Commentary on Romans — Peter Martyr Vermigli

Commentary on Romans · Peter Martyr Vermigli

The ſixte Chapter.

WHat then ſhall we ſay? ſhall we continue in ſinne, that grace may abounde? God forbid. How ſhall we that are dead to ſinne, liue any longer therein? Knowe ye not that all we which are baptiſed into Ieſus Chriſt, are baptiſed into his death? We are buried then with hym by baptiſme into his death, that euen as Chriſt was raiſed vp from the dead by the glory of the father, ſo we alſo ſhould walke in newnes of lyfe.

What then ſhal we ſay? ſhal we continue in ſinne, that grace may abound?] Paules methode. Paul was accuſed as though he taught that we ſhoulde ſinne.Towardes the ende of the former chap. Paul mencioned two thinges: namely, that the law entred in that ſinne ſhould abound: and where ſinne abounded, there alſo grace did much more abound. Theſe two things were offenſiue vntounto the mindes of many: bicauſe he ſemed to much to depreſſe the law, & to geue men an entiſemēt to ſinne. Wherefore, by preuention he repulſeth theſe falſe accuſations. In the 7. chap. he plainly teacheth, that that which he hath in this place written concerning the law, happeneth not vntounto it of his owne nature, but through our default. Now preſently he cleareth his doctrine, of that wherof he was accuſed: namely, that he ſhould teach, that men ſhould ſinne, to the end the grace of God might the more abound. That offence which Pauls doctrine ſemed to brede euen then, when he wasThe ſame thing is layde to our charge. yet on lyue, is alſo now a dayes layd to our charge. For when we teach, that iuſtification is promiſed by faith only without workes, they cry out eueryevery where, that workes are condemned, the law made vnprofitable, & a way opened to lyue loſely, & ſo by that meanes all diſcipline of maners vtterly periſheth. This may be a moſt ſure token, that we hauehave attayned vntounto the naturall and true meanyng of the doctrine of Paul: when as we know that the ſelfe ſame accuſations are layd to ourOur ſentence excedingly ſtirreth vp mē to do well. charge, which we are aſſured were layd vntounto his. But that theſe are mere falſe ſlā ders, hereby it may eaſely be manifeſt, bicauſe there is nothyng more profitable, to ſtirre vp men to lyue godly and well, then to ſhew, that ſo great is the goodnes of God, that he fréely geueth righteouſnes vntounto vsus without our deſertes. For who would not endeuour himſelfe to be anſwerable to ſo great goodnes? And it ſhouldIt ſhould be miſerable if felicity ſhould begotten by woorkes. be a miſerable caſe, if felicitie and bleſſednes ſhould be geuen vsus accordyng to our workes. For, foraſmuch, as the imperfection of our actions cannot be hidden from vsus, vndoubtedly we ſhould diſpayre of the thing y^• we ſéeke for. Then whiche thyng there can be nothyng more miſerable. The Apoſtle ſheweth how great a griefe of minde it was vntounto him, to ſée his doctrine drawen into ſo euill part: and that of ſo true principels ſhould be gathered ſuch abſurdities. But this is the corruption ofMen corrupt, do of true principles gather thinges abſurde. mans nature, that if there be neuer ſo litle an occaſion offred, it will ſtraight way ſnatch thoſe things which are rede or heard in the holy ſcriptures, ether to the fulfilling of the luſt of their owne deſires, or els to the confidence of their owne ſtrengthes. Wherefore Paul to withſtand theſe euils, when he had hetherto with many reaſons confirmed the healthfull doctrine of iuſtification, doth now on the other ſide vrge good workes, and vehemently exhorteth vsus not to abide any longer in ſinne. And it is not hard to ſée, how fowly they are deceaued, which do of Pauls wordes gather theſe ſo greate abſurdities. For in their reaſons they take thatA falſe argument of thoſe which gather abſurd things out of Paules ſayinges. which is not the cauſe for the cauſe, and ſo fall into a manifeſt falſe argument. For not to put confidence in the workes of the law, or to teach that by the lawe ſinne abounded, is not a ſufficient cauſe, why the lawe of God ſhould either be reiected, or els counted vnprofitable. And to teach that workes iuſtifye not, is not a cauſe why we ſhould ceaſſe of from doing works. And to ſay that more grace abounded, when ſinne abounded, is not to ſay that our ſinnes are the cauſes of the grace of God. For, that is agaynſt nature, that that which is in very déede euill, ſhouldeThat which is in very deede euell of it ſelfe, bringeth not foorth good things. bring forth good. And ſeing ſinnes do alienate vsus from God, how ſhould they purchaſe vntounto vsus grace? The diſeaſe maketh not the Phiſition notable, but by occaſion. It is the art which cōmendeth him and not the diſeaſe. So ſinnes of their own nature do not illuſtrate the grace of God, but his goodnes and mercy, wherby he forgeueth ſinnes. If we wil conclude rightly, and without a fals argument, let vsus thus reaſon: foraſmuch as we can not fulfill the law, and therfore it can not iuſtifie vsus, let vsus not cleaue vntounto it only. Wherfore let vsus annexe Chriſt and his graceHow we ought in this place to conclude. which if we do, we ſhall receiue much fruit therby. Againe, ſeing that workes can not be the cauſe of iuſtification, let vsus not attribute ſo much vntounto wicked men, & to ſuch as are not yet regenerate, to ſay, that they by their own merites can get vntounto themſelues grace. But being regenerate, let vsus aply our ſelues to good works, as to the fruites of righteouſnes. And althoughe ſinnes are not the cauſes of the grace of God, yet let vsus acknowledge that there neded a mighty and an aboundāt grace to take thoſe ſinnes away, when as they had ſo infinitely increaſed. ThereParalogiſmus foreign. is committed alſo in theſe arguments a falſe reaſon of equiuocation. For, when Paul ſayth: where ſinne hath abounded, there more abounded grace: he ſaith not, wherſoeuer ſinnes hauehave increaſed, there ſtreight way grace hath more abounded. For there are found many moſt wicked men ouer whelmed with infinite ſynnes, in whom ſhineth no grace of God at all. But this Paul ſayth, where ſinnes hauehave increaſed by the law, and are now in very dede known, and inwardly felte in the mynd, there men being made afeard of their miſery, are after a ſort prepared and driuen vntounto Chriſt to implore his ayde▪ And therby it commeth to paſſe that grace aboundeth in them which are ſo touched by the law. There is an other fallace orAn other fallace as touching the diuerſity of time. deceipt in this reaſoning, which cōmeth of y^• diuerſitie of tymes. For we graunt, that God through Chriſt geueth aboundant grace: wherby the ſinnes which went before regeneration are blotted out. Yet therof ought not to be gathered, that ſins are againe to be heaped vp, to the end grace alſo ſhould be augmented. Wherfore, it plainly appeareth, that in theſe falſe accuſations is more then one kynde of falſe argument. Neither was Paul onelyonly accuſed of this crime, that he opened a wyndow to ſin, but alſo al thoſe whoſoeuer they were that taught Chriſt erneſtly. For thoſe falſe witneſſes in y^• Actes teſtefied againſt Stephē, y^• he ceaſſed not to ſpeakeAn example concerninge Stephan. We are not onelyonly iuſtified by faith but we receaue the ſpirite of Chriſt. wherby we are reſtored to newnes of life. many things againſt God, & againſt y^• law. But Paul to acquite the doctrine of the Goſpel frō ſuch falſe accuſatiōs, ſaith, that we are not only iuſtified by faith, but alſo hauehave y^e ſpirit of Chriſt, whereby we are both ſtirred vp to a new life, and ſinne alſo is weakened in vsus. Wherfore whē we reade the holy ſcriptures, we ought to ponder them with greate diligence and attentiuenes, before by way of reaſoning we gather any thing out of them. For he which neglecteth the principles or firſt groundes, is eaſely led into dangerous errors. So greate difference is there betwéene thoſe things, which Paul concludeth of the things before ſpoken, and thoſe thinges which the vnlerned do gather of them, that they are manifeſtly contrary one to the other. They by this doctrine do gather that we muſt ſinne, to the ende grace may abound. But Paul of the ſelfe ſame doctrine gathereth, that we muſt not ſinne, that grace ſhould abound. Which thing he proueth in this chapter, principallyThe aduerſaries gathered that we muſt ſinne, and Paule that we ought… not to ſinne The Apoſtle proueth b… …wo reaſons that we muſte ſinne no more. Why he vſeth interrogations. They which are dead vntounto ſinne ought not to liue in it. Similitudes. by two reaſons: the firſt is, becauſe we are now deade vntounto ſinne, and are come vntounto Chriſt. And this reaſō he at large handleth in the firſt part of this chap. The other reaſon is: that we ought to obey him, vntounto whoſe ſeruice we hauehave addicted our ſelues. Wherefore ſeing by our conuerſion vntounto Chriſt we are made the ſeruantes of righteouſnes, we muſt now ſerue it, and not ſinne. And this reaſon contayneth that which remayneth of this chapter. Neither is it in vayne, that Paul putteth forth his ſentence by interrogations. For by them he partly expreſſeth the affection of his indignation, how that he toke it very greuouſly, that the doctrine of the Goſpell ſhould be diffamed with ſo abſurd ſuſpicions. Farther by his interrogations he declareth the ſecurity of his conſcience. For he ſheweth, that he thought nothing leſſe, then that which was obiected againſt him. The firſt reaſon is this. They which are dead vntounto ſin, ought not to perſeuer therin. But Chriſtians are dead vntounto ſinne: Wherfore they ought not to perſeuer in it: Theſe things are euidently proued by the contrariety of death and life: becauſe no man can at one and the ſelfe ſame tyme, be both deade and alſo on lyue. For euen as he is a foole, which would deſire health in ſuch ſorte, that he would together with it be ſick alſo: or which would abyde ſtill in the fire, that he might be deliuered from burning: ſo alſo is he a foole, which being deade vntounto ſinne: thinketh that he may neuertheles liue vntounto it. The ſelfe ſame thing teacheth Chriſt, when he ſayth, that no man can ſerue two maſters. And in naturall knowledge it is a common ſentence, that the generation of one thing is the corruption of an other. Wherefore if we be borne agayne to Chriſt, then is it neceſſary that we ſhould dye vntounto ſinne. AlthoughWhat it is to dye vntounto ſinne. whileſt we liue here, this death is only begon, and not finiſhed, vntill the body and fleſhe are vtterly diſſolued. To dye vntounto ſinne after Pauls meaning, is not to obey ſinne. And by ſinne he vnderſtandeth naturall luſt, and corruption of nature, which we hauehave contracted of the fall of our firſt parentes. The meaning therfore of Paul is, that Chriſtians ſhould nothing be moued at this ſinne, ſo grafted in vsus by nature, if at any time it ſtirre vp and enflame them to do euil,The dead are moued by no perſwaſions. Although we be dead vntounto ſinne yet we fighte againſte it. but ſhould be as it were dead vntounto it, and not ſuffer themſelues either by pleaſures to be deceiued, or by any terrors to be turned away from pietie. For they which are dead, are moued by no perſuaſions. Let them which profeſſe Chriſt, and in the meane time die not vntounto luſtes, but rather with all their endeuor follow them, marke in this place how well they aunſwer vntounto their name & duty. Farther although the godly die vntounto ſinne, yet they neuer ceaſe to make warre againſt it: for they are not ſo dead vntounto ſinne, that they feele not the manſions therof. Yea rather they are very much greued, that they are vrged of it, and thei weaken the violence therof, with all the endeuour of the ſpirit, as much as they are able. The other propoſition (wherin we ſaid, that they whiche belong vntounto Chriſt, are dead vntounto ſinne) is proued by the communion, which thorough faithThe communion which we hauehave with Chriſt is noted in baptiſme. we hauehave with Chriſt, which cōmunion for y^• it is inuiſible, is outwardly known by the ſacrament of baptiſme: wherin (as Paul ſaith) is ſignified, both that we are dead vntounto ſinne, and alſo that we are raiſed vp vntounto the life of Chriſt. This is the repentance, which is ſet forth in this ſacrament, that we ſhoulde departe from ſinne, and by all meanes deteſt it with a ſure faith of the remiſſion of ſins through Chriſt, and with a full purpoſe of amendment of life. Whiche repentance, although in baptiſme it be ſealed both by wordes and alſo by ſignes, yet is it all our life time neuertheles neceſſary. For y^• phiſition vſeth not ſo to healeA ſimilitude. the ſicke perſon, that he afterward ſhould abuſe his health, & through his intemperancie, caſt himſelf into a more greuous diſeaſe. Wherfore we muſt imitate wiſe and temperat men: which being reſtored from a perilous diſeaſe, vſe afterward diligently to take hede of thoſe things which might hurt their health. Chriſoſtome So do they in theſe dayes at the end of Lent.in his Homilies vntounto the people of Antioche accuſeth many, which apointed out vntounto themſelues ten or xx. dayes, or a whole month, all which time they would faſt, and (as they vſe to ſpeake) do penaunce: but afterward, as though they had accompliſhed all manner of dewties of pietie, they fell to their former vices, as if they had neuer ſhaked them of, but onelye for a tyme had layde them a ſyde. Thys kynde of men Paule in thys place accuſeth: in that they profeſſyng themſelues to be deade vntounto ſynne, wyll yet lyue agayne vntounto it, and he confirmeth hys ſentence by Baptiſme. For theThe natur… of the ſacraments was in the olde time very wel known vntounto al mē. What is the cauſe that the nature of the ſacraments is at this day vnknowne of the commō people. The ſacramēts ought to be miniſtred in the common tounge and that publikely. How in baptiſme we are ſignified to die vntounto ſinne. Sacramentes in theſe firſte and purer times of the Churche were commonlye knowen vntounto all men: whiche at this day (whiche is muche to be lamented) are vnknowen vntounto the greateſt part of Chriſtians. But this miſery hath the vſe of a ſtrange tounge brought in, which Antichriſt hath added to all ſacred righte and ceremonies whereby is come to paſſe, that foraſmuch as the people vnderſtand nothing, they are amaſed only at certayne outwarde geſtures and ceremonies and vntounto them doo affixe all theyr confidence and ſaluation. And for the moſt part alſo hereof ſprang this miſchiefe, that infantes are oftētimes baptiſed ether at home, or ells in the temple where none in a maner are preſent: where is had no declaration at all of ſo greate a ſacrament. Wherefore that this moſt lamentable diſcommodity may be amended, the Sacramētes ought to be miniſtred in the mother tounge, & perſpicuouſly: and the time to baptiſe ought to be appoynted when the congregation is moſt frequent: to the end there may be many witneſſes of ſo greate a thing, and that they may with common prayers commende vntounto God, the childe whiche is to be baptiſed, and alſo that they may be edefied by that holy action, being admoniſhed of a new brother adopted to be the ſonne of God. But in what maner we are in Baptiſme ſayd to dye vntounto ſinne, Chriſoſtome teacheth vponupon the firſt epiſtle to the Corrinthians the 15. chap. when he expoundeth theſe wordes of Paul: what doo they which are baptiſed for the dead? For he ſayth, that they which are baptiſed doo beleue and confeſſe, that Ieſus Chriſt is dead, and raiſed vp from the dead: and profeſſe alſo that they will dye together with him, and be rayſed vp together with him: and the miniſter by his outward acion ſignifieth the ſame, when he dippeth thē into the water, and taketh them out again. That therefore which death was vntounto Chriſte on the croſſe, and his riſing vp agayneThe Apoſtles chaunged not the forme of baptiſme as touching the words. In this woorde Chriſte are comprehended the thre perſons. from the ſepulchere, y^e ſame is Baptiſme vntounto vsus. But in y^• it is written.

All we that are baptiſed in Chriſt Ieſus.] we can not thereby gather that the Apoſtles changed the forme of words preſcribed of Chriſt: which thing ſome ſuſpecte both by this place, and by the Actes of the Apoſtles: amonge whome is Ambroſe, who to excuſe the acte, ſayth, that in Chriſt (as touching the name) are comprehēded the three perſōs. For foraſmuch as this word. Chriſt, ſignifieth anointed, we muſt nedes by it ſignifie both him which is annoynted, and alſo him which annoynteth, that is, the father and the ſonne, & alſo the oyntmēt, that is, the holy ghoſt. Wherefore he ſaith that to baptiſe in Chriſt Ieſus, it as much as to baptiſe in the name of the father, and of the ſonne, and of the holy ghoſt. But foraſmuch as this ſentence leaneth not vntounto firme teſtemonies of the ſcriptures, therefore in my iudgement, it is not ſo mucheWhat it is to be baptiſed in Chriſt. to be regarded. But we ſay, that to be baptiſed in Chriſt, is nothing ells then according to his commaundement and inſtitution to be initiated. And by thys forme of ſpeaking is ſignified, that we doo paſſe into Chriſt, to the end we may be moſt ſtraightly ioyned together with him in fayth, hope, and charity: For euenA ſimilitude. as ſouldiers doo ſweare to the name and obedience of theyr captayne, and are ſo bound vntounto him, that afterward it is not lawfull for them to be conuerſant in the campes of theyr enemies, which thing if they doo, ſhould be death vntounto them: ſo we in baptiſme are bound vntounto Chriſte, and do ſweare that we will neuer afterward fall away vntounto the deuill: And foraſmuch as that honour is dew vntounto Chriſt, to be ſayd to be baptiſed in him, we ought not be offended, when we reade in the epiſtle to the Corrinth. that the fathers wer baptiſed in Moſes. Why the fathers were baptiſed in Moſes. It is not lawfull to baptiſe in the name of any man.For this is the ſence of that place, that y^• Iſraelites paſſed ouer the ſea truſting to thoſe promiſes, which were ſet forthe of God by Moſes. Nether ought we thereby to conclude, that it is lawfull to baptiſe in the name of any man, as of a mediator and author of our ſaluation. Paul therefore, when hee reproued the Corrinth, bycauſe they filthily addicted themſelues vntounto men (ſo that ſome of them ſayd, I hold of Paul, others of Cephas, others of Apollo) ſaid, was Paul crucified for you? or were ye baptiſed in the name of Paul? which thing he therfore wrote, bicauſe he ſaw that the Corrinthians tranſferred the honour of Chriſt, vntounto miniſters.

Are baptiſed into hys death.] As hee hath nowe made mencion of hysTwo principall things which Chriſt hath done for our ſakes. death, ſo a little afterwarde hee wyll make mencion of hys reſurrection. For theſe are the two principall thynges whyche Chryſte hath wroughte for our ſakes. And vndoubtedlye becauſe in Baptiſme we receiue the fruyte of the death of Chriſt (foraſmuch as by that ſacrifice God is pacefied towardes vsus) we are iuſtly ſaide to be baptiſed into his death: and chiefely becauſe through the death of Chriſt our ſinnes ceaſſe now to be imputed vntounto vsus, but, before God we are counted for dead. And the luſt which remaineth in vsus, becauſe by the benefite of Chriſt it is broken and diminiſhed, therefore alſo we are ſaid to be baptiſed into the death of Chriſt. And for that Paul would agrauate the death wherby we die vntounto ſinne, and would ſhewe that it is not a thing ſlight, but waighty, he addeth:

VVe are buried therefore together with Chriſt by baptiſme.] Now in our dayes alſo they which are baptiſed (to the ende they may by profeſſion expreſſe the ſame thing) do by expreſſe wordes anſwere, that they renounce the deuillAn argument wherby to proued that infantes are borne with ſinne. Sacraments hauehave the names of the things by them ſignified. The mutacion of the Euchariſticall bread is compared with that mutacion of our ſelues which is made in baptiſme. and his pompes. Out of this place Auguſtine gathereth two thinges: whereof the one is in the 6. booke againſt Iulianus the 1. chap: wher he proueth y^e infantes are borne in original ſinne. For (ſaith he) it is a generall ſentence of the Apoſtle, that as many as are baptiſed, are baptiſed into the death of the Lord, that is, to dye to ſinne: and (as it ſhall ſtraight way be ſhewed) that the body of ſinne ſhould he aboliſhed, which ſayings can not be true, vnies we graunt that infants are borne in ſin. The other thing is in his epiſtle to Bonefacius, where he ſheweth that the Sacramentes obtayne the names of the thinges, which by them are ſignified. For Paul ſayd not, that our ſepulture is ſignified in baptiſme, but ſimply ſayde, that we are buried with Chriſt into death. And after this maner he ſaith, that the Euchariſt is called the body and bloud of Chriſt. Thirdly let vsus note that the fathers, when they will confirme y^• change which is done in the Euchariſt, for example ſake bring the change of our ſelues, which is made in baptiſme: which change alſo the Apoſtle ſemeth to declare to be very greate. For he vſeth there the names of life and death. Betweene which two thinges of neceſſity there muſt néedes be a verye greate chaunge. Wherefore ſeing that the nature and ſubſtance of thoſe which are baptiſed is not changed, it is nothing needefull that in the bread and wine ſhould be pure tranſubſtanciatiō. The Apoſtle in a maner ſpeaketh after the ſame ſort of baptiſme, in the 2. chapter to the Colloſſians ſaying: In whome ye are alſo circumciſed with circumciſion which is done without handes, foraſmuch as ye hauehave put of the ſinfull body of the fleſhe, thorough the circumciſion of Chriſt, being buried together with hym through baptiſme, in whome together with hym ye are alſo riſen agayne through fayth, that is wrought by the operation of God, which rayſed hym from the deade. And when ye were deade in ſinnes, and vncircumciſion of your fleſhe, he quickened you together with hym. Theſe wordes in all points are agreeable with thoſe things that we are now in hand with: whiche ſtill he more plainely expoundeth for he addeth:

That euen as Ieſus Chriſt was rayſed vp from the dead by the glory of the father, The power of God was declared in the reſurrection of Chriſt. Paule doth oftentymes vſe this word newnes.ſo we alſo ſhould walke in newnes of life.] The glory of the father in this place ſignifieth the power of God, which was then chiefely declared, when Chriſt roſe agayne from the deade: and in vsus it is manifeſtly ſhewed when we caſting away ſinnes do liue vncorruptly. And Paul by this worde newnes, doth oftentimes ſignifie the blameles life of Chriſtians. For he ſaith, that we ought to put on the new man. And he ſaith that before God, circumciſion, or vncircumciſion is nothing, but only a new creature. And he admoniſheth, that as touching the inward man we ſhould be dayly more and more renewed. But byA new life hath his degrees. this word walking, he teacheth, that that purenes of life, that is to ſay, this newnes hath certayne degrees: and we muſt hauehave a care continually to profite more and more.

