CHAP. XVI. Of the likeness and unlikeness of the Old and New league or covenant.The word league in Latin Foedus, is deri

CHAP. XVI. Of the likeness and unlikeness of the Old and New league or covenant.The word league in Latin Foedus, is deri

CHAP. XVI. Of the likeness and unlikeness of the Old and New league or covenant.

T he word league in Latin Foedus, is derived of the verb Ferire, To strike; because the ambassadors of each party killed a hog: from which etymology perhaps the Hebrew word Kerith differeth not much. By which outward sign also, they wished by prayer the destruction of that part, which should violate the covenant: as we may gather out of Livie, in his first book after the building of the city: and as the same author writeth in his fourth book De bello Macedonico. There be three kinds of leagues. The first kind is, where the conquerors make laws unto them, whom they have conquered, in punishing and commanding them in such things, as they will afterward have them to do. The second kind is, when things being yet in their own state, and neither party overcome, they agree together, that such things, as are taken from each party, may be restored, and that covenants of peace may be established. The third kind is, when there hath been no war between the parties; and when certain cities or princes are joined together by some covenants, either to live the more peaceably, or else to take some public affairs in hand. These things being on this wise declared, let us show

what a league is. A league is that bond between men, whereby they testify, both by words and signs one to another, that they are bound to perform certain things, so long as they deal faithfully either towards other.

And if it be a bond, and pertain to relation, it is grounded upon human actions; and is referred to those things, which the parties confederate ought to perform one towards another. It is expressed by words, and for the most part, signs are added. When God made a covenant with mankind, after the flood, he not only set forth the form of the bond by words; but he also put the rainbow in the clouds as a witness. And in the covenant, which he made with Abraham, he put the sign of circumcision. Furthermore, in the same, which was made by Moses at the mount Sina, there were twelve pillars erected, and the people was sprinkled with blood. Joshua also, when he should die, erected up a very great stone; thereby as it were to sign the league renewed between God and the people. And what the promises were, which should be kept of each parties, the scripture oftentimes teacheth. For God promised, that he would be the God of his people; namely, that he would be with them, to help them, to deliver them, and by all means (as touching all kind of good things) to bless them. The people again promised, that they would count the Lord Jehovah for their God, in believing, worshipping, and obeying him. And Christ was in the league, as the mediator between ech party. This is the exposition and nature of the covenant between God and man.

2. League is divided into the new, and into the old: which division is not of a general thing, into special things; but of the subject into accidents.

Forsomuch as in either league, the thing itself, and the substance, is utterly one and the self-same: only certain qualities do vary. For the old league was made with one only nation of the Jews, and had certain things annexed; I

mean the possession of the land of Canaan, the kingdom of the Jews, and the priesthood of Aaron, and also the promise of Messias, according to the birth of the flesh, and the ministry of his own person. Moreover, it had very many signs of ceremonies, and sacrifices very meet for that age. In it also were mysteries of salvation, and promises of eternal life; although far more obscure than they were afterward taught unto us. And on the other side, in the new league there be properties, in a manner contrary. For it pertaineth not to any one certain nation, but to all nations, how far so ever the world be extended: neither is there any peculiar civil administration joined thereto.

Furthermore, there are but a very few ceremonies and outward signs, and they very plain and simple, annexed unto it. And (to conclude) all things are contained more openly, plainly, and manifestly in the New Testament, than they are in the old. By these qualities doth the new league and the old differ one from another: howbeit, the thing itself, and the substance abideth one and the same. For as Jehovah would then be the God of the Hebrews: so hath he now decreed to be the God of the Christians. And that also, which they in those days promised; namely, that they would believe in the true

God, and obey, and worship him as he hath prescribed; we also ought to perform. Christ cometh between both parties, as a mediator: and forgiveness of sins; yea and eternal life also is promised by him. Also the moral laws remain the very same now, which they were then.

3. Paul, in the eleventh chapter to the Romans, hath very well declared, that the league of the fathers in old time, and ours, is all one; when he compareth the church with the tree, which hath Christ as it were the root.

Then he addeth, that from such a tree certain branches were cut off; namely, the Hebrews, which believed not; and we, which are Gentiles, were planted in their place; that is to say, we were chosen into the same league, wherein

they were comprehended. The same tree he affirmeth to remain, into which some are graffed by faith; and from the which other some, because of their incredulity, be cut off. Wherefore, each league containeth both the law and the Gospel. And there be in either of the testaments, the self-same sacraments: as it is declared in the first epistle to the Corinthians, the tenth chapter: for, The fathers were all under the cloud, and were baptized in the sea, and did eat the same spiritual meat, and drank of the spiritual rock following them, and the rock was Christ. Furthermore, we grant, that as touching outward signs, there is some difference between their sacraments and ours: which nevertheless, as concerning the things signified by the sacraments, is found to be nothing at all.

Otherwise, the argument of Paul might not have persuaded the Corinthians, to be subject unto the same punishments that the Hebrews were. For they might have said, that they had far better sacraments than had the Hebrews; and that therefore they should not so much need to fear, lest they should suffer the like: forsomuch as the excellency of the sacraments might put off those misfortunes, from which the Hebrews could not be delivered by the sacraments of the law. So as the apostle took away this shift from them, and maketh our sacraments and theirs equal and alike, as touching the things themselves. He writeth also to the Romans, the first chapter, concerning the Gospel; that It was in the old time promised by the prophets in the holy scriptures. And in the third chapter he speaketh on this wise; But now is the righteousness of God made manifest, being testified by the law and the prophets.

4. Neither mayest thou say unto me, that these things were indeed promised in the holy scriptures of the Old Testament; but not that they should be performed unto the men that lived in those days. For the apostle

doth very well show the meaning of this place, when he saith; that Every law doth speak to those men, which live under it. And it is not to be doubted, but that the fathers were justified after the same sort that we are now at this present. For even they were no less justified by faith only in Christ, than we be. Wherefore it is written in the book of Genesis, of Abraham, that he believed, and the same was counted unto him for righteousness. John also testified, that Christ said of Abraham; that He had seen his day, and rejoiced. The epistle unto the Hebrews, the 13th chapter, affirmeth; that Christ was yesterday, and today, and remaineth forever.

Wherefore, even as we are said now to be saved, not by works, but by the mere mercy of God, through faith in Christ; so was it with the fathers at that time; for they were justified by no merits, but only by faith in Christ.

Furthermore, what obedience so ever the fathers had toward the commandments of God, and also faith in the promises: those things were not derived from their own strength and power; but (even as it also happeneth unto us) they came unto them by the grace of God and Christ.

5. It is true indeed, that Jeremiah, in the 31st chapter, writeth (as it is also alleged in the eighth chapter to the Hebrews;) that There must be another league made in the name of God, not as it was made in the old time with the fathers. And among other things he saith, that God would give his laws in the hearts and inward parts of men; so that none should need any more to teach his neighbor: because all, from the least to the greatest, should have the knowledge of God. And further it is said, in the person of God; I will be merciful unto their sins, and will no more remember their iniquities, &c. As touching those words, both of Jeremiah, and also of the epistle to the Hebrews, we must understand; that they prove not that there is any difference between the testaments, as touching the substance and the thing

itself; but touching the properties and qualities: as we have before said.

Neither must we think, that the old fathers (who in obeying the commandments of God, and in right faith, worshipped him purely) could perform those things of their own strength or natural power. For, unless they had had the laws and promises of God written in their hearts and minds, by the holy Ghost; and also a will, by the grace of God, ready to obey his commandments: they had never been able to perform such things.

They wanted not therefore the light of God, which shined before their eyes, to make them believe: yea and their sins were forgiven them through Christ. So then they had also the fruition of those things, which God promised to give in the new covenant. The only difference herein was touching the largeness, and perspicuity. For at that time, those gifts were kept within the compass of a few; but now they be everywhere communicated to the Gentiles. In that age, they were somewhat obscure; but to us they are made evident and clear, so that we have no more need of the old discipline. Hereby it manifestly appeareth, how they err from the truth, which affirm, that the old league had promises only for possessing the land of Canaan, and for worldly felicity; and that the people of the Hebrews were bound only to an outward observation of certain rites and works, and not to show forth good and perfect motions of the mind towards God. The prophets do not interpret the matter to be in such wise; nay rather, they deny, that God anything esteemeth outward works without inward godliness: and they pronounce in every place, that the ceremonies, which be void of faith, and of the fear of God, are a most grievous burden; and so troublesome, as he cannot abide them.

Yea, and the law itself maketh express mention of the circumcision of the heart; and God everywhere requireth, that we should hear his voice: which

is nothing else, but to deal with him by faith. Wherefore, the faith of the promises and commandments of God, ought to be counted as the root and foundation, which always abideth: when as outward sacraments, and visible rites, should at the length be changed. So that it is very manifest, that God would not have them for their own sakes. Howbeit, they endured so long, as men were endued with a childish spirit; as Paul speaketh to the Galatians, whiles they lived as yet under tutors, and as yet differed very little from servants. But when they received a more full spirit, then were the sacraments and childish rites (as Augustine saith) taken away. It is manifest therefore, that the difference between the two covenants must not be taken of the thing or substance; but of the qualities and properties.

