CHAP. XV. Whether the commandment of God be so set forth, that it may be kept in this life: moreover, of the use and abr

CHAP. XV. Whether the commandment of God be so set forth, that it may be kept in this life: moreover, of the use and abr

CHAP. XV. Whether the commandment of God be so set forth, that it may be kept in this life: moreover, of the use and abrogating of the law.

T hey, which affirm this position, are wont to vouch the place of Paul, in his second epistle to Timothy, where he saith, that he giveth thanks unto God, because he had served him from his forefathers with a pure conscience. Wherefore it seemeth, that there was nothing that lacked unto his obedience and service. Moreover, David pronounced, that he did confess

God with his whole heart. Further, the divine history doth give a certain testimony to diverse of the kings, that they sought the Lord with their whole heart. But on the other side, we must understand, that God is not loved with all the heart, and with all the soul; unless the heart be altogether cleansed of all naughty cogitations. Then, let us consider in ourselves, whether our hearts he purged from naughty motions; and whether we have pure cogitations, while we live here in the flesh. Wherefore, so long as we be in this life, we must be fully persuaded, that we be not able to satisfy this commandment. For in the eighth chapter to the Romans, it is written; That which was impossible to the law, in as much as it was weak by reason of the flesh, God sending his own son, in the similitude of sinful flesh, &c. So as,

if we, being now regenerate, carry the flesh still with us, the law is weak, we fulfill it not; and yet the righteousness thereof is said to be fulfilled in us: because Christ hath brought to pass, that that, which was his, should be communicated with us. Also it was written to the Galatians, that The flesh lusteth against the spirit, and the spirit against the flesh, so as ye do not that which ye would.

But some cavil, saying; that The consideration is far otherwise, when we speak of the state of man in general, than it is when we entreat of one particular action only. Therefore they demand, whether we be able to perform any one act, as the law requireth? To these men I answer, that we must not only deny that fullness of justice universally to be in man, as touching all works, according to the state of this present life; but also, that their works are rebellious against the law, even in respect of private actions.

Howbeit, I grant them to be good, so far forth as they have a certain obedience begun in them that be regenerate, whereas they be evil nevertheless; both in respect that they swerve from the rule of God's commandments, as also that they do proceed from the flesh. Neither is it absurd, that one and the same work is called both good and evil; since contradictories have no place, where there is a respect to diverse originals.

But we pronounce, that the works of godly men be good, as they have their springing from the spirit of God: yet as they are derived from ourselves, we say, that they be unjust. Whereupon Isaiah, in the 64th chapter, saith; that All our righteousness is like unto vile rags. Neither doth he entreat there, of gross and manifest sins; but of those actions, which have the semblance of righteousness. And Jerome, treating of this place, saith; Those things that seem to be righteousness in us, are compared unto the cloth of a polluted woman. And this he speaketh very well, notwithstanding that he miss

afterward in other matters. Moreover, where it is said; Enter not into judgment with thy servant, according to thy righteousness: Again; Forgive us our trespasses, and such other like sayings, I understand to be spoken generally, and not particularly of those things only, which be manifest sins: but even of those actions, which be honest and good in appearance. For these, if they be examined by the rule of the law, will always be found short of the same.

Wherefore Augustine, in his tenth book of confessions; and 13th chapter; Woe (saith he) be unto man's life, though it seem laudable, if it should be judged when mercy were absent. Also De spiritu & litera, the last chapter, he wrote; that Those things cannot be beloved of us, which we know not.

And again, that those things, which we love, are loved by us: but yet according to a measure of knowledge. So then it followeth, that seeing the knowledge of God, which we have in this life, is imperfect; he saith, that our love also towards him cannot be perfect. Nevertheless, when we shall behold him, as he is, in the everlasting habitation; there we shall perfectly love him. And (I pray you) saith Augustine, what shall we then do more, but love him with all our heart, and with all our soul? But now, seeing our knowledge is dull, our love also is the more imperfect: wherefore, while we live here, we do not love God so much as the law requireth. And they, which have profited in loving of God above others, do acknowledge how far they be from the way of true love. Howbeit, there is a certain measure of the love of God agreeable to this life; the which consisteth in the not following of our lusts, but that we should continually wrestle against them.

He addeth moreover, that it cannot be denied, but that (if God will) he can bring this to pass; and that he may give such plenty of his grace and spirit, as all vice may be removed. But this he never did, nor yet promised that he

would do it: because, if it be lawful for him to give this unto the saints, in the everlasting habitation; he might also (if it pleased him) have granted it in this life. And they seem not to teach aright, which in God deny his power to be distinguished from his will: for Christ saith; Could not I require my father, and he would give me more than twelve legions of angels?

2. This reason of Augustine might in very deed suffice: but I have yet more sure and more perfect confirmations. For Paul, in the seventh chapter to the Romans, doth plainly declare, what was in himself, as well touching the flesh as the spirit. Albeit, I know there be some, which judge, that the apostle spake not there of himself, nor yet of them which be regenerate; but that in his own person he sustaineth the speeches of the ungodly. Of which mind Chrysostom was. Also Augustine, in his book of 83. questions, in the 66th question, was of the same mind, while he was yet somewhat young.

But in his sixth book against Julian the Pelagian, the eleventh chapter, having weighed the thing better, he affirmed, that Paul spake of them which be regenerate. And in his book of retractations, the 23rd chapter, he corrected his first opinion. Ambrose, in his book De paradiso, and also in his book De sacramento, as it is cited by Augustine, referred those sayings of Paul unto the godly, and to them that be already regenerate. The which also, Hilarius, and Gregorius Nazianzen do. And undoubtedly, the place being so understood, doth bring great consolation unto the godly. For, although they belong to Christ; yet they find themselves to be exceedingly troubled with ill motions and affections: with the which temptations they being exercised, might easily think, that they pertain not to the elect. For further proof also, the same apostle writeth unto the Galatians; that The spirit fighteth against the flesh, and the flesh against the spirit, that ye

cannot do those things, which ye would do. In which place, without question, he speaketh of the regenerate.

That those things also, which in the place now alleged; namely, in the seventh chapter to the Romans, are to be referred unto the godly, it is hereby proved; in that he saith, his mind is delighted in the law of God.

Which is not agreeable with them that be not regenerate, who account not the law of God for any pleasant thing unto them; whereas unto the godly it is more pleasant than honey, and more deer than gold and precious stones.

And he addeth these words; namely, Of the inward man. And no man is ignorant, but that the inward man is attributed unto the godly, so far forth as they be regenerate. But in them which be not regenerate, there is no mention at all, either of the new or inward man. Besides, Paul crieth out in that place; O unhappy man that I am! The which cannot be ascribed unto them, that be not born anew: for they do not therefore think themselves unhappy, because they be drawn back from the law of God. He added also;

Who shall deliver me? Where the pronoun of the first person hath an effectual emphasis, and proveth not a little, that he writeth of his own self.

And in the same chapter, he saith; To will is ready with me, but I find no means to perform that which I would. Here would I have it answered, how unto those that are not regenerate, a will to do good can be present? There is no doubt, but that God doth grant unto the justified to will well. Afterward he saith; I do the evil, which I hate, and not the good, which I would. But, to hate evil, and to will good, belongeth to none other, but to the regenerate.

He addeth also; I serve the law of God in my mind. Then must it needs be, that he speaketh of himself regenerate; otherwise it had not been lawful for him to have pronounced these things of himself. In the end he saith; that He was drawn captive into the law of sin: when as the ungodly, and those that

be strangers from Christ, go willingly, and without resistance unto evils, from which they are not plucked away.

3. But it seemeth to be a let unto the exposition, which we have brought, when he saith; that He is carnal. Unto this we answer, that although we be born anew, yet is there very much of the flesh remaining in us. Wherefore the same apostle saith unto the Corinthians; I could not speak unto you, as unto spiritual, but as unto carnal. And he sometimes calleth them in a manner beastly, when nevertheless they were now regenerate. There were some, which judged, that the apostle spake there by a philosophical reason, wherein our mind is sundered into the power reasonable, and into the grosser powers; namely, into the power of concupiscence, and the power of anger; so as the apostle would place some uprightness, even in men not yet regenerate, as touching their mind, unto which the brutish desires be adversary and repugnant. And they endeavor to draw this opinion out of those words, wherein he saith; I serve the law in my mind: and he distinguisheth the law of the members, from the law of the mind. But certainly, Paul in that place dealeth not in philosophical reasons, neither doth he understand the mind absolutely: but he joineth regeneration with the same. For the regeneration of the believing man hath his first original from the mind, from whence it is derived unto all the parts of man. So as, if the grosser powers of the mind be not altogether regenerate, and be somewhat less renewed than the mind; yet are they somewhat mastered, and tamed by the spirit of Christ.

Howbeit, to make the matter more plain, let us respect the whole man, and let us admit him in some sort to be restored as touching all parts; and in some sort not: because our regeneration in this life is not absolute. Neither do I thus speak of these things, as though a man were to be divided in

sunder; as though in the one part he may be renewed, and in the other not (as Pighius hath fondly and impudently objected against us:) but I affirm, that the whole man, as touching all his parts, hath somewhat that is new, and somewhat that is not new. In like manner, as when wine is mingled with water, there is in every part thereof, both wine, and also water: even so, in the renewed man, there be found conditions and properties both of the new and old man. Aristotle, in his Ethics, taught, that the mind doth continually desire better things; but that the inferior powers, which men commonly call sensuality, do perpetually strive against the same. We easily grant, that the mind of them, which be not yet regenerate, is not so greatly corrupted; but that it retaineth still moral and civil knowledges, and certain desires that be honest in show. Howbeit, Paul speaketh not of this matter, but writeth of the law, which he calleth spiritual, good, and holy. The which in very deed was unknown unto the Philosophers: for Carnal men cannot attain thereunto.

Wherefore, let Aristotle speak what he list of civil matters, his disputation belongeth nothing unto Paul; in saying, that the mind desireth the best things. God pronounceth a sentence far differing from him, and testifieth; that The imagination of man's heart is wicked, even from his childhood. In which place, the Latin interpreter would somewhat mollify the proposition uttered by God; saying, that Mans imagination is prone unto evil. Nay rather, it is to be proved, that the very mind and reason itself is corrupted, where there is no regeneration. In the second chapter to the Ephesians, the apostle wrote; that We also had our conversation in times past in the lusts of our flesh, in fulfilling the will of the flesh, and of the reason. So he affirmeth, that not only the flesh, but also the reason was corrupted. And in the fourth chapter of the same epistle, he saith; that The wicked do walk in the vanity of their mind. And to the Colossians; Ye were sometimes aliens

from God, and as touching the mind, enemies unto him. And in the eighth to the Romans; The wisdom of the flesh is enmity against God. In the which words, φρόνημα, that is, Wisdom, must be referred to the mind, which is not renewed. The apostle therefore speaketh not philosophically, as many do cavil.