For if we be grafted into him by the ſimilitude of his death, euē ſo ſhal we alſo be pertakers of hys reſurrection: knowing this, that our olde mā is crucified with him alſo, that the body of ſinne ſhould be aboliſhed, that henceforth we ſhould not be ſeruants vntounto ſinne.

For if we be grafted into him by the ſimilitude of his death, euen ſo ſhall vve That which was done in Chriſte by nature ought to be reſembled of vsus by an analogy.be of his reſurrection.] Chriſoſtome noteth that y^• ſimilitude of death in this place admoniſheth vsus, that that which was done in Chriſt by nature, is in vsus done by an analogy & proportion. For it is not nedefull, that we through baptiſme ſhoulde dye by naturall death: but that in our maners and life we ſhoulde reſemble the ſimilitude of the death of Chriſt. In the booke of Eccleſiaſticus it is written: Thou haſt ſet downe at a great table: marke what thinges are ſit before thee, becauſe thou alſo muſt performe the like. Wherfore when we with the eyes of fayth behold the croſſe and death of Chriſt, we oughte to remember, that we muſt ſometymes ſuffer the like. And how we ſhould performe that, Paul teacheth by a moſt manifeſt ſimilitude.

We are (ſayth he) grafted into Chriſt.] In plantes when the graft is ſet intoAn elegant Metaphore the ſtocke, it doth no more take ſappe and life of it ſelfe, but of the ſtocke wherinto it is grafted: ſo we being in regeneration grafted into Chriſt, ought to liue by his ſpirite, and with him both to die, and alſo to riſe againe: that euen as Chriſt could not be holden of the ſorrowes of death, ſo alſo can not the tiranny of ſinne any longer hold vsus in bandes. Righteouſnes and purenes of lyfe ſhall daily be renewed in vsus: which thing is brought to paſſe, when we depart from ſinne: for as long as we liue in ſinne, we lead not a new life, but the olde life. There is no entraunce openThe entrance to life is made open by death. Paules doctrine out of the wordes of Chriſt. Without Chriſt no fruite is brought forth. vntounto the lyfe of the reſurrection, but by death. By this metaphore Paul would expreſſe our great coniunction with Chriſt, which metaphore alſo he learned of Chriſt. For Chriſt ſayth: that he is the Ʋyne: wherein we as braunches are contayned, and they only bring forth fruite, which abide in the vyne. For they which are ſeperated from the vine, do wither away, being apt only for the fyre. Wherfore, we may conclude both by the ſayinges of Paul, and alſo by the ſentence of Chriſt, that they which liue without Chriſt, can not bring forth good fruite. For whatſoeuer good fruit is in vsus, the ſame commeth wholy from Chriſt, as from the liuely roote. And that which Paul ſpeaketh in this place touching y^e grafting into Chriſt, very much illuſtrateth the things which were ſpoken in the former chapt. concernyng the compariſon of Adam with Chriſt. For it was ſaid, that Chriſt is of noThe compariſon of Adam with Chriſt is confirmed. We muſt paſſe from the kinred of Adam in to the famely of Chriſt les force to ſaue his, then was Adam to condemne them, which hauehave diſcended frō him through the fleſh. And foraſmuch as all mankinde is procreated of hym, none can attayne to ſaluation thorough Chriſt, vnles he paſſe from the kinred of Adam into the family of Chriſt. And this paſſage Paul aptly compareth with y^• grafting of trées. For euen as a grafte is plucked away from his naturall plant, and grafted into an other ſtraunge plant, and therout draweth both lyfe and ſappe. So ought we to be remoued from the vitiate and corrupt nature, which we hauehave drawen of Adam, and to be grafted into Chriſt, as into the moſt holy ſtocke. But this ſpirituallThe ſpirituall grafting differeth from the natural. grafting differeth not a little from naturall grafting. For huſbandmen are accuſtomed to breake of the ſlip which they will graft, from a good and excellent trée, and to faſten it into an other which is barren and wilde, that the grafte may liue in it, but yet retaine the nature and proprieties of the old trée, from whence it was cut of. But we far otherwiſe being cut of from the wilde oliue trée, and vnfruitful plant that is, from the corrupt nature of Adam, are grafted into Chriſt, that from him we ſhould not only take lyfe and ſpirite, but alſo leauing our olde affections, ſhould put on his nature and proprieties. For when we are ſaid to die vntounto ſinne, it is not to be vnderſtand, that all affections ceaſe to be in vsus. Thoſe affections only ought to paſſe away and to periſh, which ſprang of the old corruption. For it is neceſſary,The affections and ſenſes of Chriſt do ſpring in thoſe, which are grafted in hym. Men endued with wicked affections are worſe then brute beaſtes. if we will aunſwer to our regeneration, that the affection and felinges of Chriſt do daily more and more bud forth in vsus. Neither is this any ill counſel, whē we are commaunded to put of the affections of the olde Adam. For, foraſmuch as we are created like vntounto the image of God, they make vsus to degenerate into brute beaſtes: yea, alſo they make vsus farre worſe in all pointes then brute beaſtes. For the brute beaſt hath ſome meaſure ioyned to his luſtes: but our affections range abrode to farre beyond meaſure. By them health is hurte, the mynde corrupted, and there is left nothing in man, y^• is in his due place and order. By them not only our owne ſaluation is contemned and hurt, but alſo the ſaluation of our neighboures: and the vſe of all creatures confounded, and the fulfilling of the law of God violated. The Philoſophers alſo vnderſtoode, that our affections are ſo corrupt, that vnles there be remedy had, they would turne all things to our deſtruction. But they could not geue a iuſt remedy. They wanted Chriſt: into whome (as Paul ſaith) beyngWhy Paul in this place vſeth this word, death cut of from the coruption of nature, they ſhould hauehave bene grafted. And Paul vſeth this word death, to ſhew y^• theſe wicked affections, ought not only to be after a ſorte bro…en by morall vertues (as y^e philoſophers affirmed) but vtterly to be cut of, euen as the old life is finiſhed by death. It is alſo rightly called death: bicauſe euē as we die not without paine & griefe, ſo alſo we are not grafted in Chriſt without moſt greuous griefe of the fleſhe. And therefore Paule ſometymes in the ſelfeThis word croſſe, expreſſeth the mortification of a Chriſtian. Morall vertues are not ſufficient. ſame thynge vſeth the name of the Croſſe. For to the Galathians he ſayth: that they which are of Chriſt, hauehave crucefied their fleſh with the vices and luſtes thereof. And ſpeaking of himſelf, he ſayth, To me the world is crucified, & I vntounto the world. Morall vertues, and outward diſcipline are not (as it is before ſayd) ſufficient vntounto this mortification: which things yet want not theyr vtilityes as touching a Publike welth and a ciuile life. But they bring not mē to this point that Paul hath now a reſpect vntounto. Much les can hipocritical Monckry bring that to paſſe:Neyther monaſticall hypocriſye. yea rather it is moſt of all repugnant vntounto true mortificatiō. For we ſe many oftentimes, which excedingly afflict themſelues with faſting and outward exerciſes: which yet in the meane time are full of moſt corrupt affections. All humane endeuors are of no force vntounto this mortification. For nature will not agreeNature will not agree to deny it ſelf. to deny and kill it ſelfe. Wherefore the anger and hatred againſt ſin muſt be inflamed in our hartes by y^• inſpiration of God: y^• we may be certainely perſwaded that God will take vengeance vponupon wicked actes. If by the benefite of the holy ghoſt the hartes of men be ſtriken with this ſword, and this arrow being ſo full of force, then at the length they will beginne perfectly to know themſelues and to be diſpleaſed with thēſelues, and to abhorre, whatſoeuer they perceaueA profitable manner of thinking vponupon the death of Chriſt. to be done in them without Chriſt. And by that meanes it cōmeth to paſſe that the faythfull thinke vpō the death of Chriſt with moſt great vtility: which thing if it be not done ſlenderly but with a vehement fayth, we ſhall fele the anger and vengeance of God moſt aboundantly powred out agaynſt ſinnes: whē as for the taking of them away, he would hauehave his only begotten ſonne (who otherwiſe was euen innocencye it ſelfe) ſo miſerably handled, that he might in him only puniſhe all our ſinnes. Theſe thinges if with fayth we reuolue in our mind, we ſhal begin ſo to abhorre from ſinnes, that the ſelf ſame power of God which cauſed Chriſt for our ſakes to ſuffer, death, the croſſe, and moſt horrible payne, ſhall drawe vsus alſo, to dye vntounto ſinne together with Chriſt, which thing being brought to paſſe (as Paule here teacheth) VVe ſhall alſo be pertakers of his reſurrection: for theſe two are knit and ioyned together. Wherefore to the Coloſſians he writeth: If ye hauehave riſen together with Chriſte, ſeeke the thinges whiche With the ſpirituall life is ioyned the life of the reſurrection.are aboue: and ſtraighte waye he addeth: Mortefye your members whiche are vponupon the earth▪ alſo, Ye are deade with Chriſte, and your life is hidden with him. Wherefore when Chriſte your life ſhall appeare, then alſo ſhall ye appeare together wyth hym in glorye. And in this epiſtle, If by the ſpirit ye ſhall mortefye the deades of the fleſh, ye ſhall liue. And there are other places very many wherin life is alwaies ioyned together with this death. Yea, looke how much more we profite in a new life, ſo much the farther procede we in mortificatiō. Which thing is very well declared in the epiſtle vntounto the Phillippians. For thus Paul writeth, That I may be found in him, not hauing mine own righteouſnes, which is of the law, but that righteouſnes which is of Chriſt thorough fayth, which is of God: that I may know hym, and the power of his reſurrection, and the communion of his afflictions: whiles I am made cōformable vntounto his death, if by any meanes I may attayne vntounto the reſurrectiō of the dead: not that I hauehave alredy attained to it, or am alredy perfect: But I labor if in caſe I may cōprehend, ſo far forth as I am comprehended of Chriſt Ieſus. Brethern I coūt not my ſelfe as yet to hauehave attained vntounto it: wherefore forgetting the thinges which are behind, and endeuoring my ſelfe to thoſe things which are before, according to the prefixed mark, I follow hard to the reward of the high calling of God. By theſe teſtemonies is manifeſtly proued, that y^e death of Chriſt, and his reſurrection, and mortification, and newnes of life ought to be ioyned together. This thing is alſo to be added: If we be grafted into y^• deathThey which are grafted into Chriſt do dy vntounto the Law. and reſurrection of Chriſt, we ſhall not only attayne vntounto forgeuenes of ſinnes, and to a purer life, but alſo we ſhall dye vntounto the law. For nether ſhall we be accuſed or condemned of it, nor compelled to the ceremonies thereof. For to the Coloſſians it is written: Wherefore if ye be dead with Chriſt from ordinances, why as though ye liued in the world, are ye burdned with tradicions? as, Touch not, taſt not, handle not. And a litle before in the ſame chap. when ye were dead in ſins, and in the vncircūciſiō of your fleſh he hath quickned you together with him, forgeuing you al your ſins puttyng out the handwriting of ordinances, that was against you, whiche was contrary vntounto you. Laſtly we are made without feare, and patient in aduerſities: knowyng that if we be dead together with Chriſt, we ſhall raigne together with hym. But foraſmuch as this argument of Paul which he is now in hand with, is deriued of the nature of Baptiſme, (to the end we may vnderſtand, what maner of thyng the nature therof is, and as it were knowyng the ground, might gather out theſe profitable admonitions, and oftentimes reuolue them in our mynd) it ſhal be profitable, to ſet forth a certaine ample definition, which may well nie comprehend allAn ampl… and large definition of Baptiſm things, that are written therof in the holy ſcriptures. Baptiſme therfore, is a ſigne of regeneration into Chriſt, into his death (I ſay) and his reſurrection, which ſucceded in the place of Circumciſion, which conſiſteth of the lauacre of water in the worde, wherin in the name of the father, and of the ſonne, and of the holy ghoſt remiſſion of ſinnes, and effuſion of the holy ghoſt is offred, and by a viſible ſacrament we are grafted into Chriſt, and into the church, and the right vntounto the kingdom of heauen is ſealed vntounto vsus, and we on the other ſide profeſſe, that we will dye vntounto ſinne, and hereafter lyue in Chriſt. That the members or partes of this definition may the better be vnderſtād, we will briefly declare them. Firſt it is called a ſigne which word is common vntounto Baptiſme, and to all ſacraments, which is proued byAll ſacraments are called ſignes. that, that Paul before in this ſelfe ſame epiſtle taught, that Abraham after that he was iuſtified receiued Circumciſion, foreign, that is, a ſeale of the righteouſnes already obteyned. But what thyng Baptiſme ſealeth, is ſufficiently expreſſed, whē as it is called, the ſigne of regeneration. For Chriſt very manifeſtly taught Nicodemus in the 3. chap. of Iohn, that they which will be ſaued, ought to be born again. And that baptiſme is the the ſigne of this regeneration, Paul teacheth vntounto Titus ſaying: Accordyng to his mercy he hath ſaued vsus through the lauacre of regeneration. An explication of Regeneration.And foraſmuch as regeneration is a certaine mutacion or chaunge, that we may the better vnderſtand what that mutacion or chaunge is: Firſt, muſt be declared the end wherunto this mutaciō tendeth. And therfore in the definition we added, Into Christ, bicauſe the fayth, ſtudies, and life of ſuch men as are regenerat tend to no other end, then that they may wholy paſſe into Chriſt. And ſeing that al things whiche Chriſt did for our ſaluation. are comprehended in his death & reſurrection. Therfore in this definition we added, that we muſt be be baptiſed into his death and reſurrection. Whiche thing Paul alſo teacheth in this ſelfe ſame place. For thus he writeth, Knowe ye not, that all we that are baptiſed into Christ, are baptiſed into his death? And ſtraightwaye he maketh mencion of the reſurrection. AndWhy Baptiſme ought not to be repeted. that Baptiſme ſucceded in the place of Circumciſion, the epiſtle to the Coloſsians teacheth: which place we hauehave before cited. Wherfore ſeyng that Circumciſiō was miniſtred vntounto one man only once, and foraſmuch as eueryevery man hath but one only natiuity, therof it commeth, that Baptiſme alſo ought to be geuen onelye once. Which thing is alſo therfore done, bicauſe the holy ghoſt wil hauehave vsus fully perſwaded, that after Baptiſme we ought no more to returne to our old life, as though an other regeneration might be permitted vntounto vsus. For if any man ſhould ſo think he ſhould (as it is written in the epiſtle vntounto the Hebrues) treade vnderunder feete the bloud of the ſonne of God. Paul therfore vntounto the Epheſians ſayth: One ſpirit, one fayth one baptiſme. And that it conſiſteth of the lauacre of water, and of the word, we are taught out of the epiſtle vntounto the Ephe. by theſe wordes. Euen as Christe alſo loued the church, and gaue himſelfe for it, that he myght ſanctifie it, beyng made cleane by the lauacre of water through the worde. This is is the nature of ſacraments, that they conſiſt of a ſigne, an outward Element, and the word of God. Many Eccleſiaſticall writers, when they entreat of Baptiſme, do ſet forth the prayſes and commendationsSymboles of the Sacraments of the Goſpell are moſt eaſy to be gotten. The miſteries of the Ethnikes were ſumptuous. The deuil ſometimes imitateth the ſimplicity of God. What is the analogy or ſignification of water in baptiſme. of water. But I in thys place do rather reuerence the ſimplicity of Chriſtian religion, whereunto are geuen Sacraments, not onelyonly moſt fewe in number, but alſo moſte eaſye to be done. For as touchyng the ſignes we hauehave nothyng but breade, wyne, and water: whiche are thinges euerye where in vſe, and in all places eaſye to bee gotten. But the miſteries of Idoles were celebrated wyth greate coſt, and were verye ſumptuous. But Chriſt in outward thinges followed alwayes greate ſimplicity. Although the deuill alſo, as an imitator of God, would ſometimes hauehave water alſo ioyned to his holy ſeruices: as in the miſteries of Mitra, and Iſis. And the Romanes in the playes of Apollo and Peluſius ſprinkled the city ouer with water. For by that meanes they thought it perfectly clenſed from periuries, murthers, iniuſtice, and publike crimes. And ſuch as had committed murther of ſet purpoſe, ſought purging holy waters. But omitting theſe thinges, this we ought to conſider, that the ſigne in ſacraments ought to hauehave an affinity and ſimilitude with the thing which is by it ſignified. Wherefore ſéeing water waſheth away the filthines of the body, maketh the earth fruitefull, and quencheth thirſt, it aptly ſignifieth remiſſion of ſinnes, and the holy ghoſt, whereby good workes are made plentifull and ſignifieth grace, which refreſh… the auguiſhes of the minde. Neither did the prophetes in the olde Teſtament otherwiſe propheſye of the geuing of the holy Ghoſt in regeneration. Ioell ſaith, that God would poure cleane water vponupon the ſonnes and daughters of the Iewes. And Eſay ſaith, All ye that thurſt come vntounto the waters. And the elders of the Hebrues (Paul ſaith) were baptiſed in the red ſea, and in the cloude. But what maner of word it is that ought to be added vntounto the element of water, we hauehave noted, namely, wherein, in the name of the father, & of the ſonne, & of the holy ghoſte remiſſion of ſinnes. &c. Into this promiſe our faith is ſealed: and as Tertullian ſaith, the ſacrament of baptiſme is the garment of this fayth. Theſe preſcribed wordes are deliuered of Chriſt in the laſt chap. of Mathew. Nether as we hauehave before ſaide, can I be perſwaded, that the Apoſtles changed this forme of words, although Ambroſe in that thing thought otherwiſe. Of whoſe iudgement what is to be thought, we hauehave before ſufficiently declared. It ſufficeth vsus at this preſent, that by the element and word of God we hauehave a manifeſt teſtimony of of our regeneratiō and ſaluation. For euen as there are three thinges (as Iohn ſaith) which beare witnes of Chriſt: the ſpirit, bloud, and water. (For the father, which isA place of Iohn. Of the thre teſtimonies ſignified by the ſpirite, the ſonne, which is declared by bloud, and y^• holy ghoſt which is noted by water, do beare witnes of his deuinity. And of his true humane nature, the ſpirite is a witnes, which he commēded vntounto the father vponupon the croſſe, and alſo the bloud and water which flowed out of his ſide) ſo, that we are the children of God, we hauehave a teſtimony of the holy ghoſte: & we hauehave the remiſſion of ſinnes by the bloude of Chriſt, ſet forth in the worde of promiſe, and in the water outwardly poured vponupon the body. For by theſe witneſſes our faith is both rayſed vp and alſo confirmed, becauſe we are regenerate, and are nowe made the children of God. There is offred vntounto vsus remiſſion of ſinnes, in the name of the father, and of the ſonne, and of the holy ghoſt. And yet ought we not to thinke, that it is geuen by reaſon of the worke wrought, (as they vſe to ſpeake) as though a holines or the ſpirite lay hidden in the water, and that we are regenerated by the outward touch thereof. For it is not ſo. But by the word of God and outward ſigne is ſignified vntounto vsus our reconciliatiō with God made by Chriſt: which reconciliation if we take hold on by faith, we are both iuſtified, and alſo ſanctified. Wherefore Auguſtine vponupon Iohn ſaith: From whence commeth this ſo greate a power vntounto the water, that it ſhould touch the body, and waſhe the hart, but through the word which worketh it, not in that it is ſpoken, but in that it is beleued? But in infantes which by reaſon of age can not yet beleue, the holy ghoſt worketh in their hartes in ſteede of fayth. The effuſion alſo of the holyThe worde clenſeth not becauſe it is ſpoken but becauſe it is beleued. The things which are offred vsus in baptiſme, we hauehave alſo before baptiſme. ghoſt is promiſed in baptiſme, as it is expreſſedly written in the epiſtle to Titus: Which hath ſaued vsus through the lauacre of regeneration, and of renouation of the holy ghoſt, which he plentifully hath powred vponupon vsus. Neither are theſe two thinges in ſuche maner offred in baptiſme vntounto vsus, as thoughe we by no meanes had them before baptiſme. For it can not be denied, but that they whiche are of full age, if they beleue, hauehave iuſtification euen before they be baptiſed. For ſo Abraham beleued, and was iuſtified, and then he receaued the ſeale of circumciſion. And Cornelius the Centurion when he had heard Peter and beleued, was not onlye iuſtifyed, but alſo viſibly receaued the holy Ghoſt. Neither woulde we baptiſe infantes, but that we ſuppoſe, that they already pertayne vntounto the Churche and vntounto Chriſte. And yet are not ſuche baptiſed in vayne. For we oughte to obeye the commaundement of God, whiche if anyIn baptiſm the giftes which we had before are increaſed. The holy Ghoſt is powred into the hart when we are regenerate. By baptiſm we are viſibly grafted into Chriſt and into the Church. man ſhoulde contemne, though he boaſted neuer ſo muche of hys fayth, yet ſhoulde he ſufficientlye declare, that he neyther beleued, nor is iuſtified, nor hath receaued remiſſion of ſinnes. Farthermore although they beleue, yet when theſe promiſes are agayne offred, and that by the inſtitution of the Lord, and they thorough fayth and the impulſion of the holy ghoſt doo with efficacy take hold of them, the benefites of God can not but be augmented in them. But why the holy ghoſt is powred into the hartes of them that are regenerate, thys is the reaſon: Bycauſe they muſt be made new agayne, and theyr ſtony hart (as the prophete ſayth) muſt be turned into a fleſhy hart: whi… is not poſſible to be done by humane reaſon. And that we are by the viſible ſa…ament grafted into Chriſt & into the Church, is firſt declared by this place which we are now in hand with. For Paul ſayth, that they which are baptiſed, are grafted into Chriſt. And in the firſt to the Corrinthians the 12. chap. he ſayth, that by one ſpirite we are all baptiſed into one body. And that this body is the Church, he plainly teacheth in the ſelfe ſame chap. We added in the definition, By a viſible ſacrament, bicauſe in very dede we are grafted both into Chriſt, and into the Church as touchingWhy this viſible grafting is geuen the minde and ſpirite, ſo ſoone as euer we are iuſtified. But bycauſe that is vnknowen vntounto men, it is afterward knowen, when we are initiated by the outward ſacrament, alſo the right vntounto eternall life is ſealed vntounto vsus by baptiſme. It is in dede geuen vsus ſo ſoone as euer we are iuſtified, and it pertayneth vntountoThe righte vntounto eternall life is ſealed by baptiſme. A ſimilitude. Not all that are not baptiſed peariſh. vsus by right, not of merite, but of the liberall gift of God: and by baptiſme it is ſealed. As the giftes of kinges, ſo ſoone as euer they are graunted vntounto vsus, doo without doubt pertayne vntounto vsus: but afterward are added ſeales, that the will of the king may if it be nedefull, be teſtefied vntounto others. Nether is this part of the definition, right vntounto eternall life, ſo to be vnderſtand, as though they ought to be excluded from the kingdome of heauen which are not baptiſed. For if they beleue, and there be no let in them that are not baptiſed, we ought not to doubt of theyr ſaluation. For Chriſt ſayth: He which beleueth in me hath eternall life. And in an other place, althoughe he ſaye, that he which beleueth, and is baptiſed, ſhall be ſaued, yet he ſtreight way addeth: He which beleueth not ſhall be cōdēned. By which worde he ſignifieth, that baptiſme is not ſo of neceſſity, but that a faythfull mā may with out it be ſaued, ſo that there be annexed no cōtempt nor diſobedience. The ſcholemen alſo confeſſe, that beſides the baptiſme of water, the godly are ſometimes baptiſed with Martirdom, and with the inſpiratiō of the holy ghoſt, ſo much as ſufficeth vntounto ſaluation. Chriſt alſo called his death baptiſme, whenChriſt called his death baptiſme. The effuſion of the holy Ghoſt was baptiſme. Baptiſme hath repentaunce ioyned with it. he ſayd, that he ſhould be baptiſed with an other baptiſme: and foretold, that the Apoſtles ſhoulde be baptiſed with the holye ghoſt ſoone after hys aſcenſion into heauen. Laſtly we agayne in baptiſme profeſſe death, as touching ſinne, and a new life: which profeſſion ſheweth nothing ells, then that vntounto this ſacrament is adioyned repētance, which thing both Iohn and alſo Chriſt tought, when they ſpake of Baptiſme. And the fathers when they paſſed ouer the ſea, eſcaped into liberty: but Pharao with his hoſt was drowned in the waters: whereby was ſignified, that by baptiſme we ought ſo to be renewed, that there we ſhould forſake our ſinnes, and be lifted out of the waters with a new purpoſe to an holy life. All theſe thinges oughte we, when we are baptiſed, by teſtemonyes of the ſcriptures often to conſider, and of them all continually to admoniſh our ſelues. For although this ſacrament be but once onelyonly geuē, yet ought it neuer in ourWe oughte moſte often to call to memorye baptiſme. whole life time to be forgotten. For euen as it behoued the Iewes euermore to remember, that they were circumciſed, ſo alſo ought we continually to call to memorye our baptiſme. And this is not to be paſſed ouer, that the Anabaptiſtes labor by this chap. to confirme theyr error, which thinke that baptiſme oughtOf baptiſing of Children againſt the Anabaptiſtes. not to be geuen vntounto infantes, bycauſe they are not able by fayth to receaue the promiſes offred vntounto them, or to profeſſe mortification and a new life. But how weake this argument is, partly reaſon it ſelfe ſheweth, & partly the ſcriptures teach. For this is not the propriety of ſignes, that they ſhould then onelyonly profite when they are preſent. Otherwiſe we ought continually to be baptiſed. TheySigns are profitable yea euen when they are not preſent. are in dede deliuered but only once: but being oftētimes called to memory, they alwayes profite. For the vtilitye of them is not a thinge that dureth but for a tyme: although infantes can not take holde of the promiſes offred vntounto them, yet afterwarde when they come to riper age, they ſhall take holde of them. But foraſmuche as they are able to receaue the couenaunt, and the thinges promiſed pertayne vntounto them, why ſhoulde we take awaye from them the ſignes of thoſe thinges? Theſe men forſooth, woulde ſeeme to be wiſer then God: for GOD knewe vndoubtedlye as well as they, that Circumciſion conteyned a promiſe of Chriſte, and a profeſſion of mortifycation, and of a newe lyfe. For by the prophets he continually vrgeth the Circumciſion of the hart, which was ſignified by that Sacrament, and yet he commaunded, that infantes ſhould be initiated vntounto him by Circumciſiō. Why thē do theſe mē obiect vntounto vsus y^• thingCircumciſion geuen vntounto infantes. which God himſelfe would not hauehave kept from infants. They vſe alſo to vrge the commaundement of the Lord, wherin he commaunded the Apoſtles, that they ſhould teache and baptiſe. And they thinke, that infantes ought therfore not to be baptiſed, bicauſe they can not receiue the preaching and doctrine of the Goſpel. NetherThe maner whiche is to be kept in increaſing the church. The beleuers were baptiſed with theyr whole fam…ly. Our infantes are not of worſer condition or eſtate then were the children of the Hebrues. Circumciſion ſealed not onelyonly temporall promiſes. A proofe of the reſurrection. conſider they, that Chriſt by that commaundement taught the manner how religion ſhould be ſpred abroade, & the church inſtructed. For it was not for the Apoſtles to beginne their office and function with the Sacraments. Firſt it behoued them to preach the Goſpell: afterward to baptiſe them that beleued. And ſo y^• Apoſtles baptiſed not only thē that beleued, but alſo their whole families. As we rede alſo that Abraham when he beleued, circumciſed not only himſelfe, but alſo all his. And we know vndoubtedly by the holy ſcriptures, that Baptiſme ſucceded in the place of Circumciſion. Wherfore, they cannot ſay, that the baptiſme of infantes, is againſt the worde of God, bicauſe, vnles they will graunt, that our infantes are in worſer eſtate, then were the infantes of the Hebrewes, they muſt of neceſſity confeſſe, that our infantes alſo ought to be initiated vntounto God and vntounto Chriſt. They alſo are not to be harkened vntounto, which ſay that circumciſion was only a ſealyng of promiſes touching temporall things. For Paul doth manifeſtly teach, that it ought to be compared with baptiſme. And in the 17. chap. of the booke of Geneſis, Circumciſion is inſtituted to confirme this promiſe. I wyll be thy God, and the God of thy ſeede. And vndoubtedly God kepeth thoſe whoſe God he is, and y^• not only as touching y^• mind, or as touching y^• body only, but as touching y^• whole & ful nature. And of ſo great force & waight is this promiſe, y^• by it Chriſt proued the reſurrection of the dead. For, foraſmuch as God affirmeth himſelfe to be the God of Abraham, Iſaac, and Iacob, he therby firmly concludeth, that they liue, and that their bodies ſhall be reſtored vntounto them in the reſurrection. And it is wonderfull, how they dare affirme, that the baptiſme of infantes is a new inſtitution in the church. For Cyprian a moſt auntient writer maketh menciō of it, & ſayth that it isBaptiſme of children is no new thing in the church. not of neceſſitie, that we ſhould tary till the eight day for the baptiſing of thē: For the truth of the Goſpel hath deliuered vsus frō the obſeruing of the number of daies. Wherfore they may well be baptiſed, what day ſoeuer the Church ſhall be aſſembled together. Origene alſo writing vponupon this epiſtle and vponupon Leuiticus, ſufficiētly declareth, that infants were in his tyme accuſtomed to be baptiſed. And ſithen theſe men were not long after the Apoſtles tyme, neither make they mencion of it as a thyng inuented by them, or in their tyme, it ſufficiently appeareth, that that maner came from the Apoſtles. They ſay that Higinus biſhop of Rome was y^• firſt author therof, which vndoubtedly can not be proued by his decrées. We read inHiginus made a decre for Godfathers and godmothers, but not for the baptiſme of infants. dede, that he made a law for Suſceptores, whom they call Godfathers and Godmothers, which without doubt was a profitable order. For his meanyng was, y^• whē infantes ſhould by baptiſme be receiued into the church, they ſhould be commēded vntounto the faith of ſome men, of whom to be inſtructed. And for the performaunce of this, the Godfathers and Godmothers do bynde their faith: although now a dayes they regard nothyng leſſe. But it is a very weake argumēt therby to gather, that Higinus was the firſt author, that infantes ſhould be baptiſed, bicauſe he inſtituted Suſceptores. Yea rather ſithen he made a decrée as touching that thyng, it is probable that the baptiſme of infantes was before that tyme in vſe. They cite more ouer Tertullian in his little booke of baptiſme, which is very elegantly writtē. ButThe opiniō of Tertullian as touching this thing is not to be receaued. foraſmuch as that man in his latter age fell from the true fayth vntounto the hereſy of Montanus, hys authority in this thyng can not be of ſo greate force: for he alſo condemned ſecond mariages, & diſalowed the baptiſme of infants againſt the receyued vſe of the Church. And if we ſhould follow his opinion, neither young men that lead a ſole lyfe, nor wydowes that are yong women ought to be baptiſed. For he affirmed, that this ſacrament ought not to be adminiſtred b… thē only very late, and that are of a very rype age. But it may be ſufficiently declared by the ſelfe ſame Tertullian, that euen in his time the maner was that children ſhould beIt was the manner in his time that infants ſhould be baptiſed. baptiſed. For he would neuer hauehave reproued it, vnles it had then bene in vſe and practiſe. But now I will returne to the Apoſtle.

