righteousnesse that is of God by faith coÌ„pting not his righteousnesse that which is by the law but yâ— whiche is by the faith of Iesu Christ. You see that here is also a coÌ„parison of coÌ„traries that here is declared the he which wil obteine the righteousnesse of Christ must for sake his owne righteousnesse Therefore in an other place he sayth that this was the cause of fal to the Iewes yâ— goyng about to stablish their owne righteousnesse they were not subiect to yâ— righteousnesse of God If in stablishyng our owne righteousnesse we shake away the righteousnesse of God therefore to obteine Gods righteousnesse our owne must be vtterly abolished And he sheweth the same thyng when he fayth that our glorieng is not excluded by the law but by faith Wherupon foloweth that so long as there remaineth any righteousnesse of workes how litle soeuer it be there still remaineth to vs some 〈◊〉 to glorie vpoÌ„ Now if faith exclude al glorieng then the righteousnesse of workes can no wise be coupled with the righteousnesse of faith To this effect he speaketh so playnely in the .iiij. chapter to the Romanes that he leaueth no roume for cauillations or shiftes If sayth he Abraham was iustified by workes he hath glorie And immediatly he addeth but he hath no glorie in the sight of God It foloweth therefore that he was not iustified by workes Then he vryngeth an other argument by contraries when reward is rendred to workes that is done of det and not of grace But righteousnesse is geuen to fayth accordyng to grace Therefore it is not of the deseruinges of workes Wherfore farewell their dreame that imagine a righteousnesse made of faith and workes mingled together The Sophisters thinke that they haue a suttle shifte that make to themselues sport and pastime with wrestyng of Scripture and with vayne cauillations For they expoÌ„nd workes in that place to be those which men not yet regenerate doe only literally by the endeuour of free will without the grace of Christ and do saye that it beloÌ„geth not to spiritual workes So by their opinion a man is iustified bothe by faith and by workes so that the workes be not his own but the giftes of Christ and frutes of regeneration For they saye that Paule spake so for none other cause but to conuince the Iewes trusting vpoÌ„ their owne workes that they dyd foolishly presume to clayme righteousnesse to theÌ„selues sithe the only Spirit of Christ doth geue it vs and not any endeuour by our owne motion of nature But they doe not marke the in the coÌ„parison of the righteousnesse of the law the righteousnesse of the gospell which Paule bringeth in in an other place all workes are excluded with what title so euer they be adorned For he teacheth that this is the righteousnesse of the law that he shuld obteâ—â—e saluation that hath performed that whiche the law coÌ„maundeth and that this is the righteousnesse of fayth yf we beleue that Christ died and is risen againe Moreouer we shall her after shewe in place fitioâ— it that sauctification righteousnesse are seuerall benefites of Christ Whereupon foloweth that the very spirituall workes come not into the accompt when the power of iustifieng is ascribed to fayth And where Paule denieth as I eueÌ„ now alleged that Abraham had any thing wherupoÌ„ to glorie before God bicause he was not made righteous by workes this ought not to be restrayned to the literall and outward kinde of vertues or to the endeuour of free will But although the life of the Patriarch Abraham were spirituall and in manner Angelike yet he had not sufficient deseruynges of workes to purchace him righteousnesse before God The Scholemen teach a litle more grosâ—y that mingle their preparations but these do lesse infect the simple and vnskilfull with corrupt doctrine vnder pretense of Spirit and grace hydyng the mercie of God whiche only is able to appease tremblyng consciences But we confesse with Paul that the doers of the law are iustified before God but bicause we are all far from the keping of the law herupon we gather that the workes which should most of al haue auailed to righteousnesse do nothing help vs bicause we lacke them As for the coÌ„mon Papistes or Scholemen they are in this point doubly deceiued both bicause they cal faith an assuredneâ—se of conscieÌ„ce in loking for reward at the hand of God for deseruinges and also bicause they expound the grace of God not to be a free imputation of righteousnesse but the holy ghost helpyng to the endeuour of holinesse They reade in the Apostle that he which coÌ„meth to God muste first beleue that there is a God then that he is a rendrer of reward to them that seke him But they marke not what is the manner of seking And that they are deceyued in the name of grace is plamely proued by their owne writings For Lombarde expoundeth that iustification by Christ is geuen vs two wayes First sayth he the death of Christ doth iustifie vs when by it charitie is stirred vp in our heartes by which we are made righteous Secondly that by the same death sinne is destroyed whereby Satan helde vs captiue so that nowe he hath not whereby to condemne vs. You see how he considereth the grace of God principally in iustification to be so far as we are directed to good workes by the grace of the holy ghost He would forsoth haue folowed the opinion of Augustine but he foloweth him a far of goth far out of the waye froÌ„ rightly folowing him bicause if Augustine haue spokeÌ„ any thing plainly he darkeneth it if there be any thing in Augustine not very vnpure he corrupteth it The Scholemen haue stil strayed from worse to worse till with hedlong fall at length they be rolled downe into a Pelagian errour And the very sentence of Augustine or at least his manner of speakyng is not altogether to be receyued For though he singularly wâ—ll taketh from man all prayse of righteousnesse and assigneth it wholly to the grace of God yet he referreth grace to sanctificatioÌ„ wherby we are renewed into newnesse of life by the holy ghost But the Scripture when it speaketh of the righteousnesse of faith leadeth vs to a far other end that is to say that turnyng away from the loking vpoÌ„ our owne workes we should only loke vnto the mercie of God and perfection of Christ. For it teacheth this order of iustificatioÌ„ that first God vouchsaueth to embrace maÌ„ beyng a sinner with his mere and free goodnesse consideryng nothing in him but miserie whereby he may be moâ—ed to mercie for asmuch as he seeth him altogether naked voide of good workes fetchyng from himself the cause to do him good then that he moueth the sinner himself with feling of his goodnesse which desperyng vpon his owne workes casteth all the summe of his saluation vpon Gods mercie This is the felyng of fayth by
which felyng the sinner commeth into possession of his saluatioÌ„ when he acknowlegeth by the doctrine of the Gospel that he is reconciled to God that obteyning forgeuenesse of sinnes by meanes of the righteousnesse of Christ â—e is iustified and although he be regenerate by the Spirit of God he thinketh vpon continuall righteousnesse layed vp for him not in the good workes to which he applieth himself but in yâ— only righteousnesse of Christ. When these thinges shal be euery one particularly weyed they shal geue a perfect declaratioÌ„ of our senteÌ„ce Albeit thei might be better disposed in an other order than they are set forth But it maketh litle mater so that they hang together in such sort that we may haue the whole mater truely declared surely proued Here it is good to remember the relation that we haue before sayd to be betwene faith and the Gospell bycause it is sayd for this cause that faith iustifieth for that it recemeth embraceth the righteousnesse offred in the gospel And whereas it is sayd to be offred by the gospel therby al coÌ„sideratioÌ„ of workes is excluded Which thing Paule declareth many times els where but most plainly in two places For to the Romanes comparing the lawe and the gospell together he sayth the righteousnesse that is by the law is thus the man that doth these thinges shal liue in them But the righteousnesse that is of faith offreth saluation if thou beleue in thy heart and confesse with thy mouth the Lord Iesus and that the father hath raysed him vp from the dead See you not how he maketh this the difference of the law and the Gospel that the lawe geueth righteousnesse to workes and the Gospel geueth tree righteousnesse without helpe of workes It is a notable place and that maye deliuer vs out of many harde doubtes yf we vnderstande that the same righteousnesse that is geuen vs by the Gospell is free from all conditions of the lawe This is the reason why he doth more than ones with great seming of contrarietie set the promise by way of opposition against the law as it the inheritance be of the law then is it not of the promise all the rest in the same chapter to the same effect Truely the lawe it selfe hath also her promises Therefore there must needes be in the promises of the gospel somthing different diuerse froÌ„ the promises of the lawe vnlesse we will confesse that the comparison is very sond But what diuersitie shall this bee vnlesse it be that they are freely geuen and vpholden by the only mercie of God whereas the promises of the lawe hange vpon the condition of workes Neyther let any manne here carp agaynst me and saye that in this place the righteousnesse is reiected whiche menne of their owne force and freewill would compell God to receiue for asmuch as Paule without exception teacheth that the law in coÌ„maunding profiteth nothing bicause there is none not only of the coÌ„mon multitude but also of the perfectest that fulfilleth it Loue vndoubtedly is the chefe point of the law when the Spirit of God frameth vs vnto it why is it not to vs a cause of righteousnesse but for that euen in the holy ones it is vnperfect and therefore of it self deserueth no reward The second place is this It is manifest that no man is iustified by the lawe before God Bicause the righteous man shall liue by fayth But the law is not of faith but the man that doth these thynges shall liue in them Howe coulde this argument otherwise stande together vnlesse we agree vpon this point that workes come not into the accompt of faith but are vtterly to be seuered from it The lawe sayth he differeth from fayth Why so bicause workes are required to the righteousnesse thereof Therefore it foloweth that workes are not required to the righteousnesse of faith By this relation it appereth that they which are iustified by faith are iustified byside the deseruing of workes yea without the deseruyng of workes bycause faith receyueth that righteousnesse which the Gospel geueth And the gospel differeth from the law in this point that it bindeth not righteousnesse to workes but setteth it in the only mercy of God Like herunto is that whiche he affirmeth to the Romanes that Abraham had nothyng to glorie vpon bycause fayth was imputed to him vnto righteousnesse he addeth a confirmation bycause then there is place for the righteousnesse of faith when there are no workes to whiche a rewarde is due Where bee workes sayth he due rewarde is rendred vnto them that whiche is geuen to faith is freely geuen For the very meanyng of the wordes that he vseth in that place serue to proue the same Wheras he adioyneth within a litle after that therefore we obteyne the inheritance by fayth as accordynge to grace hereupon he gathereth that the inheritance is of free gift bicause it is receyued by fayth and how commeth that but bicause fayth without any help of workes leaneth wholy vpon the mercie of God And in the same meanyng without dout he teacheth in an other place that the righteousnesse of God was openly shewed without the law although it haue witnesse borne of it by the law the Prophetes bicause excludyng the lawe he sayth that it is not holpen by workes and that we obteyne it not by workyng but come empty that we maye receyue it By this time the reader perceiueth with what equitie the Sophisters do at this daye cauill at our Doctrine when we saye that man is iustified by faith only They dare not denie that man is iustified by faith bicause it is so often fouÌ„d in Scripture but bicause this word Only is neuer expressed they can not abide to haue such an addition made Is it so But what will they answer to these wordes of Paule where he affirmeth that righteousnesse is not of fayth except it be freely geuen Howe can free gift agree with workes And with what cauillations will they mocke out that whiche he sayth in an other place that the righteousnesse of God is manifestly shewed in the Gospell If righteousnesse be manifestly shewed in the Gospell surely therein is conteyned not a torne or halfe righteousnesse but full and perfect Therefore the lawe hath no place therein And they stande vpon not only a false but also a foolish shifte about this exclusine word Only Doth not he perfectly enough geue al things to only faith that taketh al thinges from workes What I praye you meane these sayenges that righteousnesse was manifestly shewed without the law that maÌ„ is iustified freely and without the workes of the law Here they haue a witty shifte to escape withall whiche although they deuised it not themselues but borowed it of Origene certaine of the old writers yet is very foolish They prate that the ceremoniall workes of the law not the moral are excluded They profit so with
from all manner of affiance when they teache that our righteousnesses do stinke in the sight of God vnlesse they receiue a good sauor from the innocence of Christ that they can do nothing but prouoke the vengeance of God vnlesse they be susteined by the tendernes of his mercie Moreouer they so leaue nothing to vs but that we shold traue the mercie of our iudge with that confessioÌ„ of Dauid that none shall be iustified before him if he require accoÌ„pt of his seruantes But where Iob saythe If I haue done wickedly wo to me but if I doe righteously yet I wyll not so lyfte vp my head though he meane of that most hie righteousnes of God wherunto the very Angels answer not yet he therwithal sheweth that wheÌ„ thei come to the iudgement of God there remaineth nothing for al mortal men but to holde their peace as duÌ„me For it teÌ„deth not only to this purpose that he had rather willingly yeld thaÌ„ daÌ„gerously striue with the rigorousnes of God but he meaneth that he felt no other righteousnes in him self thaÌ„ such as at the first moment shold fall before the sight of God When affiance is driuen away al glorieng must also necessarely depart For who can geue the praise of righteousnes to these workes the affiaÌ„ce wherof treÌ„bleth before the sight of God We must therfore come whether Esaie calleth vs that al the seede of Israel may be praised glorie in God because it is most true whiche he saith in an other place that we ar the planting of the glorie of God Our mynde therfore shall then be rightly purged wheÌ„ it shal neither in any behalf rest vpon the coÌ„fidence of workes nor reioise in the glory of theÌ„ But this errour encouraged folish men to the puffing vp of this false a lying affiance that they alway set the cause of their saluatioÌ„ in workes But if we loke to the fower kindes of causes which the phylosophers â—eache vs to coÌ„sider in the effect of thinges we shal find that none of them doth accord with workes in the stablishing of our saluatioÌ„ For the Scripture doth euery where report that the cause of procuring the eternall life to vs is the mercie of the heauenly father his free loue towarde vs that the Material cause is Christ with his obedience by which he purchaced righteousnesse for vs. What also shal we say to be the formal or instrumeÌ„tal cause but faith And these thre causes Iohn coÌ„prehendeth together in one senteÌ„ce when he saith God so loued the world that he gaue his only begotten sonne that euery one which beleueth in him may not perish but may haue euerlastiÌ„g life Now the final cause the Apostle testifieth to be both the shewing of the righteousnesse of God the praise of his goodnes wher he reherseth also the other thre in expresse wordes For he satih thus to the Romains al haue sined do nede the glory of god but they are iustified frely by his grace Here thou hast the head first fountain namely that God embraced vs with his free mercie Then foloweth By the redeÌ„ptioÌ„ which is in Christ Iesu. Here thou hast as it were the matter wherof righteousnesse is made for vs through faith in his bloude Here is shewed the instrumeÌ„tall cause wherby the righteousnes of Christ is applied to vs. Last of al he ioyneth the end when he saithe vnto the shewyng of his righteousnesse that he may be righteous the righteousmaker of him that is of the faithe of Christe And to touche by the way that this righteousnes standeth of reconciliatioÌ„ he setteth expressely by name the Christ was geuen to vs for reconciliatioÌ„ So in the first chap. also to the Ephesians he teacheth the we are receiued of God into fauour by mear mercie that the same is wrought by the intercession of Christ receiued by faithe all to this ende that the glorie of the goodnesse of God may fully shyne When we see that all the partes of our saluation are so without vs what cause is there that wee shoulde now either haue affiance or glorie in workes Neither can euen the most sworne ennemies of the grace of God moue any controuersie with vs about the efficient or fynall cause vnlesse they wyll denye the whole Scripture In the Materiall and Formall cause the caste a false colour as though our workes haue a half place with faithe and the righteousnesse of Christ. But this also they teache the Scripture criynge out against them whiche simply affirmeth both that Christ is to vs for righteousnesse and life and that this benefit of righteousnesse is possesed by only faith But where as the holy men do oftentimes strengthen and comforte them selues with remembrance of their owne innocencie and vprightnesse and somtime also forbeare not to report of it with prayse that is done twoo wayes either that in comparing their good cause with the euell cause of the wicked they conceiue thereby assured trust of victory not so muche for commending of their own righteousnes as for the iust deserued condemning of their aduersaries or that euen without comparison of other while thei recorde theÌ„selues before God the purenesse of their own conscience bringeth to them both some comfort affiance Of the first of these two wayes we shall se hereafter now let vs brefely declare of the latter how it agreeth with that whiche we haue aboue said that in the iudgemeÌ„t of God we must rest vpoÌ„ no affiance of workes and glorie vpon no opinion of them This is the agrement that the holy ones when it concerneth the founding and stablishinge of their saluation do without respect of workes bend their eies to the only goodnesse of God And they do not only bend them selues to it afore al thinges as to the beginning of blessednesse but do rest therin as in the fulfilling of it A conscience so founded raised stablished is also stablished with consideration of workes namely so far as they are the witnessings of God dwelling reigning in vs. Sithe therfore this affiance of workes hath no place vnlesse thou haue first cast the whole affiance of thy mynde vpon the mercie of God it ought not to seme coÌ„trary to the wherupon it hangeth Wherfore wheÌ„ we exclude the affiance of workes we meane only this that a Christian mind may not bowe to the merit of workes as to the succour of saluation but should throughly rest in the free promise of righteousnesse But we forbid it not to vnderprop strengthen this faith with the signes of the good will of God toward it selfe For if al the good giftes whiche God hath bestowed vpon vs wheÌ„ theâ— be recorded in remeÌ„brance are to vs after a certaine manner as it were beames of the face of God by whiche we ar enlightened to behold that soueraigne light of goodnesse much more is the grace of good workes whiche sheweth that the Spirite of adoption is geuen
imputed to him for righteousnesse Sith therfore it is said that the acte done by Phinees was imputed to him for righteousnesse what Paule affirmeth of faith the same may we also conclude of works Whervpon our aduersaries as though thei had wonne the victorie determine that we are in dede not iustified without faith but that we are also not iustified by it alone and that workes accomplish our righteousnesse Therefore here I beseache the godly that if thei knowe that the true rule of righteousnesse is to be taken out of the Scripture only thei will religiously and earnestly weie with me how the Scripture may without cauillations be rightly made to agree with it selfe For asmuch as Paul knewe that the iustificatioÌ„ of faith is the refuge for them that ar destitute of their own righteousnesse he doth boldly coÌ„clude that al thei that ar iustified by faith ar excluded from the righteousnesse of works But sith it is certayne that the iustification of faith is common to all the faithfull he dothe thereof with like boldenesse conclude that no man is iustified by works but rather contrariewise that men are iustified without any helpe of workes But it is one thing to dispute of what value works are by themselues and an other thing what accompt is to be made of them after the stablishing of the righteousnesse of faith If we shal set a price vpon works according to their worthinesse we saie that thei are vnworthy to come into the sight of God and therefore that man hath no workes whereof he may glorie before God then that being spoiled of al helpe of works he is iustified by only faith Now we define righteousnesse thus that a sinner being receiued into the communion of Christ is by hys grace reconciled to God when being cleansed with his bloode he obteineth forgeuenesse of sinnes and being clothed with his righteousnesse as with his own he staÌ„deth assured before the heauenly iudgment â—eate WheÌ„ the forgeuenesse of sinnes is set before the good workes which folowe haue now an other valuation than after their own deseruing bycause whatsoeuer is in them vnperfect is couered with the perfectioÌ„ of Christ whatsoeuer spottes or fylthinesse there is it is wyped away wyth hys cleannesse that it maye not come into the examination of the iudgement of God Therfore when the giltines of al trespasses is blotted out whereby men are hindred that thei can bring forthe nothing acceptable to God and when the faulte of imperfection is buried whiche is wonte also to defile good workes the good workes which the faithful do are compted righteous or which is all one are imputed for righteousnesse Now if any man obiect this against me to assaile the righteousnesse of faithe first I will aske whether a man be compted righteous for one or two holy works being in the rest of the works of his life a trespasser of the law This is more than an absurditie Then I will aske if he be compted righteous for many good works yf he be in any parte founde gilty This also he shal not be so bolde to affirme when the penal ordinaâ—ce of the law crieth oute against it proclameth al them accursed which haue not fulfilled all coÌ„maundementes of the lawe to the vttermost Moreouer I wil go further ask whether ther be any work that deserueth to be accused of no vncleannesse or imperfection And howe could there be any such before those eies to whom eueÌ„ the very starres are not cleane enough nor the Angeles righteous enough So shal he be compelled to graunt that there is no good worke which is not so defiled with transgressions adioyned with it with the corruptnesse of it selfe that it can not haue the honoure of righteousnesse Nowe if it bee certaine that it proceedeth from the righteousnesse of faith that woorkes which are otherwise vnpure vncleane and but halfe workes not worthy of the sight of God much lesse of his loue are imputed to righteousnesse why do thei with boasting of the righteousnesse of workes destroye the iustification of faith wheras if this iustification were not thei shold in vaine boaste of that righteousnes Wyll thei make a vipers birthâ— For therto end the saiengs of the vngodly meÌ„ Thei can not denie that the iustificatioÌ„ of faith is the beginning foundatioÌ„ cause matter substance of the righteousnesse of works yet thei coÌ„clude the man is not iustified by faith bycause good workes also are accoÌ„pted for righteousnesse Therfore let vs let passe these follies confesse as the truth is that if the righteousnesse of works of what sort soever it be accoÌ„pted hangeth vpon the iustificatioÌ„ of faith it is by this not onely nothing minished but also coÌ„firmed namly wherbi the strength therof appeareth more mighty Neither yet let vs think that works ar so coÌ„meÌ„ded after fre iustificatioÌ„ that thei also afterward come into the place of iustifieng a maÌ„ or do parte that office betwene them faithe For vnlesse the iustificatioÌ„ remaine alway whole the vncleannes of workes shal be vncouered And it is no absurditie that a man is so iustified by faith that not only he himself is righteous but also his woorkes are esteemed righteous aboue their worthynesse After this maÌ„ner we wil grauÌ„t in workes not only a righteousnes in parts as our aduersaries theÌ„selues wold haue but also that it is alowed of God as if it wer a perfect ful righteousnesse But if we remeÌ„bre vpoÌ„ what fouÌ„datioÌ„ it is vpholdeÌ„ al the difficultie shal be disolued For then noâ— til their beginneth to be an acceptable worke wheÌ„ it is receiued with pardoÌ„ Now whense coÌ„meth pardoÌ„ but bicause God beholdeth both vs â—amp al our thinges in Christe Therefore as we when we are graffed into Christ do therfore appeare righteous before God bicause our wickednesses are couered with his innocence so our workes are be taken for righteous bicause whatsoeuer faultines is otherwise in theÌ„ being buried in the cleannesse of Christe it is not imputed So we may rightfully sai that bi onli faith not oÌ„ly we but also our works ar iustified Now if this righteousnes of works of what sorte soeuer it be hangeth vpoÌ„ faith tree iustification is made of it it ought to be included vnder it and to he sette vnder it as the effect vnder the cause therof as I may so cal it so farre is it of that it oughte to bee raysed vp either to destroy or darken it So Paule to dryue men to confesse that oure blessednesse coÌ„sisteth of the mercy of God not of works chefli enforceth that saying of Dauid Blessed are thei whose iniquitties are forgeuen and whose sinnes are couered Blessed is he to whom the Lord hath not imputed sinne If any maÌ„ do thrust in to the contrary innumerable sayings wherin blessednesse seemeth to be geuen to works as are these Blessed is the man whiche feareth the Lord whiche hath pitie on the poore
which hath not walked in the councell of the wicked which beareth temptation Blessed are they which kepe iudgement the vndefiled the poore in Spirit the meeke the mercifull c. they shall not make but that it shall bee true which Paul saith For bicause those thinges that ar ther coÌ„mended are neuer so in man that he is therfore allowed of God it foloweth the man is alwai miserable vnlesse he be deliuered from misery by forgeuenesse of sinnes For asmuch as therfore all the kindes of blessednes which ar extolled in the scriptures do fal down void so the man receiueth frute of none of theÌ„ til he haue obteined blessedness by forgeuenes of sins which mai afterward make place for theÌ„ it foloweth that this is not only the hiest the chefe but also the only blessednes vnlesse paraduenture you will haue that it be weakned of those which consist in it alone Now ther is much lesse reason why the calling of meÌ„ righteous shoulde trouble vs which is coÌ„monli geueÌ„ to the faithful I grauÌ„t verili that thei ar called righteous of the holines of liâ— but for asmuch as thei rather endeuor to the folowiÌ„g of righteousnes than do fulfil righteousnes it self it is mete that this righteousnes suche as it is giue place to the iustification of faith from whence it hath that which it is But thei say that we haue yet more busines with Iames namelye which with opeÌ„ voice fighteth against vs. For he teacheth both that AbrahaÌ„ was iustified by works and also that al we are iustified by workes not by faith only What then wil thei draw Paul to fight with Iames If thei hold Iames for a minister of Christ his saying must be so takeÌ„ that it disagre not froÌ„ Christ speakiÌ„g by the mouth of Paul The holy ghost affirmeth by the mouth of Paul that AbrahaÌ„ obteined righteousnesse by faith not by workes we also do teach that all are iustified by faith without the works of the law The same holy ghost teacheth by Iames that both Abrahams righteousnes and ours consisteth of workes not of only faith It is certain that the holy ghost fighteth not with himselfe What agrement shall ther be therfore of these two It is enough for the aduersaries if thei pluck vp the righteousnes of faith which we wolde haue to be fastened with most depe rootes but to render to consciences their quietnesse thei haue no great care Whereby verily you may see that thei gnaw the iustificatioÌ„ of faith but in the meane tim do apoint no mark of righteousnes wher coÌ„sciences may stay Therfore let them triumph as thei list so that thei may boaste of no other victorie than that thei haue taken away all certainetie of righteousnesse And this wretched victorie thei shal obteine where the light of truth being quenched the lord shal suffer theÌ„ to ouerspred the darknes of lies But whersoeuer the truth of God shal stand thei shall nothing preuaile I deny therefore that the saieng of Iames which thei still coÌ„tinually hold vp against vs as it wer the shelde of Achilles doth any thing at al make for theÌ„ That this may be made plaine first we must loke at the mark that the apostle shooteth at then we must note wher thei be deceiued Bicause there were theÌ„ many whiche mischefe is wont to be continual in the Church which openly bewraied their infidelitie in neglecting omitting al the propre works of the faithful yet cessed not to boaste of the false name of faith Iames doth here mock the folish boldnes of such meÌ„ Therfore it is not his purpose in any point to diminish the force of true faith but to shew how â—ondly those trifles did chalenge so much the vaine image of it that being contented herw t thei carelesly ranne dissolutely abroade into all licentiousnesse of vices This ground being coÌ„ceiued it shal be easy to perceaue where oure aduersaries do misse For thei fal into two deceites in the word the one in the name of faith that other in the word of iustifieng Whereas the Apostle nameth faith a vaine opinion farr distant from the truth of faith it is spokeÌ„ by waie of graunting which is no derogation to the matter whych he sheweth at the beginning in these words What profiteth it my brothreÌ„ If any man say that he hath faith hath no works He doth not say if any haue faith wtout workes but If any man boast More plainely also he speaketh a little after where he in mockerie maketh yt worse than the deuills knowledg last of al when he calleth it dead But by the definition you maye sufficiently perceaue what hee meaneth Thou beleuest saith he that there is a God Truely if nothing be conteined in thys faith but to beleue that there is a God it is now no maruel if it do not iustifie And when this is taken from it let vs not think that any thing is a bared from the Christian faith the nature whereof ys farre otherwise For after what manner doth true faith iustifie vs but when it coÌ„ioyneth vs with Christ that being made one with him we may enioy the partakyng of hys righteousnesse It dothe not therefore iustifie vs by this that it conceiueth a knowledge of the beinge of God but by thys that it resteth vpon the assurednesse of the mercy of God We haue not yet the work vnlesse we examine also the other deceite in the word for asmuche as Iames setteth part of iustificatioÌ„ in works If you wil make Iames agreing both with the rest of the Scriptures in himself you must of necessitie take the word of Iustifieng in an other significatioÌ„ thaÌ„ it is takeÌ„ in Paul For Paul saith that we ar iustified wheÌ„ the remeÌ„brance of our vnrighteousnes being blotted out we ar accoÌ„pted righteous If Iames had ment of that takinge he had wrongefully alleged that out of Moses AbrahaÌ„ beleued God c. For he thus frameth it together AbrahaÌ„ bi works obteined righteousnes bycause he sticked not at the coÌ„maundemeÌ„t of God to offer vp his sonne And so the Scriptur was fulfilled whiche saithe that hee beleued God and it was imputed to him for righteousnesse If it be an absurditie that the effect is before hys cause eyther Moses dothe in that place falsely testifie that faythe was imputed to Abraham for righteousnesse or he deserued not righteousnesse by that obedience whiche he shewed in offering vp of Isaac Abraham was iustified by his faith when Ismael was not yet conceiued whych was nowe growen past childehode before that Isaac was borne Now therfore shal we saie that he got to himself righteousnesse by obedience which folowed long afterward Wherefore either Iames did wrongfully misturne the order which it is a wickednesse to thinke or he meant not to say that he was iustified as though he deserued to be accompted righteous How then Truely it appeareth that he speaketh of the declaration of righteousnesse and not the
