forbidden vsus by the lawe of God, and are euen ſtraight way at the firſt brunt caried hedlong vntounto them, we muſt nedes without all controuerſie be ſayd to ſinne, that is, to erre from the ſcope and ende ſet before vsus. Of the lyke ſignification is alſo the Hebrew worde: for, that whiche is in y^• tonge called Chataah, that is, Synne, is deryued of this verbe Chata, whiche thou ſhalte fynde in the booke of the Iudges, the xx. chapiter vſed in the ſelfe ſame ſence, in whiche I before ſayde in the Gréeke worde, foreign, is taken, that is, to erre from the marke. For there it is written, of the ſeuen hundred children of Beniamin, that they were ſo accuſtomed to throwe ſtones out of a ſling, that they would hitte euen a heare, and nothing erre from it. Farther, experience it ſelfe teacheth how greate theſe euills are, euen in vsus that are regenerate. For we are by them ſo letted, that we cā not fulfill the law of God:How the law is performed of men regenerate. and yet are we bound to obſerue the ſame in all poyntes. We are commanded alſo not to luſt: whiche precept howe muche it is broken of vsus by reaſon of our proneſſe to ſinnes and fyrſt motions to vices, eueryevery man hath experience thereof in himſelfe, and can be a witnes vntounto himſelfe: And if the FathersThey are perfecte whiche vnderſtande theyr owne wants. ſeme ſometimes to write, that the law may be fulfilled of mē regenerate, they thē ſpake of an obediēce begonne, & of ſuch a fulfilling, as hath ioyned with it much imperfection. For euen they affirme, that thoſe are perfect, and doo performe the law of God, which vnderſtand theyr owne wants, ſo that they dailyNone no not the moſt holieſt hath all the vertues abſolutely. ſay with others, Forgeue vsus our treſpaſſes: and acknowledge with Paul, that they hauehave a greate way farther to go. The ſelfe ſame fathers alſo confeſſe, that none can be found, no not the moſt holieſt man that euer was, that hath all vertues abſolutly: For as Ierome ſayth: He which excelleth others in one vertue, oftentimes faileth in an other vertue. And he citeth Cicero which ſayd, That there can not eaſely be found one which is moſt excellent either in the knowledge of the Law, or in the arte of Rethorike: but to finde one that hath excelled in both kindes together, it was neuer hard of. Wherfore y^e Apoſtle to the end he would make playne moſt p. 110notably ſet forth the perfect benefite of God geuen vsus by Chriſt, doth not onelyonly touche Originall ſinne, but alſo in this one word ſinne cōprehēdeth all kindes of vices, which ſpringe out of it, Now let vsus ſe by which one mā Paul ſaith, thatBy Adam as by a common roote and Maſſe entred in ſinne into the worlde. ſinne had ſuche entrance in the world. That man was the firſt Adam, who was as a certaine common maſſe or lompe, wherein was conteyned all mankind: which lompe beinge corrupted, we can not be brought forth into this world, but with corruption and vnclenes. And although Eue trāſgreſſed before the man, yet the beginning of ſinning is aſcribed vntounto Adam: for that ſucceſſion is attributed vntounto men, and not vntounto women. Howbeit Ambroſe by one man vnderſtode Eue. The corruption is not aſcribed vntounto Eue but vntounto Adam.But foraſmuche as this woord one, is the maſculine gender, the ſignification thereof can not but hardly and with much wreſting be applied vntounto the womā. Others thinke, that both as well Adam as Eue are by this commō word Man vnderſtand: ſo that this phraſe of ſpeach differeth not much frō that, which is in the 2. chapter of the booke of Geneſis, Male and female created be them. Nether doo they much regard this adiectiue one, for that the ſcripture teſtifieth, that Adam and Eue were one and the ſelfe ſame fleſhe. The firſt interpretation is more ſimple and playner, and therefore I the gladlier follow it. And we ought to remember, that Paul writeth vntounto Timothe, that although both theſe firſt parēts ſinned, yet was there not in ech one and the ſelfe ſame maner of tranſgreſſion. For he ſayth that Adam was not deceaued. Which ſelfe thinge alſo maye be gathered of that,Adam was not deceaued. which they anſwered vntounto God, when he reproued them. For the woman whē ſhe was aſked why ſhe did it, accuſed the ſerpent, The ſerpēt (ſaid ſhe) deceaued me. But Adam when he was demaunded the ſame queſtion ſayd not, that he was deceaued: but anſwered, The woman which thou gaueſt me, deliuered me the aple and I did eate. This is not ſo to be taken, as though we ſhould affirme that there wasThere was errour in Adam whē he tranſgreſſed. no error in the man, when he tranſgreſſed. For as we are playnly tought in the Ethnikes, in eueryevery kinde of ſinne alwayes happeneth ſome error. This thing only we are tought, that the man was not ſo groſſely deceaued, as was the woman. And this not a little furthered the argument of Paul. For in that place he commaunded, that women ſhould kepe ſilence in the Church, for that ſhe is an inſtrument apt to deceates. And this he confirmed by an example of our firſt parentes. For ſhe which hath once moued the man to ſinne, is not likely to be able to enſtruct him a right: and it is not mete that ſhe which could be ſeduced by the deuill, & be deceaued of the ſerpēt, ſhould beare degree of rule in the Church. Howbeit the booke of Eccleſiaſticus ſayth, that ſinne had his beginning of theSinne had his beginning of the woman. woman, which is not to be denied, if we conſider the hiſtory of the booke of Geneſis. But Paul as we hauehave ſayd, followeth the accuſtomed maner of the ſcripture, which aſcribeth ſucceſſion and propagation vntounto the men, and not vntounto the women. For he ment not at this preſēt to teache, whither Adam or Eue ſinned firſt. But his minde is to declare the roote, from whence ſinne was ſpred abrode into the world. And ſo alſo is that anſwered vntounto, which may be obiected out of the booke of wiſedome, That through the enuy of the Deuill ſinne entred into the world. Iohn alſo writeth that the Deuill ſinned euen from the beginning. For here isSinne had his beginginning of the deuill. not entreated of imitation of an other mans ſinne, or of the perſwaſion to ſinning. Otherwiſe it is true, that the firſt example of ſinne came from the diuell, and that he was motioner and author of tranſgreſſions. But this is nowe theHere is entreated of the beginning of ſin by propagation. ſcope of the Apoſtle, to teach, out of what thing as from the ground and beginning ſinne was by propagation