Knowing this that our olde man is crucified with him, that the body of ſinne ſhould be aboliſhed: that henceforth vve ſhould not be ſeruauntes vntounto ſinne.] This is the entent of the Apoſtle, to teach, that they which are of Chriſt, ought to dye vntounto ſinne. And he ſetteth forth the communion which we hauehave with the death and reſurrection of Chriſt, which communion he proueth by baptiſme. For by baptiſme we are proued to be grafted into Chriſt, to this ende, that the olde man ſhould be crucefied in vsus, and that we ſhould no more be addicted vntounto ſinne. Chriſoſtome vponupon this place ſayth, that regeneration is two maner of wayes: one which cōſiſteth of the forgeuenes of ſinnes: an other which we obtaine after iuſtification in leading our life holily and innocently: the firſt he confeſſeth to come vntounto vsus by the gift of God: but in the other he ſayth is required our diligence. Hetherto this his ſentence is true. For vntounto the firſt regeneration are not required any of our workes: but for the performance of the other, it behoueth them that are iuſtified, to worke together with grace and with the holy ghoſt. But I can not tell how he, a little afterward forgetting himſelfe, ſayth, that we vntounto that firſt regeneration do bring fayth of our ſelues. Which is moſt repugnant vntounto the truth. For Paul to the Epheſians teacheth, that fayth is the gifte of God, and is not ofHow Chriſoſtome vnderſtandeth fayth to be the gift of God our ſelues. In expounding which place he thus vnderſtandeth it: That fayth is the gifte of God, becauſe we ſhoulde not beleue vnles God called vsus, and ſhoulde ſet forth vntounto vsus thoſe thinges which ought to be beleued. Wherefore his meaning is, that it lieth in our power, to aſſent vntounto the calling, and promiſes of God which are offred vntounto vsus. But that is moſt many manifeſtly repugnant againſt very many teſtimonies of the ſcriptures. For in the Actes of the Apoſtles we reade of theTo attayne to faith it is not ſufficiēt that God doth ſette forth vntounto vsus thinges we ſhoulde beleue. woman that ſolde ſilkes, how that God opened her harte, to vnderſtand thoſe thinges which Paul preached. And Ezechiell teacheth, that God chaungeth the hartes of the godly, and of ſtony hartes maketh them fleſhy hartes. Chriſt alſo ſaith, that no man can come vntounto him, vnles he be drawen of the father. And Dauid deſireth of God, to incline the hartes of his to keepe his teſtimonies. We reade alſo in many places, that God boweth and hardeneth hartes. Laſtly Paul in this ſelfe ſame epiſtle ſayth, that it is not of him that willeth, nor of him that runneth, but of God which hath compaſſion. But as touching this queſtion, we will ſpeaks more at large afterward. Now let vsus ſee, what Paul in this place vnderſtandethThe Olde man. by the Olde man, which he ſayth ought to be crucified with Chriſt: and what alſo he meaneth by the Body of ſinne, which he affirmeth ought to be aboliſhed. When he ſpeaketh of the Olde man, he alludeth vntounto Adam, and vnderſtandeth the corrupt nature which we all hauehave contracted of him. Neither ſignifiethNot onelyonly the body and groſſer partes of the minde pertaine vntounto the old man. he thereby (as ſome thinke) the body only, and groſſer partes of the minde: but comprehendeth therewithall vnderſtanding, reaſon, and will. For of all theſe partes conſiſteth man: and this maliciouſnes and oldenes ſo cleaueth vntounto vsus (as the Greke Scholies note) y^• the Apoſtle calleth it by the name of man. And men y^• are without Chriſt are ſo much addicted vntounto their luſtes, pleaſures, and errors that without thē they count not themſelues to be men. Farther, by this Antitheſis or cōpariſon vntounto the new man, we may vnderſtand, what the olde man is. In the epiſtle to the Epheſians, we are commaunded to put on the newe man, which is creat…d according vntounto God in all righteouſnes, and holynes of truth: And cōtrar…wiſe. To put of the old mā, which is corrupted according to the luſts of error. Wherefore Ambroſe expounding this place ſaith. That the Apoſtle therefore calleth the deedes paſt the olde man. Becauſe, euen as the newe man is ſo called by reaſon of fayth, and a pure life, ſo is he called the old man bycauſe of his infidelity and euill dedes. The body of ſinne alſo ſignifieth nothing els, then the deprauation and corruptiō What the body of ſinne is.of our whole nature. For the Apoſtle would not, that by this word we ſhould vnderſtand the compoſition of our body. And naturall luſt, although it be but one thinge, yet bycauſe vntounto it are aſſociated and annexed all maner of ſinnes, which as occaſiōs are offred doo burſt forth, therfore it is expreſſed by the name of the bodye. And Paul vntounto the Coloſſians after thys ſelfe ſame maner calleth ſondry ſinnes, our members. Mortifie (ſayth he) your members which are vponupon the earth, namely fornication, vncleanes, euill luſt, auarice, and other whiche there followe. Our members are the inſtrumēts of ſinnes if God prohibite them not.And vndoubtedly vnles the ſpirit of Chriſt doo prohibite our members, they are altogether organes and inſtrumēts of ſinnes. Chriſoſtome vponupon this place faith: That the Apoſtle calleth not this our body only ſo, but alſo all our maliciouſnes: for ſo calleth he all our maliceouſnes the old man. The Greke Scholies vnderſtand by the body of ſinne, our condemned nature. Although if we would referre that ſentence vntounto this our outward body, it may ſeme that Paul ſo ſpake, for that all wicked luſt and all corruption of nature is drawen from nature by the body. Thys isHumane corruption is drawen by the body The corruption of nature hath ſundry names. alſo to be marked, that the Apoſtle ſetteth our corrupt nature as contrary vntounto the ſpirite, but yet by ſondry names, ſometimes by the name of fleſh, ſometimes by the name of the body of ſinne, ſometimes by the name of the old man, and ſometimes of the outward man, and ſometimes by the name of naturall man, all which things ſignifie whatſoeuer is in man beſides Chriſt and regeneratiō, and alſo whatſoeuer withdraweth vsus from the law of God: Cōtrariwiſe by the name of the ſpirite he vnderſtandeth all thoſe thinges which are done in vsus, by the inſpiration, inſtinction, and motion of the holy ghoſt: wherfore Ambroſe by the body of ſinne vnderſtandeth alſo the ſoule, that is, the whole man. As contrariwiſe, the ſoule alſo in the holy ſcriptures ſignifieth ſometimes the body, andThe ſoule. The fleſhe. the whole man. This word fleſh alſo ſometimes comprehendeth all the partes of a man that is not yet regenerate. For Chriſt when he reaſoned with Nicodemus of regeneratiō, whatſoeuer (ſaith he) is born of the fleſh is fleſh: by which words he ſheweth, that the fleſh ought to be regenerated into the ſpirite. And foraſmuch as regeneration pertayneth not only vntounto the body, nor only vntounto the groſſerReaſon and will, are cō prehended in the name of fleſhe. partes of the minde, but chiefely vntounto vnderſtanding, reaſon, and will, it ſufficiently appeareareth that theſe thinges alſo are vnderſtand by the name of fleſh. And Ambroſe ſayth, that the fleſh is ſometimes called the ſoule which followeth the vices of y^e body. Chriſt alſo anſwered vntounto Peter when he had made y^• notable confeſſion, Fleſh and blood hath not reueled theſe thinges vntounto thee. Whereby fleſhe and blood he vnderſtandeth, whatſoeuer humane reaſon can by nature come to the knowledge of. Wherefore to retayne ſtill the body of ſinne, and the old mā, is nothing els, then to liue according to that eſtate wherein we are borne. AndNaturall knowledges grafted in vsus are of themſelues good, but in vsus they may be ſins. The affections of them that are not regenerate are ſinnes though they be honeſt. if a man demaund whither theſe naturall knowledges grafted in vsus touching God and outward dedes, are to be counted good or no: I anſwer, y^• of thēſelues they are good: but as they are in vsus not yet regenerate, but vitiate & corrupt, vndoubtedly they are ſinnes: bycauſe they fayle and ſtray from the cōſtitution of theyr nature. For they ought to be of ſuch force, that they ſhould impell and driue all our ſtrengths and faculties to obey him. But they are ſo weake, that they can not moue vsus to an vprighte life and to the true worſhipping of God: which ſelfe thing we iudge alſo of the naturall affections towards our parents, frendes, countrey and other ſuch like. For although theſe thinges of their owne nature are good and honeſt, yet in vsus, that are not yet grafted into Chriſt, they are ſinnes. For we referre them not according as we ought vntounto the glory of only true God, and father of our Lord Ieſus Chriſt: nether doo we them of faith without which whatſoeuer is done is ſin. And Paul ſayth, foreign, that is knowing this, and a litle afterward, foreign which worde… …each, that thoſe thinges which are here ſayd, ought to be moſt aſſured and certayne vntounto vsus, and perfectly knowen of vsus ſo that eueryevery godly man ſhould fele this in hymſelfe. This kinde of ſpeach hath an Antitheſis vntounto that which was ſayd at the beginninge: Know ye not, that as many as are baptiſed …nto Chriſt Ieſus, are baptiſed into his death? as though he ſhould hauehave ſaid. Of this thingye ought not to be ignorāt. And if ye once perfectly know this principle, thē thoſe thinges which thereof follow, cā not but be knowē of you. Let it not ſeme ſtrāg that Paul dothWhy Paul vſeth ſo many tropes & figures. by ſo many, & ſo ſūdry figure hiperboles, I ſay, & metaphors exaggerat & aggrauateth is matter namely, That we are dead vntounto ſin, & are buried with Chriſt, and the old man is crucified, that the body of ſinne ſhould be aboliſhed, and ſuche other like. For we neuer ſufficiently knowe our ſelues, neither doo we abhorre, ſo much as it behoueth vsus from our naturall corruption, and from the ſins which do ſpring therof. Yea rather there are very many, which vnderunder the pretēce of y^e prayſe of nature, and of the workes of God, do highly commend many things, which by very good right ought to be condemned: eſpecially when they are ſinnes. The meaning therfore of this place is, that now by the grace of Chriſt and profeſſion of baptiſme, the old man is crucified: and that it ought continually ſo to be kept vnderunder, that the body, that is, the multitude of ſins which ſpring out of it, ſhould be aboliſhed. And although in this lyfe we can not obteine, to be vtterly frée from fallyngAn excellēt compariſō. ſometimes, yet ought all our endeuor to tende to this ende, that euen as Chriſte gaue not himſelfe partly, but wholy vntounto the croſſe for our ſakes, ſo alſo ought we to die, not onelyonly to one or two kindes of ſinnes, but vtterly to all kindes of ſinnes. And this crucifieng, if we hauehave a reſpect vntounto the firſt communion, which we hauehave with the death and reſurrection of Chriſt, commeth firſt of the holy ghoſt, and frée mercy of God. But when we are once through faith regenerate, and are tranſlated from Adam vntounto Chriſt, it behoueth vsus to put to our labour, endeuour, and diligence. And therefore Paule vntounto the Galathians writeth, that they whiche are of Christe, hauehave crucified theyr fleſhe, wyth the lustes therof. And that worthely. For ſithen they are y^• members of Chriſt, it is mete, that they be conformable vntounto theirThe Deuil is crucefied with the fleſh. hed. And Ambroſe noteth, that we together wyth the fleſhe do crucifie the Deuill, becauſe he by the meanes of it, is of efficacy in vsus.

