Commentary on Romans, Chapter 5 (5 of 5)
The next reaſon was, that foraſmuch as both the ſoule and the body are the workes of God, and the parentes are oftentimes holy, and godly, and are commended in the ſcriptures, and the worke of generation, and matrimony are prayſed, how among ſo many aydes of innocency ſin hath crept in? Firſt we aunſwere with Paul, that it crept in by one man. And whereas they ſaye that the parentes are cleane and holy it is vtterly vntrue. For although they be endued with piety, and originall ſinne (as touching the guiltynes) is forgeuen vntounto them, yet there ſtill remaineth in them a corrupt nature, and an vnpure condition. Wherefore ſuch a nature as they hauehave in themſelues, ſuch I ſay do they deliuer vntounto their poſterity, and that (as it is ſayd) by ſeede, and generation. Nether doth this any thing hinder, that ſome imagine that the body can notThe body worketh not agaynſt the ſpirite by naturall action. preuaile againſt the ſpirite. For we ſay not, that the ſoule is corrupted of the body by a naturall action. But foraſmuch as the body is corrupt, it reſtſteth the ſoule: and the ſoule not being confirmed with thoſe giftes, which it had at the beginning, obeyeth the inclination thereof, nether gouerneth it (as it were mete it ſhould) but is gouerned of it. Farther phiſicall or naturall reaſons teachA naturall agreemente betwene the ſoule and the body. vsus, that there is a naturall agrement betwene the body and ſoule: for the ſoule is diuerſly affected according vntounto the temperature of the body. For they which abound with choler, or melancholy, are commonly angry or heauy of mynde. Wherefore foraſmuch as this kinde of reaſoning procedeth of falſe principles, it can conclude nothing.
Farther they alledged a place out of the firſt epiſtle to the Corrinthyans: Your children are holy. Wherefore it is not probable that they hauehave contracted originallA place of the firſt Epiſtle to the Corrinthians. ſinne: for holines agreeth not with ſinne. Some expounde that ſentence thus, namely, that the children of Chriſtians are holy as touching a ciuill conſideration: namely, for that they are to be counted for legitimates, and not for baſtardes. But that is not ſufficiente. For by that meanes the matrimonye of Chriſtians, ſhoulde in nothinge excell the matrimonye of Infydelles: for theyr chyldren alſo borne in lawefull matrymonye, are legitimate, and areThe children alſo of infidels begotten in lawfull matrimony are legitimate. A godlye education ma… alſo happen vntounto baſtards Adeodatus the ſonne of Auguſtine. Some holines redoundeth from the parents into childrē by the power of the couenāt of God. What is the promes that we leane vntounto when we deliuer our infants to be baptiſed. made heyres. Other expound holynes for a godly education. For if the godly yoke fellow ſhould depart from the vngodly, paraduenture the children ſhould be left with the vngodly, and ſo be led away from Chriſt: but if they dwell together, the godly parent will euer inſtill ſome piety into the children. But this expoſition alſo ſemeth not to make much to the purpoſe of Paul: for a godly education may happen alſo vntounto thē which are born in adultery, or fornication. Which thing we ſee came to paſſe in Adeodatus the ſon of Auguſtine. Wherefore the Apoſtle ſemeth rather to ſignifie, that ſome holynes redoundeth from godly parentes into their children: which yet dependeth not of the fleſhe, but of the promiſe geuen in the couenant. For God promiſed Abraham, that he would not only be his God, but alſo the God of his ſede. Wherefore God in the prophetes calleth the infantes of the Iewes his, and complayneth that his ſonnes and daughters were ſacrificed vntounto Moloch. And we in the hope of this promiſe, do offer our infantes vntounto the Church to be baptiſed, becauſe they pertaine vntounto God and vntounto Chriſt: that the promiſe which we hauehave now ſpoken of might be confirmed with ſome outward ſeale. But thou wilt ſay: thou mayſt be deceaued: for that paraduenture thy ſonne doth not pertaine to the number of the elect. Hereunto I anſwere that the like difficulty is there in thoſe that be of full age: for it may be, that a man profeſſeth faith with a fayned hart, or may be led only by humane perſwaſion, or may hauehave but a faith for a time, ſo that in very dede he pertayneth not vntounto the elect. But theſe thinges the miniſter regardeth not, but only conſidereth the confeſſion, which he that is to be baptiſed profeſſeth: and will ſay, that the election of God is hidden vntounto him: therefore is he not carefull thereof, he can appoynt nothing of perticular thinges: but only conſidereth the generall promeſſe: from which although many are excluded,A place to the Rom. yet longeth it not to him, to define who they are. So Paul ſpeaketh of the Iewes: If the roote be holy, the branches alſo ſhalbe holy: if the firſt fruites be holy, the conſperſion or maſſe alſo ſhalbe holy. By which wordes he declareth, that the louelove of God was bent vntounto the Iewes becauſe of the promiſe, and for their fathers ſake: and for that cauſe ſaluation was due vntounto them. Although therefore this promiſeThe promes of God is indeterminate and true. be indefinite, and many are excluded from it, yet neuertheles it remayneth vnſhakē and firme. For alwayes ſome of them are conuerted vntounto Chriſt and ſhalbe conuerted euen vntounto the ende of the world. Which thing is manifeſt in Iſaake: vntounto whoſe ſeede although God promiſed he woulde be mercifull, yetAn example of Iſaak. that promiſe tooke place only in Iacob & not in Eſau. And yet was that no cauſe, why Eſau ſhould not be circumciſed. So we graunt, that the children of Chriſtians, which pertayne vntounto the election of God are holy: but yet they are ſpotted with originall ſinne: becauſe by nature they are the children of wrath, as others are. And if God do put away the guiltines, and impute it not vntounto them to the ende they may be ſaued, that commeth vntounto them of the grace of God, & & of his mere mercy, & not of the purenes of their nature. Seing therefore theyInfants elect, when they are borne, are both holy, & the children of wrath in diuers reſpectes. are borne of a corrupt maſſe, and alſo they pertaine vntounto the number of the elect, we affirme ether: both that they are holy, and that alſo by nature they are the children of wrath. Wherefore it plainely appeareth how this argumente may be diſſolued.
But they adde moreouer that in infantes is found nothing ſpoken, done, or thought againſt the lawe of God, and therefore they hauehave no ſinne at all. How fowly they are herein deceaued, plainely appeareth by thoſe thinges whiche we hauehave alredy ſayd. For this is as much, as if they ſhould thus reaſon & ſay. They hauehave no actuall ſin: Ergo, they hauehave no ſin. For to reaſon frō the ſpecies to theA falſe argument. generall word by a negatiō, is an ill kinde of reaſoning. But they are deceaued, for that they follow not the vniuerſall nature or definition of ſinne: whiche we hauehave ſo before deſcribed, that it cōprehendeth all things that are by any meanes repugnant vntounto the lawe of God.
They obiect alſo, that it is not wel ſayd, that originall ſinne is ſpred abrode by the ſede and fleſhe, becauſe they hauehave an inſenſible and brutiſhe nature, and therefore can not receaue ſinne. But we hauehave alredy taught, that ſinne is not in them but by inchoation as in the roote. But then the nature of ſinne is finiſhed, when the ſoule is now ioyned to it.
We hauehave declared alſo, what is to be aunſwered vntounto the Pelagians, when they contend, that theſe thinges which Paul ſpeaketh in this place, ought to beAgainſt the Pelagians. vnderſtand as touching imitation. For firſt that can not ſtand with all the ſayinges of the Apoſtle. For he ſayth, that all men hauehave ſinned, and that by the diſobedience of one man, many were made ſinners: and (which is more firme) he hath proued, that therefore ſinne was in the world before the lawe, becauſe death raigned from Adam euen vntounto Moſes. There are alſo other reaſons which Auguſtine vſeth againſt the Pelagians, which are not nedefull now to be repeted.
Farther they adde, that humane afflictions, and death it ſelfe are naturall: for they hauehave in vsus principles of nature from whence they do flowe. But hereunto we anſwere, that theſe principles were not ſo framed, when the nature of man was firſt inſtituted: but they were afterward vitiated and corrupted, as we now ſee they are. The philoſophers reſolue the effectes which they ſee, into theſe principles which are now extant: but Chriſtians do rather reſolue them into the word of God. Seing therefore that the ſcripture teacheth, that death entred through ſin, and that man as he was created mought hauehave liued alwayes, let Pigghius and they which follow him beware, how truely and godly they affirme, that death happeneth vntounto man by nature.
They adde alſo, that that ought not to be counted ſinne, which cannot be anoyded: but this is hereby proued to be falſe, becauſe the lawe is ſet forth vntounto vsus, which yet no man can abſolutely performe, or auoyde all the faultes committed againſt it. In examining of ſinnes we ought not to looke, whether anythingChaunce and neceſſity enter not into the nature of ſin. be done by chance or by neceſſity: but whether it be repugnance or agreable with the lawe of God. By this balance ought ſinne to be weighed. Wherefore it is light and trifling, which they bring againſt vsus concerning neceſſity.
