to the vprightnesse both of his wisedome and iustice whiche is also made more plaine by the comparison by and by adioyned where he putteth the faithfull in minde that thei haue not so learned Christ. For of these wordes we gather that the grace of Christ is the onely remedye whereby we be deliuered from that blindenesse the euels that ensue thereof For so had Esay also prophecied of the kingdome of Christ when he promised that the Lorde should be an euerlastynge lighte to his Churche when yet darkenesse couered the earthe and a mâ—ste the peoples Whereas he testifieth that the lyghte of God shall arise onely in the Churche truely without the Church he leaueth nothing but darkenesse and blindenesse I will not reherse perticularly suche thynges as are written euery where specially in the Psalmes and in the Prophetes againste the vanitie of man It is a greate thing that Dauide writeth if he be weyed wyth vanitie that he shall be vayner than vanitie it self His witte is wounded with a greuous weapon when all the thoughtes that come oute of it are scorned as foolyshe â—rifelynge madde and peruerse No easier is the condemnation of the heart when it is called guilfull and peruerse aboue all thinge but bicause I studie to be shorte I wil be contente with one place alone but suche a one as shall be like a most bright loking glasse wherein we may beholde the whole image of our nature For the Apostle when hee goeth aboute to throwe downe the arrogance of mankynde doth it by these testimonies That there is not one ryghteons manne There is not one manne that vnderstandeth or that seâ—keth God All are gone oute of the waye they are made vnprofitable together there is none that dothe good no not one their throte is an open sepulcher with their tongues they worke deceytfully the poyson of Serpentes ys vnder theyr lyppes whose mouthe ys full of cursing and bytternesse whose feete are swyfte to shedde bloude in whose wayes ys sorrowe and vnhappynesse whyche haue not the feare of God before they re eyes Wyth these thunderboltes hee inueyeth not agaynste certayne menne butte agaynste the whole nation of the sonnes of Adam Neyther declyneth hee agaynste the corrupte manners of one or twoo ages butte accuseth the contynuall corruptioÌ„ of nature For his purpose is that place not simply to chide men to make them amende but to teache rather that all menne are oppressed wyth calamitie impossyble to be ouercome from whyche they cannot gette vp agayne vnlesse they bee plucked out by the mercie of God And bycause that coulde not bee proued vnlesse it had ben by the ouerthrowe and destruction of nature he brought forth these testimonies whereby is proued that our nature is more than destroyed Let this therefore remayne agreed that menne are suche as they be here described not only by faulte of euell custome but also by corruptnesse of nature For otherwise the Apostles argument can not stande that there is no saluation for manne but by the mercie of God bycause he is in him selfe vtterly loste and paste hope I wyll not here busie my selfe in prouynge the applyeng of these testimonies that no manne shoulde thinke them vnfitly vsed I wyll so take them as yf they had ben firste spoken by Paule and not taken out of the Prophetes Firste he taketh awaye from manne rightousnesse that is integritie and purenesse and then vnderstandyng The wante of vnderstandynge he proueth by Apostasie or departyng from God whome to seeke is the firste degree of wisedome But that wante muste nedes happen to them that are fallen awaye from God He sayeth further that all are gone out of the waye and become as it were rotten that there is none that doeth good and then he adioyneth the haynous faultes wherewith they defile their members that are ones let lose into wickednesse Laste of all he testifieth that they are voyde of the feare of God after whose rule our steppes shoulde haue ben directed If these bee the inheritable gyftes of mankynde â–ª it is in vayne to seeke for anye good thyng in our nature In deede I graunt that not all these faultes doe appeare euery manne yet can not bee denied that this Hydra lurketh in the heartes of all menne For as the bodye whyle it already fostreth enclosed wythin it the cause and matter of disease although the payne bee not yet vehement canne not bee called healthy no more canne the soule bee reckened sounde whyle it swarmeth full of suche diseases of vices albeit the similitude dothe not agree in all pointes For in the bodye be it neuer so muche diseased there remayneth a quicknesse of lyfe but the soule beyng drowned in this gulfe of destruction is not only trouble wyth vices but also altogether voyde of all goodnesse The same question in a manner whiche hath ben before assoyled nowe riseth vp agayne of newe For in all ages there haue ben some whiche by guidyng of nature haue ben bente to vertue in al their life And I regarde it not though many slippynges maye be noted in their manners yet by the very studie of honestie they haue shewed a profe that there was some purenesse in theyr nature What rewarde suche vertues haue before God although we will more fully declare when we shall speake of the merites of workes yet wee muste somewhat speake in this place so farre as is necessarie for makyng playne of this present argument These examples therefore seeme to put vs in mynde that wee shoulde not thinke mans nature all together corrupt for that by her instruction some meÌ„ haue not only excelled in some noble actes but also in the whole course of their life haue behaued themselues most honestly But here we must thinke how in this corruptioÌ„ of nature there is some place for the grace of God not to cleaÌ„se it but inwardely to restraine it For if the lord wold suffer the mindes of all menne as it were with loose reynes to runne wildly into all sortes of lustes without doubte there would be no maÌ„ but he would in playne experience make vs beleue that all those euels wherewith Paule condemneth all nature are moste truely sayde of hym For what Canst thou exempt thy selfe out of the number of them whole feete are swift to shed bloud their handes defiled with robberies and manslaughters their throtes like vnto open Sepulchres their tungues deceitfull their lippes venymous their workes vnprofitable wicked rotteÌ„ deadly whole minde is without God whose inwardes are peruersenesse whose eyes are bent to entrappinges their heartes lift vp dispiteousely to triumph ouer other and all the partes of them applied to infinite mischeues If euery soule be subiecte to all suche monsters as the Apostle boldly pronounceth truely we see what would come to passe if the Lorde would suffer the luste of manne to wander after his owne inclination There is no mad beaste that is so hedlong caried awaye there is no streame
monstruous deuise Truely in dede dooth Paule alledge out of Aratus that we are the ofspryng of God but in qualitie and not in substance in as much as he hath garnished vs with godly giftes But in the meane tyme to teare in â—under the essence of the Creatour as to say that euery man doth possesse part of it is to much madnesse Therfore we must certainly holde that the soules although the image of God be grauen in them were no lesse created than the angels were And creation is not a powryng out of one substance into an other but a beginnyng of essence made of nothyng And although the spirite of man came from God and in departyng oute of the fleshe retourneth to God yet is not foorthwith to be said that it was taken out of his substaunce And in this pointe also of Oseander while he glorieth in his illusions hath entangled himselfe with an vngodly errour not acknowledgyng the image of God to be in man without his essentiall iustice as though God by the inestimable power of his holy spirite coulde not make vs like vnto him selfe vnlesse Christe should substantially powre hym selfe into vs. With what soeuer colour many dooe go aboute to disguise these deceiptes yet shal they neuer so beguile the eies of the readers that are in theyr right wittes but that they will easilye see that these thyngs sauour of the Manichees errour And wher saint Paule entreateth of the restoryng of this image it may be readyly gathered out of his wordes that man was made of lyke forme to God not by inflowyng of his substaunce but by grace and power of his Spirite For he saieth that in beholdyng the glory of Christe we are transformed into the same Image as by the Spirite of God whyche surely so worketh in vs that it maketh vs of one substance with God It were but folly to borowe of the Philosophers a definition of the soule of whom almoste none except Plato hath perfectely affirmed it to be an immortall substance In dede some other also that is the Socratians dooe touche it but so as none doeth plainly teach that to other whiche him selfe was not persuaded But therfore is Plato of the better iudgement because he dooeth in the soule consider the image of God Some other doo so bynde the powers and vertues of the soule to this present life that beyng out of the body they leaue to it nothyng Nowe we haue already taught by the Scripture that it is a bodylesse substaunce nowe muste we adde that althoughe proprelye it is not comprehended in place yet it is sette in the bodye and dooeth there dwelle as in a house not onely to minister lyfe to all the partes of the body and to make the instrumentes therof mete and fittly seruyng for the actions that they are appoynted for but also to beate the chiefe office in gouernyng the life of man and that not onely aboute the dueties in this earthely lyfe but also to stirre vs vp to the seruice of God Although this later print in this corruption is not playnely perceiued yet euen in the vices themselues there remain emprinted some leauynges therof For whense cometh it but of shame that men haue so great care what be reported of them And whense commeth shame but of regarde of honestie Wherof the beginnyng and cause is that they vnderstand that they are naturally borne to obserue Iustice in which persuasion is enclosed the sede of religion For as without all controuersy man was made to meditation of the heauenly life so is it certaine that the knowledge therof was engrauen in his soule And surely man shuld want the principall vse of his vnderstandyng if he shuld be ignorant of his own felicitie wherof the perfection is that he be ioyned with God and therfore it is the chiefe actioÌ„ of the soule to aspire thervnto And so the more that euery man studieth to approche vnto God the more he therby proueth hymselfe to be endued with reason As for them that woulde haue diuers soules in man that is a felyng soule and a reasonable soule although they seme to say somwhat by reason proueable yet because there is no stedfast certaintie in their reasons we muste reiecte theim vnlesse we listed to accombre our selues in thynges triflyng and vnprofitable A great disagreement say they there is betwene the instrumentall motions and the part of the soule endued with reason As thoughe reason it selfe did not also dissent from it selfe and some deuises of it doo striue with other some as they were armies of enemies But forasmuche as that troublesomnesse procedeth of the corruption of Nature it were amysse to gather therby that there are two soules because the powers of the soule doe not agree together in suche well framed order as they ought But as for more suttle disputation of the Powers them selues I leaue that to the Philosophers A symple definition shall suffise vs for edification of godlynesse I graunt that the things that they teache are true and not onelye pleasaunte but also profytable to bee knowen and well gathered of theym and I forbydde not suche as are desyrous to learne to studye theim Fyrste therefore I admitte that there are fyue Senses whyche Plato better lyked to calle Instrumentes whereby all Obiectes are powred into Common sense as into a place of receypte then foloweth Phantasye whyche iudgeth those thynges one from other that Common sense hathe conceyued nexte is Reason to whyche beelongeth the vnyuersall iudgemente of thynges laste is the Understandyng mynde which with earnestly bente and quiete vewyng beholdeth all those thynges that Reason is wonte to discourse vppon and consyder And to the Understandyng mynde Reason and Phansy whiche are the thre powers of the sowle that rest in knowledge there doo aunswere three other that doo reste in Appetite that is to saye Wyll the partes whereof are to couete those thynges that the Understandyng mynde and Reason dooe laye before it the Power of Anger whyche catcheth those thynges that Reason and Phansy do minister vnto it The power of Desiryng whyche taketh holde of those thynges that Phantasy and Sense presenteth it Although these things be true or at least likely to be true yet because I feare that they shall more entangle vs with obscurenesse than further vs I thynke it beste to ouerpasse them If any man lyste otherwyse to dyuide the powers of the soule and to calle the one the power of Appetite whyche althoughe it be without reason it selfe yet doeth obey reason if it bee by other meane directed and to call the other the power of vnderstandyng whyche is by it selfe partaker of reason I am not muche agaynst it neither will I confute this opinion that there are thre beginnyngs of doyng that is to say Sense Understandyng and Appetite But let vs rather choose a diuision that is within the capacitie of all men which can not be hadde of the Philosophers For they when they meane
and as the truth is in dede he wil vnderstande that he is by the wyll of God bounde to theÌ„ by whoe 's hand it was gods wil to be benefitial vnto hym If he suffer any losse by negligence or want of foresight he wil determine in hys mind that the same was done in dede with the wil of God but he wil impute it also to hymselfe If any man be dead by sickenesse whoÌ„ he hath negligently handled wheras of duty he should haue taken good hede vnto him although he be not ignoraunt that the maÌ„ was come to his appoynted tyme beyond whych he could not passe yet will he not therby lessen hys offense but because he had not faythfully discharged hys duty towarde hym he wil so take it as if he had perished by fault of hys neglygence Much lesse when there is vsed any fraude conceiued malice of mynde in committing either murther or theft wil he excuse it vnder preteÌ„ce of gods Prouidence but he wil in one selfe euil act seuerally behold both the righteousnesse of God and the wickednesse of man as both doth manifestly shew theÌ„selues But principally in thynges to come he wil haue coÌ„sideration of such inferior causes For he wyl reckeÌ„ it among the blessinges of God if he be not disappoynted of the helpes of men which he may vse for hys safety And so he neither wil be negligeÌ„t in takyng of counsell nor slouthful in crauyng their helpe whoÌ„ he seeth to haue sufficieÌ„t wherof he may be succoured but thinking that whatsoeuer creatures can any thyng profyt him the same are offred into hys hand by God he wil apply theÌ„ to hys vse as the lawful instrumeÌ„tes of gods Prouidence And because he doth not certaynly know what successe the businesse wil haue that he goeth about sauing that in al thynges he knoweth that the Lord wil prouide for hys benefyte he wil wyth study trauaile to that which he shal thynke expedyent for hym selfe so far as he caÌ„ coÌ„ceiue in mynde vnderstanding And yet in takyng of counsels he wil not be caried on by hys own wyt but wyl coÌ„mit yeld hymselfe to the wisdom of God that by the guiding therof he may be directed to the ryght end But hys confydence shal not so stay vpon outward helpes that if he haue them he wyl carelesly rest vpon them or if he want them he wil be afraied as lefte destitute for he wyl haue hys mynde alway fastened vpoÌ„ the Prouydence of God neyther wyll he suffer hymselfe to be draweÌ„ away froÌ„ the stedfast beholdyng therof by consideration of present thynges So though Ioab acknowledged that the successe of battail is in the wil and hand of God yet he gaue not hymselfe to slouthfulnesse but did diligeÌ„tly execute that whych belonged to hys callyng but he leaueth it vnto the Lord to gouerne the end We wil stand valiant saith he for our natioÌ„ for the cities of our God But the Lord do what is good in his eies This knowledge shal despoyle vs of rashnesse wrongful coÌ„fydeÌ„ce shal dryue vs to coÌ„tinual calling vpoÌ„ God also shal vpholde our mindes wyth good hope so as we may not doute assuredly and boldly to despyse those dangers that compasse vs about In this point doth the inestimable felicitie of a godly minde shew forth it selfe Innumerable are the euils that do besege mans lyfe do threaten