The common places of the most famous and renowmed diuine Doctor Peter Martyr diuided into foure principall parts: with a large addition of manie theologicall and necessarie discourses, some neuer extant before. Translated and partlie gathered by Anthonie Marten, one of the sewers of hir Maiesties most honourable chamber.

THey, which affirme this position, are woont to vouch the place of Paule, in his second epistle to Timothie, where he saith, that he giueth thankes vnto GOD, bicause he had serued him from his forefathers with a pure conscience. Wherefore it séemeth, that there was nothing that lacked vnto his obedience and seruice. Moreouer, Da∣uid pronounced, that he did confesse God with his whole heart. Further, the diuine historie dooth giue a certeine testimonie to diuerse of the kings, that they sought the Lord with their whole heart. But on the other side, we must vn∣derstand, that GOD is not loued with all the heart, and with all the soule; vnlesse the heart be altogither cleansed of all naughtie cogitations. Then, let vs consider in our selues, whether our hearts he purged from naughtie motions; and whether we haue pure cogitations, while we liue here in the flesh. Wherefore, so long as we be in this life, we must be fullie persuaded, that we be not able to satisfie this commandement. For in the eight chapter to the Romans, it is written; That which was vnpossible to the lawe, in as much as it was weake by reason of the flesh, God sending his owne sonne, in the similitude of sin∣full flesh, &c. So as, if we, being now regene∣rate, carrie the flesh still with vs, the lawe is weake, we fulfill it not; and yet the righteous∣nesse thereof is said to be fulfilled in vs: bicause Christ hath brought to passe, that that, which was his, should be communicated with vs. Also it was written to the Galathians, that The flesh lusteth against the spirit, and the spirit a∣gainst the flesh, so as ye doo not that which ye would.

But some cauill, saieng; that The considera∣tion is farre otherwise, when we speake of the state of man in generall, than it is when we in∣treate of one particular action onelie. There∣fore they demand, whether we be able to per∣forme anie one act, as the lawe requireth? To these men I answer, that we must not onelie denie that fulnesse of iustice vniuersallie 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 lawe, euen in respect of priuate actions. Howbeit, I grant them to be good, so farre foorth as they haue a cer∣teine obedience begun in them that be regene∣rate, whereas they be euill neuerthelesse; both in respect that they swarue from the rule of Gods commandements, as also that they doo procéed from the flesh. Neither is it absurd, that one and the same worke is called both good and euill; sith contradictories haue no place, where there is a respect to diuers originals. But we pronounce, that the works of godlie men be good, as they haue their springing from the spirit of God: yet as they are deriued from our selues, we saie, that they be vniust. Wherevpon Esaie, in the 64. chapter, saith; that All our righteousnesse is like vnto vile rags. Neither dooth he intreate there, of grosse and manifest sinnes; but of those actions, which haue the semblance of righteous∣nesse. And Ierom, treating of this place, saith; Those things that séeme to be righteousnesse in vs, are compared vnto the cloth of a polluted woman. And this he speaketh verie well, not∣withstanding that he misse afterward in other matters. Moreouer, where it is said; Enter not into iudgement with thy seruant, according to thy righteousnesse: Againe; Forgiue vs our tres∣passes, and such other like saiengs, I vnderstand to be spoken generallie, and not particularlie of those things onelie, which be manifest sinnes: but euen of those actions, which be honest and good in apperance. For these, if they be examined by the rule of the lawe, will alwaies be found short of the same.

Wherefore Augustine, in his tenth booke of confessions; and 13. chapter; Wo (saith he) be vn∣to mans life, though it séeme laudable, if it shuld be iudged when mercie were absent. Also De spiritu & litera, the last chapter, he wrote; that Those things cannot be beloued of vs, which we knowe not. And againe, that those things, which we loue, are loued by vs: but yet according to a measure of knowledge. So then it followeth, that séeing the knowledge of GOD, which we haue in this life, is vnperfect; he saith, that our loue also towards him cannot be perfect. Ne∣uerthelesse, when we shall behold him, as he is, in the euerlasting habitation; there we shall perfectlie loue him. And (I praie you) saith Au∣gustine, what shall we then doo more, but loue him with all our hart, and with all our soule? But now, séeing our knowledge is dull, our loue also is the more vnperfect: wherefore, while we liue here, we doo not loue God so much as the lawe requireth. And they, which haue profited in louing of God aboue others, doo acknowledge how far they be from the waie of true loue. Howbeit, there is a certeine measure of the loue of God agréeable to this life; the which con∣sisteth in the not following of our lusts, but that we should continuallie wrestle against them. He addeth moreouer, that it cannot be denied, but that (if God will) he can bring this to passe; and that he may giue such plentie of his grace & spirit, as all vice may be remooued. But this he neuer did, nor yet promised that he would doo it: bicause, if it be lawfull for him to giue this vnto the saints, in the euerlasting habitation; hée might also (if it pleased him) haue granted it in this life. And they séeme not to teach aright, which in God denie his power to be distingui∣shed from his will: for Christ saith; Could not I require my father, and he would giue me more than twelue legions of angels?

2 This reason of Augustine might in verie déed suffice: but I haue yet more sure and more perfect confirmations. For Paule, in the se∣uenth chapter to the Romans, dooth plainelie de∣clare, what was in himselfe, as well touching the flesh as the spirit. Albeit, I knowe there be some, which iudge, that the apostle spake not there of himselfe, nor yet of them which be rege∣nerate; but that in his owne person he sustei∣neth the spéeches of the vngodlie. Of which mind Chrysostome was. Also Augustine, in his booke of 83. questions, in the 66. question, was of the same mind, while he was yet somewhat yoong. But in his sixt booke against Iulian the Pelagi∣an, the eleuenth chapter, hauing weighed the thing better, he affirmed, that Paule spake of them which be regenerate. And in his booke of retractations, the 23. chapter, he corrected his first opinion. Ambrose, in his booke De paradiso, and also in his booke De sacramento, as it is cited by Augustine, referred those saiengs of Paule vnto the godlie, and to them that be alreadie re∣generate. The which also, Hilarius, and Gregori∣us Nazianzen doo. And vndoubtedlie, the place being so vnderstood, dooth bring great consolati∣on vnto the godlie. For, although they belong to Christ; yet they find themselues to be excée∣dinglie troubled with ill motions and affecti∣ons: with the which temptations they being ex∣ercised, might easilie thinke, that they perteine not to the elect. For further proofe also, the same apostle writeth vnto the Galathians; that The spirit fighteth against the flesh, and the flesh a∣gainst the spirit, that ye cannot doo those things, which ye would doo. In which place, without question, he speaketh of the regenerate.