witnesse it Butte if any man will leape from the mere goodnesse of God to the worthinesse of workes he shal be nothing holpen by these testimonies to the stablishing of his errour For you caÌ„ gather nothing rightly therof but the mere inclinatioÌ„ of Gods tendernes towarde vs forasmuche as to encourage vs to wel doinge although the seruices whiche we do to him are not worthy of so muche as his onely loking vpon them yet he suffreth none of them to be loste But thei more enforce the woordes of the Apostle whiche when hee comforteth the Thessalomans in troubles reacheth that the same are sent to them that thei maye be accoÌ„pted worthy of the kingedome of God for whiche thei suffer For saith he it is righteous with God to render trouble to theÌ„ that trouble you but to you rest with vs when the lorde Iesus shal be shewed from heauen But the authore of the epistle to the Hebrues saith God is not vnrighteous that he sholde forget your work the loue which you haue shewed in hys name for that you haue ministred to the saintes To the firste place I answer that there is no worthinesse of merit spoken of but bycause God the father willeth that we whome he hathe chosen to be hys chyldren shoulde be made like to Christie his firste begotten sonne as it behoued that hee shoulde firste suffer and then entre into the glorie apointed for him so muste we also by manye tribulations entre into the kingdome of heaueÌ„ Therfore when we suffer tribulations for the name of Christe there are as it were certayne markes printed vpoÌ„ vs wherew t God vseth to marke the shepe of hys stock After this maÌ„ner therfore we are accoÌ„pted worthy of the kingdome of God bicause we beare in oure body the markes of oure lord master which ar the signes of the childreÌ„ of God To this purpose make these saiengs That we beare about in our body the mortificatioÌ„ of Ieâ— Christ that his life maye bee shewed in vs. That we bee fashioned like to his suffringes that we may come to the likenesse of his resurrection from the dead The reason whiche is adioined serueth not to proue any worthinesse but to confirme the hope of the kingdom of God as if he had said As it agreeth with the iust iudgmente of God to take vengeance of your enemies for the vexations that thei haue done to you so agreeth it also to geue to you release and reste from vexations The other place whiche teacheth that it so becommeth the righteousnesse of God not to forgett the obediences of them that be his that it declareth it to be in a maÌ„ner vnrighteous if he shold forget them hath this meaning God to quickeÌ„ our â—outhfulnesse hath geuen vs assurance that the laboure shall not bee vaine which we shal take for his glorie Let vs alwaye remembre that this promise as all other shold bring vs no profit vnlesse the free couenaunt of mercie went before wherevpon the whole assurednesse of our saluacion shold rest But standing vpon that couenant we ought assuredly to trust there shal also not want rewarde of the liberalitie of God to oure workes howsoeuer thei be vnworthy The Apostle to confirme vs in that expectation affirmeth that God is not vnrighteous but wil stand to his promise ones made Therefore thys righteousnesse is rather referred to the truth of Gods promise than to his iustice of rendring due Accordyng to which meaning there is a notable saienge of Augustine which as the holy maÌ„ sticketh not to reherse often as notable so I think it not vnworthy that we should continually remeÌ„bre it The lord saith he is faithful which hath made himself decter to vs not by receyuing any thinge of vs but by promising all thinges to vs. There are also alleged these saienges of Paul If I haue al faithe so that I remoue mouÌ„taines out of their place but haue not charitie I am nothing Again Nowe there remaine hope faith charitie but the greatest amoÌ„g these is charitie Again Aboue all things haue charitie which is the boÌ„d of perfectioÌ„ By the first two places our Pharises affirme that we are rather iustified by charitie than by faith namely by the chefer vertue as thei saie But this fond argument is easily wyped away For we haue in an other place already declared that those things whyche ar spokeÌ„ in the first place perteine nothing to true sayth The other place we also expound of true faith thaÌ„ which he saith that Charitie is greater not that it is more meritorious but bicause it is more fruteful bicause it exteÌ„deth further bicause it serueth mo bicause it remaineth alway iÌ„ force wheras the vse of faith coÌ„tinueth but for a time If we haue regard so excellence the loue of God shold worthily haue the chefe place of whiche Paul here speaketh not For he enforceth this thing onely that we shold with mutuall charitie edifie one an other in the Lord but let vs imagine that charitie dothe euery waie excell faithe yet what man of sounde iudgement yea or of sound braine wil gather thereof that it doth more iustifieâ—punc The power of iustifieng which faith hath consisteth not in the worthinesse of the worke Our iustification standeth vpon the onely mercie of God the deseruing of Christ which iustificatioÌ„ when faith taketh holde of it is said to iustifie Now if you aske our aduersaries in what cause they assign iustification to charitie thei wil answer that bicause it is a dutiefull doing acceptable to God therfore by the deseruing therof righteousnesse is imputed to vs bi the acceptatioÌ„ of the goodnes of God Here you see how wel the argument procedeth We say that faith iustifieth not bicause by the worthinesse of it selfe it deserueth righteousnes to vs but bicause it is an instrument by whyche we freely obteine the ryghteousnesse of Christ. These men omitting the mercy of God and passing ouer Christ where the summe of righteousnesse standeth do affirme that we are iustified by the benifite of charitie bicause it excelleth aboue faith euen as if a man wolde reason that a king is fitter to make a shooe than is a shooemaker bicause he is an infinite way more excellent This only argument is a plaine example that all the Sorbonicall schooles doo not so much as taste with the vttermoste part of their lippes what the iustification of faith is But if any wrangler do yet carpe and aske why in so small distance of place we take the name of faith in Paul so diuersly I haue a weightie cause of this exposition For sithe those giftes whyche Paul rehearseth are after a certaine maÌ„ner vnder faith hope bicause thei perteine to the knowledge of God he contemneth them al by way of recapitulation vnder the name of faith hope as if he shold say by the prophecie tonges the grace knowledg of interpretation tend to this
God Let therfore appere in our head the very fountayne of grace froÌ„ whome according to the mesure of euery one it floweth abrode into all his members By that grace euery one from the beginnynge of his fayth is made a Christian. by whiche that same man from his beginnyng was made Christ. Agayne in an other place there is no playner example of predestination than the Mediatour himselfe For he that made of the seede of Dauid a man righteous that neuer should be vnrighteous without any deseruynge of his will goynge before euen the same he dothe of vnrighteous make them righteous that are the membres of that hed and so forth as there foloweth Therefore when we speake of Christes deseruyng we doe not say that in him is the beginnyng of deseruyng but we clymbe vp to the ordinance of God whiche is the firste cause thereof bycause God of his owne mere good will apointed him Mediatour to purchace saluation for vs. And so is the deseruyng of Christ vnfitly set agaynst the mercie of God For it is a common rule that thinges orderly one vnder an other doe not disagree And therefore it maye well stande together that mans iustification is free by the mere mercie of God and that there also the deseruyng of Christ come betwene which is conteyned vnder the mercie of God But agaynst our workes are aptly set as directly contrarie both the free fauour of God and the obedience of Christ either of them in their degree For Christ could not deserue any thyng but by the good pleasure of God and but bycause he was apointed to this purpose with his sacrifice to appease the wrath of God and with his obedience to put away our offences Finally in a summe bicause the deseruynge of Christ hangeth vpon the only grace of God whiche apointed vs this meane of saluatioÌ„ therfore as well the same deseruing as that grace is fitly set against all the workes of men This distinction is gathered out of many places of the Scripture God so loued the world that he gaue his only begotten sonne that who so euer beleueth him shall not perish We see how the loue of God holdeth the first place as the soueraigne cause or original theÌ„ foloweth fayth in Christ as the second or nerer cause If any man take exception and saye that Christ is but the formal cause he doth more diminish his power than the wordes may beare For yf we obteine righteousnesse by fayth that resteth vpon him then is the matter of our saluation to be sought in him whiche is in many places playnely proued Not that we first loued him but he firste loued vs and sente his sonne to be the appeasyng for our sinnes In these wordes is clerely shewed that God to the ende that nothing should withstand his loue toward vs apointed vs a meane to be reconciled in Christ. And this worde Appeasyng is of great weight bycause God after a certayne vnspeakeable manner euen the same time that he loued vs was also angry with vs vntil he was reconciled in Christ. And to this purpose serue all those sayenges He is the satisfactioÌ„ for our sinnes Againe It pleased God by hym to reconcile all thinges to hymself appeasyng himselfe through the bloud of the crosse by him c. Agayne God was in Christ reconcilyng the worlde to himselfe not impuâ—yng to men their sinnes Agayne He accepted vs in his beloued sonne Agayne That he might reconcile theÌ„ bothe to God into one man by the crouÌ„e The reason of this mysterie is to be fetched out of the first chapter to the Ephesians where Paule after that he had taught that we were chosen in Christ addeth therwithal that we haue obteined fauour in him How did God beginne to embrace with his fauour them whoÌ„ he loued before the making of the world but bicause he vttered his loue when he was reconciled by the bloud of Christ For sithe God is the fountaine of al righteousnesse it must needes be that maÌ„ so long as he is a sinner haue God his enemie his iudge Wherfore the beginning of his loue is righteousnesse such as is described by Paule He made him that had done no sinne to be sinne for vs that we might be the righteousnesse of God in him For he meaneth that we haue obteyned free righteousnesse by the sacrifice of Christ that we should please God which by nature are the children of wrath by sinne estranged from him But this distinction is also meante so oft as the grace of Christ is ioyned to the loue of God WherupoÌ„ foloweth that he geueth vs of his owne that which he hath purchaced For otherwise it would not agree with him that this prayse is geuen him seuerally from his father that it is his grace and procedeth from him But it is truely and perfectly gathered by many places of the Scripture that Christ by his obedience hath purchaced vs fauour with his father For this I take for a thyng confessed that if Christ hath satisfied for our sinnes if he hath suffred the punishmeÌ„t due vnto vs if by his obedieÌ„ce he hath appeased God finally if he beyng righteous hath suffred for the vnrighteous then is saluation purchaced for vs by his righteousnesse whiche is as much in effecte as to deserue it But as Paule witnesseth we are reconciled and haue receiued reconciliation by his death But recoÌ„ciliation hath no place but where there went offence before Therefore the meanyng is that God to whome we were hateful be reasoÌ„ of sinne is by the death of his sonne appeased so that he might be fauorable vnto vs. And the comparison of contraries that foloweth a litle after is diligently to be noted As by the traÌ„sgression of one man many were made sinners so also by the obedieÌ„ce of one many are made righteous For the meaning is thus As by the sinne of AdaÌ„ we were enstranged from God ordeined to destruction so by the obedience of Christ we are receiued into fauour as rigteous And the future time of the verbe doth not exclude present righteousnesse as appereth by the processe of the texte For he had sayd before that the free gift was of many sinnes vnto iustification But when we saye that grace is purchaced vs by the deseruyng of Christ we meane this that we are cleansed by his bloud and that his death was a satisfactioÌ„ for our sinnes His bloud cleaÌ„seth vs froÌ„ sinne This bloud is it that is shed for remission of sinne If this be the effect of his bloud shed that sinnes be not imputed vnto vs it foloweth that with that price the iudgemeÌ„t of God is satisfied To which purpose serueth that sayeng of Iohn the Baptist Beholde the lambe of God that taketh awaye the sinne of the worlde For he setteth in comparison Christ agaynst all the sacrifices of the law to teache that in him only was fulfilled that whiche those figures shewed
if the brightnesse of the sunne can not be seuered from the heate therof shall we therfore saye that the earth is warmed with the light enlightened with the heate There is nothing more fit for this purpose than this similitude The sunne with his heate geueth life and frutefulnesse to the earth with his beames he geueth light brightnesse Here is a mutuall vnseparable cōioyning yet reason forbiddeth to conuey to the one that whiche is peculiar to the other Like absurditie is in this confusion of two sortes of graces that Osiander thrusteth in For because God dothe in dede renew them to the obseruing of righteousnesse whome he frely accōpteth for righteous therfore Osiander confoundeth that gift of regeneratiō with this fre acceptation affirmeth that they be al one the selfsame thing But the Scripture ioyning thē both together yet doth distinctly reckē them that the manifold grace of God may the better appere vnto vs. For that saying of Paul is not superfluous that Christ was geuen vs vnto righteousnesse sanctification And whensoeuer he resoneth to proue by the saluation purchaced for vs by the fatherly loue of God by the grace of Christ that we are called to holinesse cleannesse he plainely declareth that it is one thing to be iustified an other be made newe creatures But when Osiāder cometh to the Scripture he corrupteth as many places as he allegeth Where Paul saith that faith is accompted for righteousnesse to him that worketh not but beleueth in him that iustifieth the wicked mā he expoūdeth it to make righteous With like rashnesse he depraueth al the fourth Chapter to the Romains sticketh not with like fals colour to corrupt that place which I euen now alleged Who shal accuse the electes of God it is God that iustifieth where it is plaine that he speaketh simply of gilthinesse acquiting the meaning of the Apostle hangeth vpon a comparing of contraries Therfore Osiander is found to fond a babbler as wel in that reason as in alleging the testimonies of Scripture And no more rightly doth he speake of the name of righteousnesse in saying that fayth was accompted to Abraham for righteousnesse after that embracing Christ whiche is the righteousnesse of God and God him self he excelled in singular vertues whereby appereth that of two whole places he hath wrongfully made one corrupt place For the ryghteousnesse that is there mentioned perteineth not to the whole course of his calling but rather the holy Ghost testifieth that although the vertues of Abrahā were singularly excellent that with long continuance hee at length had encreasced them yet hee did no other waye please God but by this that he receiued by faythe the grace offered in the promyse Whereupon foloweth that in iustification there is no place for workes as Paull very well affirmeth As for this the Osiander obiecteth that the power of iustifiyng is not in faith of it selfe but in respect that it receiueth Christe I wyllynglye graunte it For if fayth did iustifie of it selfe or by inwarde force as they call it and as it is alwaye feble and vnperfect could not worke iustification but in part so should the iustification be maymed that should geue vs but a pece of saluation As for vs we imagine no suche thinge but in proper speakyng doe saye that God only iustifieth and then we geue the same to Christe because he was geuen vs vnto ryghteousnesse and faythe we compare as it were to a vessell For except we came emptie with open mouthe of our soule to craue the grace of Christe we can not be able to receyue Christ. Whereupon we gather that we doe not take from Christ the power of iustifying when we teache that he is first receiued by fayth before that his righteousnesse be receyued But yet I doe not admit the crooked figures of this Sophister when he sayth that faith is Christ as if an earthen pot were a treasure because gold is hidden in it For the reson is not vnlike but that faith although it be by it selfe of no worthynesse or price may iustifie vs in bryngynge Christ as a pot full of money maketh a man ryche Therfore I say that fayth whiche is onely the instrument to receyue rightuousnesse is vnfitly mingled with Christe whiche is the materiall cause and bothe author and minister of so great a benefit Nowe is this doubt also dissolued Howe this worde Faith ought to bee understanded when we entreate of iustification In the receiuing of Christ he goeth further for he sayeth that the inward worde is receiued by the ministration of the outwarde worde thereby to drawe vs from the priesthode of Christ and the persone of the Mediatour to his outwarde Godhed As for vs we deuide not Christ but we say that he is the same eternall worde of God whiche reconciling vs to God in his flesh gaue vs righteousnesse and we confesse that otherwyse he could not haue fulfilled the office of Mediatour and purchaced vs righteousnesse vnlesse he had ben eternall God But this is Osianders doctrine where as Christ is both God and mā that he was made righteousnesse to vs in respect of his nature of Godhed and not of manhode But if this properly belong to the Godhed thē it shal not be peculiar to Christ but common with the father and the holy Ghost for as muche as ther is not one righteousnesse of the one and an other of the other Moreouer that whiche was naturally frō eternitie coulde not bee conueniently sayde to bee made to vs. Butte althoughe we graunte this that God was made righteousnesse for vs howe shal it agree that that whiche is set betwene is made of God Truely that properly belongeth to the persone of the Mediatour whiche though he conteine in hym selfe the nature of Godhede yet here he is specially signified by his proper title by whiche he is seuerally discerned frō the father and the holy Ghost But the folishly triumpheth in that one worde of Hieremic where he promiseth that the Lorde Iehoua shal be our righteousnesse but out of that he shall gather nothinge but that Christ which is righteousnes is God openly shewed in the flesh In an other place we haue rehearsed out of Paules sermon that God purchased to himselfe the churche with his bloud if any man gather therupon that the bloud wherewith sinnes were purged was diuine and of the nature of Godhed who can abyde so fowle an errour But Osiander thinketh that with this so childishe a cauillation he hath gotten all thinges he swelleth he leapeth for ioye and stuffeth many leaues full with his bigge wordes when yet there is a plaine and redy solutiō for it in saying that the worde Iehoua in dede when he is made the issue of Dauid shal be the righteousnesse of the godly But Esaie teacheth in what sense saying My iust seruant shal with knowledge of him selfe iustifie many Let vs note that the
confesse with mouth thei are Christes no further thē in name or thei be hypocrites which couer the wickednes of their hearts with vaine deceitful colors or being regenerate by the Spirit of God thei endeuoure themselues to true holines Specially when thei are to be iudged by their natural giftes from the croune of their heade to the soule of their foote ther shal not be found one sparcle of goodnesse vnlesse paraduenture we will accuse the Scripture of falshed whē it setteth out all the sonnes of Adam with these titles that thei bee of froward stubborne heart that al the imaginatiō of their heart is euel frō their infantie that their thoughtes be vaine that thei haue not the feare of God before their eies that none of them vnderstādeth or seketh God brefeli that thei be flesh by which word are vnderstāded al those workes which Paul reherseth fornicatiō vnclēanes vnchastitie riotousnes worshipping of ydoles witchcraftes enmities contentions emulations angers dissensions sectes enuies manslaughters whatsoeuer filthines abhomination mai be deuised This forsothe is the worthinesse with cōfidence wherof thei must be proued But if any among thē excel with such honestye of manners as may haue some shew of holynes amōg men yet bicause we know that God regardeth not the outward glistering we must searche the very fountaine of works if we wil haue them to auaile any thing to righteousnes We muste I saye throughly loke into them frō what affection of heart these workes procede But although here lieth open a most large fielde to discourse in yet bicause the matter may be declared in very few words I will folowe asmuch as I may a brefenesse in teaching First I deny not that whatsoeuer excellent giftes appeare in the vnbeleuers thei are the giftes of God Neither do I so differ frō common iudgement that I wold affirme that ther is no difference betwene the iustice temperance equitie of Titus Traianus the rage intemperāce crueltie of Caligula or Nero or Domitian betwene the filthy lustes of Tiberius in this behalfe the continence of Uespasian that wee may not tarry vpon some special vertues or vices betwene the obseruing the despising of right lawes For ther is so great difference of right wronge that it appeareth euen in the deade image therof For what thing shal ther remaine well ordered in the world if we cōfound these together Therfore such a differēce betwene honest vnhonest doinges the Lord hath not only engrauen in the mindes of al men but also doth oft confirme it with the dispensation of his prouidence For we see how he extendeth many blessinges of this present life to them that among men doe folowe vertue Not bicause the outwarde image of vertue deserueth so much as the leaste benefit of his but so it pleaseth him to declare by profe how much true righteousnes pleaseth him when he suffreth euen outwarde fained righteousnes not to be wtout reward Whervpō foloweth that which we euen now cōfessed that these vertues such as thei be or rather images of vertues are the giftes of God forasmuch as ther is nothing in any wise praise worthy whiche proceedeth not from him But neuerthelesse it is true whiche Augustine writeth that all they that are strangers frō the true religion of the one God howesoeuer they be accompted worthy of admiration for opinion of vertue are not onely worthy of no reward but rather are worthy of punishment bicause thei doe with defiling of hearte bespott the pure good thinges of God For though thei be the instrumentes of God to preserue the felowship of mē with iustice continence tēperance of minde valiantnesse wisdome yet they do very euelly execute these good workes of God because they are restrained from euil doing not by sincere loue of goodnesse but either by only ambition or by loue of thēselues or by some other crooked affectiō Wheras therfore they ar corrupt by the very vnclenesse of hart as by their beginning they are no more to be reckened amonge vertues than those vices which are wont to deceiue by reason of nerenesse likenes of vertue Finally whan we remēbre that th end of that which is right euer is that God be serued whatsoeuer tendeth to any other end fourthw t worthily loseth the name of right Bicause therfore they haue not respect to the mark which the wisdome of God apointeth although the thing that they do seme good in doyng yet by a wrongful end it is sin He cōcludeth therfore that al the Fabricii Scipiōes Catoes in al these excellent actes of theirs yet sinned in this behalfe that wheras they lacked the light of faith they did not apply them to that end to which they ought to haue applied them and that for that cause true righteousnes was not in them for as much as duties are not weyed by the doinges but by the endes Moreouer if it be true which Iohn saith that there is no life without the sonne of God who so haue no part in Christ what maner of men so euer they be whatsouer they do or goe about yet they run forward with their whole course into destruction the iugement of eternal death After this reasō is that said of Augustine Oure religiō disceneth the righteous from the vnrighteous not by law of workes but by the very lawe of faith wtout which those that seme good workes are turned into sinnes Wherfore the same Augustine saith very wel in an other place when he cōpareth the endeuour of such mē to running out of the way For how much faster a man runneth out of the way so much further he is from the mark therfore is made so much more miserable Wherfore he affirmeth that it is better to halt in the way than to run out of the way Finally it is certaine that thei are euel trees forasmuch as without the cōmunicating of Christ there is no sanctification They may therfore beare faire fruites beautifull to the eye yea swete in tast but in no wise good fruites Hereby we easily perceiue that whatsoeuer man thinketh purposeth or doeth before that he be reconciled to god by faith is accursed not only of no value to righteousnesse but of certaine deseruing to dānatiō And why dispute we herof as of a doutful thing sith it is alredy proued by the witnes of thapostle that it is impossible that any man mai please God wtout faith But there shall yet appere a plainer proufe if the grace of God be in comparison directly set against the naturall state of man For the scripture crieth out euery wher that God findeth nothing in man wherby he may be prouoked to do good to him but with his owne free goodnes preuenteth him For what can a dead do to atteine life But when he lightneth vs with the knowledg of himself he is said to raise vs from
honour not weyeng the worthinesse of them that he accompteth them of some value The third that he receiueth the very same workes with pardon not imputyng the imperfectiō wherwith they al beyng defiled should otherwise be rather reckened amōg sinnes than vertues And hereby appereth how much the Sophisters haue ben deceiued whiche thought that they had gaylye escaped al absurdities when they sayd that workes do not of their owne inwarde goodnesse auayle to deserue saluation but by the forme of the couenant bicause the Lord hath of his liberalitie so much estemed them But in the meane time they considered not howe far those workes whiche they would haue to be meritorious were from the conditiō of the promises vnlesse there went before bothe iustification grounded vpon only fayth and the forgeuenesse of sinnes by which euē the good workes themselues haue neede to be wiped from spottes Therefore of three causes of Gods liberalitie by which it is brought to passe that the workes of the faythfull are acceptable they noted but one suppressed two yea and those the principall They allege the sayeng of Peter whiche Luke rehearseth in the Actes I finde in truthe that God is not an accepter of persones but in euery nation he that doth righteousnesse is acceptable to him And hereupon they gather that which semeth to be vndouted that if man doth by right endeuors get himselfe the fauor of God it is not the beneficiall gift of God alone that he obteyneth saluation yea that God doth so of his mercie help a sinner that he is by workes bowed to mercie But you can in no wise make the Scriptures agree together vnlesse you note a double acceptyng of man with God For such as man is by nature God findeth nothyng in him whereby he maye be enclined to mercie but only miserie If therfore it be certayne that man is naked and needy of all goodnesse and on the other side full stuffed and loden with al kindes of euels when God first receyueth them for what qualitie I pray you shal we say that he is worthy of the heauēly calling ▪ Away therefore with the vaine imaginyng of merites where God so euidētly setteth out his free mercifulnesse For that which in the same place is sayde by the voice of the Angell to Cornelius that his prayers and almes had ascēded into the sight of God is by these men most lewdly wrested that man by endeuor of good workes is prepared to receiue the grace of God For it muste needes be that Cornelius was already enlightened with the Spirit of wisdome sithe he was endued with true wisdome namely with the feare of God that he was sanctified with the same Spirit sith he was a folower of righteousnesse which the Apostle teacheth to be a most certaine frute therof Al those things therefore whiche are sayd to haue pleased God in him he had of his grace so far is it of that he did by his own endeuor prepare himself to receiue it Truely there cā not one syllable of the Scripture be brought forth that agreeth not with this doctrine that there is none other cause for God to accept man vnto him but bicause he seeth that mā should be euery way lost if he be left to himselfe but bicause he will not haue him lost he vseth his own mercie in deliueryng him Now we see how this accepting hath not regard to the righteousnesse of man but is a mere token of the goodnesse of God toward men beyng miserable and moste vnworthy of so great a benefit But after that the Lord hath brought man out of the bottomlesse depth of destruction and seuered him to himselfe by grace of adoption bicause he hath nowe begotten him and newely formed him into a newe life he nowe embraceth him as a newe creature with the giftes of his Spirit This is that acceptyng whereof Peter maketh mention by whiche the faythfull are after their vocation allured of God euen in respecte also of workes for the Lorde can not but loue and kisse those good thinges whiche he worketh in them by his Spirit But this is alwaye to be remembred that they are none otherwise acceptable to God in respect of workes but in as muche as for their cause and for their sakes whatsoeuer good workes he hath geuen them in encreasyng of his liberalitie he also vouchesaueth to accept For whense haue they good workes ▪ but bicause the Lord as he hath chosen them for vessels vnto honor so will garnish thē with true godlinesse Whereby also are they accompted good as though there were nothing wanting in them but bicause the kinde Father tēderly graunteth pardon to those deformities spottes that cleaue to them Summarily he signifieth nothing els in this place but that to God his children are acceptable louely in whom he seeth the markes and features of his owne face For we haue in an other place taught that regeneratiō is a repairyng of the image of God in vs. For asmuch as therfore wheresoeuer the Lord beholdeth his owne face he both worthily loueth it and hath it in honor it is not without cause sayd that the life of the faithful beyng framed to holinesse righteousnesse pleaseth him but bycause the godly beyng clothed with mortall fleshe are yet sinners and their good workes are but begonne and sauoryng of the faultinesse of the fleshe he can not be fauorable neyther to those nor to these vnlesse he more embrace them in Christ than in themselues After this manner are those places to be taken whiche testifie that God is kinde mercifull to the folowers of righteousnesse Moses sayd to the Israelites The Lord thy God kepeth couenant to a thousand generations which sentēce was afteward vsed of the people for a common manner of speache So Salomon in his solemne prayer sayth Lord God of Israell whiche kepest couenant and mercie to thy seruātes which walke before thee in their whole heart The same wordes are also repeted of Nehemias For as in al the couenātes of his mercie the Lord likewise on their behalues requireth of his seruātes vprightnesse holinesse of life that his goodnesse should not be made a mockerie that no man swelling with vaine reioysing by reason therof should blesse his owne soule walking in the meane time in the peruersnesse of his own heart so his wil is by this way to kepe in their dutie them that are admitted into the cōmuniō of the couenāt yet neuerthelesse the couenāt it self is both made at the beginnyng free perpetually remayneth such After this māner Dauid when he glorieth that there was rēdred to him reward of the cleannesse of his hādes yet omitteth not that fountaine which I haue spoken of that he was drawen out of the wombe bicause God loued him where he so setteth out the goodnesse of his cause that he abateth nothyng from the free mercie whiche goeth before all giftes whereof it is
it selfe coulde not stande vnlesse it were set contrary to reprobation God is said to seuer them whome he adopteth vnto saluation it should be more than foolishly said that other doo either by chaunce or by their owne endeuor obteyne that whiche onely election geueth to a few Therefore whom God passeth ouer he reiecteth and for none other cause but for that he will exclude them from the inheritance which he dothe predestinate to his children Neither is the waiwardnesse of the men tolerable if it suffre not it selfe to be bridled with the word of God where the incomprehensible counsell of God is entreated of whiche the Angels themselues do worship But we haue already heard that hardening is no lesse in the hand and will of God than mercie Neither dothe Paule as these men doo that I haue spokē of busily labor to excuse God with a lyeng defence but only he teacheth that it is not lawfull for the thing formed to quarell with him that formed it Nowe who so do not admitt that any are reiected of God how wil they vncombre themselues from that sayeng of Christe Euery tree which my father hath not planted shal be plucked vp by the roote They plainly heare that all they are adiudged auowed to destruction whom the heauenly Father hath not vouchsaued to plant as holy trees in his ground If they denie this to be a signe of reprobatiō then is there nothing so clere the it may be proued to thē But if they cesse not to wrāgle let the sobrietie of Faith be contented with this admonition of Paule that there is no cause to quarel with God if he willyng on the one syde to shewe his wrath and to make his power knowen doo with dumme sufferance and lenitie beare wyth the vessels of wrathe prepared to destruction and on the other side he make knowē the richesse of his glorie toward the vessels of mercye which he hath prepared to glorie Let the Reders marke how Paule to cutte of occasion from whisperinges and backbitinges geueth the chiefe rule to the wrath and power of God bicause it is vniust that those depe iudgementes which swallow vp all our senses should be made subiect to our determination Our aduersaries aunswer is very triflyng that God doth not vtterly reiect them whome he suffreth in lenitie but abideth with a mynde hanging in suspence towarde them if peraduenture they may repente As thoughe Paule geueth to God a patience to loke for their turning whome he sayeth to be made to destruction For Augustine sayth rightly where he expoundeth this place where power is ioyned to sufferāce God doth not suffer but gouerne with his power They further say also that it is not for nothing said that the vessels of wrath are prepared to destruction but that God hathe prepared the vessels of mercie bicause by this meane he ascribeth and chalengeth the prayse of saluation to God but the blame of destruction he casteth vpon them which by their owne will doo bring it vpon themselues But although I graunt to them that Paul by the diuerse maner of speaking didde soften the rowghnesse of the first part of the sentence yet it is not mete to assigne the preparing vnto destruction to any other thing than to the secret counsel of God which also is affirmed a little before in the rest of the texte That God stirred vp Pharao Then that he hardneth whome he will Wherupō foloweth that the hidden coūsel of god is the cause of hardning This at the lest I get which Augustine saith that whē God of wolues maketh shepe he doth with a mightier grace reforme thē that their hardnes may be tamed therefore god for this cause doth not cōuert the obstinate bicause he doth not shew forth in the thē the mightier grace which he wāteth not if he wold shew it forth These sayenges in dede shoulde be sufficient for the godly and sobre and them which remembre themselues to be men But forasmuche as these venemous dogges do cast vp not only one sort of venime against God we will as the mater shal serue answer to euery one particularly Foolishe men doo diuers waies quarell with God as though they had hym subiect to their accusations First therfore they aske by what right the Lorde is angry with his creatures of whome he hath not been first prouoked by any offence for to condemne to destruction whom he will agreeth rather with the wilfulnesse of a tyrant than the lawful sentēce of a iudge Therfore they say that there is cause why mē shold charge God if by his bare will without their owne deseruyng they be predestinate to eternal death If such thoughts do at any time com into the mynd of the godly to breake their violent assaultes they shal be sufficiently armed with this although they had no more if they consider howe greate wickednesse it is euen so muche as to enquire of the causes of the wil of God sith of all thinges that are it is the cause worthily so ought to be For if it haue any cause then somwhat must go before it wherto it must be as it were boūd which it is vnlawful ones to imagine For the will of God is so the highest rule of righteousnesse that whatsoeuer he willeth euē for this that he willeth it it ought to be takē for righteous When therfore it is asked why the Lord did it it is to be answered bicause he willed it But if thou goe further in asking why he willed it thou askest some greater hier thing than the will of God which cānot be foūd Let therefore the rashnesse of man restrayne it self not seke which is not least paraduenture it may not finde that whiche is With this bridle I say he shal be wel withholden whosoeuer he be that wil dispute of the secretes of God with reuerence As for the boldenesse of the wicked which drede not openly to speake euel of God against it the lord with his owne righteousnesse without any our defense shal sufficiētly defend himself when he shal take al shiftyng frō their cōsciences hold them fast conuinced and condemne them Neither do we yet thrust in the fained deuise of absolute power which as it is prophane so worthily ought to be abhorted of vs. We faine not God lawlesse who is a law to himself bicause as Plato sayth men stand in neede of lawes whoe are troubled with vnlawful lustes but the wil of God is not only pure from al fault but also is the hiest rule of perfectiō yea the law of all lawes But we denie that he is subiect to yelde accompt We denie also that we are mete iudges which wold pronoūce of this cause after our owne sense Wherfore if we attēpt further than we lawfully may let that threatenyng of the Psalme bryng vs in feare that God shal ouercome so oft as he is iudged of any mortall man So can God in