6. Let them therefore forsake their foul error, which think, that God in the old law only promised earthly things, as though at that time he only provided for the bodies, and not for the souls: as do shepherds, ploughmen, and hog-herds; which only have a care of the bodies and carcasses of their sheep, swine, and oxen; neither endeavor they anything else, but to make those beasts strong and fat. We must not so imagine of God, who in such sort made a league with the fathers, as he promised them the chief felicity, which specially appertaineth unto the soul. Also it is written in the 144th

Psalm; Blessed are the people, which have the Lord for their God. In Deut. also, God took upon him to bring to pass, that they should walk in his commandments. But what more? Our Savior, out of the words of the old league hath most aptly taught the resurrection of the dead. For when the Lord said, that he was the God of Abraham, Isaac, and Jacob (and they were then dead;) Christ inferred, that they were not thou dead, but that they still lived, and that their bodies should be received; namely, in the blessed resurrection. Her unto pertaineth that, which God assured to Abraham; to

wit, that he himself would be his reward. Which words plainly teach us, that in that covenant were not promised carnal and earthly good things alone.

Undoubtedly, it were a great shame, even for kings and princes, which (being compared unto God) are but flesh and blood; if they should be counted to govern the public-wealth's, in respect only of the bodies of subjects; seeing they profess, that they provide for the outward commodities, quietness, and peace of their citizens; because they may live happily, and according to virtue. So then, if earthly princes provide goods of the mind for their subjects; is it not fit, that God himself did provide far more excellent things for the public wealth of the Israelites, whom he faithfully governed? Furthermore, I say not how foolish it is to believe, that the forefathers, by the league, bound themselves only to outward rites, and visible ceremonies, whereby they would worship God; seeing the very

Ethnics were not ignorant: but rather, they have most plainly testified, that the worshipping of God consisteth not in those things. For Plautus in Rudente writeth thus; They think that they please God with gifts and sacrifices, but they lose both their labor and cost. I will not declare those things, which Plato in his Alcibiades writeth, concerning this matter. Yea, and (as I have before taught) the law itself and the prophets declare, that the thing was far otherwise.

7. We will note also, that the fathers made a league with God; not only for themselves, but also for their posterity: as God again, for his part, promised them, that he would be the God, not only of them, but also of their seed and posterity. Wherefore, it was lawful for them to circumcise their children being yet infants. And in the like manner it is lawful for us also to baptize our little children, when they are yet infants; forsomuch as they also are comprehended in the league. For they, which already have the thing itself,

there is nothing that may let, but that they should receive the sign. It is plainly written in the 29th chapter of Deuteronomy; that The league was made, not only with them, which were present, but also with them, which were absent, and not yet born. But some doubt, whether the posterity may be bound by their forefathers. We do answer: we must look whether the things, which were promised to our forefathers, were just and honest; then must we consider, whether these promises pertained unto civil things, or unto godliness. When they are made for civil things, the bond is firm; because it is not lawful for the posterity, to infringe the contracts of their forefathers: such as are buying's, selling's, bargains, and such like.

Provided, that they contain nothing that is shameful and dishonest. But if the bonds and covenants belong to godliness, or to a right faith; then the obligation is of full strength: because we are all bound to true godliness, and to a sound faith; although there were no covenant to bind us. But if the forefathers have bound themselves, and their posterity, unto dishonest and wicked things, it is no bond at all. But whereas God so humbled himself, as to enter in league with men; that cometh of his own mere mercy and good will; to stir us up thereby more and more, to do those things, which otherwise is our duty to do.

8. But some affirm, that Paul taketh something from the Old Testament: when, in the second epistle to the Corinthians, he calleth the same The ministry of death. And unto the Galatians he wrote; Ye have begun in the spirit, take ye heed that ye do not end in the flesh. In which place he calleth the old law, Flesh. And in the same epistle he showeth, that those, which be under the law, do persecute them which belong to the Gospel. But in such places as these be, Paul speaketh of the Old Testament, according as it was thrust upon them by false apostles, without Christ, and without faith. Then

is it even as if thou shouldest take away the very life from it, and leave nothing remaining but death and offense of the flesh. But when the apostle speaketh of the law by itself, he writeth far otherwise. Unto the Romans it is written; The law indeed is spiritual, a holy commandment, just and good; but I am carnal, &c. And unto Timothy; For we know, that the law is good, if a man use the same lawfully. Wherefore, when as it seemeth that the law is by Paul, either diminished, or reproved; that is not in respect of itself, but for our fault sake. For it meeteth with such, as be defiled, and endeavor themselves to resist it; and therefore it breedeth those discommodities. Or else (as I have said) he spake thereof, so far forth as the false apostles severed Christ from the same. Perhaps thou wilt affirm, that the false apostles did not take away Christ; but rather preached the law together with him. But yet nevertheless, seeing they taught, that he was not sufficient unto salvation; no doubt but they took him away. For he that hath need of the law, to save men, is not the true Christ that was promised.

9. But because Paul said, out of the testimony of Isaiah, that This is a testament; and that we read the same in the 31st chapter of Jeremiah, that The new covenant herein consisteth, that the deliverer should come, and be merciful unto iniquities: there ariseth a doubt, whether the new testament and the old be diverse or no. Of the which matter I have somewhat spoken before; but now I intend more at large to entreat thereof. At the first sight they seem altogether diverse: so that the one is altogether distinguished from the other. For in Jeremiah it is said; that There should be a new covenant, and not according to that which he made with the fathers. And the epistle to the Hebrews addeth; When it is said, A new, then is that abolished, which was old. But who seeth not, that one thing, if it abolish and make void another thing, differeth altogether from the same? There is also another

argument, for that (as they say) in the Old Testament, was no forgiveness of sins. For the epistle to the Hebrews, in the tenth chapter saith; that The blood of goats, and of oxen, and of calves, could not take away sins. But in the New Testament, no man doubteth, but that there is remission of sins: so as no man will say, but that the things, which in so great a matter differ, are diverse.

Yet this on the other side is to be considered; that that faith, whereof justification consisteth, is in either testament all one. Moreover, that the mediator is one, and the same; namely, Christ Jesus; and the promise of remission of sins, and of eternal life through him, all one. The commandments (those at leastwise which be moral) all one, the signification of sacraments all one; the root and plant, out of which some of the Jews were cut off, and we in their place grafted in, is all one. All which things plainly declare, that either testament, as touching the substance or essence (if I may so call it) is all one thing. Although there must be granted some differences, by reason of the accidents, which are, that; Jesus Christ was there known, as he that was to come; but with us he is known, as he which is already come. Also, their signs were diverse from us in form, but of like strength in signification: as Augustine saith. Moreover they had a certain and assured public wealth, for the preservation whereof, they had civil precepts delivered unto them, which we have not. And finally, unto the promise of the remission of sins, by the Messias, were in the old time added a great many other promises: as of the increase and preservation of their posterity, and of the possession of the land of Canaan; which promises we have not. And besides all this, our sacraments are more easy, and fewer in number, and also more manifest, and extend much further, seeing they are not shut up in a corner, as theirs were in Jewry; but are spread abroad

throughout the whole world. Wherefore we may affirm, that the New Testament and the old are in very deed all one, as touching the substance; and differ only in certain accidental things, which we have now mentioned.

10. But now resteth to answer, unto the two arguments, which were before brought touching remission of sins. We deny not, but that the same was in the Old Testament; seeing if we consider the promise, which there also was of force, the old fathers were justified by the same. For it was said of Abraham; He believed God, and it was imputed unto him to righteousness: as the apostle hath declared. And David saith; Blessed are they, whose iniquities are forgiven, and whose sins are covered. Yet if we look upon the sacraments or ceremonies, they did not pardon sins, as touching the work; neither yet have our sacraments strength so to do. But whereas Paul saith unto the Hebrews; that The blood of goats, oxen, and calves, could not take away sins: we deny not this to be true; but yet in the meantime, neither doth

Paul deny, but that the faith of the old fathers (whereby they had a respect unto Christ, and embraced him in the signification of those sacrifices) did justify and obtain remission of sins. Doubtless the blood of those sacrifices washed not away the sins of the world, but only the blood of Christ, as he himself said; This cup is the New Testament in my blood, which shall be shed for you, and for many for the remission of sins.

But whereas we are said to be baptized into the remission of sins: the meaning thereof is, that by that sacrament is sealed and signified unto us the remission of sins, which by the blood of Christ we have already obtained.

Which self-thing is also done in the Eucharist. And faith ought always to go before the receiving of the sacraments, if we receive them rightly, and the order be not inverted. For as without faith men eat and drink unworthily; so without faith baptism is unworthily received: which yet must be understood

as touching them, that are of full age. For touching infants, how it is with them, we will else-where declare. Then, if faith go before, it is manifest, that sins be forgiven; because the sacraments that follow, do seal, and also confirm us, as concerning the will of God: and when they be set forth unto us, they oftentimes stir up faith; no otherwise than doth the word of God, when it is heard.