That those things also, which in the place now alledged; namelie, in the seuenth chapter to the Romans, are to be referred vnto the godlie, it is hereby prooued; in that he saith, his mind is de∣lited in the lawe of God. Which is not agréeable with them that be not regenerate, who account not the lawe of God for anie pleasant thing vn∣to them; wheras vnto the godlie it is more plea∣sant than honie, and more déere than gold and pretious stones. And he addeth these words; namelie, Of the inward man. And no man is ig∣norant, but that the inward man is attributed vnto the godlie, so far foorth as they be regene∣rate. But in them which be not regenerate, there is no mention at all, either of the new or inward man. Besides, Paule crieth out in that place; O vnhappie man that I am! The which cannot be ascribed vnto them, that be not borne anew: for they doo not therefore thinke themselues vn∣happie, bicause they be drawne backe from the lawe of God. He added also; Who shall deliuer me? Where the pronoune of the first person hath an effectuall emphasis, and prooueth not a little, that he writeth of his owne selfe. And in the same chapter, he saith; To will is redie with me, but I find no meanes to performe that which I would. Here would I haue it answered, how vnto those that are not regenerate, a will to doo good can be present? There is no doubt, but that God dooth grant vnto the iustified to will well. Afterward he saith; I doo the euill, which I hate, and not the good, which I would. But, to hate euill, and to will good, belongeth to none other, but to the regenerate. He addeth also; I serue the lawe of GOD in my mind. Then must it néeds be, that he speaketh of himselfe regene∣rate; otherwise it had not béene lawfull for him to haue pronounced these things of himselfe. In the end he saith; that He was drawne captiue into the lawe of sinne: when as the vngodlie, and those that be strangers from Christ, go wil∣linglie, and without resistance vnto euils, from

which they are not plucked awaie.

3 But it séemeth to be a let vnto the expositi∣on, which we haue brought, when he saith; that He is carnall. Vnto this we answer, that al∣though we be borne anew, yet is there verie much of the flesh remaining in vs. Wherefore the same apostle saith vnto the Corinthians; I could not speake vnto you, as vnto spirituall, but as vnto carnall. And he sometimes calleth them in a maner beastlie, when neuerthelesse they were now regenerate. There were some, which iudged, that the apostle spake there by a philosophicall reason, wherein our mind is sunde∣red into the power reasonable, and into the gro∣ser powers; namelie, into the power of concu∣piscence, and the power of anger; so as the apo∣stle would place some vprightnesse, euen in men not yet regenerate, as touching their mind, vn∣to which the brutish desires be aduersarie and re∣pugnant. And they indeuour to drawe this opi∣nion out of those woords, wherein he saith; I serue the lawe in my mind: and he distinguisheth the law of the members, from the law of the mind. But certeinlie, Paule in that place dealeth not in philosophicall reasons, neither dooth he vnder∣stand the mind absolutelie: but he ioineth rege∣neration with the same. For the regeneration of the beléeuing man hath his first originall from the mind, from whence it is deriued vnto all the parts of man. So as, if the grosser pow∣ers of the mind be not altogither regenerate, and be somewhat lesse renewed than the mind; yet are they somewhat maistered, and tamed by the spirit of Christ.

Howbeit, to make the matter more plaine, let vs respect the whole man, and let vs admit him in some sort to be restored as touching all parts; and in some sort not: bicause our regene∣ration in this life is not absolute. Neither doo I thus speake of these things, as though a man were to be diuided in sunder; as though in the one part he may be renewed, and in the other not (as Pighius hath fondlie and impudentlie obiected against vs:) but I affirme, that the whole man, as touching all his parts, hath some∣what that is new, and somwhat that is not new. In like maner, as when wine is mingled with water, there is in euerie part thereof, both wine, and also water: euen so, in the renewed man, there be found conditions and properties both of the new and old man. Aristotle, in his Ethiks, taught, that the mind dooth continuallie desire better things; but that the inferiour powers, which men commonlie call sensualitie, doo per∣petuallie striue against the same. We easilie grant, that the mind of them, which be not yet re∣generate, is not so greatlie corrupted; but that it reteineth still morall and ciuill knowledges, and certeine desires that be honest in shew. Howbeit, Paule speaketh not of this matter, but writeth of the lawe, which he calleth spirituall, good, and holie. The which in verie déed was vn∣knowne vnto the Philosophers: for Carnall men cannot attaine therevnto.

Wherefore, let Aristotle speake what he list of ciuill matters, his disputation belongeth no∣thing vnto Paule; in saieng, that the mind desi∣reth the best things. God pronounceth a sentence farre differing from him, and testifieth; that The imagination of mans heart is wicked, euen from his childhood. In which place, the Latine in∣terpretour would somewhat mollifie the propo∣sition vttered by God; saieng, that Mans imagi∣nation is prone vnto euill. Naie rather, it is to be prooued, that the verie mind and reason it selfe is corrupted, where there is no regenerati∣on. In the second chapter to the Ephesians, the apostle wrote; that We also had our conuersati∣on in times past in the lusts of our flesh, in fulfil∣ling the will of the flesh, and of the reason. So he affirmeth, that not onelie the flesh, but also the reason was corrupted. And in the fourth chapter of the same epistle, he saith; that The wicked doo walke in the vanitie of their mind. And to the Colossians; Ye were sometimes aliens from God, and as touching the mind, enimies vnto him. And in the eight to the Romans; The wise∣dome of the flesh is enmitie against God. In the which words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, Wisdome, must be referred to the mind, which is not renewed. The apostle therefore speaketh not philosophicallie, as manie doo cauill.

4 But let vs returne vnto that seuenth chapter of the epistle to the Romans. There he saith; We knowe that the lawe is spirituall, wher∣as I am carnall. The lawe is called spirituall, as well bicause it is come from the spirit of God, as for that it chieflie belongeth vnto the spirit; séeing it is not satisfied with the outward actions. But he calleth himselfe carnall; bi∣cause, though he were borne anew, yet being compared with the lawe of God, he was in part found to be carnall. Whereby we may gather, that the condition of carnall men is of two sorts. For some, of what estimation so euer they be, are nothing else but flesh, as being altogither void of Christ. And there be others, that not∣withstanding they be renewed; yet for all that they haue still verie much of the flesh: and so as yet the Corinthians were by Paule called car∣nall. Albeit some man will saie, that the Co∣rinthians were not borne anew; bicause, there were both sects and gréeuous sins among them. But we must answer, that euen regenerate persons behaue not themselues all after a sort. For some of them vndoubtedlie are stirred vp by naughtie desires, the which they doo manful∣lie resist; so as they fall not into foule offenses.

And there be others, which indéed fall misera∣blie into sins; but yet, after a sort, they wrestle against them, although they yéeld to temptati∣ons. For the apostles were regenerate, and yet neuerthelesse ambitiouslie iarred among them∣selues, who should be the greatest in the king∣dome of Christ: insomuch as two of them foo∣lishlie coueted to sit in the kingdome of the Lord the one at the right hand and the other at the left. And it is well knowne, that Peter denied Christ; and Dauid became an adulterer. These men were regenerate, when they committed these gréeuous sinnes; but séeing they perteined to the elect, they were restored by repentance.

Furthermore, whereas Paule saith, that he was sold vnder sinne; he declareth, that he had the old man still in him. Where we must knowe that as well those, which be renewed; as those which be not renewed, are sold vnder sinne: al∣though there be a great difference in the maner thereof. Insomuch as they that be not renewed, do euen willinglie and of their owne accord, lie downe vnto sinne. But the renewed, so long as they liue here, doo sometimes wrestle; but being ouercome, they commit gréeuous sinnes: nei∣ther is the fome or corruption (which is naughtie lust) taken from them, but dooth greatlie trouble and molest them. Also there is a verie great dif∣ference betwéene seruing of sinne, in such sort as we suffer the same to reigne in vs: and on the o∣ther side, to be forced to indure some bondage thereof, when as we can neither will nor choose, but haue the same in the secret places of our soule. Wherfore Paule in his latter epistle to Ti∣mothie, writing of the wicked, saith, that Satan holdeth them captiue at his owne pleasure; which cannot be séemelie for the elect. Wherefore the iustified persons may wrestle against sinne, but they cannot vtterlie be rid of the same.