hym so many deathes As not to go further thaÌ„ our selues for asmuche as our body is a receptacle of a thousaÌ„de diseases yea haâ—h enclosed and doth nourishe within it the causes of diseases man can not carrye him selfe but he must nedes also cary about wyth hym many formes of hys own destruction draw forth a lyfe as it were entangled with death For what may it els be called where he neyther is cold nor sweateth without peril Now whether soeuer yâ— turne thee al thynges that are about thee are not only vntrusty frendes to thee but do in maner opeÌ„ly threaten seme to shew thee present death Go into a ship there is but a fote thicknesse betwene thee death Sit on horsebacke in the slippyng of one fote thy lyfe is in daunger Go through the stretes of the citie euen how many tyles are vpoÌ„ the houses to so many perils art thou subiect If there be an iron tole in thy hande or thy frendes the harme is ready prepared How many wylde beastes yâ— seest they are al armed to thy destructyon If thou meane to shut vp thy selfe eueÌ„ in a garden well fensed where may appeare nothyng but pleasantnesse of aire grouÌ„d there somtime locketh a SerpeÌ„t The house whych is continually subiect to fyer doeth in the day tyme threaten thee with pouertie in the nyght tyme with falyng vpon thy hed Thy feld forasmuche as it lyeth opeÌ„ to hayle froste drowth other tempestes it warneth thee of barrennesse thereby famyne I speake not of prysonninges treasoÌ„s robberies opeÌ„ violence of which part do besege vs at home part do folow vs abrode In these streightes muste not man nedes be most miserable which euen in lyfe halfe dead doth painfully draw forth a careful faintyng breath as if he hadde a swearde contynually hangyng ouer hys necke But thou wilt say that these thinges chaunce seldome or at least not alwaies nor to all men and neuer all at ones I graunte but seyng we are putte in minde by the examples of other that the same thinges maye happen to our selues and that our lyfe ought of duty no more to be fre thaÌ„ theirs it can not be but that we must dred and feare them as thynges that maye light vpon vs. Now what can a man imagine more miserable thaÌ„ such a fearefulnesse Beside that it is not without dishonorable reproche of God to say that he hath set open man the noblest of al hys creatures to their blinde and vnaduised strokes of fortune But here my purpose is to speake onely of the misery of man which he should fele if he should be brought subiecte vnder fortunes dominion But when that light of Gods Prouidence hath ones shyned vpon a godly maÌ„â—he is now releued deliuered not only from the extreme anguishe and feare wherw t he was before oppressed but also from al care For as iustly he feareth fortune so he dare boldly commit hymselfe to God This is I say his comfort to vnderstande that the heauenly father doth so holde in all thynges wyth hys power so ruleth them with hys authoritie and countenaunce so ordreth them with his wisdome that nothyng befalleth but by hys apointment and that he is receiued into Gods tuitioÌ„ coÌ„mitted to the charge of Angels and can not be touched with any hurt of water nor fyer nor wepoÌ„ but so far as it shall please God the gouernor to geue theÌ„ place For so is it song in the Psalme For he shal deliuer thee from the hunters snare and from the noysom
sought without hymselfe maketh the one sorte differing from the other so that not al the children of Israel be true Israelites it is vainly fayned that euery mans estate hath beginning in hymselfe Then he further foloweth the mater vnder the example of Iacob and Eâ—au For when they bothe were the sonnes of Abraham bothe together enclosed in one mothers wombe it was a monsterlyke change that the honor of firste birth was remoued to Iacob by whiche change Paul affirmeth that there was testified the election of the one and the reprobation of the other The originall and cause of it is enquired whiche the Teachers of foreknowlege wyll haue to be sett out in the vertues and vices of men For thys is an easy shorte way wyth them that God shewed in the persone of Iacob that he chooseth the worthy of hys grace and in the persone of Esau he refuseth them whom he foreseeth to be vnworthy Thus they saye boldly But what sayeth Paule when they were not yet borne and had not done any good or euell that according to election the purpose of GOD mighte abyde not of workes but of hym that calleth it is sayed The elder shall serue the yonger as it is written Iacob I haue loued but Esau I haue hated If foreknowlege were of any force in this difference of the brethren then verily mention were vnfittly made of the tyme. Let vs graunt that Iacob was chosen because he had worthinesse gotteÌ„ by workes to come to what purpose should Paul say that he was not yet borne And this now should be vnaduisedly added that he had yet done no good because this shal be a redy answer that nothiÌ„g is hidden from God and that so the godlinesse of Iacob was presente before hym If workes do win grace they shold then worthily haue had their price before that Iacob was borne as if he had ben growen to full age But the Apostle goeth forwarde in vndoing this knot and teacheth that the adoption of Iacob was not made of workes but of the calling of God In works he enterlaceth not the time to come or time past then he directly setteth them against the calling of God meaning by stablishiÌ„g of the one expresly to ouerthrow the other as if he had sayd that it is to be considered what hath pleased God not what men haue brought of themselues Last of al it is certayne that by the wordes of Election and Purpose al causes whatsoeuer men are wont to faine ellswhere than in the secret counsel of God are quite remoued from thys mater What color wil they bring to darkeÌ„ these things who in electioÌ„ assigne some place to workes either past or to come For this is vtterly to mocke out that which the Apostle affirmeth that the difference of the brethreÌ„ hangeth not vpon any consideration of works but vpon the mere calling of God because it was put betwene them wheÌ„ they wer not yet borne Neither had he ben ignorant of this their sutteltie if it had had any soundnesse in it but because he very wel knewe that God can foresee no goodnesse in man but that which he hath first determined by the benefit of his election to geue him he fleeth not to that vnorderly order to set good workes before the cause of theÌ„selues Thus haue we by the words of the Apostle that the saluation of the faythful is founded vpon the wil of the only electioÌ„ of God and that the same fauor is not gotten by workes but cometh of free calling We haue also as it were an image of that thing sett before vs. Esau and Iacob are brethreÌ„ issuing bothe of one the same pareÌ„tes enclosed yet bothe in one wombe not yet brought out into the world In them al thinges are egal yet of them the iugement of God is diuerse For he taketh the one and forsaketh the other There was nothing but the only first birth by right wherof the one excelled the other But this also being passed ouer that thyng is geuen to the yonger which is denied to the elder Yea and in other also God semeth alway as of set purpose to haue despised first birth to cutt of from the fleshe al mater of gloryeng Refusing Ismaell he cast hys mynde to Isaac Plucking backe Manasse he more honored Ephraim If any maÌ„ interrupt me with sayeng that we must not by these inferior smal benefites determine of the summe of the lyfe to come that he which hath ben aduaunced to the honor of first birth should therefore be reckned to be adopted into the inheritance of heauen for there be some which spare not Paul himselfe as though in alleging these testimonies he had wrested the Scripture to a strange sense I answere as I haue done herebefore that the Apostle nether slipped by vnaduisednesse nor wilfully abused the testimonies of the Scripture But he sawe whiche they can not abide to consider that God minded by an earthly signe to declare the spiritual election of Iacob which otherwise was hidden in his inaccessible throne For vnlesse we refer the first birth graunted to him vnto the worlde to come it shoulde be a vaine and fonde forme of blessyng wherby he obteined nothyng but manyfolde miseries discommoties grefefull banishement and many bitternesse of sorow and cares Therefore when Paule sawe without douting that God by outwarde blessyng testified the blessing whiche he had in his kyngdome prepared spirituall and neuer decayeng for his seruant he douted not for profe of this spirituall blessyng to fetche an argument from that outward blessyng This also we must remembre that to the land of Canaan was adioyned the pledge of the heauenly dwellyng so that it ought not at al to be douted that Iacob was graffed with the Angels into the body of Christ that he might be partaker of the same lyfe Iacob therefore is chosen when Esau is reiected and by the Predestination of God is made different from hym from whom he differed not in any deseruyngs If you aske a cause the Apostle rendreth this because it is sayde to Moses I wyll haue mercie vpon whom I will haue mercie and I wil vouchsaue to graunt mercie to whome soeuer I will vouchsaue to graunt mercie And what I beseche you meaneth this Uerily the Lord himself most plainly pronouÌ„ceth that men haue in themselues no cause why he shold do good to them but he fetcheth the cause from his owne mercie onely and therfore that the saluation of his is his own worke When God setteth thy saluation in himselfe alone why wilt thou descende to thy self When he appointeth to thee his mercie alone why wilte thou runne to thyne owne deseruinges When he holdeth thy thoughte wholly in his merciefulnesse alone why wilt thou turne part to the beholding of thyne owne works Therfore we must nedes come to that lesser people which Paule in an other place saith to haue ben foreknowen to God not in suche sort as these men imagine to
we are ioyned in felowship to the holy fathers whiche euen beyng dead doe kepe the same godlinesse with vs so that we can not be the members of Christ vnlesse we growe together with them Unlesse also the soules beyng vnclothed of the bodies did kepe still their substance were able to receyue blessed glorie Christ wold not haue sayd to the thefe This day thou shalt be with me in paradise Hauing so clere testimonies let vs not dout after the example of Christ when we are dyeng to commend our soules to God or after the example of Stephen to commit them to Christ to kepe which not vnworthily is called a faithfull shepeherd and bishop of them To enquire of their meane state is neyther lawfull nor expedient Many do much combeâ— themselues with disputing what place they kepe and whether thei do now enioye the heauenly glorie or no. But it is follie and rashnesse to searche depelier of vnknowen thinges than God doth geue vs leaue to know When the Scripture hath sayd that Christ is present with them and receiueth them into paradise that they maye enioy comfort on the other side that the soules of the reprobate do suffer suche peines as they haue deserued it goeth no further What teacher or maister shall nowe open to vs that whiche God hath hidden Of the place the questioÌ„ is no lesse fond and vayne for asmuch as we know that there is not the same dimension of the soule which is of the body Whereas the blessed gatheryng together of holy spirites is called the bosome of Abraham it is enough for vs after this wayfaryng to be receyued of the common father of the faithfull that he may communicate with vs the frute of his fayth In the meane time â—iâ—he the Scripture euery where biddeth vs to hang vpon the expectation of Christes coÌ„ming and differreth the crowne of glorie till then let vs be content with these bondes apointed vs of God namely that the soules of the godly hauyng ended the labor of their warfare doe goe into a blessed reste where with happy ioyfulnesse they loke for the enioyeng of the promised glorie and that so all thinges are holden in suspense till Christ the redemer appere As for the Reprobate it is no dout that they haue the same estate which Iude assigneth to the Deuels to be holden bound with cheynes till they be drawen to the punishment whereunto they are condemned No lesse monstruous is their error whiche imagine that soules shall not receyue againe the same bodies wherwith they are now clothed but shal haue new and other bodies And the reason of the Manichees was very triflyng that is that it is not mete that flesh which is vncleane shold rise againe As though there were no vncleaÌ„nesse of soules which yet they debarred not from the hope of euerlasting life It was therefore all one as if they shold say that that which is infected with the filth of sinne can not be cleansed by God For I now passe ouer that dotage that fleshe was naturally vncleane bicause it was create of the Deuel Only I shew that what so euer is now in vs vnworthy of heauen it hindereth not the resurrection And first wheras Paule biddeth the faithfull to cleanse themselues from all deâ—ilyng of the fleshe and of the Spirit therupoÌ„ foloweth the iudgement which he in an other place pronounceth that euery man shal receiue by his body eyther good or euel Wherewith agreeth that which he writeth to the CorinthiaÌ„s That the life of Iesus Christ may be openly shewed in our mortal flesh For which reason in an other place he doth no lesse pray that God preserue the bodies whole vnto the day of Christ than the soules and spirites And no maruell bicause it were a most great absurditie that the bodies which God hath dedicate to be temples to himselfe should fall away into rottennesse without hope of risyng againe What say we to this that thei are also the members of Christ that God commaundeth all the partes of them to be sanctified to himself that he willeth his name to be praysed with tonges pure handes to be lifted vp to him sacrifices to be offred What madnesse is it therfore that that part to whiche the heauenly iudge hath vouchesaued to graunt so great honor should be brought from a mortal man into dust without any hope of restoring Likewise when Paule exhorteth vs to suffer the Lord as well in body as in soule bycause both belong to God verily he suffreth not that whiche he chalengeth to God as holy to be adiudged to eternall rottennesse Neyther is there a plainer determinatioÌ„ of the Scripture for any thing thaÌ„ for the risyng againe of this flesh which we beare This corruptible sayth Paule must put on vncorruption and this mortall must put on immortalitie If God did make new bodies where is this changyng of qualitie If it had ben sayd that we must be renewed the doutful speache paraduenture mought haue geuen occasion to their cauillatioÌ„ But now when pointyng with his â—ingar to the bodies wherewith we are clothed he promiseth to them vncorruption he plainely enough denieth any new bodies to be made Yea he could not sayth TertulliaÌ„ speake more plainly vnlesse he had holden his owne skinne in his hand And they can by no cauillation escape froÌ„ this that where in an other place he sayth that Christ shal be the iudge of the world he allegeth this testimonie of Esaye I liue sayth the Lord euery knee shal bowe to me for as much as he plainly pronounceth that they to whoÌ„ he speaketh shal be subiect to yeld an accompt of their life which could not agree if newe bodies should be brought before the iudgement seate Nowe in the wordes of Daniel there is no doutfulnesse And many of them that slepe in the earth of dust shall awake some to eternall life and some to reproches to euerlastyng contempt sithe he fetcheth not new matter out of the fower elementes to make men but calleth dead men out of their graues And this very plaine reason teacheth For if mortalitie whiche toke beginnyng at the fall of man be accidental then the repayring which Christ brought perteineth to the same body which began to be mortall And truely wheras the Athenians laughed when Paule affirmed the resurrection therupon we may gather what manner of resurrection he preached and that same laughyng not smally anayleth to strengthen our faith The sayeng of Christ also is worthy to be noted Feare not them which kil the body can not kil the soule but feare him which can throwe both the soule and the body into hell of fire For there is no cause to feare vnlesse the body whiche we now beare be subiect to punishmeÌ„t And no lesse plaine is an other sayeng of the same Christ The houre coÌ„meth when all they that are in graues shal heare the