sinne It can not be expressed howe pernicious and pestilent this opinion is and so muche the more because in many ages heretofore to the great losse of the Chirch it hath preuailed in a great part of the world Truely it is vtterly deuelishe For when it promiseth righteousnesse without Faith it driueth soules hedlong into destruction then because it fetcheth the cause of righteousnesse from the Sacramentes it byndeth the miserable myndes of men already of their owne accorde to muche bendyng to the earth with this superstition that they rather reste in the sighte of a bodily thyng than of God himselfe Which two thyngs I wold to God we had not so proued in experience so little nede they any long proofe But what is a Sacrament taken without Faith but the moste certaine destruction of the Chirch For wheras nothyng is to be loked for therof without the promise and the promise dothe no lesse threaten wrathe to the vnfaithfull than it offreth grace to the faithfull he is deceyued that thinketh that there is any more geuen to him by the Sacraments than that which beyng offred by the word of God he receiueth by Faith Wherupon an other thyng also is gathered that the affiance of saluation hangeth not vpon the partakyng of the Sacrament as though Iustification consisted therin which we knowe to be reposed in Christ onely and to be coÌ„municated vnto vs no lesse by the preachyng of the Gospell than by the sealyng of the Sacramente and that withoute that it can not wholly stande So true is that which Augustine also writeth that inuisible sanctification may be without a visible signe and agaynâ— that a visible signe may be without true sanctification For as he also writeth in an other place men do put on Christ somtyme vntill the receyuyng of a sacrament sometyme euen vntil the sanctification of life And that firste poynt may be coÌ„mon both to good and to euill but this other is propre to the good and godly Herupon cometh that distinction if it be well vnderstanded whiche the same Augustine hath often noted betwene a Sacrament and the thyng of the Sacrament For it not only signifieth that the figure and truthe are there conteined but that they doo not so hang together but that they may be seuered and that eueÌ„ in the very conioyning the thyng muste alwaye be discerned from the signe that we geue not to the one that which belongeth to the other He speaketh of the seperation when he writeth that the Sacramentes do worke in the only elect that which they figure Agayne when he writeth thus of the Iewes When the sacramentes were common to all the graâ—â—â—as not common which is the power of the Sacramentes So noâ—â—â— also the washing of regeneration is common to all but the grace it selfe whereby the membres of Christ are regenerate with their hed is not common to all Agayne in an other place of the Supper of the Lord We also at this daye receyue visible meate But the Sacrament is one thyng and the power of the Sacramente an other thyng What is this that many receiue of the altar and dye and in receyuyng do die For the Lordes morsell was poyson to Iudas not because he receiued an euell thing but because he beyng euell receiued a good thyng euelly A little after The sacrameÌ„t of this thyng that is of the vnitie of the body and blood of Christe is somewhere prepared on the Lordes table dayly somewhere by certaine distances of dayes and therof is receyued vnto life to some and vnto destruction to some But the thyng it selfe wherof it is a Sacrament is receiued vnto life to all meÌ„ but vnto destruction tomo maÌ„ whosoeuer is partaker of it And a little before he had sayd He shall not dye whych eateth but he which perteineth to the power of the sacrament not to the visible SacrameÌ„t which eateth within not without whiche eateth with hart not he which presseth with toothe Thus you heare euery where that a Sacrament is so seuered from his owne truthe by the vnworthinesse of the receiuer that there remaineth nothing but a vaine and vnprofitable figure But that thou mayst haue not a signe voide of truth but the thyng with the signe thou muste conceyue by Faith the woorde which is there enclosed So how muche thou shalt by the Sacraments profite in communicatyng of Christ so muche profyte shalte thou take of them If this be somewhat darke because of the shortenesse I will sette it out in mo wordes I say that Christ is the mater or if thou wilte the substance of all sacramentes forasmuche as in hym they haue all their perfectnesse and do promise nothyng without hym So muche lesse tolerable is the error of Peter Lombard which doth expresly make them causes of righteousnesse and saluation wherof they be parts Therfore biddyng all causes farwell whiche mans witt dothe faine to it selfe we ought to stay in this one cause Therfore how muche we be by their ministerie holpen to the nourishyng confirmyng and encreasyng of the true knowlege of Christ in vs and to the possessyng of hym more fully and to the enioyeng of his richesse so muche effectualnesse they haue with vs. But that is don when we do with true faith receiue that which is there offred Do the wicked then wilte thou saye bryng to passe by their vnthankfulnesse that the ordinance of God be voide and turne to nothyng I answer that that which I haue said is not so to be takeÌ„ as though to force and truthe of the Sacrament dyd hang vppon the state or will of hym that receiueth it For that whiche God hath ordeyned remaineth stedfast and kepeth still his nature howsoeuer men doo varie But sith it is one thyng to offre an other to receiue nothyng withstandeth but that the signe halowed by the worde of God may be in dede that which it is called and kepe his owne force and yet that there come thereby no profite to an euell doer and wicked man But Augustine dothe in fewe woordes well assoyle this question If saythe he thou receauest carnally it ceasseth not to be spirituall but it is not to thee But as Augustine hath in the aforesayde places shewed that a SacrameÌ„t is a thyng nothyng worth if it be seuered froÌ„ the truth therof so in an other place he geueth warnyng that euen in the very conioynyng nedeth a distinction least we sticke to much in the outward signe As sayth he to folowe the letter and to take the signes in stede of the thinges is a point of a seruile weakenesse so to expounde the signes vnprofitably is a poynte of euell wandryng error He nameth twoo faultes whyche are here to be auoyded The one when we so take the signes as thoughe they were geuen in vayne and when with abacyng or diminyshyng theyr secrete significations by oure enuiousnesse we bryng to passe that they bryng vs no profite at all The other
when euell thinges are forbidden the contrarie dueties are commaunded It is an vniuersall opinion that vertues are commended when the contrarie vices are condemned But we require somwhat more than those formes of speache do signifie commonly amonge the people For thei for the moste part take the vertue contrary to any vice to be the absteining from the same vice we say that it procedeth farther that is to contrarie duties doinges Therfore in this commaundement Thou shalt not kyll the common sense of men will consider nothing ells but that we must absteine from all hurt doing or lust to do hurte I say that there is further conteined that we shold by all the helpes that we may succoure the life of oure neigheboure And leaste I speake without a reason I proue it thus God forbiddeth that our brother be hurte or missused bicause he willeth that our neighebours life be deare precious vnto vs he doth therfore require withall those dueties of loue that may be done by vs for the preseruatiō of it And so may we see how the ende of the cōmaundement doth alwai disclose vnto vs al that we are therin cōmaunded or forbiddē to do But why God in suche as it were halfe commaundements hath by figures rather secretli signified than expressed what his wil was wher as ther are wonte to be many reasons rendred thereof this one reason pleaseth me aboue the rest Bicause the flesh alway endeuoreth to extenuate the fylthinesse of sinne to coloure it with faire pretenses sauinge where it is euen palpable for grossenesse he hathe set forthe for an example in euery kinde of offence that whiche was moste wicked and abhominable at the hearinge whereof oure very senses might be moued with horroure therby to emprinte in oure myndes a more haynous detesting of euery sorte of sinne This manie times deceiueth vs in weyinge of vices that if thei be any thinge secret we make them seme small These deceites the Lorde dothe disclose when hee accustometh vs to referre al the whole multitude of vices to these principall heads which do best of all shewe how muche euery kinde is abhominable As for example wrathe and hatred are not thoughte so heynous euells when thei are called by their owne names but when they are forbidden vs vnder the name of man slaughter we better vnderstande how abhominable they are before God by whose worde they are set in the degree of so horrible an offence and we moued by his iudgement do accustome oure selues better to weye the haynousenesse of those faultes that before seemed but lyghte vnto vs. Thyrdely is to be consydered what meaneth the dyuidynge of the lawe of God into twoo tables whereof all wisemen wyll iudge that there is somtime mention made not vnfitly from the purpose nor with oute cause And we haue a cause ready that dothe not suffer vs to remaine in doubte of this matter For God so diuided his lawe into two◠partes in whiche is conteined the whole righteousnesse that he hath assigned the fyrste to the dueties of religion that do peculiarly pertaine to the worshipinge of his Godheade the other to the dueties of Charitie whiche belonge vnto men The first foundation of righteousnesse is the worship of God whiche beinge ones ouerthrowen all the other membres of righteousenesse are torne in sunder and dissolued like to the partes of a house vnioynted and fallen downe For what manner of righteousnesse wylte thowe call yt that thou vexest not men wyth robberye and extorcious if in the meane time by wicked sacrilege thou spoylest Gods maiestie of his glorie that thou defilest not thy bodye with fornication if with thy blasphemies thou prophanely abuse the sacred name of God that thou murtherest no man if thou trauaile to destroye and extinguishe the memorie of God Wherefore righteousenesse is vainely bosted of without religion and maketh no better shew than if a mangeled bodye with the heade cutte of shoulde be broughte fourth for a beautifull syghte And religion is not onely the principall part of righteousnesse but also the very soule wherwith it breatheth and is quickened for men keepe not equitie and loue amonge them selues without the feare of God Therfore we saye that the worshipe of God is the beginning and foundation of righteousenesse bicause when it is taken awaie al the equitie continence and temperance that men vse amonge them selues is vaine and tryflinge before God We saye also that it is the springe heade and liuely breathe of righteousnesse bicause hereby men do learne to lyue among them selues temperately and wythoute hurte doynge one to an other if they reuerence God as the iudge of right and wrong Wherefore in the first table he instructeth vs to godlinesse and the propre duties of religion wherwith his maiestie is to be worshipped in the other he prescribeth home for the feares sake of his name we ought to behaue our selues in the felowship of men And for this reason our Lord as the Euāgelistes reherse it did in a summe gather the whole law into two principall pointes the one that we should loue God with al our heart with al our soule with all our strength the other that we loue our neighbour as our selues Thus thou seest how of the two partes wherein he concludeth the whole lawe he directeth the one toward God and apointeth the other toward men But although the whole law be cōteined in two principal pointes yet to the ende to take away al pretense of excuse it pleased our God to declare in the ten commaundementes more largely and plainly al thinges that belong both to the honour feare and loue of himself and also to that charitie whiche he cōmaundeth vs to beare to men for his sake And thy studie is not ill spent to knowe the diuision of the commaundementes so that thou remember that it is such a matter wherin euery man ought to haue his iudgement free for whiche we ought not contentiously to striue with him that thinketh otherwise But we must needes touche this point least the readers shoulde eyther scorne or maruell at the diuision that we shall vse as newe and lately deuised That the law is diuided in ten wordes bicause it is oft approued by the authoritie of God himselfe it is out of controuersie wherefore there is no doubt of the number but of the manner of diuiding They that so diuide them that thei geue three cōmaundementes to the first table and put other .vij. into the second do wipe out of the number the cōmaundement concernyng images or at least they hide it vnder the first whereas without doubt it is seuerally set by the Lord for a commaundement and the tenth commaundement of not couetyng the thinges of his neighbour they do sendly teare into two Biside that it shal by and by be done to vnderstande that suche manner of diuidyng was vnknowen in the purer age Other do reckē as we do fower seuerall cōmaundementes in the first table but in
vnto him And we least we should thinke that the same nothyng belongeth to vs ought to consider that the bondage of Egypt is a figure of the spiritual captiuitie wherin we are al holden bound vntil our heueÌ„ly deliuerer do make vs free by the power of his arme conuey vs into the kingdome of libertie As therfore when in the olde time he minded to gather together the Israelites that were scattered abrode to the worshipping of his name he deliuered them out of the intolerable dominion of Pharao wherewith thei were oppressed so al those to whoÌ„ at this daye he professeth him self a God he doth nowe deliuer from the deadly power of the Deuell whyche was in a shadowe signified by that corpâ—ral bondage Wherefore there is no man but his minde ought to be inflamed to harken to the lawe whyche he heareth to haue proceded from the soueraigne king From whome as al thinges take their beginnynge so is it mete that they haue also their ende appointed and directed to him There is no manne I saye but he ought to bee rauished to embrace the lawemaker to the kepynge of whose commaundementes he is taught that he is peculiarly chosen from whose bountie he loketh bothe for flowynge store of all good thinges and also the glory of immortall life by whose maruellous power and mercie he knoweth himself to be deliuered out of the iawes of death After that he hath grounded and stablished the authoritie of his lawe he setteth forth that first coÌ„maundement That we haue no strauÌ„g Gods before him The end of this commaundement is that God wil only haue preeminencie wholly enioy his owne authoritie amoÌ„g his people And that it maye so be he coÌ„maundeth that there be farre froÌ„ vs all vngodlinesse superstitioÌ„ wherby the glory of his godhed is either diminished or obscured and by the same reason he coÌ„maundeth that we worship and honour him with true endeuour of godlinesse And the very simplicitie of the wordes themselues do in a manner expresse the same For we can not haue God but we muste also comprehended therein al thinges that properly belong to him Whereas therfore he forbiddeth vs to haue other Gods he meaneth thereby that we should not geue awaye els where that whiche is propre to him For although the thinges that we owe vnto God be innumerable yet not vnfitly they may be brought vnto fower principall pointes AdoratioÌ„ wherunto as a thing hanging vpon it is adioyned spiritual obedience of coÌ„science Affiance Inuocation Thankesgeuing Adoration I cal the reuerence worship whiche euery one of vs yeldeth vnto him when he submitteth himself vnto his greatnesse wherfore I do not without cause make this a part therof that we yeld our consciences in subiection to his lawe Affiance is an assurednesse of restyng in him by reknowleging of his powers wheÌ„ reposing al wisedome righteousnesse power truthe goodnesse in him we thinke our selues blessed with only partakyng of him InuocatioÌ„ is a resortyng of our minde to his faith and help as to our only succour so oft as any necessitie presseth vs. Thankesgeuyng is a certayne thankefulnesse whereby the prayse of all good thinges is geuen vnto him Of these as God suffreth nothyng to be conueyed awaye els where so he commaunded all to be wholly geuen to him self Neither shall if be enough to absteyme from hauyng any straunge God vnlesse thou restrayne thy self in this that many wicked contemners ar wonte which thinke the rediest way to scorne all religions but true religion muste goe before whereby our mindes may be directed to the liuyng God with knowledge whereof they beyng endued maye aspire to reuerence feare and worshyp his maiestie to embrace the communicatyng of all his good thinges euery where to seke for his helpe to reknowledge and aduaunce with coÌ„fession of prayse the magnificence of his workes as to the only marke in al the doynges of our life Then that we beware of peruerse superstition whereby our mindes swaruyng from the true God are draweÌ„ hether and thether as it were vnto diuerse gods Wherefore if we be contented with one God let vs call to remembrance that whiche is beforesayd that all forged gods are to be dryuen farre awaye and that the worship is not to be torne in sonder whiche he alone claymeth to himself For it is not lawfull to take awaye any thing froÌ„ his glorie be it neuer so litle but that all thinges that belong to him may wholly remayne with him The percell of sentence that foloweth Before my face encreaseth the hainousnesse for that God is prouoked to ialousie so oft as we thrust our owne inueÌ„tions in his place as if an vnchaste wonlan by bringyng in an adulterer openly before her husbaÌ„des eyes should the more vexe his minde Therefore when God testified that with his present power and grace he loked vpoÌ„ the people that he had chosen the more to fray them from the wicked act of falling from him he geueth them warnyng that there can be no new gods brought in but that he is witnesse and beholder of their sacrilege For this boldenesse is encreased with much wickednesse that man thinketh that in his fleynges away he can begile the eyes of God On the other side God cryeth out that what so euer we purpose what so euer we goe about what so euer we practise it cometh in his sight Let therefore our conscience be cleane euen from the most secret thoughtes of swaruyng from him if we will haue our religion to please the Lord. For he requireth to haue the glory of his godhed whole and vncorrupted not only in outward confession but also in his eyes whiche do behold the most secret corners of heartes The Second Commaundement Thou shalt not make to thee any grauen image nor any similitude of those thinges that are in heaueÌ„ aboue or in earth beneth or in the waters vnder the earth Thou shalt not worship them nor serue them As in the first coÌ„maundement he pronouÌ„ced that he is the one God byside whom there are no others gods to be deuised or had â–ª so now he more openly declareth what maner of God he is with what kinde of worship he is to be honored that we maye not presume to forge any carnal thing for him The ende therefore of this commaundement is that he will not haue the lawefull worship of him to be prophaned with superstitious vsages Wherfore in summe he calleth and draweth vs away from the carnal obseruations which our foolish minde is wont to inuent when it conceiueth God accordyng to her owne grosnesse And therefore he frameth vs to the lawful worship of him that is the spirituall worship and which is apointed by him He speaketh of the grossest faulte that is in this offense namely outward idolatrie And there be two partes of this commauÌ„dement The first restrayneth our libertie that we doe not presume to make subiect to our senses or by any forme to represent God
to Daniell to seale vp the vision and the Prophete not onely that the prophecye whyche is there spoken of shoulde be stablished in assured credit but also that the faythfull shoulde learne wyth contented mynde to want the Prophetes for a time bicause the fulnesse and closing vp of all reuelations was at hande Now it is to be noted that the title of commendation of Christ belongeth to these three offices For we know that in the tyme of the law as well the Prophetes as Preestes and Kynges were anoynted with holy oyle For whyche cause the renoumed name of Messias was geuen to the promised Mediator But thoughe in deede I confesse as I haue also declared in an other place that he was called Messias by peculiar consideration and respect of his kyngedome yet the annointinges in respecte of the office of prophet of preeste haue their place and are not to neglected of vs. Of the fyrste of these twoo is expresse mention made in Esaie in these woordes The spirite of the Lorde Iehoua vpon me Therefore the Lorde hathe annoynted me that I shoulde preache to the meeke shoulde brynge healthe to the contrite in hearte shoulde declare deliuerance to captiues shoulde publishe the yere of good wyll c. We see that he was anoynted wyth the Spirit to bee the publisher and witnesse of the grace of the Father And that not after the common manner for he is seuered from other teachers that hadde the lyke office And here againe is to be noted that he toke not the anoyntinge for him selfe alone that he myghte execute the office of teachinge but for his whole bodie that in hys continuall preachinge of the Gospell the vertue of the Spirit shoulde ioyne wythal But in the meane tyme thys remayneth certayne that by thys perfection of doctrine whiche he hathe broughte an ende is made of all prophecys so that they doe diminish his authoritie that beinge not content wyth the Gospell doe patche any forain thynge vnto it For that voyce whyche thundered from heauen saienge This is my beloued Sonne heare him hathe auaunced hym by singular priuilege aboue the degrees of all other Then thys oyntement is poured abroade from the heade vnto all the membres as it was forespoken by Ioel your chyldren shall prophecie and youre daughters shall see visions c. But where Paule sayth that he was geuen vs vnto wysedome and in an other place that in him are hidden all the treasures of knowledg and vnderstandin he this hathe somewhat an other meaninge that is that oute of hym there is nothinge profitable to knowe and that they whyche by fayth perceaue what hee is haue comprehended the whole infinitnesse of heauenly good thynges For whyche cause hee writeth in an other place I haue compted it precious to knowe nothinge but Iesus Christe and him crucified whiche is moste true bycause it is not lawfull to passe beyonde the simplicitie of the Gospel And herevnto tendeth the dignitie of a prophetes office in Christ that we might knowe that in the summe of the doctrine whiche hee hathe taught are conteined all poyntes of perfect wisedome Nowe come I to hys kingdome of whyche were vayne to speake if the readers were not firste warned that the nature thereof is spirituall For thereby is gathered bothe to what purpose it serueth and what it auaileth vs and the whole force and eternitie therof and also the eternitie whyche in Daniel the angell dothe attribute to the person of Christe and agayne the Angell in Luke dothe woorthily applie to the saluatiō of the people But that is also double or of two sortes for the one belongeth to the whole bodie of the Churche the other is propre to euery membre To the firste is to bee referred that whyche is saide in the Psalme I haue ones sworne by my holynesse to Dauid I wyll not lye his seede shall abide for euer hys seate shall bee as the Sunne in my syghte yt shal be stablyshed as the Moone for euer and a faythfull wytnesse in heauen Neyther is it doubtfull but that God dothe there promise that he will be by the hande of his sonne an eternal gouerner and defender of his Churche For the true perfourmance of thys prophecie canne be founde noe where els but in Christ for asmuche as immediatly after the deathe of Salomon the greater parte of the dignitie of the kingedome fell awaie and was to the dishonoure of the house of Dauid conueyed ouer to a priuate man and afterwarde by little and lyttle was diminished tyll at length it came to vtter decaie wyth heauy and shamefull destruction And the same meaninge hathe that exclamation of Esaie Whoe shall shewe fourth his generation For he so prnounceth that Christe shall remayne aliue after deathe that he ioyneth hym wyth hys membres Therefore so ofte as we heare that Christe is armed wyth eternall power let vs remembre that the euerlastinge continuance of the Church is vpholden by this support to remayne stil safe among the troublesome tossinges wherewith it is continually vexed and amonge the greuous and terrible motions that threaten innumerable destructions So when Dauid scorneth the boldnesse of hys enemies that goe aboute to breake the yoke of God and of Christe and saith that the kinges and peoples raged in vayne bycause he that dwelleth in heauen is strong enough to breake their violent assaultes he assureth the Godly of the contynuall preseruation of the Church and encourageth them to hope well so ofte as it happeneth to be oppressed So in an other place when he saithe in the person of God fitte on my righte hande till I make thine enemies thy foote stoole he warneth vs that howe many and strong enemies so euer do conspire to besege the Churche yet they haue not strengthe enoughe to preuaile agaynste that vnchangeable decree of God whereby he hathe apointed hys sonne an eternall kinge wherevpon it foloweth that it is impossible that the Deuell with all the preparation of the woorlde maye bee able at any time to destroy the Churche whiche is grounded vpon the eternall seate of Christe Now for so muche as concerneth the speciall vse of euery one the very same eternall continuance ought to raise vs vp to hope of immortalitie For we see that whatsoeuer is earthly and of the worlde endureth but for a time yea and is very fraile Therefore Christe to lifte vp oure hope vnto heauen pronounceth that his kingdome is not of this worlde Finally when any of vs heareth that the kingdome of Christe is spiritual let him be raised vp with this saieng and let him pearce to the hope of a better lyfe and whereas hee is nowe defended by the hande of Christ let hym looke for the ful frute of this grace in the world to come That as we haue sayde the force and profite of the kingedome of Christe can not otherwise be perceiued by vs but when wee knowe it to be spirituall
our giltynesse vpon himself he might deliuer vs from them bothe If he had ben murthered by theues or had ben ragyngly slayne in a commotioÌ„ of the common people in such a death there shoulde haue ben no apparance of satisfaction But when he was brought to be arrained before the iudgement seate when he was accused and pressed with witnesses agaynst him by the mouth of the iudge condemned to dye by these tokens we vnderstande that he dyd beare the persone of a gilty manne and of an euell doer And here are two thinges to be noted whiche bothe were afore spoken by the prophecies of the Prophetes and doe bryng a singular comforte and confirmation of fayth For when we heare that Christ was sent from the iudges seate to death and was hanged amonge theues we haue the fulfillynge of that prophecie whiche is alleged by the Euangelist He was accompted amonge the wicked And why soâ— euen to take vpon him the stede of a sinner not a man righteous or innocent bycause he suffred death not for cause of innocencie but for sinne On the other side when we heare that he was acquited by the same mouth whereby he was condemned for Pilate was compelled openly more than ones to beare witnesse of his innocencie let that come in our mynde whiche is in the other Prophet that he repayed that whiche he had not taken awaye And so we shall beholde the persone of a sinner and euell doer represented in Christe and by the open apparance of his innocencie it shall become playne to see that he was charged rather with others offence than his owne He suffred therefore vnder Ponce Pilate and so by the solemne sentence of the President was reckened in the number of wicked doers but yet not so but that he was by the same iudge at the same time pronounced righteous when he affirmed that he founde no cause of condemnation in him This is our acquitall that the giltynesse which made vs subiect to punishment is remoued vpoÌ„ the head of the sonne of God For this settyng of the one agaynst the other we ought principally to holde faste leaste we tremble be carefull all our life long as though the iuste vengeance of God dyd hang ouer vs which the sonne of God hath taken vpon himselfe Byside that the very manner of his death is not without a singular mysterie The Crosse was accursed not onely by opinion of men but also by decree of the lawe of God Therefore when Christ was lyfted vp to the Crosse he made hymselfe subiecte to the curse And so it behoued to be done that when the curse was remoued from vs to him we might be deliuered from all curse that for our sinnes was prepared for vs or rather dyd alredy rest vpon vs. Whiche thynge was also by shadowe expressed in the lawe For the sacrifices and satisfactorie oblations that were offred for sinnes were called Ashemoth Whiche worde proprely signifieth sinne it selfe By whiche figuratiue chaunge of name the holy ghost meant to shewe that they were lyke vnto cleansyng playsters to drawe out to themselues and beare the curse due to sinnes But that same whiche was figuratiuely represented in the sacrifices of Moses is in deede deliuered in Christ the original paterne of all the figures Wherfore he â–ª to performe a perfect expiatâ—o gaue his owne soule to be an ashame that is a satisfactorie oblation as the Prophete calleth it vpon the whyche our fi lt and punishement might be caste and so cesse to be imputed to vs. The Apostle testifieth the same thyng more playnely where he teacheth that he whiche knewe no sinne was by his father made sinne for vs that we might be made the righteousnesse of God in him For the sonne of God beyng most cleane from all faulte dyd yet put vpon him the reproche and shame of our iniquities and on the other side couered vs with his cleannesse It semeth that he meante the same when he speaketh of sinne that sinne was condemned in his fleshe For the father destroyed the force of sinne when the curse thereof was remoued and layed vpon the fleshe of Christ. It is therefore declared by this sayeng that Christ was in his death offred vp to his father for a satisfactorie sacrifice that the whole satisfaction for sinne beyng ended by his sacrifice we might cesse to dread the wrath of God Nowe is it playne what that sayeng of the Prophete meaneth that the iniquities of vs all were layed vpon him that is that he entendynge to wype awaye the filthinesse of our iniquities was hymselfe as it were by waye of enterchanged imputation couered with them Of this the crosse whereunto he was fastened was a token as the Apostle testifieth Christe sayeth he redemed vs from the curse of the lawe when he was made a curse for vs. For it is wrytten Accursed is euery one that hangeth on the tree that the blessynge of Abraham mighte in Christe come to the Gentiles And the same had Peter respect vnto where he teacheth that Christ dyd beare our sinnes vpon the tree Bycause by the very token of the curse we doe more playnely learne that the burden wherewyth we weare oppressed was layed vpon hym And yet it is not so to bee vnderstanded that he toke vpon hym suche a curse wherewith hymselfe was ouerloden but rather that in takyng it vpon him he dyd treade downe breake and destroye the whole force of it And so fayth conceyueth acquitall in the condemnation of Christ and blessyng in his beyng accursed Wherefore Paule dothe not without a cause honorably reportâ— the triumph that Christe obteyned to hymselfe on the crosse as if the crosse whyche was full of shame had ben turned into a Chariot of triumphe For he sayth that the hande wrytyng whiche was against vs was fastened to the crosse and the Princely powers were spoyled and led openly And no maruell bycause as the other Apostle testifieth Christe offred vp hymself by the eternall spirit And therupon proceded that turnynge of the nature of thinges But that these thynges maye take stedfaste roote and be throughly settled in our heartes let vs alwaye thynke vpon his sacrifice and washyng For we coulde not certainely beleue that Christe was the raunsome redemption and satisfaction vnlesse he had ben a sacrificed hoste And therefore there is so often mention made of bloud where the Scripture sheweth the manner of our redemyng Albeit the bloud of Christ that was shed serued not only for sacrifice but also in steede of washyng to cleanse awaye our filthynesse It foloweth in the Crede that he was dead and buried Where agayne it is to be seene howe he dyd euerye where putte hymselfe in our stede to paye the pryce of our redemption Death held vs bound vnder his yoke Christ in our stede dyd yelde hymselfe into the power of death to deliuer vs from it This the Apostle meaneth where