So that it is not possible, but that faith, being newly stirred up; justification is apprehended more and more, and new strength of restoring is laid hold upon. And therefore whereas Chrysostom (interpreting these words; When I shall take away their sins) saith upon the same: When they were yet uncircumcised, when they did not yet offer, and when they did not yet other things pertaining to the law, their sins were taken away. Certainly he must not so be understood, as though the fathers, in the old time, when they did these things, and by them exercised their faith (because they saw

Christ to be signified in them) had not thereby fruit as we have: but he meant, that these things now after Christ hath suffered, are unprofitable; and that in the old time they did not by the work itself, give grace as the Jews dreamed. Wherein also in our days the sophistical Divines are deceived, as touching our sacraments.

11. But as touching the other argument, that in the epistle to the Hebrews it is said, that The old testament is abolished, and made void, the new taking place: And whereas Jeremiah saith; that God would make a new league, not according to the league, which he made with the fathers, when he brought them out of the land of Egypt: We answer, that there the league is taken for the law, and is distinguished from the Gospel. Which is manifest, in that he saith he will write his laws in their hearts, and grave them in their inward parts. But that thing is not agreeable with the law, which only showeth sins,

condemneth and accuseth: neither doth it give strength; yea rather, it after a sort commandeth infinite things, and layeth such a burden upon us, as we are not able to bear. And therefore the prophet there saith, that They did not abide in his covenant. So as this word league, or testament, is not there so taken, as we here now take it: for (as we here entreat of it) it comprehendeth both the law and the Gospel. And in this respect there is no difference between the old testament and the new; but only as we have declared.

And if thou wilt say, that the prophet there also understandeth this word testament, in such sort as we now speak of it: we may then grant, that by the coming of Christ, is made some abrogation; seeing those accidents, conditions, and qualities, which we have showed in the Old Testament, are now abrogated. Wherefore therein is used the figure Synecdoche; whereby a thing is perfectly or absolutely said to be abolished, or made void, when it is only taken away as touching some part thereof. The Jews are wonderfully troubled with this sentence of the prophet, and can scarcely tell what to say.

For while they seek to defend the old law, and so to defend it, as they say nothing thereof is to be changed; and reprove us, because we have changed circumcision into baptism, and the day of the sabbath, into the lords day; and have rejected many other things: how can they affirm, that a new league shall be made, and not according to that which was made, when they were brought out of Egypt?

Here they can scarce tell which way to turn themselves. Howbeit, least they should seem to give place, they say, that only the manner shall be diverse; and think, that the league, as touching the thing, shall be all one: but that under Messias, it shall more firmly and more surely be established.

But we may more truly say, that this was done at the beginning of the church, when so great abundance of the holy Ghost was poured into the

believers; that not only they spread abroad the Gospel, throughout the whole world; but also no torments, no persecutions, were they never so horrible, no nor death, though it were most sharp, could cause them to depart from the league, which they had now through Christ made with God.

And as many as are faithful indeed, do willingly and of their own accord cleave unto the truth, and unto holiness. And forsomuch as here is mention made of the league, let this be understood; that it is for the most part of the Latins called Testamentum; of the Grecians, διαθήκη; of the Hebrews,

Berith, all which words do fitly express it.

12. But here again riseth a doubt; because if the thing be all one as well on the one part, as the other, in the sacraments of both testaments; how may ours be said to be greater in power and virtue? Further, how could it be, that they did eat the flesh of the Lord; seeing the son of God had not yet taken the same upon him? To the latter question I say: in the Apocalypse it is written, that the lamb was slain from the beginning of the world. For to the foreknowledge of God all things are present, though they be never so far off. Wherefore Christ, seeing he was to come, and was to be offered for us upon the cross; in this respect was comprehended of the fathers by faith, and was food for their souls unto eternal life. For those things, which be furthest off from us, the same doth faith make present; so that they took hold of the same Christ which we at this time do enjoy. But the difference standeth in the time: for they believed, that he should be born; and we that he is already born: they affirmed that he should die, and we affirm that he hath died.

Wherefore Augustine, in his 16th book against Faustus, saith; that He vehemently erreth, that doth think the sacraments of the Jews ought to be retained in Christian religion: seeing God hath now finished what he would

have to be done. And it was necessary, that other signs should be ordained.

Neither ought this to seem absurd. For when we signify anything that is done, or that is to be done; we use diverse and sundry manner of speech.

The very same he writeth unto Ianuarius, to Optatus, and elsewhere. Neither is that any let, which the same father, upon the 73rd Psalm, speaketh on this wise; Their sacraments promised salvation, our declare a Savior. Of these words the Papists do wonderfully boast, and cry out; that our sacraments do give grace, which the sacraments of the Hebrews could not give. Howbeit, what Augustine's mind was in that place, they cannot tell. He meant nothing else, but that, which he taught against Faustus; namely, that our sacraments do give and exhibit Christ: that is, they testify and bear record, that he is given and exhibited. For he addeth; I say not, that it hath now salvation, but because Christ is now come. And if Augustine at any time say, that the thing, which is now unto us, and that was in time past promised unto the Jews, is not all one; undoubtedly he dealeth concerning other things, and not touching that, which was principal in the promises of God. For in them, besides Christ, there was promised an earthly kingdom. Also the country of Canaan, being a land flowing with milk and honey; and such other like things were promised: which be strange and differing from the promises of the Gospel. But Christ is common, both to us, and to them; and is to us no otherwise than he was unto them.

13. Now come I unto the former demand, wherein was asked; How our sacraments can be of more virtue, if the thing be one on both parts.

Hereunto I answer: when the self-same thing is set before us, of the which one man taketh more than another, there is no difference in the thing itself, but in the instrument, wherewith it is taken. As if so be that a heap of money be set before any man, from whence it may be lawful for everyone

to take so much, as he is able to hold in his hand; the larger and more strong hand everyone hath, so much the more may he take of the money set before him: even so, seeing our faith, wherewith we comprehend Christ, is greater, and more strong than was that of the Jews; we take more of Christ than they in the old time did. But thou wilt say; How can our faith be greater than was the faith of the Jews? Here it behooved to answer warily. For there were some among the Hebrews, endued with excellent faith; namely, the prophets and patriarchs, of the which diverse spent even their life for religion sake. Neither is there anymore believed of us, then was of them; seeing their Church and ours is all one, and Christ is ours alike: but the difference is in the perspicuity of the things believed. For to us in these days, all things are more clear and manifest, than they were to them. Unto us Christ is born, is dead, is risen out of the grave, and is taken up into heaven: all which things they also had, but more obscurely, and as it were in a shadow.

Seeing therefore these things are more bright and manifest unto us, our faith also may be called greater, and more sure; because it is more stirred up by things that be manifest, than it is by obscure things. For which cause in times past, the faith in Christ was very smally advanced beyond the borders of Jewry; whereas at this day it is spread over all the world. And when I say, that our faith is greater than the faith of the Jews; I mean of the universal state of them, and as it happened for the most part, and in most places generally; and not of particular persons. For I dare not affirm, that the faith of any man was more steadfast than the faith of Abraham, of David, of Isaiah, and such like. For Christ testified of Abraham, that He saw his day, and was glad. Isaiah also, in the 53rd chapter, so expressed the whole kingdom of Christ, and his death, as Jerome pronounceth him rather to be

an Evangelist than a prophet. And David, in his psalms most plainly prophesieth many things of Christ.

14. But there seemeth to be no small controversy, between those words in the tenth chapter of the first to the Corinthians, and that which Christ taught in the sixth of John: where he said, that the meat which he ordained, was a great deal better than that, which the fathers had by Moses in the wilderness, who he saith were dead, although they used that meat. And he declared, that they, which did eat him, being the true bread, should not die.

Moreover, he addeth, that Moses did not give them bread from heaven; and that he is the bread, the which God the father sent from heaven. These things do show, that Christ put no small difference between our sacraments, and the sacraments of the old fathers; whereas Paul endeavoreth to make them all one. Howbeit, in the holy scriptures, things be sometimes entreated of according to their own nature; but other whiles, according to that that men (with whom they have to do) esteem of them. Paul so writeth of the sacrament of the old-fathers, as the nature thereof was; and as it was granted by God.

But Christ hath a respect unto the judgment and disposition of those men, which came unto him; who repaired to him for no other cause, but to be satisfied with the bread. For they saw, that a few days before he had satisfied a very great number with a few loaves: for which cause they said unto him; What sign dost thou, that we may believe thee? For Moses gave

Manna unto the fathers in the wilderness. As if they had said; It behooveth thee also (if thou wilt have the multitude to obey thee) to sustain them no less than Moses did. Seeing therefore Christ perceived beforehand, that these men esteemed or embraced nothing in this meat (which the fathers received in the wilderness) save only the outward substance, which filled

the belly; he tempered his doctrine to reprove this base and vile understanding of theirs, and speaketh of the outward substance of that meat, and not of the spiritual thing, which was represented thereby: and (as he might) called their minds from that earthly meat, unto the spiritual food; and denied, that Manna, as concerning corporal substance, was from heaven. For (as it was understood by them,) the divine and heavenly nature of Christ was secluded there-from. And so he concluded, that they which were like unto these, might not be quickened with that meat; They be dead

(saith he:) which should not have happened, if they had together with the sign eaten me by faith, which am the true bread sent down from heaven.