heauens as they be displaied abrode to his roiall pauilion he saieth that he hath framed his parloures in the waters that the cloudes are his chariottes that he rideth vpon the winges of the windes that the winds and lightninges are his swift messengers And because the glorye of his power and wisedome doeth more fully shine aboue therefore commonlye the heauen is called his palace And first of al what way soeuer thou turne thy eyes there is no pece of the world be it neuer so small wherein are not seen at least som sparkles of his glory to shine But as for this most large and beautiful frame thou canst not with one view peruse the wide compasse of it but that thou muste nedes be on euery side ouerwhelmed with the infinite force of the brightnes therof Wherfore the author of the Epistle to the Hebrues doeth very well call the ages of the worlde the spectacles of inuisible thinges for that the so orderly framing of the world serueth vs for a mirror wherin we may beholde God whiche otherwise is inuisible For whiche cause the Prophete assigneth to the heauenlye creatures a language that al nations vnderstande for that in them ther is a more euident testificacion of the Godhead than that it ought to escape the consideration of any nation be they neuer so dull Which thing the Apostle declaring more plainely saieth that there is disclosed vnto men so much as was behouefull to be knowen concernyng God because all men without exception do throughly see his inuisible things euen to his very power and godhead which thei vnderstande by the creation of the worlde As for his wonderful wisedom there are innumerable proues bothe in heauen and in earth that witnesse it I meane not only that secreter sort of thinges for the nerer marking whereof Astrologie Physike and all naturall Philosophie serueth but euen those thinges that thruste them selues in sighte of euery one euen of the rudest vnlerned man so that men can not open their eies but thei muste nedes bee witnesses of them But truely they that haue digested yea or but tasted the liberall artes being holpen by the ayde therof do procede much further to looke into the secretes of Gods wisedome Yet is there no man so hindred by lack of knowledge of those artes but that he throughly seeth abundantly inough of conning workmanship in gods workes to bring him in admiration of the workmaÌ„ therof As for example to the searching out of the mouings of the starres apointing of their places measuring of their distances and noting of their properties there nedeth art and an exacter diligence by which being throughly perceaued as the prouidence of god is the more manifestly disclosed so it is coÌ„uenieÌ„t that the mynde rise somwhat the hier therby to behold his glory But for asmuch as the vnlearned people yea and the rudest sort of them such as ar furnished with the only helpe of their eyes can not be ignorauÌ„t of the excellencie of gods conning workmanship which in this innumerable and yet so seuerally well ordered and disposed varietie doth of it selfe shew forth it selfe it is euident that ther is no man to whom God doth not largely opeÌ„ his wisdom Likewise it requireth a singuler sharpnes of wit to wey with suche cunning as Galen doth the knitting together the proportional agremeÌ„t the beautie vse in the frame of mans body but by all mens confession the body of man doth vtter in very shew of it self so cunning a coÌ„pacting together that for it the maker of it may worthily be iudged wonderfull And therefore certaine of the Philosophers in olde tyme dydde not without cause calle manne a littell worlde because he is a rare representation of the power goodnes and wisedome of god and conteyneth in hym selfe miracles inough to occupie our myndes yf we will be content to marke them And for thys reson Paul after that he had said that the very blinde men may finde out god by groping for him by and by saieth further that he is not to be sought far of because al men do fele vndoutedly wtâ—â— themselues the heauenly grace wherw t they be quickened But if we nede to go no further than our selues to find and take hold of god what pardon shal his slouthfulnes deserue that wil not vouchsafe to descend in to himself to find god And the same is the reason why Dauid when he had shortly spoken in aduauncement of the wonderful name honor of God that do euery where gloriously shine by and by crieth out what is man that thou art mindful of him Again out of the mouth of infantes and suckyng babes thou hast stablished strength for so he pronounceth that not only in the whole kinde of man is a mirrour of the woorkes of God but also that the very infantes whyle they yet hange on their mothers brestes haue tonges eloquent ynough to preache his glory so that there nedeth no other oratours And therfore he douteth not to set theyr mouthes in the vauwarde as beeyng strongly armed to subdue their madnes the would accordyng to their deuilysh pride couet to extinguish the name of God And herevpon riseth that whiche Paule alledgeth out of Aratus that we are the ofsprynge of God because he garnishyng vs with suche excellencie hathe testified that he is oure father Lyke as euen by common reason and as it were by information of experience the prophane Poetes called him the father of men And truelye no man will assentingly and willingly yeld him self to serue God but he that hauing tasted his fatherly loue is mutually allured to loue worship him And here is disclosed the foule vnthankefulnesse of men which while thei haue within them selues a workhouse gloriously furnished with innumerable workes of God and also a shoppe stuffed with inestimable plentie of riches and when they ought to burst forth into praisynge of him are contrarye wise puffed vp and doe swell wyth so much the greater pride They fele how diuersly in marueylous wise God woorketh in them they are taught by experience it self how great varietie of giftes they possesse by his liberalitie whether they wyll or noe they are enforsed to knowe that these are the tokens of his godhead and yet they suppresse it close within them Truely they neede not to goe oute of themselues so that they would not in presumptuously taking vpon theÌ„selues that which is geuen from heauen bury with in the grounde that which brightly giueth light to their mindes to se God But euen at this day the earth beareth many monstreous spirites which sticke not to abuse the whole sede of godhead that is sowen in mans nature and to employ it to oppresse the name of God How detestable I pray you is this madnes that man finding God a hundred times in his body and his soule should by the very same pretense of excelleÌ„ce deny that there is a god They wil not say
the nature of man hath preeminence among all kyndes of liuyng creatures Therefore in that worde is noted the integritie that man had when he was endued with ryght vnderstandyng when he had his affection framed accordynge to reason and all his senses gouerned in right order and when in excelleÌ„t giftes he did truly resemble the excellence of his Creatour And though the principall seate of the image of God were in the mynde and hart or in the soule and the powers therof yet was there no parte of man not so muche as the body wherin dyd not some sparkes therof appere Certaine it is that also in all the partes of the worlde there doo shyne some resemblances of the glory of God wherby we may gather that where it is said that his Image is in man there is in so saying a certain secret comparison that auaunceth man aboue all other creatures and doth as it were seuer him from the common sort Neither is it to be denied that the Angels were create after the likenesse of God sithe as Christ him selfe testifieth our chiefe perfection shall be to become like vnto theim But not without cause doeth Moses by that peculiar title sette forth the grace of God towarde vs specially where he compareth onely visible creatures with man But yet it semeth that there is not geuen a ful definition of the image of God vnlesse it plainlier appere in what qualities man excelleth and wherby he ought to be compted a glasse resemblyng the glorye of God But that can be by no other thyng better knowen than by the repayryng of mans corrupted nature First it is doubtlesse that when Adam felle from his estate he was by that departure estranged from God Wherefore althoughe we graunte that the Image of God was not altogyther defaced and blotted oute in hym yet was it so corrupted that all that remaineth is but vggly deformitie Therefore the begynnyng of recouerie of safetie for vs is in that restoryng whyche we obteyne by Christe whoe is also for the same cause called the seconde Adam because he restored vs vnto trewe and perfecte integritie For althoughe where Paule dooeth in comparyson set the quicknyng Spirite that Christe geueth to the faithfull against the liuyng soule wherin Adam was created he setteth foorth the more abundaunte measure of grace in the regeneration yet doothe he not take awaye this other principall poynte that this is the ende of our regeneration that Chrste shulde newe fashion vs to the image of God Therfore in an other place he teacheth that the newe man is renewed accordynge to the image of hym that created hym Wherwith agreeth this saying put on the new maÌ„ which is create according to God Now it is to be sene what Paul doth principally coÌ„preheÌ„d vnder this renuyng First he speaketh of knowlege and after of pure rightuousnesse and holynesse Wherby we gather that the image of God was first of al to be sene in the light of the mynde in the vprightnesse of hart and soundnesse of all the partes For although I graunt that this is a figuratiue phrase of speeche to set the part for the whole yet can not this principle be ouerthrowen that that thyng whiche is the chief in the renewyng of the image of God was also the principall in the creation of hym And for the same purpose maketh it that in an other place he teacheth that we beholdyng the glory of God with open face are transformed into the same image Nowe doo we see howe Christe is the moste perfect image of God accordyng to the whiche we beyng fashioned are so restored that in true godlynesse rightuousnesse purenesse and vnderstaÌ„dyng we beare the image of God Whiche principle beyng established Osianders imagination of the shape of our body dooth easily vanishe away of it selfe Where as the man alone is in Paule called the Image and glory of God and the woman is excluded from that degree of honour it appereth by the reste of the text that the same is to be applied only to ciuile order of policie But that vnder the name of image wherof we speake is comprehended all that belongeth to the spirituall and eternall lyfe I thinke it be alredy sufficiently proued And the same thyng doeth Iohn confirme in other wordes saying that the lyghte whiche was from the beginnyng in the eternall worde of God was the light of men For where his purpose was to praise the singular grace of God whereby man excelleth all other liuyng creatures to seuer him from the common â—orte because he hath atteined no common life but ioyned with the light of vnderstandyng he therwithall sheweth howe he was made after the image of God Therfore sithe the image of God is the vncorrupted excellence of the nature of man whiche shyned in Adam before his fall and afterwarde was so corrupted and almoste defaced that nothyng remaineth sins that ruine but disordred mangled and filthily spotted yet the same dooth in some part appere in the electe insomuche as they are regenerate and shall obtein her full brightnesse in heauen But that we may knowe on what partes it consisteth it shall be good to entreate of the powers of the soule For that speculatiue deuise of Augustine is not sounde where he saith that the soule is a glasse of the Trinitie because that there are in it vnderstandyng will and memorie Neither is their opinion to bee approued whiche sette the Image of God in the power of dominion geuen vnto hym as if he resembled God onely in this marke that he is appointed lorde and possessor of all thynges where as in dede the Image of God is proprely to be sought within hym and not without hym and is an inwarde good gifte of the soule But before I go any further it is nedefull that I meete with the dotyng errour of the Manichees whyche Seruetto hath attempted to brynge in agayne in this age Where it is saide that God breathed the breath of life into the face of man they thought that the soule dyd conuey into man the substance of God as if some porcion of the immeasurable God were come into man But it is easye euen shortely to shewe howe many grosse and fowle absurdities this deuillish errour draweth with it For if the soule be by deriuation part of the essence of God it shall folowe that the nature of God is subiect not only to chaunge and passions but also to ignorance euill lustes weaknesse and all kindes of vices Nothing is more inconstant than man because contrary motions do tosse and diuersely drawe his soule oftentimes he is blynde by ignorance ofte he yeldeth as vanquished euen to small tentations and we knowe that the soule it self is the sinke and receiuer of al filthinesse all which thynges we must ascribe to the nature of God if we graunte that the soule is of the essence of God or a secrete inflowyng of godhed Who would not abhorte this
And we cal chauÌ„ce in things nothing els but that whereof the reasoÌ„ cause is vnknowen I said this in dede but it repenteth me that I did there so name Fortune Forasmuch as I se that meÌ„ haue a very euil custome that where they ought to say thus it pleased God they say thus it pleased fortune Finally he doth commonly in his bokes teach that the world should be vnorderly whirled about if any thyng wer left vnto Fortune And although in an other place he determineth that al thyngs are done partly by the free wil of maÌ„ partly by the ProuideÌ„ce of God yet doth he a little after sufficiently shew that men are subiecte vnto ruled by Prouidence taking this for a principle that nothing is more agaynst conuenience of reason than to say that any thyng chaunceth but by the ordinance of God for els it should happeÌ„ without cause or order by whiche reason he also excludeth that happening that hangeth vppon the will of men and by and by after he playnlyer sayeth that we oughte not to seke a cause of the will of God And so ofte as he maketh mention of sufferaunce howe that is to be vnderstanded shall very well appeare by one place where he proueth that the wyll of God is the soueraigne and first cause of al thinges because nothing happeneth but by his commaundemente or sufferaunce Surely he faineth not God to sit stil idle in a watch toure when it is hys pleasure to suffer any thyng whereas he vseth an actuall wyll as I may so cal it whiche otherwyse could not be called a cause But forasmuch as the dullnesse of our vnderstaÌ„ding can not by a great way atteine to the height of gods prouideÌ„ce we must vse a distinctioÌ„ to helpe to lift it vp I say therfore how soeuer al thinges are ordeined by the purpose and certayne disposition of God yet to vs they are chaunsable not that we thynke that fortune ruleth the world and men and vnaduisedly tosseth all thynges vp and down for suche beastlynesse ought to be farre from a Chrystyan harte but because the order meane ende and necessitie of those thynges that happen doeth for the moste parte lye secrecte in the purpose of God and is not comprehended wyth opinion of man therfore those thinges are as it were chauÌ„sable which yet it is certaine to come to passe by the wil of God For they seme no otherwise whether we coÌ„sider them in their own nature or whether we esteme them according to our knowledge and iudgement As for an example let vs put the case that a merchaunte being entred into a wod in company of true men doeth vnwisely stray away from his felowes and â—n his wandring chauÌ„ceth vpon a denne of robbers lighteth amoÌ„g theues and is killed his death was not only foreseen with goddes eye but also determined by his decree For it is not saied that he did foresee how farre ech mans life should extende buâ— that he hath set and appointed markes which can not be passed And yet so farre as the capacitie of our minde conceiueth all thinges herein seme happening by chaunce What shall a Christian here thinke euen this whatsoeuer happened in such a death he wil thinke it in nature chauncing by fortune as it is in dede but yet he will not doubt that the prouidence of God did gouerne to directe fortune to her ende In like manner are the happeninges of thynges to come For as al thinges that be to come are vncertaine vnto vs so we hang them in suspense as if they might fal on either parte yet this remaineth settled in our hartes that nothing shall happen but that which God hath already foreseen In this meaning is the name of chaunce oft repeted in Ecclesiastes because