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
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
dealing which he knew to be pleasing to the merciful kindnes of God agaist al euel speaking of meÌ„ whatsoeuer it be For we se what he saith in an other place that he knoweth no euel by himself but the he is not therby iustified namly bicause he knew that the iudgment of god far surmuÌ„teth the bleareyed sight of meÌ„ Howsoeuer therfore the godly do defend their innoceÌ„ce agaist the hypocrisie of the vngodly by the witnessing iudgmeÌ„t of God yet when thei haue to doe wyth God alone they all crye oute wyth one mouthe If thow marke iniquitie Lorde Lorde who shall abide it Entre not into iudgement with thy seruantes bycause euery one that liueth shall not be iustified in thy sight and distrusting their owne workes thei gladly sing Thy goodnesse is better than life There are also other places not vnlyke to these before in which a man may yet tarry Salomon saith that he whiche walketh in his vprightnesse is righteous Againe That in the path of righteousnesse is life and that in the same is not death After whiche manner Ezechiell reporteth that he shal liue life that doth iudgment and righteousnesse None of these do we either denye or darken But let there come forthe one of the sonnes of Adam with such an vprightnesse If ther be none either thei must perishe at the sighte of God or flee to the sanctuarie of mercie Neither do we in the meane time denie but that to the faithfull their vprightnesse though it be but halfe vnperfect is a step towarde immortalitie But whence commeth that but bicause whome the Lord hathe taken into the couenant of grace he searcheth not their works according to their deseruinges but kisseth them with fatherly kindenes Wherby we do not only vnderstand that which the scholemen do teache that works haue their value of the accepting grace For thei meane that workes which are otherwise in sufficient to purchase righteousnesse by the couenant of the law are by the accepting of God auauÌ„ced to the value of equalitie But I saie that thei being defiled bothe with other trespassinges with their owne spottes are of no other value at al than in so muche as the lord tenderly graunteth pardoÌ„ to bothe that is to say geueth free righteousnesse to maÌ„ Neither are here those praiers of the Apostle seasonaly thrust in place wher he wissheth so great perfectioÌ„ to the faithful that thei may be faultlesse vnblamable in the day of the loâ—â— These wordes in deede the Celestines did in olde tune turmoile to affirme a perfectioÌ„ of righteousnes in this life But which we thinke to be sufficient we answer brefely after Augustine that al the godly oughte in dede to endeuoure toward this mark that thei may one day appeare spotlesse faultlesse before the face of God but bicause the best most excellent maÌ„ner of this life is nothing but a going forward we shal then not til then atteine to this mark when being vnclothed of this flesh of sinne we shall fully cleaue to the lord Yet wil I not stiffely striue with him which will geue the title of perfectioÌ„ to the holy ones so that he also limit the same with the words of Augustine himselfe Whan saich he we wil cal the vertue of the holy ones perfect to the same perfectioÌ„ also belongeth the acknowledging of imperfection bothe in trueth and in humilitie The .xviii. Chapter That of the rewarde the righteousnesse of Workes is ill gathered NOw let vs passe ouer to those saiengs which affirme the God wil rendre to euery man according to his workes of whiche sort are these Euery man shal beare away that which he hath done in the body either good or euel Glory honoure to him that worketh good trouble distresse vpoÌ„ euery soule of him that worketh euel And thei whiche haue done good thinges shall goe into the resurrection of life thei which haue done euell into the resurrection of iudgement Come ye blessed of my father I haue hungred ye gaue me meate I haue thirsted ye gaue me drinke c. And with thâ— let vs also ioine these saiengs which cal eternal life the reward of works Of whithe sort ar these The rendring of the handes of a man shal be restored to him He that feareth the coÌ„maundemeÌ„t shal be rewarded Be glad reioise behold your reward is plentiful in heauen Euery man shal receiue reward according to his labore Wher it is said that God shal rendre to euery man according to his works the same is easily assoiled For that manner of speaking doth rather shew the ordre of folowing than the cause But yt is out of dout that the lord doth accoÌ„plish our saluatioÌ„ by these degrees of his mercy wheÌ„ those whom he hath choseÌ„ he calleth to him those whoÌ„e he hath called he iustifieth those whom he hath iustified he glorifieth Although therfore he do by his only mercie receiue them the be his into life yet bicause hee bringeth them into the possession therof by the race of good works that he may fulfil his work in them by such ordre as he hath apointed it is no maruel if it be said that thei be crowned accordig to their works by which wtout doubt they are prepared to receiue the crowne of immortalitie Yea after this manner it is fittly said that thei worke their own saluation when in applieng themselues to good works they practise theÌ„selues toward eternall life namly as in an other place thei are coÌ„maunded to work the meate which perisheth not when bi beleuing in Christ thei get to theÌ„selues life yet it is by by afterwarde added Which that sonne of man shal geue you Wherby appeareth that the word of Working is not set as contrary to grace but is referred to endeuoure therfore it foloweth not that either the faithful artheÌ„selues authors of their own saluatioÌ„ or that the same proceedeth froÌ„ their works How then So sone as thei are taken into the felowship of Christ by the knowledge of the Gospell the enlightning of the holy ghost eternal life is begone in them Now the same good worke which God hath begonne in them must also be made perfect vntil the day of the lord Iesu. And it is made perfect when resembling the heauenly father in righteousnesse holinesse thei proue theÌ„selues to be his children not swarued out of kinde There is no cause why we shold of the name of reward gather an argument that our works ar the cause of saluacioÌ„ First let this be determined in our hearts that the kingdome of heaueÌ„ is not a reward of seruants but an inheritance of childreÌ„ which thei only shal enjoy that ar adopted of the lord to be his children for no other cause but for this adoptioÌ„ For the sonne of the bond womaÌ„ shal not be heir but the soÌ„ne of the sre woman And in the
other sense thought our heart must be cleāsed of al desires al our strēgths must be gathered vp drawē together to this only purpose Thei which haue gone most far before other in the way of the Lord are yet very far from this marke For though they loue God with their minde and with sincere affection of heart yet they haue still a great part of their heart and soule possessed with the desires of the fleshe by which they are drawen back and stayed from goyng forward with hasty course to God They do in deede trauayle forward with great endeuor but the fleshe partly febleth their strengthes and partly draweth them to it self What shall they here do when they fele that thei do nothing lesse thā performe the law They wil thei couet they endeuor but nothing with such perfection as ought to be If they loke vpon the law they see that whatsoeuer worke they attēpt or purpose is accursed Neyther is there any cause why any man should deceiue himself with gathering that the worke is therefore not altogether euell bycause it is vnperfect and therfore that God doth neuerthelesse accept that good which is in it For the law requiring perfect loue condēneth al imperfectiō vnlesse y rigor of it be mitigated Therefore his workes should fal to nought which he wold haue to seme partly good he shal finde that it is a transgression of the law euen in this bicause it is vnperfect Loe how al our workes are subiect to the curse of the law if thei be measured by the rule of the law But how shold thē vnhappy soules cherefully applie thēselues to work for which thei might not trust that they colde get any thing but curse On the otherside if beyng deliuered frō this seuere exacting of the lawe or rather from the whole rigor of the lawe thei heare that they be called of God with fatherly gentlenesse thei wil merily with great cherefulnesse answer his calling folow his guiding In a summe they which are boūd to the yoke of the law ar like to vn̄dseruāts to whō are apointed by their lordes certain taskes of work for euery day These seruāts thinke that thei haue done nothing nor dare come into the sight of their lordes vnlesse they haue performed the ful taske of their workes But childrē which are more liberally more freemālike handled of their fathers stick not to present to them their begonne half vnperfect workes yea those hauing some fault trusting that they wil accept their obedience willingnesse of minde Although thei haue not exactly done so much as their good wil was to do So must we be as may haue sure affiāce that our obediēces shal be allowed of our most kinde father how little soeuer how rude vnperfect soeuer thei be As also he assureth to vs by the prophet I wil spare thē saith he as the father is wont to spare his sonne that serueth him Where this word Spare is set for to beare with al or gētly to winke at faultes forasmuch as he also maketh mention of seruice And this affiance is not a litle necessarie for vs without which we shall go about all thinges in vaine For God accompteth himselfe to be worshipped with no worke of ours but which is truely done of vs for the worshipping of him But how can that be done among these terrors where it is douted whether God be offended or worshipped with oure worke And that is the cause why the author of the Epistle to the Hebrues referreth all the good workes that are red of in the holy fathers to faith and weyeth thē only by fayth Touching this libertie there is a place in the Epistle to the Romaines where Paule resoneth that some oughte not to haue dominion ouer vs bicause we are not vnder the lawe but vnder grace For when he had exhorted the faithfull that sinne should not reygne in their mortal bodie and that they should not geue theyr members to be weapons of wickednesse to sinne but shoulde dedicate them selues to God as they that are alyue from the deade and theyr members weapons of righteousnes to God and whereas they might on the other side obiect that they do yet carry with them the fleshe full of lustes and that sinne dwelleth in them he adioyneth that comforte by the libertie of the law as if he shold say Though they doo not yet throughly fele sin destroyed the righteousnes yet liueth not in thē yet ther is no cause why they shold feare be discouraged as though they had ben alwaidispleased with thē for the remnantes of sin forasmuch as they ar by grace made free from the law that theyr workes shuld not be examined by the rule of the law As for them that gather that we may sinne because we ar not vnder the law let thē know that this libertie perteineth nothing to them the ende wherof is to encourage to God The third part is that we be bound with no conscience before God of outward thinges which are by them selues indifferent but that we may indifferently sometime vse thē and sometime leaue them vnused And the knowledge of this libertie also is very necessary for vs for if it shal be absent there shal be no quiet to our consciences no ende of superstitions Many at this daye do thinke vs fonde to moue disputation about the free eating of fleshe about the free vse of dayes and garmentes and suche other smale trifles as they in dede thinke them but there is more weight in them than is commonlye thoughte For when consciences haue ones cast thē selues into the snare they entre into a long and combersome waye from whence they can afterwarde finde no easy way to get oute If a man beginne to doubt whether he maye occupye linnen in shetes shertes hankercheifes and napkines neither wil he be out of doubt whether he may vse hempe and at the last he wil also fal in doubt of maters for he will waye with himselfe whether he can not suppe without napkins whether he maye not be without handkerchifes If any man thinke deyntye meate to be vnlawful at length he shal not with quietnesse before the Lorde eate either brounebreade or common meates when he remembreth that he may yet susteine his body with bacer fode If he doute of pleasaunte wyne afterwarde he will not drinke deade wine with good peace of conscience last of al he wyl not be so bolde to touche sweter and cleaner water than other Finally at the length he wil come to this point to thinke it vnlawfull as the common sayinge is to treade vppon a strawe lying a crosse For here is begonne no lyghte stryfe but this is in question whether God will haue vs to vse these or those thinges whose will ought to guide al our counsels and doynges Hereby some must needes be carried with desperatiō into a confuse deuouryng pit some must despising God and casting away