Laſtly they obiect vntounto vsus, that if the ſinne of the firſt parentes be deriued into the poſterity, there can be no reaſon geuen, why the ſinnes alſo of the other parents ſhould not be traduced after the ſame maner into the poſterity. WhichWhether the ſinnes of the nexte parentes be deriued into the poſterity. An opinion of the ſchole men. thing if we graunt, they thinke that that will follow whiche is moſt abſurde, namely, that our eſtate is moſt miſerable, which are borne in this latter time: for in vsus ſhould be deriued not only the ſinnes of our firſt parentes, but alſo of all our elders. The ſchoolemen thought that it is not poſſible, that the ſinnes of the next parentes ſhould paſſe into the children. And it ſemeth that they were led thereunto, chiefely by two reaſons. Of which the firſt is: that the next parentes do communicate vntounto their children only nature, and ſuch other thinges, which of themſelues do follow nature: but as for ſingular conditions and accidences they communicate not them vnles peraduenture they pertayne vntounto the body. For oftētimes diſeaſes of the parents, as the leproſy or gout, do come vntounto the children. But the qualities of the minde are not propagated, nether pertaine they to procreation: for a Grāmarian begetteth not a Grammariā, nor a Muſitian a Muſitiā. Wherefore foraſmuch as ſinnes pertaine vntounto the minde, they ſay that they can not be propagated from the parēts. The other reaſon is: The firſt parents had originall iuſtice: which conſiſted not only in the minde, but alſo in the body, and in the members. Therefore in doing the acte of generation, they might poure into their children the want of this righteouſnes, for that it ſticketh in the body, and in the fleſh. But actual ſinnes, which afterward followed, foraſmuch as they pertayne vntounto the minde, can not be propagated into the children. Howbeit Auguſtine in his Encheridion to Laurentius the 46. chap.Auguſtine thinketh that the ſin of the nexte parents are communicated vntounto the childrē. ſayth, that it is probable, that the ſinnes alſo of the next parentes are communicated with the children. For the proofe whereof, he compareth together two places of the ſcripture, which we hauehave before entreated of: That God ſayth: that he will viſite the ſins of the fathers vponupon the children vntounto the third and fourth generation: whē in an other place he ſaith, that the ſonne ſhall not beare the iniquity of the father. If the ſonne (ſaith he) beare not the iniquity of his father, but his owne, and yet God viſiteth in him the ſin of the father, it muſt nedes be that the ſonne hauehave in himſelfe that ſinne: Otherwiſe theſe places ſhould not agree together. Sinne therefore is of his owne nature ſuch, that itSinne deſtroyeth not onelyonly the ſoule but alſo the body. not only waſteth the ſoul of man, but alſo corrupteth the body, fleſh and members. Wherefore Paul to the Corrinthians ſayth, that our bodies are the Temples of the holy ghoſt: and greuouſly threateneth that man which deſtroyeth the temple of God: If therefore God puniſhe the ſinnes of the parentes in the children, and the child beareth not an other mans iniquity, but his owne only, it conſequently followeth,The iuſtice of God is not to be proued, if the ſinnes of the fathers be powred into the children The parēts muſt liue holileſt they procreate children pertakers of their ſinnes Wherein originall ſin and the ſins of the nexte parentes do differ. that the infantes of wicked men, when they are afflicted, to the end theyr fathers ſhould be puniſhed in them, hauehave alſo in themſelues ſome of theyr fathers wickednes. Nether can any man here complayne of the iuſtice of God. For if God by hys moſt vncorrupt Iuſtice can deliuer thē which ſin, into a reprobate ſence, & puniſh ſins with ſins, why may he not alſo iuſtly will, that the corruption of ſinne ſhould not only deſtroy the ſoule, but alſo that the vnpurenes thereof ſhould redound likewiſe into the body? Wherefore they which are begotten of ſinners, doo contract of them ſuch a nature, as they finde in them. And by this ſentence men are admoniſhed, to liue holyly, leſt they ſhould pollute both theyr owne ſoules and bodies, and alſo by the ſame meanes infect theyr children. If this ſhould be ſo as we hauehave now ſayd, a man might demaund, what difference there is betwene originall ſin, & that which is drawen from the next parentes? We anſwer that the propagation of originall ſinne is perpetuall, as the holy ſcriptures doo teach: but the continuacion of other ſinnes is not of neceſſity. For ſometimes there is powred no ſinne from the next parentes into the children, vnles it be originall ſinne. For God ſemeth toGod ſometimes deferreth the pouring in of the ſins of the nexte parents, ininto the children. hauehave prefixed a meaſure, leaſt euill ſhould rainge abrode vnmeaſurably, & ſemeth to temperate the propagation of this euill. And this experience teacheth: for Ezechias a moſt holy prince had to his parent king Achaz, a man moſt wicked: and the ſame Ezechias agayne begat Ammon a very vngodly ſonne, who alſo begat Manaſſes farre worſe then himſelfe. Or ells though the beginnings and principles of ſinnes be powred from the parentes into the children, yet God will ſometimes miniſter ſo much grace, fauor, and ſtrength, that they may ouercome them. But this way theſe differ nothing from originall ſinne. For vntounto godly men is geuenWhy God ſuffereth good children to be borne of euell parēts, and euell children of good parentes. Grace can not be deriued from the parents into the children. God hath promiſed to do good vntounto the children of the godly, but not for the merites of the parents An other reaſon why God ſuffreth eueil children to be borne of good parēts A curſe againſt the children of the vngodly. grace alſo to ouercome it. Farther when God geueth good children of euill parēts, he declareth the powre of his goodnes, whereby he repreſſeth the filthines and corruption of the parentes: that it ſhould not flowe abrode into the children. And contrariwiſe when he cauſeth euill children to be borne of good parentes, this he conſidereth that the holynes of the children ſhould not be aſcribed vntounto the merites of the parentes. For they can not by procreation of the body poure grace into the children: foraſmuch as it is a thing altogether ſpirituall, nether hath it any naturall fellowſhip with the fleſhe. Wherefore foraſmuch as goodnes & holynes are the mere and pure giftes of God, God doth in dede promiſe that he will doo good vntounto the poſterity of godly men, euen to a thouſand generations. But that is not to be vnderſtand, as though there were put any merit in the parentes. God was of his mercy moued to make this promiſe, and not by the merites of men. And to declare his libertye herein, he ſuffereth it ſometimes to happen otherwiſe, and by that meanes teacheth, that holy parentes are not ſo holy, but that they hauehave ſtill much wickednes and corruption in them, which they may ſe to be naturally grafted in theyr children. Whereby we may manifeſtly ſe the corruption of our nature, which alſo followeth the ſayntes euen to the death. And for the more eſtabliſhing alſo of thys ſentence, ſome bring out of the Pſalme a curſe of the Churche agaynſt the children of the vngodlye: That they ſhoulde be orphanes, that no man ſhoulde hauehave compaſſion on them, that they ſhoulde begge theyr liuinge. If the children of the vngodly be innocents, then is this no iuſt prayer. Wherfore it ſemeth by theſe words of neceſſity to follow, that they are partakers of the wyckednes of their parentes. And bicauſe they are infantes, it can by no other meanes be done, but by propagation. I know there are ſome, which will hauehave theſe wordes of Dauid to be propheſies of thinges to come: wherin the holy ghoſt hath foretold, that theſe miſfortunes ſhall come vntounto them. But graunt that they be propheſies. Yet can it not be denied, but that there is in them both the forme & the affect of a prayer. But a prayerWhether the latter mē be more miſerable then the firſt. ought to be iuſt, for otherwiſe it ſhould be no prayer. But where as they ſay, that that is moſt abſurd, which followeth of this doctrine (namely, that the laſt men alſo ſhould be more miſerable then all others, bicauſe they ſhould beare the ſynnes both of Adam, & alſo of all their elders) it may be anſwered two maner of wayes. For firſt not all thinges which ſeme abſurd vntounto vsus, are alſo abſurd before God.The things that are abſurde vntounto vsus are not abſurd before God. For (not to depart from this ſelfe ſame matter) Chriſt threatneth the Iewes, that all the murther of the godly, from Abell euen to Zacharias, the ſonne of Barachias, ſhould come vponupon them. And who ſéeth not, that the eſtate of the children of Iſrael which were led away into captiuity, was much more miſerable, then very many generations of their elders, which had defiled themſelues with the ſelfe ſame ſins. Farther we aunſwer, that that ſhould in dede be abſurd, if the ſinnes of the elders ſhould continually paſſe into the children. But ſeyng we hauehave declared, that that is not alwayes ſo, but that the prouidence of God hath appointed an end and meaſureTo the reaſons of the ſcholemen. Affections of the mind… are communicated frō the parents vntounto the children. vntounto this euil, and hath therfore determinately pronounced onelyonly of the third and fourth generation, there is no cauſe why it ſhould ſeme abſurd vntounto any man. But the reaſons of the ſcholemen wherwith they withſtand this propagation are very weake. Firſt they alledge that the qualities of the minde are not communicated from the parentes vntounto the children, which thing euen experience teacheth to be falſe. For we ſée oftentymes, that of angry perſons are borne angry children: and of ſad parentes ſad children. Neither doth this ſimilitude ſerue thē to any purpoſe, when they ſay, that of a Grammarian is not borne a Grammarian, nor of a Muſician, a Muſician. For theſe are artes which are gotten by precepts and exerciſe: & not affections, which are naturally grafted in men. And yet by experiēce we ſée that it ſomtymes commeth to paſſe, y• in what arte ye father chiefly excelleth, he hath children very prone vntounto the ſame: whither. if be huſbandry, or ye arte of war fare, or els ſome liberall ſcience. Farther, we in this place principally ſpeake of thoſe affections, which are the groundes and beginninges of actions. In the otherSinne defileth both ſoule and body. argument they ſay, that ſinne in the parentes doth vitiate only the ſoule, which is not true. For as we hauehave before taught, their body is alſo defiled. And therfore it is no meruaile, if fathers do communicate ſuch a body vntounto their children. Wherfore, as touching this matter, I gladly agrée with Auguſtine, that it is probable and agreable with the ſcriptures (and this ſentence Martin Bucer a man no leſſe lerned then holy hath allowed) that priuate ſinnes are deriued from the parents vntounto the children. But we muſt note, that that commeth by chaunce and is not of neceſſitie. For God ſometimes ſtayeth the ſinnes of the parentes, and of his goodnes ſuffreth not the nature of men vtterly to be deſtroyed. But when he will either repreſſe this traductiō of ſins, or els ſuffer it to take place, he himſelf only knoweth. Howbeit vntounto vsus it is ſufficient to conſider theſe two things: Firſt, ye ſinne is poured from the parentes into the children: Secondly, that the ſame is by the benefite of God ſometimes prohibited, which yet can by no meanes be ſpoken of Originall ſin. For we al are borne infected with it. Now let vsus returne vntounto the words of the Apoſtle, which we hauehave ſo long tyme intermitted.