5 That which I doo (saith he) I knowe not. This doubtles he spake, not as though he were altogither ignorant what he should doo, but he v∣sed knowing in sted of allowing. So the sense is; Those things, which be doone by me, in that I am not yet regenerate, I doo not allow. And thereby we gather, that by reason of the rem∣nant of corruption, or sinne originall, we be not maisters of our owne actions, affections, and inclinations. Wherefore Ambrose, vpon the Gospell of Luke, wrote trulie; that Our hart is not in our owne power. For oftentimes, when we praie, we are desirous to be attentiue; but sundrie and manifold cogitations enter in∣to our mind, & drawing it to and fro, doo violent∣lie plucke the same awaie, whether we will or no. And he saith, that It is hard to bridle such motions; but to take them awaie, it is a thing vnpossible. This saieng of Ambrose, Augustine vpon a time recited. But I returne to Paule, who addeth, that he dooth not the good which he would, but the euill which he hateth. Wherby we may perceiue, that the forces of the mind, which stir vs vp against the commandements of God, can of themselues be called neither good nor euill, but so farre foorth as they be compared to the lawe of God. So then, being repugnant vnto the same, they be euill; but agréeing there∣vnto, they be called good.

Neither must they be harkened vnto, which neglect the first motions of the mind; and thinke that there must no héed be giuen vnto 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 euill, or nei∣ther of both. Good they cannot be, séeing they are commanded by the scriptures to be mortifi∣ed and kept vnder; which for things that be good is not conuenient. For good things must nei∣ther be kept vnder, nor mortified; but rather quickened and stirred vp. And againe, we must not affirme them to be neuters; bicause the lawe of God dooth not suffer that. For no part of the mind, neither action nor motion, is left as neuter or frée vnto vs: séeing we be com∣manded to loue God with all our hart, with all our mind, and with all our strength; so then they shall be reckoned among sinnes and euill things. Séeing therefore Paule saith, that he dooth that, which he would not; it is gathered, that he indéed did not satisfie euen himselfe: much lesse then the lawe of God.

And euerie man easilie iudgeth of his owne selfe, that he performeth a great deale lesse than he ought to doo; and that, if he doo anie good at anie time, he doth not the same without striuing and wrestling. Whereby it is declared, that as yet there remaine faculties in vs, which be re∣pugnant vnto God. Wherevpon he inferreth; Now is it not I that worke that, but sinne which dwelleth in me. And he saith that he dooth not worke; namelie, in that he is new borne. Who then worketh sinne? Euen sinne it selfe, that is, the euill froth and naughtines of corrupted na∣ture. So as we will proue, that Paule dooth not commit the sinne, as touching all the parts of his mind: neither dooth he wholie consent to that euill, which he committeth. And that, which is concluded touching sinne, must be affirmed of the obedience and loue of GOD. For in Paule, & other regenerate persons, there be yet some parts remaining, which doo not loue God. We loue not then God with all our heart, with all our soule, & with all our strength. And when he saith; that Sinne dwelleth in him: he tea∣cheth, that men, although they be godlie, doo with this corrupt mansion, omit manie things which the lawe commandeth, and admit things which be contrarie to the lawe.

6 It followeth; To will is readie with me, but I find no meanes to performe: that is; By regeneration I haue a good will now put into me, the which of my selfe I had not. Here the Pe∣lagians did excéedinglie erre, who taught, that we our selues ought to beginne, yet that it is Gods part to prosper our determinations. But Paule, on the other side, sheweth, that we of our selues are not apt once to thinke anie good thing. And while he saith now; I find no meanes to performe, he agréeth verie well to himselfe, who teacheth in his epistle vnto the Philippians; that It is God which worketh in vs, as well to will as to performe. Neither are the things, which he now writeth, against those words. For, to performe perfectlie that, which the lawe com∣mandeth, we find not in vs: but after a sort we may performe it, and that not of our selues, but we haue it of God. And whereas to vs that be regenerate, to will things that be right is pre∣sent, that commeth likewise of God. Also, both good and euill are readie with vs: and in that good taketh place, we wrestle against sinne; but in that euill is also therein, we be hindered from our right purpose. Such is our condition, while we are in this life. Wherfore Augustine, De nup∣tijs, & concupiscentia, the first booke, and 29. chap∣ter, saith; that Loue is then performed, when the impediments be absent. For, when we are lett, it can be no perfect thing, but a certeine mix∣ture contriued of contraries.

Moreouer, he noted the apostles words, who saith (I find no meanes to performe it) and not simplie To doo it. For it is granted (as we haue said) that we may doo well in some respect. Au∣gustine further addeth, that The commande∣ment; Thou shalt not lust, cannot be fulfilled in this life. But hereof I haue noted else-where. Howbeit, some man will demand; If the lawe cannot absolutelie be performed, wherefore is it set foorth vnto vs? Herevnto I answer, that we must not gather by the lawe, how much we be able to doo, but how much we ought to doo. Be∣sides, there is no doubt, but that the lawe hath manie ends. First, it sheweth sinne: for it is written; By the lawe commeth the knowledge of sinne. And vnto the Galathians it is written; The lawe entered in, bicause of transgressions, namelie, to make them manifest. And to the Romans; It entered in, that sinne might the more abound. Ouer this; It is our schoolemaster vnto Christ. And it is a preacher that sheweth righteousnesse vnto vs, and exhorteth vs there∣vnto: and also it sheweth vs most euidentlie, vnto what marke we must leuell. So that it is not vnprofitable, although it cannot be perfor∣med to the full.

Also there be some, which aske; Whether God haue commanded things vnpossible to be doone? Vnto whom we must answer, that as touching them, which be not borne anew, the commande∣ments are vnpossible. But if the question be of persons regenerate, then, either we must vnder∣stand a full obseruation of the lawe, the which (as we haue said) none can performe: or else we must vnderstand an obedience onlie; in respect wherof we affirme, that the precepts of the lawe are possible to be kept. But I will returne to Paule, who further wrote, in the place now alled∣ged; I feele another law in my members. Wher∣by it is gathered, that if the lawe of the mem∣bers striue against the lawe of the mind, Paule loued not GOD with all his hart, with all his soule, and with all his strength. Wherevpon, he crieth out; O vnhappie man that I am, &c. As though through strange motions he was not onelie shaken, but in a maner ouerwhelmed by the lawe. And he concludeth; I serue the lawe, according to the inward man. And he sheweth himselfe to be after a sort diuided, as he that partlie hath the spirit of God, and serueth him; and partlie is carnall, and obeieth the flesh. By these things that I haue alreadie spoken, I thinke it now appéereth, that they, which be borne anew, do not fulfill that great commandement. Besides this, there is none of vs, vnlesse he will too much flatter himselfe, which féeleth not some defect in his actions, though they doo séeme good. Which might not be, if we loued God with all our hart. When we shall come to the celestiall habitation, then shall our works be actuallie perfect; bicause we shall loue God with all our hart. Doubtlesse, not so much as he is to be be∣loued (for, séeing he is incomprehensible, our soules, which are within limit, are not capable of an infinite loue:) but it shall be sufficient, if we will loue him with all our hart, with all our soule, and with all our strength.