And we knowe what Moses eche where saith Iniquitie shal be cleansed sinne shal be putte awaie forgeuen Finally we are very well taught in the olde figures what is the force and effect of the death of Christe And this point the Apostle setteth out in the epistle to the Hebrues very fytly taking this principle that remission is not wrought withoute shedynge of bloode Whervpon he gathereth that Christ for the abolishing of sinne appeared ones for all by his sacrifice Againe that he was offred vp to take awaie the sinnes of manie And he hadde saide before that not by the bloode of goates or of calues butte by his owne bloode hee ones entred into the holy place finding eternall redemption Nowe when he thus reasoneth If the bloode of a calfe do sanctifie accordinge to the cleannesse of the flesh that muche more consciences are cleansed by the bloode of Christ from deade workes it easily appeareth that the grace of Christe is to muche diminished vnlesse we graunt vnto his sacrifice the power of cleansinge appeasing and satisfieng As a little after hee addeth This is the mediator of the new testament that the◠whiche are called maie receiue the promise of eternall inheritance by meane of death for the redemption of sinnes goinge before which remained vnder the lawe But specially it is conuenient to weye the relation which Paule describeth that he became curse for vs. c. For it were superfluous yea and an absurditie that Christ shoulde be charged with curse but for this entent that he payinge that which other did owe shoulde purchace righteousnes for them Also the testimonie of Esaie is playne that the chastisement of our peace was laied vpon Christ and that we obteined healthe by his stripes For if Christe had not satisfied for oure sinnes it coulde not haue been saide that he appeased God by takinge vpon him the peine wherevnto we were subiect Wherewith agreeth that whyche foloweth in the same place For the sinne of my people I haue striken him Let vs also recite the exposition of Peter which shall leaue nothing doubtful that he did beare our sinne vpon the tree For he saithe that the burthen of damnation from whiche we were deliuered was laide vpon Christe And the Apostles do plainely pronounce that he payed the pryce of raunsome to redeeme vs from the gyltinesse of deathe Being iustified by his grace through the redemption whiche is in Christ whome God hathe set to be the propiciatorie by faith which is in his bloode Paule commendeth the grace of God in this point bicause he hath geuen the price of redemption in the deathe of Christ and then he biddeth vs to flee vnto hys bloode that hauinge obteined righteousnesse we maye stande boldly before the iudgement of God And to the same effecte is that saieng of Peter that we are redeemed not by golde and siluer but by the precious bloode of the vnspotted Lambe For the comparison also woulde not agree vnlesse with that price satisfaction had ben made for sinnes for whiche reason Paule saith that we are preciously bought Also that other saieng of his wold not stande together Ther is one mediator that gaue hymselfe to bee a redemption vnlesse the peine hadde ben caste vpon him whiche wee had deserued Therefore the same Apostle defyneth that the redemptino in the bloode of Christ is the forgeuenesse of synnes as if he shoulde haue saide that wee are iustified or acquyted before God bycause that bloode aunswereth for satisfaction for vs. Wherewyth also agreeth the other place that the hande writinge which was against vs was cancelled vpon the crosse For therein is meant the payment or recompense that acquyteth vs from gyltinesse There is also great weight in these wordes of Paule If we be iustified by the workes of the lawe then Christe dyed for nothynge For hereby we gather that we muste fetche from Christe that whyche the lawe woulde geue yf any man can fulfyll it or whyche is all one that wee obteyne by the grace of Christe that whyche God promysed to oure woorkes in the lawe when he sayde He that dothe these thynges shall lyue in them Whyche he no lesse playnely confyrmeth in hys sermon made at Antioche affyrmeth that by beleuynge in Christe we are iustified from all those thynges from whiche we coulde not be iustified in the lawe of Moses For if the kepinge of the lawe be righteousnesse who can denie that Christe deserued fauoure for vs when takynge that burden vpon hym he so reconciled vs to God as yf we our selue had kept the law To the same purpose serueth that whiche he afterward writeth to the Galatians God sent his Sonne subiecte to the lawe that he mighte redeeme those that were vnder the lawe For to what ende serued that submission of his but that he purchaced to vs righteousnesse taking vpon hym to make good that whyche we wer not able to pay Hereof cōmeth that imputation of righteousnesse without woorkes wherof Paule speaketh bycause the righteousnesse is reckened to vs which was founde in Christ only And truely for no other cause is the fleshe of Christ called our meate but bicause we finde in him the substance of life And that power proceedeth from nothinge els but bicause the Sonne of God was crucified to be the price of our righteousnesse As Paule sayth that he gaue vp hymselfe a sacrifice of swete sauoure And in an other place He died for our sinnes he rose againe for our iustification Hervpon is gathered that not only saluatiō is geuen vs by Christe but also that for his sake hys father is now fauourable vnto vs. For there is no doubt that that is perfectli fulfilled in him which God vnder a figure pronounceth by Esaie saieng I wil do it for mine owne sake for Dauid my seruantes sake Whereof the Apostle is a right good witnesse where he saith Your sinnes are forgeuen you for his names sake For though the name of Christ be not expressed yet Ihon after his accustomed manner signifieth hym by thys pronoune He. In whiche sense also the Lorde pronounceth As I liue bicause of my father so shall ye also liue bycause of me Wherewith agreeth that whiche Paule saith It is geuen you bicause of Christe not onely to beleue in him but also to suffer for him But to demaūd whether Christ deserued for himself as Lombard the other scholemen do is no lesse foolish curiositie thā it is a rash determination when thei affirme it For what neded the sonne of God to come down to purchace any new thing for himselfe And the Lord declaring his own counsel doth put it wholy out of doubt For it is not said that the father prouided for the cōmoditie of his sonne in his deseruinges but that he deliuered him to death spared him not bicause he loued the worlde And the
with the same Spirit ioyned with the Father but also according to his person of mediator bicause if he had not had that power he had come to vs in vaine After whiche meaning he is called the seconde Adam geuen frō heauen to be a quickning Spirit whereby Paule compareth the singular life that the sonne of God breatheth into them that be his that thei may be alone with hym with the natural life that is also common to the reprobate Likewise where he wissheth to the faithful the fauoure of Christ and the loue of God he ioyneth withall the common partaking of the Spirit without which no man can tast neither of the fatherly fauoure of God nor of the bountifulnesse of Christe As also he saith in an other place The loue of God is poured out into oure heartes by the holy Spirite that is geuen vs. And here it shal be profitable to note wyth what titles the Scripture setteth out the holy Spirite where it entreateth of beginninge and whole restoring of oure saluation Fyrste he is a called the Spirit of adoption bicause he is a wytnesse vnto vs of the free goodwil of God wherewyth God the Father hathe embraced vs in hys beloued onely begotten Sonne that he might be a father vnto vs and doth encourage vs to praie boldly yea and dothe minister vs wordes to crie with oute feare Abba Father by the same reason hee is called the earnest pledge and seale of our inheritance bicause he so geueth life from heauen to vs wandringe in the worlde and being like to deade men that we maie be assured that oure soule is in safegarde vnder the faithefull keping of God for which cause he is also called life by reasō for righteousnesse And forasmuch as by his secret watering he maketh vs frutfull to brynge forth the buddes of righteousnesse he is oftentimes called water as in Esaie All ye that thyrste come to the waters Againe I will poure out my spirit vpon the thyrsty and stoodes vpon the drie land wherewith agreeth that sayeng of Christ which I did euen now allege If any thyrste let him come to me Albeit sometime he is so called by reason of his power to purge and cleanse as in Ezechiell where the Lord promiseth cleane waters wherwith he wil washe his people from fylthinesse And forasmuch as herestoreth norisheth into liuely quicknes them vpō whom he hath poured the liquore of hys grace he is therefore called by the name of oyle and anoyntement Agayne bycause in continually seethynge oute and burninge vp the vices of oure luste hee setteth oure heartes on fyre wyth the loue of God and zeele of godlynesse he is also for thys effect worthyly called fyre Finally he is described vnto vs as a fountaine from whense do flowe vnto vs all heauenly rychesse or the hande of God wherewyth he vseth hys power bycause by the breathe of hys power he so breatheth diuine lyfe into vs that wee are not nowe styrred by oure selues but ruled by hys styrringe and mouynge so that yf there bee any good thynges in vs they bee the frutes of hys grace but oure owne gyftes wythout hym bee darkenesse of mynde and pereuersnesse of hearte Thys poynte ys sette oute playnely enoughe that tyll oure myndes bee bente vpon the holy ghoste Christe lyeth in a manner idle bycause we coldely espye wythout vs yea and farre awaye from vs. But wee knowe that hee profyteth none other but them whose heade hee ys and the fyrste begotten amonge brethren and them whyche haue putte on Hym. Thys conioynynge onely maketh that as concernyng vs he is come not vnprofytably wyth the name of sauioure And for proofe hereof serueth that holy mariage whereby we are made fleshe of hys fleshe and bones of hys bones yea and all one wyth hym but by the Spirite onely hee maketh hym selfe one wyth vs by the grace and power of the same Spirite wee are made hys membres so that hee conteyneth vs vnder hym and wee agayne possesse hym But forasmuche as faithe is his principall woorke to it are for the moste parte referred all those thynges that we commonly finde spoken to expresse his force and working bicause he bryngeth vs into the light of the Gospel by nothyng but by faith as Ihon baptiste teacheth that this prerogatiue is geuen to them the beleue in Christ that thei be the childrē of God which ar borne not of flesh blood but of God wher setting God againste fleshe and bloode he affirmeth it to be a supernaturall gift that thei receiue Christe by faith whoe otherwise shoulde remaine subiect to their owne infidelitie Like where vnto is that answer of Christe Fleshe and bloode hathe not reueled it to thee but my Father whiche is in heauen These thinges I do nowe but shortly touche bycause I haue already entreated of them at large And lyke also is that saieng of Paule that the Ephesians were sealed vp with the holy spirit of promisse For Paule sheweth that he is an inwarde teacher by whose workynge the promyse of saluation pearceth into oure mindes whiche otherwise shoulde but beate the ayre or oure eares Likewyse when he saith that the Thessalonians were chosen of God in the sanctification of the spirit and beleuing of the truth by whiche ioyning of them together he brefely admonisheth that faythe it selfe proceedeth from nothing els but from the holy spirit whych thyng Ihon setteth out more plainely saieng We knowe that there abideth in vs of the spirit whiche he hathe geuen vs. Againe By this we knowe that we dwel in him and he in vs bicause he hath geuen vs of his spirit Therfore Christ promised to his Disciples the Spirit of truthe whiche the worlde canne not receiue that thei might bee able to receiue the heauenly wisedome And he assigneth to the same spirit this propre office to put them in mynde of those thynges that he hadde taught them by mouthe Bicause in vaine shoulde the light shewe it selfe to the blinde vnlesse the same spirit of vnderstanding shoulde open the eyes of their minde so as a man may rightly call the holy spirit the keye by which the treasures of the heauenly kingdome are opened vnto vs and may call his enlightning the eyesight of oure minde to see Therefore doth Saint Paule so muche commend the ministerie of the spirit bycause teachers shoulde crie without profiting vnlesse Christ himselfe the inwarde maister shoulde drawe them with his spirit that are geuen him by his Father Therefore as we haue sayde that persecte saluation is founde in the person of Christ so that we may be made partakers therof he doth baptize vs in the holy spirit and fyre lightning vs into the faith of his Gospell and so newe begetting vs that we maie be newe creatures and purging vs from vnholy fylthynesse doth dedicate vs to be holy temples to God The seconde Chapiter Of faithe wherein bothe is sette
church And we se what a maze thei haue framed with this their hidden implication that any thinge whatsoeuer it be wythoute any choise so that it bee thrust in vnder title of the Church is gredy receiued of the ignorant as it wer an oracle ye sometime also most monsterous erroures Whyche vnaduysed lyghtnesse of beleefe wheras yt is a mooste certayne downefall to ruyne is yet excused by them for that yt beleueth nothynge determynately but wyth this coÌ„dition adioyned yf the faith of the Church be suche So do they faine that truth is holden in erroure light in blindnes true knowledg in ignorance But bicause we wil not tarry long in confuting them we doe only warne the readers to coÌ„pare their doctrine wyth oures For the very pleanesse of the trueth it sefe wil of it selfe minister a confutation ready enough For this ys not the question among them whether fayth be yet wrapped wyth many remnauntes of ignoraunce but they definitiuely say that thei beleue aryght which stande amased in their ignorance yea and doe â—â—atter them selues therein so that they doe agree to the authoritie iudgement of the Churche concerning things vnknowen As though the Scripture did not euerywhere teache that with fayth is ioyned knoweledge But we do graunt that so longe as we wander from home in thys worlde oure faith is not fully expressed not onely bicause many things are yet hidden from vs but bicause being compassed with many mistes of erroures wee atteine not all thinges For the hyghest wysedome of the moste perfect is thys to profite more and proceede on further forwarde with gentill willingnesse to learne Therfore Paule exhorteth the faithfull if vpon any thinge thei differ one from an other to abide for reuelation And truely experience teaceth that till we be vnclothed of oure fleshe we atteine to knowe lesse than were to be wisshed and dayly in reading we light vpon many darke places whiche do conuince vs of ignorance And with this brydle God holdeth vs in modestie assigning to euery one a measure of faith that euen the very best teacher may be ready to learne And notable exaumples of thys vnexpressed faithe we may marke in the Disciples of Christ before that thei hadde obteined to be fully enlightned We see how thei hardly tasted the very fyrste introductions how thei did sticke euen in the smallest pointes howe they hanginge at the mouthe of their maister did not yet muche proceede yea when at the womens information they ranne to the graue the Resurrection of their master was lyke a dreame vnto them Sithe Christe dyd before beare wytnesse of theyr faythe we may not saie that they were vtterly without faith but rather if they dad not been perswaded that Christe shoulde ryse agayne all care of him wold haue perished in them For it was not superstition that dyd drawe the women to embalme with spices the corpes of a deade man of whome ther was no hope of life but although thei beleued his words whome thei knewe to be a speaker of trueth yet the grosnesse that styll possessed their myndes so wrapped theyr faithe in darkenesse that thei were in a manner amased at it Wherevpon it is saide that thei then at the last beleued when thei hadde by tryall of the thinge it selfe proued the truethe of the wordes of Christ not that they then beganne to beleue but bycause the seede of hidden fayth whiche was as it were deade in their heartes then receiuing liuelynesse dyd sprynge vp There was therefore a true fayth in them but an vnexpressed faythe bicause they reuerently embraced Christe for their onely teacher and then beynge taught of him they determined that he was the author of their saluation fynally they beleued that he came from heauen by the grace of his father to gather his Disciples to heauen And we neede not to seke any more familiar poofe hereof than this that in al thinges alway vnbelefe is mingled with faith We may also call it an vnexpressed faithe whiche yet in deede is nothinge but a preparation of faithe The Euangelistes do reherse that many beleued whiche onely beinge rauished to admiration wyth myracles proceded no further but that Christe was the Messias whyche had ben promysed albeit thei tasted not so much as any sclender learning of the Gospell Such obedience which brought them in subiectioÌ„ willingly to submitt them selues to Christe beareth the name of faith where it was in deede but the beginning of faithe So the courtieâ— that beleued Christes promise concerninge the healinge of his sonne when he came home as the Euangelist testifieth beleued againe bycause he receiued as an oracle that whiche he hearde of the mouthe of Christe and then submitted hym selfe to his authoritie to receiue hys doctrine Albeit it is to be knowen that he was so tractable and ready to learne that yet in the fyrste place the woorde of beleninge signifieth a particular beleefe and in the seconde place maketh hym of the numbre of the Disciples that professed to bee the scholers of Christe Alyke exaumple dothe Ihon sette forthe in the Samaritanes whiche so beleued the womans reporte that they ranne earnestly to Christe whiche yet when they hadde hearde hym saide thus Now we beleue not bycause of thy report but we haue hearde him and we know that he is the sauioure of the worlde Hereby appeareth that they whyche are not yet instructed in the fyrste introductions so that they be disposed to obedyence are called faithfull in deede not proprely but in thys respect that God of hys tender kyndenesse voutchesaueth to graunte so greate honoure to that godly affection but this willingnesse to learne with a desire to procede further differeth farr from that grosse ignorâ—â—ce wherein they lye dull that are content wyth the vnexpressed saith suche as the Papistes haue imagined For if Paule seuerely condemneth them whiche alwaie learning yet neuer come to the knowledge of trueth howe muche more greuous reproche do they deserue that of purpose stadie to know nothing This therfore is the true knowledge of Christ if we receiue him such as he is offered of his Father that is to saye clothed with his Gospel For as he is appoynted to be the marke of oure faith so we can not go the right waie to him but by the Gospell going before to guide vs. And truely ther are opened to vs the treasures of grace which being shut vp Christ should litle proâ—ite vs. So Paule ioyneth faithe an vnseparable companion to doctrine wher he saithe Ye haue not so learned Christ for ye haue been taught what is the trueth in Christe Yet do I not so restraine faith to the Gospell but that I confesse that there hath been so much taught by Moses and the Prophetes as suffised to the edification of faith but bicause ther hath ben deliuered in the Gospel a fuller opening of faith therefore it is woorthyly called of Paule the doctrine of saith For which cause also
he saithe in an other place that by the comming of faith the lawe is taken awaie meaning by this word faith yeâ—ewe vnaccustomed manner of teaching wherby Christ sins he appeared our scholemaster hath more plainlâ— set forth the mercy of his father more certainly testified of our saluation Albeit it shal be the more easye more conuenient ordre if we descend by degrees from the generaltie to the specialtie First we must be put in minde that there is a general relation of faith to the word that faith can no more be seuered from the word than the sun beames from the sume froÌ„ whome thei procede Therfore in Esaie God cryeth out Heare me and your soule shall lyue And that the same is the fountaine of faythe Ihon sheweth in these woordes These thinges are written that ye may beleue And the prophete meaninge to exhorte the people to beleefe saythe This daie yiÌ„ ye shall heare hys voyce And to heare is commmonly taken for to Beleue Moreouer God dothe not wythout cause in Esaie sette thys marke of difference betwene the children of the Churche and straungers that he will instructe them all that thei maie be taught of him For if it were a benefite vniuersall to all why shoulde he direct hys woordes to a fewe Wherewith agreeth thys that the Euangelistes do commonly vse the woordes Faithfull and Disciples as seuerall wordes expressing one thing specially Luke very oft in the Actes of the Apostles Yea and he stretcheth that name euen to a woman in the ninthe chapiter of the Actes Wherefore if faith do swerue neuer so little from this marke to which it ought to be directly leuelled it kepeth not her owne nature butte becometh an vncertaine lightnesse of belefe and wandring erroure of mynde The same Worde is the foundation wherwith faith is vpholden susteined from which if it swarue it falleth downe Therfore take awaie the Worde then there shal remaine no faith We do not here dispute whether the ministerie of man be necessarie to sowe the worde of God that faithe may be conceiued thereby which question we will els where entreate of but we saie that the worde it self howesoeuer it be conueied to vs is like a mirroure when faith may beholde God Whether God dothe therein vse the seruice of man or worke it by his owne onely power yet he doth alwaie shewe him selfe by his worde to those whome his will is to drawe vnto him wherevpon Paule defineth faithe to be an obedience that is geuen to the Gospell Rom. i. And in an other place he praiseth the obedience of faithe in the Philippians For this is not the onely purpose in the vnderstanding of faithe that we knowe that there is a God but this also yea this chefely that we vnderstande what wil he beareth toward vs. For it not so muche behoueth vs to knowe what he is in himself but what a one he will be to vs. Nowe therefore we are come to thys point that faithe is a knoweledge of the will of God perceyued by his worde And the foundation hereof is a foreconceiued persuasion of the truthe of God Of the assurednesse whereof so longe as thy minde shal dispute with it selfe the worde shall be but of doubtful and weake credit yea rather no credit at all But also it sufficeth not to beleue that God is a true speaker whiche can neither deceiue nor lie vnlesse thow further holde this for vndoubtedly determined that whatsoeuer procedeth from him is the sacred and inuiolable truthe But bicause not at euery word of God mans hearte is raised vp to faith we must yet further search what this faith in the word hath proprely respecte vnto It was the saieng of God to Adam Thou shalte die the death It was the saienge of God to Cain The bloode of thy brother crieth to me out of the earth Yet these are suche saiengs as of them selues canne doe nothynge butte shake faythe so muche lesse are they able to stablyshe faythe We denye not in the meane season that yt ys the offyce of faythe to agree to the truthe of God howe ofte soeuer what soeuer and in what sorte soeuer yt speaketh butte nowe oure question is onely what faythe fyndeth in the woorde of the Lorde to leane and rest vpon When oure conscience beholdeth onely indignation and vengeance howe canne it butte tremble and quake for feare And howe shoulde yt butte flee God of whome yt is afraide But faythe oughte to seeke God and not to flee from him It is plaine therefore that we haue not yet a full definition of faythe bycause it is not to be accompted for faithe to knowe the wyll of God of what sorte so euer it be But what yf in the place of wyll whereof many tymes the message is sorrowefull and the declaration dreadful we putte kindenesse or mercie Truely so we shal come nerer to the nature of faithe For wee are then allured to seeke God after that wee haue learned that saluation is laied vp in store with him for vs. Whyche thynge is confyrmed vnto vs when he declareth that he hath care and loue of vs. Therefore there needeth a promise of grace whereby he maie testifie that he is oure mercifull father for that otherwise wee canne not approche vnto hym and vpon that alone the hearte of man maie safely rest For thys reason commonly in the Psalmes these two thinges Mercie and Truth do cleaue together bicause neither should it any thynge profite vs to know that God is true vnlesse he did mercifully allure vs vnto him neither were it in our power to embrace his mercie vnlesse he did with his owne mouthe offer it I haue reported thy truth and thy saluation I haue not hidden thy goodnesse and thy truthe Thy goodnesse and thy trueth keepe me In an other place Thy mercie to the heauens thy trueth euen to the cloudes Againe All the wayes of the Lorde are mercie and trueth to them that keepe his couenant Againe His mercie is multiplied vpon vs and the truth of the Lorde abydeth for euer Againe I will singe to thy name vpon thy mercie and trueth I omitte that whiche is in the Prophetes to the same meaninge that God is mercifull and faythfull in hys promyses For wee shall rashly determine that God is merciefull vnto vs vnlesse himselfe do testifie of himselfe and preuent vs wyth his callinge leaste his wil shoulde be doubtful and vnknowen But we haue already seen that Christ is the onely pledge of his loue without whome on euery side appeare the tokens of hatred and wrath Nowe forasmuche as the knoweledge of Gods goodnesse shall not muche preuayle vnlesse he make vs to rest in it therefore suche an vnderstanding is to be banished as is mingled with doubting and doth not soundli agree in it selfe but as it were disputeth with it selfe But mans witte as yt is blinde and darkened is farre from
of obedyence But thys ymage or shadowe of faythe as yt is of no value so is yt not woorthy of the name of faythe Frome the sounde truthe where of howe farre it dyffereth althoughe it shall be hereafter more largely entreated yet there is no cause to the contrarie why it shoulde not nowe be touched by the waie It is said that Simon Magus beleued whyche yet wythin a lyttle after bewrayed hys owne vnbelefe And whereas it is saide that he beleued we do not vnderstande it as some do that hee fained a belefe when he hadde none in his hearte butte we rather thinke that being ouercome with the maiestie of the Gospell he had a certaine faith such as it was and so acknowledged Christ to be the author of lyfe and saluation that he willingly professed himselfe to bee one of hys After the same manner it ys sayde in the Gospell of Luke that they beleue for a tyme in whome the seede of the worde is choked vp before it bring forth frute or before it take any rote at al it by and by withereth awaie and perisheth we doubt not that suche delited with a certaine taste of the worde doe greedyly receiue it and beginne to feele the diuine force of it so farre that with deceitful counterfaiting of faith thei be guile not only other mens eyes but also their owne myndes For thei perswade them selues that that reuerence whiche thei shewe to the worde of God is moste true godlynesse bycause thei thinke that there is no vngodlynesse but manifest and confessed reproche or contempte of his worde But what manner of assent soeuer that be it pearceth not to the very heart to remaine there stablished and though sometime it seemeth to haue taken rootes yet those are liuely rootes The heart of man hathe so many secrete corners of vanitie is full of so many hidinge holes of lyeng is couered wyth so guilefull hypocrisie that it ofte deceiueth himselfe But let them that glorie in suche shadowes of faith vnderstand that therein thei are noe better than the Deuell But that firste sorte of men are farre worse then the Deuell whiche do senslessly heare and vnderstand those thinges for knoweledge whereof the Deuells do tremble And the other are in this pointe egall with the Deuell that the feeling suche as it is wherewith thei are touched tournet only to terroure and discouragement I knowe that some thinke it harde that we assigne faith to the reprobate whereas Paule affyrmeth faythe to be the frute of election whyche doubte yet is easily dysolued for thoughe none receiue the light of faith nor do truely feele the effectuall working of the Gospell but they that are foreordeyned to saluacion yet experience sheweth that the reprobate are sometime moued wyth the same feeling that the elect are so that in their owne iudgement thei nothing differ from the electe Wherefore it is no absurditie that the Apostle ascribeth to them the taste of the heauenly giftes that Christ ascribeth to them a fayth for a tyme not that they soundly perceaue the spirituall force of grace and assured light of faith but bicause the Lorde the more to cōdemne them and make them in excusable conueieth himselfe into their mindes so farre forth as his goodnesse maie be tasted without the spirit of adoption If any obiect that then ther remaineth nothing more to the faithfull whereby to proue certainely their adoption I answere that thoughe there be a great likenesse and affinitie betwene the elect of God and them that are endued with a fallinge faith for a time yet there liueth in the elect onely that affiance whiche Paule speaketh of that thei crie with full mouthe Abba Father Therefore as God doth regenerate onely the elect with incorruptible seede for euer so that the seede of lyfe planted in their heartes neuer perisheth so soundly doth he seale in them the grace of his adoption that it may be stable sure But this withstandeth not but that that other inferioure working of the Spirite maie haue his course euen in the reprobate In the meane season the faithfull are taught carefully and humbly to examine them selues least in steede of assurednesse of faith do creepe in carelesse confidence of the fleshe Byside that the reprobate do neuer conceiue but a confused feelinge of grace so that they rather take holde of the shadowe than of the sounde bodie bicause the holy Spirite doth proprely seale the remission of sinnes in the electe onlye so that they applye is by speciall fayth to their vse But yet it is truely sayde that the reprobate beleue God to be mercyfull vnto them bicause they receyue the gifte of reconciliation although confusedly and not plainely enough not that they are partakers of the selfe same fayth or regeneracion with the children of God but bycause they seme to haue as well as they the same beginnynge of fayth vnder a cloke of Hypocrisie And I denye not that God dothe so farre geue light vnto theyr myndes that they acknowledge his grace but he maketh that same felyng so different from the peculiar testimonie whiche he geueth to his elect that they neuer come to the sounde effecte and fruition thereof For he dothe not therefore shewe himselfe mercyfull vnto them for that he hauyng truely deliuered them from death dothe receyue them to his sauegarde but onely he discloseth to them a present mercie But he vouchesaueth to graunt to the only electe the liuely roote of fayth so that they continue to the ende So is that obiection answered yf God doe truely shewe his grace that the same remayneth perpetually stablished for that there is no cause to the contrarie but that God maye enlighten some with a present felyng of his grace whiche afterwarde vanisheth awaye Also though fayth bee a knowledge of Gods kindenesse toward vs and an assured persuasion of the truthe thereof yet it is no maruell that the felynge of Gods loue in temporall thynges dothe vanishe awaye whyche although it haue an affinitie wyth fayth yet doth it muche differ from fayth I graunt the will of God is vnchangeable and the truthe thereof dothe alwaye stedfastly agree wyth it selfe but I denye that the reprobate doe procede so farre as to atteyne vnto that secrete reuelation whyche the Scripture sayeth to belonge to the electe onely Therefore I denye that they doe eyther conceyue the will of God as it is vnchangeable or doe stedfastly embrace the truthe thereof bycause they abide in a felynge that vanisheth awaye Lyke as a tree that is not planted deepe enough to take liuely rootes in processe of tyme waxeth drye although for a fewe yeres it bryngeth forth not only blossomes and leaues but also frute Finally as by the fall of the firste manne the Image of God mighte haue benne blotted out of his mynde and soule so it is no maruell yf God do shyne vpon the reprobate wyth certayne beames of his grace whyche afterwarde he suffreth to