traduced into mankinde. And that this was the entent of the Apoſtle, may be proued by that Antitheſis, which he maketh betwéene Chriſt and the firſt Adam. For the Lord hath not renued vsus or made vsus iuſt, only by ſetting forth himſelfe as an example to be imnitated, or by ſhewing himſelfe a faythfull inſtructer, but by wholy changing vsus, & renuing vsus byWe are by Adam infected with a certaine cō tagiouſnes. the holy ghoſt and grace. Wherefore. Auguſtine ſemeth to hauehave very well expreſſed the diſcommodity brought in by Adam, when he ſayth, that he hath brought into a conſumption all mankinde, by which words he ſignifieth, that Adam hath infected vsus all with a certayne contagiouſnes. But the Pelagians agaynſt this ſentence were wont to vſe this argument: That which is not, can not hurt: butAn argument of the Pelagians. originall ſinne if there be any, is now by fayth in Chriſt, and by baptiſme blotted out, and is no more: and therefore in children that are baptiſed it can not hurt. But that which theſe men take as graunted, namely, that in them that beleue and are baptiſed originall ſinne is blotted out, is not abſolutely true. For in eueryevery ſinne are two thinges to be conſidered. The action or wicked affection,Two thinges to be conſidered in ſins. Wherein other ſins. differ from original ſin. which is as it were the matter: and the offence or obligation to puniſhement, which they call reatus, that is, guiltynes. And originall ſinne herein differeth from thoſe ſinnes, which they call actuall, for that in them the matter abideth not ſtill. For ſo ſoone as a man hath ether committed adultery, or ſpoken blaſphemy, thoſe actions ſtrayghtway as ſoone as the thing is done ceaſſe to be, nether are any more extant. Only there remayneth the offence agaynſt God, and guiltines. Wherefore ſeing by fayth and repentance the obligation vntounto puniſhement, or offence agaynſt God is remitted, we will eaſely graunt, that the whole ſinne is aboliſhed. But in originall ſinne the conſideration is farre otherwiſe:The matter of Original ſinne paſſeth not away. for the matter thereof paſſeth not away. For eueryevery one of vsus hath experience in himſelfe, that corruption of nature remayneth in vsus: ſeing that yet alſo we continually fall into ſinnes, and are both in body and minde vntoward to things pertayning to God: which ſinne yet vntounto the faythfull are not imputed.The guiltineſſe of originall ſinne is remitted but the matter is not taken away For the guiltines and offence againſt God is in baptiſme through fayth in Chriſt forgeuen, although the matter of ſinne do ſtill remayne. Which matter, although in holy men it be broken and weakened, yet we ſhall not be perfectly ridde thereof, till we be deade. And foraſmuch as men regenerate beget children, not by that they are regenerate, but by nature and the fleſhe, thereof it commeth, that the children alſo of the beleuers are borne obnoxious vntounto originallWhy the children of the regenerate are borne wyth originall ſinne. A ſimilitude. ſinne. For into them is powred the ſame vitiate and corrupt nature that is in the parēts: when as yet on the other ſide forgeuenes or imputation, which are apprehended by fayth, can not be powred into them. For the better explication hereof, Auguſtine bringeth two ſimilitudes: One is of graynes of corne: which although they are ſowen into the ground being purged of theyr leaues, ſtalkes, chaffe, and eares, yet they ſpring vp agayne with all theſe thinges: whiche hereof commeth to paſſe, for that that cleanſyng commeth not to thoſe graines by nature, but by the arte and induſtry of men. And foraſmuch as the corne ſpringeth not of theſe principles of arte & induſtry, but of nature, it muſt nedes be, that when they are ſprong vp, they follow the order not of humane induſtryAn other ſimilitude. but of their owne nature. The ſecond ſimilitude is of a man, y^• is circūciſed: who notwithſtanding begetteth a ſonne with his foreſkin. And thys hereof cōmeth, for that circumciſion was not in the father by nature, but by a certain force added from without. And ſeing that childrē are not procreated by that out ward force, but by an inward ſtrength of nature, it is of neceſſity, that whē they are begotten they follow the order of nature. And therfore we bring forth no other children, but ſuch as we are our ſelues. Wherefore ſeing we hauehave in vsus the contagiouſnes of originall ſinne, they vndoubtedly alſo can not be without it. But we can not communicate vntounto our children the remiſſion and forgeuenes of that ſinne. For, that is to be hoped for at Gods handes onelyonly. The ſelfe ſameThe ſciences of the parents are not traduced into theyr children. thing we ſee to happen in ſciences and vertues: which although they be in parentes, yet are they not traduced vntounto their children. By theſe thinges it plainly appeareth, wherin the Pelagians were deceiued. Neither can any man for theſe things worthely accuſe vsus, as though we plucke away any thing from the dignitie either of faith or of Baptiſme. For vntounto baptiſme we largely graunt, that it ſealeth vntounto vsus the remiſſion of the giltines and of the offence, and alſo graceWhat is to be attributed vntounto baptiſme. and the holy ghoſt, and our graftyng into Chriſt, and alſo our right to eternall lyfe. And yet doth it not therof follow, that by it is aboliſhed the corruption of nature, or continuall nouriſhment of ſinne. Wherfore Paul rightly fayth: That p. 111we are by hope ſaued. But it is much to be meruailed at, how y^• Pelagians can deny that there is originall ſin in infantes, ſeyng they ſee that they daily dye. ForSinne and death are knit together. the ſcripture manifeſtly teacheth, that the stipend of ſinne is death, and the ſtinge of death is ſinne, Wherfore from whomſoeuer we ſeclude ſinne, from him alſo muſt we nedes ſeclude death. For by the teſtimony of the ſcripture, theſe are comparedIn Chriſt… onelyonly was death with our ſinne. together as the cauſe and the effect. But here we ought to except Chriſt onelyonly: who although he knew not ſinne, yet died he for our fakes. But death had not dominion ouer him: for he of his owne accord ſuffred it for our ſakes. But to ſay that there are ſome without ſinne, although all men dye, were to ioyneTeſtimonies that proue that infantes want not ſinne. together thinges repugnant and contrary one to an other. But beſides thys place there are a great many other places alſo, which proue that infantes are not