4. But let us return unto that seventh chapter of the epistle to the Romans.

There he saith; We know that the law is spiritual, whereas I am carnal. The law is called spiritual, as well because it is come from the spirit of God, as for that it chiefly belongeth unto the spirit; seeing it is not satisfied with the outward actions. But he calleth himself carnal; because, though he were born anew, yet being compared with the law of God, he was in part found to be carnal. Whereby we may gather, that the condition of carnal men is of two sorts. For some, of what estimation so ever they be, are nothing else but flesh, as being altogether void of Christ. And there be others, that notwithstanding they be renewed; yet for all that they have still very much of the flesh: and so as yet the Corinthians were by Paul called carnal. Albeit some man will say, that the Corinthians were not born anew; because, there were both sects and grievous sins among them. But we must answer, that even regenerate persons behave not themselves all after a sort. For some of them undoubtedly are stirred up by naughty desires, the which they do manfully resist; so as they fall not into foul offenses. And there be others, which indeed fall miserably into sins; but yet, after a sort, they wrestle against them, although they yield to temptations. For the apostles were regenerate, and yet nevertheless ambitiously jarred among themselves, who should be the greatest in the kingdom of Christ: insomuch as two of them foolishly coveted to sit in the kingdom of the Lord the one at the right hand and the other at the left. And it is well known, that Peter denied Christ; and

David became an adulterer. These men were regenerate, when they committed these grievous sins; but seeing they pertained to the elect, they were restored by repentance.

Furthermore, whereas Paul saith, that he was sold under sin; he declareth, that he had the old man still in him. Where we must know that as well those, which be renewed; as those which be not renewed, are sold under sin: although there be a great difference in the manner thereof. Insomuch as they that be not renewed, do even willingly and of their own accord, lie down unto sin. But the renewed, so long as they live here, do sometimes wrestle; but being overcome, they commit grievous sins: neither is the foam or corruption (which is naughty lust) taken from them, but doth greatly trouble and molest them. Also there is a very great difference between serving of sin, in such sort as we suffer the same to reign in us: and on the other side, to be forced to endure some bondage thereof, when as we can neither will nor choose, but have the same in the secret places of our soul. Wherefore

Paul in his latter epistle to Timothy, writing of the wicked, saith, that Satan holdeth them captive at his own pleasure; which cannot be seemly for the elect. Wherefore the justified persons may wrestle against sin, but they cannot utterly be rid of the same.

5. That which I do (saith he) I know not. This doubtless he spake, not as though he were altogether ignorant what he should do, but he used knowing instead of allowing. So the sense is; Those things, which be done by me, in that I am not yet regenerate, I do not allow. And thereby we gather, that by reason of the remnant of corruption, or sin original, we be not masters of our own actions, affections, and inclinations. Wherefore Ambrose, upon the Gospel of Luke, wrote truly; that Our heart is not in our own power. For oftentimes, when we pray, we are desirous to be attentive; but sundry and

manifold cogitations enter into our mind, and drawing it to and fro, do violently pluck the same away, whether we will or no. And he saith, that It is hard to bridle such motions; but to take them away, it is a thing impossible. This saying of Ambrose, Augustine upon a time recited. But I return to Paul, who addeth, that he doth not the good which he would, but the evil which he hateth. Whereby we may perceive, that the forces of the mind, which stir us up against the commandments of God, can of themselves be called neither good nor evil, but so far forth as they be compared to the law of God. So then, being repugnant unto the same, they be evil; but agreeing thereunto, they be called good.

Neither must they be harkened unto, which neglect the first motions of the mind; and think that there must no heed be given unto them. But against these men we must reason on this wise; The motions, which be of this kind, we will appoint either to be good, or evil, or neither of both. Good they cannot be, seeing they are commanded by the scriptures to be mortified and kept under; which for things that be good is not convenient. For good things must neither be kept under, nor mortified; but rather quickened and stirred up. And again, we must not affirm them to be neuters; because the law of God doth not suffer that. For no part of the mind, neither action nor motion, is left as neuter or free unto us: seeing we be commanded to love God with all our heart, with all our mind, and with all our strength; so then they shall be reckoned among sins and evil things. Seeing therefore Paul saith, that he doth that, which he would not; it is gathered, that he indeed did not satisfy even himself: much less than the law of God.

And every man easily judgeth of his own self, that he performeth a great deal less than he ought to do; and that, if he do any good at any time, he doth not the same without striving and wrestling. Whereby it is declared,

that as yet there remain faculties in us, which be repugnant unto God.

Whereupon he inferreth; Now is it not I that work that, but sin which dwelleth in me. And he saith that he doth not work; namely, in that he is new born. Who then worketh sin? Even sin itself, that is, the evil froth and naughtiness of corrupted nature. So as we will prove, that Paul doth not commit the sin, as touching all the parts of his mind: neither doth he wholly consent to that evil, which he committeth. And that, which is concluded touching sin, must be affirmed of the obedience and love of God. For in Paul, and other regenerate persons, there be yet some parts remaining, which do not love God. We love not then God with all our heart, with all our soul, and with all our strength. And when he saith; that Sin dwelleth in him: he teacheth, that men, although they be godly, do with this corrupt mansion, omit many things which the law commandeth, and admit things which be contrary to the law.

6. It followeth; To will is ready with me, but I find no means to perform: that is; By regeneration I have a good will now put into me, the which of myself I had not. Here the Pelagians did exceedingly err, who taught, that we ourselves ought to begin, yet that it is God's part to prosper our determinations. But Paul, on the other side, showeth, that we of our selves are not apt once to think any good thing. And while he saith now; I find no means to perform, he agreeth very well to himself, who teacheth in his epistle unto the Philippians; that It is God which worketh in us, as well to will as to perform. Neither are the things, which he now writeth, against those words. For, to perform perfectly that, which the law commandeth, we find not in us: but after a sort we may perform it, and that not of ourselves, but we have it of God. And whereas to us that be regenerate, to will things that be right is present, that cometh likewise of God. Also, both good and

evil are ready with us: and in that good taketh place, we wrestle against sin; but in that evil is also therein, we be hindered from our right purpose. Such is our condition, while we are in this life. Wherefore Augustine, De nuptijs,

& concupiscentia, the first book, and 29th chapter, saith; that Love is then performed, when the impediments be absent. For, when we are let, it can be no perfect thing, but a certain mixture contrived of contraries.

Moreover, he noted the apostles words, who saith (I find no means to perform it) and not simply To do it. For it is granted (as we have said) that we may do well in some respect. Augustine further addeth, that The commandment; Thou shalt not lust, cannot be fulfilled in this life. But hereof I have noted elsewhere. Howbeit, some man will demand; If the law cannot absolutely be performed, wherefore is it set forth unto us? Hereunto

I answer, that we must not gather by the law, how much we be able to do, but how much we ought to do. Besides, there is no doubt, but that the law hath many ends. First, it showeth sin: for it is written; By the law cometh the knowledge of sin. And unto the Galatians it is written; The law entered in, because of transgressions, namely, to make them manifest. And to the Romans; It entered in, that sin might the more abound. Over this; It is our schoolmaster unto Christ. And it is a preacher that showeth righteousness unto us, and exhorteth us thereunto: and also it showeth us most evidently, unto what mark we must level. So that it is not unprofitable, although it cannot be performed to the full.

Also there be some, which ask; Whether God have commanded things impossible to be done? Unto whom we must answer, that as touching them, which be not born anew, the commandments are impossible. But if the question be of persons regenerate, then, either we must understand a full observation of the law, the which (as we have said) none can perform: or

else we must understand an obedience only; in respect whereof we affirm, that the precepts of the law are possible to be kept. But I will return to Paul, who further wrote, in the place now alleged; I feel another law in my members. Whereby it is gathered, that if the law of the members strive against the law of the mind, Paul loved not God with all his heart, with all his soul, and with all his strength. Whereupon, he crieth out; O unhappy man that I am, &c. As though through strange motions he was not only shaken, but in a manner overwhelmed by the law. And he concludeth; I serve the law, according to the inward man. And he showeth himself to be after a sort divided, as he that partly hath the spirit of God, and serveth him; and partly is carnal, and obeieth the flesh. By these things that I have already spoken, I think it now appeareth, that they, which be born anew, do not fulfill that great commandment. Besides this, there is none of us, unless he will too much flatter himself, which feeleth not some defect in his actions, though they do seem good. Which might not be, if we loved God with all our heart. When we shall come to the celestial habitation, then shall our works be actually perfect; because we shall love God with all our heart.

Doubtless, not so much as he is to be beloved (for, seeing he is incomprehensible, our souls, which are within limit, are not capable of an infinite love:) but it shall be sufficient, if we will love him with all our heart, with all our soul, and with all our strength.

While we are in this life, we cannot go beyond the condition of the apostle, who in the third chapter to the Philippians, saith; Not as though I had already attained unto it, or were already perfect. Neither is there any doubt, but he spake of himself being already regenerate. And seeing he denieth himself to be perfect, and saith, that he doth perpetually hie himself towards the mark; which of us can attribute unto himself a perfect

observation of the commandments of God? But I will follow (saith the apostle) if I may comprehend that, for whose sake I am comprehended of Christ Jesus. And to this hath Christ comprehended me, that I should run in his way, and evermore be going forward. And there is no cause for any man to cavil, that he talketh here of the resurrection. For that must be considered, which is added; to wit, that I might know Christ, and the power of his resurrection, and the fellowship of his afflictions, while I am made conformable unto his death. Neither did any man doubt, that he was not yet risen, seeing he was not dead: so as he speaketh there of the spiritual resurrection, which accompanieth the mortification of naughty affections and motions.

This if the godly had already attained unto upon the earth, surly they would not say; Enter not into judgment with thy servant: And; Who knoweth how often he sinneth? Cleanse me from my secret faults. If thou wilt mark what is done amiss, who shall abide it? And; No flesh shall be justified in thy sight. Moreover, it is very agreeable unto godliness, that both in all our actions and motions, we have need of the mediator, by whom all our defects, wherewith we are defiled, shall be forgiven. I do not allow of their interpretation, which say; that To love God with all the heart, with all the soul, &c. Is nothing else, but to love him above all things, in such sort as we prefer neither ourselves, nor anything else above him. For I weigh the words of God with deep consideration, wherein it is not said;

Above all things: but, With all the heart, with all the soul, and with all the strength. For it may be, that some man loveth God above all things, and yet loveth him not altogether: but that in loving him he is drawn aside by many impediments, and is compelled to wrestle with his own flesh.