bee quenched And there is no cause to the contrarie but that he maye lightly ouer washe some and throughly soke other some wyth the knoweledge of hys Gospell This is in the meane tyme to bee holden for truthe that howe small and weake so euer sayth hee in the electe yet bycause it is to them a sure pleadge of the Spyrite of God and a seale of their adoption the prynte thereof canne neuer bee blotted out of theyr heartes as for the reprobate that they are ouer spred wyth such a lyght as afterwarde commeth to nought And yet the Spyrite is not deceyptefull bycause he geueth not lyfe to the seede that he casteth in theyr heartes to make it abyde alwayes incorruptible as he dothe in the elect I goe yet further for whereas it is euident by the teachyng of the Scripture and by dayely experience that the reprobate are sometime touched with the felyng of Gods grace it muste needes be that there is raysed in their heartes a certayne desire of mutuall loue So for a time there lyued in Saul a godly affection to loue God by whome he knew himself to be fatherly handeled and therefore was delited with a certayne swetenesse of his goodnesse But as the persuasion of the fatherly loue of God is not faste rooted in the reprobate so doe they not soundely loue him agayne as his chyldren but are led wyth a certayne affection like hired seruauntes For to Christ only was that Spirite of loue geuen to this ende that he shoulde poure it into his membres And truely that sayeng of Paule extendeth no further but to the elect only The loue of God is poured abrode into our heartes by the holy Spirite that is geuen vs euen the same loue that engendreth the same confidence of callyng vpon him whyche I haue before touched As on the contrarie side we see God to bee maruelously angry with his chyldren whome yet he cesseth not to loue not that in hymselfe he hateth them but bycause his will is to make them afrayde wyth the felynge of his wrath but to the entent to abate theyr pride of fleshe to shake of their drowesinesse and to moue them to repentance And therefore all at one tyme they conceyue hym to bee bothe angry with them or with their sinnes and also mercyfull vnto them bycause they not fainedly doe praye to appease his wrathe to whome yet they flee wyth quiet assured trust Hereby it appereth that it is not true that some doe counterfayte a shewe of fayth whyche yet doe lacke the true faith but while they are caried wyth a sodeyne violent motion of Zele they deceyue themselues wyth false opinion And it is no doubte that sluggishnesse so possesseth them that they doe not well examine their heart as they ought to haue done It is likely that they were suche to whome as Iohn witnesseth Christ dyd not commit himselfe when yet they beleued in hym bycause he knewe them all and knewe what was in manne If many dyd not fall from the common fayth I call it common bicause the fayth that lasteth but a time hath a greate lykenesse and affinitie with the liuely and continuynge fayth Christe woulde not haue sayde to his Disciples If ye abide in my worde then are ye truely my Disciples and ye shall know the truthe and the truthe shall make you free For he speaketh to them that had embraced his doctrine and exhorteth them to the encrease of fayth that they shoulde not by their owne sloughtfulnesse quench the lighte that is geuen them Therefore dothe Paule affirme that fayth peculiarly belongeth to the electe declaryng that many vanish away bycause they haue not taken liuely roote Like as Christ also sayth in Matthew euery tree that my father hath not planted shal be rooted vp In other there is a grosser kinde of lyeng that are not ashamed to mocke bothe God and menne Iames inueyeth agaynst that kinde of menne that wyth deceiptfull pretense doe wickedly abuse fayth Neyther woulde Paule require of the children of God a fayth vnfayned but in respect that many do presumptuously chalenge vnto themselues that whyche they haue not with vayne colored deceyte do beguile other or sometime themselues Therefore he compareth a good conscience to a cheste wherein fayth is kepte bycause many in fallynge from good conscience haue suffred shipwreck of their fayth We must also remember the doutefull signification of the woord fayth For oftentimes fayth signifieth the sounde doctrine of religion as in the place that we nowe alleaged and in the same Epistle where Paule wryteth Deacons to holde faste the misterie of fayth in a pure conscience Againe where he publisheth the fallynge awaye of certayne from the faith But on the other side he sayth that Timothee was nourished vp with the woordes of fayth where he sayth that prophane vanities and oppositions falsly named sciences are the cause that many depart from the faith whome in an other place he calleth reprobate touchyng fayth As agayne he chargeth Titâ—s Agayne sayeng Warne them that they be sounde in the fayth By soundenesse he meaneth nothing els but purenesse of doctrine which is easily corrupted and brought out of kynde by the lightnesse of men Euen bicause in Christ whome faith possesseth are hiddeÌ„ all the treasures of wisedome and knoweledge therefore fayth is worthyly extended to signifie the whole summe of heauenly doctrine from which it can not be seuered Contrariewise sometime it is restrayned to signifie some particular obiect as when Matthew sayth that Christ saw the fayth of them that did let downe the manne sicke of the palsey through the tyles and Chryst himselfe cryeth out that he founde not in Israell so great fayth as the Centurion brought But it is likely that the Centurion was earnestly bente to the healyng of his doughter the care whereof occupied all his minde yet bycause beyng contented with the onely assent and answere of Christ he required not Christes bodyly presence therefore in respecte of this circumstance his fayth was so muche commended And a litle here before we haue shewed that Paule taketh fayth for the gifte of workynge miracles whyche gifte they haue that neyther are regenerate by the Spirite of God nor doe hartyly worshippe him Also in an other place he setteth fayth for the doctrine whereby we are instructed in fayth For where he wryteth that fayth shall bee abolished it is out of question that that is meante by the ministerie of the Church whiche at this 〈◊〉 is profitable for oure weaknesse In these formes of speach standeth a proportionall relation But when the name of fayth is vnproperly remoued to signifie a false profession or a lyeng title of fayth that shoulde seeme to be as harde a figuratiue abuse as when the feare of God is set for a corrupte and wrongefull manner of worshyppynge as when it is oftentymes sayde in the holy Historie that the
of pardon and reconciliation hee by and by tourneth to an other thing and wandereth about in longe superfluous circumstances rehersinge howe maruelously the Lorde gouerneth the frame of heauen and earth and the whole ordre of nature yet is there nothinge that serueth not fittly for the circumstance of the matter that he speaketh of For vnlesse the power of God wherby he is able to do all thinges be presently set before our eies our eares wil hardly heare the worde or wil not esteme it so much as it is worth Beside that her is declared his effectual power bicause godlinesse as we haue already shewed in an other place doth alwaie applie the power of God to vse and worke specially it setteth before it selfe those workes of God wherby he hath testified himselfe to be a father Herevpon commeth that in the Scriptures is so often mention made of the redemption wherby the Israelites might haue learned that God whiche was ones the author of saluation will be an euerlastinge preseruer thereof And Dauid putteth vs in mynde by hys owne exaumple that those benefites whiche God hathe particularly bestowed vpon euery man doe afterwarde auaile to the confyrmation of his faithe Yea when God seemeth to haue forsaken vs it behoueth vs to stretche oure wittes further that hys aunciente benefites maie recomforte vs as it is saide in an other Psalme I haue ben mindefull of olde daies I haue studied vpon all thy workes c. Againe I will remembre the workes of the Lorde and his meruelles from the beginning But bicause without the word all quickly vanisheth awaie that we conceiue of the power of God and of his woorkes therefore we do not without cause affyrme that there is no faithe vnlesse God geue lighte vnto it with testimonie of hys grace But here a question myghte bee moued what ys to bee thought of Sara and Rebecca bothe which being moued as it semeth with zele of saith passed beyonde the bondes of the word Sara when she feruently desyred the promysed issue gaue her bondmaide to her housbande It can not be denied but that shee many waies sinned but nowe I touche onely thys faulte that beinge carryed awaye wyth her zele she did not restraine herselfe within the bondes of Gods worde yet it is certaine that that desire proceeded of faith Rebecca being certified by the oracle of God of the electiō of her sonne Iacob ▪ procured his blessing by euell crafty meanes she deceued hir husbande the witnesse and minister of the grace of God shee compelled her sonne to lye she by dyuerse guiles and deceites corrupted the trueth of God Fynally in makinge a scorne of hys promise shee dyd as muche as in her laye destroie it And yet thys acte howe muche soeuer it was euell and woorthy of blame was not without faith for it was necessarie that she sholde ouercome many offenses that shee might so earnestly endeuoure to atteine that whiche without hope of earthly profite was ful of greate troubles daungers As wee may not say that the holy Patriarche Isaac was altogether without faithe bicause he beinge by the same oracle of God admonished of the honoure transferred to the yonger sonne yet cessed not to bee more fauourably bente to hys fyrste begotten sonne Esau. Truely these examples do teache that oftetimes erroures are mingled with faithe but yet so that faith if it be a true faith hath alwaie the vpper hande For as the particular erroure of Rebecca did not make void the effect of the blessing so neither did it make voide her faith whyche generally reigned in her mynde and was the beginning and cause of that doynge Neuerthelesse therein Rebecca vttered howe readye mans mynde is to fall so sone as he geueth hym selfe neuer so lyttle lybertie But thoughe mans defaut and weakenesse dothe darken faith yet it doth not quenche it in the meane time it putteth vs in minde how carefully wee oughte to hange vpon the mouthe of God and also confyrmeth that whyche wee haue taughte that faythe vanysheth awaye vnlesse yt bee vpholden by the woorde as the myndes boothe of Sara and Isaac and Rebecca hadde become vaine in theyr croked wanderinges out of the waie vnlesse thei had ben by Gods secret brydle holden in obedience of the worde Againe not without cause we include all the promises in Christ forasmuche as in the knowledge of him the Apostle includeth al the Gospell and in an other place he teacheth that all the promises of God are in him yea and Amen The reason whereof is ready to be shewed For if God promise any thinge he therein sheweth hys good will so that there is no promise of hys that is not a testimonie of his loue Neither maketh it any mater that the wycked when they haue great and continuall benefites of Gods liberalitie heaped vpon them doe thereby wrappe themselues in so much the more greuous iudgement For syth thei do neither thinke nor acknowlege that those things com vnto them frō the hande of God for if thei acknowlege it thei do not with themselues consider his goodnesse therefore thei can not thereby be better taught of his mercie than brute beastes which according to the measure of their estate do receiue the same frute of Gods liberalitie yet they perceiue it not Neither doth it any more make againste vs that many times in refusing the promises apointed for them they do by that occasion procure to them selues the greater vengeance For although the effectuall workinge of the promyses do then onely appeare when they haue founde faith with vs yet the force and natural propretie of them is neuer extinguyshed by oure vnbeleefe or vnthankfulnesse Therefore when the Lorde by hys promyses doth prouoke man not onely to receiue but also to thynke vpon the frutes of hys bountifulnesse hee doth therwith all declare vnto him hys loue Wherevpon we muste returne to thys poynte that euery promyse is a testifieng of Gods loue towarde vs. But it is out of question that no man is loued of God but in Christe he is the beloued Sonne in whome the loue of the Father abydeth and resteth and then from hym poureth it selfe abroade vnto vs as Paule teacheth that wee haue obteyned fauoure in the beloued one Therefore it muste needes bee deryued and come vnto vs by meane of hym For thys cause the Apostle in an other place calleth him oure peace in an other place hee setteth hym oute as a bonde whereby God is with fatherli natural kindenes bound vnto vs. It foloweth then that we must caste our eyes vpon hym so oft as any promyse ys offered vs. And that Paule teacheth no absurditie that all Gods promyses whatsoeuer they bee are confyrmed and fulfilled in hym There be certayne exaumples that make for the contrarie For yf ys not lykely that Naaman the Syrian when hee requyred of the Prophete the manner how to worship God arighte was instructed concerning the
Mediator yet his godlynesse is praised Cornelius a Gentile a Romaine could scarcely vnderstand that which was knowen not to al the Iewes yea that very darkely yet his almes praiers were acceptable to God And the sacrifice of Naaman by the Prophets answer allowed Whych thing neither of them coulde obteine but by faythe Lykewise yt maie be sayde of the Ennuche to whome Philppe was carried why the yf he hadde not had some faythe woulde not haue taken vpon him the trauayle and exspenses of so longe a iourney to worshippe Yet we see when Philippe examined him how he bewrayed his ignorance of the Mediator And truely I graunte that theyr faythe was 〈◊〉 vnexpressed not only concerning Christes person but also concerninge his power and the office committed vnto him of the Father Yet in the meane time it is certaine that thei were instructed in suche principles as gaue them some taste of Christe althoughe but very small Neyther ought this to seeme strange For neither wold the Eunuche haue come in haste to Ierusalem from a farre countrie to worship an vnknowen God neither did Cornelius when he had ones embraced the Iewish religion spende so much time without being acquainted with the first groundes of true doctrine As for Naaman it had ben to fonde an absurditie for Elyzeus when he taught him of small thynges to haue saide nothinge of the principal pointe Therefore although there were among them a darke knoweledge of Christ yet it is not likely that ther was no knowledge bicause thei did vse them selues in the sacrifices of the lawe whiche must haue been discerned by the very ende of them that is Christe from the false sacrifices of the Gentiles But this bare and outward declaration of the word of God ought to haue largely sufficed to make it be beleued if our owne blyndenesse and stubbournesse did not withstande it But oure minde hath suche an inclination to vanitie that it can neuer cleaue faste vnto the trueth of God and hathe suche a dulnesse that it is alwaie blinde and can not see the light thereof Therefore there is nothynge auailably done by the worde without the enlightninge of the holy ghoste Whereby also appeareth that faithe is farre aboue mans vnderstanding Neither shal it be sufficient that the minde be lightned with the spirit of God vnlesse the hearte be also strengthened and stablished with his power Wherein the Schoolemen do altogether erre whiche in considerynge of faithe do onely take holde of a bare and simple assent by knowledg leauinge out the confidence and assurednesse of the heart Therefore faith is both waies a syngular gyfte of God bothe that the mynde of man is cleansed to taste the trueth of God and that his hearte is stablished therein For the holy ghoste not onely is the beginner of faythe but also by degrees encreaseth it vntil by it he bring vs to the heauenly kingdome That good thinge saith Paule whiche was committed to thy keping kepe in the holy ghoste which dwelleth in vs. But howe Paule saithe that the holy ghoste is geuen by the hearing of faythe we may easily dissolue it If there hadde ben but one onely gyfte of the holy ghoste then it had ben an absurditie for him to call the holy ghost the effect of faith whyche is the author and cause of faithe But when he maketh report of the gyftes wherewyth God garnysheth his Churche and by encreasinges of faithe bryngeth it to perfection it is no meruell if he ascribe those thynges to faithe whiche maketh vs fitt to receiue them This is reckened a moste strange conclusion when it is saide that no man but he to whome it is geuen can beleue in Christ. But that is partely bycause they do not consyder either howe secrete and hye the heauenly wysedome is or howe greate mans dulnesse is in conceiuinge the misteries of God and partly bycause they looke not vnto that assured and stedfast constantnesse of hearte that is to saye the cheefe parte of faith But if as Paule preacheth no manne is wytnesse of the wyll of manne but the spirite of manne that is within him then howe shoulde man be sure of the will of God And if the truth of God be vncertaine among vs in those thinges that we presently beholde with our eye how shold it be assured stedfast among vs ther wher the lord promiseth such thinge as neither eye seeth nor witt comprehendeth But herein mans sharpnesse of vnderstanding is so ouerthrowen faileth that the fyrste degrees of profitinge in Gods schoole is to forsake his owne wit For by it as by a veile cast before vs we are hyndred that we can not atteine the misteries of God whiche are not disclosed but to little ones For neither dothe flesh blood disclose nor natural man perceiue those things that are of the Spirit but rather to him the learning of God is foolishnesse bicause it is spiritually to be iudged Therfore herin the helpe of the holy ghost is necessarie or rather herein his force onely reigneth Ther is noman that knoweth the minde of God or hath ben his counseller but the holy Spirit searcheth out all thinges euen the depe secretes of God by whome it is brought to passe that we know the minde of Christ No man saith he can come to me vnlesse my father that sent me drawe hym Euery one therfore that hath heard learned of my father commeth Not that any man hath seen the father but he that is sent to God Euen as therfore we can not come vnto Christ but being drawen by the Spirit of God so when we be drawen we are lifted vp in witt minde aboue our owne vnderstanding For the soule enlightned by hym taketh as it wer a new sharpnes of vnderstanding wherwith it maye beholde heauenly misteries with brightnes wherof it was before daseled in it selfe And so mans vnderstanding receiuing brightnesse by the lighte of the holy ghost doth neuer till then truely beginne to taste of those thinges that belong to the kingdome of God being before altogether vnfauourie and without iudgment of tast to take assay of them Therfore when Christ did notably set out vnto two of hys Disciples the misteries of his kingdome yet he nothing preuailed vntill he opened their senses that they might vnderstand the Scriptures When the Apostles weare so taughte by his Godly mouth yet the Spirit of truth must be sent vnto them to poure into their mindes that same doctrine whiche they had hearde with their eares The worde of God is like vnto the sunne that shineth vnto all them to whome it is preached but to no profit amonge blinde men But we are al in this behalfe blind by nature therfore it can not pearce into our minde but by the inward master the holy ghoste making by his enlightning an entrie for it In an other place when we had to entreat of the corruption of natur we haue
more largely shewed how vnfit men are to beleue Therefore I wil not wery the readers with repeting the same againe Let this be sufficient that the spirit of faith is called of Paule faith it selfe which the spirit geueth vs but not which we haue naturally Therfore he praieth that god fulfil in the Thessalonians al his good pleasure the worke of faith in power Wherin calling faithe the worke of God geuing it that title for a name of additiō calling it by figure of appositiō Gods good pleasure he denieth that it is of mans own motion not contented therwith he addeth further that it is a declaratiō of Gods power writing to the Corynthians where he saith that faithe hangeth not vpon the wisedome of men but is grounded vpon the power of the holy ghoste He speaketh in dede of outewarde miracles but bicause the reprobate are blynde at the beholding of them hee comprehendeth also that inwarde seale wherof he maketh mention in an other place And God the more gloriously to set forthe his liberalitie in so noble a gifte vouchesaueth not to graunt it to al vniuersally without difference but by singular priuilege geueth it to whome he will For proofe whereof we haue alleged testimonies before Of which Augustine being a faithfull expositor crieth out that it woulde please the sauioure to teache him and that the very beleuing it selfe is of gifte and not of deseruing Noman saith he commeth to me vnlesse my father drawe him and to whome it is geuen of my father It is maruellous that twoo do heare the one despyseth the other ascendeth vp Let him that despiseth impute it to himselfe let him that ascende not yt arrogantly assigne to himselfe In an other place Why is it geuen to one and not to an other It greueth me not to say it this is the depth of the crosse Out of I wote not what depth of the iudgmentes of God which we mate not searche procedeth all that we can What I can I see whereby I can I see not sauinge that I see thus farre that it is of God But why hym and not hym That is muche to me It is a bottomelesse depth it is the depth of the crosse I maie crie out with woundering but not shewe it in disputing ▪ Finally the summe commeth to this that Christ when he enlightneth vs vnto faith by the power of hys spirite doth there withall graffe vs into his bodie that wee maie be made partakers of all good thynges Nowe remaineth that that whiche the minde hathe receiued may be further conueied into the heart For the word of God is not throughly receiued by faith if it swimme in the toppe of the braine but when it hath taken roote in the bottome of the heart that it may be an inuincible defense to beare and repulse all the engines of tentations Now if it be true that the true vnderstanding of the mynde is the enlightning thereof then in such confyrmation of the hearte his power much more euidently appeareth euen by so muche as the distrustfulnesse of the hearte is greater than the blindnesse of the witte and as it is harder to haue the mynde furnyshed wyth assurednesse than the witte to bee instructed with thinking Therefore the Spirit perfourmeth the office of a seale to seale vp in our heartes those same promyses the assurance whereof it fyrste emprinted in oure wittes and serueth for an earnest to confyrme and stablyshe them Sithe ye beleued saith the Apostle ye are sealed vp with the holy Spirite of promyse whiche is the earnest of oure inheritance See you not how he teacheth that by the spirit the heartes of the fathfull are grauen as with a seale and how for the same reason he calleth him the Spirite of promise bycause he ratifieth the Gospell vnto vs Lykewyse to the Corynthians he saithe God whiche annoynted vs whiche hath also sealed vs and geuen the earnest of hys Spirite in oure heartes And in an other place when he speaketh of confidence and boldnesse of hopigne well hee maketh the pledge of the Spirite the foundation thereof Neither yet haue I forgotten that whyche I sayde before the remembrance whereof experience continually reneweth that is that faithe is tossed wyth dyuerse doubtynges so that the myndes of the godly are seldome quyet or at least doe not alwaie enioye a peafable state but wyth what soeuer engine they be shaken either thei rise vp out of the very gulfe of temptations or do abide faste in their standing Truely thys assurednesse onely nourisheth and defendeth faithe when we holde fast that whiche is saide in the Psalme The Lorde ys oure protection oure helpe in trouble therefore we will not feare whē the earthe shall tremble and the mountaines shal leape into the heart of the sea Also this moste swete quietnesse is spoken of in an other place I laye downe and slepte and rose againe bycause the Lorde hathe susteined me It is not meante thereby that Dauid was alwaie wyth one vndisturbed course framed to a merry cherefulnesse but in respect that hee tasted the grace of God according to his proportion of faith therefore hee gloryeth that hee wythoute feare despiseth all that euer might disquiet the peace of his minde Therfore the Scripture meaning to exhort vs to faith biddeth vs to be quiet In Esaie it is saide In hope and silence shall be your strength In the Psalme Holde thee stil in the Lorde and waite for him Wherwith agreeth that saieng of the Apostle to the Hebrues Patience is needefull c. Hereby we may iudge how pestilent is that doctrine of the Scholemen that we can no otherwise determine of the grace of God towarde vs than by morall coniecture as euery man thinketh himselfe worthy of it Truely if we shall weie by oure workes howe God is minded towarde vs I graunt that we can atteine yt wyth any coniecture be yt neuer so sclender but sith faithe oughte to haue relation to a simple free promise there is lefte no cause of doubtiong For with what confidence I beseache you shall we be armed if we saie that God is fauourable vnto vs vpon this condition so that the purenesse of oure life do deserue it But bycause I haue appoynted one place proprely for the discussing herof therfore I wil speake no more of them at this present specially for asmuche as it is plaine enoughe that there is nothinge more contrarie to faith than either coniecture or any thinge nere vnto doubting And thei do very ill writhe to this purpose that testimonie of the Preacher whiche thei haue ofte in their mouthes Noman knoweth whether he be worthy of hatred or loue For to speake nothinge how this place is in the common translation corruply turned yet very children can not be ignorant what Salomon meaneth by such words that is that if any man will iudge by the present state of things whom God hateth or whom God
accompt a thousand yeres like as one daye For thys conioyning and aliance the scripture sometime confoundeth the names of Faythe and Hope For when Peter teacheth that we are by the power of God preserued through faithe vnto the disclosinge of saluation he geueth that vnto faithe whyche dyed more fittely agree with hope and not without cause for asmuche as we haue already taught that hope is nothing els but the nourishment and strength of faithe Sometimes they are ioyned together as in the same epistle That your faithe and hope shoulde be in God But Paule to the Philippians out of faith deriueth expectation bicause in pacientli hoping we holde our desires in suspense till Gods conuenient oportunitie be opened All whiche matter wee maye better vnderstande by the tenth chapiter to the Hebrues whyche I haue already alleaged Paule in an other place although he speake vnproprely yet meaneth the same thing in these wordes We loke in the spirit through faith for hope of righteousnesse euen bicause we embracing the testimonie of the Gospell concerning his free loue do loke for the time when God shall openly shewe that whiche is nowe hidden vnder hope And nowe it is plaine how folishly Peter Lomberd laieth two foundations of hope that is the grace of God the deseruing of works Hope can haue no other mark to be directed vnto but faith we haue already declared that faith hath one only mark the mercie of God to which it ought to loke as I maie so speake with both eyes But it is good to heare what a liuely reasō he bringeth If saith he thou darst hope for any thing without deseruinges y◠shal not be worthy to be called hope but presumption Whoe gentile reader will not worthyly abhorre suche beastes that saie it is a rashe and presumptuous dede if a man haue cōfidence that God is true of his word For where the Lord willeth vs to loke for all thinges at his goodnesse thei saie it is presumption to leane and rest vpon it A master meete for suche scholers as he founde in the madde schole of filthy babblers But as for vs when we se that wee are commaunded by the oracles of God to conceiue a hope of saluation let vs gladly presume so much vpon his truthe as trusting vpon his onely mercie casting away the confydence of workes to be bolde to hope well He will not deceiue that saide Be it vnto you according to your faithe The thyrde Chapter That we ar regenerate by faithe Wherein is entreatch of Repentance ALbeit we haue already partly taught how faith possesseth Christe how by it we eioye hys benefites neuerthelesse thys weare yet darke vnlesse we dyd also make declaratiō of the effectes that we feele thereby Not without cause it is said that the summe of the Gospell standeth in repentance and in forgeuenesse of sinnes Therfore leauing out these two pointes whatsoeuer we shal saie of faith shal be but a hungry vnperfect yea in manner vnprofitable disputation of faith Now forasmuch as Christ doth geue both vnto vs we obteine both by faith that is to saie both newnesse of life fre reconciliation reasō ordre of teaching requireth that in this place I beginne to speake of bothe Oure next passage from faith shal be to Repentance bicause when this article is well perceiued it shall the better appeare howe man is iustified by onely faithe and mere pardon yet how real holinesse of life as I maie so call it is not seuered frō free imputation of righteousnesse Now it ought to be oute of question that Repentance doth not only immediatly folow faith but also spring out of it For wheras pardon forgeuenesse is therfore offred by the preaching of the Gospel the the sinner being deliuered from the tyrānie of Satan from the yoke of sinne frō miserable bondage of vices maie passe into the kingdome of God truly no man can embrace the grace of the Gospell but he muste returne from the erroures of hys former life into the right way and applie all his studie to the meditation of repentance As for them that thinke that repentance dothe rather goe before faithe than flow or spring forth of it as a frute out of a tree thei neuer knew the force therof and are moued with to weake an argument to thinke so Christ saie thei Ihon in their preachinges do first exhorte the people to repentance then thei afterwarde saye that the kyngdome of heauen is at hand Such cōmaundemēt to preach the Apostles receiued such ordre Paule folowed as Luke reporteth But while thei superstitiously stick vpon the ioining together of syllables thei mark not in what meaning the words hang together For whē the lord Christ Ihō do preach in this manner Repent ye for the kingedome of heauen is come neare at hande do they not fetche the cause of repentance frō very grace promise of saluatiō Therfore their words are as much in effecte as if thei had said because the kingdō of heauē is com nere at hand therfore repēt ye For Matthewe when he hathe shewed that Ihon so preatched saith that in him was fulfilled the prophecie of Esaie concerninge the voyce cryeng in the wyldernesse Prepare the waie of the Lorde make streight the pathes of oure God But in the Prophete that voice is cōmaunded to beginne at comfort and glade tydinges Yet when we referre the beginning of repentance to faith we do not dreame a certaine meane space of time wherein it bringeth it out but we meane to shew that a man can not earnestly applie him selfe to repentance vnlesse he know him selfe to be of God But no man is truely perswaded that he is of God but he that hathe firste receiued his grace But these things shal be more plainely dyscussed in the processe folowing Paraduenture this deceiued them that many are firste by terroures of conscience tamed or framed to obedience before that thei haue throughli disgested yea before they haue tasted the knowledge of grace And this is the feare at the beginning whiche some accompte among vertues bicause thei see that it is nere to true and iuste obedience But oure question is not here how diuersly Christ draweth vs vnto him or prepareth vs to the endeuoure of godlinesse only this I say that ther can be no vprightnesse founde where reigneth not that Spirit whiche Christe receyued to communicate the same to his membres Then according to that saieng of the Psalme Wyth thee is mercifulnesse that thou maiest bee feared Noe man shall euer reuerently feare God but he that trusteth that God is mercifull vnto him no man wil willingly prepare himselfe to the kepinge of the lawe but he that is perswaded that his seruices please him which tendernesse in pardoning and bearing with faultes is a signe of fatherly fauoure Whiche is also shewed by that exhortation of Osee Come let vs returne to