Moreouer the lawe entred in by the way, that ſinne ſhoulde abounde. But where ſinne abounded, there grace abounded muche more. That euen as ſinne hath raigned in death, ſo might grace alſo raigne by righteouſnes vntounto eternall life, through Ieſus Chriſt.
Moreouer the law entred in by the way, that ſinne ſhould abounde. But The Methode of Paule.where ſinne abounded, there grace abounded much more.] We muſte call to memory that the Apoſtle began to reherſe the effectes of iuſtification: namely, that by it we hauehave peace with God: and that we do reioyce, not onelyonly bicauſe of the hope of that glorye, but alſo we reioyce in tribulations, bicauſe we are aſſured of oure ſaluation. For the confirmation of whiche hope he hathe declared, that GOD hathe geuen his ſonne vntounto the deathe, and that when we were yet ſinners, enemies & vngodly. And that it ſhould not be obſcure, by what meanes the righteouſnes of Chriſt could ſaue vsus, he ſheweth by a compariſon, that euen as by the ſinne of Adam, all men hauehave periſhed, ſo by Chriſt, all men hauehave reuiued. And in this compariſon he teacheth that the effect of ſinne is death: And that men are deliuered from it only by Chriſt. Now bycauſe a man might aſke, whether the law hath any thing profited to the attayntment of that ſaluation, he anſwereth by preuention, that it rather augmented the diſeaſe, ſo farre was it ofThe law deliuereth not but rather increaſeth the diſeaſe. that it could deliuer men from it. And by the way he heateth downe the pride of the Iewes, for that they importunatly hoſted of the Law, as though it onlye could make a man bleſſed. And it is certayne, that by the name of Lawe, he vnderſtandeth not, the Law of nature, but that law which was geuen by Moſes: amongeſt other endes whereof this was one, that by it ſinne ſhoulde be augmented: that it beyng aboue meaſure augmented, grace alſo might excedingly much more abound. Howbeit this is to be noted, that theſe increaſes of ſinne happened not through the default of the law, but of men. For if the law had lightedThe increaſes of ſinne happened not through the defaulte of the law but of men. A ſimilitude. vponupon ſound natures, and a nature confirmed, ſound actions ſhould thereof hauehave ſprong. But foraſmuch as our mindes are full of diſeaſes, and our nature weake, it followeth of neceſſity (as Paul ſayth) that when the lawe commeth, ſinne is increaſed. For euen as horſes with ſhadowes and thinges, that they are not accuſtomed vntounto, are ſo made afeard that oftentimes they run backeward, and throw themſelues hedlong into diches and riuers: ſo we when we light vpō the commaundements of God, do leape backe, and do rather throw our ſelues in to the dungeon of our luſtes, then that we will obey the law. Chriſoſtome thinketh that this particle, foreign, whiche is, that, in this place is not a coniunction cauſall: but noteth onelyonly the euente of the thing: which we alſo graunt, if it be referred vntounto the nature of the law. For, foraſmuch as it of his owne nature is good, it cannot be ſaid, that of it ſelf it augmenteth ſinne. But if we hauehave a conſideratiō vntounto the counſell of God, wherfore he gaue the law. I ſee not why that particle may not be taken cauſally. For it is not to be doubted, but that God therefore gaue the law, to the ende ſinne ſhould be augmented. And leſt it ſhould ſeme abſurdWe muſt not ſtay in the nereſt endes. to aſcribe that vntounto the prouidence of God, we ſay that God hath manye endes, all which are ordinate: and therfore we ought not to ſtay in one or two of them, but to go on farther. For euen the prouidence of God directeth ſuch endes to other endes, which follow. Wherfore we cannot thus gather: God hath geuē the law: ergo, ſinne ſimply and of hys owne nature pleaſeth him: but we muſt ſtreight way adde (which Paul alſo doth) ſinne beyng increſed, grace hath more abounded: and man hath obteined righteouſnes and eternall lyfe. So may we rightly conclude, that the law was therfore geuen, that man might at the laſt beThe law was geuen that man through grace ſhould be ſaued. A ſimilitude. ſaued thorough grace. Which thing may be declared by an other example: when it is ſaid, that by the prouidence of God it is ordeyned that murther ſhould be puniſhed with death, we cannot therby gather that God is cruell, as one which delighteth in death, bicauſe he will hauehave death reuenged with death. But we muſt procede farther, and ſay, that it was therfore ordeined, that a māqueller ſhould be put to death, to the ende the ſeuerity of the iuſtice of God might appeare, and that mē being ſo admoniſhed, might reſtraine themſelues from ſo wicked a crime. Paul ſaith, in the ſinguler number Sinne, alluding to ye corruption of our nature, which, the law beyng once put, ſo increaſeth, that it breaketh forthe into innumerable euil workes. By which kynd of ſpeach that is manifeſt, which we hauehave before ſaid: namely, that the law is repugnant vntounto naturall luſt.
But by that which Paul ſayth: that the Law entred in by the way. Chriſoſtom The law was not made to continue for euer.gathereth, that it ought not to be perpetuall, but ought ſo long to continue, vntill ſinne being increaſed, grace ſhould abound. And this in dede is after a maner true: for as touching the ten commaundementes in men regenerate in Chriſt, and adorned with grace (in reſpect that they are ſuch) they hauehave no power to accuſe and condemne: and as touching ceremonies that part of the law is now vtterly abrogated, yea, and the politicall iudgementes are not now in theyr olde force. But Ambroſe weigheth theſe wordes (entred in by the way) more diligentlye and thinketh that thereby is ſignified, that the law was ſo receiued, as thoughe men ſuppoſed that by it they ſhoulde be ſaued: for thus they thoughte, that if they once knew, what thinges were to be done, they would eaſely accompliſhe them, But the thing happened farre otherwiſe. And Ambroſe addeth, If the lawe did Why the law was of neceſſity according to Ambroſetherefore enter in by the way, that ſinne ſhould abound, a man may iudge that it was not geuen, that ſinne ſhould not abound: howbeit on the other ſide it was neceſſary, becauſe the lawe of nature was after a ſort extinct and quenched in men. For it was ſo febled (ſaith he) that mē could not performe their duty. That therefore the law of nature might receaue ſome ſtrēgth, & be maintained, the law of God came: which hath not only confirmed it, but alſo with a moſt manifeſt expoſitiō illuſtrated it. But now we ought to apply our endeuor vntounto the law geuen vsus and diligently to entreate of it, & to meditate vponupon it day and night. We hauehave the like kind of ſpeach in the epiſtle vntounto the Galathyans: The lawe was geuen becauſe of tranſgreſſion. Now let vsus ſee by what meanes ſinneHowe ſinne is augmented by the law. Our luſt is ſtirred vp by the precepts of God. is augmented by the lawe. Firſt we muſt know, that this is the nature of our luſt, that it can not be kepte vnderunder by the commaundements of God: yea rather it is ſtirred vp by them. Whereof came this accuſtomed ſayinge, Nitimur in vetitum ſemper, cupimus que negata, whiche ſignifieth, we labour alwayes for that which is forbidden vsus, and euer deſire thinges denied vsus. And euen as riuers being otherwiſe quiet and caulme inough, yet when they runne againſt a rocke or heape of ſtones, do ſwell and rage, and as it were gathering together their force more vehemently, driue and cary away all lettes: So our luſtes, whē they are prohibited by the lawes and decrees of God, are more vnbridledly and inſolently ſtirred vp, and do as it were by a certaine fury cary vsus headlong into tranſgreſſions. And ſo by reaſon of his contrary, luſt may be ſaide to be encreaſed,foreign. when the bridle of the lawe is put vponupon it. Wherefore Cicero in his oration for Roſcius Amerinus ſaith, that Solon in his lawes ordained nothing touching murtherers of parentes, becauſe, foraſmuch as that wicked crime had neuer before happened, he feared, leaſte if he ſhoulde hauehave made a lawe thereof, he ſhould rather hauehave ſtirred vp men thereunto, then repreſſed them there fro. An other way alſo the lawe increaſeth ſinne, becauſe he which ſinneth knowing and wittingly, is more greuouſly to be accuſed, then he which ſinnethHe that ſinneth knowing and wittingly, is more greuouſly to be accuſed. vnawares. The lawe of nature was nowe ſo decaied, that it wincked at many thinges. For many counted luſt for no ſinne: yea rather they ſemed happy, which could obtaine that which they luſted for. But when this voyce ſounded from heauen, thou ſhalt not luſt, man began to conſider that luſt was vnhoneſt and filthy. Wherefore when he endeuoured to ſtriue againſt it, being deſtitute of ſtrength (as Aguſtine ſaith) he found not a victory, but captiuitye. For he ſaw now that he was a bondſclaue vntounto it. Farther, ſinne is therefore increaſed by the lawe, becauſe in it we ſee paynes and puniſhementes ſet forthIn the lawe we ſee the paines and puniſhmēts of ſinners. vntounto ſinners. Whereby it commeth to paſſe, that men hauing their conſcience accuſing them, leape backe from God, as frō a ſeuere iudge, and cruell reuenger. And when they hauehave begon once to hate him, they rather throwe thēſelues hedlong into any euil, then that they will light vponupon him. Fourthly, Chriſoſtome ſaith, that the lawe of nature containeth a few and certayne briefe preceptes,By the law of Moſes the law of nature is deuided and diſtinct into many parts Before the law ſinne was on ſlepe and halfe deade. That grace ſhould abound, ſins being increſed, is not true in all men. The law and aboundaunce of ſinne are not the perfect cauſes of ſaluatiō. which are amplified by the lawe of God: For that it hath deuided thoſe fewe into many partes, whereby is augmented a heape of preceptes. And becauſe vntounto eueryevery commaundement his proper tranſgreſſion is repugnant, therefore ſinnes may ſeeme alſo to be increaſed. Neither doth the lawe by theſe meanes which we hauehave alledged, onelyonly increaſe ſinne, but alſo accuſe and condemne it. Wherefore in the firſt to the Corrinthians he ſaith, that the lawe is the power of ſin, becauſe they which ſinne, are by it proued guilty. But