without ſinne: for Dauid ſayth, Beholde in iniquities was I conceaued and in ſinne hath my mother conceaued me. And Paul to the Epheſians calleth vsus, the children of wrath by nature. And in Geneſis it is written, the hart of man is euen from his infancy prone to euill. There are alſo to cōfirme this ſentence a great many other places beſides, which we will alleadge, whē we entreate of originall ſin apart by it ſelfe. Now ſeing I hauehave declared, what the Apoſtle meaneth by ſinne, & by which one mā, it entred into y^e world, there remaineth to cōſider by what means it was ſpred abroade. This is a matter obſcure, & very hard, & therefore I do notThe manner of the propagatiō of originall ſinne is obſcure. thinke to ſtand long about it. But foraſmuch as y^e word of God moſt plainely techeth that ſuch a ſin there is, & that it deſcēdeth into our poſterity, although we vnderſtand not y^e maner & way, how it is powred into thē, yet we ought to geue place vntounto y^e truth & not to be to much careful or to trouble our ſelues more thē nedes touching the way and maner, which is hard to be knowē, and may with out daunger be vnknowen. Howbeit I thinke it not amiſſe to declare thoſe waies and meanes, which I hauehave obſerued amōgſt y^• eccleſticall writers: whoſe opinions touching this matter are fower in number. The firſt is of thoſe which thought, that we receaue of our parents the ſouls together with the bodies: that euen as God by humane ſede createth the body, ſo alſo of the ſame createth he the ſoule. This ſentence doth Auguſtine make mencion of in his tenth booke vponupon Geneſis, ad literam, and in many other places nether hath he at any time, that I can remember of, diſalowed the ſame, yea rather he ſaith, that by this ſentēce may be diſſolued this knotte touching originall ſinne. Tertullian and many othersTertullian leaneth to traduction. What is brought out of the ſcriptures for the traduction of the ſoule. of the old writers fauored this ſentence. Whoſe argumentes when I diligently peyſe, I iudge in dede probable: but yet not of neceſſitie. For y^e whiche they bring out of the 46. chapter of Geneſis, of the 66. ſoules which came out of the thigh of Iacob, may nor vnaptly be expounded by the figure Synecdoche, ſo that by the ſoule, which is the principalleſt part of the man, is vnderſtand y^e body, which is without all controuerſie procreated of the ſeede of the parents. We may alſo by the ſoule vnderſtand the groſſer partes of the ſoule, as the vegetatiue part, and the ſenſitiue part: which no man doubteth, but that they are procreated of the ſede. And that the holy ſcriptures ſometimes vſe this word ſoule, in that ſence, Chriſte teſtifieth in the Goſple, where he ſayth, He which loſeth his ſoule for my ſake, ſhall finde it. An other of theyr reaſons, as Auguſtine, writeth in his 10. booke vponupon Geneſis is this: In the creation of the woman it is not written that God breathed into her a liuing ſoule: whereby they gather that ſhe had of Adam not only her body, but alſo her ſoule. But this reaſon Auguſtine iudgethWhether God breathed a ſoule into Eu…. to be weake. For a man mought reply vponupon it and ſay: that it had bene once alredy ſaid that God breathed a ſoule into Adam: and therefore there was no nede to repete the ſame agayne. For if God had brought in a new manner of procreation of ſoules, the ſcripture would not hauehave paſſed it ouer in ſilence. But ſeing the ſcripture maketh no mencion at all of any new maner, we ought to vſe that which it had before expreſſed: eſpecially ſeing that we ſe that Adam ſayd of hys wife: This is now bone of my bones and fleſh of my fleſhe: but added not, and ſoule of my ſoule: which vndoubtedly had bene more ſweter, and had more ſerued to expreſſe the …tion of …. But Auguſtine confeſſeth that the doubt is not thereby diſſ…. For if … aff…rm…, that ſoules are eueryevery day created, and ſo created, that in the bodies the… goeth before no … alis ratio (as heWhither God ceaſſed from all woorkes the ſeuenth day. ſpeaketh) that is, no ſubſtance of ſede, then God ſhall not ſeme to hauehave perfectly ſeaſed frō all workes the ſeuenth day: when as he ſtill eueryevery day createth ſoules of nothing. But vntounto this argument may …aduenture be anſwered, that in the body traduced of the parentes, it is ſufficient if there be found ſuch qualities and conditiōs, whereby it is able to receaue a reaſonable ſoule: and that this is that ſeminalis ratio before ſpoken of. But whatſoeuer is to be ſayd of theſe arguments and theyr anſweres, once Auguſtine wholy enclineth this way, that at the leaſt he thinketh, that the ſoule of Chriſt came not from the bleſſed virgineThe ſoule of Chriſt ſemeth not to be traduced from the bleſſed virgin. by propagation: of which iudgement he ſayth that others, as well as he, were, and that they auouched, that it moughte be proued by the epiſtle vntounto the Hebrues: For there it is ſayd, that the prieſthode of Chriſt excelled the prieſthede of Aaron, for that Chriſt was a prieſt according to the order of Melchifedech. And the prieſthode of Melchiſedech was more excellenter then the prieſthode of Aaron, for that Leuy gaue tenthes vntounto Melchiſedech, for he was in the loynes of Abraham, who payd tithes vntounto Melchiſedech. But Chriſt alſo ſhould hauehave bene no leſſe in the loynes of Abraham, then was Leui, if he had had both his bodye and ſoule from hym by traduction. And ſo as touching thys, the dignity of eche prieſthode had bene alike, when as eyther of them paid in Abraham tythes to Melchiſedech. But here mought they which fauour this opinion, make aunſwer, y^• there was beſides an other manner of difference betwene Chriſt and Leui: for although both of them were, both as touchyng the body, & alſo as touchyng y^• ſoule, in y^• loynes of Abraham, yet did not both of them after one, and the ſelfe ſame manner traduce their nature from him. For Chriſt was borne of the Virgine, the holy ghoſt commyng ouer her. But Leui was begotten and borne after the common manes, as other men are procreated. Wherfore Auguſtine leaueth this reaſon, and bringeth an other out of the booke of wiſedome, where it is written as he thinketh vnderunder the perſon of Chriſt, I hauehave by lot obteyned a good ſoule. For he thinketh that this phraſe of ſpeach can hauehave no place, if the ſoule of Chriſt were by way of propagation by the law of nature traduced from his elders: vnleſſe we will affirme that nature worketh by chaunce. And he thinketh