fayth of the godly is grounded vpon the authoritie of the church nor meaneth that the certaintie of the gospel doth hang therupon but simplye and onely that there should be no assurednesse of the gospel to the infidels wherby they might be wonne to Chryst vnlesse the consent of the church did driue them vnto it And the same meanyng a litle before he doth plainly confirme in this saying When I shall praise that which I beleue and scorne that which thou beleuest what thiÌ„kest thou mete for vs to iudge or do but that we forsake such men as first call vs to come and knowe certaine truethes and after commaunde vs to beeleue thinges vncertaine and that we folowe theÌ„ that require vs first to beleue that which we are not yet able to see that being made strong by beleuing we may atteine to vnderstande the thing that we beleue not menne nowe but God himselfe inwardly strengthning and geuing lighte to oure minde These are the very words of Augustine wherby euery man may easely gather that the holy man had not this meaning to hang the credite that we haue to the Scriptures vpon the wil and awardemente of the churche but onely to shewe this which we our selues also do confesse to be true that they which are not yet lightened with the spirite of god are brought by the reuerence of the churche vnto a willyngnesse to bee taught so as they can finde in their hartes to learne the faith of Christ by the gospel and that thus by this meane the authoritie of the church is an introduction wherby we are prepared to beleue the gospel For as we see his minde is that the assuraunce of the godly be staied vpon a farre other foundacion Otherwise I do not deny but that he often presseth the Manichees with the consent of the whole churche when he seketh to proue the same Scripture which they refused And from hence it came that he so reproched Faustus for that he did not yelde hymselfe to the trueth of the gospel so grounded â–ª so stablished so gloriously renomed from the very time of the Apostles by certaine successions perpetuallye commended But he neuer trauaileth to this ende to teach that the authoritie which we acknowledge to be in the Scripture hangeth vppon the determinacion or decree of men But onely this which made much for him in the mater that he disputed of he bringeth forth the vniuersal iudgemeÌ„t of the church wherein he had the auauÌ„tage of his aduersaries If any desire a fuller proufe herof let him reade his boke concernynge the profit of beleuing Where he shall finde that there is no other redinesse of beliefe commended vnto vs by him but that which only geueth vs an entrie and is vnto vs a conuenient beginning to enquire as he termeth it and yet not that we ought to rest vpon bare opinion but to leane to the certaine and sounde trueth We ought to holde as I before sayd that the credit of this doctrine is not established in vs vntil such time as we be vndoutedly perswaded that God is the author therof Therfore the principal profe of the Scripture is coÌ„monly taken of the person of God the speaker of it The Prophetes and Apostles bost not of their own sharpe wit or any such thigs as procure credit to mâ—n that speake neither stande they vpon proues by reason but they bring forth the holy name of God therby to compell the whole world to obedience Now we haue to see howe not onely by probable opinion but by apparant truth it is euideÌ„t that in this behalfe the name of God is not without cause nor deceitfully preteÌ„ded If then we wil prouide wel for consciences that they be not continually caryed about with vnstedfast douting nor many wauer nor stay at euery small stop this maner of perswasion must be fetched deper then from either the reasons iudgementes or the coniectures of men euen from the secrete testimony of the holy ghoste True in dede it is that if we lysted to worke by way of argumeÌ„tes many thinges might be alleged that may easily proue if there be any God in heauen that the law the prophecies and the gospell came from hym Yea although men learned and of depe iudgemente would stande vp to to the contrary and would employ and shew forth the whole force of their wittes in this disputacion yet if they be not so hardened as to become desperatly shamelesse they woulde be compelled to confesse that there are seen in the Scripture manifest tokens that it is God that speaketh therin wherby it maye appeare that the doctrine therof is froÌ„ heaueÌ„ And shortly hereafter we shal se that al the bokes of the holy Scripture do farre excel al other writinges what soeuer they be Yea if we bring thether pure eies and vncorrupted senses we shal forthwith finde there the maiestie of God which shall subdue al hardnesse of gainesaying and enforce vs to obey him But yet they do disorderly that by disputacion trauaile to establishe the perfecte credit of the Scripture And truely although I am not furnished with great dexteritie nor eloquence yet if I were to contende with the moste luttle despisers of God that haue a desier to shew themselues wytty and plesaunt in febling the authoritie of Scripture I trust it should not be harde for me to put to silence their bablinges And if it 〈◊〉 profitable to spende labor in confuting their cauillations I would with no great businesse shake in sunder the bragges that they mutter in corners But though a man do deliuer the sounde word of God from the reproches of men yet that sufficeth not fourthwith to fasten in theyr hartes that assurednesse that godlynesse requireth Prophane men because they thynke religion standeth onely in opinion to the ende they woulde beleue nothing fondly or lightly do couet and require to haue it proued to them by reason that Moises and the Prophetes spake from God But I answere that the testimonie of the holy ghost is better thaÌ„ all reason For as onely God is a conueniente witnesse of hymselfe in hys owne worde so shal the same worde neuer finde credit in the hartes of men vntil it be sealed vp with the inwarde witnesse of the holy ghost It behoueth therfore of necessitie that the same holy ghost whiche spake by the mouth of the Prophetes do entre into our hartes to perswade vs that they faythfully vttered that which was by God commaunded them And this order is very aptly set fourth by Esay in these words My spirite which is in thee and the wordes that I haue to put in thy mouth and in the mouth of thy sede shal not faile for euer It greueth some good men that they haue not ready at hande some cleare proufe to allege when the wicked do without punishment murmure against the worde of God As though the holy ghost were not for this cause called both a seale and a
pledge because vntill he do lighten mens minds they do alway wauer among many doutinges Let this therfore stande for a certainly perswaded trueth that they whom the holy ghost hath inwardly taught doe wholy reste vppon the Scripture and that the same Scripture is to be credited for it selfsake ought not to be made subiect to demonstracioÌ„ and reasons but yet that the certaintie which it getteth among vs it atteineth by the witnesse of the holy ghost For though by the only maiestie of it selfe it procureth reuerence to be geuen to it yet then only it throughly perceth our affectioÌ„s when it is sealed in our hartes by the holy gost So being lightened by his vertue we do then beleue not by our own iudgemeÌ„t or other meÌ„s that the Scripture is froÌ„ God but aboue al mans iudgement we holde it most certainly determined euen as if we behelde the maiestie of God himselfe there present that by the ministery of men it came to vs from the very mouth of God We seke not for argumentes and likelhodes to rest our iudgement vpon but as to a thing without al compasse of consideracion we submit our iudgement and wit vnto it And that not in such sort as some are wont sometime hastily to take holde of a thing vnknowen which after being throughly perceiued displeaseth them but because we are in our consciences wel assured that we hold an inuincible truth Neither in such sort as silly men ar wont to yelde their mynde in thraldom to superstitions but because we vndoutedly perceiue therin the strength and breathing of the diuine maiestie wherewith we are drawen and stirred to obey both wittingly and willingly and yet more liuely and effectually than mans wil or wit can attaine And therefore for good cause doth God cry out by Esay that the Prophetes wyth the whole people do beare him witnesse because being taughte by the prophecies they did vndoutedly beleue without guile or vncertaintie that God himselfe had spoken Such therfore is our perswasion as requireth no reasons such is our knowledge as hath a righte good reason to maintaine it euen such a one wherin the minde more assuredly and stedfastly resteth than vpon any reasons suche is oure feling as cannot procede but by reuelacion from heauen I speake nowe of none other thing but that which euery one of the faithful doth by experieÌ„ce find in himselfe sauing that my wordes do much want of a full declaratioÌ„ of it I leaue here many thinges vnspoken because there wil be els where againe a conuenient place to entreate of this matter Onely now let vs know that onely that is the true faith which the spirite of God doth seale in our hartes Yea with this onely reason wil the sobre reder and willing to learne be contented Esay promeseth that al the childreÌ„ of the renewed churche shal be the scholars of God A singular priuilege therin doth God vouchsaue to graunt to his elect onely whom he seuereth from all the rest of mankinde For what is the beginning of true doctrine but a redy cherefulnesse to heare the voice of God But God requireth to be heard by the mouth of Moises as it is written say not in thy harte who shal ascende into heauen or who shal descende into the depe the worde is euen in thine own mouth If it be the pleasure of God that this treasure of vnderstanding be layed vp in store for hys chyldren it is no marueil nor vnlikely that in the common multitude of meÌ„ is seen such ignoraunce and dullnesse The common multitude I call euen the most excellent of them vntil such time as they be graffed into the bodye of the church Moreouer Esay geuing warning that the Prophetes doctrine should seme incredible not onely to straungers but also to the Iewes that woulde be accompted of the householde of God addeth this reason because the arme of God shall not be reueled to al men So oft therfore as the smallnesse of nuÌ„ber of the beleuers doth trouble vs on the other side let vs call to minde that none can comprehende the misteries of God but they to whom it is geuen ¶ The .viii. Chapter That so farre as mans reason may beare there are sufficient proues to stablyshe the credite of Scripture VNlesse we haue this assuraunce whiche is bothe more excellent and of more force than any iudgement of man in vayne shall the authorytie of Scripture eyther bee strengthened with argumentes or stablished with consente of the churche or confyrmed with any other meanes of defence For vnlesse this fundation bee layde it still remayneth hangynge in doubte As on the other syde when exemptynge it from the common state of thynges we haue embraced it deuoutely and accordyng to the worthynesse of it then these thynges become very fitte helpes which before were but of small force to graffe and fasten the assurance therof in our myndes For it is meruaylous howe greate establishemente groweth herof when with earnest studye we consider howe orderly and well framed a disposition of the diuine wisedom appereth therin howe heauenly a doctrine in euery place of it and nothyng sauoryng of earthlynesse howe beautyful an agreement of all the partes amonge theym selues and suche other thynges as auayle to procure a maiestie to writynges But more perfectly are oure hartes confirmed when we consyder howe we are euen violently caried to an admiration of it rather with dignitie of matter than with grace of woords For this also was not done without the singular prouidence of God that the hye misteries of the heauenly kingdome should for the moste part be vttered vnder a contemptible basenesse of words least if it hadde ben beautified with more glorious speache the wicked shoulde cauill that the onely force of eloquence doeth reigne therein But when that roughe and in a maner rude simplicitie dooeth rayse vp a greater reuerence of it selfe than any rhetoricians eloquence what may we iudge but that there is a more myghty strength of truthe in the holye Scripture than that it nedeth any art of wordes Not withoute cause therefore the Apostle maketh his argument to proue that the faythe of the Corinthians was grounded vpon the power of God and not vpon mans wysedom bycauâ—e his preachyng among them was set foorth not with enticyng speche of mans wisedom but in playne euidence of the spirite and of power For the truthe is then sette free from all doubtyng when not vpholden by forayne aides it selfe alone suffiseth to susteyne it self But how this power is proprely alone belongyng to the scripture hereby appereth that of all the writynges of menne be they neuer so connyngly garnyshed no one is so farre able to pearce our affections Reade Demosthenes or Cicero reade Plato Aristotle or any other of all that sorte I graunt they shall meruailously allure delite moue and rauishe thee But if from them thou come to this holy readyng of Scriptures wylte thou or not it shall
from God hymself to make them beleue lyes that refuse to obey the truthe After the first maner of speakyng it is said If any Prophet shal speake lyingly I God haue deceiued him According to the other maner of speche it is said that he geueth men into a reprobate mynde and to cast them into filthy desires because he is the chiefe author of his owne iuste vengeance and Satan is but onely a minister therof But because we must entreate of this matter againe in the second boke where we shall discourse of free or bonde wil of man I thinke I haue already shortely spoken so muche as this place required Let this be the summe of all that for as muche as the will of God is sayd to be the cause of all thynges his Prouidence is thought the gouernesse in all purposes and workes of men so as it sheweth foorth her force not onely in the elect whiche are gouerned by the holye Spirite but also compelleth the reprobate to obedience Forasmuche as hetherto I haue recited onely suche thynges as are writtē in the Scriptures plainly and not doubtfully let them that feare not wrongfully to sclander the heauenly oracles take hede what maner of iudgement they take vpon them For if by fained pretendyng of ignorance they seeke a praise of modestie what can be imagined more proudely doon than to sette one small woorde against the authoritie of God as I think otherwise I like not to haue this touched But if they openly speake euill what preuaile they with spittyng against the heauen But this is no newe example of waiwardnesse because there haue ben in al ages wicked and vngodly men that with ragyng mouth barked against this point of doctrine But they shal fele that thyng in dede to be true which long ago the Holy ghost spake by the mouth of Dauid that God may ouercome when he is iudged Dauid doth by the way rebuke the madnesse of men in this so vnbridled licenciousnesse that of their owne filthynesse they doo not onely argue againste God but also take vpon them power to condemne hym In the meane time he shortly admonisheth that the blasphemies whiche they vomite vp against the heauen doo not reache vnto God but that he driuyng away the cloudes of cauillations doeth brightly shewe foorth his righteousnesse and also our faithe because beyng grounded vpon the worde of God it is aboue all the worlde doeth from her hye place contemptuously looke downe vppon these mystes For first where they obiect that if nothyng happen but by the will of God then are there in hym two contrary willes because he decreeth those thynges by secrete purpose which he hath openly forbidden by his lawe that is easily wiped away But before I answere it I will ones again geue the reders warnyng that this cauillation is throwen out not against me but against the Holy ghoste which taught the holy man Iob this confession As it pleased God so it came to passe When he was spoiled by theues he acknowledged in the iniurie hurt that they did him the iust scourge of God What saieth the Scripture in other places The sonnes of Hely obeyed not their Father because it was Gods will to kill them Also an other Prophete crieth out that God which sitteth in heauen doeth what so euer he will And nowe I haue shewed plainly enough that God is the author of al those thinges whiche these iudges wold haue to happen only by his idle sufferāce He testifieth that he createth light and darknesse that he formeth good and euill that no euill happeneth which he himselfe hath not made Let theim tell me I beseche them whether he doo willyngly or against his will execute his owne iudgementes But as Moses teacheth that he whiche is slaine by the falling of an axe by chance is deliuered by God into the hande of the striker so the whole churche saieth in Luke that Herode and Pilate conspired to doo those thynges which the hand and purpose of God had decreed And truly if Christ wer not crucified with the will of God whense cam redemption to vs And yet the wil of God neither doeth striue with it selfe nor is chaunged nor fayneth that he willeth not the thyng that he will but where it is but one and simple in hym it semeth to vs manyfolde because accordyng to the