That henceforth we ſhould not be ſeruants vntounto ſinne.] He ſtil more plainly declareth, what this meaneth, the body of ſinne to be aboliſhed. And this is the meanyng, that we ſhould not obey our naturall luſt, thorough committing of diuers wicked vices. And by the worde of bondage or ſeruitude, he ſheweth, that he layeth before vsus not thinges vnprofitable, but things that aboue all other are to be deſired: namely, that we might be ſet at liberty. Neither ſpake he that to this endThe end is that we ſhould not be ſeruants vntounto ſinne. that ſinne ſhould by no maner of waye remayne in vsus: for, that is vnpoſſible, ſo long as we liue in this world. But therfore he ſo admoniſheth vsus, that we ſhoulde not be ſeruantes vntounto ſinne.

For he that is dead, is iuſtified from ſinne. Wherfore if we be dead with Chriſt, we beleue, that we ſhal alſo liue with him. Knowing that Chriſt beyng rayſed from the dead, dieth no more: Death hath no more dominion ouer hym. For as touchyng that he died, he died concernyng ſinne once: and as touchyng that he lyueth, he liueth vntounto God. Lykewyſe conſider ye alſo, that ye are dead as touching ſinne, but are aliue vntounto God through Ieſus Chriſt our lord.

For he that is dead, is iuſtified from ſinne.] The reaſon why we ſhould not be ſeruantes vntounto luſt, is this: namely, becauſe we are by death deliuered from it. For, to be iuſtified from ſinne, is as much, as to be deliuered from it, ſo that henceforth it hath no more power ouer vsus. And Paul ſeemeth here to ſpeake not of the death of nature, but of mortification, wherof I hauehave ſo oftentimes ſpoken. And iuſtification may be here taken properly, for that mortificatiō may be the effect therof. For we cannot attain vntounto it, vnles we be firſt iuſtified. Although ſome not vnaptly vnderſtand this place of the vſual and natural death. For they that are dead, do ceaſe of from the wicked workes, in which they before liued. And we vſe to ſay of a thefe … is now hanged, that he will ſteale no more: and the prouerbe is, a deade man…teth not. Wherefore, if we followe this ſence, then ſhall it be a metaphore that euen as they whiche are naturallye deade, do forſake and finiſhe the ſinnes, which whileſt they liued, they committed: ſo we, foraſmuch as we are dead vntounto Chriſt, and hauehave profeſſed, that we will dye vntounto ſinne, oughte vtterlye toA place of Iohn. ceaſe from ſynne. Theſe woordes of Paul are no otherwyſe to bee vnderſtande, then are theſe wordes of Iohn: He whiche is borne of GOD ſynneth not. That is, in that euerye one lyueth and woorketh oute of the principle and grounde of the heauenlye natiuitye. And this principle or grounde is the holye Ghoſte,The principles of the heauenly regeneratiō and the worde of GOD. So he is ſaide to be looſed from ſinne, and not to doe any thing by the impulſion thereof, which is dead vntounto ſinne, and is crucified together with Chriſt, in that he is dead, and faſtened vntounto the croſſe. And euen ſo teacheth Peter in his firſt epiſtle the 4. chapter: Foraſmuch as Chriſt hath ſuffred for vsus in the fleſhe, be ye armed with the ſelfe ſame cogitation. For he which is deade ceaſeth to ſinne: neyther liueth he in the deſires of men, but in the will of the Lord God.

Wherefore if we be dead with Chriſt, we beleue that we ſhall alſo liue with him.] To the ende we ſhould not be afrayd at the name of death, which he hath before ſo often made mencion of, he preſently addeth a conſolation, declaring that vntounto this death which he hath ſpoken of, is annexed the life of Chriſt: ſo thatAfter regeneration we leade the life of God. if we dye together with Chriſt, we ſhall alſo liue together with him. And this life is not only that, which we looke for, in the world to come, but alſo it is euen that life which we now leade: which in very dede is one and the ſelfe ſame with the life to come: but that this is only a life begonne and vnperfect, but the other is perfect and abſolute. For we which beleue in Chriſt, and are iuſtified, do alſo euen now preſently leade the life of God. For we are driuen and moued not of our ſelues, but of the ſpirit of God. But what maner of life this life of Chriſt is, which is in the meane tyme communicated vntounto vsus, whileſt we liue in this world, the Apoſtle ſtraight way declareth.

Knowing that Chriſt being rayſed from the dead, dieth no more, death hath no more dominion ouer him.] As the life of Chriſt is neuer extinguiſhed by any death, ſo the life of the children of God and brethren of Chriſt oughte not to be quenched by ſinnes. But why Chriſt dyeth no more, this is the cauſe, forWhy Chriſte dieth no more. that he hath ouercome death, and taken away ſinne: by whoſe meanes only death was vpholden, and bare dominion. For vntounto the Corrinthyans it is written, The ſting of death is ſinne: and in this epiſtle, death raigned by ſinne. Wherefore they which are pertakers of the death of Chriſt, neither ought nor can any longer be ſubiect ether vntounto ſinne, or vntounto death. But it is after one maner in vsus, and after an other maner in Chriſt. For his death (as Auguſtine ſaith in his booke de Trinitate)The death of Chriſt was ſimple but ours is double. was ſimple and but of one ſort: but ours is double or of two ſortes. For in him only the body dyed, for his ſoule was neuer without the eternall and true life: foraſmuch as ſinne had neuer place in him. But in vsus both body and ſoule were deade by reaſon of ſinne. Wherefore euen as Chriſt dyeth not agayne, as touching the body, ſo alſo ought not we by ſin to dye ether in body or in ſoule. Otherwiſe y^• onelyonly one death of Chriſt ſhould not (as he ſaith) bring remedy vntounto our double death. Neither wanteth this an emphaſis, that the Apoſtle in this place doubleth oneChriſt was not compelled to dye. and the ſelfe ſame ſentence: when he ſayth: He dieth no more, alſo, death hath no more dominion ouer him. For he would hauehave vsus fully to vnderſtand, that death is cleane remoued away from Chriſt. Neither yet ought we by theſe wordes to inferre, that death ſometimes ſo bare dominion ouer Chriſt, that he was compelled to dye. For he ſayth, that no man coulde take away his life from him: but that he himſelfe had power both to lay away his life, and alſo to take it agayne. Chriſt fréely and willingly became ſubiect vntounto death: wherefore we alſo, foraſmuch as we are his members, and miſticall body, ought fréely and of our owne accord to dye together with Chriſt: and that in ſuch ſort, that we will no more dye, that is, we will no more be ſubiect vntounto the guiltines, death, and damnatiō o… our ſinnes.It alſo ſufficient for vsus that we die once vntounto ſinne.

For as touching that he died, he died vntounto ſinne once: and a… …ouching that he liueth, he liueth vntounto God.] That Chriſt died vntounto ſinne … once only, is declared by that which is written vntounto the Hebrues, that he by one only oblation made perfect all thinges: ſo that he referreth this Once, and vnity, vntounto the fulnes and perfection of the thing done. It was ſufficiēt that Chriſt died but once. Wherefore it ought alſo to be ſufficient vntounto vsus, that we dye but once vntounto ſinne, neither ought we ſo to deale, that we ſhoulde alwayes hauehave new cauſes to dye agayne.We and Chriſt dye not after one and the ſelfe ſ…me manner. It is not poſſible that Chriſt ſhould dayly be ſacrificed. The ſacrificing prieſtes do not by their Maſſes apply the death of Chriſt vntounto others. Baptiſme ought not to be repeated. But this is to be noted, that Chriſt and we are diuerſly ſayde to dye vntounto ſinne. For Chriſt had no ſinne in hym, whereunto he ſhoulde dye. For he died for the ſinne which was in vsus. But we ought to dye vntounto that ſinne, which we ſtill cary aboute in our ſelues. Farther, out of this place are inferred two thinges, firſt, if Chriſt died but once, and that that was ſufficient, then is there no nede, that he ſhoulde agayne be dayly ſacrificed in Maſſes. For his one only death was ſufficient for the ſatiſfaction of all ſinnes. For the ſacrificing prieſtes can not performe that thing which they vſe ſo much to boaſt of, namely, to applye the death of Chriſt at their pleaſure vntounto this man, or to that man. For eueryevery man by his owne fayth taketh hold of it, and applieth it vntounto himſelfe. Moreouer out of this place is inferred, that baptiſme ought not to be miniſtred vntounto one man any more then once only, foraſmuch as in it we dye together with Chriſt. And ſithen he dyed but once only, we therefore ought in no caſe to repete it any oftener. Which thing the epiſtle vntounto the Hebrues manifeſtly teacheth: for there it is written, that that is nothing els then again to crucifie the ſonne of God, and to make him a gazing ſtock. The ſealing of the promiſe of God, which we receaue in baptiſme, neuer loſeth his force and ſtrength. For whileſt we call to memory that we are baptiſed (ſo that fayth be preſent) by the remembrance of that ſealing we are both confirmed touching the promiſe, and alſo are admoniſhed touching the leading of the lyfe of Chriſt. But we before hauehave alleaged many mo reaſons, why baptiſme ought not to be repeted. In that Chriſt is ſayd to liue vntounto God, it ſignifieth not only that he liueth bleſſedly, but alſo that he cleaueth vnſeperably vntounto God. Which thing we alſo ought to do, if we will be true Chriſtians. And therefore he concludeth the whole reaſon in theſe wordes:

So alſo conſider ye, that ye are dead as touching ſin, but are on liue vntounto God, through Ieſus Chriſt our Lord.] Theſe words ſignifie as much as if he ſhould hauehave ſayde: That which was done in Chriſt, ought alſo to be done in vsus. Wherefore ſeing he died only once, and now liueth perpetually vntounto God, we ought to hauehave a care that the ſelfe ſame thing ſhould be performed in vsus. Hereby appeareth, how vniuſtly the doctrine of Paul was accuſed, as though he ſhouldePaul teacheth that we ought to liue vntounto God. & not to abide in ſinne. teach that we ſhould abide in ſinne, that grace might abound. And that we ſhould commit euill, that good might thereof enſue. For he teacheth clene contraryly, that euen as Chriſt euer liueth vntounto God, ſo ought we alſo euer to liue in Chriſt thorough innocency of life. Which ſelfe doctrine the Lord taught in Iohn, ſaying. As the liuing father hath ſent me, and I liue for the father: euen ſo he that eateth me, ſhall liue for me. Iudge and conſider ſayth he, that ye are dead vntounto ſinne, but liue vntounto God. For (as ſayth Chriſoſtome) this thing is not done by nature, neither can it be ſhewed by the outward ſence: but is perceaued by fayth only. Therefore conſider (ſaith he) and dayly pouder this in your mynde.

Through Chriſt Ieſus our Lord.] This is added that we ſhoulde knowe, that all theſe thinges are receaued onelyonly by his benefite, and not by humane ſtrengths, or naturall reaſon.

Let not ſinne therefore raigne in your mortall bodye, that ye ſhould thereunto obey by the luſtes of it. Neither geue ye your mē bers as inſtrumentes of vnrighteouſnes vntounto ſinne, but geue ouer your ſelues vntounto God, as they y^t of dead are on liue. And geue ouer your members as inſtrumentes of righteouſnes vntounto God. For ſinne ſhall not hauehave power ouer you. Becauſe ye are not vnderunder the lawe, but vnderunder grace.

Let not ſinne raigne therefore in your mortall body.] His reaſon now finiſhed, he addeth an exhortation: which is indede ſhort, but yet of great waight.What felicity is. For it ſtirreth vsus vp vntounto that thing, wherein conſiſteth the chiefe felicity, which herein is contained, y^• we ſhould be moſt far remoued, frō all euils, and continually being well occupied, leade a moſt vertuous lyfe. Wherefore Paules meanynge is, that wée ſhoulde caſte awaye ſynne: Whiche is to remoue from vsus the nature of euill. Whatſoeuer euill and infelicity there is in vsus, the ſame is wholy deryued from ſynne. Farther he commaundeth vsus, to deryue our actions from the groundes and principles taught of God. The philoſophers affirmeThat actiō is moſt perfect which ſpringeth of the moſt… nobleſt vertue. that action to be moſt perfect, which ſpringeth of the moſt nobleſt vertue. Wherefore, foraſmuch as we doo confeſſe that al our ſtrengths and faculties, are moued and impelled by God, that is by the moſt chiefe goodnes, of neceſſity it followeth, that the workes which ſpringe thereof, are of moſt perfection: For God is farre much more perfect then all humane vertue. Wherefore if whatſoeuer we doo, we do it by his impulſion, thē ſhal we attain vntounto a good end, & vntounto moſt high felicity. Paul ſpeaketh of ſinne by the figure * Proſopopaeia, and exhortethPropoſopeia, that is by fayninge of perſonages. vsus not to ſuffer it to raigne in vsus. Which ſelfe forme of ſpeaking he before when he ſayd, that death raigned from Adam euen vntounto Moſes. By the mortall body (ſayth Ambroſe) is vnderſtand the whole mā, euen as ſometimes the whole man is ſignified by the ſoule. For confirmatiō whereof, he citeth theſe words of Ezechiell: The ſoule which ſinneth, it ſhall dye: And he affirmeth that that is to be vnderſtand of ether part of man Chriſoſtome thinketh that therfore the body is called mortall, to teach vsus, y^• this battayle, which the Apoſtle exhorteth vsus vntounto againſt ſin, ſhall not dure any long time, but a ſhorte time. Which battayle he ſuppoſeth is therefore commended, bycauſe that ſithen Adam although he had abody not ſubiect vntounto death, yet refrained not from ſinne. It ſhoulde be much more laudable and excellēter for vsus, if we in this mortal body ſhould eſchew ſins. But I thinke y^• this particle. In your mortall body, ſignifieth nothing els, then if it ſhould hauehave bene ſayd after the maner of the Hebrues, Through your mortall body. Foraſmuch as that naturall cōcupiſcence or luſt, which y^e Apoſtle would not hauehave to raigne in vsus, is through the body deriued from Adam into vsus, & receaueth in vsus nouriſhements and entiſements. For by generation and ſede (as we hauehave before at large proued) originall ſinne is traduced. And he addeth this word mortall, to encreaſe a contempte, and to lay before our eyes that ſuch a frowardnes is condemned vntounto the puniſhement of death, whereby to feare vsus away the more from the obedience thereof. For it were very wicked, to preferre a thing condemned vntounto death before the word of God and his ſpirite. He ſtraight way declareth, what this meaneth, namely, ſinne to raigne in vsus. Which is nothing ells then to be obedient vntounto ſinne. Wherefore he addeth.

That ye ſhould therunto obey by the luſtes of it.] He ſaith in the plural number Lustes, bicauſe out of the corruption of nature which he a little before called ſinne in the ſingular nomber, doo continually ſpring forth an infinite nomber of luſtes. Paul admoniſheth vsus that we ſhould not obey them. He can not prohibite but that luſt whilſt we liue here, will exerciſe ſome cirāny ouer vsus euē although it be againſt our willes. Wherfore this thing only he requireth, that we ſhould not of our owne accord, and willingly obey it. For thys is to permitte vntounto him the kingdome.Members in this place ſignifye not onelyonly the parts of the bodye but alſo the parts of the minde. Why members are called weapons,

Nether apply your members as weapons of vnrighteouſnes vntounto ſinne.] He ſtill more plainly declareth, what it is to obey ſinne. And that is, to geue our mē bers as weapons vntounto it. By members he vnderſtandeth not only the parts of the body, but alſo all the faculties or powers of the ſoule. All theſe forbiddeth he to be applied of vsus vntounto ſinne. He could hauehave vſed an other word, namely that we ſhould not geue our members organes and inſtrumentes to luſtes. But by the name of weapons, he would the more aggrauate the thing. For that ſignifieth, y^e they which apply theyr members vntounto ſinne, do fight & make war againſt God & do w^t all the ſtrengths both of their body & of their ſoule withſtād his will & law. Out of this place is gathered the differēce betwene mortall ſins & veniallThe difference betwene veniall & mortal ſinnes. ſinnes. For when we withſtand and reſiſte the luſtes, thoſe troubleſome motions, and entiſementes burſting forth of our naturall corruption (foraſmuch as they are repugnaunt vntounto the lawe of God) are vndoubtedly ſinnes: but yet bycauſe they are diſpleaſaunte vntounto vsus, and we reſiſte them, and doo leaue ſome place vntounto fayth, and vntounto the ſpirite of God, therfore they ar forgeuē vsus, neither are they imputed vntounto death, but contrariwiſe when we obey thē, and do repell the mocion of the ſpirit of God, and worke againſt our conſcience, or at the leaſte waye with a conſcience corrupted, ſo that thoſe thinges which are euil, we count good, or iudge good things euil, thē vndoubtedly we ſinne deadly: for therby we make ſinne to raigne in vsus. Paul, whileſt he vrgeth theſe things, ſemeth to admoniſh vsus, that we ſhould not receiue grace in vayne or without fruite: as he alſo admoniſhed the Corinthians in his latter epiſtle. Hereby we gather, that the mē bers and powers of them that are regenerate, ought to be ſo prompt and redy vntounto the obeyſaunce of God, as are the powers and members of the vngodly prone & redy to commit ſinne. And we are plainly taught that we ought to fight. And in the Epiſtle vntounto the Epheſians we are commaunded, to fight not only agaynſt fleſh and bloud, but alſo againſt naughtines, and wycked celeſtiall ſpirites. For they are mighty and of efficacy againſt vsus, thorough the body, fleſh, and bloud. For euen as weapons may ſerue both to a good and alſo to an euill vſe (for ſometyme a théefe occupieth them againſt his countrey: and ſometimes a good citizen vſeth thē Weapons may ſerue both to a good and alſo to an euill vſe.to defend his countrey) ſo the members of our body & powers of our mynde, may fight on righteouſnes ſide, and alſo againſt ſinne. We ſée moreouer what differēce there is betwene a kingdome, and a tyrannous gouernment. We obey tyrannes againſt our willes, but vntounto kings we obey willingly: for by their good and iuſt lawes the publike wealth is eſtabliſhed. Wherfore there are two things which folow in a iuſt and lawfull kingdome. For firſt all men of their own voluntary wil & accord, obey the king: vnles peraduēture, there be ſome wicked or ſeditious perſons. Moreouer they are redy to fight for his ſake. But it is farre otherwiſe where tyranny raigneth: for none will gladly and willingly obey tyrants: neither wyll they fight in their quarels. Wherfore Paul although he cannot prohibite in vsus theTwo proprieties o… a iuſt kingedome. tiranny of ſinne, but that of it we ſuffer many things againſt our willes, yet he for biddeth that it ſhould raigne in vsus. And he by name excludeth thoſe two thinges, which we hauehave now reherſed, that is to ſay, that we ſhould not obey it, nor beare weapons with it againſt righteouſnes. And very warely ioyneth he vnrighteouſnes with ſinne. For all they which ſinne, do worke vnrighteouſnes either agaynſt themſelues, or againſt their neighbours, or els againſt God: for againſt ſome oneLuſt after regeneratiō to called ſin. of theſe, ſinne euer worketh iniury. This is alſo to be marked, that Paul in thys place expreſſedly calleth that luſt, ſin, which remayneth in vsus after regeneratiō: which is not only in ſuch maner ſo called, as a writing is called a hand, or cold is called ſlouthfull. For a writing is called a hand, bicauſe it is written with the hād, and cold is called ſlouthful, bicauſe it maketh vsus ſlouthfull. So nouriſhment & luſt, which after regeneration is ſtill in vsus, is both a remnaunt of Originall ſin, and alſo ſtirreth vsus vp to ſinne, and therfore is called ſinne. But beſides theſe two reaſōs which are metaphoricall, it is alſo of his owne nature ſinne. For ſinne accordyngConcupiſcence or luſt is ſinne not onelyonly by a metaphore but alſo properly. to the true definicion therof, is that, which in vsus is by any meanes repugnant vntounto the law of God. Wherfore ſeing that luſt which remayneth after Baptiſme, is repugnant vntounto the law of God, and ſtirreth vsus vp againſt it, it cannot but be ſin. Neither is this to be admitted, which ſome commonly boſt of: namely, that there is no ſinne, vnies it be voluntary and committed by frée election. For this definition agréeth not with ſinne vniuerſally, but only with that ſinne which is called actuall. For otherwyſe originall ſinne ſhould not be called ſinne. For no man contracteth it willingly or of his own election. Wherfore let vsus agrée with Paul y^• whatſoeuer wicked luſt remayneth in vsus after regeneration, the ſame is ſinne. Yea rather if we would rightly weigh the matter within our ſelues, actuall ſinnes ſhall appeare to be partes of our naturall luſt: or to ſpeake more vprightly, euil fruitesActuall ſinnes are the fruites of originall ſinne. comming of that euill roote. The Apoſtle concludeth that we ought not to fight in the quarell of ſinne or vnrighteouſnes: but rather we muſt apply our ſelues vntounto God, which hath both created vsus, and alſo perpetually gouerneth and renueth vsus through Chriſt.