While we are in this life, we cannot go be∣yond the condition of the apostle, who in the third chapter to the Philippians, saith; Not as though I had alreadie atteined vnto it, or were alreadie perfect. Neither is there anie doubt, but he spake of himselfe being alreadie regenerate. And séeing he denieth himselfe to be perfect, and saith, that he dooth perpetuallie hie himselfe to∣wards the marke; which of vs can attribute vn∣to himselfe a perfect obseruation of the com∣mandements of God? But I will followe (saith the apostle) if I may comprehend that, for whose sake I am comprehended of Christ Iesus. And to this hath Christ comprehended me, that I should run in his waie, and euermore be going forward. And there is no cause for anie man to cauill, that he talketh here of the resurrection. For that must be considered, which is added; to wit, that I might knowe Christ, and the power of his resurrection, and the fellowship of his af∣flictions,

while I am made conformable vnto his death. Neither did anie man doubt, that he was not yet risen, séeing he was not dead: so as he speaketh there of the spirituall resurrection, which accompanieth the mortification of naugh∣tie affections and motions.

This if the godlie had alreadie atteined vnto vpon the earth, surelie they would not saie; En∣ter not into iudgement with thy seruant: And; Who knoweth how often he sinneth? Clense me from my secret faults. If thou wilt marke what is doone amisse, who shall abide it? And; No flesh shalbe iustified in thy sight. Moreouer, it is ve∣rie agréeable vnto godlinesse, that both in all our actions and motions, we haue néed of the mediator, by whome all our defects, wherewith we are defiled, shalbe forgiuen. I doo not allow of their interpretation, which saie; that To loue God with all the hart, with all the soule, &c. Is nothing else, but to loue him aboue all things, in such sort as we preferre neither our selues, nor anie thing else aboue him. For I weigh the words of GOD with déepe consideration, wherein it is not said; Aboue all things: but, With all the hart, with all the soule, and with all the strength. For it may be, that some man lo∣ueth God aboue all things, and yet loueth him not altogither: but that in louing him he is drawen aside by manie impediments, and is compelled to wrestle with his owne flesh.

7 But wherein the loue of God chieflie con∣sisteth, we may by this means knowe; bicause as (men commonlie saie) He is said to be belo∣ued, towards whome we both will well, and doo well: and that verelie, not for our owne sakes, but for his sake. Howbeit, we cannot doo good to God; séeing he is most perfect, and hath no néed of other mens goodnesse. But then we loue him, when we both desire & indeuour that his glorie may be roiallie aduanced. And this is it, that by his precept we ought to doo, with all our heart, with all our soule, & with all our strength. Wher∣in we neuer profit so much, but it behoueth vs still to profit much more. Wherfore Paul wrote, that Our inward man is renewed dailie. Where he plainlie teacheth, that the reliks of old Adam remaine alwaies in vs, the which ought to be clensed, that we may fullie at the length be re∣stored. I might also adde that saieng of Peter; Why doo ye tempt God, by laieng a yoke vpon the necks of the disciples, which neither wee, nor our forefathers were able to beare? Assuredlie, he taught vs by those words, that the lawe can∣not be borne, nor fulfilled, without transgressi∣ons. Neither must we allow of that, which some affirme; namelie, that he ment this touching ce∣remonies. For although this be true, yet there followeth thereof a firme conclusion; that no more can the table of the tenne commande∣ments be abidden, and fulfilled without trans∣gressions; sith it is much easier to performe out∣ward rites and ceremonies, than to fulfill the preceptes of the tenne commaundementes. But besides the reasons now alledged, there resteth for vs to consider, after what sort Paule to the Corinthians describeth charitie. There he writeth on this wise; Charitie is not puffed vp, it is not prouoked to anger, it seeketh not hir owne, it suffereth all things, it beleeueth all things, it indureth all things, &c. Who is it that performeth all this? Verelie no man. But forsomuch as I perceiue, that these things, which I haue spoken, are sufficient enough, to prooue that which I purposed at the beginning: now there remaineth, that we answer those things which are obiected by our aduersaries.

[ 1] 8 They saie, that Paule, in the latter epistle to Timothie, giueth thanks vnto God; for bi∣cause he had serued him from his forefathers, and that with a pure conscience. Howbeit, these words trouble vs not; séeing they were spoken by the apostle, to the end he might purge and de∣fend himselfe. For other aduersaries laid to his charge, that he had departed from the lawe, and had alienated himselfe from the God of Israel; and that therefore men should beware of the Iewes, as of deceiuers. But he made answer, that he worshipped the liuing God, and that e∣uen him, whom his forefathers had worshipped; and that in preaching of the sonne of God, as he did, he did not fainedlie, or by fraud; but with a pure and faithfull conscience. Neither can it be gathered hereby, that he boasted of a full and perfect obseruation of the commandements of the lawe. [ 2] Furthermore, it was obiected; that Dauid (as himselfe testifieth) confessed God with all his heart, and that he searched out the com∣mandements of God, with his whole heart. Of which perfection also there was a testimonie gi∣uen to some kings in the holie historie; name∣lie, that they sought God with their whole heart.

9 We answer, that our works, if they be re∣garded as they be in their owne nature, and of themselues, are of no such vertue, as they an∣swer vnto the lawe of God in all points. But if they be considered, as they be accepted of the heauenlie father through his diuine mercie, and by the meanes of Christ; it may be said that they are doone with all the heart, with all the soule, and with all the strength. But thou wilt saie; Dooth God vse a peruerse iudgement, so as he accepteth things otherwise than they be indéed? I affirme that iniquitie is altogither remooued from God: for our works, when we be once re∣newed, are not offered to God barelie, as they be in their owne nature; but iointlie, togither with Christ. Wherefore, with them is ioined the loue and obedience of Christ, which was doone

with all the heart, with all the soule, and with all the strength. GOD estéemeth not things that be offered, better than they be indéed: and there∣fore, by the mediatour is forgiuen and amen∣ded whatsoeuer hath wanted in our actions. Neither is that feined, which is alledged by me; séeing the scripture testifieth the same. For in the first epistle to the Corinthians, it is written of Christ, that He became our wisedome, our righteousnesse, our holinesse, and redemption.

Besides this, we are said to loue God with all our heart, with all our soule, and with all our strength; bicause we bend our selues thereto, and stand in hope that once it shall so be. And it commeth not sildome to passe, that a motion taketh name of that terme, or end, wherevnto it tendeth. Neither dooth the scripture disagrée with this manner of speaking. For it is said vnto the Romans, that We are saued by hope; when neuerthelesse, we be as yet conuersant in miseries and sinnes; and doo hold saluation it selfe, not in déed, but in hope. It is writ∣ten also vnto the Ephesians, that God hath al∣readie quickened vs togither with Christ, and hath made vs sit togither with him on the right hand, in the celestiall places: when as notwith∣standing, we be here vpon the earth. Yet we are declared to haue this alreadie, bicause by faith and hope we inioie the same, as if we presentlie held it. Also Christ said; He that beleeueth in me, hath euerlasting life: whereas yet his faith∣full people are both troubled with diseases, and they also die, as concerning their bodie. But they are trulie said to haue obteined euerlasting life; bicause the same is alreadie begoone in them.