15. Paul, after the same manner, when he hath occasion to entreat of circumcision, speaketh honorably thereof, according to the nature of it.

Unto the Romans, he calleth it The seal of the righteousness of faith. And we ourselves that be the faithful of Christ (saith he) are circumcised in baptism, with a circumcision not made with hands. And on the other side, when he writeth thereof, as it was obtruded by the false apostles (saith he) to the Galatians; If ye be circumcised, Christ profiteth you nothing. Ye are fallen away from grace, and ye are become debtors of keeping the whole law. And unto the Philippians he speaketh so contemptuously thereof, as he calleth it Concision. The same doth he, when he writeth of the Old

Testament: of the which he speaketh diversely according to the distinction that is brought. No otherwise said Christ unto the Jews; Ye only have respect unto carnal meat, ye have only a care for the belly, ye specially follow idleness; and therefore above me ye prefer Moses, of whom the fathers, like unto yourselves, had no other but earthly food; but I am to give you heavenly food, if so be ye apply your faith thereto.

16. And that the thing may the more appear, we learn of Augustine, in the 26th treatise upon John; that the sacraments of the old fathers, as touching the signs, were differing from ours; but as concerning the things signified, they were all one. By these things it is perceived, that as many of the fathers as were godly, notwithstanding that they received other signs than we do; yet they had all one thing with us, and were partakers of Christ, in like manner as we be: but they, which were wicked, and destitute of faith, indeed took the outward thing, but they were utterly destitute of the spiritual gift and grace. Of them Christ speaketh, because they might be compared to the unbelieving multitude, with whom he had then dealing. Thou wilt say, that the very same happeneth in the Eucharist. For the ungodly, coming thereunto, do indeed receive the bread and wine; howbeit, they have no fruit thereof, but do eat and drink unto their damnation: whereas the godly and faithful persons use not the simple and bare signs, but through belief are therewithal partakers of the body and blood of Christ. Wherefore, that which he saith, that Christ did with these men; the same also cometh to pass with us; and our sacrament. For which cause there ought no such difference to be put by him, seeing the self-same thing cometh to pass, as well in the one, as in the other. But this is meet to be considered; that Christ, when he spake these things in the sixth of John, meant only of spiritual eating, which is performed by faith. For thereof Augustine saith; Why dost thou prepare thy teeth and belly? Believe and thou hast eaten.

The institution of the signs was long time afterward delivered in the last supper, which he had with his apostles; where he added no new thing unto those things which were spoken in the sixth of John, except it were the outward signs of bread and wine. And even as Christ spake only of the spiritual eating, which was then at that time; so the Jews, against whom he

disputed, had only an understanding of the outward eating. Therefore Christ called them from that gross and earthly feeding, unto that which is mere spiritual, of the which he then framed his talk, and saith; that the fathers, which were like unto them, died in the desert, and were not holpen by the meat offered unto them by Moses; and that they should not die, which received that spiritual feeding, which he then entreated of. And the death, which he there mentioneth, is not this temporal death; but everlasting death.

Howbeit, our death of body (so we be faithful) cannot truly be called death; seeing thereby the way is open to life; yea and that to the blessed life. So then, Manna in the Old Testament, as touching the institution thereof, was heavenly and spiritual meat; but all that did eat, received not the same spiritually, only those received it so, which did eat it by faith. Neither doth

Christ in the meantime deny, but that there were many of the father (as Moses, Aaron, Joshua, Caleb, and others) who faithfully and to life received that meat. But this he denieth; namely, that the outward meat or sign, being taken alone and by itself (as they with whom he spake regarded the same) had any virtue or utility, as concerning the spirit. And so we must take heed, that we attribute not severally unto the sign, that which belongeth unto the thing.

17. David, in the 78th Psalm, maketh evident mention of the food given to the fathers in the wilderness, saying; And God commanded the clouds, and opened the doors of heaven, &c. Where thou hearest the prophet say, that the bread was then given from heaven. Which saying thou must as well refer unto the outward sign, as unto the spiritual thing, unto Christ (I mean) who is thereby represented. For the substance itself being Manna, was given out of the air or clouds; and that region is very oftentimes in the scripture called heaven. In the Gospel we read; Behold the birds of heaven: and it

oftentimes speaketh of raining from heaven, and such other like speeches.

Doubtless, it is truly said of Christ, that he came down; seeing he had his divine nature out of the heavens, whose body also is by Paul called heavenly. Furthermore, David in the same place added, that Man did eat the bread of Giborim: which word may be interpreted, Of princes, or noble personages. The 70 interpreters have translated it, Of angels: which thing the Chaldean interpreter seemeth to expound, as though Manna were sent down from the place of angels habitation. Others think it was therefore called angels food, in respect of being brought forth in the clouds by their ministry. And here I might easily acknowledge a figure to be: as if it should be said; The Hebrews did eat a most noble bread, which the angels might have used, if they did eat bread. As we commonly speak of excellent fare;

This is the meat of lords and princes.

And whereas by Paul, this meat is called spiritual; it is signified, that sacraments are no common signs, as though none of those things, which be signified, were there received: for else they should only be externe and earthly meats, and not spiritual. Furthermore, God mocketh not, neither doth he deceive, that he would promise anything in the sacraments, which he will not perform by any means. Neither for all this is there any need, why there should be a metamorphosis (which they call transubstantiation) to the intent that the sacrament should become spiritual food. We ought not to confound the nature of the signs together with the things signified. Let us follow the mean and sound way; and let us judge honorably of the sacraments: not thinking them to be things altogether void of spiritual goodness. Neither let us so join the signs with the things, as they did altogether pass into them. It sufficeth there to appoint a profitable and most

excellent signification, whereby the faithful mind, through believing, may be made partaker of the things signified.

18. This word Manna is a Hebrew word, and it may signify a gift, or else a portion, and a part: forsomuch as that thing was all wholly given by God unto the Israelites. Or else it signifieth something prepared, not attained unto by labor; but such a thing as we may use without any endeavor of our own. But (letting the word pass) we say that as touching the nature, it was not the same, which of Galen and Dioscorides is called Manna; because they so call certain small pieces and fragments of frankincense. Of the Arabian philosophers, honey of the air is called by this name, the which the Grecians call δροσίμελι. And I doubt not, but that the Arabians used the word Man, by imitating of the holy scriptures. For their language is somewhat near unto the Hebrew. Ibn-ezra, upon the 16th chapter of Exodus, rehearseth many miracles or properties of this holy [food] Man or Manna, far differing from the nature of Manna among the Arabian philosophers. For natural Manna is not to be found upon mount Sina, and about the wilderness. Further, it raineth not always, but in the spring and autumn only.

But that, which was holy, was given forty years continually. The day before the sabbath, it fell more plentifully; to the intent a double quantity might be gathered for that day, and for the sabbath: for upon the sabbath day it was not to be found.

The same melted with the sun in the afternoon time: the which happeneth not in our natural Manna. That was ground with a mill, so as it might be baked in the form of cakes; whereas ours is soft enough. That was a nourishing food, but this of ours is taken for a medicine, and purgeth away choler and phlegm. That, being reserved until the morrow, bred worms; whereas ours is kept, and that above a year. Also this of ours hath certain

places, in the which it falleth; but that of the Hebrews followed the Hebrews wheresoever they went. Ours hath one certain taste therewith, which is not declared to be in the other, but rather (as it is written in the book of Wisdom) It had in itself all manner of delight. These things have I, for this cause, recited; to the end it may be understood, that this sign had many properties, whereby it might most aptly express that which it signified.

For as those words, which be made, to show the signification of things, partly are natural, and partly are given after the mind of them which first named them: for they provided, that when as they might not express the whole nature of the thing, and all the properties thereof, yet that they should be able at the least wise, to show someone property more notable and known: whereupon they did not much vary from naming of things after their own nature. Because also it was free for them, among many properties, to choose that which they were most desirous to signify: therefore names are said to proceed, according to the will and pleasure of them. Hereunto add that which Plato in Cratylus doth testify; (to wit) that the first inventors of names were so prudent, as they chose the qualities of syllables and letters to be agreeable to the qualities of things, which they would name: as unto mild things, they made apt those that were mild; and to unpleasant things, they applied harsh and unpleasant syllables: and such like.

19. On this wise God hath done in the sacraments, the which be names and visible words whereby he effectually expresseth his promises. For he provided, that the properties of the signs might excellently well agree with the things, which were to be assigned: which we perceive now did happen in Manna. Then, in so much as the same was given without any travel of the Israelites; it signified, that Christ was to be given unto men; not through

their own works or merits, but freely, and of the mere goodness of God.