7. But wherein the love of God chiefly consisteth, we may by this means know; because as (men commonly say) He is said to be beloved, towards whom we both will well, and do well: and that verily, not for our own sakes, but for his sake. Howbeit, we cannot do good to God; seeing he is most perfect, and hath no need of other men's goodness. But then we love him, when we both desire and endeavor that his glory may be royally advanced. And this is it, that by his precept we ought to do, with all our heart, with all our soul, and with all our strength. Wherein we never profit so much, but it behooveth us still to profit much more. Wherefore Paul wrote, that Our inward man is renewed daily. Where he plainly teacheth, that the relics of old Adam remain always in us, the which ought to be cleansed, that we may fully at the length be restored. I might also add that saying of Peter; Why do ye tempt God, by laying a yoke upon the necks of the disciples, which neither we, nor our forefathers were able to bear?

Assuredly, he taught us by those words, that the law cannot be borne, nor fulfilled, without transgressions. Neither must we allow of that, which some affirm; namely, that he meant this touching ceremonies. For although this be true, yet there followeth thereof a firm conclusion; that no more can the table of the ten commandments be abidden, and fulfilled without transgressions; since it is much easier to perform outward rites and ceremonies, than to fulfill the precepts of the ten commandments. But besides the reasons now alleged, there resteth for us to consider, after what sort Paul to the Corinthians describeth charity. There he writeth on this wise; Charity is not puffed up, it is not provoked to anger, it seeketh not her own, it suffereth all things, it believeth all things, it endureth all things, &c.

Who is it that performeth all this? Verily no man. But forsomuch as I perceive, that these things, which I have spoken, are sufficient enough, to

prove that which I purposed at the beginning: now there remaineth, that we answer those things which are objected by our adversaries.

8. [ 1] They say, that Paul, in the latter epistle to Timothy, giveth thanks unto God; for because he had served him from his forefathers, and that with a pure conscience. Howbeit, these words trouble us not; seeing they were spoken by the apostle, to the end he might purge and defend himself. For other adversaries laid to his charge, that he had departed from the law, and had alienated himself from the God of Israel; and that therefore men should beware of the Jews, as of deceivers. But he made answer, that he worshipped the living God, and that even him, whom his forefathers had worshipped; and that in preaching of the son of God, as he did, he did not feignedly, or by fraud; but with a pure and faithful conscience. Neither can it be gathered hereby, that he boasted of a full and perfect observation of the commandments of the law. [ 2] Furthermore, it was objected; that David (as himself testifieth) confessed God with all his heart, and that he searched out the commandments of God, with his whole heart. Of which perfection also there was a testimony given to some kings in the holy history; namely, that they sought God with their whole heart.

9. We answer, that our works, if they be regarded as they be in their own nature, and of themselves, are of no such virtue, as they answer unto the law of God in all points. But if they be considered, as they be accepted of the heavenly father through his divine mercy, and by the means of Christ; it may be said that they are done with all the heart, with all the soul, and with all the strength. But thou wilt say; Doth God use a perverse judgment, so as he accepteth things otherwise than they be indeed? I affirm that iniquity is altogether removed from God: for our works, when we be once renewed, are not offered to God barely, as they be in their own nature; but jointly,

together with Christ. Wherefore, with them is joined the love and obedience of Christ, which was done with all the heart, with all the soul, and with all the strength. God esteemeth not things that be offered, better than they be indeed: and therefore, by the mediator is forgiven and amended whatsoever hath wanted in our actions. Neither is that feigned, which is alleged by me; seeing the scripture testifieth the same. For in the first epistle to the Corinthians, it is written of Christ, that He became our wisdom, our righteousness, our holiness, and redemption.

Besides this, we are said to love God with all our heart, with all our soul, and with all our strength; because we bend ourselves thereto, and stand in hope that once it shall so be. And it cometh not seldom to pass, that a motion taketh name of that term, or end, whereunto it tendeth. Neither doth the scripture disagree with this manner of speaking. For it is said unto the Romans, that We are saved by hope; when nevertheless, we be as yet conversant in miseries and sins; and do hold salvation itself, not in deed, but in hope. It is written also unto the Ephesians, that God hath already quickened us together with Christ, and hath made us sit together with him on the right hand, in the celestial places: when as notwithstanding, we be here upon the earth. Yet we are declared to have this already, because by faith and hope we enjoy the same, as if we presently held it. Also Christ said; He that believeth in me, hath everlasting life: whereas yet his faithful people are both troubled with diseases, and they also die, as concerning their body. But they are truly said to have obtained everlasting life; because the same is already begun in them.

In like manner, the son of God said; Blessed are they that suffer persecution: and what blessedness is this? Certainly none other, but a beginning of the chief felicity. To the Romans also it is written; that We are

buried together with Christ in baptism: albeit, that our corrupt affections, and old man, be not removed from us as yet, much less buried or dead.

Unto the Galatians the apostle saith; They that be of Christ, have crucified their flesh, with the desires of the same. And unto the Romans; Our old man is crucified, that the body of sin might be abolished. All these things verily are said, although that the remnants [of sin,] naughty lusts, and sin itself are not as yet utterly extinguished; because we possess these things as begun, though not brought to perfection. And things, which have their beginning, are described, as though they were already finished. Which Augustine also himself perceived, who in his second book De peccatorum meritis & remission, the 15th chapter, saith; that Some man is at some time counted to be perfect, because he hath profited in a great part.

9. Further, it is argued, that God testifieth by the prophesy of Ezekiel, that he would give us a heart of flesh, and a spirit, in such sort as he would write his law in our hearts, whereby we might walk in his commandments. Also in the 30th chapter of Deuteronomy; I will circumcise (saith he) the foreskin of thy heart, that thou mayest love me, with all thy heart, with all thy soul, &c. I grant that these promises of God are extant, but those must be understood after such a manner, as I have before declared; namely, that our love is accepted by God, through Christ; that it is repaired and fulfilled by the perfection and obedience of Christ himself. Moreover, that which the Lord promised unto his, that hath he given them, partly in this life, and partly he will fulfill and perform the same in the life to come. Which is confirmed by another saying of Christ: for he pronounced them blessed, which be clean of heart; since they shall see God. Doth he wholly perform this promise in this life? No verily. For now we only know in part, by a glass, and in a dark saying; but in the everlasting habitation we shall see

him at the full, and as he is. While we be in this life, we hunger and thirst after righteousness; seeing we cannot as yet have the same perfect and absolute.

Also they say, that it maketh against us, which is written by Paul, that Love is the fulfilling of the law: And again; He that loveth his neighbor, hath fulfilled the law. Certainly these things be true: and there is no doubt, but that every faithful person fulfilleth the law, according to the measure of charity, which he hath. But yet we must remember in the meantime, that there is none in this life, that hath perfect and absolute charity. For if any man could attain thereunto, he could not profit any further. Howbeit, that this matter may the more evidently appear, let us consider the words of John; Herein (saith he) we know his love, for that he gave his life for us, and we ought to give our life for our brethren, even as he gave his. These words sufficiently declare, that no ordinary kind of love is required of us; but even the same, which bestoweth the life for other men; and the same not after any sort, but in such wise as Christ himself gave it. But there be none, which attain unto the charity of Christ; though the same (as the apostle saith) be required, and that by virtue of the law. For the bond doth arise thorough no other means, but by the law.

Neither is that place to the Galatians any other way to be expounded; namely, Bear you one an others burden, and so ye shall fulfill the law of Christ. For it is necessary to bear those things, even as we would ours to be borne, and that as Christ hath thoroughly borne them: but this none do perform. Hereunto also might that be said, which is brought before, touching Christ's love; the which may be joined to our love, and accepted by God, as though it had been fulfilled. It is also objected, that the same

John writeth; that He which loveth God, keepeth his commandments. But

we must add, that so much shall the keeping of God's commandments be, as the love of God hath been: but seeing we have not that love perfect, therefore we keep not the commandments fully and perfectly. [ 4] Howbeit, after these things they add, that the same apostle affirmeth The commandments of God to be easy. But to this I answer: If they be set forth unto them, which be not yet born anew, they be impossible to be kept; much less easy. Again, if they be offered unto persons regenerate, they be not easily kept, according as they be set forth in the law: but they may be called easy, seeing the spirit of Christ is present with such, and doth communicate his righteousness with them. For by the same, the wants of our works are supplied: and while we be endued with the spirit, we obey willingly, and with a good courage. And by this means, the commandments of God be made both delectable, and easy to be kept: I mean, according to the portion of grace, which God doth bestow. In the self-same sense must the words of Christ be understood, wherein he saith; My yoke is pleasant, and my burden is light. But the commandments (as they be expressed in the law) do, through our weakness, rather bring malediction than pleasantness; unless they be performed of us, in such sort as they be described.

10. [ 5] Furthermore, that is brought against us, which Christ saith unto his apostles; When ye have done all these things, say with yourselves, that ye be unprofitable servants. But that must be understood of obedience begun: as I have said before. Wherefore Augustine, in his third book against the two epistles of the Pelagians, the eighth chapter wrote; that The perfection of saints must always be understood, according to the measure and capacity that they have in this life. [ 6] This moreover they urge, that the scriptures diverse times do call some men perfect. For Paul said; We speak wisdom among them that be perfect. And to the Philippians we read;

So many of you as be perfect, judge all one thing. Whereunto I say, that there is a certain measure of perfection, whereby the godly men do acknowledge their imperfection, and be not deceived therein. Which no less rightly than prudently Augustine taught in his third book against the two epistles of Pelagius; and in his first book, 7th chap. De peccatorum meritis

& remission. Also they after a sort be called perfect, which do imitate the perfection of the Heavenly father, who sendeth rain upon the just and unjust, and maketh his sun to shine as well upon the good as the bad.

Others undoubtedly be called just, which aptly give ear unto spiritual things; of which sort the Corinthians as yet were not. The Hebrews indeed were such, as it is written in the sixth chapter. And this kind of imperfection it behooved the saints, not only to acknowledge and feel, but also to confess the same. But Jerome, in his first dialogue against the Pelagians, saith; that We be then just, when we confess ourselves to be sinners. And unto

Cresiphon he also wrote; This only is a perfection in men, if they acknowledge themselves to be imperfect. [ 7] Barnard, in his 50th and 51st sermons upon the Canticles, wrote very elegantly of this matter: and so did

Augustine, in his epistle unto Xystus, and in many other places. But the Pelagians, when they withstood Augustine (as we read in his book against their epistle the fifth chapter) said, that He did not put any difference between most wicked men and saints, but by comparison: because he affirmed, that just men be therefore saints, because they sin less than evil men. Hereunto that godly man answereth, that Wicked men and saints do differ one from another by faith, and not by works. For so much as the godly do believe in Christ, by whom, if they fall, they receive forgiveness of their sins, and are also lightened by his spirit and grace. But the wicked,

believing not in Christ, do altogether lie in their sins: whereof they neither repent, nor yet receive forgiveness of the same.