theſe thinges are not ſo to be vnderſtand, as though there had bene no ſinne before the lawe. For there was ſinne in dede, but it was on ſleepe and halfe deade. Wherefore Paul in the 7. chapter of this epiſtle ſaith, when the commaundement came, ſinne reuiued. Which words declare, that ſinne was alſo before, although it were not felt. Farther, we muſt note, that the connexion betwene the law, and the increaſe of ſinne, is vniuerſall, and pertaineth vntounto all men: but ye connexiō which is betweene ſinne increaſed, & grace abounding hath not place, but only in the elect and predeſtinate. For in the reprobate, after ſinne was by the law increaſed, ſorrow and griefe which come thereby, engendreth deſperation. For theſe are not the full cauſes of ſaluation, but inſtruments, by which God vſeth to deliuer his. And the nature of inſtrumentes is, that if a man remoue from them the power of the principal agent, of themſelues they bring to paſſe nothing. God doth in dedeWhat is the nature o… inſtruments. God by certain meanes prepareth or bringeth vsus to regeneration. An …ror of the Sophiſters. God vſeth euell things to our ſaluation. vſe the law, the feeling of ſinne, and terrors of paynes, wherby to prepare away to iuſtification. And although before our conuerſion the ſame be ſinnes, yet by them he prepareth our minds: but yet not with that kinde of preparatiō, which the Sophiſters hauehave fayned. For they affirme, that a man by theſe meanes deſerueth grace (as they are accuſtomed to ſay) of congruency: which thinge we hauehave in an other place declared to be repugnant vntounto the holy ſcriptures. But we graunt, that as touchinge Gods behalfe, there is a preparation: for he vſeth theſe meanes, whereof ſome are of theyr owne nature euill, and directeth them to a good end: which ought to be aſcribed only to his moſt wiſe prouidence. But that grace hath abounded, euen this thing may teache vsus, for that the Elect doo not only obteyne remiſſion of ſinnes by Chriſte, but alſo are adopted to be theHow grace is ſayd to abound. children of God, made brethren of Chriſt, heyres of God, and fellow heires of Chriſt, and they reioyce alſo in tribulations, and in the hope of the glory of God. God dealeth as good phiſitions vſe to doo: which doo not only heale the diſeaſe, but alſo doo adde ſtrength and forme, which the ſicke man had not before. But it ſemeth more agreable that Paul ſhould hauehave ſayd, that ſinne beinge augmented paynes and puniſhementes ſhould hauehave more abounded, for, that doo ſins deſerue. But he inuerteth his oration, and in ſtede of paynes and puniſhementsPaule inuerteth hys oration. ſayth, that grace abounded. Which thing we firſt fele by our owne experience to be true. For we which were before oppreſſed with griefe, and in a maner conſumed with ſinnes, when we ſe our ſelues to be reconciled vntounto God can not but count it for a moſt ſingular benefite. For he which hath the more forgeuen him, foraſmuch as he feleth the greater gift, loueth the more. Farther the common people commonly weigh and eſteme giftes by the conſideration of the neceſſity that went before. Wherfore, foraſmuch as ſin being increaſed was after a ſort vnmeaſurable, the grace alſo which ſhould blot out the ſame, ought likewiſe toWhat it is to hauehave the goſpell preached vntounto them that are in miſery. Of the nature of the law. The Manichies and Pelagians vnderſtood it nor. be in amaner vnmeaſurable. By this place we may vnderſtand, what it is to hauehave the Goſple preached to mē broken & in miſery, as it is written in Eſay: and what that is, that Chriſt called vntounto him thoſe which were in trauaile and were laden. For they which fele not themſelues to be ſuch, come not vntounto him when he calleth them. Here I thinke it good ſomewhat briefly to ſpeake of the nature of the Law, and therewithall to declare how the Maneches and Pelagians vnderſtood it not, and what it worketh in vsus ether before regeneration, or after we be iuſtified.
Firſt as touching the forme therof, we may affirme the ſelf ſame thing that Paul ſayth in this epiſtle, when he writeth, that it is ſpirituall. But the vniuerſall end therof, & which pertayneth vntounto all men, is to bring men to the knowledge of ſinne. Which thing Paul hath both here ſignified, and alſo before manifeſtly tought, ſaying, that by the law is the knowledge of ſinne. Here if a man aſke, why the Apoſtle ſayd not rather, by the law is the knowledg of righteouſnes: I anſwere, bycauſe a man that is not yet regenerate, ſo long as he is without Chriſt can not hauehave within himſelfe the fealing of good workes, or of true righteouſnes, which ſatiſfieth the law of God. Wherefore when he compareth his doings with the law, he findeth them to be nothing but onelyonly falles and tranſgreſſions. But if we ſpeake of the end of the law, as touching the elect, the ſame is Chriſt: which thing Paul alſo teacheth, ſaying, The end of the law is Chriſt to ſaluation: The law doth not by it ſelfe bring men to Chriſte and to ſaluatiō. The Ethnikes opinion concerning the end of the law. What is the law.which yet he ſpeaketh not vniuerſally, But to eueryevery one that beleueth. For the law doth not of it ſelfe bring a man to thys end. The Ethnikes ſayd, that the end of the law is knowledge, which it engēdreth of thinges that are to be done. Wherfore Chriſtippus (as he is cyted in the digeſtes, fayth, that the law is the knowledg of thinges diuine and humane. But thys end, and thys definition extend to largelye. For all wiſdome, and all good artes doo geue ſome knowledg of diuine and humane thinges. Now reſteth diligently to ſe what is the matter and efficient cauſe of the law. And briefely to ſpeake of theſe thinges, I ſay, that the Law is a commaundement of God, wherein both hys will, and alſo diſpoſition or nature is expreſſed. When I ſay a commaundement, I note the generall woorde: For there are commaūdemēts of people, Senators, kings & of Emperors. But whē I ſay, of God, I adde the difference, which noteth the efficient cauſe. But in that IThe law expreſſeth vntounto vsus, the diſpoſition & nature of God ſay, that in the law is expreſſed the will of God, that is ſo manifeſt, that it nedeth not to be expounded. But this may peraduēture ſeme more obſcure, in that I ſaid, that in the law the diſpoſition of God is taught vsus, and we are ſtirred vp to the knowledge of his nature: we wil therfore by examples make it more playn. Whē God commaundeth vsus to louelove him: he therebye teacheth, that he is of nature amiable. For thoſe things cannot iuſtly be beloued, which are not worthy to be beloued. And vnles he bare great good will toward vsus, he would not ſet forth vntounto vsus ye chiefe good, which we ſhould louelove. Wherfore, he for this cauſe exhorteth vsus therunto, bicauſe he deſireth to hauehave vsus pertakers of himſelfe. We ſée therfore, that he is ſuch towardes vsus, as he deſireth vsus to be alſo. And when he prohibiteth vsus to kill: Firſt therin he declareth his will, farther he ſheweth himſelfe to be ſuch a God, which abhorreth from violence and from iniuries, & had rather do good vntounto men, then hurt them. After the ſame maner theſe two thinges may alſo be declared in the other preceptes: and out of this definition may thoſe thinges alſo be gathered, which we hauehave before ſpoken concerning the forme and ende of the law, bicauſe of neceſſity ſuch doctrine ought to be both ſpirituall, and alſo to engender a wonderfull excellent knowledge, and we are taught, that God by it hath geuen no ſmallBenefites of the lawe. benefite vntounto men: for it cauſeth vsus, both to know our ſelues, and alſo to vnderſtand the proprieties of God. Plato in his bookes of lawes of a publike wealth, andPlatoes definition. in Minoe, ſeemeth thus to define the lawe: namely, that it is an vprighte manner of gouerning, which by conuenient meanes directeth vntounto the beſt ende, in ſetting forth paynes vntounto the tranſgreſſors, and rewardes vntounto the obedient. This definition may be moſt aptly applied vntounto the law of God: yea there can be no ſuch lawLawgeuers made God the author of theyr lawes. vnles it be of God. It is no meruaile therefore, if the olde lawgeuers, when they would hauehave their lawes commended, fayned ſome God to be the author of them. For Minos aſcribed his lawes to Iupiter: Licurgus his to Apollo: Solon and Draco, theirs to Minerua: and Numa Pompilius referred his vntounto Aegiria. But we are aſſured, and that by the holy ſcriptures, that our law was geuen of God by Moſes The Manichies do wickedly condemne the law. There is no good or euill whych is not by the law of God either commaunded or forbiddē. The law requireth not onelyonly deades but alſo the wil The law bringeth vsus to the knowledge of God and of our ſelues.in mount Syna. And theſe thinges beyng thus ſene concerning the nature and definition of y• law, we mayeaſly vnderſtand, how fowly the Manichies erred, which blaſphemed it, and curſed it as euil. For ſeyng that the law commaundeth nothing but things worthy to be commaunded, and prohibiteth nothing, but thinges mete to be prohibited, how can it iuſtly be accuſed? For there can be no iuſt or honeſt duety found, which is not commended in the law of God: nor nothyng filthy or vnhoneſt, which in it is not forbidden: neither are wicked actes onelyonly prohibited in y• law, but alſo wicked luſtes are there condemned. Wherfore it ſheweth that not onelyonly outward workes are to be corrected, but alſo the mynd and will. And foraſmuch as a great part of felicitie conſiſteth in the knowledge of God: and Philoſophers do ſo much extoll the knowledge of our ſelues: and the law of GOD, as we hauehave taught, performeth either, it can not but with great wickednes be reproued as euill and hurtful. Howbeit this place wherein it is ſayd, That the law entred in, that ſinne ſhould abound, may ſeme to make ſomwhat with the Manichies: as doth that alſo vntounto the Galathians. That the law was put for tranſgreſsions, and that alſo in the 7. chap. of this epiſtle, That ſinne through the commaundement killeth: and that likewiſe which is ſayd in the ſecond epiſt▪ to the Corint: That the law is the miniſtery of death. All theſe thinges may ſeme to confirme the error of the Manichies. ButThe