Manna rained down from heaven, which was not without miracle: in like manner Christ had the divine nature; and the body, which he applied to himself, he took of the virgins his mother, without the help of man's seed.

Manna, was equally distributed to all; neither had one anymore of the same than another: so Christ imparteth himself to the faithful, he is common to all, without exception of person; in him is neither man nor woman, neither bond nor free. Manna at the beginning was unknown, for when the Hebrews saw it, they said one to another, Manbu, which signifieth; What is this? For so some do interpret it, as if it had been said Mahhu; and the letter Nun is set between, to shun the ill pronunciation of the word, if two aspirations should meet together. Christ likewise was unknown in the earth; for If they had known him, they would never (as Paul saith) have crucified the Lord of glory.

Manna did nourish, and it was given abundantly; Christ also is our meat, and is sufficient to nourish many, yea even all. Manna had a pleasant, yea a marvelous taste; Christ also said that His yoke is pleasant, and his burden easy. And of him it is aptly written; Taste and see, for the Lord is sweet.

Manna was pure and white; Christ neither committed sin, neither yet was there any guile found in his mouth. Manna was beaten in a mill and a mortar; Christ, to become our meat, was knocked upon the cross and died.

Manna was given by the way in the wilderness; and to us the meat of Christ is given in the Eucharist, while we pass our peregrination in this world: which agreeth with the example of the desert. Manna ceased, when they came to the land of promise; and we in heaven shall have no need of sacraments. For Christ shall be before us, and we shall behold God in such sort, as he is. All these things declare unto us, how aptly this sign is applied

unto the thing signified. In the desert, God would have this meat to be given unto the Hebrews; first, to declare his power; to wit, that Man liveth not by bread only, but is nourished by everything which God hath commanded man to eat. Moreover, his mind was to win authority to Moses and Aaron, least that people should think themselves to be deceived by them: for they began already to suspect the same.

But meat being given in such sort, it caused the promise and will of God to be believed. Wherefore Moses and Aaron were no more suspected of falsehood. Moreover, God showed himself most ready of performing his covenant, wherein he promised to be their God; that is, to help them so often as they should have need. Lastly, he would teach all us, that believe in him, that we shall not be forsaken of him, when we follow our vocation. By this means the promise of Christ is performed; First seek ye the kingdom of God, and these things shall be given unto you. They followed God, when he called: and he forsook them not. And so he will in like manner not forsake us. Thou mayest add out of the saying of Paul, that God provided not only that they should have meat, but also a sacrament. Ambrose, writing upon this place, saith; that Manna had a figure of this mystery, which we receive in remembrance of the Lord. Where he very well admonisheth, that as we now in the Eucharist bear in remembrance the Lord's death that is past; so in Manna, and in other sacrifices of the old fathers, the same death was shadowed to come. Moreover he writeth, that this Manna was given on the Lord's day. Which I know not how he can proved.

20. But when as Paul saith; These things were our figures or examples: many do infer upon these words, that the sacraments of the old fathers were shadows of our sacraments, yet not all one with them. Although forsooth it might not be, that they were both figures of our sacraments, and had also all

one thing with them. Assuredly both the one and the other may be: for there can be no other matter of the sacraments appointed than Christ himself, whom Paul in express words affirmeth, that the forefathers had. But they might be called shadows of our sacraments; because they did not so manifestly and clearly express the mysteries of man's salvation as ours do.

Again, there is objected against us a place out of the epistle to the Colossians, where after Paul had reckoned up those things, which pertained unto the Old Testament, he addeth; Which are shadows of things to come, but the body is of Christ. Hereunto I answer, that the sacraments of the forefathers of right may be called shadows and figures, if thou respect those things, which were performed at their time appointed; I mean the death and passion of Christ: all which things were there represented to be exhibited.

Yet nevertheless, they offered in the meantime unto the fathers these things to be received by faith, so far forth as was sufficient for their salvation.

Thou mayest add moreover, that those sacraments were sometime to be abrogated; also, that ours shall not give place unto latter sacraments.

Further, that the same, which is abrogated and made void, may have the effect of a shadow which is past; but those things that be firm and durable, seeing they be sound, are compared to the body. Howbeit, thou oughtest to understand, that the abrogating of the sacraments of the forefathers, is only touching the signs. Lastly, when thou shalt read among the fathers, that the sacraments of the forefathers are so compared with ours, that they are said to be delivered out of Egypt, and we from our sin; that they obtained the land of Canaan, and we the kingdom of heaven; they temporal kingdoms, and we grace and the holy spirit; and such like things: thou must understand, that these men of God meant the things, which the old Jews had outward and visible; and that our men do compare them to spiritual and

heavenly gifts. Not as though these things were not among the Jews, in times past; but because in the Old Testament, those spiritual gifts were folden up in these externe and temporal things. Neither yet do they speak on this wise, as though no temporal and visible things were extant among us; but because we have those spiritual things more expressed, and larger entreated of in the New Testament: the outward things doubtless, as concerning the signs, far fewer; and as touching the promises, very much straitened.

Chrysostom, in a Homily, which he wrote particularly of these words of Paul, which we have now in hand, compareth the old sacraments with the new, by a certain similitude after this manner. A painter that is to express a king, with his horsemen, and his enemies overcome in triumph, while the work is yet rude or unpolished, he draweth his lines but slight and obscure.

The which nevertheless do contain the whole that was devised to be done, and yet the same things so painted, are not discerned but of them that be very skillful. But afterward, when he hath laid it over with flourishing and goodly colors, all things are manifest, and are made evident and easy to be known, of all them, that have access thereunto. Wherefore he compareth the sacraments of the old fathers unto the first portraiture, and our sacraments unto the latter: so that, as in each similitude one thing is contained, although there happen some difference as touching the apparent show and obscurity; even so in each kind of sacraments there is an equality with some difference.

21. But again, because here seemeth to be signified a difference of the old and New Testament, in these words; For ye have not received the spirit of bondage to fear, but ye have received the spirit of adoption, whereby we cry, Abba, Father: it shall not be amiss to see, with what spirit we are now

led in the Gospel. Undoubtedly, Chrysostom upon this place writeth diverse things as touching that matter, whereunto I cannot assent. For first he doth affirm, that the Jewish people in old time had not the holy Ghost. But seeing he saith, that the apostle in this place maketh express mention of the spirit; he saith, that he doth this, because the law of the forefathers being given by the spirit of God, was therefore called spiritual: and forsomuch as those men were instructed by that law, therefore mention is here made of the spirit. And although in the tenth chapter of the first epistle to the Corinthians, those fathers are said to have eaten one and the self-same spiritual meat; and to have drunk one and the self-same drink of the spiritual rock: yet will not Chrysostom grant, that they were partakers of the spirit; but he saith, that those things were called spiritual; because they were given neither by the strength of man, nor of nature, but by the power of God. And it is to be wondered at, that this father should deem, that the people of the old time were excluded from the spirit of God; seeing we read in the 31st chapter of Exodus, that Bezeleel and Aholiab were replenished with the holy Ghost, and also with wisdom and understanding, to make all such things, as God had commanded to be made, in the work of the tabernacle.

And we read, that the seventy elders, which were given to be helpers unto Moses, were in such sort made partakers of his spirit, that they also prophesied; and that Joshua was endued with the holy Ghost; and that Gideon had given unto him the same spirit; and that the same holy spirit departed from Saul: which might not have been, unless he had had the same before. And what meaneth this, that David saith in the psalm; Take not away thy spirit from me? Again; Thy spirit shall lead me. Again; Confirme me with a principal spirit. Neither can we deny, but that Elias and Elisha

had the spirit of God, when the one desired to have the spirit of the other given double unto him. We read also, that Daniel had the spirit of the saints.

But unto these so many oracles, we will also add a firm reason. That the fathers were justified, we have no doubt; and they could not be justified without faith in Christ: but faith can neither be had, nor retained without the holy Ghost. And whereas Chrysostom saith, that the apostle maketh mention of the spirit; because those men were governed by the law, which was given by the spirit; that is frivolous: seeing the law cannot do the office pertaining thereto, to bring men unto Christ, which be now made afraid by the same; unless the power thereof be holpen by the spirit. For how many

Epicures and godless men be there, who hearing the law, are neither brought unto Christ, nor yet appalled at the horribleness of their sins committed?