[ 8] The same father also, in his second book De peccatorum meritis & remission, the seventh chapter, objecteth against himself, that which is written in the 14th chapter of the Apocalypse; namely, that The 144000 saints, which follow the lamb, were virgins, and defiled not themselves with women, and that in their mouths there was found no guile. He answereth to himself, that such were therefore unblameable, because they justly reproved themselves: and in their mouth there was no guile, because they did not profess themselves to be without sin. For if they had said that they had been without sin, they had been found in a lie. The same father goeth further, and in the 12th chapter of the same book, objecteth against himself a place out of Luke, where it is written, that Zechariah and Elizabeth were just before God, walking without reproof before him, in all the precepts and justifications of the Lord. By which words (he saith) there might appear to be a full observation of the law. But he answereth, that they had no more in them, than Paul had, who denied himself to be perfect. Indeed they were just before God, even as he said that he had served God from his forefathers, with a pure conscience; that is, with an unfeigned and undissembling heart.

But it is one thing, to do from the heart; and another thing, to do with all the heart. And they were said to walk in all the precepts of God, because they, being justified by faith, showed the fruit of faith, by living according to the law: which fruit nevertheless, while they lived in the flesh, they uttered not perfectly and absolutely. And whereas it is added, that they were without reproof, the same father (in his first book, and 48th chapter De gratia Christi, against Pelagius and Coelestinus) expoundeth the same to be

meant, as touching their honest and laudable conversation among men; the which no man could justly quarrel at as a crime. For there be some very grievous crimes, whereof the apostle saith; that They which commit such things, shall not possess the kingdom of heaven. And assuredly, the persons regenerate may beware of these sins. And it is said, that they were so without reproof before God; because God allowed them to be such, as before men they were accounted. Undoubtedly, the praise of this couple

(man and wife) was very great; because they did not execute the traditions of men, but the works which were prescribed in the law. They being first therefore justified by faith, did then add honest and godly life, to be joined with the righteousness of Christ. Wherefore God vouchsafed to extol their works with these praises and commendations. And yet for all that, it cannot be proved, that they perfectly fulfilled the law of God.

[ 10] Augustine also expounded that saying, which Paul speaketh of himself; namely, I have fought a good fight, I have run my course, I have kept the faith, &c. The last fight (saith he) remained, for when he did write these words, he was not yet dead; but because he remained in hope of steadfast dying in the faith, therefore he wrote so boldly. He finished his course, howbeit not fully and perfectly, but in an obedience that was more than begun. Neither doth he write, that he sinned not; but if he had so written, yet would we have said, that the same had been done in respect of his hope. For that, which is certainly looked for, is reckoned as if it were done. And it is no doubt, but at that time he had need, as well as the rest of the apostles, to pray; according to the commandment of Christ; Forgive us our trespasses, as we forgive them that trespass against us.

11. [ 11] Our adversaries also teach, that those impediments, which we have rehearsed; namely, corrupt affections, and naughty motions unto evil,

are no sins; unless there be added a consent thereunto: which opinion of theirs must be utterly repelled. True indeed it is, that Augustine, in defining of sin, declared the same to be a thing spoken, done, or lusted against the law of God: albeit, that is a doubtful definition. For if lusting be meant according to the consent of the will, only actual sins (as they term them) are comprehended therein: but original corruption, and naughty motions of the mind, are excluded from thence. Wherefore Peter Lombard, in his second book, distinction the 25th bringeth in this definition, what time as he steppeth from the treating of original sin, to treat of actual sins.

Nevertheless, if by the word lusting, he comprehend both original sin, and also naughty motions; the definition will be general. But Ambrose saith; that Sin is a transgressing of the law, or a disobedience of the heavenly commandments. Howbeit, letting these things go, we must give ear unto the holy scriptures. It is written in the first epistle of John, the third chapter; ἡ ἁμαρτία ἐστίν ἀνομία, that is, Sin is the transgression of the law.

The word ἀνομία (as all men know) is compounded of the privative particle ἅ, that hath a strength of depriving; and of νόμος, that signifieth

Law: whereupon it followeth, that to be deprived of that righteousness, which the law doth require, is sin. But shall we stand in contention, whether our corrupt motions, and naughty passions do impugn the law of God?

Certainly, Paul affirmeth, that they do strive against it, when he writeth; that He feeleth another law in the members, striving against the law of the mind: whereunto if it be repugnant, it is ἀνομία, that is, transgression of the law.

Neither doth he otherwise judge, when he saith; It is not I that work that, but it is sin, which dwelleth in me. And we do not only deal now, as concerning those first motions of the lusting and wrathful faculty; but also of those motions of reason, which provoke unto sin. For it is said, that

φρόνημα, that is, The wisdom of the flesh is enmity against God.

Undoubtedly, all these things be sin, and deface the image of God. Man is not made, to the intent he should be against the law of God; but that all the motions of his mind should be a spur to provoke him to godliness.

Tertullian saith, that Herein consisteth God's image, even to have the motions of our minds and our wills all one with God. Yea and Paul himself taught this, in his epistle to the Philippians; Let the same mind be even in you, that was in Christ Jesus. Wherefore, seeing these evils deface and corrupt this state and condition of our mind, they cannot be otherwise called than sins.

12. But perhaps some will ask, that seeing Adam, at his creation, had no corrupt motions and affections: how it came to pass, that he so grievously fell. This is demanded, as though sin might not be committed by his own will. Assuredly, the angels did fall, who were without any such perturbations. Truth it is, that we are compelled more often and more vehemently unto sin, than Adam was: we having many naughty persuasions and provocations unto sin, the which he had not, till such time as he transgressed. But if it be so, that some of the fathers now and then do deny, that these motions (whereof we entreat) be sins, because they have no bond joined with them unto everlasting punishment, seeing Christ hath cancelled the same: yet can it not be denied by any man, but that the deformity, which was brought by them, remaineth in the mind. Further it is so written of them by way of comparison. For if so be that these evils be compared with actual sins, they do not so vehemently and so manifestly contend against the law of God. Also those fathers teach us, that these be not called sins; saving for that they be the causes and effects of sins: as when a man saith of his own writing; This is my hand; meaning that it was written with his own hand.

And men call the cold weather dull; because it maketh us dull. Such similitudes as these, Augustine was wont to use: but then he compared this kind of sin with actual sins.

Howbeit, it is better to hear the same father, when he examineth these sins by themselves. In the sixth book against Julian, the 8th chapter: It is not (saith he) no iniquity, when the superior parts do shamefully give place unto the inferior; and the inferior do shamefully wrestle against the superior, although they be not permitted to overcome. And in the fifth book, and third chapter, he saith; The concupiscence of the flesh, against which the good spirit doth strive, is sin; because therein is a disobedience against the dominion of reason. And it is the punishment of sin, because it is given as a reward to the deserts of our disobedience. Also it is the cause of sin, by reason of the fall of him that consenteth thereto. Wherefore he considereth of this concupiscence, according to three degrees. First, by the nature thereof, and that he affirmeth to be sin, because it impugneth the sovereignty of the mind. Secondly, as an effect and punishment laid upon sin. And lastly, as being the cause of sin. Besides, in his third book De libero arbitrio, the 18th chapter he writeth on this wise; These things be therefore reckoned among sins, because through them we depart from the form, wherein man was made at the beginning.

13. And to declare further, that these deformities appertain not unto sin, they allege for themselves the infancy of our savior Christ, whereof Luke doth write in the 2nd chapter of his Gospel; And Jesus increased and grew in years, in wisdom, and in favor with God and men. And a little before;

And the child grew and waxed strong in spirit, and was filled with wisdom, and the grace of God was with him. If he profited daily (say they) it followeth, that first there were wants in him; and that he was not so wise at

the first, as he proved afterward. Some have expounded these things to be meant as concerning the spirit, which appeared daily more and more, whom they think to be most perfect at the first: yet that the scripture hath been accustomed to say, that anything is then done, when it first appeareth.

Doubtless, I can readily condescend, and I see, that I ought so to do; namely, that Christ took upon him man's infirmities for our sakes. Neither do I doubt, but that his mind had access of wisdom, according to the proportion of age. But the defects in his infancy were not like unto our defects. For, as touching ignorance, we must not affirm every ignorance to be sin; since even the angels are ignorant of very many things: especially of the time when the latter day shall be. But shall we say, that this is a sin in them? Further, shall we think, that Adam did straightway know all things?

No certainly.

Wherefore we call blindness of the mind, the ignorance that belongeth unto sin; through the which blindness, those things be unknown which ought to be known; and whereby things contrary unto the truth are perceived. Aristotle, in Posterioribus analyticis, distinguisheth ignorance, calling one an ignorance of denying, another of contrary disposition. An example of the first is a rustical and husbandman, who is utterly ignorant of the mathematical sciences; because he never learned them. The other ignorance is ascribed unto him, which sometime applied his endeavor to the mathematicals, but perceived ill those things that were taught him: so as those things, which be true in them, he judgeth to be put contrary; and thinketh the line to be crooked, which is straight. Wherefore I might be lawful to say, that ignorance of denying is no sin; unless it be as touching men of ripe years, seeing they be ignorant of things which be necessary for obtaining of salvation. Therefore Christ, in taking of our infirmities, did not

receive sin into himself. By reason whereof, at his death, he felt natural motions, through which he trembled at death; but yet those perturbations proceeded of sound and perfect nature, not of evil and corrupt relics of nature. Now then the infirmities of Christ were far differing from our infirmities. And therefore it is written in the fourth chapter to the Hebrews; that The Lord was tempted in all things as we be. But the exception is added; Yet without sin. And whereas Paul saith; When I was a child, I spake as a child: it is meant, that one day, shall be voided all that, which before was imperfect, and we shall at the last come to eternal life, where all things shall be absolute. Briefly, it must be considered, that our naughty motions, though they be the first of all, are not only rude and imperfect things; but that they be also repugnant unto the law of God, as it is declared in the seventh chapter to the Romans. Where we must not hearken unto those men, which think such a thing to be there described by the apostle, as the Poets described of Medea, who said; I see the better, and I allow the better, but I follow the worser. For (as I taught a little before) the apostle did not there dispute, of civil honesty, but of the law of God, the which he called holy, just, and honest, whose equity the natural man doth not perceive.

14. [ 12] Also there is much ado made against us, because Christ said; Be ye perfect, as the heavenly father is perfect. Where nevertheless it seemeth absurd, that God's goodness, being infinite, should be commanded unto us.