things which are ioyned vntounto the law of themſelues, and the thinges that come by chaunce, muſt be ſeperated. A ſimilitude. we muſt diligently put a differēce betwene thoſe things, which of themſelues pertaine vntounto the law, and thoſe things which follow it by reaſon of an other thing, & per accidens, that is, by chaunce. For as we hauehave before taught, ſinne, death, damnation, and other ſuch like do ſpring of the law, by reaſon of the corruption of our nature. But if a man compare not the law with our nature, but conſider it by it ſelfe, or if he referre it to a ſound & vncorrupt nature, then can he affirme nothing els of it, then that which Paul ſayth: Namelye, that it is ſpirituall, holye, good and inſtituted vntounto lyfe: and it is ſaid rather to ſhewe ſynne, then to worke ſynne. Wherefore if men deformed lying hidde in the darke ſhoulde ſaye vntounto a man whiche by chaunce bryngeth a lyghte vntounto them: gette the hence leaſt by this thy light thou make vsus deformed, vndoubtedly we could not gather by their wordes, that the power and nature of light is ſuch, that it doth make men deformed but this we might rather gather, that thoſe things which of themſelues are deformed, are by the light vttered and ſhewed what they be. And ſo is it of the lawe: for it after a maner bringeth light, and openeth to our knowledge the ſinnes, which before lay hidden. But a man will ſay: if the law be good and holy, why is it ſo diſpleaſant, and had in hatred? Becauſe it callethWhy the law is had in hatred. men backe from thoſe thinges, which of their owne nature they are prone vntounto: for it gréeueth them to hauehave thoſe thinges forbidden them. And when we looke vponupon the lawe, we ſée thoſe thinges which we ought to do: and by reaſon of the pride which is naturally plāted and grafted in vsus, we will not be reſtrained by any rules. Farther thereby we ſée how our actiōs are writhed from that vprightnes, which is ſet forth in the lawe: and whiche is more grieous, we feele our ſelues to be ſo weake, that we can not correct them, and call thē backe to the preſcribed rule: howbeit in the meane while we behold the paines and anger of God, whereinto by reaſon of ſinnes we incurre. All theſe thinges do ſoWe are not angry with our ſelues as it is meete but wyth the law and wyth God. How the law of God may pleaſe vsus. Chriſt being ioyned with the law maketh it ſwete. offend our minde, that we are angry, not indeede with our ſelues, and with our ſinnes (as it were mete we ſhoulde) but with the lawe geuen of God: when as otherwiſe it is moſt perfect, and moſt holy. Howbeit this diſcommodity may be remedied, and we may bring to paſſe, that thoſe thinges which before were diſpleaſant vntounto vsus, may afterward be pleaſant vntounto vsus. And that ſhall we do, if we ioyne the lawe together with Chriſt. For euen as the waters of Marath were moſt bitter vntounto the people of Iſraell in the deſert, and yet the ſelfe ſame by caſting in the wood, which God had commaunded, were made ſwete: So although the law by it ſelfe be bitter, yet if Chriſt be ioyned with it, whom God hath ſet forth vntounto vsus as an only ſauior, and alſo as the iuſt and due ende thereof, we ſhall then feele it to be ſweete. Which thing to hauehave happened vntounto Dauid, the 119 Pſalme manifeſtly declareth, wherein are wonderfully ſet forth the prayſes of the lawe of God. For there it is called pleaſaunt, delectable, ſweetePrayſes of the law in the Pſalmes. How the law of God is written in our hartes. aboue hony and the hony combe. And this is it which is promiſed vsus in the prophete, that God would write the lawe in our hartes: which is nothing els, but that he will geue vntounto vsus the ſpirite of Chriſt, whereby we may be inclyned to thoſe thinges, which the lawe hath commaunded to be done, that at the leaſt way the commaundementes of God ſhould be pleaſant to our minde. Which thing alſo the Apoſtle teacheth, when he ſaith, In minde I ſerue the lawe of God. This they that are regenerate do fele, who although they can not performe a perfect obedience vntounto the commaundementes of God, yet they louelove them, and excedingly deſire them, and embrace them as the chiefe good, and do dilligently deſire of God, to come to the perfection of them as nigh as is poſſible. By theſe thinges it plainly appeareth, how the vtility and righteouſnes of the lawe is to be defended againſt the Manechies. But on the other ſide the Pelagians are no les to be auoyded, which aſcribe vntounto the lawe more then is mete: for they affirme it toThe Pelagians attribute vntounto the law more then is, which they thinke to be ſufficient vntounto ſaluation. Pelagius ſometymes confeſſed the grace of God in woorde and not in dede. By grace Pelagius vnderſtoods nature and the law. The ſchole men come very nye vntounto the error of the Pelagians. be ſufficient vntounto ſaluation. For they ſay, that if men once vnderſtand, what is to be done they may eaſely by the power of nature performe the ſame. Wherfore Pelagius, for feare leaſt he ſhould hauehave bene condemned of the Biſhoppes of Paleſtine, as one which vtterly denied the grace of God, cōfeſſed the ſame grace in word: for he affirmed, that to our ſaluation the grace of God is neceſſary. But by grace he vnderſtoode nothing els, but nature it ſelfe geuen vsus freely of God, becauſe God hath made vsus reaſonable, and endued vsus with free will. Farther he ſaide, that the lawe or doctrine of the lawe was grace: becauſe of our ſelues we are ignorant what thinges are to be done or to be beleued, vnles God reuele them vntounto vsus. Wherefore Auguſtine writeth in his books of the grace of Chriſt againſt Celeſtius, that they with mouth affirme that the poſſibility of nature it holpen by grace. But he addeth, that if their meaninges were examined, and narrowly waighed then ſhall we ſee that by grace, doctrine and the lawe, they vnderſtand nothing els, but that a man, hauing receaued only the knowledge of the lawe hath of himſelfe ſtrength inough to do the thinges that are commaunded. VntoUnto which error the ſchoole deuines approch very nye, when they teach, that a man euen by the power of nature, can obſerue the preceptes of God, as touching ye ſubſtance of the worke, although not according to y• intēt of the cōmaunder. By which words this they ſignifie, that we can perform the very works, although not in ſuch ſort, as God hath commaunded they ſhould be done, namely, of charity & the ſpirite. Which latter part I thinke they added, that they might ſeme in ſome point to diſagree from the Palagians. But Augustine ſo abhorred from ſuch ſentences, that not euen vntounto the regenerate ſo long as they liue in this fleſh he graunteth a perfectEuen the regenerate are not able perfectly to obſerue the law. The Pelagians make the death of Chriſte vaine. obſeruation of the commaundementes of God: whiche thing manifeſtly appeareth by his Retractations. And that his iudgement therein is moſt true, Paule declareth in the 7. chap. of this epiſtle. Vndoubtedly if the thing were ſo as Pelagius hath taughte, the comming of Chriſt and ſacrifice of the croſſe had bene nothing nedefull. For theſe thinges were therefore geuen, bycauſe by our owne ſtrengths we could not attayne vntounto the righteouſnes of workes. That thing Paul moſt manifeſtly teſtefieth, ſaying, That which was impoſſible vntounto the law, for aſmuch as it was weakened by the fleſh &c? Theſe wordes apertly declare, that mā by reaſon of the infirmity of the fleſh could not fullfil the law. Farther he ſaith, The wiſdome of the fleſh is enmity towards God, for it is not ſubiect vntounto the law of God, nether certainely can it be. For although the law hath power to teach and to illuſtrate the minde, yet it doth not therefore miniſter ſtrength, or change the will. Wherefore Ambroſe in his booke de fuga ſeculi, The law (ſayth he) cā ſtop the mouth of all men: but yet it can not conuert the minde. And afterward: The law indede ſheweth the fault, but it taketh not a way the malice. Wherefore vntounto it muſt be adioyned grace: which foraſmuch as the Pelagians contemned, they wandred from ſaluation, & were iuſtly condemned of the Church. But as touching the office of y• law, theſe few thinges are to be obſerued. Firſt that it is not vtterly vnprofitable, no not euen without regeneration: for it may ſerue to ſome ciuile diſciplineThe office of the law. For if mē do the outward workes of the law in ſuch ſort as they may, although vntounto them which doo them, they are ſinnes, yet by thē may be obſerued a ciuile order. For where there is no obſeruation of theſe thinges, all thinges are confoū ded: iniuries are committed: filthy luſt rāgeth abrode: the wrath of God is kindled, ſo that he ſuffreth not publike welthes being in ſuch maner corrupt verye long to continew. There is alſo an other worke of the lawe which is inwarde, which pertayneth vntounto the conſcience: that it ſhould perpetually accuſe, vrge, ſcourge, and condemne it. And by this meanes God (as we hauehave ſayd) bringeth a man at the length to iuſtification. Which iuſtification being obteyned, nether then doth the law lye idle, but is like a glaſſe, wherein the regenerate do beholdAfter regeneration the law is not idle. what fruites they ought to bring forth, how much they ought dayly to profite, what they hauehave to geue thankes for, and how muche they want of the iuſt inſtauration, to y• end to obtaine it they may the more erneſtly call vponupon God: The law alſo putteth before theyr eyes y• marke, wherevnto they ought to leuel in al theyr actions. VntoUnto which although they can not attayne in this life, yet they muſt doo theyr diligence, not to depart far from it. By theſe thinges it manifeſtly appeareth how much the law helpeth in outward workes, what it worketh in the conſcience, and how much it helpeth them that are regenerate Now reſteth this to marke, that this ſentence of the Apoſtle pertayneth not only to ceremonies,VnderUnder this ſentēce are comprehended not onelyonly ceremonies, but alſo the morall precept. but alſo to the morall preceptes. For ſinne is by them moſt chiefely increaſed: and it is of more greater wayght to ſtray from them, then from outward ceremonies. But now let vsus returne vntounto the Apoſtle.