weakenesse of oure witte wee conceiue not howe God in diuers maner willeth and willeth not one self thyng Paule after that he hath said that the calling of the Gentiles is a hidden mysterie within a litle after saieth further that it was manifestly shewed the manyfolde wisedom of God because for the dullnesse of our witte the wisedom of God seemeth to vs manifolde or as the olde interpretour hath translated it of many fashions shall we therfore dreame that there is any varietie in God himself as though he either chaungeth his purpose or dissenteth from himself Rather when we conceiue not howe God will haue the thyng to be done whiche he forbiddeth to doo let vs call to mynde our owne weakenesse and therwithal consider that the light wherin he dwelleth is not without cause called Inaccessible bicause it is couered with darknesse Therfore all godlye and sobre men will easyly agree to this sentence of Augustine that sometyme man with good will willeth that whiche God willeth not As if a good sonne willeth to haue his father to liue whom God will haue to dye Agayne it may come to passe that man may wyll the same thyng with an euill wyll which God willeth with a good will As if an euyll sonne willeth to haue his father to die and God also willeth the same Nowe the fyrst of these two sonnes wylleth that whyche God willeth not and the other sonne willeth that whyche God also willeth and yet the naturalnesse of the first sonne doeth better agree with the will of God although he willeth a contrary thing than the vnnaturalnesse of the other sonne that willeth the same thyng So great a difference is there what to wyll doeth belong to man and what to God and to what ende the will of euery one is to be applied to haue it either allowed or disalowed For those thynges whiche God willeth well he bringeth to passe by the euill wylles of euyl men But a littel before he had said that the Angels apostataes in their fallyng away and all the reprobate in as muche as concerneth theim selues did that which God would not but in respecte of the omnipotencie of God they coulde by no meanes so do because while they didde against the will of God the will of God was doone vpon them Whervpon he crieth out Great ar the workes of God ought to be sought out of al them that loue them that in meruailous maner the same thing is not doon without his will which is also done against his will because it coulde not be done if he did not
without the directyng grace praieth God to create a newe heart within hym to renewe a righte spirite within his bowelles doeth he not acknowledge that all the partes of his heart are full of vnclennesse and hys spirite writhen wyth croked peruersenesse and in callynge the cleannesse whyche he prayeth for the creature of God doeth he not attribute it wholly to God But yf anye manne take exception and saye that the verye prayer is a token of a godly and holy affection oure aunswere is ready that though Dauid were by that time somewhat come to amendement yet doeth he still compare his firste state with that sorrowefull fall that he had felte Therefore takyng vpon hym the person of a manne enstranged from God he for good cause prayeth to haue geuen hym all these thynges that God geueth to his electe in regeneration And so beyng like a dead manne he wisheth hym selfe to bee created of newe that of the bondeslaue of Satan he maye bee made the instrumente of the holyghoste Maruellous and monstrous surely is the luste of our pryde God requyreth nothyng more earnestly than that wee should moste religiously kepe his Sabbat that is in resting from our owne workes but of vs nothyng is more hardly obteyned than bidding our owne workes farewell to geue due place to the workes of God If sluggishnesse hindered not Christe hath geuen testimonie euident enough of his graces to make them not to bee enuiously suppressed I am sayeth he the Uine you bee the branches My Father is a husbandeman As the branche can not beare fruite of it selfe vnlesse it abide in the Uine no more can you vnlesse you abide in me For without me you can do nothyng If we beare fruite none otherwise than a braunche buddeth beyng plucked out of the grounde and without moysture we neede no more to seke what is the aptnesse of our nature to goodnesse And this is a playne cōclusion Without me ye can do nothing He doeth not saye that we are to weake to be sufficiēt for our selues but in bryngyng vs to nothyng he excludeth all opinion of power be it neuer so little If we beyng graffed in Christe beare fruite lyke a Uine whiche taketh her efficacie of liuelinesse both from the moisture of the earth and from the deaw of heauen and from the cherishyng of the sonne I see nothinge remayne for vs in doyng a good worke yf we kepe whole for God that whyche is his That fonde suttle deuise is alledged in vayne that there is a iuyce already enclosed wythin the branche and a certayne power to bryng forth frute and that therefore it taketh not all from the earth or from the firste roote bycause it bringeth somewhat of her owne For Christe doeth meane nothing els but that we are a drye sticke and nothing worth when we be seuered from him bicause by our selues beyng separate we haue no power to doe well as also in an other place he sayeth Euery tree that my father hath not plāted shal be rooted vp Wherfore the Apostle ascribeth all the whole vnto him in the place alredy alleged It is God sayth he that worketh in vs bothe to will and to performe The firste parte of a good worke is will the seconde is a stronge endeuour in doyng it the authour of bothe is God Therefore we steale it from God if we take to our selues any thinge eyther in will or in effectuall workyng If it were sayde that God doth help our weake will then somewhat were lefte for vs. But when it is sayde that he maketh will nowe all the good that is in it is set out of vs. And bicause the good will is yet still oppressed with weight of our fleshe that it can not rise vp He sayde further that to ouercome the hardenesse of that battell there is ministred vnto vs stedfastnesse of endeuour euen to the effect For otherwise it coulde not stande together whyche he teacheth in an other place that it is God alone that bryngeth to effect all thynges in all wherein we haue before taught that the whole course of spirituall life is comprehended For whyche reason Dauid after he had prayed to haue the wayes of the Lorde opened vnto hym that he mighte walke in his trueth by and by addeth Unite thou my heart to feare thy name In whyche wordes he signifieth that euen they that are well minded are subiecte to so many withdrawynges of minde that they easily vanish or fal awaye if they bee not stablisshed to constantie For whiche reason in an other place after he had prayed to haue his steppes directed to kepe the worde of God he requireth also to haue strength geuen him to fight Lette not any iniquitie sayeth he beare rule ouer me After this sorte therefore doeth the Lorde bothe beginne and ende good worke in vs that it maye all be his worke that wil conceyueth a loue of that whiche is right that it is enclined to the desire thereof that it is stirred vp and moued to endeuour of followyng it And then that our choyse desire ▪ and endeuour fainte not but do procede euen to the effecte laste of all that manne goeth forward constantly in them and continueth to the ende And he moueth the will not in suche sorte as hath in many ages ben taught and beleued that it is afterwarde in our choyse eyther to obeye or withstande the motion but wyth mightyly strengthnyng it Therefore that muste bee reiected whyche Chrysostome so ofte repeteth whome he draweth he draweth beyng willyng Wherby he secretly teacheth that God doeth only reache out his hande to see yf wee will be holpen by his ayde We graunte that suche was the state of manne whyle he yet stoode that he might bowe to eyther parte But sithe he hath taught by his example howe miserable is freewill vnlesse God bothe will and can in vs what shall become of vs yf he geue vs his grace accordyng to that small proportion But rather wee dooe obscure and extenuate it with our vnthankefulnesse For the Apostle doeth not teache that the grace of a good will is offred vs yf we doe accepte it but that he will performe it in vs whiche is nothyng els but that the Lorde by his spirite dothe direct howe and gouerne our heart and reigneth in it as in his owne possession Neyther doeth he promise by Ezechiel that he will geue to the electe a newe spirite onely for this ende that they maye be able to walke in his commaundementes but to make them walke in deede Neyther can Christes sayeng euery one that hath hearde of my Father cometh to me be otherwyse taken than to teache that the grace of God is effectuall of it selfe as Augustine also affirmeth Whyche grace God vouchesaueth not to geue to all menne generally without regarde as that sayeng as I thynke of Occam is commonly spoken among the people that it denieth nothyng to hym that doeth what lieth in him
Lorde ys bryghte that geueth lyghte to the eyes c. Agayne A launterne to my feete ys thy woorde and a lyghte vnto my pathes â–ª and innumerable other that hee reherseth in all that Psalme Neyther are these thynges agaynste the sayinges of Paule wherein vs shewed not what vse the lawe mynystreth to the regenerate butte what yt ys able to geue to manne of yt selfe Butte here the Prophete reporteth wyth howe greate profyte the Lorde doothe instructe them by readynge of hys lawe to whome hee inwardely inspyreth a readynesse to obeye And hee taketh holde not of the commaundementes onely butte also the promyse of grace annexed to the thynges whyche onely maketh the bytternesse to ware sweete For what were lesse ameable than the lawe yf yt shoulde onely wyth requyringe and threateninge trouble soules carefully wyth feare and vexe them wyth terroure Butte specially Dauid sheweth that hee in the lawe conceyued the Mediatoure wythoute whome there ys no delyte or sweetenesse Whyche whyle some vnskyllfull menne canne not discerne they boldely shake awaye all Moses and bydde the two tables of the lawe farrewell bycause they thynke yt ys not agreable for Christyans to cleaue to that doctrine that conteyneth the minustration of deathe Lette thys prophane opynyon departe farre oute of oure myndes For Moses taughte excellently well that the same Lawe whyche wyth synners canne engendre nothynge butte deathe oughte in the holly to haue a better and more excellente vse For thus when hee was reddy to dye hee openly sayde to the people Laye youre heartes vpon all the woordes that I doe testyfye to youe thys daye that ye maye commytte them to youre chyldren that ye maye teache them to keepe to doe and to fullfyll all the thynges that are wrytten in the volume of thys lawe bycause they are not vaynely commaunded you butte that euerye one shoulde lyue in them butte yf no manne canne denye that there appeareth in yt an absolute paterne of ryghteousnesse then eyther wee muste haue no rule at all to lyue iustely and vpryghtely or els yt ys not lawefull for vs to departe from yt For there are not manye butte one rule of lyfe whyche ys perpetuall and canne not bee bowed Therefore whereas Dauid maketh the lyfe of a ryghteous manne continually busied in the meditation of the lawe let vs not referre that to one age onely bycause it is moste meete for all ages to the cude of the woorlde and lette vs not therefore be frayed awaye or flee from beynge instructed by it bycause yt appoynteth a muche more exacte holynesse than we shall perfourme whylâ— wee shall carry about the parson of our bodie For nowe yt executeth not against vs the office of a rygorous exacter that wyll not be satysfyed but wyth hys full taske perfourmed butte in thys perfection where vnto it exhorteth vs it sheweth vs a marke towarde whyche in all oure lyfe to endeuoure is no lesse profitable for vs than agreable wyth oure dutie In whyche endeuoure if we faâ—le not it is well For all thys lyfe ys a race the space whereof beynge runne cute the Lorde wyll graunte vs to atteine to that marke towarde whyche our endeuoures do trauaile a farre of Nowe therefore whereas the lawe hathe towarde the faythfull a power to exhorte not suche a power as maye bynde theyr consciences with curse butte suche as wyth often callynge on maye shake of sluggyshnesse and pynche imperfection to awake it many when thei meane to expresse thys delyueraunce from the curse thereof do saye that the lawe is abrogate to the faythfull I speake yet of the lawe moral not that it dothe no more commaunde them that whyche is ryghte butte onely that it be no more vnto them that whych it was before that is that it do no more by makynge afrayde and confoundynge their consciences damne and destroye them And truely suche an abrogation of the lawe Paule dothe plainely teache and also that the Lorde himselfe spake of it appeareth by thys that he woulde not haue confuted that opinion that he shoulde dissolue the lawe vnlesse it hadde been commonly receyued amonge the Iewes Butte forasmuche as it could not ryse causelessly and wythoute any coloure it is lykely that it grewe vpon false vnderstandynge of hys doctryne as in a manner all erroures are wonte to take occasion of truthe but leaste we shoulde also stumble at the same stone let vs dylygently make distinction what is abrogate in the lawe and what remayneth yet in force Where the Lorde protesteth that he came not do destroye the lawe butte to fullfill yt and that till heauen and earthe passe awaie no one iote of the lawe sholde passe awaye butte that all shoulde be fullfylled he sufficiently confyuneth that by hys comminge nothinge shoulde be taken awaye from the out keepinge of the lawe And for good cause sithe he came rather for this ende to heale offences Wherefore the doctrine of the lawe remayneth for all Christians inuiolable which by teachynge admonyshynge rebukynge and correctynge maye frame and prepare vs to euerye good woorke As for those thynges that Paule speaketh of the curse it is euident that they belonge not to the verye instruction butte onely to the force of byndynge the conscience For the lawe not onely teacheth butte also wyth authoritie requyreth that whyche yt commaundeth If yt be not perfourmed yea yf duetye be stacked in any parte it bendeth her thunderboulte of curse For thys cause the Apostle sayth that all they that are of the woorkes of the lawe are subiecte to the curse bycause it is wrytten Cursed is euery one that fullfylleth not all And he sayeth that they be vnder the woorkes of the lawe that do not sette ryghteousnesse in the forgeuenesse of synnes by whyche we are loosed from the rigoure of the lawe He teacheth therefore that we muste bee loosed from the bondes of the lawe vnlesse we wyll miserablye peryshe vnder them But from what bondes the bondes of that rigerous and sharpe exactinge that releaseth nothing of the extremitie of the lawe and suffereth not any offense vnpunished From this curse I saye that Christe mighte redeeme vs he was made a curse for vs. For it is wrytten Cursed is euery one that hangeth vpon the tree In the capter folowinge in deede he sayth that Christe was made subiecte to the lawe to redeeme them that were vnder the lawe but all in one meanynge for he by and by addeth that by adoption we mighte receiue the righte of children What is that that we shoulde not be oppressed wyth perpetuall bondage that shoulde holde oure conscience fast strained with anguishe of death In the meane tyme thys alwaye remaineth vnshaken that there is nothinge withdrawen of the authoritie of the lawe but that it oughte styll to bee receyued of vs wyth the same reuerence and obedience Of ceremonies it is otherwise whiche were abrogate not in effecte but in vse onely And this that Christe by hys commynge