Hereunto I answer, that Christ is set forth, as a familiar example for us, the which we ought to follow as much as in us lieth. And think not, that of him, and of the heavenly father, all one consideration must be had thoroughly in all respects: for the soul of Christ, being a part of his humanity, was not immensible; seeing it was a creature: so as the love that came from thence, was limited, and not infinite. And therefore, in the loving of God, we are

bound to imitate him. Certainly, the heavenly father, although in his own nature he be infinite; yet the effects of his charity (I mean the good things, which he bestoweth upon us) are measured; because they shall not exceed the order of things created. Furthermore, I dispute not of this adverb Sicut, that is, As: whether it express an equality in quantity, or a likeness in quality. This I leave for other men to consider of.

[ 13] Yet further they press us, as if there might some work of man be found, that should please God thoroughly, seeing it is written in the second book of the kings: God pronounceth of Jehu, when he had rooted out the family of Ahab; Thou hast done that which is right, according to all that which I had in my heart. [ 14] To Abraham also it was said; Because thou hast done this thing, I will acknowledge that thou lovest me, &c. Touching

Abraham, it might be lawful to say that, which we have before affirmed of them that be justified; namely, that his work was joined with the righteousness of Christ: and was well taken and accepted by God, seeing he already believed in Christ, and that was reputed to him unto righteousness.

Wherefore, God would adorn him with excellent promises. But indeed, concerning Jehu, it is not so easy a thing to answer; because (to speak truly) he was not perfectly good. Neither do I think, that he was moved by a just zeal to extinguish the house of Ahab, and to destroy the worshippers of Baal. For the sincerity of faith can abide no idolatry with it. And there is no doubt of him, but that he kept still the service of Jeroboam, being one that worshipped the golden calves with Israel. But even as it was said unto

Ahab, that by reason of his outward submission, and show of repentance, punishment should be mitigated: even so it is very likely, that those things, which were brought concerning Jehu, were pronounced to the same purpose also.

For certain things there be, that God vouchsafeth to grant, and by a certain testimony commendeth: not as though they can be good, in as much as they proceed of evil men; but that the knitting together of things, which he himself hath ordained, as touching a civil and natural conjunction, might be preserved. But if any man shall urge those words, wherein it is said, that Jehu did all things which God had in his heart; we will say, that the same must be referred unto the determination and decree of God, wherein he steadfastly minded to destroy the house of Ahab. Wherefore Jehu did that, which was God's will to be done. Even as Nebuchadnezzar, in destroying the children of Israel, fulfilled that which God had in his heart; although he were provoked to that destruction, through cruelty and ambition. Perhaps thou wilt say; I do not weigh the words alone, but I am specially moved, for that there was a reward given unto Jehu, as for a thing well done. Certainly,

I will bring an example not unlike unto this, out of the prophet Ezekiel; who in the 29th chapter writeth of Nebuchadnezzar; The Lord saith, He with his host hath served me against the men of Tyre. Wherefore I will give him the land of Egypt for a reward. Neither is there any doubt, but that king fought against the people of Tyre, through ambition and greedy desire of enlarging his kingdom: yet nevertheless, God gave him the government of Egypt, which he had for his reward.

15. The things, which hitherto we have reasoned of, because they shall not seem to lie scattered and divided, we will comprehend into four principal points. [ 1] Whereof the first is, that the precept of loving God with all the heart, with all the soul, and with all the strength, is not kept so long as we live here. [ 2] The second, that we must not deny, but that God can indue any man with so much grace and strength, as he may be able to fulfill the commandments. For, seeing he granteth the same unto the saints in the

world to come; what should let him, but that he may grant it unto strangers in this life? But yet he hath not done this hitherto, neither appeareth it that he will do it. So as we are to talk and determine of this matter, according to common order and reason. [ 3] The third is, that they, which be born anew, may be affirmed to fulfill after some sort that commandment. [ 4] In the fourth, is set out the way to interpret the promises, which we read to be sometimes made concerning this matter. In the fifth and last is declared, that the first motions, which provoke a man to offend, are sins.

Whether we ought by rewards, to be moved to the obedience of God.

16. We must understand, that good and honest actions are of themselves sufficiently to be sought for: forsomuch as in this world nothing can happen more pleasant, than to obey God; and by a good conscience to be joined to him, in living uprightly, according to his commandments. Wherefore, admit we should obtain no other thing, yet a sufficient reward and gain should be rendered unto us, if we may have a quiet and peaceable conscience, and be inwardly filled with spiritual joy. But God (such is his goodness) would set forth unto us gifts and rewards. For he seeth the disposition and nature of man to be feeble and slow to all things that be good, wholesome, and honest; therefore he would stir up the same, by promising sundry and manifold rewards. Which kind of remedy we should not have needed, if we had continued perfect and absolute, as we were created. Who (I pray you) needeth with reward to be stirred up to drink, when he is thirsty; or to eat, when he is hungry? Surely no man. Wherefore, neither should there be any need, by reward, to stir up men unto righteousness, if they hungered and thirsted for it, as they ought to do.

A mother useth not to be enticed with rewards, to give suck, to feed, and to care for her own child, that it perish not. So as the promises of God are

therefore necessary unto men; because they, by reason of sin, have waxed cold from a vehement affection and zeal towards godly and holy works. We be altogether dull and sluggish unto the duties of godliness and righteousness: wherefore God, for his clemency sake, would use the spurs of promises. Which appeareth most manifestly in the law, where, almost for every commandment, are added both threatening's, and also promises.

Seeing then holy men have oftentimes done this, seeing also the law of God hath done so, and that the same is found in the New Testament; we may conclude without doubt, that it is lawful. For then is that, which we do, to be allowed; when it agreeth with the example of God himself, and with the rule of the scriptures; or else, with the excellent acts of holy men.

17. But now must we see, whether he, which doth good works, and performeth that, which he is bound to do by the law of God, ought to be moved with hope of the reward; or whether he should rather have a regard only to goodness, righteousness, and God's pleasure. To answer to this question, I think that this must be the first ground; to wit, that a man is not only appointed to some certain end, when as God doth nothing rashly or by chance; but also he is appointed to many ends: which nevertheless are so joined together, that they do mutually serve and help one another by a certain order. First, we are created to set forth the glory of God; then, that by the sight and perfect knowledge of God, we should come to be happy; and that whilst we live here, we should live together among ourselves, in an acceptable fellowship to God. Soldiers do therefore bear weapons, and make wars, to defend honest and just causes; after the same manner doubtless, by which God hath commanded them to be defended by his laws: who moreover ought so to be encouraged to perform this thing, as although

they should have no other reward or gift to come unto them, yet ought they to take the enterprise in hand.

Furthermore, men use to fight for the defense of their country, wives, children, kinsfolk, and friends. And if so be that they, besides these things, look for just stipends, whereby they may honestly nourish both themselves, and theirs; no man will count that for a vice in them. For the apostle hath said in the first epistle to the Corinthians; Who goeth on warfare at his own cost? But now, to come more particularly unto things; when any man tempereth himself from any grievous and wicked act, he ought first to do that, to the intent he may obey the commandments of God, as it is meet: then, that thereby he may escape either eternal or civil punishments: moreover, that he may not offend the minds of the brethren, and pluck them back from an holy conversation, and pure life by his wicked example: and finally, that by his wickedness he provoke not the wrath of God, either against himself or his family, or against the people. Wherefore, it is manifest, that the end of our actions is not simple, but sundry and manifold.

18. And this, being thus finished and concluded, we must diligently take heed, that when many ends are set before us, we may prefer that before the rest, which by good right excelleth the rest. For, if it should be otherwise done, and that those things, which be hindermost, and of smaller importance, should be preferred before the better; we might justly be condemned for perverting the order of things. So as we must take heed, that we direct not God himself, or the worshipping of him, according unto our own commodity, or else unto any other ends. For then should that surely happen unto us, which Augustine doth so sore detest; to wit, that we should enjoy those things, which we ought to use; and on the other side, we should use those things, which we ought to enjoy: than which perverseness, in

human actions, no worse thing can be thought. Wherefore, when it is demanded, whether it be lawful in well doing to have respect unto the gain or reward; we cannot well deny, but that it is lawful: forsomuch as God himself hath promised a reward to them, which live godly. Neither did God that for any other cause, than by his gifts and allurements to stir up men to just, good, and holy works.

But although we do not unjustly, in having a regard to the reward offered us by God, when we are occupied in good works; yet this is diligently to be taken heed of, that we be not moved only because of the reward which is offered us. Neither is this sufficient: for if a man would say, that he would in doing good, both obtain the reward set forth, and by the same work obey

God; he must take heed, that he attribute not the chiefest parts to the gift or reward; because always among the ends (as I have already said) as every one of them is more excellent by nature, so it ought to be preferred in the first place. And in this there needeth an excellent diligence, since it oftentimes happeneth, that we deceive ourselves; falsely supposing, that nothing is more excellent or deer unto our minds than God: from whom nevertheless we are by little and little withdrawn and plucked back, by reason of too much desire and delight of reward or gift. Wherefore, it afterward happeneth, that we come to great miseries thereby. For when God perceiveth, that we most esteem those things, which ought to be of lest estimation with us; he withdraweth them away, least they should more and more pluck us from him. And this happened many times to the Israelites, from whom God sometimes took away riches, liberty, and the promised land; to call them again to himself, whom they less esteemed, than their riches, possessions, yea than their idols. Wherefore, those things being marked and observed, which I have rehearsed; I doubt not, but that it is

lawful for godly men, after a sincere and earnest endeavor towards God, to do good for reward and gift.

19. Neither am I ignorant, that Barnard writeth in his little book of loving God, that charity by itself cannot be empty, although it behold no reward,

&c. By which words he putteth us in mind of two things; both, that the works of charity, in themselves, have so much delectation, pleasure, and commodity, as may be sufficient for them which live well; although, for that their well doing, they should have no other reward given them of God. And that we, in loving of God, should look for no other reward but this; that he, according to his goodness, will unfeignedly give those things, which are to be given. And therefore, no man ought to be moved, chiefly with a desire of the reward. And he addeth, that he doth far prefer the love of the wife, towards her husband, before the love and obeisance, wherewith the children love the father. Forsomuch as the sons do so love the father, because they hope they shall be enriched of him by his inheritance. Wherefore, their love

(as he thinketh) is not so pure. But the wife, if she be such a one, as she ought to be, wisheth good to her husband for his own sake, and for his own cause, although she hopeth or looketh to obtain no good at his hands.

Many have thought, that the opinion of this father ought to be allowed, and have gone about to make the same plain by a certain distinction, not so circumspectly invented by them, in my opinion. For they affirm, that we may measure God, or his nature, according to his worthiness; and that we may behold him, according to our own perfection and uprightness.

Moreover, they say, that whatsoever we do, we must do it for his sake, in the first consideration; and not in respect that he is our chief goodness and felicity. And this they think that Barnard meant, by the words now recited.

For they allege him, who after this manner writeth in another place; namely,

that he suspected all that love, wherewith we love anything besides God.