make men openly of counsell and witnesses of our repentance but to confesse priuately to God is a part of true repentance whiche can not be omitted For there is nothing more vnreasonable than to loke to haue God to pardon vs the sinnes in whiche we flatter our selues do hide them by Hipocrisye least he should bryng them to light And it behoueth vs not only to confesse those sinnes whiche we dayely coÌ„mit but more greuous offenses ought to drawe vs further and to cal agayne into our remembrance thynges that seme longe agoe buried Whiche lesson Dauid geueth vs by his example For beyng touched with shame of his newly committed fault he examineth himself euen to the time when he was in his mothers wombe and confesseth that euen then he was corrupted and infected with the filthinesse of the fleshe And this he doeth not to diminish the haynousnesse of his fault as many hide themselues in the multitude and seke to escape punishment by wrappyng other with them But Dauid doth far otherwise which with simple plainesse enforceth his fault in sayeng that beyng corrupt froÌ„ his first infancie he hath not cessed to heape euels vpon euels Also in an other place he likewise so examineth his passed life that he craueth the mercie of God for that sinnes of his youth And truely theÌ„ only shal we proue our drowsinesse to be shaken away froÌ„ vs if gronyng vnder our burden and bewayling our euels we aske reliâ—se of God It is moreouer to be noted that the repentance which we are coÌ„mauÌ„ded coÌ„tinually to applie differeth froÌ„ that repeÌ„tance that lifteth vp as it were from death them that either haue filthily fallen or with vnbridled licentiousnesse haue throwen forth themselues to sinne or after a certaine manner of rebellions reuoltyng haue shaken of the yoke of God For the Scripture ofteÌ„times when it exhorteth to repeÌ„tance meaneth therby as it were a passage or rising againe froÌ„ death into life when it reherseth that the people did penaunce it meaneth that they were turned froÌ„ their idolatrie other grolâ—e offences And in like maner Paul threateneth mourning vnto sinners that haue not done penance for their wantonnesse fornication vnchastitie This differeÌ„ce is to be diligently marked least while we heare that few ar called to penaÌ„ce a more thaÌ„ carelesse assuredness shuld crepe vpoÌ„ vs as though the mortifieng of the fleshe did no more beloÌ„g vnto vs the care wherof the corrupt desires that alway tickle vs the vices that coÌ„monly budde vp in vs do not suffer vs to release Therfore the speciall repentance which is required but of some whoÌ„ the Deuell hath violeÌ„tly carried away froÌ„ the feare of God fast bound with daÌ„nable snares taketh not away the ordinary repeÌ„tance which the corruptnesse of nature coÌ„pelleth vs to applie throughout all the whole course of our life Now if that be true which is most euidently certaine that all the summe oâ— the gospel is conteined in these two principall pointes Repentance forgeuenesse of sinnes doe we not see that the Lord doth therefore freely iustifie them that be his that he may also by the sanctification of his Spirit restore them into true righteousnesse Iohn the Angel sent before â— face of Christ to prepare his wayes preached Repent ye for the kyngdome of heauen is come nere at hande In callyng them to repentance he dyd put them in minde to acknowlege themselues sinners and all that was theirs to be damnable before the Lord that they might with all their heartes to desire the mortifâ—eng of their fleshe a newe regeneration in the Spirit In tellyng them of the kingdome of God he called them to faith For by the kingdome of God whiche he taught to be at hand he meant forgeuenesse of sinnes saluation and life and all that euer we get in Christ. Wherfore in the other Euangelistes it is written Iohn came preaching the Baptisme of repentaÌ„ce vnto â—orgeuenesse of sinnes And what is that els but that thei beyng oppressed weried with the burden of sinnes shold turne to the Lord conceyue good hope of forgeuenesse saluatioÌ„ So Christ also beganne his preachynges The kingdome of God is come nere at hand repent ye and beleue the Gospel First he declareth that the treasures of Gods mercie are opened in him and theÌ„ he requireth repentance and last of all coÌ„fidence in the promises of God â–ª Therfore when he meant briefly to coÌ„preheÌ„d the whole summe of the gospel he sayd that he must suffer rise agayne from the dead that repentance and forgeuenesse of sinnes must be preached in his name The Apostles also preached the same after his resurrection that he was raysed vp by God to geue to Israel repentance and forgeuenesse of sinnes Repentance is preached in the name of Christ when men do heare by the doctrine of the gospell that al their thoughtes their affections and their endeuors are corrupt and faulty and that therfore it is necessarie that they be borne againe if thei wyll entre into the kingdome of God Forgeuenesse of sinnes is preached when men ar taught that Christ is made to them redemption righteousnesse saluatioÌ„ and life in whose name they are freely accompted righteous and innocent in the sight of God whereas bothe these graces are receiued by fayth as I haue in an other place declared yet bicause the goodnesse of God whereby sinnes are forgeuen is the profe obiect of fayth therefore it shal be good that it be diligently distinguished from repentance Now as the hatred of sinne which is the beginnyng of repentaÌ„ce openeth vs the first entrie vnto Christ which sheweth himself to none but to miserable and afflicted sinners which grone labour are loden are hungry and thirsty and pine awaye with sorrowe and miserie so must we endeuor toward repentance throughout all our life applie it and follow it to the ende if we will abide in Christ. For he came to cal sinners but to repentance he was sent to blesse the vnworthy but so that euery one should turne himself froÌ„ his wickednesse The Scripture is full of such sayenges Wherefore when God offreth forgeuenesse of sinnes he likewise vseth to require on our parte repentance secretly declaryng thereby that his mercie ought to be to men a cause to repent them Do sayth he iudgement and righteousnesse bycause saluation is come nere at hand Agayne There shall come to Sion a Redemer and to them that in Iacob repeÌ„t from their sinnes Againe Seke the Lord while he may be found cal vpon him while he is nere Let the wicked leue his way the wickednesse of his thoughtes be turned to the Lord he shall haue mercie on him Againe Turne ye repent that your sinnes may be done away Where yet is to be noted that this coÌ„dition is not so annexed as though our repentance were a fundatioÌ„ to deserue pardoÌ„ but rather
father speaketh that he geueth to the sonne the office of iustifiyng he addeth a cause for that he is iust setteth the manner or meane as they call it in the doctrine wherby Christe is knowen For it is a more cōmodious exposition to take this worde Daah knowledge passiuely Hereupon I gather first that Christe was made righteousnesse when he did putte on the fourme of a seruaunt secondely that hee dyd iustifie vs in respect that hee shewed hym selfe obedient to his father and that therefore hee dothe not this for vs according to his nature of Godhed but according to the office of dispensation cōmitted vnto him For although God alone is the fountaine of righteousnesse and we be made righteous by no other meane but by the partaking of him yet because we are by vnhappy disagremēt estranged frō his righteousnesse we must nedes come down to this lower remedy that Christ may iustifie vs with the force of his death resurrectiō If he obiect that this is a worke of such excellency that it is aboue the nature of man therefore can not be ascribed but to the nature of God the first I graunt but in the secōd I say that he is vnwisely deceiued For although Christ could neither clēse our soules with his bloud nor appease his father with his sacrifice nor acquite vs from gyltinesse nor doe the office of prest vnlesse he had ben true God because the strength of the fleshe had ben to weake for so great a burden yet it is certain that he performed all these thinges according to his nature of māhod For if it be demaunded how we be iustified Paul answereth by the obediēce of Christ. But did he any otherwise obey than by taking vpon him the shape of a seruant wherupon we gather that righteousnesse was geuē vs in his fleshe Likewyse in the other wordes whiche I maruell that Osiander is not ashamed to allege so often he apoynteth the fountayne of ryghteousnesse no where els but in the fleshe of Christe Hym that knewe no sinne he made synne for vs that we myght be the ryghteousnesse of God in hym Osiander with full mouth aduaunceth the righteousnesse of God and triumpheth as though he had proued that it is his imaginatiue ghost of essentiall righteousnesse when the wordes soūd far otherwise that we by righteous by the cleansing made by Christ. Uery yong beginners shold not haue bene ignorant that the righteousnesse of God is taken for the righteousnesse that God alloweth as in Iohn where the glorie of God is compared with the glorie of men I knowe that sometime it is called the righteousnesse of God wherof God is the author which God geueth vs but though I say nothing the reders that haue their sound wit doe perceiue that nothing els is meant in this place but that we stande vpright before the iudgement seate of God beinge vpholden by the cleansing sacrifice of Christes death And there is not so great importance in the word so that Osiander do agree with vs in this point that we are iustified in Christ in this respect that he was made a propiciatorie sacrifice for vs whiche can not agree with his nature of Godhed After whiche sort when Christe meaneth to seale the righteousnesse and saluatiō that he hath brought vs he setteth before vs an assured pledge therof in his fleshe He doth in dede call him selfe the lyuely bred but expressing the manner here he addeth that his fleshe is veryly meate his bloud is veryly drinke Whiche manner of teaching is sene in the Sacramentes whiche although they direct our faithe to whole Christ and not to halfe Christ yet they do there withall teache that the matter of righteousnesse and saluation remaineth in his flesh Not that in that that he is only man he either iustifieth or quickeneth of him selfe but because it pleased God to shewe openly in the mediatour that whiche was hidden and incomprehensible in him selfe wherupon I am wont to saye that Christ is as it were a fountaine set open for vs out of whiche we may drawe that whiche otherwyse shold without fruite lye hiddē in that close and depe spring that riseth vp vnto vs in the persone of the Mediatour In this manner and meaning I doe not denye that Christe as he is God and man doth iustifie vs and that this is also the worke of the father and the holy Ghost as well as his Finally that the righteousnesse wherof Christ maketh vs partakers is the eternall righteousnesse of the eternall God so that he yelde to the sure and playne reasons that I haue alleaged Nowe that he should not with his cauillations deceiue the vnskilfull I graunt that we want this incomparable benefit tyll Christe be made ours Therfore we set that conioyning of the head and the membres the dwellyng of Christ in our heartes and that misticall vnion in the hiest degree that Christ being made ours may make vs partakers of the giftes wherwith he is endued Therfore we do not beholde hym a far of out of our selues that righteousnesse may be imputed vnto vs but because we haue put on him are graffed into his body finally because he hath vouchsaued to make vs one with him therfore we glorye that we haue a felowship of righteousnesse with him So is Osianders sclaunderous cauillation cōfuted where he saith that we compt faith righteousnesse as though we spoiled Christ of his right whē we saye that we come by faith empty to him to geue roume to his grace that he only maye fil vs. But Osiāder refusing this spiritual cōioyning enforceth a grosse mingling with the faithful therfore he odiously calleth all thē Zuinglians that subscribe not to his fantastical errour concerning essential righteousnesse because they do not thinke that Christ is substācially eaten in the Lordes supper As for me I compt it a great glorie to bee so reproched of a proude mā geuen to his own errors Albeit he toucheth not me only but also other wryters wel knowen to the worlde whome he ought to haue modestly reuerenced It moueth me nothing whiche meddle not with mine owne priuate cause and so muche the more sincerely I handle this cause being free from all corrupt affection Where as therefore he so importunatelye requyreth essentiall ryghteousnesse and thee essentiall dwellynge of Christe in vs it tendeth to thys ende First that God should with a grosse mixture poure him selfe into vs as he fayneth a fleshely eatynge of Christ in the supper secondlye that God should breathe his ryghteousnesse into vs wherby we maye be really righteous with him for by his opinion this righteousnesse is as well God hym selfe as the goodnesse or holinesse or purenesse of God I wyll not spende muche labour in wyping away the testimonies that he bryngeth whiche he wrongfully wresteth from the heauenlye lyfe to this present state Through Christ sayeth Peter are geuen vs the precious and moste great promyses that we
vs. When therfore the holy ones do by innoceÌ„cie of coÌ„science coÌ„firme their faith gather matter of reioysing they do nothing but cal to minde by the frutes of their calling that they are adopted of the Lord into the place of children This therfore that is taught by Salomon that in the feaâ—e of the Lord is stedfast assurednesse this that somtime the holy ones vse this protestation to the entent that they may be heard of the Lord that thei haue walked before his face in vprightnes simplicititie haue no place in laying the fundatioÌ„ of stablishing of coÌ„science but are theÌ„ only of value if they be taken of the ensuing effect because both the feare is no where whiche may stablish a full assurednesse the holy ones are priuie in their conscience of such an vprightnes wherwith ar yet mingled many reÌ„naÌ„tes of the flesh But forasmuche as of the frutes of regeneration they gather an argumeâ—t of the holy Ghoste dwellynge in them they do there by not sclenderly strengthen them selues to loke for the helpe of God in all their necessities when they by experience finde hym their father in so great a matter And euen this also they canne not doe vnlesse thei haue first conceyued the goodnesse of God sealed with no other assurednesse than of the promyse For if they beginne to weye yt by good workes nothing shal be more vncertaine nor more weake forasmuche as if workes bee considered by them selues thei shall no lesse by theyr imperfection shewe profe of the wrathe of God than thei do with how soeuer vnperfect purenes testifie his good wil. Fynally thei do so set out the benefites of God that yet they tourne not awaie from the free fauoure of God in which Paul testifieth that ther is the length breadth depth and heigth of them as if he shoulde say Whethersoeuer the senses of the godly do tourne themselues howe hie soeuer thei clyme how farre and wide soeuer thei extend them yet thei ought not to goe oute of the loue of Christe but holde them selues wholy in the meditation therof bicause it comprehendeth al kindes of measures in it And therfore he saithe that it excelleth and surmounteth aboue all knowledge and that when we acknowledge howe muche Christe hathe loued vs we are fulfilled into all the fulnesse of God As in an other place when he glorieth that all the Godly are vanquishers in battell he by and by addeth a reason bycause of him that loued vs. We see now that ther ys not in the holy ones that affiance of works whiche either geueth any thinge to the merite of them forasmuche as thei regarde them none otherwise than as the giftes of God whereby thei reknowledg his goodnesse none otherwise than as signes of their calling whereby maie thinke vpon their election or whiche withdraweth not any thing from the free righteousnesse whiche wee obteine in Christe for asmuche as it hangeth vpon it and standeth not withoute it The same thing doth Augustine in few wordes but very wel set out where he writeth I do not saie to the Lorde despise not the workes of my handes or I haue sought the Lorde with my handes and haue not been deceiued But I do not commned the workes of my handes for I feare least when thou haste loked vpon them thou shalt finde moe sinnes than merites Onli this I say this I ask this I desire despise not the workes of thy hands beholde in me thy worke not mine For if thow beholdest mine thou damnest me if thou beholdest thine thou crownest me For also whatsoeuer good workes I haue they are of thee He setteth two causes why he dare not boaste of his workes to God bycause if he haue any good workes he seeth therin nothing his owne secondly bycause the same is also ouerwhelmed wyth multytude of synnes Whereupon commeth to passe that the conscience feleth thereby more feare and dismaieng than assurednesse Therfore he woulde haue God no otherwise to loke on his well doinges than that reknowledging in them the grace of his calling he maie make an ende of the worke which he hathe begonne But furthermore wheras the scripture sheweth that the good workes of the faithfull are causes why the Lorde doth good to them that is so to be vnderstanded that that which we haue before set may stand vnshaken that the Effect of our saluation consisteth in the loue of God the Father the Mater in the obedience of the Sonne the Instrument in the enlightning of the holy ghooste that is to saie in faithe that the end is the glorie of the so great kindenes of God These thinges withstande not but that the Lorde maye embrace workes as inferiour causes But whense coÌ„meth that Namely whome the Lord of his mercie hath apointed to the inheritaÌ„ce of eternal life them with his ordinarie dispeÌ„sation he doth by good workes bring into the possessioÌ„ therof That which goeth before in order of dispensatioÌ„ he calleth the cause of that which foloweth After this maÌ„ner he somtime deriueth eternal life froÌ„ workes not for that is to be ascribed to theÌ„ but bicause whome he hath chosen them he doth iustifie that he may at leÌ„gth glorifie them he maketh the grace that goeth before which is a step toward that which foloweth after a certaine maÌ„ner the cause of it But so oft as he hath occasioÌ„ to assigne the true cause he biddeth vs not to flee to workes but holdeth vs in the only thinking vpon the mercie of God For what manner of thing is this which he teacheth by the Apostle The reward of sinne is death the grace of the Lord is life euerlasting Why doth he not set righteousnesse in coÌ„parison against sinne as he setteth life agaynst death Why doth he not make righteousnesse the cause of life as he maketh sinne the cause of death For so should the comparison of contraries haue stand well together which is much broken by this turning But the Apostle meant by this coÌ„parison to expresse that which was truth that death is due to the deseruings of men that life is reposed in the only mercie of God Finally in these maÌ„ners of speaking is rather expressed the order than the cause bicause God in heaping graces vpon graces taketh cause of the first to adde the second that he may leaue nothing vndone to the enrichyng of his seruantes and he so continually exteÌ„deth his liberalitie that yet he would haue vs alway to looke vnto the free election which is fountaine beginning of it For although he loueth the giftes which he dayly geueth in so much as thei spring out of that fountaine yet it is our part to holde fast that free acceptation whiche alone is able to vpholde our soules as for such giftes of his Spirit as he afterward geueth vs so to adioyne them to the first cause that they minish nothing of it The .xv. Chapter ¶ That those thinges that are commoÌ„ly
implication as yf he had saide Whoso are righteous by true faithe thei doe proue their righteousnesse with obedieÌ„ce good works not with a bare imagelike visor of faith In a suÌ„me he disputeth not by what meane we ar iustified but he requireth of the faithful a working righteousnesse And as Paule affirmeth that meÌ„ be iustified wtout the help of works so Iames doth here suffer theÌ„ to be accoÌ„pted righteous which want good workes The coÌ„sidering of this end shal deliuer vs out of al dout For our aduersaries are hereby chefely deceiued that thei think that Iames defineth the maÌ„ner of iustifieng wheras he trauaileth about nothing els but to ouerthrowe their peruerse carelesnes which did vainly pretend faith to excuse their despisinge of good workes Therefore into howe manye waies soeuer thei wrest the words of Iames thei shal wring out nothing but two sentences yâ— a vaine bodilesse shewe of faith doth not iustifie that a faithful man not coÌ„tented with such an Imaginatiue shew doth declare his righteousnesse by good workes As for that which thei allege out of Paul the same meaning that the doers of the law not the hearers ar iustified it nothing helpeth them I will not escape away with the solutioÌ„ of Ambrose that that is therfore spokeÌ„ bicause the fulfilling of the law is faith in Christe For I see that it is but a meare starting hole which nothing nedeth where there is abroad way open There the Apostle throweth down that Iewes froÌ„ folish coÌ„fidence whyche boasted theÌ„selues of the only knowledg of the law when in the meane time thei were the greatest despisers of it Therfore that thei shold not stand so much in their own conceite for the bare knowledg of the lawe he warneth theÌ„ that if righteousnesse be sought out of the law not the knowledg but the obseruing of it is required We verily make no doubt of this that the righteousnesse of the law standeth in workes nor yet of this also that the righteousnesse coÌ„sisteth in the worthinesse merites of works But it is not yet proued that we are iustified by works vnlesse thei bring forth some man that hath fulfilled the lawe And that Paul meant none otherwise the hanging together of the text shal be a sufficient testimonie After that he had generally coÌ„demned the Gentiles the Iewes of vnrighteousnesse then he descendeth to the particular shewing of it saith that thei which sinned wtout the Law do perish wtout the law which is spoken of the Gentiles but thei whiche haue sinned in the law are iudged by the law which perteineth to the Iewes Now bicause they winkinge at their own trespassinges proudly gloried of the onely law he adioyneth that whiche most fitly agreed that the law was not therfore made that meÌ„ shold be made righteous by only hearing of the voice therof but then not til then when their obeied as if he shold say Sekest thou righteousnesse in the law allege not the hearing of it which of it self is of small importaÌ„ce but bring works by whiche the maiest declare that the lawe was not set for thee in vaine Of these workes bicause thei were all destitute it folowed that thei wer spotled of glorieÌ„g of the law Therfore we must of the meaning of Paul rather frame a contrary argument The righteousnes of the law consisteth in the perfectioÌ„ of works No man can boast that he hath by workes satisfied the law Therfore there is no righteousnes by the law Now thei allege also these places wherin the faithful do boldly offer their righteousnesse to the iudgmente of God to be examined require the senteÌ„ce be geueÌ„ of them according to it Of which sort are these Iudge me O lord according to my righteousnes according to my innocence which are in me Again Heare my righteousnesse O God Thou haste proued my heart hast visited it in the night there was no wickednesse founde in me Againe The Lorde shall rendre to me according to my righteousnesse he shal recompense me according to the cleannesse of my hands Bicause I haue kept the waies of the Lord haue not wickedly departed froÌ„ my God And I shal be vnspotted shal kepe me froÌ„ my iniquiâ—ie Again Iudge me Lorde bycause I haue walked in mine innocence I haue not sit with lieng men I wil not entre in with theÌ„ that do wycked things Destroy not my soule with the vngodly my life with men of blood in whose hands ar iniquities whose right hand is filled with giftes But I haue walked innocently I haue aboue spokeÌ„ of the affiance which the holy ones do seme simply to take to theÌ„selues of works As for these testimonies that we haue here alleged thei shal not much accoÌ„bre vs if they be vnderstaÌ„ded according to their compasse or as thei coÌ„monly call it their circumstance Now the same is doble For neither would thei haue them to be wholy examined that thei shold be either coÌ„deÌ„ned or acquited according to the continual course of their whole life but thei bringe into iudgment a special cause to be debated Neither do thei claime to them selues righteousnes in respect of the perfectioÌ„ of God but by comparison of naughty wicked meÌ„ First when the iustifieng of man is entreated of it is not only required that he haue a good cause in some particular mater bâ—t a certaine perpetual agreement of righteousnesse in his whole life But the holy oâ—es when thei cal vpoÌ„ the iudgmeÌ„t of God to approue their innocencie do not offer theÌ„selues free froÌ„ al giltinesse in euery behalfe faultlesse but verily wheÌ„ thei haue fastned their affiance of saluation in his goodnesse onely yet trusting that he is the reuenger of the poore afflicted against right equitie thei coÌ„mend to him the cause wherein the innocent are oppressed But when thei set their aduersaries which theÌ„ before the iudgment seate of God thei boast not of such an innocence as shal aunswer to the pureueise of God if it be seuerely searched but bicause in coÌ„parison of the malice obstinancie suttletie wickednesse of their aduersaries thei know that their plainnes righteousnes simplicitie cleanes is knoweÌ„ pleasing to God thei feare not to cal vpoÌ„ him to be iudge betwene theÌ„selues theÌ„ So when Dauid said to Saul The lorde rendre to euery maÌ„ according to his righteousnesse truth he meant not that the lord shold examine by himself reward euery man according to his deseruings but he toke the lord to witnesse how great his innoceÌ„cy was in coÌ„parisoÌ„ of the wickednes of Saul And Paul himself wheÌ„ he bosteth with this glorieng that he hath a good witnesse of coÌ„science that he hath trauayled with simplicitie vprightnesse in the Churche of God meaneth not that he staÌ„deth vpoÌ„ such glorieÌ„g before God but being coÌ„pelled with the sclauÌ„ders of the wicked he defeÌ„deth his faithful honest
the treasures which our fayth hath loked vpon beyng shewed to it by the gospell of the Lord. Now how necessarie and how many wayes profitable this exercise of prayer is it can by no wordes be sufficiently declared Undoutedly it is not without cause that the heauenly father testifieth that the only fortresse of saluation is in the callyng vpon his name namely whereby we call to vs the presence bothe of his prouidence by whiche he watcheth to take care of our matters and of his power by which he susteineth vs beyng weake in a manner fayntyng and of his goodnesse by which he receiueth vs into fauor beyng miserably loden with sinnes finally whereby we cal him al whole to geue himself present to vs. Hereby groweth singular rest and quietnesse to our consciences For when we haue disclosed to the Lord the necessitie whiche distressed vs we largely rest though it were but in this onely that none of our euels is hidden from him whoÌ„ we are persuaded bothe to be most well willyng toward vs and most able to prouide well for vs. But will some man saye did not he know without any to put in minde of it bothe in what part we be distressed and what is expedient for vs so that it maye seme after a certayne manner superfluous that he should be troubled with our prayers as though he winked or slept vntill he were awaked with our voice But they which so reason marke not to what ende the lord hath instructed them that be his to pray for he ordeined it not so much for his owne cause as rather for oures He willeth in deede as right it is that his due be rendred to him when they acknowledge to come from him whatsoeuer men require or doe perceiue to make for their profit and doe testifie the same with wishynges But the profit also of this sacrifice wherewith he is worshipped commeth to vs. Therefore how much more boldly the holy fathers gloriously talked bothe to theÌ„selues and other of the benefites of God so much the more sharply they were pricked forward to pray The only example of Elias shal be enough for vs whiche beyng sure of the counsell of God after that he not rashely had promised raine to Achab yet busily prayeth betwene his knees and sendeth his seruant seuen times to espie it not for that he dyd discredit the oracle of God but bycause he knew that it was his dutie least his faith should waxe drowsy and sluggish to laye vp his desires with God Wherefore although while we lye senslesse so dull that we perceiue not our owne miseries he waketh and watcheth for vs and somtime also helpeth vs vndesired yet it much behoueth vs that he be continually called vpon of vs that our heart maye be enflamed with earnest and feruent desire to seke loue and worship him while we accustome our selues in euery necessitie to sâ—ee to him as to our shoote anchare Againe that no desire and no wishe at all maye entre into our minde whereof we should be ashamed to make him witnesse while we learne to present our wishes yea to poure out our whole heart before his eyes Then yâ— we may be framed to receiue al his benefites with true thaÌ„kfulnesse of minde yea with outward thankesgeuyng of which we are put in minde by our prayer that thei come to vs froÌ„ his haÌ„d Moreouer that when we haue obteined that whiche we desired beyng persuaded that he hath answered to our prayers we may be therby the more ferueÌ„tly caried to thinke vpoÌ„ his kindenesse therewithal embrace with greater pleasure those thinges which we acknowledge to haue ben obteined by prayer Laste of all that very vse and experience maye accordyng to the measure of our weakenesse assure our mindes of his prouidence when we vnderstand that he not only promiseth that he will neuer faile vs and that he doth of his owne accord open vs the entrie to cal to him in the very point of necessitie but also hath his hand alway stretched out to help them that be his and that he doth not feade them with wordes but defendeth them with present help For these causes the most kinde Father although he neuer slepeth or is sluggishe yet oftentimes maketh a shew as though he slept were sluggish that so he maye exercise vs which are otherwise sloughtfull sluggish to come to him to aske of him to require him to our owne great benefit Therfore they do to foolishly which to cal away the mindes of men froÌ„ prayer babble that the prouidence of God which maketh for the safekeping of al thinges is in vaine weried with our callinges vpon him Whereas the lord coÌ„trariwise not in vaine testifieth that he is â—â—e to al theÌ„ that call vpoÌ„ his name in truth And of none other sort is that which other do triffingly say that it is superfluous to aske those thinges whiche the Lord is of his owne will ready to geue whereas euen the very same thinges which flowe to vs from his owne free liberalitie he wil haue vs acknowlege to be graunted to our prayers Whiche thing that notable senteÌ„ce of the Psalm doth testifie wherwith many like sayenges do accord The eyes of the Lord are vpon the righteous his eares vnto their prayers Which sayeng so setteth out the prouidence of God bent of his own accord to prouide sor the safetie of the godly that yet he omitteth not the exercise of faith wherby sloughtfulnesse is wiped froÌ„ the mindes of men The eyes of God therfore do wake that he may succour the necessitie of the blinde but he will againe on our behalues heare our groninges that he maye the better proue his loue toward vs. And so bothe are true that the watcheman of Israell slepeth not nor slombreth and yet that he sitteth still as hauynge forgotten vs when he seeth vs dull and dumme Now to frame prayer rightly well let this be the first rule that we be no otherwise framed in minde and heart than becoÌ„meth them that entre into talke with God Whiche verily we shall atteyne as touchyng the minde of the same beyng free from fleshely cares and thoughtes wherwith it may be called away or withdrawe froÌ„ the right pure beholding of God do not only bend it self wholly to prayer but also so much as is possible be lifted vp caried aboue it self Neither do I here require a minde so at libertie that it be pricked nipped with no â—are wheras coÌ„trariwise the ferueÌ„tnesse of praier must by much carefulnesse be kindled in vs as we see that the holy seruaÌ„ts of God do somâ—â—â—e declare great tormentes much more carefulnesses when they 〈◊〉 â—hat thei vtter to the lord a bewayling voice out of the depe depth 〈◊〉 out of the middest of the iawes of death But I say that al straÌ„ge â—â—d foreyne cares must be driuen away wherwith the minde it selfe wandring hether and thether is caried