22. And that place, in the tenth chapter of the first epistle to the Corinthians, must not so be understood as he thinketh: seeing Paul saith, that the sacraments of the old fathers were the self-same with ours. For unless it were so, the reason of Paul (as it hath been said) might easily have been made feeble. For the Corinthians might have thought, that the Jews had been afflicted with so many punishments; because they had no sacraments like unto ours: and contrariwise, that they themselves, although they sinned, should not be chastised; for that their sacraments were more perfect: the which might be able to pacify God, although he were angry, and drive away all adversities which hung over their heads. But seeing Paul saith, that their sacraments were all one with ours; this place of refuge is utterly taken from them. And that Paul had respect unto this, we may therefore believe it undoubtedly; because he maketh mention only of those sacraments of the Old Testament, which answer unto our two sacraments,

omitting all the rest, which were innumerable. For he affirmeth, that they were baptized as we are baptized; and saith moreover, that they received one and the self-same spiritual meat and drink, which we at this day receive: to signify thereby our Eucharist, or supper of the Lord. If thou take away this cause, thou shalt find no other cause, why he made only mention of these two sacraments. Further, what have we in our sacraments, which we receive as the chief and principal thing? Is it not Christ? But the apostle testifieth, that the old fathers received him in their sacraments. For he saith, that They drank of the spiritual rock which followed them, and that rock was Christ. But we can in no wise drink Christ, unless together therewith we be partakers of his spirit also. Wherefore we ought not to think, that the old fathers had not the spirit of God.

But thou wilt say peradventure; They had rewards and punishments. As though we have not so likewise. For what? Doth not Paul grievously threaten the Corinthians, if they follow the sins, which their forefathers committed in the wilderness? Doth not he say, that Many are weak, and many fallen asleep, for that they had after a shameful manner abused the Eucharist? And doth not he say; When we are judged, we are corrected of the Lord, least we should be condemned with this world? And what? Will you say that in the New Testament also, there wanteth rewards promised unto the godly? For if we give anything to a prophet, in the name of a prophet, we do receive a prophets reward. And; He that forsaketh his own, for Christ his sake, shall receive a hundredth-fold, even in this world also.

But Chrysostom addeth, that unto them was promised a land flowing with milk and honey; but unto us is promised the kingdom of heaven. I grant indeed, that the old fathers had many temporal promises; but yet not in such sort, as unto them was made no promise of eternal life. For Christ bringeth

a testimony of the resurrection out of the law; I am the God of Abraham, the God of Isaac, and the God of Jacob. And God saith unto Abraham; I am thy protector and thy exceeding great reward. And Daniel saith; that They shall rise again, which have slept in the dust of the earth, some to eternal life, and some to everlasting damnation. And Isaiah saith of the damned; Their fire shall not be quenched, and their worm shall not die. And to omit all other testimonies, which are infinite; Christ himself is promised in the law. For he himself saith; that Moses wrote of him. And Paul saith; that he was the end of the law. Besides, there be many such other testimonies, both in the Gospels, and in the epistles of Paul, which are all taken out of the Old

Testament.

23. Chrysostom addeth moreover, that the forefathers used outward purifying's. Neither do we deny, but that they were bound to a great many more and more grievous ceremonies than we are: and yet are not we altogether without outward signs. For we also have bread, wine, and water, as elements of our sacraments: but one and the self-same Christ was common, both unto our sacraments and unto theirs. Since no man can deny, but that circumcision was the sacrament of regeneration; even as our baptism is also. Yea and the Schoolmen themselves confess, that original sin was forgiven unto the forefathers in circumcision. Wherefore judgment ought not so lightly to have been given, that they had only outward purifying's. But this is a great deal surer, when he addeth; that They restrained their hands from evil works, but we restrain both the mind and conscience. Chrysostom seemeth always to be of this mind, that the law forbiddeth only the outward work; and that the Gospel afterward forbiddeth anger, hatred, and lust of the mind; and considereth not that the old fathers had also this commandment; Thou shalt not lust; and that the prophets

every-where require circumcision of the heart, and that in the first commandment is comprehended faith, hope, charity, and whatsoever pertaineth to the spiritual motions of the mind. But whereas he saith, that they were driven by fear, and we by love; that indeed is true after a sort: howbeit, not so, as they were utterly without love, and we altogether without fear. And that is most untrue of all, when he saith, that they performed the law; but we far pass those things, which are commanded in the law. For as we have else-where proved, they themselves that be regenerate, cannot so frame their works, that they can in all points satisfy the law of God.

He addeth moreover, that they could not be corrected and amended, otherwise than by stoning, maiming, burning, and other such like kind of punishments: but we are only excommunicated, when we deserve to suffer the extremist punishment that the church can lay upon us. Howbeit, he should have remembered, that those punishments, which he maketh mention of, were civil punishments; which our Christian magistrates also do lay upon such as be malefactors. But they (saith he) had only in name the honor of adoption, and of children: but we have it in very deed. Certainly, it cannot be denied, but that God was in the Old Testament called the father of his people. For of him he saith; that He had called his first begotten son out of Egypt. And Moses saith in Deuteronomy; Thou hast forsaken God, which begat thee. And Malachi, in his second chapter; There is one God, and father of us all. And Isaiah; I have nourished and brought up children, and they have despised me. And doth not Paul say; Unto whom appertain the covenant and adoption: speaking then of the fathers of the Israelites, of whom was Christ according to the flesh. I said ye are gods, and children of the most high. They also called God their father, when they said in Isaiah;

Thou art our father, for Abraham knew us not, and Israel had no knowledge of us. And so great an affection did God the father bear towards them, as he saith; Can a mother forget her child, but although she can, yet will not I forget thee. And as Chrysostom hath thus written in this place; so hath he in other places also many things like unto the same, which (as I have said) must be read warily, and with judgment.

24. Augustine, in the handling of that place, saith; that there is put a difference between the Old and New Testament: of which the one consisteth in fear, and the other in love. He addeth moreover, that it is without controversy, that the spirit of adoption is the holy Ghost: but the spirit of bondage, he thinketh to be that, which hath the power of death; that is,

Satan: seeing so many are held under the evil spirit, as are destitute of grace; and being not regenerate, live under the law. For they are addicted unto temporal things, and obey their own lusts: not indeed through default of the law, but because they themselves are strangers from Christ, and from God: for they cannot observe the law of God, and therefore they are both wrapped in sins, and also disquieted with continual furies. He also signifieth, that of this place, there is another interpretation; as though the spirit should here signify our mind, which is sometime the servant of lusts, and sometime liveth under the liberty of the sons of God.

But this opinion (saith he) cannot stand; because the spirit of adoption is a little afterward said to be external, and received from without; namely, being inspired from above. For so Paul writeth; It is the spirit that beareth witness with our spirit, that we are the sons of God. Which words plainly declare, that there is a difference put between the spirit that persuadeth, and that spirit, which is persuaded. And if this (saith he) be true, concerning the spirit of adoption; the same opinion also must we have of the spirit of

bondage. So that Augustine herein agreeth with Chrysostom; that they, whom he thinketh to be under the spirit of bondage, are quite void of the spirit of God. For those kind of men he affirmeth not to be regenerate, and that they be also strangers from God: yea rather addicted unto the spirit of Satan, of whom we cannot understand Chrysostom to speak. For out of the law and the sacraments he bringeth a reason, why the forefathers wanted the spirit. But Augustine denieth, that this came to pass through the default of the law: wherefore his saying is more probable than Chrysostom's.

Howbeit, herein I agree not with Augustine; to think, that by the spirit of bondage is to be understood, Satan: for here (as I said) are to be understood two effects of the holy Ghost.

The first is, when we are touched with the knowledge of the law, and remorse of our sins; we straightway despairing of salvation, perceive that we be utterly undone, unless we repair unto Christ. So that the self-same spirit being our guide, we come unto Christ, and by faith lay hold upon him, and the promise of the mercy of God: by which means our sins be forgiven us, and we are received into the adoption of the sons of God. Wherefore

Paul's meaning was, to declare unto the Romans; that they being now past that first step, and being regenerate in Christ, have obtained adoption: and therefore it behooved them, not only to live godly; but also willingly and of their own accord to work uprightly. Unto this interpretation of ours,

Ambrose subscribeth: for he saith, that the apostle here teacheth the Romans, that they be no longer under the law; but do now live under faith. I judge therefore with him, that in these words is set forth two degrees of conversion.

25. And if a man do demand as touching the people in the old law, in what case they stood, concerning the spirit of Christ: that I think may be thus

answered; to wit, if we divide the Jews into three sundry parts. For some of them were utterly wicked, and ungodly; which besides name, habitation, and outward circumcision, had nothing common with the people of God.

These men I grant be utterly void of the spirit of Christ; yea rather they lived under the spirit of Satan. On the other side, there were some excellent and holy men; as David, Hezekiah, Josiah, Elias, Daniel, and many such other like; whom we can by no means deny, but that they had the spirit of the Gospel; although (as the time required) they were compelled to observe many ceremonies, and rites pertaining unto the law. Again, there be some others, which were weak, who, although they cannot be compared with those, whom we have mentioned; yet, forsomuch as they, being godly, believed in the Messias to come, and were by that faith justified; we ought not to think, that they were strangers from the spirit of Christ; although, by reason of their imperfection, the law challenged great power over them.

And they were with others, as those times required, compelled to be subject unto infinite ceremonies. And this is the reason, why the old fathers are said to have lived under the law, and under the spirit of bondage.