bicause the Lord hath determined to haue mercie vpoÌ„ men to this ende that they shuld repeÌ„t he teacheth men whether they shall trauaile if they will obteine grace Therfore so long as we shall dwell in the pryson of our body we must continually wrastle with the vices of our corrupt flesh yea with our own naturall soule Plato sayth in certayne places that the life of a Phylosopher is a meditation of death but we may more truely say that the life of a Christian maÌ„ is a perpetuall studie and exercise of mortifieng the fleshe till it beyng vtterly slayue the Spirit of God get the dominion in vs. Therefore I thinke that he hath much profited that hath learned much to mislyke himself not that he should sticke faste in â—hat myre and goe no further but rather that he should haste and long toward God that being graffed into the death life of Christ he should studie vpon a continuall repentance as truely they can not otherwise do that haue a naturall hatred of sinne for no man euer hated sinne vnlesse he were first in loue with righteousnesse This doctrine as it was most simple of all other so I thought it beste to agree with thâ— truthe of the Scripture Nowe that Repentance is a singular gift of God I thinke it be so wel knowen by the doctrine aboue taught that I neede not to repete a long discourse to proue it agayne Therfore the church prayseth and hath in admiratioÌ„ the benefit of God that he hath geuen the Gentiles repentance vnto saluation And Paule commaundyng Timothee to be patieÌ„t and milde toward the vnbeleuers sayth If at any time God geue them repentance that they maye repent from the snares of the Deuel God in deede affirmeth that he willeth the conuersion of al meÌ„ and directeth his exhortations generally to all men but the effectual workyng therof hangeth vpon the Spirit of regeneration Bicause it were more easy to create vs men than of our owne power to put on a better nature Therfore in the whole course of regeneration we are not without cause called the worke of God created to good workes which he hath prepared that we should walke in them Whom soeuer the lordes will is to deliuer from death those he quickeneth with the Spirit of regeneration not that repentance is properly the cause of saluation but bycause it is alredy seen that it is vnseparable froÌ„ fayth and from the mercie of God sithe as Esaye testifieth there is a redemer come to him and to those that in Iacob are returned from their wickednesse This truely standeth stedfastly determined that were so euer liueth the feare of God there the Spirite hath wrought vnto the saluation of man Therfore in Esaie when the faithful complaine and lament that they are forsaken of God they recken this as a token of beyng reprobates that their heartes were hardened by God The Apostle also meanyng to exclude apostataes from hope of saluation apointeth this reason that it is impossible for them to be renewed vnto repentance bicause God in renewyng them whom he wil not haue perish sheweth a tokeÌ„ of his fatherly fauour and in a maÌ„ner draweth them vnto him with the beames of his cherefull and mery contenaÌ„ce on the other side with hardenyng them he thundereth agaynst the reprobate whose wickednesse is vnpardonable Whiche kinde of vengeance the Apostle threateneth to wilfull apostataes whiche when they depart from the faith of the Gospell do make a scorne of God reprochefully despise his grace and defile treade vnder feete the bloud of Christ yea as much as in them is they crucifie him agayne For he doth not as some fondly rigorous men would haue it cut of hope of pardon from all wilfull sinnes but teacheth that apostasie is vnworthy of all excuse so that it is no maruell that God doth punish a contempt of himself so full of sacrilege with vnappeasable rigour For he sayth that it is impossible that they which haue ones ben enlightened haue tasted of the heauenly gift haue ben made partakers of the holy ghost haue tasted of the good word of God the powers of the world to come yf they fall shuld be renewed to repeÌ„tance crucifiyng againe of newe and makyng a scorne of the sonne of God Againe in an other place If sayth he we willingly sinne after knowledge of the truth receyued there remayneth no more sacrifice for sinnes but a certayne dreadfull expectation of iudgement c. These also be the places out of the wroÌ„g vnderstandyng wherof the Nouatians in old time haue gathered matter to play the mad men with whose rigorousnesse certaine good meÌ„ beyng offended beleued this to be a counterfait Epistle in the Apostles name whiche yet in all partes doth truely fauour of an Apostolike spirite But bycause we contend with none but with theÌ„ that allowe it it is easy to shewe how these sentences do nothing mainteine their errour Firste it is necessarie that the Apostle agree with his maister whiche affirmeth that all sinne and blasphemie shal be forgeueÌ„ except the sinne agaynst the holy Ghost which is not forgeuen neyther in this world nor in the world to come It is certaine I saye that the Apostle was contented with this exception vnlesse we will make him an aduersarie to the grace of Christ. Whereupon foloweth that pardon is denied to no special offenses but only to one whiche procedyng of a desperate rage can not be ascribed to weakenesse and openly sheweth that a man is possessed of the Deuell But to discusse this it behoueth to enquire what is that same so horrible offense that shall haue no forgeuenesse Whereas Augustine in one place defineth it an obstinate stifnesse euen vnto death with despeire of pardon that doth not well agree with the very wordes of Christ thaâ— it shall not be forgeuen in this world For eyther that is spoken in vaine or it maye be coÌ„mitted in this life But if Augustines definition be true then it is not committed vnlesse it continue euen vnto death Wheras some other saye that he sinneth against the holy ghost that enuieth the grace bestowed vpon his brother I see not froÌ„ whense that is fetched But let vs bring a true definitioÌ„ which beyng ones proued with sure testimonies shall easily by it selâ—e ouerthrowe all the reste I saye therefore that they sinne agaynst the holy ghost which of set purpose resist the truthe of God with brightnesse wherof they are so daseled that they can not pretend ignorance whiche they do only to this ende to resâ—st For Christe meanynge to expounde that whiche he had sayd immediatly addeth He that speaketh a worde agaynst the sonne of man it shal be forgeueÌ„ him but he that blasphemeth agaynst the holy ghost shal not be forgeuen And Matthew for the blasphemie against the holy Spirit putteth the spirit of blasphemie But how can a maÌ„ speake a reproche against the
be much matter to abace our selues Agayne we 〈◊〉 commaunded whatsoeuer giftes of God we see in other men so to reuerence and esteme those giftes that we also honour those menne in whom they be For it were a great lewdnesse for vs to take from theÌ„ that honor the God hath vouchesaued to geue theÌ„ As for their faults we are taught to winke at them not to cherish them with flattering 〈◊〉 that we should not by reason of those faultes triumphe agaynst 〈◊〉 to whome we ought to beare good will and honour So shall it â—ome to passe that wyth what man so euer we haue to doe we shall â—chaue our selues not only temperatly and modestly but also gently and frendly As a man shal neuer come any other way to true mekenesse but yf he haue a heart endued with abacyng of hymselfe and reuerencyng of other Now howe hard is it for thee to do thy dutie in sekyng the profit of thy neyghbour Thou shalt herin labour in vayne vnlesse thou depart from regard of thy selfe and in a manner put of thy selfe For howe canst thou performe these thynges that Paule teacheth to bee the workes of charitie vnlesse thou forsake thy self to geue thy self wholy to other Charitie sayth he is patient and gentle not proude not disdaynefull enuieth not swelleth not seketh not her owne is not angry c. If this one thyng be required that we seke not the things that are our owne we shall doe no small violence to nature whiche so bendeth vs to the only loue of our selues that it doth not easily suffer vs negligently to passe ouer our selues and our owne thynges to watch for other mens coÌ„modities yea to depart with our owne right to reâ—igne it to an other But the Scripture to leade vs thether as it were by the hand warneth vs that what so euer gracious giftes we obteyne of the Lord they are coÌ„mitted vnto vs vpoÌ„ this conditioÌ„ that they shold be bestowed to the coÌ„mon benefit of the church that therfore the true vse of al Gods graces is a liberal bountiful coÌ„municating of them to other There can be no certaine rule nor more forceable exhortation could be deuised for the keping of the same thaÌ„ when we be thaught that all the good giftes that we haue are thynges of God deliuered coÌ„mitted to our trust vpoÌ„ this coÌ„dition that they shuld be disposed to the benefit of our neighbours But the Scripture goeth yet further when it coÌ„pareth them to the powers wherewith the meÌ„bers of mans body are endued No meÌ„ber hath his power for himself nor applieth it to his priuate vse but poureth it abrode into the other membres of the same body taketh no profit therof but such as procedeth from the coÌ„mon coÌ„moditie of the whole body So whatsoeuer a godly man is able to do he ought to be able to do it for his brethreÌ„ in prouiding none otherwise priuately for himself but so that his minde be bent to the coÌ„mon edificatioÌ„ of the church Let this therfore be our order for kindnesse and doyng good that whatsoeuer God hath bestowed vpoÌ„ vs wherby we may help our neighbour we are the Baylies therof bound to render accompt of the disposyng of it And that the only right disposing is that which is tried by the rule of loue So shal it come to passe that we shal alway not only ioyne the trauail for other mens coÌ„moditie with the care of our owne profit but also set it before the care of our owne And that we should not happen to bee ignorant that this is the true lawe of disposyng all the giftes that we receyue of God he hath in the olde time set the same lawe euen in the smalest giftes of his liberalitie For he commaunded the first frutes of corne to be offred vnto him by whiche the people might testifie that it was vnlawfull for them to take any frute of the goods that were not first consecrate to him If the giftes of God be so onely then sanctified vnto vs when we haue with our owne hande dedicate them to the authour thereof it is euideÌ„t that it is an vntrue abuse thereof that doth not fauour of suche dedication But it shal be vayne for thee to goe about to enriche the Lord with communicatyng to him of thy things Therefore sithe thy liberalitie can not extende vnto him as the Prophet saith thou must vse it toward his saintes that are in earth Therfore almes are compared to holy oblations that they maye nowe be correspondent to these of the lawe But that we shuld not be wery with doyng good which otherwise must needes come quickly to passe that other thing must be adioyned which the Apostle speaketh of that charitie is patieÌ„t not moued to anger The Lord coÌ„mauÌ„deth to do good to al vniuersally of whoÌ„ a great part are most vnworthy if thei be coÌ„sidered by their owne deseruing But here the Scripture helpeth with a very good meane wheÌ„ it teacheth that we must not haue respect what meÌ„ deserue of theÌ„selues but that the image of God is to be considered in all men to which we owe all honour and loue But the same is most diligently to be marked in theÌ„ of the householde of sayth in so muche as it is in them renewed and restored by the Spirit of Christ. Therfore whatsoeuer maÌ„ thou light vpon that needeth thy helpe thou hast no cause to withdraw they selfe froÌ„ doyng him good If thou say that he is a stranger but the lord hath geueÌ„ him a marke the ought to be familiar vnto thee by the reason that he forbiddeth thee to despise thine owne flesh If thou say that he is base nought worth but the lord sheweth him to be such a one to whom he hath vouchesaued to geue the beautie of his image If thou saye that thou owest him nothing for any thing that he hath done for thee but God hath set him as it were in his place in respect of whome thou knowest so many so great benefites wherwith he hathe bound thee vnto him If thou say that he is vnworthy that thou shuldest labour any thing at al for his sake but the image of God whereby he is coÌ„mended to thee is worthy that thou shouldest geue thy selfe and all that thou hast vnto it But yf he haue not only deserued no good at thy hande but also prouoked thee with wronges and euell doynges euen this is no iuste cause why thou shuldest cesse both to loue him to do for him the dutifull workes of loue Thou wilt saye he hath far otherwise deserued of me But what hath the Lord deserued Which when he coÌ„maundeth thee to forgeue all wherein he hath offended thee truely he willeth the same to be imputed to himself Truely this is the only way to come to that which is vtterly agaynst the nature of maÌ„ much more is it hard for man I meane to
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
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