That euen as ſinne hath raigned in death, ſo might grace alſo raigne by righteouſnes vntounto eternall life through Ieſus Chriſt.] Here he ſheweth a reaſon, why grace in the elect, after the increaſes of ſinne abounded: namely, that by it we ſhould obteyne righteouſnes, and ſo at the length come to eternall life. For euen as ſinne brought death, ſo grace alſo and righteouſnes, which muſt be ioyned together, hauehave brought eternall life. The argument is taken of contraries.An argument taken of contraries. For ſeing that ſinne, which is oppoſite vntounto righteouſnes, brought death, it is meete, that of grace and righteouſneſſe ſhoulde followe life. Neyther is it in vayne that righteouſneſſe is ioyned wyth grace. For thereby we are taughts that our righteouſneſſe conſiſteth not of woorkes, but of grace. The wonderfull order alſo of thynges is here to be noted. In the firſte place is put theA very godly gradation. law, then the increaſe of ſinne, and then the aboundance of grace, afterward righteouſnes, laſt of all eternall life: and all theſe things, by Ieſus Chriſt. As touching the wordes, ſinne is ſayd to hauehave raigned in death, bycauſe ſinne could not be taken away by the law, and death was for his cauſe inflicted as a puniſhmēt In the 1. to y• Corrinth. Paul hath in a maner the ſelfe ſame ſentence: ſaying, that the dart of death is ſinne. For nether could death otherwiſe wound mankind, but by ſinne. Ether of them are ſayd to raigne, both grace and ſinne, when we are moued, and ſtirred vp by them: for in Publike welthes kinges raigne and gouerneHow grace and ſinne a… ſayd to raigne. as it pleaſeth them. In godlye men righteouſnes raigneth: for they after they hauehave receaued remiſſion of ſinnes, ſtudy to geue theyr members weapons vntounto righteouſnes, and holines: as before they had permitted them to ſinne. And this is called the kingdome of Chriſt: which is therefore aſcribed vntounto grace, byWhy this kingdome is called the kingdome of Chriſt. The rootes of death and life. A ſimilitude. Grace and life cleaue together of neceſſity. cauſe it conſiſteth freely and without workes. In this place (as Chriſoſtome noteth) are ſet forth vntounto vsus the rootes of death and life. The fountaine of life is grace, and righteouſnes: the foūtayne of death is ſinne. And he addeth, that death is like a ſouldier: whiche is aypointed & armed of ſin as of his king: wherfore take away the king, & then death being vnarmed can not deſtroy mē for euer. Farther he admoniſheth, that foraſmuch as hauehave alredy obteyned grace, we ſhould not doubt of the obteynement of life. For theſe things cleaue of neceſſity the one to the other. But why the Apoſtle bringeth this ſimilitude, we may eaſely ſhew. Bicauſe grace was of more force to make new agayne, then ſinne was of force to kill. And in that it is added, by Ieſus Chriſt, we muſt call to rememberance the Analogy or propoſition ſet at the beginning betwene Adam and Chriſte. For euen as from Adam came ſinne and death, ſo from one Ieſus Chriſt came grace and life.
This place admoniſheth vsus ſomwhat to ſpeake of grace. Nounes, which (as ye Logicians ſay) are put abſtractly, are vſually declared by their cōcrets, whoſe ſignificationsOf Grace, Abſtractes are knowne by theyr concretes. What is to be gracious are more preſent vntounto the ſence. Wherefore let vsus firſt ſée, what this worde Gratioſus, that is gratious, ſignifieth with the Latines. And he amongeſt men is called Gratioſus, whome all men fauour, and whome the common people do louelove. So in the holy ſcriptures men are called gratious, which hauehave found grace with God. For ſo the ſcripture vſeth to ſpeake of thoſe, whom God fauoureth, andWe are one way gracibefore God and an other way before men, whom he loueth. But yet as touching this, there is great differēce betwene God & men, For men fauour none, but them in whome they finde thoſe things, whereby they may be allured and drawen to louelove them. It behoueth therfore, that he which will be beloued of men, hauehave in himſelfe the cauſes of louelove and beneuolence. But God contrariwiſe found in men nothing worthy to be beloued, wherby he mought be led to louelove them. For he hath loued vsus firſt: and out of that louelove he beſtoweth vponupon vsus whatſoeuer we hauehave that is acceptable vntounto him. Wherfore the name ofThe grace of God is taken too o… manner of wayes. grace is in holy ſcriptures taken two manner of wayes: firſt, and principally it ſignifieth the beneuolence of God towardes men, and the frée fauour which he heareth towards the elect. Secondly, bicauſe God endueth his elect with excellēt gifts, Grace ſometymes ſignifieth alſo thoſe giftes, which are fréely beſtowed vppon vsus by God. This two fold ſignification of grace beyng well noted, declareth, with how great diuerſitie our aduerſaries and we affirme one and the ſelfe ſame ſentence: for either of vsus ſay, that a man is iuſtified by grace. But in this is the difference. They by the name of Grace vnderſtand thoſe giftes, which are geuen vntounto them that are iuſtified: namely, the habites or qualities which are poured into thē, more ouer good workes and other ſuch like, which God worketh in the elect. But we; foraſmuch as we ſée, that theſe giftes, ſo long as we liue here, are through our corruption vnperfect, do deny, that we can by them be iuſtified, and that by them by any meanes we are able to ſatiſfy the iudgement of God. Wherfore we vnderſtande, that to be iuſtified by grace, is to be iuſtified by the only mere and ſincere good will of God, which he of his only mercy beareth towards vsus. We ſay alſo, that we are iuſtified by the grace of Chriſt, which his father beareth towards hym. For, foraſmuch as he is moſt gracious before him, he bringeth to paſſe that he loueth would in him, as hys members, and brethren adopted by faith. But the ſchoolemen ha… What it is to be iuſtified by grace and by the grace of Chriſt. The imagination of the Schole men ſprang out of the Ethikes of Ariſtotle.fayned vntounto themſelues, that grace is an habite or quality poured into the ſoule, y• the foule may more eaſely riſe vp, and more redely do good workes. Which theyr fayned inuention they can by no meanes confirm by the holy ſcriptures. But they ſéeme to hauehave taken it from the philoſophers, who in the Ethikes teach that the faculties & powers of ye minde are by an habite ſtrengthned, ſo that they are able to perform thoſe things which before they wer not able, or if they were able, yet they were not able without great difficulty. The ſelf ſame thing do theſe mē iudge of y• mynd: that foraſmuch as of hys owne nature it can not ſo lift vp it ſelf to be acceptable vntounto God, and to do y• workes which ſhould pleaſe him, it hath nede of a heauenly and ſpirituall habite, to performe theſe things. And whileſt they thus follow their philoſophy, they depart from the vulgare and receyued ſence of this worde grace. For when we ſay, that a ſouldiour is acceptable vntounto a kyng or vntounto a captaine,A ſimilitude. we do not ſay, that in the ſouldiour is grace or fauour, but rather in the king or captayne, which beareth fauour vntounto the ſouldiour. So we in thys caſe, if we would ſpeake plainly or aright, ſhould not ſay, that in vsus is powred or geuē grace: but rather that we are receiued of GOD into grace or fauour, which before were hys enemies. But that we may the better fynde out the error of the ſcholemen, we will here ſette foorth their definition: for they defyne grace to be an habite of goodnes and charity infuſed of God, like vntounto his, whereby he that hath it, isTo hauehave grace of God is to be receiued into fauour of him. The definition which the ſcholemen aſſigne vntounto grace. made acceptable vntounto God, and doth workes that are acceptable vntounto him and meritorious. When they ſay, that it is an habite infuſed of God, they ſeperate it from naturall vertues. Farther when they make it to be like vntounto the goodnes and louelove of God, they thinke that they bring a reaſō, why they which be adorned with this habite are acceptable vntounto God: namely, becauſe of that ſimilitude. And becauſe they can not by the ſcriptures proue, that grace is a thing created in the ſoule, they labour to confirme it with reaſons. For Thomas ſayth, that the beneuolence of God can not be idle: for God is ſaide to louelove, when he geueth any good thing. Wherefore he ſaith, that God to do good to ſome, or to louelove ſome, is to geue or infuſe into them ſuch an habite or quality, as we hauehave now deſcribed. But this is a very weake argument. For we graunt, that the louelove of God lyeth not idle,The louelove of God towardes the elect is not idle. but filleth vsus with benifites, and thoſe very manifold. But how followeth this argument: God geueth very many giftes: Ergo, he createth or powreth in ſuch an habite? Farther this is no ſmall error, that they will that by this habite or creature, we are made acceptable vntounto God. For it muſt nedes follow, that ſeing he hath geuen vsus ſuch a gift, he therefore loued vsus before: for the louelove of God goeth before all his giftes. The vertues in dede which follow, may hauehave ſome conſiderationThe louelove of God towards vsus goeth before all his giftes. why they ſhould be geuen: but yet they can not hauehave that force to allure God to louelove vsus: for he loued vsus euen before he gaue them vntounto vsus. An other of their reaſons is this: If they which are conuerted vntounto Chriſt (ſay they) hauehave the holy ghoſt, which before they