They had not the sacraments of their salvation so manifest and clear, as ours now are; neither had they the mysteries of Christ so commonly revealed, as we now have in the Gospel. Wherefore, although amongst us are many wicked men, and a great number of weak ones; yet are we said to be delivered from the law; both because we be delivered from ceremonies, and for that we have the sacraments and mysteries of salvation obtained through Christ, and made more clear and more manifest than theirs commonly were. Paul also calleth the old fathers, little ones; for that they lived under tutors and governors, and were instructed of the law, as of a schoolmaster. And when they are called servants, we ought to understand,

that they were profitable servants. For such servants bear great goodwill and love to their masters; and are persuaded, that that which is to the honor of their master, shall also turn to their own honor. But lewd servants never refrain from vices, neither do they anything well; unless they be by stripes compelled. These their two titles, which I have mentioned, Paul joineth together in the epistle to the Galatians. For thus he saith; The heir, so long as he is a little one, liveth under tutors and governors, and differeth nothing from a servant, when as yet he is lord of all. By which words he declareth, that the elect of God, amongst the old fathers, were in very deed heirs; although, considering the time, they were as little ones, under the form of servants, kept under the schooling of the law and elements of this world.

Thus I think is to be thought of the old fathers.

26. But now let us diligently examine those things which we touched a little before; namely, that our minds must be lifted up from temporal things, unto eternal and heavenly things: since in this mortal life we be sometimes delivered from afflictions, yet unperfectly. For by Christ we be allotted unto righteousness, and unto many excellent gifts of God: but yet, we possess all those gifts of God, unperfectly. But when the horn of Christ shall be exalted

(as speaketh Anna) then shall all these things at length be fully perfect in us: and that shall then be, when the Lord shall judge all the ends of the earth; and when (as Paul saith) he shall deliver the kingdom unto God and the father. But this kind of exposition (will some say) is not proper; seeing it savoreth of an allegory, and that it ought not to be the very due meaning of the scriptures. But we must assure our selves, that those things, that were written in the Old Testament, concerning temporal things, do belong unto eternal things. In the old time God promised unto the patriarchs, that he

would give the kingdom unto David and his posterity. And this is to be understood, not only of Solomon; but also of Christ.

Wherefore the angel speaking of him said; God will give unto him the kingdom of his father David, and he shall reign in the house of Jacob forever. Also in Deuteronomy, God commanded his people, that they should not take counsel of witches or sorcerers; For God (saith he) will raise up a prophet among you. The which, although it may be understood of the prophets, which never should be wanting, of whom the people might take counsel; yet doth Peter, in the Acts of the apostles, translate the same unto

Christ, and affirmeth, that the kingdom promised to David, was made perfect in Christ. For even so the promise of seed made unto Abraham, in the book of Genesis; although it may be referred unto Isaac, yet by Paul it is applied unto Christ. For he saith; It is said, Not in thy seeds, as in many, but in one, which is Christ. So that, when we refer the song of Anna unto higher matters, we offend not against the doctrine of the apostles. And why it is thus done, the reason is easily showed. In weighing of all the benefits of God, it is meet to return to the fountain and head itself, from whence all those things do flow. Assuredly, the highest benefit of God towards mankind is Christ: wherefore all other things must be reduced wholly unto this root. Whereupon Paul unto the Romans reasoneth after this manner; If God gave his own son unto us, how shall he not with him give us all things also?

27. But thou wilt say, that many benefits are bestowed upon the wicked, who nevertheless have not Christ for their head; neither do they acknowledge him. I grant it: but those be gifts without gift, as the poet saith, and make not unto their salvation, but unto their destruction. Even so Paul unto the Philippians, although he had many gifts before he came unto

Christ, and even such as were not to be despised: yet he saith, that He accounted them for losses and dung. For the wicked, when they flourish in all wealth and abundance, are like unto the beasts appointed for sacrifices, which being found most fat, are slain in she shambles. But to the intent that these things may the better be understood, let us thus conclude the reason;

God either angry or well pleased, bestoweth his benefits upon men. He being angry, no man Would receive of him, because such things should be no benefits, seeing they would work to destruction, not to salvation. So as it is to be wished, that he would give those things, when he is well pleased and merciful: but he is not well pleased, unless it be for Christ his sake; for which cause there is no perfect benefit of God bestowed upon us, that hath not his rooting in Christ.

To conclude, we must wholly affirm, that one and the same covenant, between God and man, is both of the old and New Testament: in the which God promised, that he would be their God, and they should be his people.

This covenant they in the Old Testament, no less had, than we in the New Testament have. And Paul, in the eleventh chapter unto the Romans, describeth that covenant to be as a plant or tree, whereof as well the Jews as the Christians be branches and boughs. And therefore he saith; If some of the branches were broken off, and thou being but a wild olive tree wast grafted in their place, and made partaker of the root and fat of the olive tree,

&c. Wherefore, the tree is all one, the stock all one, the plant all one that beareth us and them. But herein is the difference; that we be branches grafted in, whereas they are natural. Briefly, what difference soever is between each testament, that doth every whit consist, not in the substance of the covenant, but in the accidents. For the principal point of the old covenant was, that the true God would be indeed our God.

Afterward, there were other promises adjoined; namely, of the kingdom in the stock of David, of the possession of the land of Canaan, of the outward priesthood: also commandments touching ceremonies and judgments. But those leaves of ceremonies, the flowers of the kingdom, and the bark of the priesthood are now taken away by Christ, who was expressed in them: as in the ninth chapter to the Hebrews it is diligently considered, where it is declared, that it was requisite for the high priest, every year once, to enter by blood into the holiest place. In the which custom the death of Christ was shadowed, who by himself, and not by the blood of another, entered into the true and proper holy places. So as the apostle calleth all that stage of ceremonies and sacrifices, the pattern of Christ; because (according as the time required) they shaped out Christ to the Jews. After the same manner he speaketh in that epistle of the land of promise; This day (saith he) if ye shall hear his voice, harden not your hearts, as in the time of bitterness, in the day of temptation in the wilderness.

28. Of this matter, the old prophets, being not ignorant, do so entreat of things in their time, as they apply the greatest part of their doctrine unto

Christ: and therefore do seem sometimes to write more magnifically, than the things which they treat of do require. And a man might easily judge, that the event of things, other whiles answered not to their sayings. In the prophet Zechariah, God promiseth, that he would be a fiery wall unto the city of Jerusalem: which thing never came to pass after the restitution of the temple. But a little after, the Jews were so in a manner destroyed by the Macedonians, as they were scarcely ever in more lamentable case. In the 72nd Psalm is contained this prophesy of the kingdom of Solomon; All kings shall fall down before him, and all nations shall do him service, and in the name of him all people shall be blessed. These things never happened

unto Solomon, neither can they be any other way understood, but of Christ.

Also Isaiah saith; that So great should the peace be, that men would convert spears into spades, and that the wolf and lamb should couch together.

Which sayings being referred unto those times, be altogether excessive speeches: but they do very well and properly agree unto Christ.

Wherefore, none may justly complain, if these and such like things be wrested by us unto Christ; seeing this is the just and true interpretation of the scriptures. Neither are these kind of oracles less agreeable unto Christ, than unto those times, of which they seemed to be written. And least that any man should think, that only the apostles or evangelists dare make this exposition; let him ponder, that the Chaldean interpreter did the very same thing, who showeth, that by the words of the prophetess; (The horn of his

Christ shall be exalted) is meant Messias. The other Rabbins of the Hebrews also do apply not only that place, but also many other unto

Messias; especially those that were more ancient than the apostles and evangelists: unto whom it was sufficient to show only a reason, how that many acts and sayings in the Old Testament were referred unto Christ; thinking it needless to go through with everything.

Zechariah also, the father of John Baptist, sufficiently saw and testified, that this is the true and natural exposition of the Old Testament, when in his song he saith; He hath raised up a horn of salvation in the house of his servant David, as he spake by the mouth of his holy prophets, even since the world began. Now at the length (saith he) God stirred up the horn so long looked for in the house of David: which he therefore saith; because

Christ derived his pedigree from the family of David. But when shall this horn be raised up? Certainly it is even now already lifted up, because Christ doth presently also reign at the right hand of his father. But he shall then at

the length be evidently and magnifically advanced, when he shall judge the whole world, and shall deliver the kingdom to God the father, when as all things shall be put under his feet. For (as saith the author of the epistle to the Hebrews;) All things are not yet subdued unto him, but they shall then be subdued, when as death the last enemy shall be destroyed.

29. Wherefore, under temporal blessings was comprehended the sum of all felicity, that godly men are to wait for by Christ: and it is after that sort described, because it must be expressed, forsomuch as it is promised unto us. But there lack words; for that, seeing it cannot be perceived by man's understanding, there is no word properly attributed to express the same.