the beginning And here by the way it shal be profitable to touch what these formes of speakyng do differ from the promises of the law I cal promises of the law not those which are eche where coÌ„monly writteÌ„ in the bokes of Moses for as much as in them also are found many promises of the Gospel but those which properly belong to the ministerie of the law Such promises by what name so euer you list to cal them do declare that there is reward redy vpon condition if thou do that which is coÌ„maunded thee But when it is sayd that the Lord kepeth the couenaÌ„t of mercie to theÌ„ which loue him therin is rather shewed what maÌ„ner of men be his seruantes which haue faithfully receiued his couenant than the cause is expressed why the lord should do good to them Now this is the manner of shewyng it As the Lord vouchsaueth to graunt vs the grace of eternal life to this end that he should be loued feared honored of vs so whatsoeuer promises there are of his mercie in the Scriptures they are rightfully directed to this and that we should reuerence and worship the author of the benefites So ofte therefore as we heare that he doth good to them that kepe his law let vs remeÌ„ber that the children of God are there signified by the dutie whiche ought to be continual in them that we are for this cause adopted that we should honor him for our Father Therfore lest we should disherite our selues from the right of adoptioÌ„ we must alway endeuor to this wherunto our calling tendeth But let vs againe kepe this in minde that the accoÌ„plishment of the mercie of God hangeth not vpoÌ„ the workes of the faithfull but that he therfore fulfilleth the promise of saluation to them whiche answer to their callyng in vprightnesse of life bicause in them he acknoweth the natural tokeÌ„s of his children which are ruled with his Spirit vnto good Herunto let that be referred which is in the xv Psalme spoken of the Citezens of the Church Lord whoe shal dwel in thy tabernacle and whoe shal rest in thy holy hill The innocent in haÌ„des of a cleane heart c. Agayne in Esaie Whoe shall dwel with deuouring fire He that doth righteousnesse he that speaketh right thinges c. For there is not described the staye whereupon the faythfull may stand before the Lord but the manner wherewith the most merciful father bringeth theÌ„ into his felowship therein defendeth streÌ„gtheneth them For bicause he abhorreth sinne he loueth righteousnesse whoÌ„ he ioyneth to himself them he cleanseth with his spirit that he may make theÌ„ of like fashion to himself his kingdome Therfore if the question be of the first cause wherby the entrie is made open to the holy ones into the kingdome of God froÌ„ whense they haue that thei may stand fast abide in it we haue this answer ready bicause the Lord by his mercie both hath ones adopted them perpetually defendeth them But if the question be of the manner then we must come downe to regeneration and the frutes therof which are rehersed in that Psalme But there semeth to be much more hardnesse in these places which do both garnish good workes with the titiÌ„e of righteousnesse affirme that man is iustified by them Of the first sort there be very many places where the obseruinges of the coÌ„maundementes are called iustifications or righteousnesses Of the other sort that is an exaÌ„ple which is in Moses This shal be our righteousnesse if we kepe all these commauÌ„dementes And if thou take exception say that this is a promise of the law which being knit to a coÌ„dition impossible proueth nothing There be other of which you caÌ„ not make the same answer as this And that shal be to thee for righteousnesse before the Lord to redeliuer to the poore man his pledge c. Againe that which the Prophet sayth that the zele in reuenging the shame of Israell was imputed to Phinees for righteousnesse Therfore the Pharisees of our time thinke that here they haue a large matter to triuÌ„ph vpon For when we say that when the righteousnesse of faith is set vp the iustificatioÌ„ of workes geueth place by the same right they make this argument If righteousnesse bee of workes then it is false that we are iustified by faith only Though I graunt that the commaundementes of the law are called righteousnesses it is no maruell for they are so in deede Howebeit we muste warne the readers that the Grecians haue not fittly translated the Hebrue word Hucmi Dikaiomata righteousnesses for coÌ„maundemeÌ„ts But for the worde I willingly release my quarell For neyther doe we denie this to the law of God that it conteineth perfect righteousnesse For although bycause we are detters of all the thinges that it commaundeth therfore euen when we haue performed ful obedience therof we are vnprofitable seruaÌ„tes yet bicause the lord hath vouchsaued to graunt it the honor of righteousnesse we take not away that whiche he hath geuen Therefore we willingly confesse that the full obedience of the lawe is righteousnesse that the kepyng of euery coÌ„mauÌ„dement is a part of righteousnesse yf so be that the whole summe of righteousnesse were had in the other partes also But we denie that there is any where any suche forme of righteousnesse And therefore we take away the righteousnesse of the law not for that it is maymed and vnperfect of it felfe but for that by reason of the weakenesse of our flesh it is no where seene But the Scripture not only calleth simply the coÌ„maundemeÌ„tes of the Lord righteousnesses but it also geueth this name to the workes of the holy ones As when it reporteth that Zacharie his wife walked in the righteousnesses of the Lord truely wheÌ„ it so speaketh it weyeth workes rather by the nature of the law thaÌ„ by their owne propre estate Howbeit here againe is that to be noted which I eueÌ„ now sayd that of the negligence of the Greke translator is not a law to be made But for asmuch as Luke wold alter nothing in the receiued traslation I will also not striue about it For God hath commaunded these thinges that are in the lawe to men for righteousnesse but this righteousnes we performe not but in keping the whole lawe for by euery transgression it is broken Wheras therfore the law doth nothing but prescribe righteousnesse if we haue respecte to it all the seueral coÌ„maundementes therof are righteousnes if we haue respect to men of whome thei are done thei do not obteine the praise of righteousnesse by one worke beinge trespassers in many and by that same worke whiche is euer partly faulty by reason of imperfection But now I come to the second kinde in which is the chefe hardnes Paul hath nothing more strong to proue the righteousnesse of faiâ—he than that whiche is written of Abraham that his faithe was
very same places in which the holy ghoste promiseth to works eternal glorie for reward in expressing the inheritance bi name he sheweth the it coÌ„meth froÌ„ els where So Christ rehearseth works which he recompenseth with the rewarding of heaueÌ„ when he calleth the elect to the possessioÌ„ therof but he therwtal adioyneth that it must be possessed by right of inheritance So Paul biddeth seruantes which do their duetie faithefully to hope for reward of the lord but he addeth of inheritance We see how thei do as it were by expresse wordes proued that we impute not eternall blessednes to works but â—o the adoptioÌ„ of god Why therfore do thei therwtal together make mentioÌ„ of works This questioÌ„ shal be made plaine with one exaÌ„ple of scripture Before the birth of Isaac ther was promised to Abraham a seede in which al the nations of the earth shold be blessed a multiplieng of his sede which shold match the starres of the skie and the sandes of the sea other like In many yeares afterwarde Abraham as he was coÌ„maunded bi the oracle prepared himself to offer vp his soÌ„ne in sacrifice When he had performed this obedience he receyued a promise I haue sworne by my selfe saith the lorde bicause yâ— hast done thys thing hast not spared thine own only begotteÌ„ sonne I wil blesse thee and multiplie thy sede as the starres of the skie the sandes of the sea thy sede shal possesse the gates of their enemies al the nations of the earth shal be blessed in thy seede bicause yâ— hast obeied my voice What heare we Hathe AbrahaÌ„ by his obedience deserued the blessing the promise wherof he had receiued before that the coÌ„maundemeÌ„t was geuen Here verily we haue it wtout circuÌ„stances shewed that the lord rewardeth the workes of the faithful with those benefites which he had already geuen theÌ„ before that the works were thought of hauing yet no cause why he shoulde do good to them but his owne mercie Yet doth the Lord not deceiue nor mocke vs when he saith that he rendreth for rewarde to workes the same thing which he hadde before workes freely geuen For bicause he will haue vs to be exercised wyth good workes to thinke vpoÌ„ the deliuerie or enioyeng as I may so call it of these things which he hath promised and to runne through them to the blessed hope set before vs in heauen the frute of the promises is also rightly assigned to theÌ„ to the ripenesse wherof thei do not bring vs. The Apostle very fittly expressed both these points when he said that the Colossians applie themselues to the duties of charitie for the pope which is laied vp for them in heauen of which thei had before heard by the word of the true speaking Gospel For wheÌ„ he saith that thei knew by the Gospel that there was hope layed vp for them in heauen he declareth that the same is by Christ only not vnderpropped with any works Wherew t accordeth that saieng of Peter that the godly are kept by the power of God through faith vnto the saluatioÌ„ which is ready to be manifestli shewed at the time appointed for it When he sayth that thei labor for it he signifieth that the faithfull must runne all the time of their life that thei may atteine to it But least we shoulde thinke that the rewarde whiche the lorde promiseth vs is not reduced to the measure of merit he did putte forth a parable in which he made himselfe a householder whiche sent al them that he met to the trimming of his vineyarde some at the first houre of the daye some at the second some at the thirde yea some aâ—o at the xi At euening he payed to euery one egall wages The expositioÌ„ of whiche parable that same olde writer what soeuer he was whose booke is carried abroade vnder the name of Ambrose of the callinge of the Gentiles hathe breefely and truely sette oute I wyll vse rather his woordes than myne owne The Lorde saithe hee by the rule of thys comparison hath stablished the dyuersitie of manifolde calling belonging to one grace where without doubt thei whiche beinge lette in into the vineyard at the xi houre are made egal with them that had wrought the whole day do represeÌ„t the estate of theÌ„ whom for the aduanciÌ„g of the excellency of grace the tender kindenes of the lord hath rewarded at the wauing of the day and at the ending of their life not paieng wages for their labore but pouring out the richesse of his goodnes vpoÌ„ theÌ„ whome he hath chosen wtout works that euen thei also which haue swet in great laboure haue receiued no more than the last may vnderstand that they haue receiued a gift of grace not a reward of works Last of al this also is worthy to be noted in these places wher eternal life is called the rewarde of works that it is not simply takeÌ„ for the communicating which we haue with God to blessed immortalitie wheÌ„ hee embraceth vs with fatherly good wil in Christe but for the possessing or enioying as thei cal it of blessednesse as also that very words of Christ do sound In time to come life euerlasting And in an other place Come possesse the kingdome c. After this manner Paul calleth adoptioÌ„ the reueling of the adoptioÌ„ which shal be made in the resurrectioÌ„ afterward expouÌ„deth it the redeÌ„ptioÌ„ of our body Otherwise as estranging froÌ„ God is eternal death so when man is receiued of God into fauour that he may enioye the coÌ„municating of him be made one with him hee is receiued froÌ„ death to life which is done by the beneficiall meane of adoption onely And if as thei are wonte thei stiffely enforce the reward of works we maie tourne against them that saieng of Peter that eternall life is the rewarde of faith Therfore let vs not think that the holy ghoste doth with such promise set forth the worthinesse of our works as if thei deserued such rewarde For the scripture leaueth nothing to vs wherof we may be aduauÌ„ced in the sight of God But rather it wholy endeuoreth to beate down oure arrogance to humble vs to throwe vs downe altogether to breake vs in peces But our weaknes is so succoured which otherwyse wold by by slippe fal down vnlesse it did susteine it self with this expectation mitigate her tedious greues with coÌ„fort First how harde it is for a man to forsake deny not only al his things but also himselfe let euery man consider for himself And yet with this introduction Christ traineth his schollers that is all the godly Then throughout all their life he so instructeth theÌ„ vnder the discipline of the crosse that thei may not set their hearte eyther to the desire or coÌ„fideÌ„ce of present good things Brefely he so handleth them for the most part that which way so euer they tourne their
sought without hymselfe maketh the one sorte differing from the other so that not al the children of Israel be true Israelites it is vainly fayned that euery mans estate hath beginning in hymselfe Then he further foloweth the mater vnder the example of Iacob and Eâ—au For when they bothe were the sonnes of Abraham bothe together enclosed in one mothers wombe it was a monsterlyke change that the honor of firste birth was remoued to Iacob by whiche change Paul affirmeth that there was testified the election of the one and the reprobation of the other The originall and cause of it is enquired whiche the Teachers of foreknowlege wyll haue to be sett out in the vertues and vices of men For thys is an easy shorte way wyth them that God shewed in the persone of Iacob that he chooseth the worthy of hys grace and in the persone of Esau he refuseth them whom he foreseeth to be vnworthy Thus they saye boldly But what sayeth Paule when they were not yet borne and had not done any good or euell that according to election the purpose of GOD mighte abyde not of workes but of hym that calleth it is sayed The elder shall serue the yonger as it is written Iacob I haue loued but Esau I haue hated If foreknowlege were of any force in this difference of the brethren then verily mention were vnfittly made of the tyme. Let vs graunt that Iacob was chosen because he had worthinesse gotteÌ„ by workes to come to what purpose should Paul say that he was not yet borne And this now should be vnaduisedly added that he had yet done no good because this shal be a redy answer that nothiÌ„g is hidden from God and that so the godlinesse of Iacob was presente before hym If workes do win grace they shold then worthily haue had their price before that Iacob was borne as if he had ben growen to full age But the Apostle goeth forwarde in vndoing this knot and teacheth that the adoption of Iacob was not made of workes but of the calling of God In works he enterlaceth not the time to come or time past then he directly setteth them against the calling of God meaning by stablishiÌ„g of the one expresly to ouerthrow the other as if he had sayd that it is to be considered what hath pleased God not what men haue brought of themselues Last of al it is certayne that by the wordes of Election and Purpose al causes whatsoeuer men are wont to faine ellswhere than in the secret counsel of God are quite remoued from thys mater What color wil they bring to darkeÌ„ these things who in electioÌ„ assigne some place to workes either past or to come For this is vtterly to mocke out that which the Apostle affirmeth that the difference of the brethreÌ„ hangeth not vpon any consideration of works but vpon the mere calling of God because it was put betwene them wheÌ„ they wer not yet borne Neither had he ben ignorant of this their sutteltie if it had had any soundnesse in it but because he very wel knewe that God can foresee no goodnesse in man but that which he hath first determined by the benefit of his election to geue him he fleeth not to that vnorderly order to set good workes before the cause of theÌ„selues Thus haue we by the words of the Apostle that the saluation of the faythful is founded vpon the wil of the only electioÌ„ of God and that the same fauor is not gotten by workes but cometh of free calling We haue also as it were an image of that thing sett before vs. Esau and Iacob are brethreÌ„ issuing bothe of one the same pareÌ„tes enclosed yet bothe in one wombe not yet brought out into the world In them al thinges are egal yet of them the iugement of God is diuerse For he taketh the one and forsaketh the other There was nothing but the only first birth by right wherof the one excelled the other But this also being passed ouer that thyng is geuen to the