y^• this name of lot, therfore had place in the ſoule of Chriſt, to the ende we might vnderſtand that thoſe ornaments, whiche we know were moſt riche and moſt plentifull in it, were not geuen vntounto it for any merites goyng before, but of the mere mercyWhat lot could hauehave place in the ſoule of Chriſt. Auguſtine leueth indifferent the queſtion of the traduction of the ſoule. Things alſo are ſayd to be created which are done by meanes. of God. And this was a wonderfull great ornament of the ſoule of Chriſt, to be ioyned vntounto one and the ſelfe ſame ſubſtaunce and perſon with the word of God. But this teſtmony, foraſmuch as it is not had out of the holy ſcriptures that are in the Canon, is but of ſmall force. At the length he leueth indifferent the queſtion of the traduction of the ſoules, as a thing onech ſide probable. And becauſe they which are againſt it vſe to cite this place out of the 33. Pſalme, which facioned the harts of them apart, this alſo he ſaith is weake, becauſe they alſo which defend traduction of the ſoule, deny not, but that the ſoules are created of God: although they contend that the ſame is done by a meane. For ſo in the booke of Geneſis we reade, that the birdes were not created of nothyng, but at the commaundement of God did iſſue forth out of the waters. And eueryevery one of vsus is ſaide to be diſſolued into earth, from whence we were taken: when as yet we hauehave not bodies immediatly out of the earth, but of the bodies of our parents. Wherfore this ſentence can not be confuted, and ouerthrowen by the holy ſcriptures. Although I know that this is a receiued opinion in the churche, y^• the ſoulesThis is a receaued opinion that the ſoules are powred in increatiō are in creating infuſed, and in infuſion created. Neither hauehave I for this cauſe …eherſed theſe thinges, for that I meane any innouation touching this ſentēce, but only that we might vnderſtand, what maner of propagation of originall ſinne ſéemed moſt eaſieſt vntounto the eccleſiaſticall writers. And in dede the ſcholemin when they p. 111reiect this ſentence, leane only to Phiſ…call naturall reaſons: For that foraſmuchThe opiniō of the traduction of the ſoule is reaſoned againſt onelyonly by phyſicall reaſons. as the reaſonable ſoule is, by nature ſpirituall & …, it cannot be ſundred, which thing yet is required in traduction: And for y^t they hold y^e it is the vnderſtā ding part, and a thing of more worthines, then that it can be drawen out of the facultie and power of …atter, they contend that it can not hauehave his being by generation, but by creation. Augustine aſſigneth an other way or meant in his booke2. de nuptijs & concupiſcentia, and in many other places, where he diſputeth againſt the Pelagians, of this kinde of ſinne, and that is this: that this vice or ſinne is ſuppoſed to paſſe into the children through the pleaſure which the parents take in their mutuall fellowſhip. But this reaſon of propagation is grounded vppon a foundation ſuſpected, and in my iudgement vntrue. For that pleaſure which is taken of procreation, is not of his owne nature euill, vnles prauitie of the affect be adioyned therunto. For if that action ſhould of neceſſitie hauehave ſinne ioined with it, the holy ghoſt would not hauehave exhorted any man vntounto it: which yet he doth, when he perſwadeth vsus to matrimony, and when by Paul he admoniſheth maried folks to render mutuall beneuolence one to another. Howbeit, amitte it were ſo, let vsus graunt, that therin by reaſon of humaine infirmitie is ſome fault. Therof ſhouldeThe originall luſt which is traduced pertaineth not onelyonly to carnal pleaſure. follow, that only this kind of luſt is deriued into the children. But the infection of originall ſinne conſiſteth not onelyonly in theſe thinges which pertaine to carnal pleaſure, but alſo in other luſtes as of riches, of honours, of vengeaunce, and finally in the whole corruption of our nature. The third way is, that God therfore createth the ſoule with ſuch a ſinne or defect, for that it ſhall be the ſoule of a man now damned, and ſet vnderunder the curſe. Such a ſoule ſay they God createth, as is required to3. ſuch a man. Euen as we ſée, that vntounto a dogge is geuen ſuch a ſoule as is mete for a dogge, and vntounto the body of an aſſe, a ſoule mete for an aſſe. But this ſemeth to be aIt cannot be thoughte that God created a ſoule withfinne, very harde opinion: Namely, that God ſhould contaminate with ſinne a ſoule not yet pertaining vntounto Adā: eſpecially, ſeing they cā not ſay, y^t this kind of ſin, is y^e puniſhment of an other ſinne which went before. Wherfore this fonde deuiſe is of eueryevery man reiected: leſt we ſhould ſeme to make God abſolutely the author of ſins. The fourth maner is by the conſentes of many men receiued, & ſemeth very likely4 to be true: namely, that the ſoule is not created with ſome, but ſtraight way draweth vntounto it ſinne, ſo ſoone as euer it is adioyned vntounto the body deriued fromThe ſoule is ſaid to contracte or draw originall ſinne, ſo ſone as euer it is ioyned to the corrupt body. By two principall thinges the ſoule is weakened. Adam. For ſeing the ſoule wanteth that grace and vertues, wherewith the ſoule of the firſt man was endued, and hath alſo gotten a body obnoxious vntounto the curſe, and hath Organes or inſtruments vnapt & very vnmete vntounto ſpirituall workes, therefore whereas it ought to gouerne the body, it is by it oppreſſed, & kept vnderunder, and drawen vntounto luſtes agréeable vntounto the body. For it is on …ch fi…e weakened, both by the vncleanes of the body, and alſo through his owne imber…litye: for that it wāteth ſtrengths whereby to ouercome nature: of which two principall points, the corruption and prauity of whole nature dependeth. I hauehave now declared, ſo much as I thought ſhould be ſufficient for this preſent purpoſe, how the Apoſtle taketh this word ſinne, by whome he ſayth it hath ſprede ouer all mankinde, and what the eccleſiaſticall writers hauehave left in writing touching the maner how it paſſeth from one to an other. Now is this thing only to be added, that by the world is to be vnderſtand all mankinde. For I like not to playe the Philoſopher as dothBy the world is vnderſtand all mankinde. Origene, by the world to vnderſtand only thoſe men, which liue according to the affections of the fleſhe. For ſo ſhould we ſéeme to exclude from the meaning of the Apoſtle, originall ſin: which thing the very nature of the woords will not ſuffer.