Neither is the power of man's words such, as it can be able to express those divine and celestial things. Yet, to the intent we might be stirred up, to desire the same; the holy Ghost hath of his mercy provided to have it set forth unto us, by these words of terrestrial felicity; which may best agree with the capacity of man. Which thou mayest perceive almost in all the prophets, when they take in hand to describe the kingdom of Christ: for there they describe an abundance of all good things. Of which things to rehearse some, they say, that the dominion of his kingdom shall most amply be extended; there shall be no end of peace; nations and people shall no more fight one against another; of their swords and spears they shall make scythes, plough-shards, and spades. Yea they add, that the wolf and the lamb should dwell in one place together. Also, that wearing and wasting shall be no longer; that the infant and old man shall fulfill their days; that sorrows shall be taken away; yea, that God shall wipe away tears and weeping.

Which sayings of the prophets, when they be objected unto us by the Jews, who, by such kind of arguments would prove that our savior Jesus is

not Messias: we must so understand them, as we acknowledge that there be two comings of Christ; the first (I mean) and the second. Further, that some things be had, either in their full and perfect possession; or else, only by participation, and a certain taste and feeling begun. So that, as touching the first coming, we will answer; that these prosperous and happy successes are not due unto us: nay rather, it was foretold us otherwise by Christ himself, that his people should be delivered into the synagogues, that they should be brought before kings and rulers; and (as Paul said) All that will live godly in Christ Jesus, shall suffer persecutions. But in the second coming of Christ, we have a full and absolute felicity; the which shall be altogether heavenly.

For Christ testifieth; that We in the kingdom shall be like unto angels, which neither marry, nor be married. And yet is it described unto us, as if it were temporal and earthly; and that not alonely in the Old Testament, but in the new: where Christ saith, that he would provide for his elect, to sit down, and that he passing by, will minister unto them.

And in the 19th chapter of Luke, he said; We be like men that expect their Lord, when he will return from the marriage. Wherein Christ is described to have gone unto his father; howbeit, as unto a marriage feast. Wherefore, we now wait for him, until his second coming. And the felicity, which he now enjoyeth, is called by him, a feast and marriage. Howbeit, this felicity, which now Christ hath, and we hereafter shall have; we, by a certain participation, have in the meantime while we live here: for Paul saith, that We by hope are saved. So that now we enjoy and have the tranquility of conscience; For we know that there is no damnation to them that be in Christ Jesus. We have moreover peace towards God, unto whom, before we were most hateful: whereof Paul warneth us unto the Romans; We being justified freely, are at peace with God. Also, we by the holy Ghost, have

received the gift of grace, and notable virtues, also brotherly charity, then which nothing is more excellent in the world, the riches of the word of God, and of the holy sacraments, and the general publishing of the Gospel; whereby we be declared to be reconciled unto God, and absolved from sins.

30. And through this description, which the holy scripture useth, (by these temporal good things, to shadow heavenly things, which we look for) we not only enjoy this commodity; that we are led by the hand unto the knowledge of them: but we also, in the meantime, acknowledge almighty

God to be the distributer, as well of that felicity, as also of these temporal good things. Unto which doctrine if thou adjoin that notable title of God; namely, that he is the helper in necessities; thou mayest most effectually conclude, that we also must hope, that we shall not be left destitute, even of these temporal good things, when they shall be meet for us. Wherefore, by the admonition of Peter and David, we will cast all our cark and care upon God: which unless we do, we shall not be far from the detestable crime of sacrilege. For otherwise, we should challenge unto us those things, which God would have to rest and be entire unto himself. If it be the office of God, to take the care of us; he that taketh away the same from him, may be accused of the robbery of holy things. Howbeit, we must not through this argument, securely leave off from praying most fervently, for the obtaining of these things at God's hands. For he that hath promised the same, hath commanded, that we should desire our daily bread of the father.

Besides this, we will labor; neither will we leave off the works that we be enjoined to do: in doing whereof, we shall be assured, by the promise of Christ, that these things also shall be cast upon us. For he saith; First seek the kingdom of God, and all things shall be given unto you. They all seek the kingdom of God, which walk in their vocation. For all the vocations of

Christians do hold it their duty, to spread far abroad and establish the dominion of Christ. Unto all such, as thus apply themselves, Christ testifieth; that All these other things, which serve for livelihood, shall be added. And this is not to be understood only of them, which labor in preaching of the Gospel (which is the principal duty of apostles and ministers of the church:) but also as touching all them, which serve Christ in their vocation. Thou seest therefore, how profitably the everlasting good things are described by temporal things; which in like manner thou mayest understand to be done, concerning punishments. In the 19th chapter of Luke, there is a saying touching those wicked men, which would not have

Christ to reign as king over them; Bring them, and slay them before me.

But it is certain, that at the day of judgment, neither the souls shall be converted into nothing; neither that men, being raised again, shall be deprived of their corporal life: but, under that description is expressed unto us, the last sentence of those that shall be condemned. And even so thou mayest understand that, which is spoken of the state of hell fire; There shall be weeping and gnashing of teeth: when as now, the spirits, which be tormented in hell, have neither teeth nor eyes, in the which gnashing and tears may have place. Neither are we any otherwise to understand that, which is written of that rich glutton, whose tongue was tormented in the flame with extreme pain. All these things no doubt must be understood metaphorically. But the goodness of God had this blessing (to wit, as well spiritual felicity, and heavenly happiness, as also the necessary use of things temporal, which we for the merits and worthiness of Christ do receive) not only laid up in his secret treasure, before all worlds, and bestoweth the same upon us in time convenient; but also he provided, that by his prophets and

holy scriptures, it should be delivered unto us by apt words, and by figures most effectual, and most profitable to teach.

31. But yet it seemeth to be doubted, whether the Jews of our time, which give no credit unto Christ, have any right in this league, which is made with Abraham and his posterity; to wit, whether they be contained therein; or else, whether they are understood to be utterly excluded from the same.

This (in my judgment) ought thus to be expounded; if the league have Christ for the foundation and substance thereof, now are they by supposition strangers from the same. Further, in this league are considered the ceremonies, and the holy rites: the which being now, since the coming of Christ, abolished; although they be at this day retained by the Jews, do nothing at all make unto this covenant. Nay rather, if they be kept, they are against it; because they gain-say Christ, which is the principal substance of the covenant. Wherefore in act, and in very deed, we deny that they at this day be contained in this covenant. Unto whom nevertheless we deny not that, which Paul doth grant unto them; namely, that the word of God is committed unto them: for we see, that by a certain wonderful providence of God, the holy bible is kept among them. And if so be they believe not, that disanulleth not, but that they are to be received, being as yet adorned by so excellent a benefit of God.

Furthermore, whereas Paul, in the eleventh chapter to the Romans, prophesieth of them, that they shall be converted, when the fullness of the Gentiles is come in; and calleth them enemies for our sakes; and beloved, because of the fathers; and speaketh of them, when as they were now departed from Christ: this also (me thinketh) is to be attributed unto them; namely, that the promise of God, as concerning that generation, is not yet clearly taken away. For by the power of the promise, God continually

calleth some of them; and it is thought, that hereafter he will more fully call them. Again, we acknowledge with Paul, that the same good olive tree, from whence they being cut, and grafted again, is more proper unto them, than unto us: for they are not only grafted in by the predestination of God, as we be; but they are more near to Christ, in respect of the flesh; and their stock is more near knit unto him, than ours is. Wherefore Paul saith; To the Jew first, and to the Greek. For the which causes the apostle speaking of them, yea even when they were swerved from the truth, said, that he was exceeding sorrowful for their destruction; forsomuch as to them belonged the fathers, the adoption, the glory, the testament, and the promise. All which things are not so to be interpreted, as though the Jews do now in act pertain to the league; but are meant as touching them, which of their stock are to be adopted into that league. These things be thus spoken of their kindred, that is, of their nation, as it had the old fathers, apostles, and those that were afterward to believe; and not particularly for every Jew: as who would say, that they should be verified of the unbelievers and obstinate.

32. The works of God are so ordered, as they easily help, and by no means hinder one another. Therefore, the blinding of the Jews, although in them it be sin; yet in that it is the work of God, it had a good end; namely, the conversion of the Gentiles: and the conversion of the Gentiles shall help, towards the salvation, which shall be given unto the Jews; for it shall provoke them to envy. And in the meantime, until this come to pass, let us consider with our selves the wonderful work of God: they as yet continue, and are kept in so great adversities, and in so diverse and grievous captivity and dispersion; they hold still their religion, as much as they may; they exercise themselves in the holy scriptures, although they understand all things corruptly. Doubtless, no ancient Trojans, Lombards, Huns, or

Vandals, have so held still their own, as they could be dissevered from all other nations, in civil life and religion; and could show their original and history set forth in most true writing; and being every-where dispersed (as they were) could nevertheless keep their own ordinances. Which, forsomuch as it so continueth among the Jews, it is undoubtedly a singular work of God, and bringeth unto us no small commodity; since they are witnesses of our books, which they carry about with them as their own, and authentical. And that doth Augustine also note. For, unless that people were yet still remaining, the Ethnic philosophers might suspect; that these things are of our own inventing, which we believe and preach, as touching the creation of the world, of Adam, of Noah, of Abraham, of the patriarchs, kings, and prophets. So as they are doubtless all this while perpetually preserved of God, for some salvation to come.

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