yonger which is denied to the elder Yea and in other also God semeth alway as of set purpose to haue despised first birth to cutt of from the fleshe al mater of gloryeng Refusing Ismaell he cast hys mynde to Isaac Plucking backe Manasse he more honored Ephraim If any maÌ„ interrupt me with sayeng that we must not by these inferior smal benefites determine of the summe of the lyfe to come that he which hath ben aduaunced to the honor of first birth should therefore be reckned to be adopted into the inheritance of heauen for there be some which spare not Paul himselfe as though in alleging these testimonies he had wrested the Scripture to a strange sense I answere as I haue done herebefore that the Apostle nether slipped by vnaduisednesse nor wilfully abused the testimonies of the Scripture But he sawe whiche they can not abide to consider that God minded by an earthly signe to declare the spiritual election of Iacob which otherwise was hidden in his inaccessible throne For vnlesse we refer the first birth graunted to him vnto the worlde to come it shoulde be a vaine and fonde forme of blessyng wherby he obteined nothyng but manyfolde miseries discommoties grefefull banishement and many bitternesse of sorow and cares Therefore when Paule sawe without douting that God by outwarde blessyng testified the blessing whiche he had in his kyngdome prepared spirituall and neuer decayeng for his seruant he douted not for profe of this spirituall blessyng to fetche an argument from that outward blessyng This also we must remembre that to the land of Canaan was adioyned the pledge of the heauenly dwellyng so that it ought not at al to be douted that Iacob was graffed with the Angels into the body of Christ that he might be partaker of the same lyfe Iacob therefore is chosen when Esau is reiected and by the Predestination of God is made different from hym from whom he differed not in any deseruyngs If you aske a cause the Apostle rendreth this because it is sayde to Moses I wyll haue mercie vpon whom I will haue mercie and I wil vouchsaue to graunt mercie to whome soeuer I will vouchsaue to graunt mercie And what I beseche you meaneth this Uerily the Lord himself most plainly pronouÌ„ceth that men haue in themselues no cause why he shold do good to them but he fetcheth the cause from his owne mercie onely and therfore that the saluation of his is his own worke When God setteth thy saluation in himselfe alone why wilt thou descende to thy self When he appointeth to thee his mercie alone why wilte thou runne to thyne owne deseruinges When he holdeth thy thoughte wholly in his merciefulnesse alone why wilt thou turne part to the beholding of thyne owne works Therfore we must nedes come to that lesser people which Paule in an other place saith to haue ben foreknowen to God not in suche sort as these men imagine to
bynd theÌ„ to a certayn rule that euery man should not geue hymselfe leaue to deuise what forme of worshyp he lyst But because it is not expedieÌ„t to loade the readers with heapyng many matters together I will not touche that poynte yet Onely lette it susâ—ise for this tyme to kepe in mynd that euery cariyng away of the dutyefull behauiours of godlynesse to any other than to God alone is not without robbery of God And fyrste superstition deuysed to geue diuine honours to the Sonne or other starres or idols then folowed ambitious pryde whyche garnyshyng mortall men with spoyles taken from God presumed to prophane all that euer was holy And although this principle remayned among theim to honour the soueraigne deitie yet grewe it in vse indifferently to offer sacrifices to spirites lesser gods or dead meÌ„ of honor So slippery is the way to slide into this fault to make common to a number that whiche God seuerely chalengeth to hym selfe alone The .xiii. Chapter That there is taught in the scriptures one offence of God from the very creation whiche essence conteineth in it thre persons THat which is taught in the scriptures concernyng the incomprehensible and spirituall essence of God oughte to suffise not onely to ouerthrowe the foolisshe errours of the common people but also to confute the fine suttelties of prophane philosophie One of the olde writers semed to haue said very wel That God is al that we do see and all that we doo not see But by this meane he hathe imagined the godhead to be powred out into all the partes of the world Although God to the intent to kepe men in sobre mynde speaketh but sparely of his owne essence yet by those twoo names of addition that I haue rehersed he doothe bothe take away all grosse imaginations and also represse the presumptuous boldnesse of mans mynde For surely his immeasurable greatnesse ought to make vs afrayde that we attempt not to measure hym with our sense and his spirituall nature forbiddeth vs to imagine any thyng earthly or fleshely of hym For the same cause he often assigneth his dwellyng place to be in heauen For though as he is incomprehensible he tilleth the earthe also yet because he seeth oure myndes by reason of their dullnesse to lie still in the earthe for good cause he lifteth vs vp aboue the worlde to shake of our slouth and sluggishnesse And here falleth to grounde the errour of the Manichees which in appointyng two originall beginnynges haue made the diuell in a maner egall with god Surely this was as muche as to breake the vnitie of God and restrayne his vnmeasurablenesse For where they haue presumed to abuse certain testimonies that sheweth a fowle ignoraunce as their errour it selfe sheweth a detestable madnesse And the Anthropomorphites are also easily confuted which haue imagined God to consist of a bodye because oftentymes the scripture ascribeth vnto hym a mouthe eares eyes handes and feete For what man yea though he be sclenderly witted dooth not vnderstande that God dooth so with vs speake as it were childishly as nurses doo with their babes Therefore suche maners of speeche doo not so playnely expresse what God is as they do apply the vnderstandyng of him to our sclender capacitie Whiche to do it behoued of necessitie that he descended a great way beneath his owne heyght But he also setteth out hymselfe by an other speciall marke wherby he may be more nerely knowen For he so declareth hymselfe to bee but one that he yet geueth himselfe distinctly to be considered in three persons whiche except we learne a bare and empty name of god without any true God flieth in our braine And that no man should thinke that he is a threfolde God or that the one essence of God is diuided in three persons we must here seke a short and easy definition to deliuer vs froÌ„ all errour But because many doo make muche a doo about this worde Person as a thyng inuented by man howe iustly they doo so it is beste fyrst to see The apostles namyng the sonne the engraued forme of the Hypostasis of his father he vndoubtedly meaneth that the Father hath some beeyng wherin he differeth from the sonne For to take it for Essence as some expositours haue done as if Christ like a piece of waxe printed with a seale didde represent the substaunce of the Father were not onely harde but also an absurditie For sithe the Essence of God is single or one and vndiuisible he that in hym selfe conteineth it all and not by pecemeale or by deriuation but in whole perfection should very vnproprely yea fondly bee called the engraued forme of hym But because the father although he be in his own propretie distinct hath expressed hymselfe wholly in his sonne it is for good cause sayde that he hath geuen his Hypostasis to be seene in hym Wherwith aptely agreeth that which by and by foloweth that he is the brightnesse of his glory Surely by the Apostles wordes we gather â–ª that there is a certayn propre hypostasis in the father that shineth in the sonne whereby also agayne is easily perceiued the Hypostasis of the sonne that distinguisheth him from the Father Like order is in the holy ghost for we shall by and by proue hym to be God and yet he must nedes be other than the father Yet this distinction is not of the essence whiche it is vnlawfull to make manyfolde Therfore if the Apostles testimonie be credited it foloweth that there be in God thre hypostases This terme seyng the Latines haue expressed with the name of Person it were to muche pride and waywardnesse to brawle about so cleere a matter But if we list worde for worde to translate we may call it Subsistence Many in the same sense haue called it substance And the name of Person hath not ben in vse among the Latins onely but also the Grecians perhaps to declare a consente haue taught that there are three prosopa that is to say Persons in God But they whether they be Grekes or Latins that differ one from an other in the worde doo very well agree in the summe of the matter Nowe howesoeuer the heretikes barke at the name of persone or some ouermuch precise men do carpe that thei like not the worde fained by deuise of men sithe they can not get of vs to say that there be three whereof euery one is wholly God nor yet that there be many goddes what vnreasonablenesse is this to myslyke woordes whiche expresse none other thynge but that whiche is testified and approued by the scriptures It were better say they to restraine not only our meanynges but also oure woordes within the boundes of scripture than to deuyse straunge names that may be the begynnynges of disagrement brawlyng so doo we tyer our selues with strife about woordes so the truthe is loste in contending so charitie is broken by odiousely brawlyng together If they call that a straunge
and therof brought forth all liuing creatures and thinges without lyfe with maruellous order disposed the innumerable varietie of things to euery thīg he gaue the propre nature assigned their offices appointed their places and abidinges and where all things are subiecte to corruption yet hath he so prouided that of all sortes some shal be preserued safe to the last day and therfore some he cherysheth by secrete meanes and poureth now and then as it were a new liuelinesse into them and to some he hath geuen the power to encrease by generation that in their dying that whole kinde should not die together So hath he maruellously garnished the heauen and the earth with so absolutely perfect plentie varietie beauty of al thinges as possibly might be as it were a large and gorgeous house furnished and stored wyth aboundaunce of most finely chosē stuffe last of all how in framing man and adorning him with so godly beautie and with so many and so great giftes he hath shewed in him the most excellent exāple of al his works But because it is not my purpose at this present to set forth at large the creation of the worlde let it suffice to haue ones agayne touched these few thinges by the way For it is better as I haue already warned the readers to fetche a fuller vnderstanding of this matter oute of Moses and other that haue faithfully and diligently conueied the history of the world by writing to perpetuall memory It is to no purpose to make much a do in disputing to what end this consideration of the workes of God ought to tend or to what marke it oughte to be applyed forasmuch as in other places already a great part of this question is declared and so muche as belongeth to our presente purpose maye in fewe wordes be ended Truely if we were minded to set out as it is worthye howe inestimable wisdome power iustice and goodnesse of God appeareth in the framing of the world no eloquence no garnishment of speche could suffice the largenesse of so great a matter And no dout it is gods pleasure that we should be continually occupied in so holy a meditation that while we beholde in his creatures as in loking glasses infinite richesse of his wisedome iustice bountie and power we should not runne ouer them as it were with a fleeing eye or with a vaine wandryng looke as I maye so call it but that we shoulde wyth consideration rest long vpon them cast them vp and downe earnestlye and faythfully in oure myndes and ofte repeate them with remembrance But because we are now busyed in that kinde that perteineth to order of teaching it is mete that we omit those thinges that require long declamations Therefore to be short let the readers knowe that then they haue conceyued by Fayth what thys meaneth that God is the creator of heauen and earth if they firste folowe thys vniuersall rule that they passe not ouer with not considerynge or forgetfulnesse of those vertues that God presenteth to be seen in his creatures then that they so learne to apply them selues that they may therwyth be throughly moued in their hartes The first of those we do when we consider howe excellente a workemans worke it was to place and aptly set in so well disposed order the multitude of the starres that is in heauen that nothyng can be deuised more beautifull to beholde to sette and fasten some of them in theyr standinges so that they can not moue and to other some to graunte a free course but so that in mouing they wander not beyonde theyr appoynted space so to temper the motion of them all that it maye deuide in measure the dayes and nyghtes monethes yeres and seasons of the yere and to bryng thys inequalitie of dayes whiche we dayly see to suche a tempered order that it hath no confusyon Likewyse whē we marke hys power in susteyning so great a body in gouernyng the so swifte whirling aboute of the engyne of heauen and suche lyke For these fewe examples doe sufficientlye declare what it is to recorde the power to God in the creatiō of the world For els if I shoulde trauayle as I sayed to expresse it all in wordes I shoulde neuer make an ende forasmuch as there are so many miracles of the power of God so many tokens of hys goodnesse so many examples of hys wysedome as there be formes of thynges in the worlde yea as there be thynges eyther great or small Now remayneth the other part which commeth nerer to Fayth that whyle we consyder that God hath ordayned all thynges for oure garde and safetie and therewithal doe fele hys power and grace in our selues ▪ and in so great good thynges that he hath bestowed vpon vs we maye thereby stire vp our selues to the trust inuocation prayse and loue of hym Nowe as I haue before sayed God hymselfe hath shewed in the very order of creation ▪ that for mans sake he created al thynges For it is not without cause that he deuided y◠making of the world into six daies wheras it had ben as easy for hym in one moment to haue in al pointes accomplished his whole worke as it was by suche proceding from pece to pece to come to the ende of it But then it pleased hym to shewe hys prouidence and fatherly carefulnesse towarde vs that before he made man he prepared all that he foresaw shoulde be profitable for hym and fyt for hys preseruation Now great vnthankfulnesse now should it bee to dout whether this good Father do care for vs whom we see to haue been careful for vs ere that we wer borne How wycked wer it to tremble for distrust least hys goodnesse woulde at any tyme leaue vs destitute in necessitie which we se was dysplaied for vs being not yet borne wyth great aboundaunce of all good thynges Besyde that we heare by Moses that by hys liberalitie al that euer is in the worlde is made subiecte to vs. Sure it is that he did it not to mocke vs wyth an emptye name of gifte Therfore we shall neuer lacke any thyng so farre as it shall be auaylable for our preseruation Finally to make an end so oft as we name God the creator of heauen and earth let this come in our mindes withall that the disposition of al thinges which he hath create is in his hande and power and that we are his children whom he hath taken into his own charge and keping to foster and bryng vp that we may loke for all good thinges at his hande and assuredly trust that he will neuer suffer vs to lacke thinges nedefull for our safetie to the ende our hope shoulde hang vpon none other that whatsoeuer we desire our praiers may be directed to him of what thing soeuer we receiue profite we may acknowledge it to be his benefite and confesse it with thankes geuing that being allured with so greate swetenesse of his goodnesse and liberalitie we maye