But applye your ſelues vntounto God, as they that of deade are on lyue, and geue ouer your members as weapons of righteouſneſſe vntounto God.] In that he ſayth: that we ſhoulde applye our ſelues vntounto GOD, he excludeth not thys, whiche in an other place he ſayth: namely, that God woorketh in vsus. The Apoſtle ſpeaketh here of men regenerate: whiche for that they are in ſome parte made newe, may bee fellowe woorkers of God. And thereforeMen regenerate are the fellow workers of God. they ought continually to be admoniſhed, to obey the inſtitutiō of the holy ghoſt Farther by theſe kindes of ſpeaches is ſhewed the difference betwene thoſe actions, which God ſtirreth vp in mē, and thoſe actiōs which he worketh in ſtocks and ſtones, and alſo in brute beaſtes. For in ſtockes and ſtones he ſo worketh, that they nether fele nor deſire any thing. In brute beaſtes he ſo worketh, that he vſeth theyr ſence and appetite, for they hauehave nether will nor reaſon. But inHow God worketh in men. mē (and eſpecially in them that are regenerate, and are his) he ſo worketh, that he vſeth the ſtrengthes of theyr reaſonable ſoule, wherewith they are endewed. And foraſmuch as we are ſayd to moue our ſelues according to theſe powers, it ought not to ſeme ſtraung, if Paul write, that we ſhould geue ouer our ſelues vntounto God: for he ſpeaketh of our nature, as is mete for it to worke. And yet neuertheleſſe this abideth firme and vnchangeable, that whatſoeuer good thing is wrought of vsus, the ſame is wholy wrought in vsus by God and his ſpirite. Farther he addeth: Your ſelues, bycauſe he requireth the ſtrengths not only of the body and of the minde, but alſo the whole and perfect man.

As they that of deade are on liue.] We ought to exhibite our ſelues aliue: namely, with the life of God, whiche herein conſiſteth that we ſhould be moued by the ſpirite of Chriſt, and whatſoeuer we do, we ſhould doo it by his impulſiō. For they liue vntounto God and vntounto Chriſt, which are moued vntounto the beſt things and which vtterly paſſe the nature of man. Wherefore this life of God, whereofThe life of God in what thinges it differeth frō the corrupts life of men. we now intreate, differeth two maner of waies from the common life of mē: firſt, for that it floweth from an other ground or principle, namely, …rom the ſpirite of Chriſt: ſecōdly, bycauſe it tendeth to an other end, then doth theyr life which are moued by Sathan: for they alwayes runne hedlong into moſt greuous euills, and at the length fall into eternall diſtructiō, and therefore as touching God, they ought to be ſayd and alſo to be counted dead. But ſuch were we ſometimes alſo: for which cauſe Paul ſayth, As they that of deade are on liue. Although this be the playner and ſimpler ſence to referre this ſentence vntounto that death, whereof was before made mencion: namely, whereby we being cōuerted vntounto Chriſt, do dye vntounto ſinne. For they that are ſuch, can not but exhibite themſelues bening vntounto God, which thing being brought to paſſe, ſtraight waye followeth that which Paul addeth, That your members alſo may be geuen ouer as weapons of righteouſnes vntounto God. Here is agayne ſignified vntounto vsus, that when we come once to God, we ought to fight in his cauſe. And foraſmuch as God is ioyned with our righteouſnes, it ſufficiently appeareth, that we hauehave not our righteouſnes of our ſelues, but of him.

For ſinne ſhall not hauehave power ouer you. For ye are not vnderunder th… law, but vnderunder Grace.] Theſe thinges are added, as thoughe he ſhould hauehave ſayd, Fight ſtoutely and with a valiaunt courage: for it ſhall neuer come to paſſe, that ſin ſhal be are dominion ouer you, which thing yet ſhould happen, if ye ſhould not fight. And hereby he aſſureth them, that they ſhal hauehave the victory, bycauſe theyThe grace of God is mightie… then ou… luſte▪ hauehave the grace of God to helpe them, whoſe might and ſtrength is farre greater then the power of our luſt. For the ſpirite of Chriſte and his grace can eaſelye tame and ouercome ſinne: ye are not ſayth he vnderunder the law, which only ſheweth what is to be done, and bringeth no helpe at all thereūto. Chriſoſtome in this place admoniſheth, that the law ſheweth only what is to be done, or what is to be auoyded: but nothing helpeth or aydeth them that wraſtle: but only ſetteth forth a bare exhortation of wordes. But the Goſple ſetteth forth Chriſte, of whome are miniſtred the holye ghoſt and ſtrength to accompliſhe good thing, which through faith we hauehave knowen. And thereby commeth to paſſe, that men execute theyr office not beinge compelled of feare, but of theyr owne accord and willingly. Whiche his ſayinges are not ſo to be vnderunder ſtande, as thoughe the Fathers whiche liued in the olde tyme vnderunder the lawe, were vtterlye voyde of grace. For they alſo beleued in Chriſte. But here Paul ſo ſpeaketh of the lawe, to put a difference betwéene it and the Goſpell and Chriſt, as did the Hebrues at that tyme. Wherefore if the fathersThe fathers which attained vntounto grace had it not by the law. were confirmed by the helpe of grace and of the holy ghoſt, y^t came not then vntounto them by the lawe. Wherefore Paul ſayth, ſo farre is it of that ye ought to be ſubiect vntounto ſinne, that ye alſo are frée euen from the lawe. And he ſemeth to drawe his argument from the effectes. For foraſmuch as the lawe was therefore only geuen, that ſinne ſhoulde be felt and perceaued, then the law being taken away, it plainly appeareth, that as touching the beleuers, the ſtrengthes of ſinne are now broken, ſo that it can no more beare dominion ouer vsus. For that children ought by reaſon of age to be bridled from errors, they hauehave appointed vntounto them ſchoolemaſters to chaſtiſe them, and to keepe them vnderunder. But afterward when through age and diſcretion, ignorance, and error are gone, the ſchoolemaſters are taken away from them. So here Paul ſpeaketh vntounto the faythful: Ye are no more in age like children, that ye hauehave nede of the bridle of the lawe. Wherefore ſinne ſhall not get the maſtery ouer you, ſo that ye fight. Thoſe commentaries whicheCommentaries aſcribed vntounto Ierome. are aſcribed vntounto Ierome, hauehave vponupon this place a very trim ſimilitude: When a yonge man is brought from Grammer vntounto Rhetorike, he is warned no more to vſe incongrue lattine, foraſmuch as he is no more vnderunder a Grammariā, but vnderunder a Rhetorician. And euē by the ſame ſelfe reaſō y^• Apoſtle ſaith, Sin ſhall no more hauehave dominion ouer you, becauſe ye are not now vnderunder the law, but vnderunder Grace. Ambroſe ſayth: when we walke not as the lawe commaundeth, then are we vnderunder the lawe. Sinne by the authority of the lawe maketh the ſinner guilty. And whome the lawe maketh guilty, thoſe are deliuered vntounto it of ſinne. Wherefore he can not be vnderunder the law, which hath renounced ſinne. Contrariwiſe he which fighteth againſt ſinne, is not vnderunder the law. Paul in theſe wordes ſéemeth by preuention, to comfort the Romanes. For they mought hauehave ſayd: Although we geue ouer our ſelues vntounto God, as they that of dead are on liue, and though we applye our members as weapons of righteouſnes vntounto God, yet can we not bring to paſſe, whileſt we continue in this life, but that we ſhall now and then ſinne. Paul anſwereth, although there be grafted in you a naturall luſt, yet it ſhall not raigne in you. For foraſmuch as ye are not vnderunder the law, ſinne ſhall not beare dominion ouer you. For ſinne through the Grace, vnderunder which through Chriſt ye liue, ſhall not be imputed vntounto you: And your obedience, although it be but begonne and vnperfect, yet ſhall it be acceptable vntounto God, notwithſtanding it ſatiſfieth not the lawe. For ye are not vnderunder the lawe. And according to this meaning Paul afterward ſayth, There is now no condēnation The law nothing profyteth againſt the beleuers.vntounto thoſe which are in Chriſt Ieſus. For the lawe in accuſing and condemning, preuayleth nothing agaynſt them that beleue. For Chriſt hath deliuered them from the curſe of the lawe. But they do not a litle erre, which thinke that theſe things are written …nely of the ceremonyes of the law, and of the iudiciall lawes: as though we are ſtill bounde vntounto the ten Commaundementes. For foraſmuch as Paul entreateth in this place of ſinne, whoſe kingdome we ought to beware of, that we be not obedient vntounto it through luſtes, and ſtraight way maketh mencionTheſe thinges are to be vnderſtand of morall precepts alſo. of the lawe, which was made agaynſt it, it moſt manifeſtly appeareth, that in theſe wordes are alſo comprehended the ten Commaundementes. For in the commaundementes are our luſtes moſt of all prohibited, and reſtrayned. And foraſmuch as to the Galathyans it is written, That by Chriſt we are deliuered from the curſe of the law: and in Leuiticus the 27. chapter, and alſo in Deut. are mencioned thoſe which are execrated and curſed: namely, they which make a molten image or an idol, which geue not due honour vntounto father & mother, which make the blind to erre, which ſtrike their neighbour (all which thinges pertayne vntounto the tenne Commaundementes) it is manifeſt that by Chriſt we are deliuered chiefely fromHow we ar bound vntounto the law, and how we are deliuered from it. them. Wherfore let vsus vſe this diſtinction, that as touching iuſtification, we are ſayd to be exempted from the lawe, becauſe by it we ſéeke not our righteouſnes before God: for alredy are we iuſtified through faith in Chriſt. But on the other ſide, we are not looſed from the obedience which we owe vntounto God, but that we ought of neceſſity to do thoſe things, which are preſcribed vntounto vsus in y^• x. commaū demēts. Wherefore y^• lawe alſo, as touching y^• part which is morall, foraſmuch as it nether condēneth, nor accuſeth, nor cōpelleth y^• elect, is ſaid to be abrogated: for theſe are y^• chiefeſt proprieties of y^• law. As touching the ciuile precepts of Moſes, no mā doubteth, but y^• they are now no more in force. For the Goſpel, as it taketh not away any helpes pertayning vntounto mans life: ſo doth it in no caſe take away ciuile adminiſtration, but leaueth vntounto all nations theyr forme of rule and gouernement, ſo that it be not repugnaunt vntounto the word of God, and vntounto pietye. God in dede gaue vntounto the Iſraelites thoſe lawes, that by them theyr publike welth ſhould be gouerned: but afterward when his will was, that it ſhould ſo be cleane diſſipated, that it ſhould neuer hereafter be reſtored agayne, he would that thoſe lawes, whiche pertayned vntounto ceremonies, ſhoulde quite be cutte of, and aboliſhed. For they were only a certayne doctrine to leade vsus vntounto Chriſt,Why the ceremonies of the Iewes wer aboliſhed. who when he was once come, it was conuenient that they ſhould vtterly be taken away. Nether ſhould it hauehave auayled vsus, any longer to hauehave retayned the ceremonies of the Iewes. For foraſmuch as men would hauehave perſwaded themſelues, y^• by them they ſhould hauehave God pacified and mercifull, of neceſſity ſome part of y^• glory of Chriſt would therby hauehave bene diminiſhed: for it is he only, by whome God is pacefied towardes men. Wherfore by Chriſt we are deliuered, as well from the ceremonies, as alſo from the ciuile lawes of the Iewes. ButWhy we are bound vntounto the ten commaundementes & not to the other parts of the law. ſome are in doubte, how it commeth to paſſe, that ſithen al th…ſe partes ar abrogated, ſo that of ceremonies and ciuile lawes there remayneth nothing, yet (as we hauehave now taught) we are bound vntounto the Ten commaundementes as touching the obedience thereof. Hereunto I anſwere, that no man fullfilleth the Ten commaundementes, though he be neuer ſo holye: for all our workes are ſo vnperfect; that they anſwere not vntounto the preſcript and rule thereof. Howbeit bycauſe the precepts which are there contayned are agreeable vntounto the law of nature, and are grafted, and printed in our mindes, it commeth per accidens, that is by chance, that the good workes, vntounto which, the children of God being now regenerate thoroughe the holy ghoſt are ſtirred vp, are one and the ſelfe ſame with thoſe workes which are written in the Ten commaundementes. For it is mete for them whome God hath adopted to be his childrē, that they apply themſelues vntounto good workes, and to ſuch workes as are acceptable vntounto God. And thoſe workes are vtterly one and the ſelfe ſame with thoſe, which nature rightly enſtructed bringeth forth of his owne accord, and which the Ten commaundementes appoynted by God contayneth. But ſo is it not of ceremonies, and ciuile or iudiciall lawes: for they are not ſo knowen of all men, that they appeare vntounto all mē vpright and iuſt, if they ſhould iudge of them by the light of nature only. Paul to encourage them that fight, putteth them in remembraunce, to conſider, that they liue vnderunder grace, and not vnderunder the lawe. For two wayes are the mindes of men accuſtomed to be ſtirred vp vntounto battayl: firſte, by the goodnesTwo thinges do chiefly encourage thē that fighte. What grace in this place ſignifieth. of the cauſe, ſecondly, by the certaynty of victory and rewards. As touching the goodnes of our cauſe, there is alredy ſpoken ſufficiently: for in it we exhibite our ſelues vntounto God, and for righteouſnes ſake we fight agaynſt ſin and death. And now he promiſeth alſo an aſſured victory: for he ſayth, the grace of God is …ne our ſide. Grace, as touching this place ſignifieth two thinges: Firſt, the forgeuenes of ſinnes by imputing of righteouſnes thorough Chriſt: ſecondlye, the gifts of the holy ghoſt, & the renuing of our ſtrengths. This latter part bicauſe it is receaued in vsus corrupt and fylthy veſſels, althoughe it ſomewhat wythdrawe vsus from ſinning, yet it is not ſuch, that we ought to leane and truſt vntounto it. For our workes, though they be ſuccored and holpen by theſe aydes, yet are they not ſo perfect, that they can ſtand in the iudgement of God. But by the firſt kinde of exhortation, we receaue greate conſolation in our conſciences. For although in our fight, ſinne doth thruſt in it ſelfe, whither we will or no, yet ought we not to be diſcouraged, foraſmuch as we aſſuredly kn…w, that it is not imputed vntounto vsus for Chriſtes ſake. For ſithen thorough Chriſte we are receaued of God into fauor, our workes (although otherwiſe they be …nperfect) yet for hys ſake are acceptable vntounto God. But Paul encourageth his ſouldiers with bothe theſe kindes of exhortation, when as he admoniſheth them, both that they are vnderunder grace, and alſo that they hauehave the holy ghoſt a ſtay and an helpe vntounto them: ſo that ſinne which is naturallye planted in them, ſhall not be able to deſtroyeDifferences betwene grace and the law. them. But it ſhall be good to note certayne differences betwene the Lawe, and betwene Grace, which Chriſoſtome alſo noteth: The law (ſayth he) ſetteth forth a crowne, but firſt requireth workes and battayles: grace firſte crowneth, and afterwarde bringeth vntounto the battayle. By this difference he teacheth, that the righteouſnes whiche is ſet forthe of the Lawe, is obteyned by workes. For we can not be iuſtifyed by the Lawe, vnleſſe wee hauehave accompliſhed all the thinges whiche are commaunded in the lawe. But that other righteouſnes, whiche we hauehave by grace thorough faith, doth firſt crowne vsus with a new generation, and adoptiō to be the children of God: and then we being regenerate, it bringeth vsus forth vntounto battailes and vntounto good workes. Hereunto Chriſoſtome addeth: The law reproueth ſinne, but loſeth not from ſinne: grace loſeth from ſinne, and reproueth not: The lawe reprouing ſinne encreaſeth it: grace forgeuing it, ſuffereth vsus not to be vnderunder ſinne. Theſe things are true and very agreable with Pauls ſaying: but that which he addeth not long afterward: namely, That before the commyng of Christ, the body of man, when he lyued vnderunder the law, was ſuch, that it might eaſely be ouercome of ſinne, bicauſe the helpe of the holy ghost was not yet preſent, neither alſo Baptiſme nor mortification: but mā (for that the law ſhewed only what was to be done, but nothing helped therunto) went at rādon and erred lyke an vnbrideled horſe. This (I ſay) if it be vnderſtand vniuerſally of al men, is not true. For who dare preſume to ſay, that Dauid, Eſay, Ieremy, Daniell, and a great many moe holy fathers wanted the holy ghoſt? or the grace of regeneration, which was ſealed by Circumciſion, as ours is by baptiſme? Or who will thinke, that they wanted mortification, wherby they brake the wicked appetites and luſtes ſpringing in them? Wherfore thoſe wordes of Chriſostom are to be vnderſtand of the vngodly, which had vtterly reiected Chriſt from them, and liued only vnderunder the letter of the law, and fayned vntounto themſelues a Meſſias, which ſhould come to bring only an earthly kingdome, and procure worldly riches and pleaſures vntounto the people of the Iewes, of which manner of men, there were many among the Iewes. And ſince the comming of Chriſt we hauehave no ſmall number not much vnlike vntounto theſe, which onelyonly in name are Chriſtians. But to returneA facili. Hereby is proued that we ought to be aſſured of our ſaluation. vntounto Paul, he comforteth them by reaſon of eaſines, and promiſeth vntounto thē the victory, bicauſe they are vnderunder grace. In this place are reproued thoſe, which commaund vsus perpetually to doubt, whether we be in the fauor of God, or no. For they which in ſuch maner doubt, do receyue no fruit of this conſolation of Paule. For thus they thinke with themſelues, how can we certainly know, that we are vnderunder grace? For peraduenture we are ſtraungers from God, and are by reaſon of our ſinnes odious vntounto him: for how can we be aſſured, that they are for Chriſt his ſake forgeuē vsus? But by this meanes the reaſon of Paul is vtterly ouerthrowē. Wherfore it beho…eth, that with an aſſured fayth, and an vndoubted hope, which confoundeth not, we certainly appoint that God loueth vsus, & hath through Chriſt receiued vsus into fauour. And ſo ſhall we out of theſe wordes of Paul receiue wonderfull great comfort. Now hauehave we finiſhed y^• firſt part of this chap. wherin Paul hath proued, that we ought not to abide in ſinne, bicauſe we are now dead vntounto it. And this hath he confirmed by the ſacrament of baptiſme. And when he had many wayes ſet forth this reaſon, he at the laſt added an exhortation, that we ſhould not ſuffer ſinne to raigne in vsus, but ſhould earneſtly reſiſt it, as much as we are able: and to the end we ſhould not be faint harted, he comforteth vsus in promiſing vsus an eaſy victory: bicauſe we are not vnderunder the law, but vnderunder grace.

What then? ſhal we ſinne bicauſe we are not vnderunder the law, but vnderunder grace? God forbidde. Knowe ye not that to whomeſoeuer ye geue your ſelues as ſeruantes to obey, hys ſeruāts ye are to whome ye obey: whether it be of ſinne vntounto death, or of obedience vntounto righteouſnes? But God be thanked that ye were the ſeruants of ſinne, but ye hauehave obeyed from the harte, vntounto the forme of the doctrine, wherunto ye were deliuered. But beyng made free from ſynne, ye are made the ſeruauntes of righteouſnes.