is not superfluous And so by the example of Dauid let it not greue vs to thrust in such things as may refresh fainting heartes with new liuely strength And it is wonderful that with so great swetenesse of promises we are either but coldly or almost not at all moued that a great parte of men wandring about by compasses had rather leauing these fountaine of liuing waters to digge for themselues drie pittes than to embrace the liberalitie of God freely offered theÌ„ An inuincible tour is the name of the lord saith Salomon to it the righteous man shal flee he shal be saued And Ioel after that he had prophecied of that horrible destructioÌ„ which was at hand added this notable sentence Whosoeuer calleth vpoÌ„ the name of the lord shal be safe which sentence we know to perteine proprely to the course of the Gospel Scarcely euery hundreth man is moued to go forward to meet God He himself crieth by Esaie Ye shall cal vpoÌ„ me I wil heare you yea before that ye crie I wil answer you And this same honor also in an other place he vouchesaueth to geue in coÌ„mon to the whole Church as it belongeth to al the meÌ„bres of Christe He hath cried to me I wil heare him I am in trouble with him that I maie deliuer him Neither yet as I haue already saide is it my purpose to recken vp al the places but to choose out the chefe by whiche we may take a taste how kindely God allureth vs vnto him with how streight bonds our vnthankfulnes is bound when among so sharp prickinges our sluggishnesse stil maketh delay Wherfore let these saienges alway sound in our eares The lord is nie to al theÌ„ that cal vpon him that cal vpon him in trueth also these saiengs which we haue alleaged out of Esaie Ioel by which God affirmeth that he is hedeful to heare praiers yea is delited as with a sacrifice of swete sauoure when we cast our cares vpoÌ„ him This singular frute we receiue of the promises of God wheÌ„ we make our praiers not doubtingly ferefulli but trusting vpon his word whose maiestie wold otherwise make vs afraide we dare cal vpon him by the name of Father forasmuch as he vouchesaueth to put this most swete name into our mouthes It remaineth that we hauing such allurementes shold know that we haue thereby matter enoughe to obteine our praiers forasmuch as our praiers stand vpon no merite of our own but al their worthines hope of obteining ar grouÌ„ded vpoÌ„ the promises of God and hang vpoÌ„ them so that it nedeth none other vnderproppinge nor loketh vpwarde hither or thether Therefore we must determin in our minds that although we excel not in like holines as is praised in the holy fathers prophtes Apostles yet bicause the coÌ„maÌ„demeÌ„t of praier is coÌ„moÌ„ to vs faith is also coÌ„mon if we rest vpoÌ„ the word of God in this right we ar fellowes with theÌ„ For God as we haue before shewed promisiÌ„g that he wil be geÌ„tle merciful to al geueth cause of hope to al eueÌ„ the mosâ— miserable that thei shal obtein what thei ask And therfor the general formes ar to be noted froÌ„ which no maÌ„ as thei sai froÌ„ the first to the last is excluded onli let ther be preseÌ„t a purenes of heart misliking of our selfes humility faith let not our hypocrisy vnholily abuse the name of God with deceitful calliÌ„g vpon it the most good father wil not put back theÌ„ whoÌ„ he not only exhorteth to com to hiÌ„ but also moueth theÌ„ by al the meanes that he caÌ„ HerupoÌ„ cometh that maÌ„ner of prayiÌ„g of Dauid which I haue eueÌ„ now rehersed Lo thou hast promised Lord to thy serâ—â—â—t for this cause thy seruaÌ„t at this dai gathereth courag hath fouÌ„d what prayer he might make before the. Now therfore O Lord God the art god thy words shal be tru Thou hast spokeÌ„ to thi seruaÌ„t of these benefits begin therfore do theÌ„ As also in an other place Perform to thy seruaÌ„t according to thy word And al the Israelits together so oft as thei arme theÌ„selues with remeÌ„brance of the couenaÌ„t do sufficieÌ„tly declare that we shold not prai fearfully wheras the lord so apoiteth And herin theâ— folowd the exaÌ„ples of the fathers specially of Iacob which after that he had coÌ„fessed that he was vnworthy of so many mercies which he had receiued at the haÌ„d of God yet he saith that he is eÌ„coraged to require greater things bicause God had promised that he wold do theÌ„ But whatsoeuer colors that vnbeleuers do preteÌ„d wheÌ„ thei flee not to God so oft as necessitie presseth theÌ„ wheÌ„ thei seke not him nor craue his helpe thei do as much defraud hiÌ„ of his due honor as if thei made to theÌ„selfs new gods idols for by this mean thei deny that he is to them yâ— author of al good things On the other side ther is nothing stroÌ„ger to deliuer the godly froÌ„ al dout thaÌ„ to be armed with this thought that no stop ought to stay theÌ„ while they obey the coÌ„mandmeÌ„t of God which pronouÌ„ceth yâ— nothing is more pleasing to him thaÌ„ obedieÌ„ce Here again that which I said before more clerelâ— appereth that a dredles spirit to pray agreeth wel with fear reuereÌ„ce carefulnes that it is no absurdity to say that God raiseth vp the ouerthroweÌ„ After this maÌ„ner those formes of speach agree well together which in seming ar contrary Ieremie Daniel say that thei throw down prayers before god In an other place Iereme saith Let our praier fal down in the sight of God that he may haue mercie on the remnant of his people On the other side the faithful are oftentimes said to lift vp praier So speaketh Ezechias requiring the prophete to make intercession for him And Dauid desireth that his praier may ascende as incense For although thei being perswaded of the fatherly loue of God cherefully coÌ„mitt theÌ„selues into his faithful keping dout not to craue the helpe whiche he freely promiseth yet doth not an idle carelesnesse lift them vp as though thei had cast away shame but thei ascend so vpward by degrees of promyses that thei stil remaine humble suppliants in the abacemeÌ„t of theÌ„selues Here ar questioÌ„s obiected more thaÌ„ one For the scripture reporteth that the lord graÌ„ted certain desires which yet brake forth of a minde not quiet nor wel framed Uerili for a iust cause Ioatham had auowed the inhabitaÌ„ts of SicheÌ„ to the destructioÌ„ which afterward caÌ„e vpoÌ„ theÌ„ but yet god kindled with ferueÌ„tnes of anger veÌ„geaÌ„ce folowing his execratioÌ„ semeth to alow ilteÌ„pered violeÌ„t passioÌ„s Such heat also caried SamsoÌ„ wheÌ„ he said StrengtheÌ„ me O god that I may take vengeaÌ„ce of the vncircumcised For though ther were some pece of good zele miÌ„gled with it yet a hote
to be propre to his Father that our Faith may be stayed in hym then that we may be certainly persuaded that he is not carelesse of our safetie because he vouchesaueth euen to vs to extende his prouidence With whiche introductions Paule prepareth vs to pray rightely For before that he hiddeth our petitions to be opened before God he sayth thus Be ye carefull for nothyng the Lorde is at hande Wherby appeareth that they doutefully and with perplexitie tosse theyr prayers in their mynde whiche haue not this well settled in them that the eie of God is vpon the righteous The firste Petition is That the name of God be hallowed the neede wherof is ioyned with our greate shame For what is more shamefull than that the glorie of God should be partly by our vnthankefulnesse partly by our maliciousnesse darkened and so muche as in it lyeth by our boldenesse and furious stubbornesse vtterly blotted out Though all the wicked wolde burst themselues with their wylfulnesse full of sacrilege yet the holynesse of the name of God gloriously shineth And not without cause the Prophet crieth out As thy name O God so is â—hy praise into al the endes of the earth For wheresoeuer the name of God is knowen it can not be but that his strengthes power goodnesse wisdome righteousnesse mercie and truthe must shewe foorth themselues whiche may drawe vs into admiration of him and stirre vs vp to publyshe his praise Sithe therfore the holynesse of God is to shamefully taken from hym in earth if we be not able to reskue it we be at the least commaunded to take care of it in our prayers The summe is that we wishe the honor to be geuen to God whiche he is worthye to haue that men neuer speake or thinke of hym without moste hye reuerence wherunto is contrarie the vnholy abusyng whiche hath alway been to common in the worlde as at this day also it rangeth abroade And hereuppon commeth the necessitie of this petition whiche if there liued in vs any godlynesse though it were but little oughte to haue ben superfluous But if the name of God haue his holynesse safe when being seuered from all other it breatheth out nothyng but glorie here we are commaunded not only to pray that God wil deliuer that holy name from al contempt dishonor but also that he wil subdue al mankind to the reuereÌ„ce of it Now wheras God discloseth hymself to vs partly by doctrine partly by workes he is no otherwise sanctified of vs than if we geue to him in both behalfes that which is his so embrace whatsoeuer shal come from hym and that his seueritie haue no lesse praise among vs than his mercifulnesse forasmuche as he hath in the manifolde diuersitie of his workes emprinted markes of his glorie which may worthily drawe out of all tonges a confession of his praise So shall it comme to passe that the Scripture shall haue full authoritie with vs and that no successe shall hynder the blessyng whiche God deserueth in the whole course of the gouernyng of the worlde Agayne the petition also tendeth to this purpose that all vngodlynesse whiche defyleth this holy name may be destroyed and taken away that whatsoeuer thynges doo darken and diminishe this sanctifieng as well sclaunders as mockynges may be driuen away and when God subdueth al sacrileges his glorie may therby more and more shine abroade The seconde petition is that The Kyngdome of God may come which although it conteyne no newe thyng is yet not withoute cause seuered from the fyrst because if we consyder our owne drewsynesse in a thyng greatest of all other it is profitable that the thyng whiche oughte of it selfe to haue ben most well knowen be with many wordes ofte beaten into vs. Therfore after that we haue ben commaunded to pray to God to bryng into subiection and at length vtterly to destroye whatsoeuer spotteth his holye name nowe is added a like and in a maner the same request that his kingdome come But although we haue alredy sett fourth the definition of this kingdome yet I now brefely rehearse that God reigneth when men as wel with forsaking of themselues as with despising of the world and of the earthly life do so yelde themselues to his righteousnesse that they aspire to the heauenly lyfe Therfore there are twoo partes of this kyngdome the one that God correcte with the power of his Spirite all corrupt desires of the fleshe which do by multitudes make warre against hym the other that he frame all our senses to the obedience of hys gouernement Therfore none do kepe right order in thys prayer but they which beginne at themselues that is to say that they be cleansed from all corruptions which troble the quiet state of the kingdome of God and infect the purenesse therof Now because the worde of God is lyke a kyngly scepter we are here commaunded to pray that he wil subdue the myndes and hartes of al men to willing obedience of it Which is done when with the secret instinct of hys Spirite he vttereth the effectuall force of hys worde that it may be auaunced in such degree as it is worthi Afterward we must come down to the wicked which do obstinatly and with desperate rage resist his authoritie God therfore setteth vp hys kyngdome by humbling the whole world but that in diuerse maners because he tameth the wantonnesses of some and of other some he breaketh the vntamed pride Thys is daily to be wished that it be done that it may please God to gather to hymselfe Chirches out of all the coastes of the worlde to enlarge and encreasce them in number to enriche them with his giftes to stablishe right order in them on the other side to ouerthrowe all the enemies of pure doctrine and religion to scatter abrode their counsels to cast down their enterprises Wherby appeareth that the endeuor of daili proceding is not in vaine commaunded vs because the maters of men are neuer in so good case that filthinesse bring shaken away and cleansed full purenesse florisheth and is in liuely force But the fulnesse of it is differred vnto the last comming of Christ when Paule teacheth that God shal be al in al. And so thys prayer ought to withdrawe vs from all the corruptions of the world which do seuer vs from God that hys kyngdome should not florishe in vs and also to kindle our endeuor to mortifie the flesh finally to instruct vs to the bearing of the crosse forasmuch as God will in this wise haue hys kyngdome spred abrode Neither ought we to take it miscontentedly that the outward man be destroyed so that the inwarde man be renewed For thys is the nature of the kingdome of God when we submitt our selues to the righteousnesse therof to make vs partakers of his glorie Thys is done wheÌ„ brightly setting fourth his light and truth with alway new encreasces wherby the darkenesse and
the Sonne and of the Holy ghost or must we passe ouer in silence the creation of the worlde Yea but the truthe of God is bothe in this behalfe and euery where mightiâ—r than that it neede to feare the euell speakyng of the wicked as Augustine strongly maynteineth in his worke of the good of Perseuerance For we see that the false Apostles coulde not by defamyng and sclanderyng the true Doctrine of Paule make hym to bee ashamed of it But whereas they say that this whole disputation is perillous also for godly myndes because it maketh against exhortatioÌ„s because it shaketh faith because it troubleth the hart it self this is vaine Augustine sticketh not to confesse that for these causes he was wonte to be blamed for that he did to freely preache Predestination but as he had in readinesse wherwithall he largely confuteth them But we because many and diuers absurdities are thrust into this place had rather to reserue euery one to be wyped away in place fitt for it Onely this I desire generally to obteyne of them that those thynges which the Lorde hath layed vp in secrete we may not searche those thynges which he hath brought openly abroade me may not neglect least either on the one part we be condemned of vayne curiositie or on the other parte of vnthankfulnesse For this also is very wel sayd of Augustine that we may safely folow the Scripture whiche as with a motherly pace goeth stoupyngly least it shoulde forsake our weakenesse But who so are so ware and so fearfull that they would haue Predestination to be buried least it shoulde trouble weake soules with what color I beseche you wyll they couer theyr arrogance when they indirectlye accuse God of foolishe vnaduisednesse as though he foresaw not the danger which thei think themselues to haue wisely mett with Who soeuer therfore trauaileth to bryng the doctrine of Predestination into mislikyng he openly saith euyl of God as though somwhat had vnaduisedly slipped from him which is hurtful to the Chirche Predestination wherby God adopteth some into the hope of life iudgeth some to eternall death no man that would be accompted godly dare simply denie But they wrappe it vp with many cauillations specially they which make foreknowlege the cause of it We in dede doo say that they be bothe in God but we say that the one is wrongfullye made subiecte to the other When we geue foreknowlege to God we meane that all thynges alway haue ben and perpetually dooe remayne vnder his eies so that to his knowlege there is nothyng to come or pasâ—e but all thynges are present and so present that he dothe not imagine onely by conceyued formes as those thynges are presente to vs whereof our mynde holdeth fast the remembrance but he truely beholdeth and seeth them as sett before hym And this foreknowlege extendeth to the whole compasse of the worlde and to all creatures Predestination we call the eternall decree of God whereby he hadde it determyned with hymselfe what he willed to become of euery man For all are not created to like estate but to some eternall life and to some eternall damnation is foreappointed Therfore as euery man is created to the one or other ende so we say that he is predestinate either to lyfe or to death But this predestination God hath not onely testified in euery seuerall persone but hath shewed an example therof in the whole issue of Abraham wherby myght playnly appeare that it lyeth in his will what shall be the estate of euery nation When the Hyest diuided the nations and seuered the children of Adam his parte was the people of Israell the corde of his inheritance The separation is before the eyes of all men in the persone of Abraham as in a drye stocke one people is peculiarly chosen all other beyng refused but the cause appereth not sauyng that Moses to cutte of all occasion of gloryeng from posteritie teacheth that they excell onely by the free loue of God For he assigneth this to be the cause of their deliuerance for that God loued the Fathers and chose their seede after them More playnely in an other chapiter He was pleased in you to choose you not because you passed other nations in number but because he loued you The same admonition is often repeted with hym Beholde to the Lorde thy God belongeth the heauen the earth and whatsoeuer thyngs are in it and he hath pleased hymselfe onely in your Fathers and hath loued them and hath chosen you their sede Agayne in an other place sanctificatioÌ„ is comaunded them because they are chosen to be a peculiar people And agayne in an other place Loue is affirmed to be the cause of protection Whych also the faithfull doo declare with one voyce sayeng He hath chosen for vs our inheritaunce the glorie of Iacob whome he hath loued For they do all impute to free loue all the gyftes wherewith they were garnished of God not onely because they knewe that they themselues had obteined them by no deseruynges but also that euen the holy Patriarch was not endued with suche vertue that he coulde purchase to hymselfe and his posteritie so greate a prerogatiue of honor And the more stronglye to treade downe all pride he vpbrayded them that they haue deserued no And the more strongly to treade downe all pride he vpbrayded them that they haue deserued no such thing forasmuch as they are a stubborne hard necked people And oftentimes the Prophetes do hatefully and as by way of reproche cast the Iewes in the teethe with this election because they had fowly departed from it Whatsoeuer it be nowe lett them come fourth which wil binde the election of God either to the worthinesse of men or to the merites of works When they see one nation to be preferred before al other and when they heare that God was led with no respect to be more fauourably bent to a fewe and vnnoble yea and â—rowarde and disobedient men wil they quarel with hym because hys will was to shewe suche an example of mercie But they shall neither with their pratling voices hinder his worke nor with throwing stones of tauntes into heaueÌ„ shall hitt or hurt his righteounesse but rather they shall fall backe vpon their owne heds Moreouer the Israelites are called backe to thys principle of the free couenant when either thankes are to be geuen to God or their hope to be raised vp against the time to come He made vs and not we our selues saith the Prophet his people and the shepe of his pastures The negatiue is not superfluous which is added to exclude vs that they may knowe that of all the good thinges wherwith they excell God is not onely the author but fetched the cause therof from himselfe because there was nothing in them worthie of so greate honor Also he biddeth them to be contented with the mere good pleasure of God in
it as euidently false but also strongly confuted it yea after his reuokyng of it in reprouyng the Pelagians for that they continued in the same error sayeth Who can not meruayl that the Apostle knew not this moste suttle sense For when he hadde sette out a thyng to be wondred at of these brethren while they were not yet borne and afterwarde obiected a question agaynste hymselfe sayeng what then Is there vniustice with God Here was fytte place for hym to answere that God foresawe the merites of them bothe yet he sayeth not this but fleeth to the iudgements and mercie of God And in an other place when he had taken awaye all merites before election Here sayth he is confuted their vayne reasonyng whyche defende the foreknowlege of God agaynste the grace of GOD and therefore saye that we are chosen before the makyng of the worlde because God foreknewe that wee woulde bee good not that he hymselfe woulde make vs good He sayeth not this whyche saythe Ye haue not chosen me but I haue chosen you For if he hadde therefore chosen vs because he forknewe that we woulde be good he shoulde therwithall also haue forknowen that we we woulde choose hym and so foorthe as foloweth to that effecte Let the testimonie of Augustine bee of force among them that wyllyngly reste in the authoritie of the Fathers Howe be it Augustine suffreth not hymselfe to be seuered from the reste but by cleere testimonies sheweth that this disagreemente is false with the maylyce whereof the Pelagians burdened hym For in the .xix. chapiter of his booke of the Predestination of Sainctes he allegeth out of Ambrose Christe calleth whome he hathe mercie on Agayne If he had willed of the vndeuoute he myghte haue made devoute But God calleth whome he vouchesaueth and whome he wylle he maketh religious If I lysted to knytte together a whole volume out of Augustine I coulde readily shewe to the readers that I neede no other woordes but his but I wyll not loade them with tediousnesse But goe to lett vs imagine that they speake not at all but lett vs geue hede to the mater it selfe A harde question was moued whether God dydde ryghteously in this that he vouchesaued to graunte his grace but to some Of whyche question Paule myght haue vncombred hymselfe with one woorde if he had alleged the respecte of woorkes Why therefore dothe he it not but rather continueth on a discourse whyche abydeth in the same hardenesse Why but because he oughte not For the Holye ghoste whyche spake by his mouthe had not the disease of forgetfullnesse Therefore withoute any circumstances he answereth that God therefore fauoreth his electe because he will therefore hath mercie because he will For this Oracle of God I wyll haue mercie vppon whome I wyll haue mercie and I wyll shewe mercie to whome I will shewe mercie is as muche in effect as if it had been sayd that God is moued to mercie by no other reason but because he wyll haue mercie Therefore this sayeng of Augustine remaineth true that the grace of God doth not find men fitt to be chosen but maketh them Neyther do we any thyng passe vpō that sutteltie of Thomas that the foreknowyng of deseruyngs is not in dede the cause of predestination on the behalfe of the act of hym that doth predestinate but on our behalfe it maye after a certayne maner be so called that is accordyng to the particular weyeng of Predestination as when it is sayd that God predestinateth glorie to man by deseruynges because he hath decreed to geue to hym grace by which he may deserue glorie For sythe the Lorde will in election haue vs to loke vnto nothyng but his mere goodnesse if any man shall couete here to see any more it shal be a wrongfull gredinesse If we lusted to striue in sutteltie we want not wherwith to beat backe this silly suttletie of Thomas He affirmeth that to the electe glorie is after a certayne maner predestinate to them the grace by whithe they may deserue glorie What if I answer on the contrary syde and say that predestination vnto grace serueth election vnto lyfe and is as it were a waityng maide after it that grace is predestinate to them to whome the possession of glorie hath ben long agoe apoynted because it pleaseth the Lord to bryng his children from election into iustification For therupon it shall folowe that the predestination of glorie was rather the cause of the Predestination of grace than contrariwise But away with these striuynges as thynges superfluous for suche as shall thynke that there is wysedome enough for them in the worde of God For this was in olde tyme truely written of an Ecclesiasticall writer that they whiche assigne the election of God to merites are more wyse than they ought to bee Som do obiect that god shold be cōtrari to hiself if he shold vniuersally cal al mē to hi receue but a few elect So by their opiniō that vniuersalues of the promise taketh awaye the difference of speciall grace And thus certayne sobre men speake not so muche to oppresse the truthe as to debarre exabhed questions and to brydle the curiositie of many Their wyll is prayse woorthye but theyr counsell is not to be allowed because dallyeng by shiftes is neuer excusable But theyr obiectyng of it whiche doo more raylyngly inuep agaynst it is verily to fonde a cauillation or to shamefull an error Howe the Scripture maketh these two to agree together that by outward preachyng al men are called to Repentance and Faithe and yet not to al men is geuen the Spirite of Repentance and Faith I haue in an other place already declared and by and by somewhat of it muste bee repeted agayne Nowe that whyche they require I denye to them sythe it is two wayes false For he that thretneth that whyle it rayneth vppon one citie there shall be droughte vppon an other He that pronounceth that there shal in an other place be famine of doctrine byndeth not hymselfe with a certayne lawe to call all men egally And he whiche forbyddyng Paule to speake in Asia and turnyng hym from Bythinia draweth hym into Macedonia sheweth that it is in his owne power to distribute this treasure to whomesoeuer it shall please hym Yet more playnely he sheweth by Esaie how he peculiarly directeth to the electe the promyses of saluation for he sayeth of them onely and not of all mankynde indifferently that they shall be his disciples Whereby it is certayne that the doctrine of saluation is wrongfully sette open in common to all men to profite effectually whyche is sayde to be seuerally layde vp onely for the chyldren of the Chirche Lette this suffice at this presente that althoughe the voyce of the Gospell speake generally to all yet the gifte of Faithe is rare Esaie assigneth a cause for that the arme of the Lorde is not open to all men If
he had sayde that the Gospell is maliciously and frowardlye despised because many doo stubbornly refuse to heare peraduenture this color touchyng vniuersall callyng should preuayle Neither is it the purpose of the Prophet to dymynyshe the faulte of men when he teacheth that the fountayne of blyndnesse is that God vouchsaueth not to open his arme to them onely he geueth warnyng that because fayth is a singular gift the eares are beaten in vayne with outwarde doctrine But I woulde fayne know of these doctors whether onely preachyng or fayth make the chyldren of God Certainly when it is sayde in the fyrste chapiter of Iohn Whosoeuer beleue in the only begotten Sonne of God are themselues also made the children of God there is not in that place a coÌ„fused heape iumbled vp together but a speciall order is geuen to the faithfull whiche are borne not of blood nor of the wil of the fleshe nor of the will of man but of God But say they there is a mutuall consent of faith with the word Namely whersoeuer is faith But it is no newe thyng that seede fall among thornes or in stonie places not only because the greater part appeareth in dede obstinate against God but also because not al men haue eies and eares How then shall it agree that God calleth to him them who he knoweth will not come Let Augustine answere for me Wilt thou dispute with me Meruaile with me and crie out O depthe Lett vs bothe agree in feare least we perishe in error Moreouer if election as Paule witnesseth be the mother of faith I turne back the argumeÌ„t vpon their owne head that Faith is therfore not general because election is speciall For by the orderly hangyng together of causes and effectes it is easily gathered that where Paul saith that we are full of al spirituall blessing as God had chosen vs before the creation of the worlde therefore these richesse are not common to all because God hath chosen onely whome he woulde This is the reason why in an other place he commendeth the faith of the electe least it should be thought that any man doeth by hys own motion get faith to himself but that this glorie may remaine with God that they are freely enlightned of hym whome he had chosen before For Bernarde saith rightly Frendes do seuerally heare to whom he also saith Feare not thou small flocke for to you it is geuen to know the mysterie of the kyngdom of heauen Who be theseâ— euen they whom he hath foreknowen and predestinate to be fashioned like to the image of his Sonne A great and secrete counsel is made knowen The Lord knew who be his but that which was knowen to God is made manyâ—est to men neither doth he vouchsafe to make any other partakers of so great a mysterie but those selfe same men whome he hath forknowen and predestinate to be his A little after he concludeth The mercie of God is from eternitie euen to eternitie vpon them that feare hym â–ª from eternitie by reason of predestination to eternitie by reason of blessed makyng the one without beginnyng the other without endyng But what nede I to cite Bernarde for witnesse when we heare of the masters owne mouthe that none doo see but they whiche are of God By which wordes he signifieth that all they which are not begotten agayn of God do dasell at the brightnesse of his countenance And to election faith in dede is fittly ioyned so that it kepe the second degree Which order the wordes of Christ doo clerely expresse in an other place This is the wil of my Father that I lose not that which he hath geuen For this is his will that whosoeuer beleueth in the Sonne shall not perishe If he would haue all saued he would appoint ouer them his Sonne to be their keper and would graffe them all into his body with the holy bond of Faith Now it is certain that faith is a singular pledge of his fatherly loue laâ—ed vp for his childreÌ„ whom he hath adopted Therfore Christ in an other place faith that the shepe folow the shepherd because they know his voice but they folow not a straÌ„ger because they know not the voice of strangers Whense coÌ„meth his difference but because their eares are boared by God For no maÌ„ maketh himselfe a shepe but he is made one by the heaueÌ„ly grace For which cause also the Lord teacheth that our safetie shall alway be certaine and free from danger because it is kepte by the inuincible power of God Wherfore he concludeth that the vnbeleuers are not of his shepe namely because they are not of the nuÌ„ber of them whom God hath promised by Esaie that they shal be his disciples Nowe because in the testimonies which I haue alleged is expressed perseuerance they do therwithal testifie the vnmouable stedfastnesse of electioÌ„ â–ª Now let vs speake of the reprobate whoÌ„ the Apostle ioineth there together For as Iacob hauing yet with good works deserued nothing is taken into grace so Esau beyng yet defiled with no wicked dooyng is hated If we turne our eies to workes we do wrong to the Apostle as though he sawe not the same thyng whiche we clerely see It is proued that he sawe it not â–ª forasmuch as he expresly enforceth this pointe that when they had not yet done any good or euell the one was chosen and the other refused to proue that the fundation of the predestination of God is not in workes Agayne when he moued the obiection whether God be vnrighteous he allegeth not that which had ben the moste certaine and plaine defence of his righteousnesse namely that God reduced to Esau according to his euellnesse but he was coÌ„tent with an other solution that the reprobate are stirred vp to this ende that the glorie of God may be sett foorth by them Last of all he adioyneth a concluding sentence that God hath mercie vpon whom he will hardeneth whom he will See you not howe he imputeth bothe to the onely will of God Therfore if we can not declare a reason why he vouchsaueth to graunt mercie to them that be his but because it so pleseth him neither also shal we haue any other cause in reiectyng of other than his owne will For when it is sayd that God hardeneth or sheweth mercie to whom he wil men are therby warned to seke no cause ells where than in his will ¶ The .xxiii. Chapiter A Confutation of the sclaunders wherwith this doctrine hath alwaye been wrongfully burdened BUt when the witt of man heareth these thynges the frowardness therof can not be restrained but that by and by as at the bloody blast of a trumpet soundyng to battaile it diuersly and excessiuely turmoyleth And many in deede as thoughe they would driue away the malice from God doo so graunte election that they denye that any man is reprobate but they do to ignorantly childishely forasmuche as election
vnto iniquitie now yeld them in bondage to righteousnesse For what frute had you of those thinges in whiche ye are nowe worthily ashamed c. What manner of seede of election I praie you dyd then budde in them whiche bring manifoldly defiled in all their life as it were wyth desperate wickednesse wallowed in the most abhominable and accursed sinne of all If he woulde haue spoken after their opinion he shold haue shewed how much thei were bound to the bountifulnesse of God by which thei had ben preserued from slyding into so great filthinesse So Peter also shoulde haue exhorted his to thankefulnesse for the perpetual sede of election But hee contrary wise putteth them in mynde that the time past sufficed to make an ende of the lustes of the Gentiles What ende of the lustes of the Gentiles What if we come to examples What budde of righteousnesse was there in Rahab the harlot before faith in Manasse when Hierusalem was dipped and in a manner drowned in the bloode of the Prophetes in the Thefe which amonge his laste gaspinges beganne to thinke of repentance Away therfore with these argumentes whiche silly curious men do rashely deuise to themselues without the Scripture But let that abide certaine with vs which the Scripture hathe that all haue straied like loste shepe euery one hathe swarued into his owne waye that is perdition Out of this goulfe of perdition whome the Lorde hath determined ones to plucke forthe them he differreth tyl hys fyt time onely he preserueth them that they fall not vnto vnpardonable blaspheme As the Lorde by the effectualnesse of hys callinge towarde the electe maketh perfecte the saluation wherevnto he hadde by eternall counsell appoynted them so he hathe hys iudgementes againste the reprobate whereby he executeth his counsel of them Whome therefore he hath created vnto the shame of life and destruction of deathe that thei shoulde be instrumentes of his wrathe examples of his seâ—eritie froÌ„ theÌ„ that they may com to their end somtime he taketh awaie the power to heare his word somtime by the preachinge of it hee more blyndeth amaseth theÌ„ Of the fyrst maÌ„ner wheras there be innumerable examples lette vs choose out one more cleare and notable than all the reste There passed awaye about fower thousande yeares afore Christe in whyche hee hydde from all the Gentiles the lyghte of hys healthe bringing doctrine If any maÌ„ aunswer that he therefore made them not to enioye so greate a benefit bycause he iudged them vnworthy they whiche come after shall not be proued any more woorthy Of whiche thynge byside the experience Malachie is a substantiall wytnesse wich reprouinge infidelitie mingled with grosse blasphemies yet declareth that there shall come a redeemer Why therefore is hee rather geuen to these than to those He shal trouble hymselfe in vaine that shal here search for a cause hyer than the secret vnsearchable counsell of God Neither is it to bee feared least any scholer of Porphirie shoulde freely gnaw at the righteousnesse of God while we answer nothing in defense of it For when we say that none perishe vndeseruing and that it is of the free bountyfulnesse of God that some be deliuered ther is largely enoughe saide for the setting forth of his glorie so that it needeth not our shyftinge The soueraigne iudge therefore maketh awaie for his predestination when whom he hath ones reiected them beinge depriued of the communicatinge of his lyghte hee leaueth in blindenesse Of the other manner there are bothe dayly examples and also many conteined in the Scripture One selfe same preachinge is commonly made to a hundred twenty receiue it with ready obedience of faith the rest do either set naught by it or scorne it or hisse it out or abhorre it If any man aunswer that this diuersitie proceedeth of theyr malice and peruersnesse he shall not yet satisfie vs bycause the others witte also shoulde be possessed with the same malice vnlesse God dyd amende it with his goodnesse Therfore we shal still be encombred vnlesse we call to mynde that whiche Paule saith Who maketh thee to differ Wherby he signifieth that some excell other some not by theyr owne vertue but by the onely grace of God Why therfore dothe he in graunting grace to those passe ouer these Of those Luke sheweth a cause Bycause they are ordeined to life Of these what shal we think but bicause thei are the vessels of wrath vnto dishonor Wherfore let it not greue vs to saye with Augustine God sayth he might turne the will of the euell into good bicause he is almighty He mighte in dede Why therefore doth he it not bicause he wold not Why he wold not is in himself For we ought to be no more wise than we ought to be And that is much better than to shift with Chrysostome and say that he draweth him that is willing reacheth his hand that the difference may not seme to stand in the iudgemeÌ„t of God but in the only wil of men Truely it so standeth not in the propre motion of man that euen the godly they that feare God haue neede of a singular instruction of that Spirit Lydia the purple seller feared God and yet it behoued that her heart shold be opened that she might harken to the doctrine of Paul profit in it This is not spokeÌ„ of one woman alone but that we shold know that the profiting of euery man in godlinesse is the secret worke of the Spirit This verily can not be brought in questioÌ„ that the lord sendeth his word to many whose blindnesse he will haue to be more enforced For to what purpose doth he hidde so many coÌ„mauÌ„dements to be carried to Pharao was it bicause he hoped that with often repeted messages he wold be appeased No but before he beganne he foreknew foretolde the end Goe sayd he to Moses declare to him my wil but I wil harden his heart that he obey not So when he stirreth vp Ezechiel he warneth him aforehand that he sendeth him to a rebellious and stubborne people to the end that he should not be afrayde if he perceiue himself to singe to defmen So he foretelleth to Ieremie that his doctrine shold become a fier to destroye wast the people like stuble But the prophecie of Esaye yet more enforceth it For he is thus sent of the Lord Goe and saye to the children of Israell With hearyng heare ye and vnderstande not With seyng see ye and know not Make obstinate the heart of this people make heauy their eares and ouer playster their eyes least paraduenture they maye see with their eyes and heare with their eares and vnderstand with their heart that beyng turned they may be healed Behold he directeth his voice to them but that they maye waxe more deff he lighteth a light but that they maye be made more blinde he sheweth forth doctrine