And by ſinne death: and ſo death hath gone ouer all men.] Here he declareth what ſinne hath brought, which was the fourth part of our deuiſion. Sinne brought death: but what maner of death he meaneth, can not better be vnderſtād then by the contrary therof: namely, by life. And this life is of two ſortes: the oneLife of two ſortes. is, wherby we are moued to ſpirituall, deuine, and celeſtiall good things, and this taketh place, ſo long as we are ioyned together with God: for vnleſſe we be led by the ſpirit of God, we can not frame our ſelues to thoſe thinges which paſſe our nature. The other life is, wherby we are moued to follow thoſe good things, whichSinne toke away …ther life. ſerue to preſerue nature, & to defend the ſtate of the body. And both theſe kindes of liues hath death which is inflicted for ſin, takē away. For death is nothing els, but priuation of lyfe. For ſo ſoone as euer man ſinned, he was turned away frō God: & ſo left deſtitute of his grace and fauor, y^• he could not afterward aſpire againe vntounto eternall felicity. This corporall life alſo may be ſaid to be taken away by ſinne: for ſtraight way ſo ſoone as ſinne was committed, the force of death and his ſouldiorsOur firſt parentes died euen ſtraightway ſo ſone as they had ſinned. did ſet vponupon man: Such as are hunger, thirſt, diſeaſes, waſting away of moyſtures and heate, a daily quenching of the lyfe. For all thoſe thinges lead men vntounto death▪ And Chriſostome vponupon Geneſis at large entreatyng of this matter, ſayth: That the first parentes ſo ſoone as euer they had ſinned, ſtreight way died. For the Lord ſtreight way gaue ſentence of death vpō thē. And euē as they which are cōdēned vntounto death, although they are kept for a tyme on lyue in priſon, yet are they counted for dead: ſo our firſt A ſimilitude.parentes, although thorough the goodnes of God they liued longer, yet they were in verye dede ſtraight way dead, after that God began accordyng to his ſentence to puniſh them. Ambroſe ſaith that they were ſodenlye oppreſsed with death, for that they had afterward no day, or houre, or moment, wherin they were not obnoxious vntounto death. Neither We hauehave not one houre wherin we are not ſubiecte vntounto death.is there any man in the worlde, which can aſsuredly promiſe himſelfe that he ſhall liue one houre. Wherfore by theſe thinges it is manifeſt, that both kindes of death were brought in by ſinne. Wherefore we muſt beware that we aſſent not vntounto them, which vſe to ſay, that death is vntounto a man naturall, and as a certayne reſt, whereby the motion of the life is interrupted. Such opinions are to be left vntounto the Ethnikes. For all the godly affirme that in death is a féeling of the wrath of God,Death is not natural vntounto a man. In death is a feeling of the wrath of God. and therefore of his owne nature it driueth into men a certaine paine and horror Which thing both Chriſt himſelfe when he prayed in the garden, and many other holy men hauehave declared: And if there chaunce to be any vntounto whom it is pleaſaunt and delectable to dye, and to be rid of their life, that they hauehave from els where, and not from the nature of death. And Paul to the Corinthians ſayth: That death is the ſting of ſinne. For death otherwiſe could be able to do nothing againſt vsus, but that by ſinne it deſtroyeth vsus. Wherfore they which affirme that originall ſinne is only a certaine weakenes, which can not condemne a man, do neither vnderſtande the nature of ſinne, nor this ſentence of the Apoſtle, which we are now in hande with. Farther if of ſinne commeth death, all ſinnes are of their owne nature to beAll ſinnes are of theyr own nature to be called deadly. called deadly. For in that God imputeth not ſome ſinnes vntounto vsus, that commeth not of the lightnes of the ſinnes, but of his mercy. For there can be no ſinne ſo light which bringeth not deſtruction, vnles the mercy of God helpe. And yet doo we not ſay with the Stoikes, that all ſinnes are alike. For we know that Paul deſcribeth vntounto vsus certaine ſinnes, which are ſo greuous, that they exclude men frō the kingdomeSinnes are not a like. of heauen.

For that all men hauehave ſinned.] This mought hauehave ſeemed very ſharpe and harde, that for the ſinne only of the firſt man all men ſhould dye. But Paul ſheweth, that this is iuſtly done, bicauſe all men hauehave ſinned. About this particle, foreign, which properly ſignifieth in quo, that is, in which, and is engliſhed, For that, is no ſmall controuerſie how it ought to be takē. Some will hauehave it to be referred vntounto ſin. But y^e Greke word foreign which wēt before it, ſemeth to be againſt that. For it is the Feminine gender. Howbeit, it may be, that Paul had a reſpect vntounto y^• other worde foreign, which is the newter gēder, which word he afterward oftētimes vſeth, although it be counted a fault in ſpeache to referre the relatiue to things cō ming after. Others thinke that foreign, ought to be referred vntounto Adam. But againſt theſe men is the ſignification of this prepoſition foreign, which when it is ioyned with a datiue caſe, as Eraſmus ſayth: is not amongſt any good authors, founde to ſignifie all one with foreign, that is, in. Wherfore it ſemeth that the Latine interpreter was deceiued, which turned this ſence thus. In whome all men hauehave ſinned. Howbeit theA ſimilitude. Gréeke ſcholies vnderunder the perſon of Phocius vary not from the Latine interpretation. For they expounde thys ſentence foreign, by foreign, that is, in whiche p. 113Adam, by, by which Adam. But touching this matter. I wil not much cōtend. For I thinke that foreign is a particle cauſall, ſo that the ſence is, Therefore hathe death gone ouer all men, becauſe all men hauehave ſinned. For Chriſostome ſayth: That when Adam fell, all other men alſo, which did not eate of the fruite were touched. And he thinkethA ſimilitude that Paul, as a wiſe Phiſition, hauing the diſeaſe ſet before him, abideth not in thoſe thinges which be circumſtances about it, or do follow it, but cunneth to y^e principall ground and firſt cauſe therof. Therefore do all men die, bicauſe all men hauehave ſinned. Neither ought we to thinke, that here is ment, that all men do ſinne, by ſome certaine action: for, that can hauehave no place in children. But it is all one as if he had ſaid. Now they are bondſlaues vntounto ſinne, and are counted guilty therof. And when we read theſe thinges, we ought alwayes with the eye of our minde to conſider wherunto they tend: namely, that we ſhould receiue conſolation, and be made aſſured of our ſaluation, knowing that the death of Chriſt hath preuayled againſt all theſe thinges. By thoſe things alſo which are written vntounto the Hebrues may be declared, how we hauehave ſinned in the fall of Adam. For there we read that Leui paid tenthes in the loynes of Abraham. After the ſelfe ſame maner alſo may here be vnderſtand, that we were polluted in the loynes, and in the maſſe of Adā. The Scholies which are aſcribed vntounto Ierome interpretate, that ſinne is committed by the imitation of Adam, which is commonly called actuall ſinne. And they ſay moreouer, that this ſinne of Adam went not ouer Abraham, Iſaac, and Jacob, which liued a holy life. But bicauſe they ſée that this is againſt them, y^• Paul ſaith: That all hauehave ſinned, this vniuerſalitie ſay they is to be vnderſtand with an exception. Which thing they alſo affirme of other ſuch kinde of ſentences: as EueryEvery man is a lier. Alſo, There is none which doth good, no not one: when as yet there were in the world many true and holy men, when thoſe thinges were written. But whoſoeuer was the writer of that boke, his authority ought not to cauſe vsus to departe frō y^• truth. For, that which Paul ſpake vniuerſally, that all hauehave ſinned, hereby is proued,Paul with our exception affirmeth that all hauehave ſinned. Here is