to speake moste plainely doo diuide the soule into Appetite and Understandyng but eyther of these they make of two sortes Understandyng they saye is sometyme Contemplatiue which beyng contented with onely knowlege hath no mouyng of action whiche thyng Cicero thynketh to be expressed by this worde ingenium witte Sometyme they saye it is practicall whiche by conceyuyng of good or euill doeth diuersely moue the Will And appetite they doo diuide into Will and Lust. Will they cal that when Appetite which they call Horme obeyeth to reason and Lust thei call that when the appetite shakyng of the yoke of reason runneth out◠to intemperance So alwais they imagine reason to be that in man wherby man may rightly gouerne hym selfe But we are constrayned somwhat to swarue from this maner of teachyng because the philosophers whiche knewe not the corruption of mans nature whiche came for punishement of his fall doo wrongfully confounde the two very diuers states of man Lette vs therefore thus thynke of it that there are in the soule of man two partes whiche shall serue at this tyme for our present purpose that is to say Understāding and Wil. And let it be the office of Understandyng to discerne betwene obiectes or thynges sette before it as eche of them shall seme worthy to be liked or misliked and the office of Will to choose and folow that whiche Understandyng sayth to be good and to refuse and flee that whiche Understandyng shall disalowe Let vs not here bee staied at all with the mee suttelties of Aristotle that the mynde hath of it selfe no mouyng but that it is choise whiche moueth it whiche choise he calleth the desiryng vnderstandyng But to the ende we bee not entangled with superfluous questions let this suffise vs that the Understanding is as it were the guide and gouernor of the soule and that Will hath alwais regarde to the appointment of Understandyng and abideth the iugement therof in her desires Accordyng wherevnto Aristotle hym selfe hath truely sayde that fleeyng or folowyng is in Appetite suche a lyke thyng as in the vnderstandng mynde is affirming and denying Now howe certaine the gouernement of Understandyng is to direct the Wil that we will consider in an other place Here we meane onely to shewe that there can be founde no power in the soule but that may wel be said to belong to the one of these two membres And in this sort vnder Understandyng we comprehende Sense whiche other doo so distinguishe that they say Sense is enclined to pleasure for whiche Understanding foloweth that which is good and that so it cometh to passe that the Appetite of sense is Concupiscence and Lust the affection of vnderstandyng is Will. Agayne in stede of the name of Appetite whyche they better like I sett the name of Will whiche is more commonly vsed God therfore hath furnished the soule of mā with an vnderstanding mynde wherby he might discerne good frō euill and right from wrong and hauing the light of reason going before him might se what is to be folowed or forsake For which cause the Philosophers haue called this directing part the Guider To this he hath adioyned will to which belongeth choise With these noble gyftes the first state of man excelled so that he not onely had enough of reason vnderstandyng wisedome and iudgement for the gouernemēt of this erthly life but also to clime vp euen to God and to eternal felicitie Then to haue Choise added vnto it whiche myght directe the appetites and order all the instrumental motions and that so the Will myght be altogither agreable to the gouernement of reason In this Integritie man had freewill wherby if he would he myght haue atteined eternall life For here it is oute of place to moue question of the secrete predestination of God because we are not nowe about to discusse what myght haue chaunced or not but what at that tyme was the nature of man Adam therfore might haue stande if he wold because he fell not but by his owne wil. But because his will was pliable to either side and there was not geuen hym constancie to continue therfore he so easily fell Yet his Choise of good and euill was free And not that only but also in his vnderstāding mynde in his will was most great vprightnesse and all his instrumētall parts orderly framed to obedience vntill by destroying himselfe he corrupted the good thynges that were in hym From hense cometh it that all the Philosophers wer so blynded for that in a ruine they sought for an vpright buildyng and for strong ioyntes in an vnioynted ouerthrowe This principle they helde that man could not be a liuyng creature endued with reason vnlesse there were in hym a free choise of good and euill and they considered that otherwise all the difference should be taken away betwene vertues and vices vnlesse man dyd order his owne lyfe by his owne aduise Thus farre had they said well if there had ben no chaunge in man whiche chaunge because they knewe not of it is no meruaile though they confounde heauen and earthe togyther But as for them whiche professyng them selues to be the disciples of Christ doo yet seeke for free will in man that hath bene loste and drowned in spiritual destructiō they in going meane betwene the Philosophers opinions the heauenly doctrine are plainly deceyued so that they touche neither heauen nor earth But of these thynges we shal better speake in place fitte for them nowe onely this we haue to holde in mynde that man at his fyrst creation was farre other than his posteritie euer sins whiche takyng their beginnyng from hym beyng corrupted hath from him receiued an infection deriued to them as it were by inheritaunce For then all the partes of hys soule were framed to ryghte order then stoode safe the soundenesse of his vnderstandyng mynde and his will free to choose the good If any doo obiecte that it stoode but in slippry state because his power was but weake I answere that that state was yet such as sufficed to take from him all excuse neither was it resonable to restraine God to this point to make man suche a one as either coulde not or would not sinne at all I graunt suche a nature had bene better but therfore precisely to quarel with god as though it had ben his dutie to haue geuen that vnto man is to muche vniustice forasmuche as it was in his owne choise to geue howe muche pleased hym But why he dyd not vpholde him with the strength of stedfast continuance that resteth hidden in his owne secrete counsell it is our parte onely to bee so farre wise as with sobrietie we may Man receaued in dede to bee able if he wolde but he had not to will that he might be able For of this will shuld haue folowed stedfast continuance Yet is he not excusable which receiued so much that of his owne will he hath wroughte his owne
that he created the sunne A godly man therfore wil not make the sunne to be ether a principal or a necessary cause of those thinges which were before the creation of the sunne but only an instrumeÌ„t which God vseth because it so pleaseth him wheras he might leaue it do al thinges as easily by himselfe Then when we rede that the sunne stode stil two daies in one degree at that praier of Iosua and that the shadowe thereof went backe ten degrees for Ezechias his sake by those fewe miracles God hath declared that the sunne doth not daily so rise and go down by blinde instincte of nature but that he to renew the remeÌ„brauÌ„ce of his fatherly fauor toward vs doth gouerne the course therof Nothing is more natural than spryng tyde to come immediatly after wiÌ„ter somer after spryng haruest in course after sommer But in this orderly course is plainly seen so great and so vnegal diuersitie that it may easily appere that euery yere moneth and day is gouerned by a new and speciall Prouidence of God And truely God doth claime and will haue vs geue vnto him an almightinesse not such as the Sophisters do imagine vaine idle and as it were sleping but waking effectual working and busied in continual doing Nor such a one as is only a general beginning of a coÌ„fused motion as if he would commaunde a ryuer to flowe by hys appointed chanels but such a one as is bent and redy at al his particular mouinges For he is therfore called almighty not because he can do and yet sytteth stil and doth nothing or by general instinct only continueth the order of nature that he hath before appointed but because he gouernyng both heauen and earth by his Prouidence so ordreth all thynges that nothyng chaunceth but by hys aduised purpose For whereas it is sayed in the Psalme that he doth whatsoeuer he will therin is meant his certayn determined will For it were very fond to expound the Prophets wordes after the Philosophers maner that God is the first Agent or doer because he is the beginning and cause of al mouing wheras the faithful ought rather in aduersitie to ease themselues with thys comfort that they suffer nothyng but by the ordinaunce and commaundement of God because they are vnder hys hande If then the gouernemente of God do so extende to al his workes it is a very childishe cauillation to enclose it within the influence of nature And yet they doe no more defraude God of his glory than themselues of a most profitable doctrine whosoeuer do restrayn the Prouidence of God within so narrowe boundes as if he suffred al thynges to be carryed wyth an vngouerned course according to a perpetual law of nature For nothyng were more miserable than man if he should be left subiect to euery motion of the heauen the aire the earth and the waters Besyde that by that meane the singular goodnesse of God towarde euery man is to much vnhonorably diminished Dauid cryeth out that babes yet haÌ„gyng on their mothers brestes are eloquent enough to magnify the glory of God because eueÌ„ so sone as they be come out of the wombe they fynde fode prepared for theÌ„ by his heauenly care This is in dede generally true so that yet our eyes senses ouerpasse not that vnmarked which experyence playnly sheweth that some mothers haue ful and plentifull brestes some other almost dry as it pleaseth God to fede one more liberally and an other more scarcelyeâ— But they which geue the due prayse to the almightinesse of God do receiue double profit therby the one that he hath sufficiently large abilitie to do them good in whoe 's possession are both heauen and earth and to whoe 's becke al creatures do attend vpon to yeld themselues to his obedience the other that they may safely reste in his protection to whoe 's wil are subiect al these hurtful thynges that may any way be feared by whoe 's authorite as with a bridle SataÌ„ is restrained with al his furies and al his preparation vpon whoe 's beck doth hang all that euer is against our safetie And no other way but this can the immesurable and superstitious feares be corrected or appeased which we oftentimes conceiue by daungers happening vnto vs. Superstitiously fearfull I saye we be if where creatures do threaten vs or geue vs any cause of feare we be so afrayed therof as if they had of thâ—mselues any force or power to do vs harme or did vnforeseen or by chaunce hurt vs or as if against the hurtes that they do there were not sufficient helpe in God As for example The Prophete forbyddeth the children of God that they shold not feare the sterres and sygnes of the heauen as the vnbeleuers are wont to do He condemneth not euery kynde of feare But wheÌ„ the vnbeleuers to geue away the gouernement of the worlde from God vnto Planets do fayne that their felicitie or misery doth hang on the decrees and foreshewinges of the starres and not on the wil of God so commeth it to passe that their feare is withdrawen away from that onely one whoÌ„ they ought to haue regarded vnto the starres and comets Whoso therfore wil beware of this vnfaythfulnesse lette hym kepe alwayes in remembraunce that there is not in the creatures a waÌ„dryng power working or motioÌ„ but that they are gouerned by the secrete counsel of God so that nothing can chaunce but that which is decreed by hym both witting and willing it so to be First therfore let the readers learne that Prouidence is called that not wherwith God idlely beholdeth from heauen what is done in the world but wherewith as guiding the sterne he sitteth and ordreth al thynges that come to passe So doth it no lesse belong to his handes than to his eies For when Abraham sayed vnto hys sonne God shal prouide he meant not onely that God dyd forknowe the successe then to come but that he did cast the care of a thing to hym vnknowen vpon the will of God which is wont to bring thinges doutful and confused to a certaine end Wherby foloweth that Prouidence consisteth in doing for to much fondely doo many trifle in talkyng of bare forknowledge Their error is not altogyther so grosse whiche geue vnto God a gouernement but disordered and without aduised choise as I haue before sayd that is to saye suche as whirleth and driueth aboute with a generall motion the frame of the worlde with all the partes therof but doeth not peculiarly directe the doyng of euery creature Yet is this error not tollerable For as they teache it may be notwithstanding this Prouidence which they cal vniuersal that al creatures may be moued by chauÌ„ce or man maye turne hymselfe hether or thether by fre choise of his wil. And so doe they part the gouernemeÌ„t betwene God man that God by his power inspireth into maÌ„ a motion wherby he may worke