at the first sight men doe not atteine to see the first cause which is farre hidden from them And yet that which is declared in the Scriptures concerning the secret prouidence of God was neuer so blotted out of the hartes of men but that euen in the darkenesse there alway shined some sparkes therof So the sothsayers of the Philistians although they wauer in doutfulnesse yet they ascrybe aduersitie partly to God partly to fortune If say they the arke go that way we shal know that it is God that hath strykeÌ„ vs but if it go the other way then a chaunce hath light vpon vs. In dede they did folishly when their conning of soth saying deceiued them to flee to fortune but in the meane whyle we see them constrayned so that they dare not thinke that the euil happe which chaunced vnto them did come of fortune But how God with the brydle of hys prouidence turneth al successes whether pleaseth him may appeare by one notable example Beholde euen at one moment of time wheÌ„ Dauid was founde out and nere taken in the desert of Mahon euen then the Philistines inuaded the land and Saul was compelled to depart If God meaning to prouide for the safetie of his seruaunt did cast this let in Sauls way surely although the Philistines going to armes were sodein and beside the expectation of men yet may we not say that it came by chaunce But those thynges that seme to vs to happen by chaune fayth wil acknowledge to haue been a secret mouing of God I graunt there doth not alwaye appeare the like reason but vndoutedly we ought to beleue that whatsoeuer changes of thinges are seen in the worlde they come by the secret sturring of the hand of God But that which God purposeth is so of necessitie to com to passe that yet it is not of necessitie precisely nor by the nature of it self As therof is a familiar exaÌ„ple in the bones of Christ Forasmuch as he had put on a bodie like vnto ours no wise maÌ„ will deny that his bones were naturally able to be broken yet was it impossible that they shuld be broken whereby we see againe that not without cause were in scholes inuented the distinctions of necessitie in respect and necessitie absolute of consequent and consequence where as God had subiect to bricklenesse the bones of his sonne which he had exempted from beyng able to be broken and so brought to necessitie by reason of his owne purpose that that thyng coulde not bee whiche naturally myght haue ben The .xvii. Chapter Wherto and to what ende this doctrine is to be applied that we may be certaine of the profite therof NOwe forasmuche as mens wits are bent to vaine curious suttleties it is scarcely possible but that they shall encombre themselues with entangled doubtes who soeuer doo not knowe the true and right vse of this Doctrine Therfore it shall be expedient here to touche shortly to what ende the Scripture teacheth that all thynges are ordred by God And fyrste of all is to be noted that the ProuideÌ„ce of God ought to be considered as wel for the tyme to come as for the tyme past secondarily that
suffre it and yet he doeth it not against his will but willyngly and he beyng good would not suffer a thyng to be done euil vnlesse for that he is omnipotent he coulde of euill make good In the same maner is assoyled or rather vanisheth awaye the other obiection that if God doo not onely vse the seruice of wicked men but also gouerneth their counsels and affections he is the author of al wicked doynges and therfore men are vnworthily condemned if they execute that whiche God hath decreed because they obey his will for it is done amisse to confound his will and cōmaundement together which it appereth by innumerable examples to differ farre asunder For though when Absalon abused his fathers wyues it was Gods will to punishe Dauids adulterie with that dishonor yet dyd he not therfore cōmaunde the wicked sonne to committe inceste vnlesse perhappe you meane it in respecte of Dauid as he speaketh of the railynges of Semei For whē he confesseth that Semei rayleth at hym by the commaundement of God he doeth not therin commende his obedience as if that froward dogge did obey the commaundement of God but acknowledgyng his tongue to be the scourge of God he paciently suffreth to be corrected And this is to be holden in mynde that when God performeth by the wicked that thyng which he decreed by his secrete iudgement they are not to be excused as though they dyd obey his commaundement which in dede of their owne euill luste they doo purposely breake Now howe that thyng is of God and is ruled by his secrete Prouidēce which men doo wickedly the election of kyng Iarobeam is a playne exaumple in which the rashenesse and madnesse of the people is seuerly condemned for that they peruerted the order apointed by God and falsely fel from the house of Dauid and yet we knowe it was his will that he shoulde be annoynted Whervpon in the very wordes of Osee there appereth a certaine shewe of repugnancie that where God complayned that that kyngdome was erected without his knowledge and agaynst his will in an other place he saith that he gaue the kingdom to Iarobeam in his rage Howe shall these sayenges agree that Iarobeam reigned not by God and that he was made kyng by the same God Euen thus because neither coulde the people falle from the house of Dauid but that they must shake of the yoke whiche God had layed vpon theim neither yet had God his libertie taken away but that he myght so punishe the vnthankfulnesse of Salomon We see therfore howe God in not willyng false breache of allegeance yet to an other ende iustly willeth a fallyng away from their prince whervppon Iarobeam beside all hope was by holy annointyng driuen to be kyng After this maner doeth the holy historie say that there was an enemy raised vp to spoyle Salomōs sonne of part of his kingdom Let the reders diligētly wey both these things because it had pleased God to haue the people gouerned vnder the hand of one king Therfore whē it was diuided in two parts it was don against his wil. And yet the diuisiō toke beginning of his wil. For surely where as the Prophet both by words ceremonie of anointing did moue Iarobeam whē he thought of no such thīg to hope of the kingdom this was not don without the knowledge or against the will of God which cōmaūded it so to be done yet is the rebelliō of the people iustly condēned for that as it wer against the wil of God they fel frō the posterite of Dauid In this maner it is also afterwarde further said that where Rehabeā proudly despised the request of the people this was done by God to cōfirme the word which he had spokē by the hand of Ahiha his seruāt Lo how against Gods wil the sacred vnitie is torne in sunder yet with the will of the same God ten tribes do forsake Salomōs son Let vs adde an other like exāple Wher the people cōsenting yea laying their handes vnto it the sonnes of Ahab were slaine all his ofspryng rooted out Iehu said in dede truly that nothing of the words of God were fallen to the groūde but that he had doon all that he had spokē by the hand of his seruāt Elias And yet not vniustly he rebuketh the citezens of Samaria for that they had put their hands vnto it Ar ye rightuous saith he If I haue cōspired against my lord who hath killed all these I haue before as I think alredy declared plainly how in one self work both the fault of man doth bewray it selfe also the righteousnesse of God gloriously apereth And for modest wits this answere of Augustin shal alway suffise where as the father delyuered the sonne Christ deliuered his body Iudas deliuered the Lorde why in this delyueryng is God ryghtuous and man faultie because in the same one thyng whiche they dyd the cause was not one for whych they dyd it If any be more combered with this that we now saie that there is no consent of God with man where man by the rightuous mouyng of God doeth that whiche is not lawfull let them remembre that which Augustine saith in an other place Who shal not tremble at these iudgementes where God worketh euen in the hartes of euyll men what so euer he will and yet rendreth to them accordyng to their deseruyngs And truely in the falsehoode of Iudas it shall bee no more lawfull to laye the blame of the wicked deede to God because he hymselfe wylled hym to be deliuered and dyd delyuer hym to death then it shal be to geue away the praise of our redēptiō to Iudas Therfore the same writer doth in an other place truly tel vs that in this examinatiō God doeth not enquire what men mighte haue done or what thei haue done but what their wil was to do that purpose wil may come into the accompt They that thinke this hard let thē a litle while cōsider how tolerable their own waiwardnesse is while they refuse a thīg witnessed by plain testimonies of scripture because it excedeth their capacitie do fynd fault that those things ar vttered which God vnlesse he had knowē them profitable to be knowē wold neuer haue cōmanded to be taught by his prophetes apostles For our being wise ought to be no more but to embrace with meke willingnesse to lern that wtout exceptiō what soeuer is taught in the holy scripturs As for thē that do more frowardly outrage in prating against it sith it is euidēt that thei babble against God they are not worthy of a longer confutation The ende of the fyrst booke The seconde booke of the Institution of Christian religion whiche intreateth of the knowledge of God the Redemer in Christ whiche knowledge was firste opened to the Fathers in the time of the Lawe and then to vs in the Gospell The fyrste Chapter That by Adames sinne and
conueyed from the auncesters into the posteritie For the infection hath not her cause in the substaunce of the flesshe or of the soule but bycause it was so ordeyned of God that suche giftes as he had geuen to the fyrste manne manne shoulde bothe haue them and lose them as well for hym selfe as for his As for this that the Pelagians doe cauill that it is not likely that the chyldren doe take corruption from godly parentes sithe they oughte rather to be sanctified by their cleannesse that is easely confuted For they descende not of their spirituall regeneration but of theyr carâ—all generation Therefore as Augustine sayeth whether the vnbeleuer bee condemned as gilty and the beleuer quitte as innocent they both do begette not innocentes but gilty bycause they beget of the corrupted nature Nowe where as they doe in maner partake of the parentes holinesse that is the speciall blessyng of the people of God whyche proueth not but that the firste and vniuersall curse of mankinde wente before For of nature is giltinesse and sanctification is of supernatural grace And to the ende that these thynges be not spoken of a thynge vncertayne and vnknowen lette vs define Originall sinne But yet I meane not to examine all the definitions that are made by wryters but I will brynge forthe one onely whyche I thynke to bee moste agreable wyth trueth Originall sinne therefore semeth to bee the inheritably descendynge peruersnesse and corruption of our nature poured abroade into all the partes of the soule whyche fyrste maketh vs gilty of the wrath of God and then also bryngeth forth these workes in vs whyche the Scripture calleth the workes of the flesh and that is it properly that Paule oftentimes calleth Sinne. And these workes that arise out of it as are adulteries fornications theftes â–ª hatreds murthers â–ª banketinges after the same manner he calleth the fruites of sinne albeit they are likewise called sinnes both commonly in the Scripture and also by the same Paule hym selfe Therefore these twoo thynges are distinctly to be noted that is that beyng so in all partes of our nature corrupted and peruerted we are nowe euen for such corruption only holden worthily damned and coÌ„uicted before God to whome is nothyng acceptable but righteousnesse innocencie and purenesse And yet is not that bonde in respecte of an others faulte For where it is sayde that by the sinne of Adam we are made subiecte to the iudgement of God it is not so to be taken as if we innocent and vndeseruyng did beare the blame of his faulte But bycause by his offendyng we are all clothed wyth the curse therefore it is sayde that he hath bounde vs. Neuerthelesse from him not the punishment only came vpon vs but also the infection distilled from hym abideth in vs to the whiche the punishment is iustly due Wherefore howe so euer Augustine doeth oftentimes call it an others sinne to shewe the more playnely that it is conueyed into vs by propagation yet doeth he also affirme wythall that it is propre to euery one And the Apostle him selfe expressely witnesseth that therefore death came vpon all menne bycause all men haue sinned and are wrapped in Originall sinne and defiled with the spottes thereof And therefore the very infantes themselues whyle they brynge with them their owne damnation from their mothers wombe are bounde not by an others but by their owne faulte For though they haue not as yet brought forth the fruytes of theyr owne iniâ—â—â—â—ie yet they haue the seede thereof enclosed within them yea theâ—r whole nature is a certayne seede of Sinne therefore it can not be but hatefull and abhominable to God Whereupon followeth thâ—◠〈◊〉 proprely accompted sinne before God for there coulde be no giâ—â—inesse wythout sinne The other pointe is that this peruersenesse neuer cesseth in vs but continually bryngeth forth newe frutes euen the same woorkes of the fleshe that we haue before descrybed lyâ—e as a bâ—rnynge fornace bloweth out flame and sparcles or as a sprynge doeth wythout ceassyng caste out water Therefore they whyche haue defyned Origin all sinne to bee a lackyng of Originall ryghteousenesse whyche ought to haue ben in vs although in deede they comprehende all that is in the thynge it selfe yet they haue not fully enough expressed the force and efficacie thereof For our nature is not only bare and empty of goodnesse but also is so plentuous and fruteful of al euilles that it can not be idle Thei that haue saide that it is a concupiscence haue vsed a worde not very farre from the matter if this were added which is not graunted by the most parte that what so euer is in man euen from the vnderstanding to the wil from the soule to the fleshe is corrupted and stuffed full wyth this concupiscence or to ende it shortelyer that whole man is of hym selfe nothing els but concupiscence Wherfore I haue sayde that al the partes of the soule are possessed of sinne sithe Adam fell awaye from the fountaine of righteousnesse For not onely the inferioure appetite allured him but wicked impietie possessed the very castle of hys minde pride pearced to the innermoste parte of hys hearte So that it ys a fonde and foolyshe thyng to restraine the corruption that proceded from thense onely to the sensuall motions as they call them or to call it a certayne nouriture that allureth styrreth and draweth to synne onely that parte whyche amonge them ys called Sensualitie Wherein Peter Lombarde haâ—he disclosed hys grosse ignoraunce whyche seekynge and sâ—archynge for the place of it saythe that it is in the fleshe as Paule witnesseth not proprely in deede but bicause it more appeareth in the fleshe as though Paule did meane onely a parte of the soule and not the whole nature whyche is in comparison set against supernaturall grace And Paule there taketh away all doubte teachinge that corruption resteth not in one parte alone but that nothinge is pure cleane from the deadly infection thereof For entreatynge of corrupted nature he doothe not onely condemne the inordinate motions of appetites that appeare but specially trauayleth to proue that the vnderstandynge mynde is subiecte to blyndenesse and the heart to peruersnesse And the same thyrde chapter to the Romaines is nothinge els but a description of original synne That appeareth more plainely by the renewinge For the spyrite whyche is compared wyth the olde man and the fleshe dothe not onely signifie the grace wherby the inferioure or sensuall parte of the soule is amended but also conteyneth a full reformation of all the partes And therefore Paule dothe commaund not onely that oure grosse appetites be brought to naught but also that we our selues be renewed in the spirite of oure mynde as lykewyse in an other place hee biddeth vs to be transfourmed in newnesse of minde Whervpon foloweth that the same parte wherin moste of all shineth the excellence noblenesse of the soule is not onely wounded but also