not ſpoken of ſinne, ſpred abrode by imitation. for that all men without exception dye. For experience teacheth that to be vniuerſally moſt true. Wherfore here is to be ſet no exceptiō. Neither ought thoſe ſuch like kinde of ſpeaches which they bring to moue vsus: for that thoſe ſentences alſo are true, if we ſpeake of men not regenerate: they are true alſo euen in the regenerate, if we will ſpeake according to their corrupt and vitiate nature. Farther that here is not ment only imitation, it is manifeſt by the Antitheſis: for Chriſte hath not only ſet forth vntounto vsus his righteouſnes to imitate, but alſo by the power of the holy ghoſt ſpredeth it abrode, & poureth it into the hartes of the beleuers. Origene ſemeth to expound this place very warely. For he at y^• beginning ſetteth forth certain things, which euen Eraſmus confeſſeth to ſignifie Originall ſinne. For he affirmeth, that in Adam we were all corrupted, as it were in a common ground: and that we were all in his loynes: as in the Epiſtle vntounto the Hebrues, Leui is ſayd to hauehave bene in the loynes of Abraham. Then addeth he certayne thinges, which pertayne vntounto the ſinnes of perticular men, which are called perſonall, and exhorteth vsus to cary about with vsus the image of the celeſtiall man. Theſe thinges are ſo taken of Eraſmus, as though they were an interpretacion of that which went before: when as in very deede they wholy confirme our ſentence: wherein we ſay,Paul here taketh the name of ſin in moſt ample ſort. Difinition of actuall ſinne. An vniuerſall difinition of ſinne. that Paule in this place taketh ſinne moſt amply, ſo that it comprehendeth both the roote, and all the fruites thereof. But I meruayle how theſe men go aboute to plucke away originall vice from the nature of ſinne. For ſinne according to the common definition, they ſay is whatſoeuer is ſpoken, done or thought agaynſt the lawe of God, and this can hauehave no place in children. But they conſider not that in this definition is not all ſinne vniuerſally contayned. And therfore we before ſignified, that ſinne is otherwiſe to be defined: ſo that that is ſayd to be ſinne, which any maner of way is agaynſt the law and will of God. Theſe men go farther and ſay, if this were the definition of originall ſinne, namely, the withdrawing of grace, or proneſſe to ſinne, theſe thinges ought rather to be counted paynes of ſinnes, then ſimles. But they ſhould hauehave remembred, that God doth not alwayes puniſhe ſinnes by outward ſcourges and aduerſities,God ſometimes puniſheth ſins by ſinnes. but ſometymes alſo by other ſinnes. Wherefore although the corruption of nature, and that luſt and proneſſe to ſinne grafted in vsus all, may after a ſort be called paynes of ſinnes, yet do we affirme, that they are alſo in very dede ſinnes. But they ſay that theſe thinges remayne in vsus after baptiſme, and therefore can not be ſinnes: vnles we will ſay, that ſinnes are not remitted through baptiſme and fayth in Chriſt. But to this we anſwered before: that the guiltynesThe guiltines is forgeuen through fayth, but the corrupt ſubſtance abideth. Agaynſt Eraſmus. indede is forgeuen vntounto the beleuers, howbeit the corrupt ſubſtance remaineth: which, if Chriſt were not a helper vntounto vsus, ſhould of his owne nature condemne vsus. For ſeing it turneth vsus away from the rule of the law of God, it ought to be taken to be in very dede ſinne. Nether is it true which Eraſmus ſayth, that the diſcourſe of Paul will not ſuffer theſe thinges to be expounded of originall ſinne: for the thing it ſelfe teacheth otherwiſe. For the entent of the Apoſtle is to ſhew, from what euils the death of Chriſt hath deliuered vsus. But that can he not do, vnles he take ſinne ſo largely, that it alſo comprehend originall ſinne. But whereas Paul addeth, that euen vntounto the law ſinne was in the world, it maketh nothing agaynſt this ſentence. For we ſay with Eraſmus, that ſinne is in this place taken in the ſelfe ſame ſenſe, that it was in the ſentences going before, by reaſon of this coniunction cauſall, For. Howbeit it is playne, that thoſe thinges which are ſpoken pertayne as well to originall ſinne, as to actuall ſinnes. ForNothing is counted to be ſinne but in conſideration of the lawe. nether of both theſe kindes, if the law were away, is ether imputed or acknowledged: although otherwiſe they both are ſinnes in very dede, and alſo wrappe vsus in death: wherfore let vsus not ſuffer this place to be wreſted out of our hands, as well for that it is a good ſure defence for vsus, as alſo for that it very well agréeth with Pauls purpoſe, and notably ſetteth forth the benefite of Chriſt.

For euen vntounto the law was ſinne in the world. But ſinne is not imputed when there is no lawe.] Now declareth he that which was ſet forth in the third place:Wherdof commeth knowledge of ſinne. namely, wherehence commeth the knowledge of ſinne. And this knowledge he ſayth is had by the lawe: and that ſinne was both before the lawe and after the law: but it gréeued not all men after one and the ſelfe ſame maner: for before the lawe was geuen, ſinne was not knowen, but after it was geuen, it began to be knowen. By theſe wordes is moſt manifeſtly gathered, that the lawe had not this force to take away ſinne out of the world, but was for this cauſe geuen, to ſhew ſinne. The Apoſtle ſemeth to ſpeake theſe thinges by preuention: for a little before he had ſayd, for that all men hauehave ſinned. which mought hauehave bene iudged vntrue, eſpecially ſeing the ſame Paul ſayd, Where no lawe is, there is no tranſgreſſion. For ſinne is, whatſoeuer diſagréeth from the rule of the law. Wherefore he anſwereth, that ſinne was indéede before the lawe: but it was not then imputed. And by the lawe, he vnderſtandeth the lawe of Moſes. ForThey which liued before Moſes time were not vtterly without a law. The inſtitution of man was a certaine law. The law geuen of God by Moſes reproueth all kindes of ſinnes. nether were they which liued before Moſes tyme vtterly without a lawe: for they had the light of nature, and reaſons in their conſcience accuſing and defending one an other, as we hauehave before red in the ſecond chapter. Alſo the very inſtitution of man, whereby he was bound to reſemble the image of God, was a certayne lawe. For when he departed from that Image, vndoubtedly he ſinned, and this lawe extended ſo farre, that it alſo included the very infantes. But when by reaſon that our corruption grew of more force, theſe things were obfuſcated, God of his wonderfull great mercy, gaue a lawe whereby mought be reproued all kinds of ſinnes. Wherefore we ought with all dilligence to looke vponupon it, vnles we will be ignorant of our ſelues. Which euen the Philoſophers abhorred as a thing moſt euill. For otherwiſe we are of our owne nature ſo framed, that when our ſinnes are layd before vsus, we laboure not ſo much to amende them, as to excuſe, to extenuate, and to lenefie them: and becauſe we would ſinne the more fréely, we ſet before vsus the examples of other men. For we commonly regard not, what we ought to do, but what other men do. But if we would looke vponupon the lawe, ſtraight way would come before our eyes our p. 114condemnation. For in it is written, Curſed be eueryevery one which abideth not in all the We muſt moſt diligētly looke vponupon the lawe.thinges that are writtēin the booke of the lawe. And therefore God by a ſingular benefite gaue vntounto the people prophetes, which ſhould not onelyonly inculcate and beat into their heades the lawe, but alſo expounde the ſame by moſt vehement and feruent preachinges. Wherefore it is much to be lamented now a dayes, that ſermones are ether ſo rare, or els that thoſe fewe that are, are ſo negligently hard. Wherefore it is not to be meruayled at, that eueryevery where is founde ſo great blindnes and that pernicious errors do ſo farre range abroade.