In like manner, the sonne of God said; Bles∣sed are they that suffer persecution: and what blessednesse is this? Certeinlie none other, but a beginning of the chiefe felicitie. To the Ro∣mans also it is written; that We are buried to∣gither with Christ in baptisme: albeit, that our corrupt affections, and old man, be not remoo∣ued from vs as yet, much lesse buried or dead. Vnto the Galathians the apostle saith; They that be of Christ, haue crucified their flesh, with the desires of the same. And vnto the Romans; Our old man is crucified, that the bodie of sinne might be abolished. All these things verelie are said, although that the remnannts [of sinne,] naughtie lusts, and sinne it selfe are not as yet vtterlie extinguished; bicause we possesse these things as begoone, though not brought to per∣fection. And things, which haue their beginning, are described, as though they were alreadie fi∣nished. Which Augustine also himselfe percei∣ued, who in his second booke De peccatorum me∣ritis & remissione, the 15. thapter, saith; that Some man is at some time counted to be per∣fect, bicause he hath profited in a great part.

9 Further, it is argued, that God testifieth by the prophesie of Ezechiel, that he would giue vs a hart of flesh, and a spirit, in such sort as hée would write his lawe in our harts, whereby we might walke in his commandements. Also in the 30. chapter of Deuteronomie; I will circum∣cise (saith he) the fore-skin of thy hart, that thou maiest loue me, with all thy hart, with all thy soule, &c. I grant that these promises of GOD are extant, but those must be vnderstood after such a maner, as I haue before declared; name∣lie, that our loue is accepted by God, through Christ; that it is repaired and fulfilled by the per∣fection and obedience of Christ himselfe. Moreo∣uer, that which the Lord promised vnto his, that hath he giuen them, partlie in this life, and part∣lie he will fulfill and performe the same in the life to come. Which is confirmed by another sai∣eng of Christ: for he pronounced them blessed, which be cleane of hart; sith they shall sée God. Dooth he wholie performe this promise in this life? No verelie. For now we onelie knowe in part, by a glasse, and in a darke saieng; but in the euerlasting habitation we shall sée him at the full, and as he is. While we be in this life, we hunger and thirst after righteousnesse; séeing we cannot as yet haue the same perfect and ab∣solute.

Also they saie, that it maketh against vs, which is written by Paule, that Loue is the fulfilling of the lawe: And againe; He that loueth his neighbour, hath fulfilled the lawe. Certeinlie these things be true: and there is no doubt, but that euerie faithfull person fulfilleth the lawe, according to the measure of charitie, which he hath. But yet we must remember in the meane time, that there is none in this life, that hath per∣fect and absolute charitie. For if anie man could atteine therevnto, he could not profit anie fur∣ther. Howbeit, that this matter may the more euidentlie appeare, let vs consider the words of Iohn; Herein (saith he) we knowe his loue, for that he gaue his life for vs, and we ought to giue our life for our brethren, euen as he gaue his. These words sufficientlie declare, that no ordi∣narie kind of loue is required of vs; but euen the same, which bestoweth the life for other men; and the same not after anie sort, but in such wise as Christ himselfe gaue it. But there be none, which atteine vnto the charitie of Christ; though the same (as the apostle saith) be required, and that by vertue of the lawe. For the bond dooth arise thorough no other meanes, but by the lawe.

Neither is that place to the Galathians anie other waie to be expounded; namelie, Beare you one an others burden, and so ye shall fulfill the lawe of Christ. For it is necessarie to beare

those things, euen as we wold ours to be borne, and that as Christ hath throughlie borne them: but this none doo performe. Héervnto also might that be said, which is brought before, touching Christes loue; the which may be ioined to our loue, and accepted by God, as though it had béen fulfilled. It is also obiected, that the same Iohn writeth; that He which loueth God, keepeth his commandements. But we must adde, that so much shall the kéeping of Gods commande∣ments be, as the loue of God hath béene: but sée∣ing we haue not that loue perfect, therefore we kéepe not the commandements fullie and per∣fectlie. [ 4] Howbeit, after these things they adde, that the same apostle affirmeth The commande∣ments of God to be easie. But to this I answer: If they be set foorth vnto them, which be not yet borne anew, they be impossible to be kept; much lesse easie. Againe, if they be offered vnto per∣sons regenerate, they be not easilie kept, accor∣ding as they be set foorth in the lawe: but they may be called easie, séeing the spirit of Christ is present with such, and dooth communicate his righteousnesse with them. For by the same, the wants of our works are supplied: and while we be indued with the spirit, we obeie willinglie, and with a good courage. And by this meanes, the commandements of God be made both de∣lectable, and easie to be kept: I meane, accor∣ding to the portion of grace, which God dooth be∣stowe. In the selfe-same sense must the words of Christ be vnderstood, wherin he saith; My yoke is plesant, and my burden is light. But the com∣mandements (as they be expressed in the lawe) doo, through our weakenesse, rather bring ma∣lediction than plesantnesse; vnlesse they be per∣formed of vs, in such sort as they be described.

[ 5] 10 Furthermore, that is brought against vs, which Christ saith vnto his apostles; When ye haue doone all these things, saie with your selues, that ye be vnprofitable seruants. But that must be vnderstood of obedience begoone: as I haue said before. Wherefore Augustine, in his third booke against the two epistles of the Pelagians, the eight chapter wrote; that The per∣fection of saints must alwaies be vnderstood, ac∣cording to the measure and capacitie that they haue in this life. [ 6] This moreouer they vrge, that the scriptures diuers times doo call some men perfect. For Paule said; We speake wisedome a∣mong them that be perfect. And to the Philippi∣ans we read; So manie of you as be perfect, iudge all one thing. Whervnto I saie, that there is a certeine measure of perfection, whereby the godlie men doo acknowledge their imperfecti∣on, & be not deceiued therin. Which no lesse right∣lie than prudentlie Augustine taught in his third booke against the two epistles of Pelagius; and in his first booke, 7. chap. De peccatorum meritis & remissione. Also they after a sort be called perfect, which doo imitate the perfection of the Heauenlie father, who sendeth raine vpon the iust and vn∣iust, and maketh his sunne to shine as well vpon the good as the bad.