It is reprochefully spoken in the Psalme concerninge the Iewes A frowarde generation that haue not made theyr hearte streight Also in an other Psalme the Prophete exhorteth the men of hys age not to harden theyr heartes and that bycause all the faulte of obstynacie remayneth in the peruersenesse of men But it is fondely gathered thereof that the hearte is pliable to either side the preparinge whereof is onely of God The Prophet saith I haue enclyned my hearte to keepe thy commaundementes bycause he had willingely and with a cherefull earnest affection of minde addycted himselfe to God and yet he dothe not boaste him selfe to bee the author of his owne inclination which he confesseth in the same Psalme to be the gyfte of God Therefore we muste holde in minde the admonition of Paule where he â—â—ddeth the faithefull to worke their owne saluation with feare and trembling bicause it is the Lorde that worketh bothe the willinge and the perfourminge In deede hee assigneth them offices to be doinge that they shoulde not geue them selues to sluggyshnesse of the fleshe but in that hee commaundeth theÌ„ to haue feare and carefullnesse he so humbleth them that they may remembre that the same thing whiche thei are commaunded to do is the propre worke of God wherein he plainely expresseth that the faithefull woorke passiuely as I may so call it in so muche as power is ministred them from Heauen that they sholde cleame nothinge at all to them selues Wherefore when Peter exhorteth vs that we shoulde adde power in fayth he graunteth not vnto vs a seconde office as if we shoulde do any thynge seuerally by oure selues but onely he awaketh the slothefullnesse of the fleshe wherewyth commonlye fayth yt selfe is choked To the same purpose seemeth that sayeinge of Paule Extinguyshe not the spirite for slouthefullnesse dothe oftentimes crepe vpon the fayethfull yf it be not corrected Butte yf any manne conclude there vpon that yt ys in theyr owne choyse to cheryshe the lyghte beynge offred them his ignoraunce shall bee easily confuted bycause the selfe same dylygence that Paule requyreth cometh onely from God For we are also oftentimes commaunded to purge oure selues from all fylthynesse whereas the holy ghoste do the claynte to hym selfe alone the offyce of makynge holy Fynally that by waye of grauntynge the same thynge is conueyed to vs that proprely belongeth to God is playne by the woordes of Ihon Whosoeuer ys of God saueth hym selfe The aduauncers of freewyll take holde of thys sayeinge as yf wee were saued partelye by the power of God partely by oure owne as though wee had not from heauen the very same safe keeping wherof the Apostle maketh mention For whiche cause Christ also praieth his Father to saue vs from euill and we knowe that the godly whyle they warre against Satan do get the victory by no other armie and weapons but by the armure and weapons of God Wherfore when Peter commaunded vs to purifie our soules in the obedience of truthe he by and by addeth as by way of correction by the holy ghoste Finally how all mans strength are of no â—orce in the spirituall battell Iohn briefly sheweth when he sayth that they whiche are begotteÌ„ of God can not sinne because the sede of God abideth in them And in an other place he randreth a reason why for that our faith is the victory that ouercometh the worlde Yet there is alleged a testimonie out of the lawe of Moses whiche semeth to be muche against our saluation For after the publishing of the lawe he protesteth vnto the people in this maner The commaundement that I commauÌ„de thee this day is not hid from thee neither far of It is not in heauen but hard by thee it is in thy mouthe and in thy hearte thou shouldest do it Truely if this be taken to be spoken of the bare coÌ„maundementes I grauÌ„t they be of no smal weight to this present matter For though it were easy to mocke it out with saying that here is spoken not of the easinesse and redinesse of obseruation but of knowledge yet euen so peraduenture it would also leaue some doubte But the Apostle whiche is no doubtfull expositour taketh away all doubte from vs whiche affirmeth that Moses here spake of the doctrine of the Gospell But if any obstinate man wyll say that Paul violently wrested those wordes that they myght be drawen to the Gospell although his boldenesse so to say shall not be without impietie yet is there sufficient matter beside the authoritie of the Apostle to coÌ„uince him withal For if Moses spake of the commaundementes only then he puffed vp the people with a moste vaine confidence For what should they els haue done but throwen them selues downe hedlonge if they had taken vpoÌ„ them the keping of the lawe by their owne strengthe as a thing not heard for them Where is theÌ„ that so ready easinesse to keepe the law where there is no accesse vnto it but by a hedlong fall to destruction Wherfore there is nothing more certaine than that Moses in these wordes did meane the couenant of mercie which he had publyshed together with the streight requiring of the lawe For in a fewe verses before he had taught that our heartes must be circumcised by the haÌ„d of God that we may loue him Therfore he placed the easinesse wherof he streightway after speaketh not in the strength of man but in the helpe succour of the holy ghost which performeth his worke mightely in our weakenesse Albeit the place is not simply to be vnderstanded of the commaundementes but rather of the promises of the Gospell whiche are so far from stablyshing a power in vs to obteine righteousnesse that they vtterly ouerthrowe it Paule considering that same proueth by this testimonie that saluation is offred vs in the Gospell not vnder that hard and impossible coÌ„dition wherwith the lawe dealeth with vs that is that they only shall atteyne it whiche haue fulfilled all the commaundementes but vnder a condition that is easy ready and playne to come vnto Therfore this testimony maketh nothyng to chalenge freedome to the will of man There are also certayne other places wonte to be obiected whereby is shewed that God sometime withdrawynge the succour of his grace tryeth menne and wayteth to see to what ende they will applie theyr endeuours as is that place in Osee I will goe to my place till they putte it in their heart and seeke my face It were a fonde thyng saye they yf the Lorde should consider whether Israell would seke his face vnlesse their mindes were pâ—â—able that they might after theyr owne will incline themselues to the one side or the other As though this were not a thinge commonly vsed with God in the Prophetes to make a shewe as yf he did despise and caste awaye his people till they haue amended their life But what will the aduersaries gather
is vsed in priuate talkes For wee muste alway haue recourse to thys prynciple that of all the generall kyndes of vices one speciall sorte is sette for an exaumple wherevnto the reste maie bee referred and that that is cheefely chosen wherein the fylthynesse of the faulte is moste apparant All be it it were conuenient to extende it more generally to slaunders and sinister backebytinges where with oure neighboures are wrongefully greeued for that falshoode of witnessing whiche is vsed in iudiciall courtes is neuer withoute periurie But periuries in so muche as thei do prophaine and defile the name of God are already sufficiently mette withall in the thirde commaundement Wherefore the righte vse of this commaundement is that our tonge in affirminge the trueth to serue bothe the good name and profite of our neighboures The equitie therof is more than manifest For if a good name be more precious than any treasures what so euer they bee then is it no lesse hurte to a man to bee spoiled of the goodnesse of his name than of hys goodes And in learninge hys substaunce sometime false wytnesse dothe as muche as vyolence of handes And yet yt is marueylous wyth howe neglygent carelessnesse menne do commonly offende in thys poynte so that there are founde verye fewe that are not notably sycke of thys desease we are so muche delyted wyth a certaine poysoned sweetnesse bothe in searchynge oute and in dyscolynge the euells of other And lette vs not thinke that it is a sufficient excuse yf oftentymes wee lye not For hee that forbyddeth thy brothers name to bee defyled wyth lyenge wylleth also that it bee preâ—erued vntouched so farre as the truthe will suffer For howesoeuer hee taketh hede to hym selfe onely so that hee tell no lye yet in the same he secretly confesseth that hee hathe some charge of hym Butte thys ought to suffice vs to kepe safe our neighboures good name that God hathe care of yt Wherefore wythoute doubte all euell speakinge is vtterly condemned Butte wee meane not by euell speakynge that rebukynge whyche ys vsed for chastismente nor accusation or iudiciall processe whereby remedye is soughte for an euell nor publyke reprehension whyche tendeth to putte other synners in feare nor bewrayinge of faultes to them for whose safetie it behoued that they shoulde bee forewarened leaste they shoulde been in daunger by ignoraunce butte we meane only hatefull accusynge whyche aryseth of malyciousnesse and of a wanton wyll to backebyte Also thys commaundement is extended to this poynte that we couet not to vse a scoffinge kinde of plesauntnesse but myngeled wyth bytter tauntes thereby bytyngely to touche other mennes faultes vnder pretense of pastime as manye doe that seeke prayse of merry conceytes wyth other menes shame yea and greefe also when by suche wanton raylynge many tymes oure neyghboures are not a lyttle reproched Nowe yf wee bende oure eyes to the lawemaker whyche muste accordynge to hys ryghtefull authoritie beare rule no lesse ouer the eares and mynde than ouer the tongue truelye we shal finde that greedynesse to heare backebytynges and a hasty readynesse to euell iudgementes are no lesse forbydden For it were very fond if a manne shoulde thynke that God hateth the faulte of euell speaking in the tongue and doth not disalowe the faulte of euell maliciousnesse in the hearte Wherefore yf there be in vs a true feare and loue of God let vs endeuoure so farre as we may and as is expedient and as charitie beareth that we geue neyther oure tongue nor oure eares to euell speakinges and bitter iestynges leaste we rashely without cause yelde oure mindes to indirecte suspicions But beinge indifferent expositors of all mens sayinges and doinges let vs bothe in iudgemente eares tongue gently preserue their honoure safe The tenthe Commaundement Thou shalte not couet thy neighboures house c. The end of this coÌ„mauÌ„demeÌ„t is that bicause the lords wil is the our soule be wholi possessed with the affectioÌ„ of loue al lust is to be shakeÌ„ out of our mind that is contrarie to charitie The summe therefore shall bee that noe thoughte creepe into vs whyche maye moue oure myndes wyth a concupiscens hurtefull and tourninge towarde an others losse wherewyth on the other side agreeth the commaundement that whatsoeuer we conceiue purpose will or study vpon bee ioyned wyth the benifite and commoditie of oure neighboures But here as it seemeth ariseth a harde and combersome dyfficultie For if it bee truely sayde of vs before that vnder the names of fornication and thefte are conteyned the luste of fornication and the purpose to hurte and deceyue it maye seeme superfluously spoken that the couetynge of other mennes goods shoulde afterwarde bee seuerally forbydden vs. Butte the distinction betweene purpose and couetynge wyll easylye loose vs thys knotte For purpose as wee haue meante in speakinge of yt in the other commaundementes before ys delyberate consent of wyll when luste hathe subdued the mynde butte couetynge maye bee wythoute any suche eyther aduisment or assent when the mynde is onely prycked and tyckled with vaine and peruerse obiectes As therefore the Lorde hathe heretofore commaunded that the rule of charitie sholde gouerne oure wylles studyes and woorkes so hee nowe commaundeth the coÌ„ceptions of oure maynde to bee directed to the same rule that there bee none of them crooked and wrythen that maye prouoke oure mynde an other waye As hee hathe forbydden oure mynde to bee bowed and ledde into wrathe hatred fornication robberie and lyinge so hee dothe nowe forbidde vs to be moued therevnto And not withoute cause doothe he requyre so greate vprightenesse For whoe canne denye that it is ryghteous that all the powers of the soule bee possessed with charitie Butte if any of them do swarue from the marke of charitie whoe canne denye that it is dyseased Nowe whense commeth yt that so manye desires hurtefull to thy neighboure do enter into thy hearte butte of thys that neglectynge hym thou carest onely for thy selfe For yf thy mynde were altogether throughlye soked wyth charitie no percell thereof shoulde bee open to suche imaginacions Therefore it muste needes bee voyde of charitie so farre as it receyueth concupiscens Butte some manne will obiecte that yet yt is not meete that phantasies that are wythoute ordre tossed in mannes wytte and at lengthe doe vanyshe awaye shoulde bee condemned for concupiscence whose place is in the hearte I aunswere that here oure question is of that kynde of phantasies whyche whyle they are present before oure myndes do together byte and strike oure heart with desire for asmuche as it neuer commeth in oure mynde to wyshe for any thyng butte that oure hearte is styrred vp and leapeth wythâ— all Therefore God commaundeth a marueylous feruentnesse of loue whyche he wylleth not to bee entangled wyth neuer so small snares of concupiscence Hee requyreth a marueylouslye framed mynde whyche che hee suffereth not so muche as wyth slyghte prouociatons to bee any thynge styrred agaynste the lawe of
nowe there is no respect of Greke or Iewe circumcision or vncircumcision but Christe is all in all to whom the nations are geuen for his inheritaunce the endes of the earth for his peculiar possession that vniuersally without difference he might haue dominion from sea to sea and from the riuers to the vttermost endes of the worlde Therfore the callinge of the Gentiles is a notable token whereby is clearely shewed the excellencie of the new testament aboue the olde It had in deede beene before testified by many and most plaine oracles of the Prophetes but so as the perfourmance thereof was still differred vnto the kyngdome of Messias And Christe hym selfe dyd not procede vnto it at the first beginning of his preaching but differred it so long vntill that all the partes of oure redemption being perfourmed and the time of his abacement ended hee receiued of his father a name that ys aboue all names before whom all knees shoulde bowe For which cause when this conuenience of time was not yet fulfilled he saide to the woman of Chanaan that he was not sent but to the lost sheepe of the house of Israel And he suffred not his Apostles at the firste sending to passe these bondes Goe not ye saith hee into the waye of the Gentiles nor entre into the Cities of the Samaritanes but rather go ye to the loste sheepe of the house of Israell But howesoeuer it was before vttered by so many testimonies yet when the Apostles were first to beginne it it seemed so newe and strange a thing vnto them that they wer afraid of it as of some monster Truely very fearefully and not without styâ—king at it thei firste did set vpon it And no maruel for it seemed against reason that the Lorde whiche by so many ages had chosen out Israel from all other nations shoulde nowe vndoe that choise as it were sodenly changing his purpose It was in dede spoken of afore by prophecies but thei coulde not geue so great heede to the prophecies as to be nothing moued with the newenesse of the thing that they sawe And these examples whiche the Lord had shewed of the calling of the Gentiles that sholde one day come to passe were not sufficient to moue them For biside this that he hade called very few he did after a certaine maÌ„ner engraffe them into the householde of Abraham to adde them vnto his people as percel of them but by this general calling the Gentiles were not onely made egall with the Iewes but also it appeared that they came into the place of the Iewes that were become deade And yet all those strangers whome God hath before that tine brought into the bodie of the Churche were neuer made egall with the Iewes And therefore not without a cause dothe Paule so extoll this misterie hidden fronâ—ages and generations and whiche hee also saythe to bee maruellous to the very Angles In these fower or fiue pointes I thinke I haue well and faithfully sette foorthe the whole dyfference of the olde and newe testamente to muche as sufficeth to the simple ordre of teaching But bicause many report this varietie in gouerning the Churche this diuers manner in teaching so great alteration of vsages and ceremonies to be a greate absurditie thei are also to be answered before that we passe forth to other thinges And that may be done shortly bicause the