had not, then of neceſſity it followeth, that there happened ſome mutation. But in God there is no mutacion. Wherefore we muſt appoint it to be in our ſelues, namely that we hauehave ſuch an habite of grace, which before we had not. But this likewiſe is of no force: for God differreth his aydesGod is not chaunged although he do that now which before he did not. is as ſemeth good vntounto him: and moueth the hartes of men at an appointed time, when as before he moued them not: which thing yet we doubt but is done without any his change at all. For we know that God at an appoynted time created the world, which before was not extant, and yet we can not ſay, that God is therefore changed. Now reſteth for vsus to confirme by the ſcriptures, that the grace of God ſignifieth his frée and vndeſerued louelove: ſecondly, that it ſignifieth alſo the rewardesIt is proued that the grace of God is the fauor which he beareth towardes vsus. or giftes which are beſtowed vponupon the Saintes: thirdly, that the grace of Chriſt is that, whereby he is of force with the father, and by reaſon of whiche we are loued of the father. As concerning the firſt, Paul fayth to the Epheſians, that we were elected of God before the foundacions of the world were layde, according to his good pleaſure to the prayſe of the glory of his grace. In which place we ſée, that the cauſe of our election is, that the frée louelove and grace of God towardes vsus, ſhould be commended. And in the latter epiſtle to Timothe he ſayth: Which hath called vsus wyth his holy vocation, not by workes, but according to his purpoſe and grace. And Peter exhorteth vsus to hope in that grace, which is offred. But it is not lawfull to hope in a thing created. And as touching Chriſt Paul ſaith vntounto the Epheſians, that God hath made vsus acceptable in hys beloued, that is, in Chriſt, whome moſt dearely and eſpecially he loueth. And in this epiſtle he calleth grace eternall life. This therefore is theThe true definition of Grace. true definition of Grace, and agréeable vntounto the holy ſcriptures. That it is the frée beneuolence of God, whereby he counteth vsus deare in Chriſt Ieſus, and forgeueth vsus our ſinnes, geueth the holy ghoſt, an vpright life, and eternall felicity. By this definition is ſéene not onelyonly, what we call grace, but alſo by whom we hauehave it, and which are the principall effects thereof. Now muſt we ſée after what maner GodBy what meanes God worketh in vsus his good thinges. Why the outward miniſtery is needefull in the church. worketh in vsus ſo excellent good thinges: Firſt, he offreth the promiſes of theſe thinges: then by his inſpiration he openeth the harte, that they may be receaued, which if he did not, thoſe good things ſhould neuer take place in vsus: for the hart of man is ſtubborne, and repugnant to ſpirituall things: and therefore in the Church the minſtery is alwayes néedefull. For the duety of the paſtors is to ſet forth the promiſes of God vntounto the people, and not to vrge them in wordes onelyonly, but alſo to ſeale thē with ſacraments, which are certaine viſible wordes. And in eſpecially it belōgeth vntounto them to remoue away two impediments, which do moſt of al draw men away from the promiſes of God. For on the one ſide men think thatThe miniſters ought in teachyng to hauehave regard to two thinges. they can not attaine vntounto the promiſes of God, bicauſe they are vnworthy of thē. Here muſt the faithfull miniſter diligently reſiſt and teach, that theſe thinges are fréely geuen of God, not by workes, or any dignity of ſuch as receiue thē. On the other part ſome vſe to doubt, whether they by ye electiō of God are excluded frō theſe promiſes. As touching this point they muſt teach, y• the faithful ought generally to receiue the promiſes of God, as they are deliuered vsus by the holy ghoſt in the holy ſcriptures, neither ought they to be carefull concerning the ſecret will of God. For without doubt God would hauehave reueled, and ſhewed who they be that be elect, or who be reprobate, if he had known that it ſhould hauehave bene profitable to ſaluatiō. Wherfore, ſeing the ſcriptures exclude no man perticulerly from the promiſes, eueryevery man ought ſo to receue thē, as if they peculiarly pertained vntounto himſelf. And vndoubtedly, together with faith ſhall be geuen vntounto them that beleue, through y• perſuaſion of the holy ghoſt, that they ſhall not doubt but that they do in very déede belong vntounto the elect. After this maner the miniſtery of the church ſerueth God, and worketh together with him towards our ſaluation: not that the goodnes and power of God can not without it both offer his promiſes vntounto vsus, and alſo inclyne our mindes to receiue them. For neither is the grace of God of neceſſity bound either to the miniſtery, or to the ſacraments, or to y• outward worde. But we ſpeakeThe grate of God is not bound to outward thinges. now of the accuſtomed maner, wherby God bringeth men to ſaluation. But whē we hauehave once receiued the promiſes of God, we which before were dead vntounto ſinne begin ſtreight way to reuiue, and ſo being reſtored vntounto lyfe, in ſome part we obey the law of God, not in dede with a perfect obedience, but with an obedience begon. Farther, againſt our enemies the fleſh and Sathan, we hauehave the preſent helpe of God, and a wonderful conſolation in afflictions: and the powers and faculties both of the ſoule and alſo of the body are renued. And to ſpeake briefly, the grace of GodGod doth not onelyonly offer the promiſes, but alſo boweth the hart to embraſe them. What manner of grace the Pelagians graunted. which we hauehave deſcribed, is the ſpring of all good thinges. But yet we hauehave affirmed one thing, which is not yet confirmed by the ſcriptures: namely, y• God doth not onelyonly offer the promiſes which we hauehave now ſpoken of, of his mere grace and beneuolence, but alſo with his ſpirit boweth the harte to receiue them. The firſt part the Pelagians alſo admitted: namely, that there is required the grace of doctrine and illuſtration. But the other part they thought conſiſted in frée will, ether to receiue or to refuſe the promiſes offred. But the ſcripture teacheth farre otherwiſe. For Ezechiell in the 11. chap. ſayth: That God woulde geue vntounto hys faythfull a new hart & a new ſpirite: & would take away frō thē their ſtony harte, and geue them a fleſhy hart. Theſe wordes moſt manifeſtly teach, that there muſt be a chaungeThe meaninge of the fathers. made in our hartes. Wherfore when we reade either in Auguſtine or in other fathers, that grace commeth firſt, whom our will followeth, as an handmayden, we may not ſo vnderſtand it, as though our will followeth of his owne ſtrengthes beyngIt is not ſufficient that the will be ſtirred vp vnleſſe it be moued alſo. only ſtirred vp and admoniſhed by grace: for vnles it were changed it would neuer follow. This therfore is required, firſt, that the will be chaunged, and then that it obey. We muſt warely alſo geue eare vntounto Chriſostome, who in his ſermon of the inuention of the croſſe, ſaith: That neither the grace of God can doe any thyng without our wyll, nor our wyll without grace, For vniuerſally it is not true, that grace can doo nothyng without our will: vnles thou vnderſtande will, to be that, about which grace worketh. But that grace ſhould tary for the conſent of the will, it is not true. For grace changeth y• wil, before it can geue any conſent. Dauid therforeGrace ought not to tary for our conſent. prayeth: Create in me a cleane hart O God▪ Salomon alſo, Incline (O Lord) the harte of thys people, to execute thy commaundementes. And agayne Dauid. Incline myne harte to thy testimonies. The Pelagians taughte, that the beginnyng of good workes is of oure ſelues: namelye, of frée wyll. And that grace dothe helpe themThe opinion of the Pelagians. eaſlier and more readely to accompliſhe them. But the latter Diuines or Sophiſters, leaſt they ſhoulde ſeeme vtterlye to agrée with Pelagius hauehave thus definedThe opiniō of the Scholemē. grace: that grace in déede commeth firſt: but it is in vsus either to receaue it, or to refuſe it: but this is as vntrue as that ſentence of Pelagius, for from hence hauehave we power to receaue this grace. If this were true, then ſaluation ſhould be of our ſelues. But Paul ſayth, what haſt thou, which thou haſt not receaued? But if thou haſt receaued it, why boaſteſt thou as though thou haddeſt not receaued it? And againſt theſe men Auguſtine citeth theſe wordes of Paul, which we ſhall afterward reade: It is not of hym that wylleth, nor of hym that runneth, but of God that hath compaſſion. If theſe mens opinion (ſaith he) were not true, the Apoſtle mought in like maner hauehave ſayde: It is not of God, that hath compaſſion, but of hym that wylleth and runneth. For as theſe men teach, this matter ſemeth to be deuided, ſo that one part is geuen vntounto God, and the other part is leaft vntounto our ſelues. And by that meanes the grace of God is not ſufficient, vnles we alſo put to our endeuor, and do wyll, and alſo runne. But the Apoſtle affirmeth farre otherwyſe: ſaying, that it is neither of hym that wylleth, nor of hym that runneth, but of God that hath compaſſion. And in an other place of hymſelfe he ſayth, I hauehave laboured more then all: but yet not I, but the grace of God which is in me. By which wordes he taketh away all from hymſelfe, and aſcribeth it wholy vntounto the grace of God. And Auguſtine addeth, we pray for our enemyes which are yet euill, and will not be obedient