Others vndoubtedlie be called iust, which apt∣lie giue eare vnto spirituall things; of which sort the Corinthians as yet were not. The He∣brues indéed were such, as it is written in the sixt chapter. And this kind of imperfection it be∣hooued the saints, not onelie to acknowledge and féele, but also to confesse the same. But Ierom, in his first dialog against the Pelagians, saith; that We be then iust, when we confesse our selues to be sinners. And vnto Cresiphon he also wrote; This onelie is a perfection in men, if they ac∣knowledge themselues to be vnperfect. [ 7] Barnard, in his 50. and 51. sermons vpon the Canticles, wrote verie elegantlie of this matter: and so did Augustine, in his epistle vnto Xystus, and in ma∣nie other places. But the Pelagians, when they withstood Augustine (as we read in his booke a∣gainst their epistle the fift chapter) said, that He did not put anie difference betwéene most wic∣ked men and saints, but by comparison: bicause he affirmed, that iust men be therefore saints, bi∣cause they sinne lesse than euill men. Héerevnto that godlie man answereth, that Wicked men and saints doo differ one from an other by faith, and not by works. For so much as the godlie doo beléeue in Christ, by whom, if they fall, they re∣ceiue forgiuenesse of their sinnes, and are also lightened by his spirit and grace. But the wic∣ked, beléeuing not in Christ, doo altogither lie in their sinnes: whereof they neither repent, nor yet receiue forgiuenesse of the same.

[ 8] The same father also, in his second booke De peccatorum meritis & remissione, the seuenth chap∣ter, obiecteth against himselfe, that which is writ∣ten in the 14. chapter of the Apocalypse; name∣lie, that The 144000. saints, which followe the lambe, were virgines, and defiled not themselues with women, & that in their mouthes there was found no guile. He answereth to himselfe, that such were therefore vnblameable, bicause they iustlie reprooued themselues: and in their mouth there was no guile, bicause they did not professe themselues to be without sin. For if they had said that they had béene without sinne, they had béene found in a lie. The same father goeth further, & in the 12. chapter of the same booke, obiecteth a∣gainst himselfe a place out of Luke, where it is written, that Zacharie and Elizabeth were iust before GOD, walking without reproofe before him, in all the precepts and iustifications of the Lord. By which words (he saith) there might ap∣péere to be a full obseruation of the lawe. But he answereth, that they had no more in them, than Paule had, who denied himselfe to be perfect. In∣déed

they were iust before God, euen as he said that he had serued God from his forefathers, with a pure conscience; that is, with an vnfeig∣ned and vndissembling hart.

But it is one thing, to doo from the hart; and another thing, to doo with all the hart. And they were said to walke in all the precepts of God, bicause they, being iustified by faith, shewed the fruit of faith, by liuing according to the lawe: which fruit neuerthelesse, while they liued in the flesh, they vttered not perfectlie and absolutelie. And whereas it is added, that they were without reproofe, the same father (in his first booke, and 48. chapter De gratia Christi, against Pelagius and Coelestinus) expoundeth the same to be ment, as touching their honest and laudable conuersation among men; the which no man could iustlie quarell at as a crime. For there be some verie gréeuous crimes, whereof the apo∣stle saith; that They which commit such things, shall not possesse the kingdome of heauen. And assuredlie, the persons regenerate may beware of these sinnes. And it is said, that they were so without reproofe before God; bicause God al∣lowed them to be such, as before men they were accounted. Vndoubtedlie, the praise of this cou∣ple (man and wife) was verie great; bicause they did not execute the traditions of men, but the works which were prescribed in the lawe. They being first therefore iustified by faith, did then adde honest and godlie life, to be ioined with the righteousnesse of Christ. Wherfore God vouchsafed to extoll their works with these prai∣ses and commendations. And yet for all that, it cannot be prooued, that they perfectlie fulfilled the lawe of God.

[ 10] Augustine also expounded that saieng, which Paule speaketh of himselfe; namelie, I haue fought a good fight, I haue run my course, I haue kept the faith, &c. The last fight (saith he) remai∣ned, for when he did write these words, he was not yet dead; but bicause he remained in hope of stedfast dieng in the faith, therefore he wrote so boldlie. He finished his course, howbeit not fullie & perfectlie, but in an obedience that was more than begoone. Neither dooth he write, that he sinned not; but if he had so written, yet would we haue said, that the same had béene doone in respect of his hope. For that, which is certeinlie looked for, is reckoned as if it were doone. And it is no doubt, but at that time he had néed, as well as the rest of the apostles, to praie; ac∣cording to the commandement ef Christ; For∣giue vs our trespasses, as we forgiue them that trespasse against vs.

[ 11] 11 Our aduersaries also teach, that those im∣pediments, which we haue rehearsed; namelie, corrupt affections, and naughtie motions vnto euill, are no sinnes; vnlesse there be added a con∣sent therevnto: which opinion of theirs must be vtterlie repelled. True indéed it is, that Augu∣stine, in defining of sinne, declared the same to be a thing spoken, doone, or lusted against the lawe of God: albeit, that is a doubtfull definiti∣on. For if lusting be ment according to the con∣sent of the will, onelie actuall sinnes (as they terme them) are comprehended therein: but ori∣ginall corruption, and naughtie motions of the mind, are excluded from thence. Wherefore Pe∣ter Lombard, in his second booke, distinction the 25. bringeth in this definition, what time as he steppeth from the treating of originall sinne, to treat of actuall sinnes. Neuerthelesse, if by the word lusting, he comprehend both originall sin, and also naughtie motions; the definition will be generall. But Ambrose saith; that Sinne is a transgressing of the lawe, or a disobedience of the heauenlie commandements. Howbeit, let∣ting these things go, we must giue eare vnto the holie scriptures. It is written in the first epistle of Iohn, the third chapter; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, Sinne is the transgression of the lawe.

The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as all men knowe) is com∣pounded of the priuatiue particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that hath a strength of depriuing; and of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that signifi∣eth Lawe: wherevpon it followeth, that to be depriued of that righteousnesse, which the lawe dooth require, is sinne. But shall we stand in contention, whether our corrupt motions, and naughtie passions doo impugne the lawe of God? Certeinelie, Paule affirmeth, that they doo striue against it, when he writeth; that He feeleth another lawe in the members, striuing against the lawe of the mind: wherevnto if it be repug∣nant, it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, transgression of the lawe. Neither dooth he otherwise iudge, when he saith; It is not I that worke that, but it is sinne, which dwelleth in me. And we doo not onelie deale now, as concerning those first motions of the lusting and wrathfull facultie; but also of those motions of reason, which prouoke vnto sinne. For it is said, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, The wisedome of the flesh is enimitie against God. Vndoubtedlie, all these things be sin, and deface the image of God. Man is not made, to the in∣tent he should be against the lawe of God; but that all the motions of his mind should be a spur to prouoke him to godlines. Tertullian saith, that Herein consisteth Gods image, euen to haue the motions of our minds and our wils all one with God. Yea and Paule himselfe taught this, in his epistle to the Philippians; Let the same mind be euen in you, that was in Christ Iesus. Wherefore, séeing these euils deface and corrupt this state and condition of our mind, they can∣not be otherwise called than sinnes.