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
therin many infirmities though I speake of nothyng more greuous And Leo bishop of Rome sticketh not to charge with ambition and vnaduised rashnesse the Synode of Chalcedon which yet he confesseth to be sounde in doctrines He doeth in dede not denie that it was a lawfull Synode but he openly affirmeth that it might erre Some man peraduenture will thinke me fonde for that I busy my selfe in shewyng suche errors forasmuche as our aduersaries do confesse that Councels may erre in those thyngs that ar not necessary to saluation But this labor is not yet superfluous For althoughe because they are compelled they do in dede confesse it in worde yet when they thrust vnto vs the determination of al councels in euery mater whatsoeuer it be for an oracle of the Holy ghost they do therein require more than they toke at the beginnyng In so doing what do they affirme but that Coūcels can not erre or if they erre yet it is not lawfull for vs to see the truthe or not to soothe their errors And I intend nothyng ells but that it may therby be gathered that the Holy ghost so gouerned the godly and holy Synodes that in the mean tyme he suffred somwhat to happen to them by the nature of men lest we shold to muche trust to men This is a muche better sentence than that of Gregorie Nazianzene that he neuer sawe a good end of any Councel For he that affirmeth that al without exception ended ill doth not leaue them much authoritie It is now nothyng nedefull to make mention seuerally of prouinciall Councells forasmuche as it is easy to iudge by the general how much authoritie they ought to haue to make newe articles of Faithe and to receiue what kynde of doctrine soeuer it pleaseth them But our Romanistes when they see that in defence of their cause all helpe of reason doth faile them do resort to that extreme and miserable shift that although the men themselues be blockishe in wit and coūsell and moste wicked in mynde and will yet the word of God remaineth whiche cōmaundeth to obey Rulers Is it so what if I denie that they be rulers that ar such For they ought to take vpon themselues no more than Iosua had which was bothe a Prophet of the Lord an excellent pastor But let vs heare with what wordes he is set by the Lorde into his office Let not saieth he the volume of this lawe depart from thy mouth but thou shalt studie vpon it daies nights Thou shalt neither bow to the right hand nor to the left then shalt thou direct thy way vnderstād it They therfore shal be to vs spiritual rulers which shal not bowe frō the law of the Lord neither to the one side nor to the other But if the doctrine of al pastors whatsoeuer they be is to be receiued wtout any douting to what purpose was it that we shold so oft so earnestly be admonished not to harken to the speche of false prophets Heare not saith he by Hieremie the words of the prophets that prophecie to you For they teach you vanitie not out of the mouth of the Lord. Again Beware you of false prophets that come vnto you in shepes clothing but inwardly are rauening wolues And Iohn should in vaine exhort vs that we should proue the Spirits whether they be of God From which iudgement the very Angels are not exēpted much lesse Satan with all his lyes What is to be said of this saying if the blind lead the blind they shal both fall into the diche Doth it not sufficiently declare that it is of great importance what maner of prophets be heard and that not all are rashely to be heard Wherfore there is no reason that they should make vs afraid with their titles therby to draw vs into partakyng of their blyndnesse forasmuche as we see on the other side that the Lorde hadde a singular care to fray vs away from suffring our selues to be led with other mens error vnder what visor of name soeuer it lurketh For if the answer of Christ be true then al blynd guides whether they be called fathers of the Chirch or prelates or bishops can do nothing but draw their partners into the same headlong downfall Wherfore let no names of Councels Pastors Bishops which may as well be falsely pretended as truely vsed hinder vs but that beyng taught by lessons both of words and examples we may examine all spirites of all men by the rule of the word of God that we may proue whether they be of God or no. Forasmuche as we haue proued that there is not geuen to the Chirch a power to set vp a newe doctrine now let vs speake of the power whiche they attribute vnto it in expoundyng of Scripture Truely we doo willingly graunt that if there happen debate about any doctrine there is no better nor surer remedy than if a Synode of true bishops assemble together where the doctrine in controuersie maie be discussed For suche a determination wherunto the Pastors of Chirches shall agree in common together calling vpon the Spirite of Christ shall haue muche greater force than if euery one seuerally should conceiue it at home so teach it to the people or if a few priuate men shold make it Again when bishops are gathered together in one they doo the more cōmodiously take aduise in cōmon what in what forme they ought to teach least diuersitie shold brede offence Thirdely Paule prescribeth this order in discerning of doctrines For wheras he geueth to euery seuerall Chirche a power to discerne he sheweth what is the order of doyng in weightier causes that is that the Chirches shold take vpon them a cōmon tryall of the mater together And so doth the very feeling of godlinesse instructe vs that if any man trouble the Chirch with an vnwonted doctrine the mater procede so farre that there be peril of greater dissention the Chirches shold first mete together and examine the question propounded at last after iuste discussing had bryng foorthe a determination taken out of the Scripture suche as may both take away doutyng out of the people and stoppe the mouthes of wicked and gredy men that they may not bee so hardy to procede any further So when Arrius was risen the Nicene Synode was gathered together whiche with the authoritie therof bothe did breake the wicked endeuors of the vngodly man and restored peace to the Chirches whiche he had vexed and defended the eternall godhead of Christ againste his blasphemous doctrine When afterward Eunonius and Macedonius stirred vp new troubles their madnesse was resisted with like remedie by the Synode of Constantinople In the Coūsel at Ephesus the wickednesse of Nestorius was banished Finally this hath ben from the beginning the ordinarie meane in the Chirch to preserue vnitie so ofte as Satan began to worke any thyng But let vs remembre that not in all ages or in all places
power which they haue at this day and for the obteining or encreasing wherof they haue so troubled Christendome by the space of twoo hundred yeres for they began before that they toke to them the dominion of the citie that they haue almost destroyed it In the olde tyme whē vnder Gregorie the kepers of the goods of the Chirch did take possessiō of the landes which they reckened to belong to the Chirch and after the maner of seising to the vse of the Prince did sett tittles vpon them for token of claime Gregorie assembling a Councell of Bishops inueying sore against that prophane maner asked whether they did not iudge the Clerke accursed which did of his own will by wryting of any title attempt to entre vpon any possession They al pronoūced accursed If to claime a pece to groūde by wryting of a title be in a Clerke an offense worthy of accursing when whole twoo hundred yeres together Popes do practise nothing ells but battells sheding of blood destructions of armies sackinges of some cities racing of other ouerthrowes of natiōs wastinges of kingdomes only they that might catch hold of other mens possessions what cursinges can be enough to punish such examples Truly it is very plaine that they seke nothing lesse that the glory of Christ. For if they of their own wil do wholy resigne al the secular power that they haue therin is no danger to the glory of God no danger to sounde doctrine no danger to the safetie of the Chirch but they are carryed blinde and hedlong with only gredinesse of dominion because they thinke nothing safe vnlesse they may beare rule with rigorousnesse as the Prophete sayth and with power To iurisdictiō is annexed immunitie which the Romish Clergie toke to themselues For they thinke it against their dignitie if they answere in personal causes before a tēporal iudge therin they think both the libertie dignitie of the Chirch to consist if they be exēpt frō cōmō iugemētes and lawes But the old Bishops which otherwise were most rigorous in defēding the right of the Chirch iudged themselues their order to be nothing hurt if they were subiect to them And the godly Emperours wtout gaine saying of any man did alway call Clerkes to their iugemēt seates so oft as nede required For thus saith Constantine in hys Epistle to the Nicomedians If any of the Bishops shall vndiscretly disorder hymselfe his boldnesse shal be restrained by the execution of the minister of God that is by my execution And Valentinian saith good Bishops do not speake againste the power of the Emperor but doe sincerely both kepe the cōmaundemētes of God the great king also obey our lawes At that tyme all men were persuaded of thys without controuersy But ecclesiasticall causes were referred to the iugemente of the Bishop As if any Clerke had offended nothing against the lawes but onely was accused by the Canons he was not cited to the commō iugement seate but in that cause had the Bishop for hys iudge Lykewyse if there were a question of Fayth in controuersie or such a mater as properly perteined to the Chirch the iugement therof was committed to the Chirch So is that to be vnderstanded which Ambrose wryteth to Ualentinian Your father of honorable memory not only answered in worde but also decreed by lawes that in a cause of Fayth he ought to be iudge that is neither vnfit in office nor vnlike in ryght Agayne If we haue regarde to the Scriptures or olde examples who is there that can denye that in a cause of Faith in a cause I say of Fayth Bishops are wonte to iudge of Christian Emperours and not Emperours of Bishops Agayne I would haue come O Emperor to your consistorie if either the Bishops or the people would haue suffred me to goe saying that the cause of Fayth ought to be debated in the Chirch before the people He affirmeth verily that a spiritual cause that is to say the cause of religiō ought not to be drawen into the temporal court where prophane causes are pleaded Worthily do all men prayse hys constance in thys behalfe And yet in a good cause he procedeth but thus farr that if it come to violence and strong hande he sayeth that he wyll geue place Willingly sayth he I will not forsake the place committed vnto me but when I am enforced I knowe not howe to resist for our armure are prayers and teares Let vs note the singular modestie and wisdome of the holy man ioyned with stoutenesse of courage and boldnesse Iustina the Emperours mother because she could not drawe hym to the Arrians side practised to dryue hym from the gouernement of the Chirche And so should it haue come to passe if he had come when he was called to the palace to pleade hys cause Therefore he denyeth the Emperor to be a competent iudge of so great a controuersie Which maner of doing both the necessitie of that tyme and the continual nature of the mater required For he iudged that he ought rather to dye than that suche an example should by his consent be geuen to posteritie and yet if violence be offered he thynketh not of resistance For he denyeth it to be Bishiplike to defende the Fayth and ryght of the Chirch with armes But in other causes he sheweth hymselfe redy to do whatsoeuer the Emperor shall commaunde hym If he demaunde tribute sayth he we denye it not the landes of the Chirch do pay tribute If he aske landes he hath power to claime them none of vs resisteth After the same manner also speaketh Gregorie I am not ignorant sayeth he of the mynde of our most noble soueraigne Lorde that he vseth not to entermeddle in causes perteining to prestes least he should in any thyng be burdened with our synnes He doth not generally exclude the Emperor from iudgyng of Prestes but he sayth that there be certayne causes which he oughte to leaue to the iugement of the Chirch And by thys very exception the holy men soughte nothing ells but that Prynces lesse zelous of religion should not wyth tyrannous violence and wilfulnesse interrupte the Chirch in doyng her offyce For neither did they disallowe if Prynces somtyme dyd vse their authoritie in ecclesiastical maters so that it were done to preserue the order of the Chirch not to trouble it to stablishe discipline not to dissolue it For sith the Chirch hath not the power of compelling nor oughte to require it I speake of ciuile constrayning it is the office of Godly kynges and Princes to mainteine religion with lawes proclemations and iudicial procedinges After thys maner when the Emperor Maurice had commaunded certaine Bishops that they should receiue their fellowe Bishops that were their neighbors and driuen oute by the barbarous nations Gregorie confirmeth that commaundemente and exhorteth them to obeye it And when he himselfe is admonished by the same Emperor to come to atonement with
wholly to the obedience of the lawe of God Therfore he is compelled with gronyng to crie out Unhappie am I. Who shall delyuer me out of this body subiect to death If the children of God be holden captiue in prison so long as they lyue they must nede be muche carefully greued with thinkyng vpon their owne perill vnlesse this feare be mette withall Therefore he adioyneth to this vse a comfort that there is no more damnation to them that are in Christ Iesu. Where he teacheth that they whome the Lorde hath ones receiued into fauor engraffed into the communion of his Christ hath by Baptisme admitted into the felowship of his Chirch while they continue in the faith of Christ although they be besieged of sinne yea and carry sinne about within them yet are acquited from giltinesse and condemnation If this be the simple and natural exposition of Paule there is no cause why we should seme to teache any ▪ new vnwonted thyng But baptisme so serueth our confession before men For it is a marke whereby we openly professe that we wold be accompted among the people of God wherby we testifie that we agree with all Christians into the worshippyng of one God and into one religion finally wherby we openly affirme our faith that not onely our hartes shoulde breathe out the praise of God but also our tong and all the membres of our bodye should sound it out with suche vtterances as they be able For so as we ought all our thyngs are emploied to the seruice of the glorie of God wherof nothyng ought to be voyde and other may by our example be stirred vp to the same endeuors Hereunto Paule had respect when he asked the Corinthians whether they had not ben baptized into the name of Christ meaning verily that euen in this that they wer baptised into his name they auowed themselues vnto hym swore to his name and boūd their faith to him before men that they coulde no more confesse any other but Christ alone vnlesse they would forsake the confession whiche they had made in Baptisme Now sithe it is declared what our Lord had regard vnto in the institution of Baptisme it is plaine to iudge what is the waye for vs to vse and receiue it For so farr as it is geuen to the raisyng nourishyng and confirmyng of our faith it is to be takē as from the hande of the author himselfe we ought to holde it certaine and fully persuaded that it is he which speaketh to vs by the signe that it is he which clēseth vs washeth vs and putteth away the remēbrance of our sinnes that it is he whiche maketh vs partakers of his death which taketh away from Satan his kingdome which febleth the forces of our lust yea which groweth into one with vs that being clothed with him we may be reckened the children of God that these thynges I say he doth inwardly so truely and certainly performe to our soule as we certainly see our body outwardly to be washed dipped and clothed For this either relation or similitude is the most sure rule of Sacramentes that in bodily thynges we should beholde spirituall thynges as if they were presently set before our eies forasmuch as it hath pleased the Lord to represēt them by such figures not for that suche graces are bounde and enclosed in the Sacramente that they should be geuen vs by the force therof but onely because the Lorde dothe by this token testifie his will vnto vs that is that he will geue vs all these thynges Neyther dothe he onely fede our eyes with a naked syght but he bryngeth vs to the thyng present and together fulfilleth that which it figureth Hereof let Cornelius the capitayne be an example which was baptised ▪ hauyng before receiued forgeuenesse of sinnes and visible graces of the Holy ghost seking not by baptisme a larger forgeuenesse but a more certaine exercising of Faith yea an encreasce of confidence by a pledge Paraduenture some man will obiect why therfore did Ananias say to Paule that he shoulde washe away his sinnes by Baptisme if sinnes be not washed away by the power of Baptisme it selfe I answere We are sayd to receiue to obteyne to gette that whiche so farre as concerneth the felyng of our faith is geuen vs of the Lorde whether he doo then fyrst testifie it or beyng testified dothe more and certainlier confirme it This therfore onely was the meanyng of Ananias that thou mayest be assured Paule that thy sinnes are forgeuen thee be baptised For the Lorde dothe in Baptisme promise forgeuenesse of synnes receiue this and be out of care Howbeit I mean not to diminishe the force of baptisme but that the thyng and the truthe is present with the signe so farre as God worketh by outwarde meanes But of this sacrament as of all other we obteyne nothyng but so muche as we receiue by Faith If we want faith it shal be for a witnesse of our vnthākfulnesse wherby we may be declared giltie before God because we haue not beleued the promise there geuen But so farre as it is a sygne of our confession we ought by it to testifie that our affiance is in the mercy of God and our cleannesse is in the forgeuenesse of sinnes which is gotten vs by Iesus Christe and that by it we entre into the Chirche of Christe that we may with one consent of Faith and charitie liue of one mynde with all the faithfull This laste poynte dydde Paule meane when he sayeth that we are all baptised in one Spirite that we may be one bodye Nowe if this be true which we determine that a Sacrament is not to be weyed accordyng to his hande of whome it is ministred but as of the very hands of God from whome without dout it proceded herupon we may gather that nothing is added to it nor takē from it by the worthinesse of hym by whoe 's hande it is deliuered And euen as among men if a letter be sent so that the hand and the seale be well knowen it maketh no matter who or what maner of man be the carrier so it ought to suffice to acknowe the hande and seale of our Lord in his Sacramentes by what carrier soeuer they be brought Hereby the error of the Donatistes is very well confuted whiche measured the force and value of the Sacrament by the worthinesse of the minister Such at this day are our Catabaptistes whiche deny that we be rightly baptised because we were baptised by wicked men idolatrers in the popishe kingdome therfore they furiously cal vpon vs to be baptised again Against whoe 's follies we shal be armed with a reason strong enough if we thinke that we were professed by baptisme not into the name of any man but into the name of the Father the Sonne and the Holy ghost and that therfore it is not the Baptisme of man but of God of whomsoeuer it be ministred Althoughe they
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
boasted concernyng the merites of workes do ouerthrow as well the praise of God in geuing of righteousnesse as also the assurednesse of saluation NOw we haue declared that which is the chefe point in this matter that bycause yf righteousnesse be vpholden with workes it must needes by by fal downe before the sight of God it is conteined in the only mercie of God the only coÌ„municating of Christ therefore in only faith But let vs diligeÌ„tly mark that this is the chefe stay of the matter least we be entangled with that general error not only of the coÌ„mon people but also of learned meÌ„ For so sone as question is moued of the iustificatioÌ„ of faith workes they flee to those places which seme to geue to workes some merit in the sight of God as though the iustification of workes were fully wonne if it be ones proued that they be of any value with God But we haue aboue plainely shewed that the righteousnesse of workes coÌ„sisteth only in the perfect and ful keping of the law Wherupon foloweth that no maÌ„ is iustified by workes but he that hauyng climbed vp to the hiest top of perfection can not be proued gilty of any offense be it neuer so litle Therefore it is an other a seueral questioÌ„ Howsoeuer workes suffice not to iustifie a man whether yet do they not deserue fauour with God First of the name of merit I must needes say this afore hand yâ— whosoeuer first applied it to workes of meÌ„ coÌ„pared to the iugemeÌ„t of God he did very ill prouide for the purenesse of faith Truely I do by my good wil absteine froÌ„ striues about words but I wold with that this sobrietie bad alway beÌ„ vsed amoÌ„g Christian writers that they wold not haue fouÌ„d in their heartes to vse words strange froÌ„ the Scriptures which engeÌ„dred much offense no frute For whereto I beseche you was it needeful to haue the name of Merit brought in when the price of good workes might be fittly expressed by an other name wtout offense But how much offense the word coÌ„teineth in it is euident with the great hurt of the world Surely as it is most proude it caÌ„ do nothing but darkeÌ„ the grace of God and fill meÌ„ with froward pride The old writers of the Church I grauÌ„t haue coÌ„monly vsed it I wold to God they had not with the abusyng of one litle word geueÌ„ to posteritie matter of error Howbeit they theÌ„selues also do in many places testifie how in no case thei meant to geue any preiudice against the truth For thus sayth Augustine in one place Let Merites of men here hold their peace which haue perished by AdaÌ„ let the grace of God reigne by Iesus Christ. Againe The saintes geue nothing to their owne Merites they will geue al to none but to thy mercie O God In an other place WheÌ„ maÌ„ seeth that whatsoeuer good he hath he hath it not froÌ„ himself but froÌ„ his God he seeth that al that which is praised in him is not of his own Merites but of the mercie of God You see how taking froÌ„ men the power of doing wel he also throweth downe the dignitie of Merit And Chrysostome sayth Our workes if there be any which folow the free calling of God are repayment det but the gâ—â—tes of God are grace bouÌ„tifulnesse the greatnesse of liberall geuing But leauing the name let vs rather loke vpoÌ„ the thing I haue verily before alledged a sentence out of Bernard â–ª As it sufficeth to Merit not to presume of Merites so to want Merites sufficeth to iudgemeÌ„t But by adding forth with an expositioÌ„ he sufficieÌ„tly mitigateth the hardinesse of the word where he sayth Therfore care thou to haue Merites wheÌ„ thou hast theÌ„ know yâ— thei are geueÌ„ hope for frute the mercie of God so thou hast escaped al daÌ„ger of pouertie vnthaÌ„kfulnesse presumptioÌ„ Happy is the church which neither waÌ„teth Merites without presumptioÌ„ nor presumptioÌ„ without merites And a litle before he had largely shewed how godly a meaning he vsed For of Merites saith he why shold the Church be careful which hath a stedfaster surer cause to glorie of the purpose of God God caÌ„ not denie himself he wil do that which he hath promised If there be no cause why the shuldest aske by what merites may we hope for good thinges specially sith yâ— hearest it sayd Not for your sakes but for my sake it sufficeth to Merit to know that Merites suffice not What al our workes deserue the scripture sheweth wheÌ„ it saith that thei can not abide the sight of God bicause thei are ful of vncleannesse then what the perfect obseruing of the law if any such could be found shal deserue wheÌ„ it teacheth that we should think ourselues vnprofitable seruaÌ„tes when we haue done al thinges that are coÌ„maunded vs bicause we shal haue geueÌ„ nothing freely to the Lord but only haue performed our due seruices to whiche there is no thanke to be geuen But those good workes which he himself hath geuen vs the Lord both calleth oures testifieth that thei are not only acceptable to him but also that they shal haue reward It is our duetie againe for our part to be encouraged with so great a promise to gather vp our heartes that we be not weried with wel doyng to yeld true thankfulnesse to so great bouÌ„tifulnesse of God It is vndouted that it is the grace of God what soeuer there is in workes that deserueth prayse that there is not one droppe which we ought properly to ascribe to our selues This if we do truely earnestly acknowlege there vanisheth away not only all affiance but also opinion of Merit We I say do not part the prayse of good workes as the Sophisters do betwene god maÌ„ but we reserue it whole perfect vnminished to the lord Only this we assigne to man that eueÌ„ the self same workes that were good he by his vncleannes corrupteth defileth For nothing coÌ„meth out of maÌ„ how perfect so euer he be that is not defiled with some spot Therefore let the Lord cal into iudgement eueÌ„ these things that are best in the workes of meÌ„ he shal verily espie in them his owne righteousnesse but mans dishonestie shame Good workes therfore do please God are not vnprofitable to the doers of them but rather they receiue for reward the most large benefites of God not bicause thei so deserue but bicause the goodnesse of god hath of it self apointed this price vnto theÌ„ But what spitefulnesse is this that men not contented with that liberalitie of God which geueth vndue rewardes to workes that deserue no such thing do with ambitioÌ„ full of sacrilege endeuor further that that which is wholly of the liberalitie of God maye seme to be reÌ„dred to the merites of meÌ„ Here I appelle to the coÌ„mon iudgement of euery man If any
to admonishe them of what force the worde of God is of it self being preached by man he compareth the ministers themselues to husbandemen which when they haue bestowed their labor and trauaile in tillyng the earth haue no more to do But what shold tillyng and sowing and wateryng profit vnlesse that whiche is sowen should receiue liuetynesse by heauenly benefite Therfore he concludeth that bothe he that planteth and he that watereth are nothyng but that all thynges are to be ascribed to God whiche alone geueth the encrease Therefore the Apostles do in their preachyng vtter the power of the Spirite so farre as God vseth the instrumentes ordeined by hymselfe to the settyng foorth of his spirituall grace Yet we must kepe still that distinction that we remembre what man is able to do by hymselfe and what is propre to God Sacramentes are so confirmations of our Faith that many tymes when the Lorde meaneth to take away the confidence of the very thynges that are by hym promysed in the Sacramentes he taketh away the sacramentes themselues When he spoyleth and thrusteth away Adam from the gifte of immortalitie he sayth Let him not eate of the fruite of lyfe least he lyue for euer What sayth he Coulde that fruite restore to Adam his vncorruption from which he was nowe fallen No. But this is all one as if he had said Least he should enioy a vaine confidēce if he kepe still the signe of my promise let that bee shaken awaye from hym whiche myght bryng hym some hope of immortalitie After this maner when the Apostle exhorteth the Ephesians to remēbre that they were forein gestes of the testamentes strangers from the felowship of Israell without God without Christ he saith that they were not partakers of Circumcision Whereby he doth by figure of transnomination signifie that they were excluded from the promise it self which had not receiued the signe of the promise To their other obiection that the glorie of God is conueyed to creatures to whome so muche power is ascribed and that therby it is so farre diminished we haue in redynesse to answere that we set no power in creatures Onely this we say that God vseth meanes and instrumentes whiche he hymselfe seeth to be expedient that all thynges may serue his glorie forasmuch as he is Lorde and iudge of all Therfore as by bread and other nourishementes he feedeth our body as by the sunne he enlightneth the world as by fire he warmeth yet neither bread nor the sunne nor fyre are any thing but so farre as by those instrumentes he dothe distribute his blessynges vnto vs so spiritually he nourisheth Faith by the Sacramentes whose onely office is to sett his promises before our eies to be loked vpon yea to be pledges vnto vs of them And as it is our duetie to fasten none of our affiance in other creatures which by the liberalitie and bountifulnesse of God are ordeined to our vses and by the ministerie wherof he geueth vs his giftes nor to haue them in admiration praise them as causes of our good so neither ought our confidence to sticke fast in the Sacramentes nor the glorie of God to be remoued vnto them but leauyng all thynges both our Faith and confession ought to rise vp to him the author bothe of the sacramentes and of all thyngs Wheras some bring an argument out of the very name of a Sacrament it is nothyng strong A Sacrament saye they whereas it hath among allowed authors many significations yet it hath but one which agreeth with the signes that is wherby it signifieth that solemne othe whych the soldior maketh to his capitaine when he entreth into profession of a soldior For as by that othe of warfare newe soldiors do bynde their faith to the capitain and professe to be his soldiors so by our signes we professe Christ our capitaine and do testifie that we serue vnder his banner They adde similitudes to make therby the mater more playne As a gowne made the Romains seuerally knowen frō the Grekes which dyd weare clokes as the very degrees of men at Rome were discerned by their seueral signes the degree of Senators from the degree of knightes by purple cote and piked shooes againe a knyghte from a cōmoner by a ryng so we beare our signes that may make vs seuerally knowen from prophane men But by the thynges aboue said it is euident enough that the olde writers whyche gaue to the signes the name of Sacramentes hadde no regarde howe this woorde was vsed among Latine writers but for theyr owne purpose fayned this newe signification wherby they signified onely holy Signes But if wee will searche the mater more depely it maye seme that they haue with the same relation applied this woorde to suche a signification wherewith they haue remoued the name of Faith to that sense wherin it is nowe vsed For wheras Faith is a truthe in performyng promises yet they haue called Faith an assurednesse or sure persuasion whiche is had of the truth it selfe Likewise wheras a Sacrament is the soldiors part wherby he voweth hymselfe to his capitayne they haue made it the capitaynes parte whereby he receyueth soldiors into roomes of seruice For by the Sacramente the Lorde doothe promise that he will be oure God and that we shall bee his people But we passe ouer suche suttleties forasmuche as I thynke I haue proued with argumentes playne enoughe that they hadde respecte to nothyng ells but to signifie that these are Signes of holye and spirituall thynges We receyue in deede the similitudes whyche they bryng of outwarde tokens but we allowe not that that whyche is the last poynte in the Sacramentes is by them set fo◠the chiefe yea and onely thyng But this is the fyrste poynte that they should serue our Faith before GOD the later poynt that they should testifie our confession before men Accordyng to this later consideration those similitudes haue place But in the meane tyme lette that first point remaine because otherwise as we haue already proued the mysteries should be but colde vnlesse they were helpes to our faith and additions to doctrine ordeined to the same vse and ende Agayne we must be warned that as these men doo weaken the force and vtterly ouerthrowe the vse of Sacramentes so on the contrarie syde there be some which faine to Sacramentes I wote note what secrete vertues whiche are no where red to be putt in them by God By which error the simple and vnskilfull are dangerously deceiued while they are bothe taught to seke the giftes of God where they can not bee founde and are by little and little drawen away from God to embrace mere vanitie in stede of his veritie For the Sophisticall schooles haue taught with great consent that the Sacramentes of the new law that is to say those which are nowe in vse in the Christian Chirch do iustifie and geue grace so that we do not laie a stoppe of deadly