obiections are not so strong that thei nede a curious confutation It hangeth not together saie thei that God which doth alway stedfastly agree with him selfe shoulde suffer so great an alteration as afterwarde to disalowe the same thing which he had before both commaunded and commended I answer that God ought not therefore to be compted mutable for that he applied diuerse formes to diuerse ages as he knewe to bee expedient for euery one If the husbandman apoint to his household one sorte of businesse in winter and an other in sommer shall wee therefore accuse him of inconstancie or thinke that he swarueth from the righte rule of husbandrie which agreeth with the continuall ordre of nature Lykewise if a father of a household doe instructe rule ordre his children of one sorte in childhoode of an other in youth of an other in mans state we can not therefore saye that he is fickle and forsaketh his own purpose Why therfore do we charge God with reproche of inconstantie for that he hath seuered the diuersitie of times with fite agreable markes The last similitude ought fully to satifye vs. Paule maketh the Iewes like vnto children and Christians to yongmen What disordre is therin this gouernement of God that he helde them in their childish lessons whiche according to the capacitie of their age were fitte for them instructed vs with stronger and as it were more manly discipline Therefore herein appeareth the constancie of God that he taught one selfe same doctrine in all ages and continueth in requyring the same worshippe of his name which he commaunded from the beginning But wheras he chaunged the outwarde forme and manner thereof in that he shewed not him selfe subiect to change butte so farre he tempered him selfe to the capacitie of man which is diuerse and chaungeable But whense say thei commeth this diuersitie but bicause God willed it to be such Coulde he not as well from the beginning as sins the comming of Christ reuele the eternal life in plaine wordes without any figures instruct those that are his with a few sacraments and easye to perceaue geue his holy spirite and poure abroad his grace throghoute the whole worlde This is euen like as if thei should quarell with God for that he hathe created the worlde so late sith he might haue created it from the beginning or for that his will was to haue enterchaunged courses betwene winter and sommer betwene daye and night But as for vs euen as al Godly men ought to thinke let vs not doubt that whatsoeuer God hath done is wisely and righteously done although oftentimes we knowe not the cause why it ought so to haue been done For that were to take presumptuously to much vpon vs not to geue God leaue to haue the causes of his owne purpose secret to hymselfe froÌ„ vs. But it is meruellous say thei that he nowe refuseth and abhorreth the sacrificeng of beastes and all that furniture of the Leuiticall presthode wherewith in the olde time he was delited As though these outward and transitorie thinges did delite God or any waye moue affection in him We haue already said that he did none of these for his owne cause but disposed them all for the saluation of men If a Physicion do heale a yong maÌ„ after one very good meane froÌ„ his disease afterward do vse an other maner of healyng with the same man beyng old shall we therefore say that he hath refused the manner of healyng whiche before pleased him but rather continuyng still in the same he hath coÌ„sideration
vpon the promises of Gods good will toward him conceyueth and vndoubted lokynge for of saluation as the Apostle sheweth in these wordes Yf we keepe sure to the ende our confidence and gloriyng of hope For hereby he meaneth that none hopeth well in the Lorde but he that with confidence glorieth that he is heyre of the kyngdome of heauen There is none I saye faythfull but he that leanyng vpon the assurednesse of his owne saluation doth confidently triumph vpon the deuell and death as we are taught by that notable concluding sentence of Paule I am persuaded sayth he that neyther death nor life nor Angeles nor principalities nor powers nor thinges present nor thinges to come shal be able to separate vs froÌ„ the loue of God wherwith he embraceth vs in Christ Iesu. And in like manner the same Apostle thinketh that the eyes of our minde are by no other meane well lightened vnlesse we see what is the hope of the eternall inheritance to whiche we are called And eche where his common manner of teachyng is such that he declareth that no otherwise we do not well comprehend the goodnesse of God vnlesse we gather of it the frute of great assurednesse But some man will say the faithfull doe finde by experience a far other thing within themselues whiche in recordyng the grace of God toward them are not only tempted with vnquietnesse whiche oftentimes chaunceth vnto them but also are sometime shaken with most greuous terrors so great is the vehemencye of temptations to throw downe their mindes which thing semeth not sufficiently wel to agree with that assurednesse of fayth Therefore this doubt must be answered if we will haue our aforesayde doctrine to stande But truely when we teache that fayth ought to be certayne and assured we doe not imagine suche a certaintie as is touched with no doubtynge nor suche an assurednesse as is assayled with no carefulnesse but rather we saye that the faythfull haue a perpetuall stryfe with their owne distrustfulnesse So farre be we from setlynge their consciences in such a peasable quietnesse as maye be interrupted with no troubles at all yet on the other side we saye that in what sorte so euer they bee afflicted they doe neuer fall and departe from that assured confidence whiche they haue conceyued of the mercie of God The Scripture setteth forth no example of fayth more playne or more notable than in Dauid specially if a manne beholde the whole continuall course of his lyfe But yet howe he was not alwaye of quiet minde hymselfe declareth by innumerable complaintes of whiche at this time it shal be sufficient doe choose out a fewe When he reprocheth his owne soule with troublesome motions what is it els but that he is angry with his owne vnbeleuengnesse Why treÌ„blest thou my soule sayth he and why art thou disquieted within me trust in God And truely that same discouragement was a plaine token of destruction euen as if he thought himselfe to be forsaken of God And in an other place we reade a larger confession thereof where he sayth I sayd in my ouerthrow I am cast out from the sight of thy eyes Also in an other place he disputeth with himselfe in carefull and miserable perplexitie yea quareleth of the very nature of God sayeng Hath God forgotten to haue mercie will he caste of for euer And yet harder is that whiche foloweth But I haue sayde To die is mine charges are of the right hande of the hyest For as in despere he condemneth himselfe to destruction and not only confesseth himselfe to be tossed with doutyng but as if he were vaÌ„quished in battel he leaueth nothyng to himself bycause God hath forsaken him and hath turned to destroy him the same hande that was wont to be his helper Wherefore not without cause he exhorteth his soule to returne to her quietnesse bicause he had found by experience that he was tossed amoÌ„g troblesome waues And yet whiche is meruellous in al these assaultes faith vpholdeth the heartes of the godly and is truely like vnto a Date tree to endeuour and rise vpwarde agaynst all burdens howe great soeuer they be as Dauid when he might seme to be vtterly ouerwhelmed yet in rebukyng himselfe cesseth not to rise vp to God And truely he that striuing with his owne weakenesse resorteth to faith in his troubles is alredy in a manner conquerour Whiche maye be gathered by this sentence and other like Waite for the Lord be stronge he shall streÌ„gthen they heart waite for the Lord. He reprocheth himselfe of fearefulnesse and in repetyng the same twise conâ—esseth himself to be somtimes subiect to many troublesome motions And in the meane time he doth not only become displeased with himselfe in these faultes but earnestly endeuoreth to amendement Truely if we will more nerely by good examination compare him with Achaz there shal be founde great difference Esaye was sente to brynge remedie to the carefull griefe of the wicked king and hypocrite and spake vnto him in these wordes Be in sauegarde and be quiet feare not c. But what did Achaz As it was before sayd that his heart was moued as the trees of the woode are shaken with winde though he hearde the promise yet he cessed not to quake for feare This therefore is the propre rewarde punishment of vnbelefe so to tremble for feare that in temptation he turneth himselfe awaye from God that doth not open to himselfe the gate by fayth Contrarywise the faythfull whome the weighty burden of temptations maketh to stoupe and in a maÌ„ner oppresseth do coÌ„stantly rise vp although not without trouble and hardinesse And bicause thei know their owne weakenesse thei pray with the Prophete Take not the worde of truth away from my mouth coÌ„tinually By which wordes we are taught that somtime they become dumme as though their fayth were vtterly ouerthrowen yet they faint not nor turne their backes but procede in their battell with prayer do encourage their slouthfulnesse lest by fauoring themselues they should growe to vnsensible dulnesse For the vnderstaÌ„dyng therof it is needeful to returne to that diuision of the fleshe and the spirit wherof we made mention in an other place which doth in this behalf most clearly appere The godly heart therefore â—eleth a diuisioÌ„ in it self which is partly delited with swetenesse by acknowledging of the goodnesse of God partly greued with bitternesse by felyng of his owne miserie partly resteth vpon the promise of the Gospel and partly trembleth by reason of the testimonie of his owne wickednesse partly reioyseth with conceyuing of life and partly quaketh for feare of death Whyche variation coÌ„meth by imperfection of fayth for as muche as we neuer be in so good case in the course of this present life as beyng healed from all disease of distrustfulnesse to be altogether filled possessed with faith Hereupon procede those battels wheÌ„ the distrustfulnesse
moue and tosse and wherewith thei miserably encomber themselues that they prate of thinges that thei know not As for example whether the repentance of our sinne pleaseth God whē obstinacie endureth in other Againe whether the punishmentes laied vpon man by God do auaile to satisfaction Againe whether repentance maye be oftentimes reiterate for deadly sinnes wher thei fowly wickedly define that penance is dayly done but for veniall sinnes Likewise thei very much torment themselues with a grosse erroure vpon the saieng of Hierome that repentance is a second bourde after shipperack Wherin thei shewe that thei neuer waked from their brutish dulnesse to feele so much as a farr of the thousandth part of their faultes But I wold the readers shold note that here is not a quarel about the shadow of an asse but the most earnest mater of al other is entreated of that is to saie forgeuenesse of sinnes For wheras thei require three things to repentance contrition of heart confession of mouth satisfaction of worke thei do therwithal teache that those three thinges are necessarie to the obteining of forgeuenes of sinnes But if it behoue vs to know any thing at all in all oure religion this truely behoueth vs moste of all I meane to vnderstand and knowe well by what meane with what lawe vpon what condition with what easinesse or hardnesse the forgeuenesse of sinnes is obtained If this knowledge stande not plaine and certaine the conscience can haue no rest at all no peace with God no confidence or assurednesse but continually trembleth wauereth is troubled is tormented is vexed horriblye dreadeth hateth and fleeth the sight of God But if the forgeuenesse of synnes hange vpon those conditions to whiche thei do binde it then nothing is more miserable nothinge in more lamentable case than we They make Contrition the firste parte of obteining pardon and they require that to be a due contrition that is to saie perfect and full but in the meane time thei do not determine when a man may be assured that he hathe to the full measure perfectly perfourmed this contrition Truely I graunt that euery man ought diligently and earnestly to enforce hymselfe with bitterly weping for his synnes to whett himselfe more and more to a lothing and hatred of them For this is a sorrowe not to be repented y◠breedeth repentance vnto saluation But when there is suche a bitternesse of sorrowe requyred as maie proportionally aunswer the greatnesse of the fault and suche as maye in balaunce counterpaise with the trust of pardon here the pure consciences are maruelously tormented and troubled when they see them selues chaunged with a due contrition of sinnes and doe not so atteine the measure of that due that they can determine with them selues that they haue duely perfourmed so muche as they duely oughte If they saie that we muste do as muche as lyeth in vs then come we still to the same pointe that we were at before for howe dare any manne assure himselfe that he hath employed all his force to bewaile his synnes So when the consciences hauinge longe wrastled with them selues and longe been exercised with battailes doe at length finde no heauen to reste in yet somewhat to ease them selues thei enforce them selues to a sorrowe and wringe out teares to make perfect their contrition But yf they saie that I slaundre them Let them come forthe and shewe any one man that by suche doctrine of contrition hathe not eyther ben driuen to despeire or hath not set for his defense a counterfaiting of sorrowe in steede of true sorrowe againste the iudgemente of God We haue also oure selues saide in one place that forgeuenesse of synnes neuer commeth without repentance bycause none but the afflicted and wounded with conscience of synnes can syncerely call vpon the mercie of God but we haue therewithall further saide that repentance is not the cause of the forgeuenesse of sinnes As for those tormentes of soules whiche they saie muste be perfourmed of duetie we haue takē them awaie we haue taught the sinner not to loke vpon his owne contrition nor his owne teares but to fasten bothe his eyes vpon the onely mercie of God We haue onely putte him in minde that Christ called the laboring loden when he was sent to publish glad tidinges to the poore to heale the contrite in heart to preache remission to captiues to deliuer prisoners to comforte them that mourne From whiche shold be excluded both the Pharises that filled with their own righteousnesse doe not acknowledge their owne pouertie and also the despisers that carelesse of Gods wrath do seke no remedy for their euels For suche doe not laboure nor are loden nor contrite in hearte nor bounde nor captiue But there is greate difference betweene teaching a man to deserue forgeuenesse of sinnes with due and full contrition whiche the sinner can neuer perfourme and instructing him to hunger and thirste for the mercie of God that by the acknowledging of hys owne miserie by his owne vnquietnesse wearinesse and captiuitie it maie be shewed him where he ought to seeke for releefe rest and libertie and finally he maie be taught in the humbling of himselfe to geue glorie to God Concerning Confession ther hath been alwaie great strife betwene the Canonistes and Scholediuines while the one sorte affyrme that confession is commaunded by the special commaundement of God and the other sorte denie it and saie that it is commaunded onely by the Ecclesiasticall constitutions But in this contention hathe appeared the notable shamlessnesse of the diuines that haue corrupted and violently wrasted as many places of Scripture as thei alleaged for their purpose And when thei sawe that thei coulde not so obteine that which they required thei which woulde be thought more suttle than the rest escaped away with this shifte that confession came from the lawe of God in respect of the substance of it butte afterwarde receiued frome of the lawe Positiue Euen as the foolishest sorte amonge the laweyers doe saie that Citations came from the law of God bicause it is said Adam wher arte thou And likwise Exceptions bicause Adam aunswered as if were by waie of exception saieng The wife that thou gauest me c. but that bothe citations and exceptions receiued forme geuen them by the Ciuile law But lette vs see by what argumentes thei proue thys confession either formed or Unfourmed to be the commaundement of God The Lorde saie thei sent the leprous men to the preestes But what Sente he them to confession Whoe euer hearde it spoken that the Leuiticall preestes were appointed to heare confessions Therfore thei flee to Allegories and saie It was commaunded by the lawe of Moses that the preestes shoulde discerne betwene leprosie and leprosie sinne is a spirituall leprosie therfore it is the preestes office to pronounce vpon it Before that I aunswer them I aske this by the waie If this place make thē iudges of the spiritual leprosie