12 But perhaps some will aske, that séeing Adam, at his creation, had no corrupt motions

and affections: how it came to passe, that he so gréeuouslie fell. This is demanded, as though sinne might not be committed by his own will. Assuredlie, the angels did fall, who were with∣out anie such perturbations. Truth it is, that we are compelled more often and more vehe∣mentlie vnto sinne, than Adam was: we ha∣uing manie naughtie persuasions and prouo∣cations vnto sinne, the which he had not, till such time as he transgressed. But if it be so, that some of the fathers now and then doo denie, that these motions (whereof we intreat) be sinnes, bicause they haue no bond ioined with them vn∣to euerlasting punishment, séeing Christ hath cancelled the same: yet can it not be denied by anie man, but that the deformitie, which was brought by them, remaineth in the mind. Fur∣ther it is so written of them by waie of compa∣rison. For if so be that these euils be compared with actuall sinnes, they doo not so vehementlie and so manifestlie contend against the lawe of God. Also those fathers teach vs, that these be not called sinnes; sauing for that they be the causes and effects of sinnes: as when a man saith of his owne writing; This is my hand; meaning that it was written with his owne hand. And men call the cold weather dull; bi∣cause it maketh vs dull. Such similitudes as these, Augustine was wont to vse: but then he compared this kind of sinne with actuall sinnes.

Howbeit, it is better to heare the same father, when he examineth these sinnes by themselues. In the sixt booke against Iulian, the 8. chapter: It is not (saith he) no iniquitie, when the supe∣riour parts doo shamefullie giue place vnto the inferiour; and the inferiour doo shamefullie wrestle against the superiour, although they be not permitted to ouercome. And in the fift book, and third chapter, he saith; The concupiscence of the flesh, against which the good spirit dooth striue, is sinne; bicause therein is a disobedi∣ence against the dominion of reason. And it is the punishment of sinne, bicause it is giuen as a reward to the deserts of our disobedience. Al∣so it is the cause of sinne, by reason of the fall of him that consenteth thereto. Wherefore hée considereth of this concupiscence, according to thrée degrées. First, by the nature thereof, and that he affirmeth to be sinne, bicause it impug∣neth the souereigntie of the mind. Secondlie, as an effect and punishment laid vpon sinne. And lastlie, as being the cause of sinne. Besides, in his third booke De libero arbitrio, the 18. chapter he writeth on this wise; These things be there∣fore reckoned among sinnes, bicause through them we depart from the forme, wherein man was made at the beginning.

13 And to declare further, that these defor∣mities apperteine not vnto sinne, they alledge for themselues the infancie of our sauior Christ, whereof Luke dooth write in the 2. chapter of his Gospell; And Iesus increased & grew in yeeres, in wisedome, and in fauour with God and men. And a little before; And the child grew & wax∣ed strong in spirit, and was filled with wisdome, and the grace of God was with him. If he pro∣fited dailie (saie they) it followeth, that first there were wants in him; and that he was not so wise at the first, as he prooued afterward. Some haue expounded these things to be ment as concerning the spirit, which appeared dailie more and more, whome they thinke to be most perfect at the first: yet that the scripture hath béene ac∣customed to saie, that anie thing is then doone, when it first appeareth. Doubtlesse, I can rea∣dilie condescend, and I sée, that I ought so to doo; namelie, that Christ tooke vpon him mans infirmities for our sakes. Neither doo I doubt, but that his mind had accesse of wisedome, ac∣cording to the proportion of age. But the de∣fects in his infancie were not like vnto our de∣fects. For, as touching ignorance, we must not affirme euerie ignorance to be sinne; sith euen the angels are ignorant of verie manie things: especiallie of the time when the latter daie shall be. But shall we saie, that this is a sinne in them? Further, shall we thinke, that Adam did straitwaie know all things? No certeinlie.

Wherefore we call blindnesse of the mind, the ignorance that belongeth vnto sinne; through the which blindnesse, those things be vnknowne which ought to be knowne; and whereby things contrarie vnto the truth are perceiued. Aristo∣tle, in Posterioribus analyticis, distinguisheth ig∣norance, calling one an ignorance of denieng, an other of contrarie disposition. An example of the first is a rusticall and husbandman, who is vtterlie ignorant of the mathematicall scien∣ces; bicause he neuer learned them. The other ignorance is ascribed vnto him, which sometime applied his indeuour to the mathematicals, but perceiued ill those things that were taught him: so as those things, which be true in them, he iudgeth to be put contrarie; and thinketh the line to be crooked, which is straight. Wherefore I might be lawfull to saie, that ignorance of de∣nieng is no sinne; vnlesse it be as touching men of ripe yéeres, séeing they be ignorant of things which be necessarie for obteining of saluation. Therefore Christ, in taking of our infirmities, did not receiue sinne into himselfe. By reason whereof, at his death, he felt naturall motions, through which he trembled at death; but yet those perturbations procéeded of sound and perfect nature, not of euill and corrupt reliks of na∣ture. Now then the infirmities of Christ were farre differing from our infirmities. And there∣fore it is written in the fourth chapter to the

Hebrues; that The Lord was tempted in all things as we be. But the exception is added; Yet without sinne. And whereas Paule saith; When I was a child, I spake as a child: it is ment, that one daie, shall be voided all that, which before was vnperfect, and we shall at the last come to eternall life, where all things shall be absolute. Bréefelie, it must be considered, that our naugh∣tie motions, though they be the first of all, are not onelie rude and vnperfect things; but that they be also repugnant vnto the lawe of God, as it is declared in the seuenth chapter to the Ro∣mans. Where we must not hearken vnto those men, which thinke such a thing to be there descri∣bed by the apostle, as the Poets described of Me∣dea, who said; I see the better, & I allow the bet∣ter, but I followe the woorser. For (as I taught a litle before) the apostle did not there dispute, of ciuill honestie, but of the lawe of God, the which he called holie, iust, and honest, whose equitie the naturall man dooth not perceiue.

[ 12] 14 Also there is much a doo made against vs, bicause Christ said; Be ye perfect, as the hea∣uenlie father is perfect. Where neuerthelesse it séemeth absurd, that Gods goodnesse, being infi∣nit, should be commanded vnto vs. Héerevnto I answer, that Christ is set foorth, as a familiar example for vs, the which we ought to follow as much as in vs lieth. And thinke not, that of him, and of the heauenlie father, all one considerati∣on must be had throughlie in all respects: for the soule of Christ, being a part of his humani∣tie, was not immensible; séeing it was a crea∣ture: so as the loue that came from thence, was limited, and not infinit. And therefore, in the lo∣uing of GOD, we are bound to imitate him. Certeinlie, the heauenlie father, although in his owne nature he be infinit; yet the effects of his charitie (I meane the good things, which he be∣stoweth vpon vs) are measured; bicause they shall not excéed the order of things created. Furthermore, I dispute not of this aduerbe Si∣cut, that is, As: whether it expresse an equalitie in quantitie, or a likenesse in qualitie. This I leaue for other men to consider of.

[ 13] Yet further they presse vs, as if there might some worke of man be found, that should please God throughlie, séeing it is written in the se∣cond booke of the kings: God pronounceth of Iehu, when he had rooted out the familie of A∣chab; Thou hast doone that which is right, accor∣ding to all that which I had in my heart. [ 14] To A∣braham also it was said; Bicause thou hast doon this thing, I will acknowledge that thou louest me, &c. Touching Abraham, it might be law∣full to saie that, which we haue before affirmed of them that be iustified; namelie, that his worke was ioined with the righteousnesse of Christ: and was well taken and accepted by God, séeing he alreadie beléeued in Christ, and that was reputed to him vnto righteousnesse. Wherefore, God would adorne him with excel∣lent promises. But in déed, concerning Iehu, it is not so easie a thing to answer; bicause (to speake trulie) he was not perfectlie good. Nei∣ther doo I thinke, that he was mooued by a iust zeale to extinguish the house of Achab, and to destroie the worshippers of Baal. For the since∣ritie of faith can abide no idolatrie with it. And there is no doubt of him, but that he kept still the seruice of Ieroboam, being one that worshipped the golden calues with Israel. But euen as it was said vnto Achab, that by reason of his out∣ward submission, and shew of repentance, pu∣nishment should be mitigated: euen so it is verie likelie, that those things, which were brought concerning Iehu, were pronounced to the same purpose also.