VVhere no lawe is, ſinne is not imputed.] The lattine booke hath, non imputabatur, that is, was not imputed. Peraduenture they reade, foreign, of theMen knew not ſinnes ſo far was it of that they coulde beware of them. God in that blindnes imputed ſinnes and that iuſtly. And yet were they not before the law vtterly ignorant of time verbe, foreign. This imputacion or reputacion is to be referred vntounto men, which were ſo miſerable and blinde, that of themſelues they could not ſo much as know ſinnes, ſo farre were they of that they could beware of ſins, ſo vtterly obſcure was at that time the light of nature: but God imputed thoſe ſinnes vntounto them, & that not vnworthely: for that blindnes happened through their owne default. And that God imputed thoſe ſinnes vntounto thē, he himſelfe many wayes declared. For he both by the floud deſtroyed the whole world, and complayned vntounto Noe, that all fleſh had corrupted theyr way, and that the hart of man was prone vntounto ſinne euen from hys childehode. He reproued Cayn of murther: and tooke vengeance vponupon the Sodomites. And Cayn himſelfe anſwered, that his ſinne was greater then that it could be forgeuen. By which wordes we ſe that Cayn was not vtterly ignorant of ſinne, yea nether were the Egiptiās vndoubtedly ignorant of ſinne. For they caſt Ioſeph into priſon for that he was ſuſpcted of adultery and ſo ſerued they the baker and the butler, for that they had ſinned. Nether is it credible, that godly men as Abraham, Iob, and Iacob vnderſtood not ſinne, eſpecially ſeing we rede, that Iacob deſired, that he might be put to death, with whome ſoeuer the theft which Laban ſought ſhoulde be found. But thys knoweldge which the godly had, was not in them all. It was geuen only vntounto them by reaſon of theyr ſingular piety. For the common ſort of people counted nothing for ſinne, but only groſſe ſinnes, and ſuch ſinnes as were moſt euidenly hurtefull vntounto the ſocietie of men, neyther may we eaſely aſcribe vntounto Ambroſe who vponupon this place ſayth: that men after a ſort knewe ſinnes but The Ethnikes were not ignorāt that God would aming ſinnsyet they did not therefore thinke that God would auenge them: for they ſuppoſed that God would not take vengeaunce of ſinnes. For Pharao, & Abimelech being kinges reproued Abraham, for that he ſayd, that Sara was his ſiſter, & ſo by that meanes had put them in greate danger, that God ſhould hauehave taken vengeance vponupon thē for cōmitting adultery with an other mans wife. There mought alſo be brought teſtimonies of the Ethnikes, which fayned many thinges touching the greuous paynes of them that are in hell. But as touching this ſentence of Paul we muſt know, that foraſmuch as before the law was geuen by Moſes there floriſhedBefore the law of Moſes there were ſome laws. Others lawes forbad all kindes of ſins. many cities and Publike welths, it followeth of neceſſity, that there were ſome publique lawes receaued amongſt thē: for otherwiſe men could not hauehave liued together, and hauehave mainteined fellowſhip & peace one with an other. Howbeit ſuch lawes were neuer of that nature, that they forbad vntounto men al kindes of ſinne: which thing yet the Law geuen by Moſes hath done: For amongſt ſome nations, theftes, and amongſt other nations, adulteries, were counted for no ſinnes, nether were there by any lawes puniſhed. Amongſt the Grekes were permitted many vile & filthy thinges: Nether did the Romanes lawes (which yet were much more ſeuere and purer) puniſhe all maner of ſinnes. But that Law which Moſes gaue, was perfect and abſolute, eſpecially if we doo conſider it as Chriſt hath expounded it. Wherefore the meaning of the Apoſtle in theſe words is that ſinnes, although they were in very dede ſins, yet were they not knowen amongſt men, but by the preſcript of the Law. By thoſe thinges alſo we may ſée that there is ſomething, which is of his owne nature ſinne, which yet is not imputed of God, as we ſayd commeth to paſſe in the beleuers, as touching the corruption of nature and proneſſe vntounto ſinnes. Theſe thinges are of them ſelues ſinnes, although for Chriſtes ſake they are not imputed: as the Apoſtle in thisThe imputation of ſinnes of two ſortes: ether as touching God or as touching. men. The tyme of the lawe is not excluded from ſinne. place ſayth, that before the Law there were many ſinnes, which yet were not ſo imputed or counted of men. Although herein is ſome difference: for there the imputation is by the mercy of God remoued way, but here it is remoued away thorough the ignorance of man. Farther although it be ſaid, Euen vntounto the law, yet is not thereby the time of the law acquitted free from ſinne. For the Law is not of that ſtrength to aboliſh ſinnes. And this was of no ſmal force to abate the hautines and pride of the Iewes. For they counted themſelues more holye all thē other nations, for that they had receaued a law from God. The like kinde of ſpeach is vſed of the Ethnikes, when they write that euen vntounto the tenth yere did the Greacians fight agaynſt Troy: for in ſo ſaying they doubtles excluded not the tenth yeare. So when Paul ſayth, Sinne was in the world Euen vntounto the law, he excludeth not that time which was vnderunder the law. And this wōderfullyOnly grace ouercommeth ſinne. ſetteth forth the grace of Chriſt, which alone was able to vāquiſhe and to driue away ſinne: when as ſinne was of ſo greate force to deſtroye, and had ſo farre and ſo long ranged abrode, that it could not be reſtrayned, no not by the Law. Paul when he ſayth,

That death raigned.] vſeth the figure Proſopopaeia: nether ought we therfore to thinke y^• by this word Kingdome, is ment any healthfull gouermēt: HowbeitWhy the power of of death is called a kingdome. therefore he calleth y^e power of death a kingdome, to ſhow that the power thereof was exceding great, wherunto all thinges gaue place, & that it was of a wonderfull mighty force, which had brought all tlhinges vnderunder his ſubiectiō. The ſelfe ſame forme of ſpeaking he vſeth agayne in this epiſtle, ſaying: Let not ſinne raigne in your mortall body: as if he ſhould hauehave ſayd, Although ye cannot prohibit ſinne to be in you, yet permite not vntounto it the kingdome, and chiefe dominion, it all your endeuors and counſelles ſhould geue place and be obedient vntounto that. And he therefore added, that death raygned from Adam euen to Moſes, to declare, that there was ſinne in the world. For death and ſinne follow one the otherAgaynſt them that deny originall ſinne in children. inſeperably: and Sinne and death inferre and bring in one the other. Hereby are confuted thoſe which contend, that infantes are without ſinne: and ſay, that for that cauſe they dye, for that by reaſon of the ſinne of Adam they are vnderunder the condition of mortality, being otherwiſe themſelues innocent, and cleane from ſinne. For if this were true, the Apoſtle ſhould then in this place conclude nothing. For it mought eaſely be anſwered, that althoughe men died before the law, yet ſinne at that time had not his being. Wherfore let vsus ſay with Paul, Sinne and death are ſo ioyned together that they cannot be parted a ſonder. Ambroſe ſuſpected the Greke. bookes.that theſe two things are ſo ioyned together, that they cā not be parted aſonder.