vntounto God, and do reiect his promiſes: which thynge ſeing we do, what els do we deſire, but that God ſhould change theyr wylles, which vnles it were in the hand of God to do, it ſhould be in vayne to deſire it of hym. Paul alſo in an other place ſayth, Not that we are apt to thynke any thinge of our ſelues, as of our ſelues: And if that we can not ſo much as thynke, much les vndoubtedly can we wyll: for the The will being changed of God is not idle.wyll followeth knowledge and thought. Neither ſpeake I theſe thinges as though the will being changed of God, ought to lye ſtyll idle, and to do nothing. For it being renued, ought to worke together with grace, that (as Bernard alſo ſayth of frée wil) that which was begon of the one, may be performed of both. For then we are not onlyThe regenerate do worke together with God. pure men, or naked men, but are made the childrē of God, and hauehave ioyned with vsus the mouing of the holy ghoſt. And Paul to Tymothe ſayth, that the man of God being inſtructed in the holy ſcriptures, is now mete and apt to all good thinges. But they are accuſtomed to ſay and commonly do teach, that the grace of God is laide forth vntounto all men. And therefore if it be not receaued, it commeth through our owne default: for eueryevery man (ſay they) may obtayne it if he will. This doubt we willWhether the grace of God be laid foorth vntounto all men. briefely diſſolue. We may in déede graunt, that the grace of God is in this ſort ſetforth to all men: becauſe the generall promiſes of God are offred and preached indifferently vntounto all men. Neither do the preachers which publiſhe them abroade, any thinge regard the ſecret will of God: or thinke thus: Peraduenture this man is not predeſtinate: or my labour ſhall nothing profite him. They thinke vponupon no ſuch matter, but do ſet forth the word of God vntounto all men vniuerſally. After thisWhen a mā receaueth grace he doth it not by the power of his owne will. maner grace or the calling of God, may be ſaide to be cōmon vntounto all mē. Howbeit when anye man receaueth ye promiſes offred, he doth it not by his owne power or will. For it is nedefull, that his hart be opened: which thing Luke in the Actes maketh mencion of the woman that ſolde ſilke. For all men are not called with efficacy, and according to purpoſe. But theſe mē ſeme to faine vntounto thēſelues a grace, as though it were a certaine garment hanging in the ayre, which any man that will may put on. But theſe are ye inuētiōs of mans wiſedome. The holy ſcripturesGrace working and workyng together. ſpeake farre otherwiſe. They vſe alſo thus to deuide grace, that they make one a working grace, & the other a grace working together. Frō which diſtinctiō Auguſtine abhorred not. For it ſemeth to be deriued of theſe wordes of the Apoſtle: It is God which worketh in vsus both to will, and to performe. Therfore y• working grace is that, which at the beginning healeth and chāgeth the wil: and afterward cauſeth that the will being changed and healed may worke vprightly. And firſt indede it is called a working grace, and then a grace working together. And thys isOne and the ſel…e ſame grace is working and workinge together. one and the ſelfe ſame grace, and not two graces. But the diſtinction is taken of his effectes. For firſt the will when it is healed concurreth with Grace paſſiuely. For by it, it is ſayd to be changed, and we are ſayd to be regenerate. But afterward it behaueth it ſelfe both actiuely & paſſiuely. For being moued of God, it alſo willeth and choſeth. And in this ſence is that true which is written vntounto the Hebrues: Be not wanting from the grace of God. For we beinge Regenerate ought not to ſit idle: but to liue and worke according to Grace which followeth But they excedingly erre, which thinke, that the will by it ſelfe can will goodThe wil of it ſelfe cannot will good thinges. thinges: and that by grace and the ſpirite is nothing ells brought to paſſe, then to cauſe it with efficacy to will, and that it may obteyne thoſe thinges which it willeth which thing (as we hauehave now ſhewed) is repugnant vntounto the holy ſcriptures. They demaund farther, whither we may merite any thing by that firſt grace. Our aduerſaries in dede ſay that we may: but we deny it, and doo vtterly reiect all conſideration of merite. Which thinge with what iuſt reaſons we doo,After the firſt giftes we deſcrue not the latter. we ſhall in an other place hauehave more opportunity to declare. We graunt that God of his liberality and mercy is wont after many benefites alredy geuen, to geue others: but yet not that any of the firſt giftes of God can merite the other later giftes. And ſo are theſe places in the Goſpel to be vnderſtand: To him that hath, ſhalbe geuen, & thys alſo: well good ſeruant, bycauſe thou haſt bene faythfull in Grace preuenting and grace after following.few things, I will ſet the ouer many thinges. Moreouer they deuide grace into grace preuenting, and grace after following. Which deuiſion Auguſtine ſemeth to proue by the wordes of Dauid in the 59. Pſalme: His mercy ſhall preuent me, and his mercy ſhall follow after me. But this diſtinction is ſo to be receaued, that it beIt is one and the ſelfe ſame grace but the variety is in the effectes The order of the effects of grace. vnderſtand of one and the ſelfe ſame grace, and the variety to conſiſte in the effectes. For there are many and ſundry giftes, wherewith the mercy of God adorneth vsus. For firſt the will is healed: and it being healed, it beginneth to will well: afterward, the thinges that it hath willed well, it beginneth to execute: after that it perſeuereth in doing well: & at the laſt it is crowned. Grace therefore preuenteth our will in healinge of it: the ſame alſo followeth, in cauſinge thoſe thinges to pleaſe vsus which are vpright. It preuenteth, in cauſing vsus to will: it followeth after in driuing vsus to performe thoſe thinges which we would. It preuenteth, in mouinge vsus to good woorkes: it followeth after in geuing perſeuerance. It preuenteth perſeuerāce, in geuing of it: it followeth after, in crowningA ſimilitude. of it. And euen as that is one and the ſelfe ſame light of the ſonne, which nouriſheth and prepareth the earth to receaue ſéedes: and which when they are committed vntounto the earth cauſeth them to ſpring: and being now ſprong vp ſo noriſheth them, that they bring forth fruite: ſo alſo is it vtterly one and y• ſelfe ſame Grace of God, both that which preuenteth our will and alſo that which followeth after. Wherefore Auguſtine ſayth, Grace preuenteth, that we ſhould be healed: the ſame followeth after, that we ſhould be nouriſhed. It preuenteth, that we might be called, it followeth after that we might be glorified. Wherefore they iudge not well, which thinke that Grace preuenting is a certaine common motion, wherewith God ſtriketh the hartes of men, in ſtirring thē vp to doo well, as though it were in their power ether to come vntounto him that calleth them, or to reiect him. And no les doo they erre, which bable in the Scholes, that there is one Grace freely geuen,All grace ought to be geuen frely We are not by gifts and habits made acceptable vntounto God but by his meere grace and mercy. There are many free giftes wherby the godly cannot be diſcerned from the vngodly. Certaine giftes are peculier vntounto the ſaintes. Some called naturall giftes grace What grace the churche mēt againſt Pelagius. A ſimilitude. Nothing maketh vsus acceptable vntounto God but his mercye. and an other which maketh vsus acceptable. For eueryevery grace ought to be geuen freely: for otherwiſe, as Paul ſayth, it ſhould be no Grace. And foraſmuch as by Grace that maketh acceptable, they vnderſtand an habite, as we hauehave before taught, they doo wickedly in affirming, that men are by ſuch giftes made acceptable vntounto God. For before hym we are receaued into fauor by hys onelyonly mercye and for Chryſtes ſake, and it is not conuenient to attribute that vntounto creatures, which belongeth only to Chriſt, and to the goodnes of God. Farther we are firſt acceptable vntounto God, by his free election, before that any ſuche giftes be geuen vsus. I graunt indede that there are many free giftes, whereby the godly can not be diſcerned from the vngodlye: as are the gifte of tounges, prophecying, the gift of healing, and ſuch other like, which happen as wel vntounto the euill, as to the good. Contrarily, fayth, hope, and charity, belong onelyonly to the godly. Naturall giftes alſo, are ſomtymes called graces, as ſharpenes of wit, & ſtrength of body. And after this maner the Pelagiās craftely confeſſed, that men nede grace to liue vprightly. But by grace they vnderſtood frée choiſe, reaſon, and wil. We deny not, but that theſe things are fréely geuen of God. But yet we deny, that they are graces which happen vntounto the elect through the redemptiō of Chriſt. And whē the church confuted the error of Pelagius, it ment not this kind of grace, but that grace, wherby we are regenerate and iuſtified, without which no man can either be acceptable vntounto God, or liue vprightly: Sometymes the will of man is compared with a horſe, and grace with him that ſitteth vponupon the horſe: which compariſon as touching many conditions, is not to be miſliked. But this is chiefly to be takē héede of, that howſoeuer we take grace, we alwayes appoint it to be geuē fréely, and not of workes. Neither doth it by any meanes make a man acceptable, but ſo far forth as it is taken for ye good will of God. And thus much as touching grace.