voice of the sonne of God and shall come forth they that haue done good into the resurrection of life but they that haue done euel into the resurrection of iudgement Shal we say that soules rest in the graues that they lieng there may heare Christ and not rather that at his coÌ„maundement the bodies shal returne into the liuelinesse which they had lost Moreouer if we shal haue new bodies geneÌ„ vs where is the likefashioning of the head and the membres Christ rose againe was it with forgyng to himselfe a newe body No but as he had sayd before Destroy this teÌ„ple and in three daies I wil bulde it vp he toke againe the same body which he had before borne mortall For he had not much profited vs if a new body beyng put in place the olde body had ben destroyed which was offred vp for a sacrifice of satisfactorie cleansing We must also holde fast that felowship whiche the Apostle preacheth That we rise againe bicause Christ hath risen againe for nothyng is lesse probable than that our flesh in whiche we beare about the mortifieng of Christ should be depriued of the resurrection of Christ. Whiche verily appered by a notable example when at the risyng agayne of Christ many bodies of the Saintes came out of the graues For it canne not bee denied that this was forshewyng or rather an earnest of the laste resurrection whiche we hope for suche as was before in Enoch and Elias whome Tertullian calleth New possessors of the resurrection bycause they beyng in body and soule deliuered from corruption were receyued into the kepyng of God I am ashamed in so cleare a matter to spende so many wordes but the readers shall contentedly beare this trouble with me that no hole maye be open for frowarde and bolde wittes to deceyue the simple The flyeng spirites wyth whome I nowe dispute bryng forth a fained inueÌ„tion of their owne brayne that at the resurrection there shal be a creation of new bodies What reason moueth them to thinke so but bicause it semeth to them incredible that a carion consumed with so long cotteÌ„nesse shold returne into his auÌ„cient state Therfore only vnbeleâ—e is the mother of this opinion But vs on the other side the Spirit of God eche where in the Scripture exhorteth to hope for the resurrection of our flesh For this reason baptisme as Paule witnesseth is to vs a seale of the resurrection to come and likewise the holy Supper allureth vs to the trust thereof when we receyue with our mouth the Signes of spiritual grace And truely the whole exhortation of Paule that we geue our meÌ„bres to be weapons vnto the obedieÌ„ce of righteousnesse shold be cold vnlesse that were ioyned whiche he addeth afterward He that hath raised vp Christ froÌ„ the dead shall quicken also your mortal bodies For what should it profit to applie our feete handes eyes and tonges vnto the seruice of God vnlesse they were partakers of the frute reward Which thing Paul plainly confirmeth with his owne wordes sayeng The body not to fornication but to the Lord and the lord to the body And he that hath raised vp Christ shall also rayse vp vs by his power More plaine are those wordes which folow that our bodies are the teÌ„ples of the holy ghost the meÌ„bers of Christ. In the meane time we see how he ioyneth the resurrection with chastitie holinesse as a litle after he sayth that the price of redemption perteineth also to the bodies Now it were not resonable that the body of Paul in which he hath borne the prinâ—es of Christ in which he honorably glorified Christ shold lose the reward of the crowne Whereupon also came that glorieng We loke for the redemer from heaueÌ„ which shal make our vile body like fashioned to the body of his brightnesse And if this be true that we must by many afflictions entre into the kingdome of God no reason suffreth to debarre the bodies from this entrie which God both exerciseth vnder the standard of the crosse honoreth with the praise of victorie Therfore of this matter there arose among the Saintes no douting but that they hoped to be coÌ„panioÌ„s of Christ which remoueth into his owne persone al the afflictions wherewith we are proued to teache that they bring life Yea and vnder the law he exercised the holy fathers in this faith with an outward ceremonie For to what purpose serued the vsage of burieng as we haue already shewed but that they should know that there is new life prepared for the bodies that are layed vp Hereunto also tended the spices and other signes of immortalitie wherewith vnder the law the darknesse of faith was holpen eueÌ„ as it was by the sacrifices Neither was that maÌ„ner bredde by superstitioÌ„ for asmuch as we see that the Spirit doth no lesse diligently reherse burialles than the chefe misteries of faith And Christ commendeth that worke as a special worke truely for none other reson but bicause it lifteth vp our eyes froÌ„ beholding of the graue which corrupteth destroyeth all to the sight of the renewyng Moreouer the so diligent obseruing of the ceremonie whiche is praysed in the Fathers sufficiently proueth that it was to them a rare pretious help of faith For neither would AbrahaÌ„ haue so carefully prouided for the burieng place of his wife vnlesse there had ben set before his eyes a religion and a profit hier than the world namely that garnishing the dead body of his wife with the signes of the resurrection he might coÌ„firme both his owne faith the faith of his household But a clerer profe of this thing appereth in the exaÌ„ple of Iacob which to testifie to his posteritie that the hope of the promised land was not euen by death fallen out of his minde coÌ„maunded his bones to be caried thether I besech you if he was to be clothed with a new body shold he not haue geuen a fond coÌ„manÌ„dement coÌ„cerning dust that shold be brought to nothing Wherfore if their authoritie of the Scripture be of any force with vs there caÌ„ be required of no doctrine either a more clere or more certaine profe For this euen children vnderstand by the wordes of ResurrectioÌ„ raysing vp againe For neither can we cal it the Resurrection of that which is now first created neither shold that sayeng of Christ staÌ„d fast Whatsoeuer the Father hath geuen me it shal not perish but I wil rayse it vp in the last day To the same purpose serueth the word of Sleping which perteineth only to the bodies WherupoÌ„ also burieng places were called Coemeteria â–ª Sleping places Now it remaineth that I speake somwhat of that manner of the resurrection I vse this word bicause Paul calling it a misterie exhorteth vs to sobrietie bridleth the libertie to dispute like Philosophers freely suttelly of it First we muste holde as
But that most nere felowship wherby we are coupled with his fleshe he hath yet set out with a more glorious title when he sayd that we are members of his body and are of his bones and of hys fleshe At the last to declare it to be a mater greater than all wordes he concludeth hys sayeng with an exclamation This is sayth he a greate secret Therefore it should be a pointe of extreme madnesse to acknowlege no communion of the faythfull with the fleshe and blood of the Lord which the Apostle declareth to be so greate that he had rather wonder at it than expresse it Let the summe be that oure soules are so fed with the fleshe and blood of Christ as bred wyne do mainteine susteine the bodily lyfe For otherwise the proportional relation of the signe should not agree vnlesse soules dyd fynde their fode in Christ. Which can not be done vnlesse Christ do truely grow into one with vs and refresh vs with the eating of his fleshe and drinking of hys blood But although it seme incredible that in so great distance of places the flesh of Christ reacheth to vs that it may be meate to vs let vs remember how much the secret power of the Spirit surmounteth aboue al our senses and how foolysh it is to goe aboute to measure hys vnmeasurablenesse by our measure That therfore whiche our mynde comprehendeth not let our fayth conceiue that the Spirite truely knitteth in one those thinges that are seuered in places Nowe that same holy coÌ„municating of his body and blood wherby Christ poureth hys life into vs euen as if he peaâ—ced it into our bones marowes he in the Supper also testifieth sealeth land yâ— not with setting before vs a vayne or voyde signe but bringing fourth there the effectuall working of his spirite wherby he fulfilleth the which he promyseth And verily he there offreth and deliuereth the thing signified to al them that sit at that spiritual banket although it be receiued with frute of the faythfull onely which receiue so great bountifulnesse with true Fayth thankfulnesse of mynde After which maner the Apostle sayd that the bred which we breake is the communion of the body of Christ and that the cup which we hallow with the word prayers to that purpose is the coÌ„munion of hys blood Neither is there any cause why any man should obiect that it is a figuratiue speche by which the name of the thing signified is geuen to the signe I grauÌ„t verily that the breaking of the bred is a signe not the thiÌ„g it selfe But this being admitted yet we shall rightly gather of the deliuerance of the signe that the thing it selfe is deliuered For vnlesse a maÌ„ wil cal God a deceiuer he can neuer be so bolde to say that he setteth before vs an empty signe Therfore if by the breakyng of bred the Lorde doth truely represente the partakyng of hys body it ought to be out of dout that he truely performeth and deliuereth it And this rule is alway to be holden of the godly that so oft as they se the signes ordeined of the Lorde they certainly thinke persuade themselues that the truth of the thyng signified is there present For to what purpose should the Lorde deliuer to thee into thy hande the signe of hys body but to assure thee of the true partaking of it If it be true that a visible signe is geuen vs to seale the gift of an inuisible thing when we receiue the signe of the body let vs no lesse certainly beleue that the body it selfe also is geueÌ„ vs. I saye therefore which both hath ben alway receiued in the Chirch and al they teache at thys day that thynke right that the holy mysterie of the Supper consisteth of twoo thinges that is to saye of the bodily signes which beyng set before our eyes doe represent vnto vs inuisible thinges according to the capacitie of our weakenesse and of spirituall trueth which is by those signes bothe figured and deliuered Of what sort that is when I meane to shewe it familiarly I vse to set thre thinges the signification the mater which hangeth of the signification the vertue or effect which foloweth of both The signification consisteth in the promisses which are after a certayne manner wrapped together with the signe The mater or substance I cal Christ with hys death and resurrection By effect I vnderstande the redemption righteousnesse sanctification and eternall lyfe and whatsoeuer other benefites Christ bringeth vs. Now although all these thinges haue respect to Fayth yet I leaue no place to thys cauillation as though when I say that Christ is receiued by Fayth I would haue hym coÌ„ceiued with vnderstanding only and imaginatioÌ„ For the promises offer hym not that we should sticke fast in the sight alone and in bare knowlege but that we should enioye the true communicating of hym And truely I se not how any maÌ„ maye haue coÌ„fidence that he hath redeÌ„ption and righteousnesse in the crosse of Christ lyfe in hys death but principally standing vpon the true coÌ„munion of Christ himselfe For those good thinges shoulde not come to vs vnlesse Christ first made himselfe oures I say therefore that in the mysterie of the Supper by the signes of bread and wine Christ is truely deliuered to vs yea and hys body and blood in which he hath fulfylled al obedieÌ„ce for purchasing of ryghteousnesse to vs namely that first we should growe together into one body with hym then beyng made partakers of hys substance we may also fele hys power in the communicating of al hys good thinges Now I come down to the excessiue mixtures which superstitioÌ„ hath brought in For herein Satan hath played with maruelous sutteltie that withdrawing the myndes of men from heauen he might fyl them with peruerse error as though Christ were fastened to the elemente of bred And first we must not dreame such a presence of Christ in the Sacrament as the craftesmeÌ„ of the court of Rome haue fayned as though the body of Christ were made present with presence of place to be handeled with handes to be broosed with teethe and swallowed with mouth For this forme of recantation Pope Nicolas endited to Betengarius to be a witnesse of hys repentance namely with woordes so farr monstruous that the author of the glose cryeth out that there is danger if the reders do not wisely take hede to themselues least they should sucke out of them an heresie worse than was that of Berengarius In the seconde distinctioÌ„ in the Chapter beginning thus Ego Berengarius But Peter Lombarde although he trauaile much in excusing the absurdity yet more inclineth to the contrary senteÌ„ce For as we nothing dout that it hath limites accordyng to the perpetual nature of the body of men and is holden in heauen into which it was ones receiued vntill he returne to iugement so to draw it backe vnder these corruptible
had a liuely image in the outwarde signe Christes wil was by the outward signe to testifie that hys fleshe is meate If he did set before vs only an empty imaginatiue forme of bred not true bread where were the correlation or similitude which should leade vs froÌ„ the visible thing to the inuisible For that al thinges may agree together the signification shall extende no further but that we be fed with the forme of the fleshe of Christ. As if in Baptisme the forme of water should deceiue our eyes it should not be to vs a certayne pledge of our washing yea by that deceitfull shewe there should be geuen vs an occasion of wauering Therfore the nature of the Sacrament is ouerthrowen vnlesse in the maner of signifieng the earthly signe answer to the heauenly thing And therefore we lose the truth of thys mysterie vnlesse true bred represent to vs the true body of Christ. I repete it againe Sith the Supper is nothing ells than a visible testifieng of that promise which is in the vi chapter of Iohn namely that Christ is the bred of lyfe which came downe from heauen there must be visible bred vsed for a meane wherby that same spirituall bred may be figured vnlesse we will that we lose all the frute whiche in this behalfe God tenderly graunteth to susteine our weakenesse Now by what reason should Paule gather that all we are one body and one bred whiche doe together partake of one bred if there remayned onely an imaginatiue forme and not rather a naturall truth of bred But they could neuer haue ben so fowly begyled with the deceites of Satan but because they wer alredy bewitched with this error that the body of Christ enclosed vnder bred was by the bodily mouth sent down into the belly The cause of so brutishe imagination was that consecration signified as much among them as a magical enchauntment But thys principle was vnknowen to them that bread is a Sacramente to none but to men to whom the worde is directed lyke as the water of Baptisme is not changed in it selfe but so sone as the promise is adioyned it beginneth to be that to vs which it before was not Thys shall better appeare by example of a lyke Sacrament The water springing out of the rocke in the desert was to the fathers a token and signe of the same thing which the wyne doth figure to vs in the Supper For Paul teacheth that they dronke the same spirituall drinke But it was a common watering for the beastes and cattell of the people Wherupon it is easily gathered that in earthly elementes when they are applyed to a spirituall vse there is made no other turning but in respect of men in so much as they are to them seales of the promises Moreouer sithe Gods purpose is as I often repete as it were by handsome chariots to lift vs vp to himselfe they doe by their waywardenesse wickedly disapoint the same which do in dede cal vs to Christ but lurkig inuisibly vnder bred For it is not possible that the mynde of men vncombryng it selfe from the immesurablenesse of places should atteine to Christ euen aboue the heauens That which