Howbeit, these men do not mark, that by this distinction, which is found out, rather by the judgment of men, than by the verity of the scriptures, they are against the meaning of God. Since he said unto Abraham, as it is written in Genesis; I am thine exceeding great reward, walk therefore before me, and be perfect. Undoubtedly, by these words God offereth himself unto us, not imagined by himself, or plucked away from our commodities; but in respect that he is our reward.

Moreover, as I already said at the first, God would not adjoin promises, gifts, and rewards to his commandments in vain, or without effect; but most prudently and with consideration: did he this (I pray thee) that our eyes being shut, we should overskip them? I think not. Neither canst thou say, that they serve for the ruder sort, and such as be not yet singular and perfect. For I will demand straightway of thee, whether Abraham, Moses,

David, the prophets, and apostles, were not so perfect, as either the nature of men in this life can be; or is required of us? If thou wilt say, they were imperfect; then can I not tell what excellency or perfection of men thou fainest to thyself. Undoubtedly, Paul setteth forth himself unto others, as a perfect man, in such sort as a man in this life may be perfect, when he wrote; Be ye perfect, as I am perfect. I speak not how the scripture, yea God himself pronounceth Moses to be most meek. He commendeth David also, that he was made according to his will and heart. Wherefore, if thou wilt grant, that these men were notable, excellent, and perfect men (as men may be in this world;) neither canst thou deny the promises and rewards offered to them of God. This without doubt followeth, that men of the more excellent sort, may in well living and doing lift up their eyes to the reward.

20. Howbeit, I think that Augustine hath very well opened all this matter, when he saith in his book of Confessions; He loveth thee not (speaking to God) which loveth anything besides thee that he loveth not for thy sake. By these words is gathered, that we may love gain and rewards for God's sake: seeing it is lawful to embrace the mean ends for the last and chief goodness sake. Neither are we forbidden, but that we may sometimes wish for meat, drink and cloth, and such things as are needful for this life. Yea and Christ hath commanded by express words, that we should ask them: and he hath promised them to those which seek for the kingdom of God, when he hath said; First seek the kingdom of God, and all things shall be ministered unto you. Wherefore it is true, that these things may be so hoped for, regarded, and received of God, as gifts and rewards; and not as the principal things.

For they are also to be referred to a further end, according to Paul's most wholesome admonition, who hath written; Whether we eat, or whether we drink, or whether we do any other thing, let us do it to the glory of God.

And finally, seeing God himself, his glory, good will, and favor, be the root and foundation of other promises, and of every reward; so often as we shall behold these other things, seeing they are comprehended in those former things, we must take heed, that we never separate them one from another; but in the latter, continually look upon those that are first. Whereby (as Augustine hath counseled,) we shall love nothing besides God, but that we love it for his sake. And this much of this question.

Of the use and abrogating of the law.

21. The mind of God must be reckoned the beginning of all laws: for whatsoever is accounted just and honest in any laws, that hath generally flowed from thence. So as we may say, that all laws are interpretations of the mind of God; whereby it cometh to pass, that the laws, which be not

just, ought not to be accounted laws. The knowledge, which we have by the law, as touching sin, is of two sorts. One is altogether weak, and without effect: whereby our minds be not terrified, nor yet our consciences dejected.

As when we see drunkards otherwhile, which in the minds of their cups condemn the vice of drunkenness. Also the Poets, in their verses and miters, cunningly described vices; but yet they themselves did not refrain from them any whit more than others. And certainly, that knowledge of sin, which terrifieth, doth not always bring salvation. If it be without hope of remedy, it is pernicious. As it came to pass in Judas, Esau, and Cain; who having knowledge of their wickedness, fell into despair. But as touching the elect, there is a hope of obtaining salvation by Christ; the which hope, like a perpetual companion, is joined with the knowledge of sins.

If we shall by particulars reckon up the sins, which are known by the law; the first we account to be that, which is engendered in us by nature, which is called original sin; and it is the filth and corruption of all our whole nature. Of the which we be taught in the psalm; I was shapen in wickedness, and in sins my mother hath conceived me. Secondly, from the same do perpetually flow the motions and assaults, which the Grecians call ὁρμάς, and they resist the law of God. Concerning the which, Paul saith; that He felt another law in his members, resisting the law of the mind, and leading him away captive unto the law of sin. Then thirdly, cometh the consent of the will, and then sin is made more grievous. And as touching this, we do read; Let not sin reign in your mortal body. Moreover, there also followeth a custom, and by the bonds thereof we are more strictly held under the power of sin: so as it is in a manner impossible to put away the use, which hath now been brought in, seeing Jeremiah saith; An Ethiopian cannot change his skin. Lastly, the wicked are sometimes thrust down so

far, as they sin against the holy Ghost: the forgiveness of which crime is utterly denied, as Christ in the Gospel hath taught; and it was commanded unto Jeremiah, that he should not pray any longer for the people.

Also sin might be distinguished, into those things, which be devised, spoken, and done against the law of God. And of all these things the law hath instructed us. But sin in general, is to stray from the ordinance of the law. Even as archers, when they go from their mark, on which part so ever it happen; they swerve and do amiss. Wherefore, seeing man is made according to the image of God, to the intent he should in life and manners express his nature and property; whatsoever swerving there be from this, it is sin. But this benefit, to be accused and warned as touching our faults, hath no absolute commodity: seeing we be not able of ourselves to shun the things, whereof we be accused; or to perform those things, whereof we be warned. Therefore, we must be sure to have an eye unto Christ, unto whom we are led by the law.

And it is to be marked, that these things are chiefly written of the law by an antithesis, or contrary position unto faith; for being taken by itself, it is so far from giving righteousness and honor unto us, as it discloseth and maketh manifest what so ever we have shamefully committed. So as we draw from thence nothing but confusion: which happeneth not through default of the law, but through the corruption of our own mind; because the law lighteth upon it being corrupt and bent unto evil things. Insomuch as we be prone to do all things, that be against the law of God. For the law commandeth us to put our confidence in God; but we trust in our own selves. The law commandeth us to do service unto our neighbor; but we covet to have all men serve us. And seeing we run with a full swinge, into such like things as these be; therefore doth the law of God set itself as a

stop against a mighty stream, which by meeting therewith, swelleth and rageth the more. For as the saying is, We stick to that we are forbidden, and desire that which we are denied. Notwithstanding which things, it is an excellent benefit of God, (that is given unto us by the law) not to be ignorant of our selves.

22. And it must not be thought, that we be now void of that benefit, because we are said in the scriptures, to be delivered from the law by Christ: for that must not altogether be so taken. For there is two kinds of abrogating of the law. One, whereby we are not bound to perform those things that be commanded: as we see it come to pass as touching the judicial precepts and ceremonies. Which must not be understood as concerning the moral laws. Christ saith, that He came not to break the law, but rather to fulfill the same. And Paul saith: What then? Do we abolish the law by faith? God forbid. Nay rather, we establish the law. Another abrogating there is, whereby the law is hindered from accusing of us to condemnation: and after that sort the moral law also is meant to be abolished. But if we shall speak more directly, it is not the law that is abrogated, but the domination or power which followeth it: so that we may rather understand, that the sting is plucked out, than that the law itself is taken away. True indeed it is, which is written unto Timothy, that The law is not made against the righteous. For (as Augustine writeth De spiritu & litera;) Who can impose a law upon him, that of his own accord doth, and willingly executeth that which belongeth unto righteousness? Wherefore he thinketh, that just men do use a law towards others, whom they instruct; while they often repeat the same, and set it forth diligently for to move them to repentance.

And whereas the apostle might seem to have spoken things repugnant one to another (for on the one part he affirmeth, that the law is not set down against the righteous man; and on the other part he saith, that the same is good, so a man use it lawfully; howbeit, none useth it lawfully, but he that is just) Augustine reconcileth those things after this manner; namely, that he may have a good use of the law, who is not yet justified, but directeth himself to justification by the help thereof. And he endeavoreth to make the thing evident by two similitudes. It happeneth (saith he) that a man, setting forward to any place, is carried in a chariot; to which place he being come, forsaketh that wherein he was carried. Again, we appoint a schoolmaster for children which be ignorant; but when they shall be well instructed, we take them [from their teacher.] Even so (saith he) while a man is called from his sins, and goeth forward unto righteousness, the law is profitable unto him: but after he hath obtained righteousness, he is loosed from the same.

Howbeit, we must not deny, but that they also, which be converted unto Christ, are continually more and more instructed by the law. Besides this, much of the flesh remaineth, and a great deal of darkness is cast into our mind and senses, while we are here in this life. Wherefore the use of the law is not superfluous, no not as touching them that be justified. And seeing we be not wholly renewed, in that there remaineth some part of the old man, and offenses do creep upon us, both unawares, and against our wills: the law findeth matter as well to reprove us, as to accuse us; although, through the benefit of Christ, it cannot proceed to condemnation. Which certainly it would do, as much as therein lieth; unless we were already justified by faith.

23. Therefore in very good time doth Paul, in the 3rd chapter to the Romans, demand; Do we therefore through faith make the law of none

effect? God forbid. Yea rather we establish the law. Here he useth the figure Occupatio. For a man might have said; If the law bring not righteousness, why then did God give it? Why may we not then live loosely, and follow our lusts? Not so undoubtedly (saith Paul;) seeing the law is not abolished by faith, but rather confirmed. These men thought, that Paul had made void the law, seeing he abrogated the ceremonies. But in abrogating them, he used the liberty, which was granted him in the Gospel; and unto the law he did no injury. For God in very deed would not, that the old ceremonies should continue any longer. And yet notwithstanding, Paul lieth not, when he saith, that he in no case, by faith, maketh the law void. And they, which reason, that it is abolished, because ceremonies are made of none effect, do make a false argument of the accident. For, though the accidents of anything be taken away, yet it followeth not, that the thing itself is straightway abolished. But that is counted an accident unto the law, which hath not his force as touching all places, and all times, and all men.

And, that ceremonies are so, it is not to be doubted. For when the people were in captivity, the ceremonies were not observed. Wherefore the Israelites, being among the Chaldeans, said; that They could not sing a song in a strange land. And Daniel complained, that in that captivity, the people wanted both captain and sacrifice. Circumcision, all the while they were in the desert, was not observed. And they fought on the sabbath day, as we read in the book of the Macchabeis; which books if a man reject, we have again in the book of Joshua, that God commanded the Israelites to go about the city of Jericho, by the space of seven days: and to carry the Ark about with them, and to sound with trumpets. Which works could not be done

[seven days together] save that the sabbath day must needs be one. But if a man demand; If these be accidents of the law, what was then the principal,

firm, and perfect thing in these ceremonies, that should always abide? To answer to every particular thing, would now require too long a time.