Ouer them alſo, that ſinned not after the like maner of the tranſgreſſion of Adam.] Theſe wordes were in ſome copies ſet forth affirmatiuely, by taking away this word, not. And of this reading doth Origen make mencion: and ſo farre is Ambroſe of from diſſalowing it, that he thinkethn one but it to be natiue. And he hath a large diſcourſe of the variety of the Greke bookes: and ſemeth for that cauſe to hauehave them in ſuſpicion, as corrupted in many places, after that the contencions of the heretikes grew ſtrōg. But in the expoſitiō of that reading which he followeth, he ſemeth to ſpeake but ſlenderly to the matter: for he will hauehave death to hauehave rayned ouer thoſe onelyonly, which in ſinning were like vntounto Adam: and this he ſaith happened in idolatry. For he affirmeth, that the ſinne wherein Adam fell, was in a maner of this ſorte, that he beleued himſelfe to be God, and preferred Sathā before God, more eſteming his coūſell, then the cōmaūdemēt of God. But as for others, which keping ſtill their faith in the only Creator, did notwithſtāding ſometimes fall, he thinketh not, that they fell after y^• like maner that Adam fell: and therefore he writeth, that they died the death of the bodye, &Ambroſe held that ſome had in hell a free cuſtody, but not eternall death. were kept in hell in a free cuſtody euē to y^e cōming of Chriſt: but in thoſe which had imitated the ſinne of Adam, ternal death wholy raigned. Theſe things, as eueryevery mā may eaſely ſe, are both farre fetched, & alſo do much weakē y^e argumēt of y^e Apoſtle. wherefore if this text ſhould be red affirmatiuely, peraduēture we p. 115mought picke therout this ſentēce, to vnderſtād, y^• death raigned ouer al mē, which ſinned after the like māner of the tranſgreſſiō of Adam: for that he hauing ſinned, it was all one, as if all men had bene preſent, and ſinned together with him. But let vsus leaue this readinge and follow the common readinge: and eſpecially ſeinge Chriſoſtome, Theophilactus, and the Greeke Scholies pronounce theſe woordes negatiuely: And ſo this is the ſence, that thoſe menne which were before the lawe, although they ſinned not after that manner, that Adam fell, who beſides the lawe of nature, had alſo a certain commaundement preſcribed him, yet they alſo were obnoxious vntounto death. But Auguſtine applieth theſe wordes vntounto infantes, which die and hauehave ſinne: although they ſinne not after the ſelfe ſame manner, that Adam ſinned. And ſo, Not to ſinne after the like manner of the tranſgreſſion of Adam, is nothing els, but not to hauehave ſinne actuall and perſonall, as they call it. But I woulde thinke that in theſe woordes may be comprehended both infantes and others that are of age, both thoſe before the law, and thoſe after the law, and thoſe vnderunder grace,Rude and blockiſh … and … ſinne not after the ſame manner that Adam did. as many as are ſo rude and blockiſhe, that they are vtterlye ignorante of the commaundementes of God: of whiche kinde of men it is not incredible, but that there maye ſome be founde in the worlde. And in this caſe vndoubtedlye all men dye, although they know not the commaundement preſcribed them of God, as Adam did.

Which was the figure of that which was to come.] By y^• which was to come, we may vnderſtand all that which afterward happened in all men, which procéeded from Adam: which were aſwel as he, obnoxious vntounto the curſe and vntounto death. So the firſt father was a figure and forme of all his poſteritye. Howbeit we maye more ſimply and more aptly referre this vntounto Chriſt. For in that compariſon Paul Adam a figure of Chriſt.wonderfully much delighted. Chriſoſtome alſo leaneth thys way, and ſayth, that the Apoſtle, with great conninge, and manifold and ſondry wayes handleth theſe woordes, Of one, and one: to make vsus to vnderſtande, that thoſe thinges are to be compared together, which hauehave come vntounto vsus by one Adam, and by one Chriſt. And this is very worthyAn analogy betwene Adam and Chriſt. An excellēt co…pariſon of Chriſoſtome. A ſtrong argumente againſt the Iewes. of nothing in Chriſoſtome that he ſayth, Euen as Adam was the cauſe of death vntounto al men, although they did not eate of the tree, ſo Chriſt was made vntounto his a conciliator of righteouſnes, although they themſelues had wrought no righteouſnes. In which place he moſte manifeſtly declareth, that we are not iuſtified by our woorkes. He ſayth moreouer, That by this diſcourſe of the Apoſtle we are throughlye fenſed againſte the Iewes, if they chaunce to deride vsus, for that we beleue, that by one Chriſte was redeemed the whole world. For we wyll obiect agayne vntounto them, that they alſo confeſse, that by one Adam was all thinges corrupted: which ſemeth to be a great deale more abſurde, if we looke vponupon humane reaſon, then to ſay, that by one Chriſt all men hauehave bene holpen. In this place the Apoſtle beginneth to entreate of that, whiche was the fourth parte, of this diuiſion: namely, by whome ſinne was excluded. And this he declareth was brought to paſſe by Chriſt, whome he maketh like vntounto Adam. This ſimilitude isThe ſimilitude betwene Adā and Chriſte is to be taken generally. to be taken generally that euen as all men depend of Adam, ſo all alſo in theyr order depende of Chriſte: and as the one merited for all his, ſo alſo did the other. But perticulerly and ſpeciallye there is greate difference. For Adam broughte in ſinne, death, and damnation: but Chriſte broughte in righteouſnes, life, and grace. There is difference alſo in y^• propagation. For Adam by the generation of the fleſh powreth his euels into men: but Chriſt by fayth. And therefore Paul when he had ſayd, that Adam was a tipe of that whiche was to come, as it were by way of correction added,