What? ſhall we therfore ſinne, bicauſe we are not vnderunder the law, but vnderunder grace?] Now cōmeth he vntounto the ſecond reaſon (wherby he entendeth to proue, y^• we ought not to abide in ſinnes) none otherwiſe thē he came at y^• beginning of this chap. vntounto his firſt reaſō. For euen as before he depreſſed y^• law, & cōmended grace, wherupon y^e aduerſaries toke occaſiō of ſpeking ſlaundrous words, ſaying, ſhal we abide in ſinne, that grace may abound? So cōcludeth he y^• reaſon now brought forth by theſe wordes: For ye are not vnderunder the lawe, but vnderunder grace. At whiche wordes the falſe prophetes cried out, ſaying, that many were offended, and accuſed the doctrine of Paul. And therefore he oftentymes obiecteth vntounto himſelfe ſuchAntipophora is … figure. interrogations. For his doctrine for that cauſe was eueryevery where euill ſpoken of. Wherefore here is vſed the figure * Antipophora. If it be ſo, as thou ſayſt, that we are deliuered from the lawe, then may we ſinne, and that without puniſhement. But they which make this obiection, are wonderfully deceaued. For the deliuery from the lawe is not geuen to liue licenciouſly, but rather for a more perfecter abſolutenes. Wherefore Paul addeth, God forbid, ſignifiing that he excedingly abhorred from ſuch kinde of doctrine. And this abſurdity mought hauehave followed, if Paul had affirmed only, that we are deliuered from the lawe, and had added nothing els. But in that he addeth, But ye are vnderunder grace, he ſheweth,Grace is a more excellēter ſcholemaſter then the law. that they are ſo deliuered from the lawe, to the ende they ſhould lyue vnderunder a more excellenter ſchoolemaſter: for by grace and the holy ghoſt we are not only ſo illuſtrated, that we ſée what thinges we ought to do, but alſo we are excedingly ſtirred vp and pricked forward to execute the ſelfe ſame thinges. Wherefore the Apoſtle doth not ſo leaue the godly without the lawe, that he woulde hauehave them let looſe the bridle vntounto wicked luſtes: but he ſetteth forth grace which through the benefite of the Goſpell ſucceded the lawe. And foraſmuch as men are much better gouerned by grace, and by the holy ghoſt, then they are by the lawe, it eaſely appeareth, how weake the argument of theſe men is. For in their diſputation they take (as it was ſaid at the beginning) that, for the cauſe, whiche is not the cauſe. But ſo farre is it of, that that which Paul ſayth is the cauſe of ſinne, that of it rather the contrary followeth. For they which are vnderunder grace, and are gouernedThey which are gouerned by the conduite of grace ſin… not. by the conduite thereof, ſinne not: yea rather foraſmuch as Chriſt …gh grace liueth in them, they can not ſinne, ſo farre forth as by hym they are …tirre… vp to any kynd of worke. For Paul ſaith vntounto the Galathyans, I liue, but not I now: but Chriſt liueth in me. But they ſinne which liue vnderunder th… Lawe which …ſeth and condemneth them: as Paul writeth vntounto Timo. The law is not geuen vntounto a righteous man, but vntounto the vngodly, and vntounto ſinners, to …holy, and … the prophane, to murtherers of fathers and mothers, to manſlears, to whoremongers, and to abuſers of nature: and if there be any other thing, that is contrary to wholſome doctrine. By thys place we ſée, that they which are infected with theſe wicked vices, are vnderunder the dominion of the lawe: namely, by it to be accuſed and puniſhed. But the Goſpell ſuffreth vsus not to remayne in ſinne: for it doth not only preach the remiſſion of ſinnes, but alſo vntounto thē that beleue, it bringeth the ſpirite of God, whereby they are wonderfully inflamed and ſtirred vp to holy workes. Neither is this reaſon of any force: We are not compelled by threatninges and puniſhements of the law, to withhold our ſelues from ſinne, therefore, we are by none other meanes impelledBy what reaſons the regenerate are bound to liue holilye. They which liue vndergrace oughte to obey God. A ſimilitude of ſeruauntes. to lyue innocently. For we are bound of dewty, piety, and fayth, to lyue honeſtly and holilye: which things vndoubtedly are of greater force and doo more vehemently ſtirre vsus vp, then any bond of the Lawe. This is the effect of the reaſon aleadged: They which liue vnderunder grace, ought to obey God, but to make the thyng more playne, we will expreſſe it by a ſimilitude of ſeruants: for they ought in all things to be obedient vntounto their maſters, and to be comformable vntounto theyr willes: thus therefore he reaſoneth: It is mete that ſeruaunts obey their Lords: But ye are now made the ſeruauntes of righteouſnes: wherefore vntounto it oughte ye to do ſeruice, and not vntounto ſinne. Farther to ſtrike vsus more ſharpely, he addeth to this reaſon a double ſpurre to pricke vsus forward: firſte he ſayth, that they came into this ſeruitude not againſt their willes, or by compulſion, but willyngly and of theyr owne accorde: ſecondlye, as muche as lyeth in hym, he layth before theyr eyes the haynouſnes of ſynne: and geueth thankes vntounto God, who deliuered them from it, and made them the ſeruauntes of righteouſnes. If a man demaunde, at what tyme we addicte our ſelues to be ſeruauntes vntounto righteouſnes, Chriſostome anſwereth, that we then do it, when we are baptiſed. So by the ſacramēt of baptiſme he declareth, both this reaſon, and alſo the other, wherby he proued, that we are dead vntounto ſinne. This ſimilitude of ſeruaūtes and Lords is confirmed by that right or law, whereby ſeruauntes are bound vntounto theyr Lordes: which law, whither it be the law of god or the law of man, maketh thē bound to obey theyr Lords, and this thinge may be knowen by the finall cauſe: if we conſider the property of the name. Auguſtine in this 19. booke De ciuitate Dei, the 15. chap: writeth, that Serui, that is, ſeruaunts, were ſo called of the Latine mē, Why Serui that is, ſeruants are ſo called. Seruio in lattine ſignifyeth to ſaue or to keepe. Seruitude ſprange of ſinne. We are born ſlaues vntounto Sathan.bycauſe being taken in warre they were ſaued of theyr enemies. For they which were taken, were not alwayes ſlayne by them that ouercame them: but ſometimes were reſerued one liue, for this purpoſe, that they ſhould be ſeruauntes vntounto them that tooke them. And ſeruitude had his firſt beginning of ſinne: for it is not lawfull to make warre, but againſt thoſe which hauehave ſinned. With theſe wordes of Auguſtine agreeth Florentinus the Lawyer, as it is red in the Inſtitutiōs, and this etimologye right well agreeth with this place, which we are now in hand with. The deuill aſſaulting by battayle our firſt parentes, ouercame thē and tooke them: and by that tranſgreſſiō hath made all our nature captiue, and hath ſtill in ſubiection, and to be his ſeruauntes as many as thorough Chriſt are not ſet at liberty. For ſo ſayth Paule in his latter epiſtle to Timoth: That they may come to amendement out of the ſnare of the deuill, which are takē of him at his will. But Chriſt came and hath fought with that ſtrong armed man, the gouernor of the world, and prince of darkenes, and hauing gotten the victory, hath redemed vsus all. Nether vndoubtedly did he it for any other cauſe, but that we ſhould be obedient to his will and vntounto righteouſnes. Wherefore theſe wordes of Paul ſignifie as muche, as if he ſhoulde hauehave ſayd: Chriſt hath not therefore deliuered vsus from ſinne, and addicted vntounto himſelfe, to the …e that henceforth we ſhould bee ſeruauntes vntounto ſinne, but onelyonlyChriſt hath redeemed vsus not vntounto ſinne. but vntounto righteouſneſſe. Two contrarye Lordes ſet before vsus. that we ſhould be obedient vntounto righteouſnes. Nowe let vsus diligently weighe the wor….

Knovve ye …t that to vvhomeſoeuer ye geue your ſelues, as ſeruauntes to obey, his ſer…s ye are to vvhome ye obey: vvhether it be of ſinne vntounto death, or obedience vntounto righteouſnes.] Here let vsus firſt note, that the Apoſtle ſetteth before vsus two Lordes, the … is, ſinne, the other is, that obedience which we render vntounto God. By which diuiſion (foraſmuch as the partes thereof be contrary) it appeareth, that I nothing erred from the ſentence of the Apoſtle, when before I defined ſinne in generall to be, whatſoeuer is repugnant vntounto the law of God.The definition of ſinne before alleaged is confirmed. For, foraſmuch as ſinne is a priuation, it can not be known but by his oppoſite or contrary forme or quality, which it remoueth away: and what the forme is, Paul here expreſſeth by the name of Obedience. Wherfore, that is ſinne, & ought ſo to be called, which is repugnant vntounto ſuch an obedience. By which it is moſt manifeſt, that that corruption, which is ſtill remaining in vsus, and the motions which are by it ſtirred vp, are ſinnes: foraſmuch as they are apertly repugnāt vntounto obedience, which is oppoſite and contrary vntounto ſinne. Moreouer this diuiſionThis particion comprehendeth all men. of the Apoſtle, if it be ſufficient, comprehendeth all men: ſo that eueryevery man is of neceſſitie either the ſeruant of ſinne, or els of righteouſnes. The ſeruauntes of righteouſnes are theſe, which are now deliuered to be obedient vntounto the forme of the doctrine of the goſpel. Wherfore in this place are ouerthrown thoſe workesAn argumēt againſt workes preparatory. which they call preparatorye: for they can not be placed in any members of this deuiſion. For, if thou wilt ſay, that they pertaine vntounto them which are ſeruantes of righteouſnes, they are now alredy regenerate, and do beleue the Goſpel: wherfore thoſe workes can not now be preparations, but fruites of the Goſpell. But if thou wilt ſtand in contencion, and ſay that they pertain vntounto them, which are ſeruantes of ſinne, they hauehave no fruite of their workes, but only death, wherfore their workes turne vntounto them vntounto deſtruction: ſo farre is it of, that they can be preparations vntounto grace. We ſay in dede, that God oftentimes vſeth our ſinnes, and by them appointeth as it were certain degrées, by which we may come vntounto Chriſt. But this thing our workes hauehave not of themſelues, neither in reſpect that they are done of vsus: for in that reſpect ſpring forth damnable and odious fruites, as itThe two Lords do deſtribute contrary rewardes. were out of a corrupt trée. VntoUnto theſe two Lordes are appointed two maner of rewardes: namely, vntounto ſinne is appointed, death, and vntounto obedience, righteouſnes. But it ſemeth, that Paul ought otherwiſe to hauehave diſpoſed theſe things, and eſpecially as touching the ſecond member: for, righteouſnes is oppoſite or contrary vntounto ſinne. Wherfore euen as vntounto ſinne anſwereth death as a rewarde, ſo vntounto righteouſnes alſo, ought eternall life to hauehave aunſwered as a reward. But this ought we aſſuredly to thinke, that Paul erred not: but by this diſpoſition would teach vsus, wherein the righteouſnes of woorkes conſiſteth: namely, in this, that we ſhoulde be obedient vntounto GOD: for there is nothynge either holye or iuſt,There is nothing holy or iuſt but that which God hath commaunded. The beginn…ng of eternall life is to liue iuſtlye. They whiche liue iuſtly are not miſerable although they are greuouſly vexed. but that which he hathe commaunded: for the inuentions of men pertayne not to righteouſnes, but rather vntounto luſt. Wherefore the Apoſtle, to the end he would the more manifeſtly inſtruct vsus of this thing, hath ſet the definition in place of the thing defined. And it is not to be meruailed, that he putteth righteouſnes in the place of reward: for the beginning of bleſſednes and of eternal lyfe, is to liue iuſtly, and hereof it cōmeth, y^• in the holy ſcriptures eternall life is a cōtinuall cōpanion of righteouſnes. And Chriſoſtome vponupon this place ſayth, that by righteouſnes ought to be vnderſtand, whatſoeuer followeth righteouſnes. And yet oughte no man therefore to perſwade himſelfe, that they which liue iuſtly, are miſerable: although ſometymes they are greuouſly vexed with aduerſityes. For with Paul righteteouſnes and innocency of life do ſignifie the ſelf ſame thing that eternall felicity ſignifieth. Death alſo, which is aſcribed vntounto ſinne as a reward, is not only the diſſolution of the outward body, but therewithall comprehendeth alſo eternall infelicity, wherewith both body and ſoule ſhalbe puniſhed. And …y this worde, Synne (which thing alſo I hauehave before admoniſhed) Paul vnderunder… the luſte which remayneth in the beleuers, and alſo the corruption of nature. … thereforeThey which are ſory for ſins are chiefly ſorye for the roote of thē An example of Dauid. the godly, when they are ſory for any faulte that they hauehave committed, do chiefely complayne of this corrupt nature, and of the rotten roote thereof. Dauid when he lamented the murther and adultery which he had com…ed, ranne chiefely vntounto this, as vntounto the fountayne of all euils, ſayinge, Be…old in iniquities was I conceaued, and in ſinnes hath my mother conceaued me. And when we pray vntounto God to deliuer vsus from ſinnes, for this thinge we chiefelye praye, that by his ſpirite he would breake and weaken this domeſticall and familiar enemy. Thys thing the Apoſtle ment, when he cryed out, Vnhappy man that I am who ſhall deliuer me from the body of this death? Paul after he had thus deuided ſeruitude, that of neceſſity we muſt be ſeruauntes ether of righteouſnes or els of ſinne, doth now by the great worke of the holy ghoſt excellently declare, what maner ones we be, which beleue in Chriſt.

But God be thanked, that ye were the ſeruauntes of ſinne: but ye hauehave obeyed from the hart vntounto that forme of doctrine, whereunto ye were deliuered.] He thought it not ſufficient to put vsus in remembrance, that we areBefore regeneration we were al the ſeruāts of ſinne. brought to obedience, but would alſo moreouer admoniſhe vsus, what maner ones we were before, namely, ſeruauntes of ſinne. This was the ſtate of vsus all, before we were conuerted vntounto Chriſt. For the calling of God findeth none ether holy or iuſt. Neither was it ſufficient to ſay, that we are now the ſeruauntes of righteouſnes:The calling of God findeth none holy. They which are regenerate do of theyr owne free will liue holily. We are deliuered of God, becauſe it lieth not in our power, and therefore he geueth thankes vntounto him. Of the drawing, wherby we are ſtirred vp of God. It is not ſayd, vnles the father ſhall lead, but, vnleſſe he ſhall draw. God of vnwilling perſōs maketh vsus willing. Vnleſſe we be …yrſt made as ſheepe, we can not follow God when he calleth vsus. The drawing of God is with pleaſure. What pleaſure i…. H…au…nly thinges cannot delight vsus, vnles we be as touching nature chaunged, but he addeth, from the hart. They which are truly regenerate in Chriſt, and grafted in him, do worke thoſe thinges which they vnderſtand to be acceptable vntounto God, not of compulſion or of hipocriſie, but of their owne accord, and frée will. Wherefore Paul, when he maketh mencion hereof, geueth thankes vntounto God, for that he vnderſtoode, that that thing is the chiefeſt and ſingular benefite of God, and lyeth not in our power, as many men fayne that it doth. And therefore he addeth in the paſſiue ſignification, Ye were deliuered. By which wordes he meaneth nothing els, but that which Chriſt ment, when he ſayd, No man commeth vntounto me, vnles my father draw hym. But what maner of drawing is this, and how hard it is to expreſſed, he that diligently waigheth the wordes of Chriſt, ſhall eaſely perceaue. It is written (ſayth he) in the prophetes, they ſhalbe all taught of God. Which ſentence Chriſt doth yet more playnly expound, ſaying, He which ſhall heare of my father, and ſhall learne, commeth vntounto me. By which wordes he ſheweth, that an outward calling is not ſufficient, vnles there be added of God a full perſwaſion inwardly, and in the mynde. For after that God hath once inclined and bowed our mynde, then at the laſt we come vntounto Chriſt. And Augustine in his firſt booke vntounto Bonefacius, agaynſt the two epiſtles of the Pelagians noteth, that the Lord ſayd, Vnles my father ſhall drawe him, and ſayd not, vnles my father ſhall leade him: as though we our ſelues as of our ſelues coulde will any thynge, or geue aſsente vntounto hym that calleth vsus. For he whiche is willinge is not drawen, but led: not that the father draweth anye, but thoſe that are willing. For it is not poſsible, that we ſhould beleue vnles we be willing, But God worketh wonderfully in our hartes, ſo that of vnwilling perſons he maketh vsus willing. And the ſame Auguſtine vponupon Iohn expounding this place, compareth the beleuer wyth a young ſheepe, whome the ſhepeherd wyth holding forth a grene bowe draweth after hym, not ind…de by violence, but of hys owne accorde, and wyth a deſire. For the ſheepe hath inwardly an appetite which stirreth hym vp to followe the bowe. In which compariſon this we ought to note, that it is the proprietye of a ſheepe ſo to do. For an other beaſte will not follow gréene bowes, though it be againſt their willes. So ought we by regeneration to be renewed, and to be made the ſhepe of Chriſt, before we can follow him. For otherwiſe we deſpiſe all gréene bowes and callinges. Augustine addeth more ouer, that this drawyng is with a certayne oblectation and pleaſure, ſo that that is true which the Poete ſayth: Trahit ſua quen que voluptas: That is, EueryEvery man is drawen by hys owne pleaſure. And we are led by the bondes not of the body but of the hart, and we are ſti…red vp by a holy pleaſure. But the very definition of pleaſure ſufficiently teacheth, that firſt the chaunging of our corrupt nature is neceſſary. For pleaſure is nothing els but an affection and motion ſtirred vp in vsus of thinges agreable vntounto our …re: as contrarywiſe griefe or ſorrow commeth of thinges that are repugnant vntounto our natur…. And now to the end we may take ſome pleaſure by the admonitions of God, and heauenly wordes, it is neceſſary that they be agreable w^t our nature, But foraſ… …s it is corrupt, y^• thing can by no meanes be brought to paſſe: For Paul ſayth o… …he Cor. The carnall man vnderſtādeth not thoſe things which are of the ſp…rite of God for they ſeme fooliſhe vntounto hym: and therfore he refuſeth them, as thinges contrarye vntounto himſelfe. What is then to be done, that the ſameTo make the law pleaſaunte vntounto vsus, the law muſt not be chaunged but our nature muſt be altered. Paul right well vſeth the paſſiue manner of ſpeaking. The forme of doctrine is the Goſpell. Although this drawing be the worke of God yet the miniſters of the word ought to do theyr ſeruice therin. thinges may be pleaſaunt vntounto vsus? Are the commaundements of God to be altered, and bended to our luſtes? No vndoubtedly: Our nature ought rather to be chā ged, and regenerated by God. And that thing doth God bryng to paſſe in vsus, when he through fayth endueth vsus with his righteouſnes, and ſo draweth vsus vntounto Chriſt. And therfore Paul when he had vſed theſe verbes of the actiue ſignification, obey and exhibite, or geue your members, &c. Afterward vſeth the paſſiue ſignificatiō when he ſayth: Ye are deliuered, ye are made free from ſinne, ye are made the ſeruauntes of righteouſnes. By which wordes is ſignified, that in that we lyue vprightly and follow God, is from without vsus, and commeth not from our ſelues. By the forme of doctrine he vnderſtandeth the Goſpell: for it is not a ſimple doctrine, as philoſophy or the law: but ſuch a doctrine, as offreth vntounto vsus Chriſt, and his ſpirite and grace: wherby are miniſtred vntounto vsus ſtrengths to performe thoſe things which are commaunded. And although this draught be the worke of God, yet ought preachers & paſtors to ſerue therin as miniſters of God. And foraſmuch as we call that draught a motion, the terme and ende both from whence it beginneth, and wherunto it tendeth, Paul declareth when he thus writeth, Ye were the ſeruantes of ſinne. By which wordes he ſheweth, from whence we are drawen. But when he addeth that we are deliuered, that we ſhould be obedient vntounto the Goſpell, he ſheweth the end of our mutation. For therfore are we regenerate, and brought to Chriſt, that we ſhould be obedient vntounto his word: Neither thought Paul it ſufficient in ſuch ſort to ſet forth hys chaunge, but he would alſo declare the maner of y^e chaunge. For when he ſayth: that we obey from the hart, he ſufficiently teacheth, thatThe motiō of the drawing of God is not by compulſion. this motion is not by compulſion or violent, but willyng and of our owne accord. Here let vsus marke, how farre the doctrine of the Apoſtle is from that error, wherof he was accuſed: namely, that we ſhould ſinne, bicauſe we are exempted & deliuered from the law. Laſtly he thus concludeth his reaſon:

But beyng made free from ſinne, ye are made the ſeruantes of righteouſnes.] Here we ought to know, that this word ſeruants is improperly taken. ForSeruitude properly obeyeth not his owne will but the will of an other man. he is called a ſeruaunt, which obeyeth not hys owne will, but the will of an other man. Now if there be any thing which we earneſtly deſire, & if that we obey him, which ſheweth himſelf vntounto vsus as a guide vntounto the thyng that we deſire, and wil alſo helpe vsus vntounto the ſame, then are we ſayd not ſo much to ſerue him as to ſerue our own deſire. So they which are truly cōuerted vntounto Chriſt, do aboue al things couet to ſatiſfy the wil of God. Wherfore if by the word of God, by grace, & by righteouſnes they be ſtirred vp vntounto that ſcope or marke, they are not then ſayd properly to ſerue. But he continueth in his metaphore which he began, to declare the Antitheſis or contrarietie betwene the ſtate of men regenerate, and the tiranny of ſinne. By this concluſion is this gatherod, that we now being deliuered frō ſinne, ought ſo to ſerue righteouſnes, that hēceforth willingly we hauehave no more fellowſhip with ſinne. And that (ſayth Chriſostome) is all one, as if one ſhoulde ſay vntounto a man that is eſcaped the handes of a tyranne. Now thou hast eſcaped: take hede therfore They moſt of all abhor from tiranny which hauehave ſometimes liued vnderunder it. An example of the people of Romethat thou come not agayne into hys power. None vſe more to abhorre from tyrannicall ſeruitude, then they whiche ſometymes lyued oppreſſed vnderunder it. The Romanes when they had driuen out Tarquinius, dyd afterwarde ſo excéedynglye hate hym, that they banyſhed Lucius Tarquinius Collatinus beynge a good man and an innocente, for that he was of the ſame name. We alſo beynge now made the members of Chriſt, and grafted into the liberty of righteouſnes, ought not only to expell and baniſh all maner of ſinne, but alſo ought to t…mper our ſelues from all maner of ſhewe thereof, thoughe it be neuer ſo ſmall. TheA ſimilitude. ſame Chriſoſtome reherſing the goodnes of God towards mankinde, ſayth, that he is like a riche and liberall prince, which firſt with a greate ſomme money redemeth a child being an orphan and forſaken, and brought not only into bondage, but alſo compelled to do all maner of vile ſclauery and drudgery, and w…n h… hath ſo redemed hym, being not content with that, he adopteth him alſo to be his ſon, and maketh him an heyre of exceding greate poſſeſſions. All theſe thinges ought to prouoke vsus to be ſeruauntes vntounto righteouſnes. Nether let any man flatter him ſelfe, that he is able at one time to ſerue both theſe Lords, righteouſnes (I ſay) and ſinne. For Chriſt affirmeth that thing to be impoſſible. No man (ſayth he) can ſerue two maſters, eſpecially when they commaund thinges contrary: as do righteouſnes, and ſinne: God, and Mammon. Yea and Auguſtine addeth, that it is not poſſible to be obedient vntounto one and the ſelfe ſame Lord, which commaundeth contrary thinges. Wherefore foraſmuch as in Baptiſme we hauehave profeſſed obedience vntounto righteouſnes, we ought wholy to ſtand vntounto our promiſes, vnles we will be thoſe hipocrites, of whome Eſay ſayth: This people honoureth me with theyr lippes: but theyr hartes farre from me. If we be Chriſtians, and do profeſſe the ſeruitude of righteouſnes, we oughte not to go on warfare in the campes of ſinne.