Briefly, this I say; God would, that men should not forget him: and therefore, by certain outward signs he provided, that he might always be set before their eyes, and come into their thoughts; that by such means they might continually both worship him, and call upon him.

If they had looked upon their bodies, circumcision was before their eyes; if they beheld their garments, they had their fringes to consider; if they came to the table, then had they to consider of the choice of meats; if they entered into their houses, their thresholds and posts had the commandments of God written on them; if they had brought forth children, they were to remember that the first born should be redeemed, and that the child-wife was long time unclean; if they had turned themselves to their flocks or cattle, then were the first born to be offered unto God; if they had gone into the fields, the first fruits and tenths should be gathered and offered; if their fruits gathered should be laid up, then had they to celebrate the feast of the tabernacles. The revolutions of every week, of every month, of every year, or seven years, or fifty years, had certain rites appointed unto them.

Wherefore, that which was the chiefest and principallest thing in the law, was confirmed by faith: and it is now also retained of godly men; namely, in everything to remember God, and to think upon him. Which now ought to be observed, without outward signs, neither is that now abrogated, either by Paul or by faith.

24. But that God would no longer have these outward ceremonies observed, may thereby be gathered, in that he hath overthrown the publicwealth of the Jews, and hath caused the city of Jerusalem clean to be defaced: so that now, there is neither temple nor tabernacle standing.

Neither is the propitiatory or mercy seat to be found, from whence the voice of God was wont to give oracles. And the breastplate is lost, wherein were the precious stones, out of which answer was given of things to come. The anointment also is clean gone; whereby he sometimes changed men, when they were consecrated to execute any functions. For Saul prophesied, when he was now anointed. Neither is fire now had from heaven, wherewith the sacrifices were consumed; and prophesies are now clean out of use. Which God would not have permitted, if his will had been, that the ceremonies of Moses should have continued any longer. And this chiefly is a let to the continuing of them; that it was lawful to exercise them nowhere, but only in the land promised to the fathers. And when the apostle affirmeth, that By faith he established the law: this is chiefly to be understood, as concerning the moral parts of the law; for faith bringeth with it the obedience of the law. Wherefore this we ought to fix in our minds, that without faith, the law cannot be observed. And contrariwise, that by faith, obedience begun, may be accomplished. Which also may by reasons be confirmed.

The law commandeth, that We should love God, and that with all our heart, with all our soul, and with all our strength. But who is able to perform this, unless he know God thoroughly, the which cannot be done without faith? And if any man should set God before him, as a law-giver, as a most severe judge, and as a revenger; he will rather abhor him, and fly from him of hatred, as a most cruel manslayer, than that his mind can thereby be induced to love him. But who can without faith in Christ persuade himself, that God is unto him as a father, either merciful, or loving? Further, the law commandeth, that we should call upon him. Which without faith we can never perform: for it is said; How shall they call upon him, in whom they have not believed? Moreover, we are commanded To

love our neighbors as our selves. Which, forsomuch as it is most difficult to be done, we never accomplish the same: nay rather, we fail oftentimes therein. Whereby then shall we have forgiveness of sins, that of Christ's righteousness there may be imputed unto us, to supply the want of our righteousness, unless we use the benefit of faith?

Augustine judgeth, that the law is two manner of ways confirmed by faith.

First, because we thereby obtain the holy Ghost, by means whereof is ministered unto us strength to obey the law. Howbeit, perhaps a man may doubt how this can be, that by faith we have the holy Ghost: when as of necessity, he always goeth before faith. For faith both is his gift, and also cometh from him unto us. But we answer, that between the causes and the effects, seem to be certain circuits; as it is manifest by clouds and showers.

From clouds descend rains; and out of waters, which are in the inferior places, are taken up vapors by the heat of the heavens, which are thickened into clouds; out of which again descend showers upon the earth. But in this circuit we must always have a recourse to the first, according to the order of nature; which is, when we affirm, that there is an humor, whereof clouds may increase: so likewise must we do here. We will grant, that faith, by the benefit of the holy Ghost, springeth in us: by which faith is increased the abundance of the self-same spirit, whose increase the former faith hath prevented: and of a greater faith is still made a greater increase of the spirit.

But yet nevertheless, we constantly affirm, that there is but one thing chiefly, from whence all these good things flow; to wit, the holy Ghost.

Secondly (saith Augustine) the law by the help of faith is otherwise confirmed: because by faith we pray; and calling upon God with prayers, we do not only obtain remission of sins, but also a great portion of the spirit and of grace, so that we have strength to obey the law. Doubtless, the law, if

it be taken by itself, maketh us both uncertain of the good will of God, and after a sort bringeth desperation; unless faith come and help: which both maketh us assured, that God is pacified and merciful towards us, and also by grace obtaineth the renewing of strength. And the apostles phrase, whereby he saith, that by faith he established the law, is to be noted. For thereby he signifieth, that the law, if it be left unto itself, and without faith, is weak: so that it cannot firmly stand. And therefore, unless it be holden up by faith, it will easily fall. And this is the point of a singular artificer, not only to repel from him that which is objected; but also to declare, that the self-same maketh most of all for his purpose. The law and faith help one another, and (as the common saying is) give hands each to other. For the law doth (as a schoolmaster) bring men unto the faith of Christ. And on the other side, faith bringeth this to pass; that it maketh them, after a sort, able to accomplish the law. For, straightway, so soon as a man believeth in Christ, he obtaineth justification, and is liberally endued with abundance of the spirit, and with grace. The intent and purpose of the law was, that man should both be made good, and also saved. But this, it was not able to perform. Then succeeded faith, and did help it: for through it a man is renewed; so that he is able to obey God and his commandments.

Chrysostom saith, that Paul proveth here three things; first, that a man may be justified without the law; secondly, that the law cannot justify; thirdly, that faith and the law are not repugnant one to the other.

25. Ambrose teacheth, that therefore by faith is the law stablished; because that those things, which by the law are commanded to be done, are by faith declared to be done. And we know that this righteousness, which Paul here commendeth, hath testimonies both of the law and of the prophets. And if any man object, that therefore the law is made void by

faith; because thorough it ceremonies are abolished: he answereth, that this therefore so happeneth, because the law itself would have it so; and foreshowed, that it would so come to pass. In Daniel we read, that after the coming of Christ, and after the slaying of him, the daily sacrifices should be taken away, and so also should be the holy anointing, and such like kind of ceremonies. Wherefore Christ did not without cause say; The law and the prophets endured unto the time of John the Baptist. Jeremiah also manifestly said, that another covenant should be made, far differing from that which was made in old time. The epistle to the Hebrews thereby concludeth, that that, which was the old covenant, and so was called, should one day be abolished. Zechariah the prophet, in his second chapter, saith; that The city of Jerusalem should be inhabited without walls. Which signifieth, that the church of the believers should be so spread abroad, and dispersed through the whole world, that it should not be closed in by any bounds and limits.

Which self-same thing Isaiah seemeth to testify, when he saith; that Mount Zion, and the house of the Lord, should be on the top of the hills, so that the Gentiles should come unto it out of all places. And Malachi the prophet pronounceth, that The name of God should be called upon from the rising of the Sun, to the going down of the same; so that to God everywhere should be offered Mincha, which many have transferred unto the Eucharist; as though it were a sacrifice: when as yet the prophet thereby understandeth prayers, and the offering up even of ourselves, as Tertullian testifieth in his book against the Jews; and also Jerome, when he interpreteth that place.

Wherefore, when the prophets seem to affirm, that ceremonies should be transferred unto the Ethnics; they are so to be understood, as though by the signs, they meant the things themselves. The Ethnics, being converted unto

Christ, received that which was represented by the ceremonies of the Hebrews. But they rejected the outward signs, and this was by faith to confirm the law. And forsomuch as the prophets foretold, that ceremonies should be abolished; the same is to be taken, as if it had been spoken of the law: since that the prophets were interpreters of the law.

And that Christ, when he should come, should change the ceremonies, the Jews themselves doubted not. Which is manifest, by the history of John

Baptist, which we read in the Gospel. For when he would purge men, being converted unto God, he sent them not unto sacrifices, and unto the ceremonies of Moses, whereby sins were said to be purged; but baptized them into repentance, to the forgiveness of sins, adjoining doctrine thereunto, wherein he made mention of the father, the son, and the holy

Ghost. Which doctrine undoubtedly the high Priests, Scribes, and Pharisees could in no case abide, that he rejecting the ceremonies, which were received, should put in their stead another kind of way. Wherefore, they sent a messenger to him, to ask him, whether he were the Messias, or Elias, or the prophet: as it were confessing, that under Messias, it would come to pass, that the ceremonies of the law should be altered, which should not be lawful for others to do.

26. And if thou demand why God gave ceremonies, which should be afterward abolished: Chrysostom hath thereof a proper similitude. If a man have a wife prone to lasciviousness, he shutteth her up in certain places (I mean in chambers or parlors) so that she may not wander abroad at her pleasure. He moreover appointeth for her, Eunuchs, waiting maids, and handmaids, to have a most diligent eye to her. So dealt God with the Jews, he took them to him at the beginning as a spouse: as it is said by the prophet; I have wedded thee unto me with mercy and with love. And by this

nation, his will was to instruct the whole world, at the time appointed.

Which was done by the apostles, when Christ was departed from the earth.

But that people was weak and feeble, and above measure given to adultery and idolatry. Wherefore God separated them from other nations, and would have them to dwell in the land of Canaan apart by themselves; and to be kept in on every side with ceremonies and rites, as it were by school-masters, until this spouse was so strengthened and confirmed, that her faith was no more had in suspicion. Which when husbands perceive to be in their wives, they suffer them to go at their pleasure whither they will, and to be conversant with men; neither do they any longer set keepers to watch them: so God, when he had now by Christ given the holy Ghost unto the church, he removed from it the custody of ceremonies, and sent forth his faithful to preach over all the world. The self-same father proveth in another place, that the ceremonies and rites of the Jews were not instituted by God of set purpose and counsel. For God would have a people, that should worship him in spirit and in truth. But the Israelites, which had been conversant in Egypt, and had defiled themselves with idolatry, would needs in any wise have sacrifices and ceremonies: so as if these things had not been permitted them, they were ready to turn to idolatry.

Wherefore God so dealt with them, as the manner is of a wise Physician to do; who happening to come unto one sick of a burning fever, which for extreme heat requireth in any wise to have some cold water given him; and except it be given him, he is ready to run and hang himself, or by some other means to destroy himself. In this ill case, the Physician compelled by necessity, commandeth a vial of water to be brought, which he himself hath prepared, and giveth the sick man to drink: but yet, with such a charge, that he drink no drink else, but out of that vial. So God granted unto the

Hebrews, sacrifices and ceremonies: but yet so, as they should not exercise them otherwise than he himself had commanded them. And that this is true, he proveth; insomuch as God prescribed not ceremonies, until such time as he made manifest his wrath against the Israelites; when they, hurling in their bracelets, earrings, and rings, caused a golden calf to be made for themselves, which they worshipped. And seeing it is so, we must grant this with Paul, when he saith, that the law is not by faith abolished, although those ceremonies be taken away. Unto which doctrine Christ also agreeth, when he saith; that He came not to take away the law, but to fulfill it. The sense of which words may easily be gathered out of those things, which we have before spoken.