nature denyed them they attempted to amende with a more hurtfull remedie that abiding in earth we should nede no heauenly nerenesse of Christ. Lâ—e this is the necessitie that compelled them to transfigure the body of Christ. In Bernardes time althoughe a harder maner of speaking was growen in vse yet transubstantiation was not then knowen And in all ages before that this similitude dyd flye aboute in every mans mouth that there is with bred and wyne a spiritual thing ioyned in thys mysterie Of the wordes they answer as they thinke wittily but bringing nothing fit for thys preseÌ„t cause The rod of Moses say they being turned into a Serpent although it dyd get the name of a Serpent yet kepeth stil the olde name and is called a rod. So in their opinion it is as probable that although the bred passe into a new substance it may be abusively and yet not vnaptly called that which it appeareth to the eies But what likelhode or nerenesse fynde they betwene a cleare miracle and their fained illusion of whiche no eye in earth is witnesse The Magicians had mocked with deceites so that the Egiptians were persuaded that they excelled in diuine power to change creatures aboue the order of nature Moses came fourth dryuing away all their deceites shewed that the inuincible power of God was on his side because his owne rod consumed al the rest But forasmuch as that was a turning discernable with eyes therfore as we haue sayd it perteyneth nothing to thys preseÌ„t cause and in a litle time after the rod visibly returned into his own forme Beside that it is not knowen whether that soden turning was of substance or no. Also the alluding to the rods of the Magicians is to be coÌ„sidered which the Prophet therfore would not call Serpentes least he should seme to signifie a turning where none was because those deceiuers had done nothing but cast a myst before the eies of the beholders What likenesse herewith haue these formes of speche The bred which we breake So ofte as ye shal eate this bred They coÌ„mmunicated in breaking of bred and suche other It is certaine that their eyes were only deceiued with the enchantmeÌ„t of the Magicians As concerning Moses the mater is more douteful by whose hande it was no more hard for God to make of a rod a Serpent and againe of a Serpent to make a rod thaÌ„ to cloth Angels with fleshly bodies by and by after to vncloth them If the nature of thys mysterie were the same or like there were some color for their solution Let this therfore remaine certaine that it is not truly nor fittly promised vs that in the Supper the flesh of Christ is truely to vs for meate vnlesse the true substance of the outwarde Signe agree with it And as one error groweth of an other the place of Ieremie is so foolishlye wrested to proue transubstantiation that it irketh me to reherse it The Prophet complaineth that wood is put in his bred meaning that by the crueltie of his enemies his bred was infected with bitternesse As Dauid with a like figure bewayleth that his meate was corrupted with gall and hys drynke with vineger These men will haue it that the body of Christ was by way of allegorie fastened to the crosse But some of the olde fathers thought so As though we ought not rather to pardoÌ„ their ignorance and to bury their shame than to adde shamelessnesse to compell them yet still to fight like enemies with the natural meaning of the Prophet Other which see that the proportionall relation of the signe and the thing signified can not be ouerthrowen but that the truth of the mysterie must fal do confesse that the bred of the Supper is
Father According to this rule he was rather to be spiritually worshipped in heauēly glorie thā this so perillous a kinde of worshippyng to be deuised full of carnall and grosse opinion of God Wherfore thei that haue inuēted the worshipping of the sacramēt haue not only dreamed it of thēselues beside the Scripture in which no mention of it can be shewed which yet shold not haue ben ouerpassed if it had ben acceptable to God But also al the scripture crieng out against it they haue framed to thēselues a God after the wil of their own lust leauing the liuing God For what is idolatry if this be not to worship the gifts in stede of the geuer of himself Wherin they haue doblely offended For both the honor taken frō God was conueyed to a creature and he himself also dishonored in the defilyng and prophanyng of his benefite when of his holy sacramēt is made a cursed idole But let vs contrarywise least we fall into the same pit throughly settle our eares eies hartes myndes and tonges in the holy doctrine of God For that is the schole of the Holy ghost the best scholemaister in whiche suche profite is atteined that nothing nede more to be gotten from any where ells but we willingly ought to be ignorant of whatsoeuer is not taught in it But nowe as superstition when it hath ones passed the right boundes maketh no end of sinning thei fel a great wai further For thei haue deuised Ceremonies altogether strange frō the institutiō of the Supper to this end only that they might geue diuine honors to the signe We yelde say they this worship to Christ. First if this wer done in the Supper I wold say that that worshipping only is lawfull which resteth not in the signe but is directed to Christ sittyng in heauen But now by what pretense do they bost that they worship Christ in that bread whē thei haue no promise therof They consecrate an host as they call it which they may carie about in pompe which they may shew foorth in a cōmon gazing to be loked vpon worshipped and called vpon I aske by what power they think it to be rightly cōsecrate Uerily they wil bring forth those words This is my body But I will obiect to the cōtrary that it was therwithall said Take eate Neither will I do that of nothing For whē a promise is knit to a cōmaūdement I say that the promise is so conteined vnder the cōmaundement that being seuered it is made no promise at all This shal be made plainer by a like exāple God gaue a cōmaundement when he said Call vpon me He added a promise I wil heare thee If any mā calling vpon Peter Paule do glorie vpon this promise wil not al mē crie out that he doth wrongfully And what other thing I pray you do they which leauing the cōmaūdement concernyng eatyng do catch hold of a maimed promise this is my body to abuse it to strange ceremonies from the institution of Christ Let vs therfore remembre that this promise is geuen to them which kepe the cōmaundement ioined with it but that they be destitute of all the word which remoue the Sacrament to any other way We haue heretofore entreated how the mysterie of the holy supper serueth our Faith before God But forasmuch as the Lord doth here not only bring into our remembrance so great largesse of his boūtie as we haue before shewed but doth as it were from hande to hande bring it foorth stirreth vs to acknowlege it he doth therwithal warne vs that we be not vnthākfull to so plētiful liberalitie but rather that we shold publishe it with such praises as it is mete and aduance it with thankesgeuyng Therfore when he deliuered the institution of the Sacramēt it self to the Apostles he taught them that they should doo it in remembrance of him Which Paul expoūdeth to declare the Lords death That is publikely altogether with one mouth opēly to confesse that al our affiance of life saluatiō is reposed in the death of the Lord that we may glorifie him with our cōfessiō may by our exāple exhorte other to geue glory to him Here againe it appeareth wherunto the marke of thys Sacramēt is directed namely to exercise vs in the remēbrance of the death of Christ. For this that we are commaunded to declare the Lordes death tyll he come to iudge is nothing ells but that we should publishe that with cōfessiō of mouth which our Fayth hath acknowleged in the Sacramēt that is that the death of Christ is our life This is the seconde vse of the Sacrament which perteineth to ourwarde confession Thirdly the Lorde also willed it to be to vs in stede of an exhortatiō than which none other can more vehemētly encourage and enflame vs bothe to purenesse and holinesse of life and also to charitie peace and agreement For the Lord doth therin so communicate his body to vs that he is made throughly one with vs and we with him Now sithe he hath but one body whereof he maketh vs all partakers it is necessarie that al we also be by such partaking made one body Whiche vnitie the bred which is deliuered in the Sacrament representeth which as it is made of many graynes in such sort mingled together that one can not be discerned from an other after the same manner we also oughte to be conioyned and knitt together with so great agreement of myndes that no disagreement or diuision come betwene vs. This I had rather to be expressed with Paules wordes The cup of blessing sayth he which we blesse is the communicating of the blood of Christ and the bred of blessing which we breake is the partaking of the body of Christ. Therefore we al are one body that partake of one bread We shall haue very well profited in the Sacramēt if this thought so shal be emprinted engrauen in our mindes that none of the brethren can be hurt despised refused abused or in any wise be offended of vs but that therewithal we do in so doing hurt despise and abuse Christ with our iniurious dealinges that we can not disagree with our brethren but that we muste therewithall disagree with Christe that Christe can not be loued of vs but that he muste be loued in oure brethren that what care we haue of oure own body such also we ought to haue of our brethren whiche are members of our body as no part of our bodi is touched with ani felīg of grefe whiche is not spred abrode into al the other partes so we must not suffer our brother to be greued with any euill wherof we shoulde not also be touched with cōpassion Therfore Augustine not wtout cause so oft calleth thys Sacramēt the bonde of charitie For what sharper spur could be put to vs to stirre vp mutual charitie amōg vs thā whē Christ geuing himselfe to vs doth not only allure vs with hys
and wheras it was necessarie that they which were mingled with prophane men and idolatrers should by some outwarde signe testifie their Fayth the holy man for order and policies sake appoynted that day wherin the whole people of Christians should by partaking of the Lordes Supper vtter a confession of their faith The ordinance of zepherinus being otherwise good hath ben euel wrested of them that came after when a certaine law was made of one communicating yerely wherby it is come to passe that almost al men when they haue ones communicate as though they had gaily discharged themselues for al the rest of the yere slepe soundly on bothe eares It ought to haue ben farr otherwise done Euery weke at the least the Lordes table shoulde be sett before the assemblie of the Christians the promises should be declared which might fede vs spiritually at it none should in dede be compelled by necessitie but all should be exhorted and prycked forwarde the sluggishnesse also of the slouthfull should be rebuked All should by heapes as hungry men come together to such deynties Not without rightfull cause therefore at the beginning I complayned that by the craft of the deuil this custome was thrust in which whē it apointeth one certaine day of the yere maketh men slouthfull for all the reste of the yere We se in dede that this peruerse abuse was crept in euen in the tyme of Chrysostome but we may also therewithall see how muche it displeased hym For he complaineth with greuous wordes in thesame place whiche I euen nowe alleged that there is so great inequalitie of this mater that often in sometimes of the yere they came not euen whē they were cleane but at Easter they came euē whē they were vncleane Then he cryeth out O custome O presumption Then in vaine is the daily offring vsed in vaine we stande at the altar there is none that partaketh together with vs. So farr is it of that he alowed it by his authoritie adioyned to it Out of the same shop proceded also an other ordinance whiche hath stolen away or violently taken away the halfe of the Supper from the better nūber of the people of God namely the signe of the blood which beyng denyed to lay and profane men for with such titles forsothe they set out Gods inheritance became a peculiar possession to shauen anoynted men It is the commaundement of the eternall God that al should drynke which commaundement man dare discontinue and repelle with a new and contrarie law commaunding that not all shoulde drynke And that these law makers should not seme to fight wtout reson against their God they pretende perils that myght happen if this holy cup were commonly geuen to all as though those dangers had not ben foreseen and marked of the eternal wisdome of God And then suttelly forsothe they reson that the one is enough for both For if say they it be the body it is whole Christ which can not now be seuered frō hys body Therfore by Accompanieng the body conteineth the blood Loe how our wit agreeth with God when it hath neuer so litle begon with loose reines to be wanton and wilde The Lord shewing bred saith that it is his body when he sheweth the cup he calleth it his blood The boldnesse of mans reason crieth out contrariwise that the bred is the blood and the wine is the body as though the Lord had for no cause seuered his body from his blood bothe in wordes and in signes or as though it had euer ben heard spoken that the body or blood of Christ is called God man Uerily if he had ment to signifie whole himselfe he might haue sayed it is I as he is wont to speake in the Scriptures and not thys is my body thys is my blood But he willing to helpe our weaknesse did set the cup seuerally from the bred to teache that he sufficeth no lesse for drinke than for meate Nowe let one part be taken away then we shall finde but the one halfe of the nourishmentes in him Therfore although it be true which they pretende that the blood is in the bred by way of Accompanieng and againe the body in the cup yet they defraude godly soules of the confirmation of Fayth whiche Christe deliuereth as necessarie Therefore bidding their suttelties farewell we muste holde faste the profit whiche is by the ordinance of Christe in the twoo earnestes I knowe in dede that the ministers of Satan doe here cauil as it is an ordinarie thing with them to make mockerie of the Scriptures First thei allege that of one bare doing ought not to be gathered a rule wherby the Chirch should be bounde to perpetual obseruing But they lye when they say that it was but a bare doyng for Christ did not only deliuer the cuppe but also did institute that his Apostles should in tyme to come doo the same For they are the wordes of a commaunder drinke ye all of this cuppe And Paule so reherseth that it was a dede that he also commendeth it for a certain rule An other starting hole is that the Apostles alone were receiued of Christ to the partaking of this Supper whome he had already chosen and taken into the order of the sacrificyng prestes But I would haue them answere me to fiue questions from which they shall not be able to escape but that they shall be easily conuinced with their lies Fyrst by what oracle haue they this solution reueled beyng so strange from the worde of God The Scripture reckeneth .xii. that sate with Iesus but it dothe not so obscure the dignitie of Christ that it calleth them sacrificing prestes of which name we will speake hereafter in place fit for it Though he gaue it then to the .xii. yet he commaunded that they should do the same namely that they shold so distribute it among them Secondely why in that better age from the Apostles almost a thousand yeres were al without exception made partakers of bothe the signes was the old Chirche ignorant what gestes Christ had receiued to his Supper It were a point of moste desperate shamelesnesse here to sticke and dally in graūtyng it to bee true There remayne the ecclesiasticall hystories there remayne the bokes of the old writers which minister euident testimonies of this matter The fleshe sayth Tertullian is fed with the body blood of Christ that the soule may be fatted with fedyng vpon God How sayd Ambrose to Theodosius wilt thou receiue with suche handes the holy body of the Lorde With what boldnesse wilte thou with thy mouthe partake of the cup of the precious blood And Hierome sayth The prestes whiche make the Thankesgeuing and do distribute the blood of the Lorde to the people Chrysostome Not as in the olde lawe the prest did eate parte and the people part but one body is set before all and one cuppe Those thynges that perteine to the Thankesgeuing are all cōmon betwene the