I ſpeake after the maner of man, bycauſe of the infirmity of your fleſh. For as ye hauehave geuen your members ſeruauntes to vnclenes, and to iniquity for iniquity, ſo now geue your members ſeruaunts vntounto righteouſnes in holines. For when ye were the ſeruauntes of ſinne, ye were free vntounto righteouſnes.

I ſpeake after the maner of man, bycauſe of the infirmity of your fleſhe.] He now ampliſteth the reaſon alredye ſet forth, and vntounto it addeth an exhortation. For he deſireth them, that they ſhould with no les endeuor doo ſeruice vntounto righteouſnes, then before they ſerued ſinne: and he ſayth, that he requireth nothing of them but that which is iuſt: ſo that he ſhould be an vniuſt man which would not graunt vntounto ſo iuſt a requeſt And he extenuateth his peticion, leſt they that here it, ſhould ſteppe backe, as it were from hard and vniuſt conditions. HerebyAn inſtruction for prechers. let preachers learne, that whatſoeuer doctrine they ſet forth vntounto y^• people, they ſo ſet it forth that it may ſeme iuſt: ſo that eueryevery man may vnderſtand that he ought to follow and to accompliſh it, and that for moſt iuſt cauſes. This thinge only Paul requireth, that we ſhould now with the ſame obedience ſerue righteouſnes, wherewith before we ſerued ſinne, although in ſo greate a diuerſity of Lordes, it ſemeth moſt iuſt, that we more promptly and diligently ſerue the excellenter and gentler Lord. And Paul, to the end he would the more manifeſtly lay before theyr eyes the equity of his peticion, on the one ſyde ſetteth forth the filthin…s and hurte which we hauehave by ſinne: and one the other ſide the honeſty & commodyty of Righteouſnes: for theſe are the places which we chiefely vſe toThe places of perſwading and diſſwading. perſwad and diſſwad by. But by the compariſon of theſe contraries it ſemeth, that he mought hauehave inferred, that we ought more gladly & willingly to ſerue Righteouſnes, then before we ſerued ſinne. But (ſayth Paul) I ſpeake after the maner of mē, y^• is, I dele gētly. I require not ſo much as I might iuſtly require. Foraſmuch as man is of nature gentle, it ſeemeth a thinge ſtrange to requireIt is not humanity to require hard thinges. of hym thinges hard & ſharpe. I ſpeake after the maner of men, ſignifieth as much as if he had ſayd: I ſpeake gētly. Although many expound it thus, as if it ſhould hauehave bene ſayd, I require nothing which they that hauehave the vſe of humane reaſon ought not to graunt. The Greke Scholies referre this vntounto the thinges that go befor… as though Paul ſhould there render a reaſon, why he ſayd, that weGraeca Scholia. are m… the ſeruauntes of righteouſnes: for, that is not properlye ſeruitude. W… he ſayth, that he ſpeaketh after the manner of men: for men vſe to can tha… …h is greuouſome and full of trouble, by the name of ſeruitude and tiranny. And … is …ery manifeſt, that righteouſnes is vnpleaſant vntounto our fleſh and is … whatſo…ue… the ſayd righteouſnes appointeth our fleſh to do. But that wh… …gh… …ay …olloweth, ſemeth not to agree with this expoſition.

Fo… … members ſeruauntes to vnclenes &c.] In theſe wor… is pa… …eth to geue a reaſon why he ſayd before, that he deſired a …tay … the maner of men, by reaſon of the infirmitye of theyr fleſh. Ierom…, in the 2. queſtion being required to expound this place vntounto y^e Colloſſ. Take hede leſt aeny mā preuēt you of the price or reward, ſayth, that Paul in his writinges deſired not to follow the phraſes of ſpeach vſed of most eloquēt writers, as of Plato, of Demostenes, and of ſuch like: but vſed words & ſentēces that were cō mon, and ſuch as were in a maner knowen to all men. And for example ſake he gatherethPaul vſed phraſes of ſpeech of the Cilicians. together many of his phraſes, which were obſerued of the Cilicians euen vntounto his tyme. For of that countrey was Paul born in y^• city of Tharſis: amongſt which phraſes he rehearſeth y^• which he was thē in hand with, foreign, which ſignifieth, ſhould preuent y^• reward: Alſo that which is written in y^e firſt vntounto the Corrinthyans. As touching me, I paſſe very little to be iudged of you. or foreign. that is, of mans day, which ſignifieth in that place, mans iudgement. And in the latter epiſtle, foreign, that is, that ye ſhould not be greued: and the place which now we reade, foreign. that is, I ſpeake after the maner of men.

Becauſe of the infirmity of your fleſhe.] This therefore he ſayth, becauſe ſo long as we lyue here in this world, we are not fully regenerate. For there remayneth in vsus much fleſhe and much of olde Adam. Yet by theſe wordes, as Chriſostome Paul will hauehave nothing releaſed of the endeuor of the will. We muſt not adde a moderation vntounto the law of Godnoteth, Paul ſetteth not at liberty the endeuour of the will. For although by reaſon of the burthen of our fleſhe we can not performe ſo much as is required of vsus, yet our will ought alwayes to contend to farther thinges. Neither oughte we to thinke, that the Apoſtle would here teach, that we ſhoulde adde an equity or moderation vntounto y^e law of God: as though there were not required at our hāds, that we ſhould performe ſo much as it commaundeth, but ſo much as we can. For in this place he releaſeth nothing of the lawe of God. For, to moderate or lenefie it, neither lieth it in the Apoſtle, nor in any other mortall man. And this ſemeth to be the meaning of theſe wordes. Reaſon in dede would require, that ye ſhoulde exhibite a greater ſeruitude vntounto righteouſnes, then vntounto ſinne. But I ſpeake onelyonly after the maner of men: and require that ye ſhould do only the like things And that is to require all whatſoeuer the Lawe commaundeth. For they whichPaule in ſo ſpeaking requireth al our ſtrengthes. are not yet regenerate, but lyue ſtrangers from Chriſt, do wholy ſerue ſin, and do applye all their ſtrengthes and powers to ſinne. But the lawe requireth nothing els, but that we ſhould with the whole hart, with the whole ſoule, and with all our ſtrengthes louelove God. We hauehave ſo vtterly ſerued ſinne, that although it may ſeme, that ſomewhat more ſhould be attributed vntounto innocency, then before was geuen vntounto ſinne, yet that can now by no meanes be brought to paſſe. For we hauehave with all our ſtrengthes ſerued ſinne. Therefore the faulte is in vsus, thatWe hauehave with al our ſtrengthes ſerued ſinne probability of reaſon can not take place. And yet Paul in the meane tyme in writing theſe thinges diminiſheth nothing from the law of God. Yea rather by theſe wordes he highly commendeth it: as a thing which requireth nothing of vsus, but that which is agréeable with the nature of man. It is a common ſaying, a man muſt aſke more then right, to the ende he may attayne to his right. But Paul ſayth, that he aſketh but gently, not ſo much as he mought of dutye require. As touching the wordes he ſayth, that we hauehave hetherto geuen ouer our membersHow vncleanes and iniquity cō prehend all kind of ſin. as ſeruauntes to vncleanes and iniquity, where vnderunder the name of vncleanes and iniquity are comprehended all kyndes of ſinnes. For whatſoeuer ſinne we commit, the ſame tendeth ether to enioy our owne commodityes and pleaſures, and this is called vncleanes, becauſe of the more groſſe workes, wherew… fleſhe is contaminated: or els to be iniurious towardes God, or towardes …rne: which kynde of ſinne he calleth iniquity.

And he addeth, For iniquity, to teach vsus to vnderſtand, that … no ſinneThere is no ſinne in a manner that is alone. that is alone: but one ſinne alwayes driueth and impell…th … he addeth not, for vncleanes: becauſe y^• mought eaſely be vn… …ſe he taketh the name of iniquity more generally in the la…ſt,

So now geue your members ſeruaunts vntounto …s.] Euen as vnrighteouſnes leadeth vsus vntounto filthy… rig…uſnes leadeth vsus to holynes. The Apoſtle ſetteth forth the…e … an Antitheſis. to the ende we ſhould the better marke and conſider. And ſanctification or holynes is nothing els then a purification from all vncleanes. Wherefore the GrekeWhat ſanctification or holines is. word foreign, that is, holy (as Plato affirmeth in Cratylo) is ſo called of foreign, which is a particle priuatiue, and foreign which ſignifieth the earth: becauſe they are called holy, which are purged from earthly ſpottes and filthines. And the Apoſtle ſpeaketh very aptly, that we ſhould ſerue, righteouſnes, or God for ſanctification:They which ſanctifye themſelues, do the will of God. for when we ſanctify our ſelues, we do his will. For vntounto the Theſſalonians, Paul writeth: This is the wyll of God, your ſanctification, that eueryevery man may know how to poſseſſe his veſsell not in vncleanes, and in luſt of deſire. &c. Alſo, God hath called vsus not to vncleanes, but to ſanctification. And in the latter to the Corrinth. Let vsus make cleane our ſelues from all vncleanes of the fleſh and ſpirit, performing holynes in the feare of God.

For when ye were the ſeruauntes of ſinne, ye were free vntounto righteouſneſſe.] He bringeth a cauſe, why he admoniſhed them, that they ſhoulde in ſuch maner geue their members ſeruauntes vntounto righteouſnes: becauſe, ſayth he, when ye were before ſeruauntes of ſinne, ye were vtterly frée vntountoThe liberty vntounto righteouſnes is pernicious. Againſt works preparatory. righteouſnes: that is, ye were vtterly ſtraungers from it. And in this place vntounto righteouſnes, is the Datiue caſe. And ſuch a liberty is pernicious, and far worſe then all ſcruitude, moſt like vntounto that liberty, which the prodigall ſonne ſo much deſired. Againe by this place alſo are ouerthrowen workes preparatory. For Paul ſayth: When ye were ſeruantes of ſinne. That is, not yet regenerate, but were ſtill ſtrangers from Chriſt, ye were free vntounto righteouſnes. that is, ye were wholy diſagreeed from it. And if ſuch men hauehave no fellowſhip with righteouſnes, how can they worke good workes, which ſhould of congruity merite grace?

What fruite had ye then in thoſe thinges whereof ye are now aſhamed? For the ende of thoſe thinges is death. But now being freed from ſinnes, and made ſeruauntes vntounto God, ye hauehave your fruite in holines, and the ende, euerlaſtyng lyfe. For the ſtipende of ſinne is death: but the grace of God, is eternall lyfe through Ieſus Chriſt our Lord.

What fruit had ye then in thoſe thinges wherof ye are now aſhamed?] He confirmeth his exhortation from the place of honeſty and diſhoneſty. Ye ought toAn argumente from honeſty and filthines. abſtaine (ſaith he) from your old workes: for they were vile and filthy vntounto you: ſo that if they ſhould now be called to remembraunce, ye ſhould be compelled to be aſhamed of them. Shame is an affection, which ſpringeth by reaſon of ſome filthines, and it may be either a feare or els a griefe: for if a man be afraid, leſt of y^• What ſhame is.which he doth or which he taketh in hand, ſhould happen any diſhoneſty vntounto him he is made aſhamed: as we ſée happeneth in yong men, which when they they are ether demaunded, or bidden to do any thing, they bluſh, becauſe they are afraid leſt they ſhould not aunſwer aptlye, or ſhould not very well be able to do that thyng which they are bidden to do. But if an old man or a young man be put in remembraunce of any thing, which ſemeth not to be well done, they bluſh bicauſe of the ſorrow of the diſhoneſty, wherinto they ſée themſelues to hauehave incurred. And whyWhy the Ethnikes … to be … of th… …aſt. the Romanes ought to be aſhamed of thoſe thinges, which they had committed before they came vntounto Chriſt, there may be two reaſons: namely, the vnpurenes of lyfe, or … vnpurenes of religion, which they profeſſed, that is, either filthines or fool… And their former lyfe Paul deſcribeth in his firſt epiſtle vntounto y^• Cor. Be not ye …ed (ſaith he) neyther fornicators, nor worſhippers of images, nor adulterers nor e…te perſons nor abuſers of nature, nor theues, nor couetous perſonnes, nor drunkar… …ſed ſpeakers, nor raueners ſhall receaue the inheritaunce of the kingdome of God And th…ſe thy…ges were ye (ſayth he) but ye are waſhed, but ye are ſanctified. And as touching … vncleanes of religion, the Ethnike writers aboundantly teſtifie. And Am… vponupon this place maketh mencion of the ſacred ſeruices of Cybeles y^• godde… of Phrygia, & alſo of other ſuch like moſt filthy ſacred ſeruices. And Chriſoſtome ſaith: that this commeth through a ſinguler benefite of God, that mē are aſhamed of the wicked actes which they hauehave before committed. For they were nothyng aſhamed of them, ſo long as they were conuerſant in them. As dronkards and mad folkes are nothyng aſhamed, ſo long as they wallow in that offence. This place alſo teachethHoly men a… alweyes g… ued and aſhamed for the ſinnes wh…ch the… hauehave comm…tted. In our d…ou… country grief that be taken away. There is in very d…ede … fruite of ſin. vsus, that although ſinnes before committed are forgeuen, yet the ſhame and griefe for them can not be taken away: yea rather godly men can not remember them without deteſtacion. But y^• ſhall not be ſo in our heauenly countrye. There in dede the elect ſhall deteſt ſinnes, but the greatnes of the felicity ſhall ſwallow vp al féeling of ſhame & griefe. For as we rede in y^• Apocalips, God ſhal wipe away all teares from their eies. He ſéemeth in mockage to call it Fruite, eſpecially of thoſe thinges, whereof they ſhould be aſhamed. For in ſuch thinges there is no fruite, but rather loſſe,

For the ende of them is death.] Whē he had demaunded of them what fruit they had, there could nothyng els be aunſwered, but that they had none. And he addeth a reaſon: bicauſe death is the ende of them. So Paul becauſe he would y^• more vehemently moue thē, addeth waight to his ſpeach, and to loſſe, he ioyneth ſhame. Some by this worde foreign vnderſtand tribute or tole: as though it ſhould haueben ſayd: VntoUnto ſinne is recompenced nothing els but death. But if we will ratherVntoUnto ſinne to recompē ſed nothing but death T…o ſignifications of th… worde end. hauehave that worde foreign to ſignifie an end, the ſame (as y^e Philoſophers alſo affirme) may be taken two maner of wayes: Firſt, for the laſt ende or terme: and ſo death may be called the end of lyfe: Secondly, it may be taken for that for whoſe cauſe any thing is takē in hand, which thyng foraſmuch as of neceſſity it ought to be good cannot agrée with death. For there is no man y^• ſinneth with this purpoſe, y^• therfore he would dye. Wherfore, in the firſt ſignification, death is called the ende of ſinnes, bicauſe in it is the ende of ſinnes.

But now beyng freed from ſinne, and made the ſeruantes of God, ye hauehave your fruite in holines, and the ende eternall lyfe.] In theſe wordes he finiſheth the Antitheſis or contrariety, and againſt ſinne he ſetteth God, againſt ſhame holines,Paul ſpeaketh in the paſſiue ſignification. and againſt death eternall lyfe. Againe alſo in this place he vſeth verbes of the paſſiue ſignification, ſayeng:

Ye are freed from ſinne, and made ſeruauntes vntounto God.] But before he ſayd when ye were ſeruaūtes of ſin, ye were free vntounto righteouſnes. In theſe verbes there is no nede of the paſſiue ſignificatiō. For we are of our ſelues apte inough to ſinne: but ſo are we not to be deliuered from ſinnes, and to ſerue God. But in that Paul in this reddition or cōpariſon writeth not, that we are made ſeruants vntounto righteouſnes, but vntounto God, it is a matter of no greate waight. For God is only the cauſe of our righteouſnes. Ye hauehave fruite ſayth he, namely, holynes,God the cauſe of all our righteouſnes. and the end eternall life. Here Chriſoſtome noteth, that by this it appeareth that we poſſeſſe not all thinges by hope only, but that in very dede there is much geuē vntounto vsus And foraſmuch as we hauehave alreadye (ſayth he) attayned vntounto iuſtification, our hope is excedingly confirmed for the obteynement of that thinge which is yet behind.