27. Moreover, let us consider, that in every ceremony of the old law, there were three things; the first, a commendation of any benefit received; secondly, a token and shadow of Christ; and lastly, a lesson of honesty, and of framing a godly life. As touching the paschal solemnity, these things are most manifest. First, therein was a memory of the deliverance out of Egypt, a shadow of Christ his death, whereby we, through grace, be delivered from eternal damnation. Finally, by the sweet bread, a pureness of life was laid before our eyes. And even the very like may be perceived in the rite of the first fruits, therein was a giving of thanks for receiving new fruits: and Christ was there signified to be the first fruits of the dead, and the first begotten among many brethren. And they were admonished, that the first fruits of their actions were so due unto God, as for his sake they should order all their affairs. And in every solemnity, through the death of the beast offered in sacrifice, by faith was apprehended the sacrifice of Christ: whereby they, believing in him, were justified. There was also in them a celebration of divine praises, a holy congregation, the administration of the

word of God, the communion of the faithful, and the confession of sins.

Such exercises as these, are required to be in the whole life of Christians.

28. Therefore Christ is the end of the law unto righteousness, unto everyone that believeth. And Christ is said to be the end of the law, because he bringeth the perfection and absolution thereof. But we must note the property of this word τέλος, for it signifieth two things; namely, the extreme or uttermost part or limit of things. And by this means death is said to be the end of living creatures: not because we live, to the end we should die; for that which is the worse, cannot be the cause of the better. Moreover, it signifieth the perfection and absolution of anything, which is brought to the uttermost of his motion and bringing forth. Now, although as touching the first signification, Christ by his coming made an end of the law (for he took away the ceremonies and the curse thereof:) yet in that place Paul meaneth not, that Christ is in such manner the end of the law. But he hath a respect unto the other signification of this word; namely, unto perfection and absolution: forsomuch as Christ finished and perfected that, which the law could not perform. Which the better to understand, the scope and end of laws must be considered. Laws are made to make men good and just: for they set forth things that be right and honest; for no other cause, but that they should be put in practice. But among other laws, this that God made, chiefly requireth of men righteousness and holiness. But this it cannot bring to pass: certainly, not by default of itself, but by reason of our corruption.

Howbeit, that which it can do, it doth; namely, it urgeth us, it accuseth us, and it condemneth us: that at the least, we being overcharged with so great a burden, may think upon our deliverer, and by that means be converted unto

Christ, by whom, as well we may be absolved from sins, as also by his spirit and grace be thoroughly able (as much as the condition of this life

will give leave) to obey his law given unto us. Which two things Christ most liberally giveth unto them that believe in him. And so is he called the end, that is, the consummation and perfection of the law. This did Paul in plain words express, when he said; That which was impossible unto the law, in as much as it was made weak through the flesh, God sending his own son in the similitude of the flesh of sin, by sin condemned sin, that the righteousness of the law might be fulfilled in us.

Hereunto also had Ambrose a respect, who thus interpreteth this place: that Christ is called the end of the law, because God by him bringeth things to pass, which he had promised, and commanded. These words of the apostle teach, that the principal office of the law is, to direct us unto Christ: and therefore unto the Galatians it is called a school-master. So then, they are worthily to be reproved, which of a school-master make it a father; seeking for righteousness at the law, which ought only to be looked for at the hands of Christ. Let us therefore learn hereby, to consider two things in every precept of the law; namely, our sins, and Christ our redeemer, whom all the commandments do set forth: for otherwise we shall unprofitably consider of the law. And the Jews, for that they excluded Christ, boasted of the law in vain: as they which had not the law, but a shadow of the same.

29. But now let us see what testimonies there be out of the law and the prophets, of this righteousness, which Paul affirmeth was made manifest in Christ. And although Christ hath spoken generally, that Moses had written of him, and that it is showed by Luke, that in the habit of a stranger, while he was by the way, he talked with two disciples, beginning to teach them at Moses, and after, by the prophets and psalms: yet is there no certain place brought forth, in the which is express mention of Messias. Nevertheless, if we shall speak particularly of Christ, we read in Genesis, that The seed of

the woman should bruise in sunder the serpents head. And to Abraham it is said; In thy seed shall all nations be blessed. And of the same man it is written; Abraham believed, and that was imputed unto him unto righteousness. Hereunto is added that, which Paul saith; Say not in thy heart, Who ascendeth into heaven, or who shall descend into the depth? The word is near, even in thy mouth, and in thy heart. Paul addeth; And this is the word of faith, which we preach; if thou wilt believe with thy heart, and confess with thy mouth. Again, The scepter shall not be taken away from the tribe of Judah, neither a captain out of his loins, till he be come, which shall be sent, and he shall be the expectation of the Gentiles.

Jeremiah writeth of Christ, He shall be called God our righteousness. And in the same prophet we read, that God appointed to give a New Testament: not according to that, which he made with the fathers; but by writing his law in their hearts, and in their bowels. Abacuk saith; The just man shall live by faith. Isaiah saith; I am found of them that sought me not. Also, God hath laid upon him all our iniquities. David also saith; Blessed are they, whose iniquities are forgiven, and whose sins are covered. Blessed is the man, unto whom the Lord hath not imputed sin. Also, another kind of testimonies is had out of the acts of the old fathers; which were certain foreshowing's, that Christ should come to redeem mankind. For, as he is said to live in us; for we be members of him: so also he both lived, and was in the old fathers: wherefore they were no less his members, than we are.

But how the head suffereth, and is recreated in his members, it is most manifestly declared in Paul, when it was said; Saul, Saul, why persecute thou me? And in the last judgment, Christ will pronounce, that whatsoever hath been given unto the least of his, is given unto him.

Wherefore, so often as we read, that the ancient fathers were overcome, brought into captivity, and oppressed with calamities; we must understand, that Christ in them suffered the self-same things. And again, when we here that they got the victory, and were restored and delivered; let us think, that Christ also was in like sort affected in them. And in the one we have a show of his death begun; and in the other, a shadow and beginning of his resurrection. And that this is so, we are taught by that which Christ said; that He should be in the heart of the earth three days, and three nights, like as Jonah the prophet. He also likened himself unto the brazen serpent, which Moses set up, whereupon whosoever looked, obtained health, being otherwise in danger to die of the venomous stinging. And in the prophet

Ose we read; Out of Egypt have I called my son. Which Oracle the Hebrews labor to wrest unto Pharaoh, which was destroyed; and unto the people of Israel delivered from his tyranny. Which if we should in the meantime grant, then yet would I ask of them; of whence that nation had the preeminence, to be called by the name of the children of God?

That undoubtedly could not be proved to come by any other means, than by Christ, which is the son of God, being the first begotten among many brethren. By whom others also, as many as are numbered to be the children of God, have aspired to such a divine adoption. So as the apostle saith, that Christ was the first fruits: and pronounced, that he hath the principality over all things. Wherefore, not without cause hath our Evangelist cited this place of the prophet, touching the Lord; forsomuch as he also was by the admonishment of the angel called back out of Egypt. Lastly, the sacrifices, oblations, and ceremonies of the fathers, bear witness of this kind of righteousness: seeing in those beasts, which were slain, the death of Christ was manifest to the faith of the old fathers. For, even as the thing sacrificed,

which otherwise had not offended at all, was slain for the sin of another, which escaped free: so was thereby showed, that Christ should be slain for us, which were guilty of death; that by pacifying of the heavenly father, we might escape the punishments, which we had deserved.

30. But some man will demand, by what reason it may appear unto us, that the death of Christ was shadowed in the sacrifices of the forefathers? I answer, that first God saith, that he granted blood unto the Jews, to the intent they should use the same at the altar for purging's by sacrifice; but not to eat the same: and he added a reason; namely, because blood is the life. So he would signify by the rite, that sin might not be purged by sacrifice, unless it were by death. Seeing therefore that death was due to sin, as Paul doth very well declare, saying; The reward of sin is death: and that God in Genesis warned Adam, saying; In what day soever ye shall eat of that tree, ye shall die the death. And they that offered sacrifices would not die themselves, wherefore, instead of themselves, they put to be slain a bullock, or a goat, laying their hand upon the heads of those beasts; as if they had declared, that they themselves indeed were sinners, but that they would lay their sins upon the sacrifice: so that it should be punished for them. But this was no just mends making, because the life of man is of much greater value, than is the life of a beast.

Wherefore, by this ceremony the people was taught, that they should wait for that sacrifice, which of all other was most perfect; namely, Jesus Christ our savior, of whom John in plain words testified; Behold the lamb of God, which taketh away the sins of the world. And Isaiah prophesied of him, that he should be led as a sheep to the slaughter. After this manner therefore was

Christ figured in the old sacrifices. But thou wilt demand moreover, whether the old church understood this? Truely I doubt not, but that the

same was known in those days; I mean of godly men, and such as were studious in the law of God, but not of idle persons and contemners. For they might consider, that God first said that he would be pleased with the blood of sacrificed beasts: and yet, that he afterward in the Psalms, and in the Prophets testifieth, that he is not delighted with those sacrifices. These two places, seeming in outward show to be repugnant, must so be reconciled, as the people, by means of the latter sentence should be taught, that those sacrifices, of their own strength and nature were not sufficient to please

God, who only (for Christ his sake) showeth himself to be gracious and merciful: and in those sacrifices setteth forth the Messias to be beholden, who was looked for.

But thou wilt say, that all did not behold him. Concerning those, which were idle and negligent, I grant no less; when as notwithstanding, this was beaten even into their memory by the prophets, seeing by them was often repeated the promise made before time unto Abraham, touching Messias.

As many therefore of them, as did earnestly apply their minds unto that doctrine, might easily behold Christ in those sacrifices. But it is yet objected; Why did they never expressly call upon Christ? Why did they not pray for forgiveness of sins for Messias sake? I answer, that they performed those things abundantly, when as they said; Remember Lord the covenant that thou hast made with Abraham, Isaac, and Jacob, and also with David.

For even to those fathers was promise made of the seed, wherein all nations should be blessed; that is to say, of Christ: as Paul to the Galatians doth express. Wherefore, so often as the old fathers called these things to remembrance, they no less included Christ in their prayers, than we at this day do; when we pray for anything to be granted unto us, in the name of Jesus Christ.

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