For certeine things there be, that God vouch∣safeth to grant, and by a certeine testimonie commendeth: not as though they can be good, in as much as they procéed of euill men; but that the knitting togither of things, which he himselfe hath ordeined, as touching a ciuill and naturall coniunction, might be preserued. But if anie man shall vrge those words, wherein it is said, that Iehu did all things which God had in his heart; we will saie, that the same must be referred vnto the determination and decrée of God, wherein he stedfastlie minded to destroie the house of Achab. Wherfore Iehu did that, which was Gods will to be doone. Euen as Nabu∣chad-nezar, in destroieng the children of Israel, fulfilled that which GOD had in his heart; al∣though he were prouoked to that destruction, through crueltie and ambition. Perhaps thou wilt saie; I doo not weigh the words alone, but I am speciallie mooued, for that there was a re∣ward giuen vnto Iehu, as for a thing well doone. Certeinlie, I will bring an example not vnlike vnto this, out of the prophet Ezechiel; who in the 29. chapter writeth of Nabuchad-nezar; The Lord saith, He with his host hath serued me a∣gainst the men of Tyre. Wherefore I will giue him the land of Aegypt for a reward. Neither is there anie doubt, but that king fought against the people of Tyre, through ambition and grée∣die desire of enlarging his kingdome: yet ne∣uerthelesse, God gaue him the gouernement of Aegypt, which he had for his reward.

15 The things, which hitherto we haue rea∣soned of, bicause they shall not séeme to lie scat∣tered and diuided, we will comprehend into foure principall points. [ 1] Whereof the first is, that the precept of louing God with all the hart, with all the soule, and with all the strength, is not kept so long as we liue here. [ 2] The second, that we must not denie, but that God can indue

anie man with so much grace and strength, as he may be able to fulfill the commandements. For, seeing he granteth the same vnto the saints in the world to come; what should let him, but that he may grant it vnto strangers in this life? But yet he hath not doone this hitherto, neither appeareth it that he will doo it. So as we are to talke and determine of this matter, according to common order and reason. [ 3] The third is, that they, which be borne anew, may be affirmed to fulfill after some sort that commandement. [ 4] In the fourth, is set out the waie to interpret the promises, which we read to be sometimes made concerning this matter. In the fift and last is declared, that the first motions, which prouoke a man to offend, are sinnes.

Notes

• In 1. Kin. 2. neere the beginning. 2. Tim. 1, 3. Places to proue that perfect obe∣dience may be doone vnto God.
• Psal. 9, 2.
• 1. King. 15, 3 &, 14, &, 2. King. 3, 3.
• verse. 3.
• Gala. 5, 17.
• Whether we can perform anie one act comman∣ded in the lawe.
• In what respects godlie mens works are good or euill. Esai. 64, 6.
• Psal. 143, 2.
• Matth. 6, 12
• We must distinguish betweene power and will. Matt. 26, 53.
• Rom. 7, verse. 7, &c.
• A place of Paule ex∣pounded.
• Gal. 5, 17.
• verse. 25.
• Rom. 7, 24.
• Ibidem. 18.
• Ibidem. 2••.
• Ibidem. 23.
• Ibidem. 14,
• 1. Cor. 3, 1,
• Rom. 7, 25, and 23.
• Regenera∣tion in this life is vn∣perfect.
• A simili∣tude.
• A place in Aristotle of the mind aspiring vnto better things.
• verse. 2. & 3
• verse. 17.
• Col. 1, 21.
• verse. 7.
• Rom. 7, 14. Whie the lawe is called spi∣rituall.
• 1. Cor. 3, 3
• Mark. 9, 34.
• Matt. 20, 21
• Matt. 26, 69.
• 2. Sam. 11. 4.
• Rom. 7, 14.
• 2. Tim. 2, 26.
• Rom. 7, 15.
• That men be not mai∣sters of their owne actions.
• The first motions vnto euill are sinne. Looke part. 2. place. 1. Art. 31.
• Rom. 7, 17.
• Rom. 7, 18.
• Both to will and to performe are giuen by God.
• Phil. 2, 13.
• Why the lawe is gi∣uen, when as it can∣not be ful∣filled.
• Gal. 3, 19.
• Rom. 5, 20.
• Gal. 3, 24.
• Rom. 7, 23.
• Ibidem. 25.
• Note. Ibidem. 22.
• Euen in the godliest works of men there is found some de∣fect.
• Phil. 3, 12.
• Of spiritu∣all resurrec∣tion, and what it is.
• Psal. 143, 3. Psal. 19, 13. Psal. 130, 3.
• Wherein the loue of God stan∣deth.
• 2. Cor. 4. verse. 16.
• A saieng of Peter in the 15. of the Acts ex∣pounded. verse. 10.
• 1. Co. 13, 4. A descripti∣on of Cha∣ritie.
• 1. Tim. 1.
• Psal. 9, 2.
• 1. King. 15, 3. & 15 & 2. King. 23, 3.
• 1. Cor. 1, 30.
• Rom. 8, 24.
• Ephes. 2, 1.
• Iohn. 6, 47.
• Matth. 5, 10.
• Rom. 6, 4.
• Gala. 5, 24.
• Rom. 6, 6.
• Ezec. 36, 26
• How God giueth vs to walke in his com∣mande∣ments.
• Matth. 5, 8.
• 1. Cor. 13, 9.
• Rom. 23, 10 and 8.
• 1. Iohn. 3, 16
• Gala. 6, 2.
• 1. Iohn. 2, 4, and 5.
• 1. Iohn, 5, 3.
• Mat. 11, 30.
• Luk. 17, 10.
• 1. Cor. 2, 6,
• Phil. 3, 15
• How some men may be called per∣fect.
• Heb. 6, 1, &c
• Wicked men and saints doo differ one from an o∣ther by faith but not by works.
• verse. 3. 4,
• Luke. 1, 6,
• 1. Cor. 6, 10
• 2. Tim. 4, 7.
• How Paul performed his course.
• What is ment by lusting.
• Ambrose declareth what sin is.
• verse. 4.
• What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth.
• Rom. 7, 23.
• Ibidem. 17.
• Phil. 2, 2, and 5.
• How Adam fell hauing hauing not the naugh∣tie motions of the mind.
• Concupis∣cence consi∣dered of ac∣cording to three de∣grees.
• verse. 52.
• verse. 40.
• Euerie ig∣norance is not sinne.
• Ignorance of two sorts.
• verse. 15.
• 1. Co. 13, 11
• verse. 14.
• Matt. 5, 48,
• 2. Kin. 10, 35
• Of the ex∣ample of Abraham.
• In what respect God by his owne testimonie commen∣deth the works of certeine men not good.
• Ezec. 29, 19