For the reward of ſinne is death, but the Grace of God, is eternall life thorough Chriſt Ieſus our Lord.] In theſe wordes he cloſeth vsus his exhortation: and proueth that the end of filthy workes is death. For it (ſayth he) is the reward of ſin Which thinge, foraſmuch as it is well knowen of it ſelfe, he would not ſtand aboute to proue. For rede eueryevery where in y^• holy ſcriptures, that God threatnethDeath is improperly called a rewarde. Eternall life is not called a rewarde, death vntounto ſinners. Agayn he by the figure Catachreſis, calleth it a ſtipend. For no man committeth ſinne with this intent, that for a reward he would obteyne death. Here Paul inuerteth the Antitheſis or contrary poſition: for he ſayth not that eternall life is the reward of righteouſnes: but rather attributeth it vntounto Grace, which thing he therefore doth to aſſigne and appointe the whole nature of merite in Chriſt only. And therfore he addeth, thorough Ieſus Chriſt our Lord. that no man ſhoulde imagine any other mediators, …th… deade ſaintes, or ells theyr owne workes. Farther Paul ſemeth of purpoſe …, a…ſtipēd to ſet Grace or a gifte: and by that meanes he excedinglye ſtirreth vsus vp to the ſtudy of eternall life: ſithen it is a thing ſo excellent, that vnles it be geuen by God, it can not be gotten by any of our workes. He taketh this greke word foreign for the ſtipēd or wages of a ſouldier: and he continueth ſtill in his metaphore of a king and of a Lord, which he a little before vſed For they vſe to geue ſtipendes vntounto theyrThe maner of the elders towardes ſouldiers. ſeruaūts. And the Greke word ſauoreth much of the maner of the elders where by they were wont to geue vntounto theyr ſouldiers vittayles to eate when they were one warfare. And at Rome it was the maner a long time, that the ſouldiers with theyr owne meate, but afterward were vittayles geuen them of the common treaſory. And it well appeareth by the etimology of the word, that it was firſt inſtituted only for y^• releauing of neceſſity, and to ſignify ſome honourVntoUnto laborers is geu…n a rewarde. VntoUnto warriours is geuen a ſtipende. not as though they ſemed ſtipendes of ſuch worthines for which men ſhould put theyr life in danger. Wherefore as to laborers was geuen a reward, ſo vntounto warriors was geuen a ſtipend. But now let vsus eſpecially conſider in what ſort grace and workes are as touching eternall life. And as much as may be gathered ether out of the holy ſcriptures, or out of thoſe thinges which Auguſtine hath left in writing as touching this matter, we will playnly declare ſo that it ſhall be made manifeſt how much our aduerſaries diſſagree from vsus in thys poynt: As touching the firſt, if by Grace we vnderſtand the fauour and mercy of God then is it the only cauſe thoroughe Ieſus Chriſte, why we obteyne eternall life. For our workes can by no meanes be the cauſes of our felicity. Howbeit they are certayne meanes, by which God bringeth vsus vntounto felicity. As the way is not the cauſe of the end thereof, nor the runninge place the cauſe of the gole orThe difference betwen… the cauſe and meanes. marke: and yet by them men are led both vntounto the end of the way, and vntounto the marke. So God by good workes bringeth vsus to eternall life: when as yet the only cauſe thereof is the election of God, as Paul moſt manifeſtly teacheth in thys epiſtle. Whome he hath predeſtinate ſayth he, thoſe alſo hath he called, whome he Againſte merite.hath called, thoſe alſo hath he iuſtefied: & whō he hath iuſtefied, thoſe alſo will he glorifie. Thys declareth that all theſe thinges do ſo come from the Grace of God, that they conſequently follow the one the other, and God which geueth the one, will alſo liberally and freely geue the other. Wherefore the whole conſideratiō, and nature of merite ought vtterly to be taken away. For that which properly meritethThe nature of merite. any thing, muſt of neceſſity hauehave in it a free geuing vp, nether ought it by any other meanes to be due. Wherefore foraſmuche as we owe of dewty vntounto God all thinges that we hauehave, vndoubtedly whatſoeuer we do, it can merite nothing. Farther thoſe things by which we will merite any thing, ought to be our owne. But good workes are not our own, but are of God. Beſides this alſo, all imperfection and vncleanes muſt of neceſſity be remoued awaye: otherwiſe our workes are contaminated, nether can they be leueled to the rule which is preſcribed by God, wherefore we ought rather to craue pardon, then once to thinke vponupon price or reward. Farther betwene merite and reward there ought to be ſome proportion. But there can be no proportion betwene our workes and eternall felicity. Wherefore they can not properly be called merites. Moreouer God will, that there ſhould be taken frō vsus all matter of glorying: which thing were not poſſible, if by our workes we ſhould deſerue eternall life. And foraſmuch as Paul in this place deſcribeth eternall life by y^• name of grace vndoubtedly it can not be of workes. Let this ſuffice as touching the firſt. Now will I briefely declare what Auguſtine hath written as touching this place. In his Enchiridion to Laurentius the 107. chapter: A ſtipend, ſayth he, is payd in warfare as a debt, and not geuen as a gift, therefore Paul ſayth, the ſtipend of ſinne is death, to declare that death is rendred vntounto ſinne not wythout deſert, but as due. But grace vnles it be free it When eternall … is g…en after … a it i… grace for grace.is not grace. Wherefore as touching the good workes of man, foraſmuch as they are the giftes of God, in that vntounto them eternall life is rendred, grace is recompenſed for grace. The ſame Auguſt…e in his booke De gratia & Libero arbitrio the ix. chapter. In the Goſpell of Iohn (ſayth he) it is written, that we all hauehave receaued of hys fulnes, and grace for grace, eueryevery man as God hath deuided vntounto him the meaſure of fayth. For eueryevery man hath receaued a proper gift from God, one thus, and an other thus. Wherefore when eternall life is rendred, grace is rendred for grace. But ſo is it not of death: becauſe it is rendred, as due vntounto the warfare of the deuill. Wherefore whereas the Apoſtle mought hauehave ſayd and that rightly, the ſtipend of righteouſnes is eternall life, he would rather ſay, But the grace of God is eternall life, that therby we myght vnderstand, that The Apoſtle … h…e ſay… and that iuſt… that eter… ….God bringeth vsus vntounto eternall life, not for our owne merites, but for hys mercy. Wherefore it is written in the 103. Pſalme. Which crowneth thee in mercy and compaſsions. Becauſe it is he which worketh in vsus both to wyll and alſo to performe. The Apoſtle had ſayde before, worke your ſaluation wyth feare and trembling. Afterward, leaſt we ſhould attribute thys thyng vntounto our ſelues, he ſayth, that God worketh theſe thy … vsus: and that not for our merites, but according to his good pleaſure. And in the ſame booke the 8. chapter he ſayth, that there is no ſmall ambiguity, how eternall life is …ndred vntounto good workes. For the ſcripture ſayth that eueryevery man ſhall hauehave according to his works. And yet on the other ſide Paul calleth grace eternall life. But the propriety of grace is to he rēdred freely. Paul alſo ſayth, vntounto hym which worketh not, the reward is not imputed according to debt, but accordyng to grace. And ſaith moreouer that grace, if it be of workes, is not grace: Alſo, that the renantes ſhall through the electiō of grace be ſaued: Agayne vntounto the Epheſians: Grace hath made vsus ſafe throughe fayth: and that not of our ſelues: Agayne, Not of workes, leaſt peraduenture any man ſhoulde glory. This doubt Auguſtine ſayth can not otherwiſe be diſſolued, vnles we gr…unt A ….that an vpright and holy life is grace. For ſo ether ſentence may take place. For eternall life is rendred vntounto workes. But becauſe workes are freely geuen vsus of God, ther…f…re alſo is eternall lyfe called gracee. And in his booke De correctione & Gratia, the 13. chapter he ſayth, that Iames writeth, that iudgemente ſhalbe wythout mercy vntounto hym, which ſheweth not mercy. By which wordes (ſaith he) appeareth that they which lyue well, ſhall in the laſt iudgement be iudged wyth mercy, and they which hauehave … wickedly ſhalbe iudged wythout mercy. And if that in iudgement we hauehave nede of mercy, thē is it not now done for merites. And in the ſame ſence he alleageth the mother of the Machabees: who as it is written in the 2. booke and 7. chapter thus ſpeak… vntounto her ſon: That in that mercy I may receaue the wyth thy breth…rn. In which place ſhe calleth the day of iudgement, mercy. And vndoubtedly when we ſhall come before the iudgement ſeate of God, who ſhall boaſt that he hath a chaſt hart? Or who ſhall boaſt that he is cleane from ſinne? Wherefore there alſo mercy is nedefull, whereby he may be made bleſſed, vntounto whome the Lord hath not imputed ſinne. The ſame father in hys 105. epiſtle to Siſtus. When the Apoſtle had ſayd. The stipend of ſinne is death, who Paul might… hauehave … … righteouſnes.would not iudge, that he ſhould most aptly and conſequently hauehave added, but the ſtipend of righteouſnes is eternall lyfe? And it is true. Becauſe euen as vntounto the merite of ſinne is death rendred as a ſtipend, ſo alſo vntounto the merite of righteouſnes is eternall lyfe rendred as a stipend. But the bleſſed Apostle moſt vigylantly warryng agaynſt pride, when hee …ad ſayde, that the stipend of ſinne is death, least humane ryghteouſnes ſhould extoll it ſ…lfe ſayd not contrariwyſe, that the stipend of ryghteouſnes is eternall lyfe, but the grace of God (ſayth he) is eternall lyfe. But it is not ſufficient to thynke that theſ… things are ſpo… for humility & moderation ſake. For the matter is ſo in very dede. For our work… receaue not eternall life for a iuſt and deſerued ſtipend. And therefore he ſayth, that humane righteouſnes is pride, and which in name only is called righteouſnes. But that ought Eternall … a … vntounto … ouſne…, but vntounto … it is grac… If righteouſnes were of our ſelues … ſhould hauehave eternall life as a …. When God ſhall reward … be … it ſelfe.to be a true righteouſnes vntounto which eternall life is due, which righteouſnes if it be not of thy felfe, then is it from aboue, diſcending from the father of lightes. Wherefore O man, if thou ſhalt receaue eternall life, it is …n dede the stipend of righteouſnes but vntounto thee it is grace, vntounto whome alſo euen righteouſnes is grace. For it ſhould be rendred vntounto thee as a debt, if the righteouſnes vntounto whome it is due were of thy ſelfe. By all theſe thinges is gathered that, with Auguſtine, eternall life is therefore called grace, becauſe the workes which go before it, are geuen fréely. Farther he confeſſeth, that in the laſt iudgement, when God ſhall reward them, we ſhall hauehave nede of mercy and compaſſion. And that alſo we hauehave alwayes néede of mercy, that our ſinnes ſhould not be imputed vntounto vsus. Laſtly that eternall life, although it may be the ſtipend of righteouſnes being taken by it ſelfe, yet vntounto vsus it is grace: partly becauſe it is not of our ſelues, and partly alſo becauſe it is vnperfite. Hil…ius alſo writeth vponupon the 50. Pſalme: My hope is in the mercy of God for euer, and euer, world without ende. For the workes of ryghteouſnes are not ſufficient vntounto the merite of perfect bleſſednes, VntoUnto vsus it is g…ace, becauſe good workes are not of our ſelues, and becauſe they are vnperfect. That good workes are geuen by grace both we and our aduerſaries graunt, but with a difference.vnles in thys wyll of ryghteouſnes the mercy of God impute not the faultes of humane changynges and motions. Alſo Ierome vponupon Eſay the 46. chapter, If we ſhould conſider our owne merites, we ſhoulde diſpayre. Our aduerſaries and we contende not, whether by the grace of God good workes are geuen vntounto the regenerate. Although neither herein alſo do we vtterly agrée with them. For they thinke, that it lieth in our power, to receaue good workes, when they are offred. But we ſay, that it is néedefull, that our will bée changed by the grace and ſpirit of God: otherwiſe as touching in this point alſo we abhorre from the giftes of God. But of this matter, we hauehave before ſufficiently ſpoken, when we entreated of grace. Wherfore I will now ſtand no longer about it. But there is an other thing, about which there is at this day a more waighty controuerſye. They which defend merites, do thinke, that the good workes which are geuen of God vntounto men, are ſufficientThey whiche defend merites do ſay that good workes are ſufficient to attaine vntounto eternall lif…. which thinge we deny. vntounto eternall life. Which thinge we do vtterly deny. And this maketh very much on our ſide, which a litell before we alleged out of August. That in the laſt iudgemēt we ſhall nede the mercy of God: not only becauſe good works were geuen of hym freely, but alſo, becauſe, when the iust iudge ſhall ſit in hys throne, no man can boast that he hath a chaſt hart, or that he is cleane from ſinne. Wherefore it is nedefull, that ſinnes (as ſayth Dauid) be not imputed vntounto hym, which ſhall come vntounto felicity. Wherefore ſeyng we hauehave nede of mercy, it is manifest that our good workes are not ſufficient. The ſame Augustine writeth in an other place that the perfection of the ſayntes herein conſiſteth, to acknowledge, how much they want ſtill of perfection. And that ſentence of Paul, I hauehave fought a good battayle, I hauehave finiſhed my courſe, I hauehave kepte fayth, he ſo expoundeth: that he thinketh, that the Apoſtle ſayth not, that he is vtterly Auguſtine ſaith not that Paul was without ſinne, but affirmeth the contrary. Note what Auguſtine thinketh of this place vntounto the Phillipiās.wythout ſinne, but that he, leaning vntounto fayth, and vntounto hope, did wholy appoynte wyth hymſelfe, that it ſhoulde come to paſſe in the laſte houre of hys death, whiche was euen then at hand, that whatſoeuer ſinne or wickednes had crept into hym, the ſame ſhould by the mercy of God through Christ be wholy forgeuen hym, euen as he had forgeuen vntounto others theyr offences. And it is ſo farre of, that Auguſtine thought, that Paul was vtterly without ſinne, that he interpreteth this place vntounto the Phillippians (Yea alſo I thynke all thynges to be but loſse for the excellent knowledge ſake of Ieſus Christ my Lord, for whome I hauehave counted all thynges looſſe, and iudge them to be dongue) of workes done after he came to Chriſtianity. For when as before, hauing made mencion of workes done when he was yet of the Iewiſhe religion he ſayd, But the thynges that were vantage, the ſame I counted loſſe for Chriſtes ſake, thoſe wordes which are afterward added, he addeth by the way of correction, ſhewing, that not only workes of Iewiſhe religion, but alſo all other were to bee counted for loſſes and thinges vncleane. For he conſidered that in all thinges is ſome fault and defect or want. And that ſinnes are mingled with our good works,Sinne is mingled with our good works the ſcriptures moſt manifeſtly teach, when they ſay, that no man can be iuſtified in the ſight of God. And the ſaintes do make interceſſion againſt that exact examination of righteouſnes. Enter not (ſay they) into iudgement wyth thy ſeruaunt O Lord. And Ihon ſayth, If any man ſay, he hath no ſinne, he deceaueth hymſelfe, and the truth is not in hym. And Salomon ſayth in the bookes of kinges, That there is not a man on earth ſo iuste, that he ſinneth not. Which wordes Auguſtine diligētly weighing, applieth them vntounto the form of the preſent time: leaſt any man ſhould referre that ſentence of Salomon vntounto thoſe thinges which we hauehave committed before regeneratiō. We ought all to pray, that our treſpaſſes may be forgeuē vsus: as which in this life may rather thirſt after righteouſnes, then y^• we cā attaine vntounto a perfect & abſolute righteouſnes. For, that precept of y^• lord, wherein we are cōman̄ded to louelove God with all our hart, with all our ſoule, and with all our ſtrengths, ſhall then at the laſte be per…ormed, when we ſhall come to that place where we ſhall ſo God face to face as he is: as Auguſtine writeth in his booke, de Spiritu & Litera, towardes y end. In which place alſo he demaundeth, why this commaundement was geuen, if it can not be performed in this life He anſwereth, that therefore God commaunded it, that we ſhould know, what by fayth we ought to deſire, whereunto our hope ſhoulde be leueled, and what we ought continuallye to go aboute in all our actions. And he thinketh him to hauehave much profited in this life, which can at the length ſe, how farre he is of from that, which is perfect. The ſame Auguſtine (in his ſeconde booke De peccatorū meritis, & remiſſione. chap. 16. 17. 18. writing many thinges as touching this matter) ſayth, that in the ſcriptures men are ſometimes called Why the ſaintes are called perfect, notwithſtanding they obſerue not the commaundementes. God requireth at mē … hands, that they ſhould be without ſinne. Why God gaue a laws which he knew could not be obſerued. No man is afflicted, which is without ſinperfect, not bicauſe they are vtterly without ſinne, but bycauſe in innocency of life they hauehave much profited, and bycauſe that to obteine perfection they cōtinually bend theyr ſtudye and endeuour, & bycauſe alſo God forgeueth them theyr faultes, and that whiche they wāt of righteouſnes, he imputeth vntounto thē of the fulnes of the righteouſnes of Chriſt. Nether denieth he but that God requireth of men, that they ſhoulde vtterly be without ſinne. For there could be no ſinne, vnles there were a law, which whē we ſinne we tranſgreſſe. Farther he demaundeth, why God gaue that Lawe, which he right well ſaw, could by no meanes be performed. And he aunſwereth, that he did it for this cauſe, that he mought worthely condemn thoſe which contemned it, & thorough cōtempt tranſgreſſed: & mought here theyr prayers, which applied thēſelues vntounto it, and more and more helpe them dayly to accompliſhe the ſame. And to this purpoſe he bringeth that ſentence which is written: namely, that God correcteth and chaſtiſeth thoſe whome he loueth: but yet not with fury or auengment, but with a fatherly correction. But there is none chaſtiſed or afflicted which is without ſinne. For this thing only ſuffred our Sauiour: namely, w^tout any fault committed of him ſelfe to ſuſteyne moſt bitter paynes. Wherfore ſeing all men whom God loueth are corrected with aduerſities, it followeth of neceſſity that they all are ſubiecte vntounto ſinne. Which thing Paul vntounto the Galathians moſt aſſuredly affirmeth of the ſaintes. For he ſayth, that in them the fleſh ſo repugneth againſt the ſpirite, that they can not doo thoſe thinges which they would. And in the next chapter he writeth, that he himſelfe did the euill which he hated. By all theſe things may eaſely be gathered, that a man though he be neuer ſo holy, yet ſo long as he hereThey which are loued of god are not without ſin We hauehave euer in vsus ſome what which nedeth forgeuenes. Vnles we were miſerable before God he ſhould not vſe mercy towardes vsus. What mercy is. How the regenerate are not vile before God. Note a certaine diſtinction. liueth hath alwayes ſome what in him that hath nede to be forgeuen of GOD. Which thing Auguſtine alſo teſtefieth towardes the end of his booke De Spiritu & Litera. And hereby is moſt euidently gathered, that our good workes are not ſufficient vntounto eternall life. But our aduerſaries crake and boaſt, that the regenerate are not vile in the ſight of God. But we ſay, that we before God are not with out miſerye. For vnles we were ſo, God could not vſe mercye toward vsus: which mercy yet, Auguſtine writeth, that we hauehave altogether nede of, if we deſire to be crowned. For mercy is an effectiō wherewith we are moued towards them that are in miſery: wherefore, if eternall life be geuen vntounto vsus of mercye, then muſt we nedes be vtterly miſerable before God. But, if they vnderſtand, that the regenerate are not vile in the ſighte of God, bycauſe God beawtifieth them with many giftes and ornamentes, we graunt to that. Yet thoſe gyftes whatſoeuer or how great ſoeuer they be, ought not to ſeme of ſo great force, to be ſufficient vntounto eternall life. And that commeth not thorough y^• defaults of the giftes, but thorough our default, which in all thinges obey them not. For we ſtill cary aboute in our fleſhe much of old Adam, and of naturall corruption. Farther, our aduerſaries put a difference betwene the good workes of men regenerate: for they ſay y^• thoſe are partly of our ſelues, and partly of God. Thoſe (ſay they) as they are of vsus can merite nothing, but as they are o… God, they doo merite, and are cauſes of eternall life. And by this diſtinction they thinke that y^• matter is made playne. But we graunte not ſo much vntounto them. For if we diligently and thoroughly conſider any worke, we ſhall of …ty graunte that it commeth of the grace of God, and that we muſte no… lea… our ſelues any prayſe thereof, though it be neuer ſo ſmal. But bycauſe God …th …s to worke,Why our workes are alwayes vnperfect. who ſo long as we liue here are not fullye cleanſed, thereof it commeth that our workes are alwayes vnperfect. Moreouer, it they were th… cauſes and merites of eternall life, we might with ſecurity put confidence in them. But that the holy ſcriptures playnely forbid. For Paule in thys epiſtle ſayth: I iudge, that the ſuffringes of thys time are not worthy the glory to come, which ſhall be reuealed in vsus. In thys place Paul conſidereth good worke in that they are of God. ForWe hauehave it not of our ſelues to ſuffer for Chriſte. we hauehave not of our ſelues, to ſuffer aduerſities for Chriſtes ſake. For it is God which worketh in vsus that ſuffring. And yet though it be neuer ſo greate, Paul ſayth that it is not be compared vntounto the glory to come. But theſe men appoynt in a merite, as they vſe to ſpeake, de Condigno, that is, of worthines, Thirdly, the aduerſaries contend that good workes are the cauſe of eternall lyfe,Workes ar not the cauſes of eternall lyfe, ſine qua non. Good workes are a beginning of Eternall life. Howe good workes are ſaid to be meanes by which God lendeth hys vntounto eternall life. This word merite vſed among the fathers. It is the ſafeſt way to abſtaine frō this worde merite. This word merite is not vſed in the holy ſcriptures. A place vntounto the Hebrues. A place of Eccleſiaſtes: ſine qua non, that is, without which it cannot be obteyned. Which ſentence how ridiculous it is, young infantes (whom we know are ſaued without workes) can teſtifie. For although they by reaſon of age can do nothing that is good, yet do they obteine eternall lyfe. Therfore this cauſe is not of ſo great waight, that without it no man can be ſaued. And in thoſe that are of full age, to ſpeake properlye, good workes can not hauehave the nature of a cauſe. For in them thoſe are nothing els, but a beginning of eternall lyfe. Wherfore ſeyng they are a certaine part of eternall life, they cannot be counted cauſes therof. Nether ment I any other thing els, whē before I ſaid, that good workes are meanes, and as it were certaine ſteps, by which God leadeth his vntounto eternal lyfe. I graunt in dede, y^• among the fathers is oftentimes found y^• name of merite: which word I would to God they had more ſeldom & with greter conſideration vſed. For that word hath engendred moſt vile errors. Although the fathers themſelues in many places mitigate and leuiſte that worde by expoſitions: to the end we ſhould vnderſtand, that they ment not the iuſt and proper nature of merite. For they alwayes admoniſh, that eternall life is geuen fréelye, and that the ſaintes are crowned by the mercye and compaſſion of God: and that we oughte not to truſte vntounto merites, bicauſe they canne not conſiſte before the iudgemente ſeate of God: and other ſuche like. Whiche ſentences if our aduerſaries would earneſtly weigh and ponder, they would not ſo malepertly and ſtubbernly defend thoſe merites which they call ex Condigno. But (as I hauehave ſaid) it is y^• ſafeſt way vtterly to abſtain frō this word, eſpecially ſeing it is neuer once vſed through out the whole Scriptures. But they vſe to obiect a place out of the 13. chap. of the epiſtle vntounto the Hebrewes. Talibus hoſtis promeretur deus which after the Latine is thus engliſhed, with ſuch ſacrifices is God wonne as by merite. But in the Greke in the place of this word promeretur, that is, is wonne or merited, is written this word, foreign, which ſignifieth, is delighted, or accepteth thē. They obiect alſo a place out of the 16. chap. of Eccleſiaſticus. Omnis miſericordia faciet locum vnicui que ſecundum meritum operum fuorú: whiche accordyng to the Latine is thus engliſhed. All mercy ſhall make place vntounto eueryevery one accordyng to the merite of his workes. But firſt, that booke is not in the Canon:Of that that Auguſtine ſaid howe Paul might hauehave ſayde, eternall life is the ſtipend of righteouſnes. Argumēts ought to be taken of that which is written in the holye ſcriptures and not of that which mought hauehave bene written. Paul could not write otherwiſe then he wrote. farther the place is not wel cited. For in Greke it is thus written: foreign. That is, all mercy ſhall make place: eueryevery one ſhal finde according to his dedes. In which wordes is n… mētiō at all made of merite. Now let vsus examine that which before we ſaid, Auguſtine writeth: namely, that the Apoſtle mought truely hauehave ſayd, eternall lyfe is the ſtipēd of righteouſnes, but he would not. Here firſt I ſay, that argumentes ought to be taken of that which we are faught in the holy ſcriptures: and not of that which mought otherwiſe be written in the ſcriptures. Wherfore it is a weake argumēt for a mā to ſay, y^• apoſtle mought hauehave ſaid, eternal life is y^• ſtipend of righteouſnes wherfore righteouſnes deſerueth eternal life. Bicauſe y^• argumēt ought to be takē of y^• words of Paul. For if it were lawful to reaſon after this maner, thē ſound arguments, which leane vntounto the worde of GOD ſhould be weakened. For there mought be alwayes obiected, althoughe the Scripture ſo hauehave it, yet it: moughte hauehave ben ſpoken otherwiſe. And by that meanes we ſhould hauehave nothing certain. And although I hauehave declared what Auguſtine ment by theſe wordes, yet I can not therfore be eaſily perſuaded to thinke that the Apoſtle could hauehave writtē otherwiſe then he wrote. For if the other kinde of ſpeach ſhould hauehave geuen occaſion of hautines and pride, then could it not edeffe: it behoued him alſo to follow the ſayinges of the holy ghoſt. And although that ſentence mought peraduenture be ſpoken of righteouſnes taken by it ſelfe, yet can it by no meanes be ſpoken of vsus, & of our righteouſnes. Wherfore ſeing that ſentence could neither edifie, nor make any thing to the purpoſe, I ſée not how Paul could ſo hauehave writen. Howbeit in this matter I will not contend more then is mete with Auguſtine.

Commentary on Romans, Chapter 6

The ſixte Chapter.