the same is in suche forte the gouernour of all thynges that sometyme it woorketh by meanes somtyme without meanes and somtyme agaynst all meanes Last of all that it tendeth to this ende that God maye shewe that he hath care of all mankynde but specially that he doeth watche in rulyng of his churche which he vouchesaueth more nerely to loke vnto And this is also to be added that althoughe eyther the fatherly fauoure and bountyfulnesse of God or oftentymes the seueritie of his iudgemente do brightly appere in the whole course of his Prouidence yet somtyme the causes of those thynges that happen are secrete so that this thought crepeth into our myndes that mens matters are tourned and whirled about with the blynde sway of fortune or so that the fleshe stirreth vs to murmure as if God dydde to make him selfe pastyme to tosse menne like tennise balles True it is that if we were with quiet and still myndes ready to learne the very successe it selfe woulde at length playnely shewe that God hath an assured good reason of his purpose either to traine them that be his to pacience or to correct their euill affections tame their wantonnesse or to bryng theym downe to the renouncyng of theim selues or to awake their drowsynesse on the other syde to ouerthrowe the prowde to disappoint the suttletie of the wicked to confounde their deuises But howsoeuer the causes be secrete and vnknowē to vs we must assuredly hold that they ar layd vp in hiddē store with him therefore we ought to crie out with Dauid God thou hast made thy wonderful works so many that none can count in order to thee thy thoughts towarde vs. I would declare and speake of them but they are more than I am able to expresse For although alwais in our miseries we ought to thinke vpon our sinnes that the verye punishement maye moue vs to repentance yet doo we see how Christe geueth more power to the secrete purpose of his father than to punishe euery one according to his deseruyng For of hym that was borne blynde he sayth neither hath this man synned nor his parentes but that the glory of God may be shewed in hym For here naturall sense murmureth when calamitie commeth euen before birth as if God did vnmercifully so to punish the sely innocente that had not deserued it But Christe dooth testifie that in this lokyng glasse the glory of his father doeth shyne to our syght if we haue cleere eies to beholde it But we must kepe modestie that we drawe not God to yelde cause of his dooynges but lette vs so reuerence his secrete iudgementes that his wyll be vnto vs a moste iuste cause of all thynges When thicke cloudes doo couer the heauen and a violent tempest aryseth then bycause bothe a heauysome mystynesse is caste before oure eyes and the thunder troubleth oure eares and all oure senses are amased with terrour we thynke that all thynges are confounded and tombled togither and yet all the whyle there remaineth in the heauen the same quietenesse and calmenesse that was before So muste we thynke that whyle the troublesome state of thinges in the worlde taketh from vs abilitie to iudge God by the pure lyghte of his ryghteousnesse and wysedome dooth in well framed order gouerne and dispose euen those very troublesome motions themselues to a ryght ende And surely very monstrous is the rage of many in this behalfe whiche dare more boldly call the workes of God to accompte and examyne his secrete meanynges and to geue vnaduised sentence of thynges vnknowen than they wyll dooe of the deedes of mortall men For what is more vnorderly than to vse such modestie towarde our egals that we had rather suspende our iudgement than to incurre the blame of rashenesse and on the other syde proudely to triumph vpon the darke iudgementes of God whiche it became vs to regarde with reuerence Therfore no man shal wel profitably wey the Prouidēce of God but he that considering that he hath to doo with his creatour and the maker of the worlde dooeth with suche humilitie as he ought submitt himself to feare and reuerēce Hereby it cometh to passe that so many dogs at this day doo with venimed bitynges or at leaste barkynge assaile this doctrine because they will haue no more to be lawfull for God than their own reason informeth them And also they raile at vs with al the spitefulnesse that they are able for that not contented with the commaundementes of the lawe wherin the will of God is comprehended We doo further saie that the worlde is ruled by his secrete counsels As though the thyng that we teache were an inuention of our owne brayn and as though it were not true that the Holy ghost doth euery where expressely say the same and repeteth it with innumerable formes of speeche But because some shame restraineth theim that they dare not vomyte out their blasphemies against the heauen they fayn that they contende with vs to the ende they may the more freely play the madmen But if they do not graunt that what soeuer happeneth in the worlde is gouerned by the incomprehensible purpose of God let them answere to what ende the Scripture sayth that his iudgementes are a depe bottomlesse deapth For where as Moses crieth out that the wyll of God is not to be sought afarre of in the cloudes or in the deapthes because it is familiarly sette foorth in the lawe it foloweth that his other hidden will is compared to a bottomlesse deapth Of the whiche Paule also saith O deapth of the richesse and of the wisedom and of the knowlege of God howe vnsearchable are his iudgementes and his waies paste fyndyng out for who hath knowen the mynde of the Lorde or who hath bene his counsellour And it is in dede true that in the gospel and in the law are conteyned mysteries whiche are farre aboue the capacitie of oure sense but for asmuche as God for the comprehendyng of these mysteries whiche he hath vouchesaued to open by his woorde doeth lighten the myndes of them that be his with the Spirite of Understandyng nowe is therin no bottomlesse deapth but a way wherin we muste safe walk a candell to guyde our feete the light of life and the schoole of certayn and plainly discernable trueth But his meruailous order of gouernyng the worlde is worthily called a bottomlesse deapthe bicause while it is hidden from vs we ought reuerently to worshyp it Ryghte well hath Moses expressed theym bothe in fewe woordes The secrete thynges saieth he belong to the Lorde our God but the thyngs reueled belong to vs and to oure children for euer We see howe he byddeth vs not onely to studie in meditation of the lawe but also reuerently to looke vp vnto the secrete Prouidence of God And in the booke of Iob is rehersed one title of this deapth that it humbleth our myndes For after that the author
syde by negligence and slouthe they procure to them selues those euils that he hath appoynted for theim For howe commeth it to passe that a circumspecte man whyle he prouideth for him selfe doeth wynde hym self out of euilles that hang ouer hym and the foole perisheth by vnaduised rashenesse but for that bothe folly and wisedom are the instrumentes of Gods disposition on bothe partes Therfore it pleased God to hyde from vs all thynges to come to this ende that we shoulde mete with them as thynges doutefull and not ceasse to sette prepared remedies against them till either they be ouercome or be past all helpe of care And for this cause I haue before admonished that the Prouidence of God doeth not alwaye shewe it selfe naked but as God by vsyng of meanes doeth in a certaine maner clothe it The same men doo vnorderly and vnaduisedly draw the chaunces of time past to the naked prouidēce of god For bicause vpō it do hāg al thīgs whatsoeuer happē therfore say thei neither robberies nor adulteries nor manslaughters are committed without the will of God Why then say they shall a thefe be punished for that he spoyled hym whome the Lordes will was to punishe with pouertie Why shall the murtherer be punished which hath slaine hym whoe 's life the Lorde had ended If all suche men doo serue the will of God why shall they be punished But I deny that they serue the will of God For we may not say that he whiche is caried with an euill mynde doeth seruice to God as commaunder of it where in dede he doeth but obey his owne wicked lust He obeyeth God which beyng enformed of his will doeth labour to that end whervnto Gods will calleth him But wherby are we enformed of his wil but by his worde Therfore in doyng of thinges we must see that same wil of God whiche he declareth in his worde God requireth of vs only that whiche he commaundeth If we doo any thyng against his cōmaundement it is not obedience but obstinacie and transgression But vnlesse he wolde we should not doo it I graunt But doo we euil thinges to this ende to obey hym But he doeth not commaunde vs to do them but rather we runne on headlong not minding what he willeth but so raging with the intemperance of our owne lust that of sette purpose we bende our trauayle against him And by these meanes in euill doyng we serue his iust ordinance because accordynge to the infinite greatnesse of his wisedome he hath good skill to vse euill instruments to doo good And see howe foolishe is their manner of arguyng They wold haue the doers vnpunished for mischeuous actes because they are not committed but by the disposition of God I graunt more that theues and murtherers other euill doers are the instrumentes of Gods Prouidence whom the Lorde dooth vse to execute those iudgementes whiche he hath with himselfe determined But I denye that their euyll dooynges ought to haue any excuse therby For why shall they either entangle God in the same wickednesse with theym or shall they couer their noughtynesse with his rightuousnesse They can doo neyther of boeth Because they should not be able to excuse themselues they are accused by their owne conscience And because they should not be able to blame God they fynde all the euill in themselues and in hym nothyng but a lawful vse of their euilnesse But he worketh by them And whēce I pray you commeth the stinke in a dead carrion which hath ben boeth rotted and disclosed by heate of the sunne All men doo see that it is raised by the beames of the sunne Yet no man dooth therefore saie that the sunbeames doo stinke So whē there resteth in an euil man the matter and gyltinesse of euyll what cause is there why it should be thought that God is any thyng defiled with it if he vse their seruice at his pleasure Away therfore with this doggishe frowardnesse whiche maye in dede afarre of barke at the iustice of God but can not touche it But these cauillations or rather dotyng errours of phrenetike men shall easily be shaken awaye by godly and holy meditation of the Prouidence whiche the rule of godlynesse teacheth vs so that thereof maye growe vnto vs a good and moste pleasant fruite Therfore a Christian hart when it is moste assuredly persuaded that all thyngs come to passe by the disposition of God and that nothyng happeneth by chaunce wil alway bende his eies to hym as to the principall cause of thynges and yet will consider the inferiour causes in their place Then he wyll not doute that the singular Prouidence of God doeth watche for his preseruation whiche Prouidence will suffre nothyng to happen but that whiche shall tourne to his good and saluation And because he hath to doo first of al with men then with the other creatures he will assure hym selfe that Gods Prouidence dooth reigne in bothe As touchyng men whether they be good or euill he will acknowledge that all their counselles willes enterprises and powers are vnder the hande of God so that it is in Gods will to bowe them whether he list and to restraine them so ofte as pleaseth hym That the syngular Prouidence of God doeth kepe watche for the safetie of the faithfull there are many most euident promises to witnesse Cast thy burden vpon the Lorde and he shall nourishe thee and shall not suffer the rightuous to fall for euer because he careth for vs. He that dwelleth in the healpe of the hyest shall abyde in the protection of the God of heauen He that toucheth you toucheth the apple of myne eie I will be thy shielde a brasen walle I wil be enemie to thy enemies Although the mother forget her children yet will I not forget thee And also this is the principall entent in the histories of the Bible to teache that the Lord doeth with such diligence kepe the waies of the Sainctes that they doo not so muche as stumble against a stone Therfore as a little before we haue rightfully reiected their opinion whyche doo imagine an vniuersall Prouidence of God that stoupeth not specially to the care of euery creature yet principally it shall be good to reknowledge the same special care toward our selues Whervppon Christ after he had affirmed that not the sparowe of leaste value doeth fal to the grounde without the will of the Father doeth by and by apply it to this ende that we shoulde consider that howe muche we be more woorth than sparrowes with so much nyer care doeth God prouide for vs and he extendeth that care so farre that we may be bolde to truste that the heares of our head are numbred What can we wishe our selues more yf not so muche as a heare can fall from our head but by his will I speake not onely of all mankynde but bycause God hath chosen his churche for a dwellyng house for himselfe it is no doute but that
so corrupted that it needeth not onely to be healed but in manner to put on a newe nature Howe farre synne possesseth bothe the vnderstandinge mynde the hearte we wyll see hereafter Here I onely purposed shortely to touche that the whole man from the heade to the foote is so ouerwhelmed as wyth an ouerflowinge of water that no parte of hym is lâ—te from synne and that therefore what soeuer procedeth frome hym ys accompted for synne as Paule sayth that all the affections of the fleshe or thoughtes are enmities againste God and therefore deathe Nowe lette them gooe that presume to make God author of theyr sinnes bicause we say that men are naturally synful Thei do wrongfully seeke the woorke of God in their owne fylthynesse whyche they ought rather to haue sought in the nature of Adam whyle it was yet sounde and vncorrupted Therefore oure destruction commeth of the faulte of oure own fleshe not of God for asmuche as we perished by no other meane but by this that we degendred from our fyrst estaâ—e But yet let not any man here murmure say that God might haue better foreseen for oure saluation if he had prouided that Adam shold not haue fallen For this obiectioÌ„ both is to be abhorred of al godly mindes for the to muche presumptuous curiositie of it also perteineth to the secret of predestination whiche shal after be entreated of in place coÌ„uenient Wherefore let vs remembre that oure fall is to be imputed to the corruption of nature that we accuse not God himselfe the author of nature True in deede it is that the same deadely wounde sticketh fast in nature but it is muche materiall to knowe whether it came into nature from ells where or from the beginning hathe rested in it But it is euydent that the wounde was geuen by synne Therfore there is no cause why we shoulde complaine but of oure selues whiche thynge the Scripture hath dyligently noted For Ecclesiastes saieth This haue I founde that God hathe made manne righteous but thei haue soughte many inuentions It appeareth that the destructioÌ„ of man is to be imputed onely to him selfe for asmuche as hauing gotten vpryghtnesse by the goodnesse of God he by hys owne madnesse is fallen into vanitie We saye therfore that man is corrupted with faultienesse naturall but suche as proceded not from nature Wee denye that it proceded from nature to make appeare that it is rather a qualytye come from some other thynge whyche ys happened to man than a substantiall propretie that hathe ben putte into him from the begynninge Yet we call yt Naturall that no man shoulde thinke that euery man getteth it by euell custome wheras it holdeth all men bounde by inheritably descendinge righte And this we do not of oure owne heads withoute authoritie For for the same cause the Apostle teacheth that we are all by nature the chyldren of wrathe How coulde God whome all his meanest woorkes do please be wrathefull againste the noblest of all his creatures But he is rather wrathefull againste the corruption of his worke than againste his worke it selfe Therfore if for that mans nature is corrupted manne is not vnfitly saide to bee by nature abhominable to God it shal be also not vnaptely called naturally peruerse corrupted As Augustine feareth not in respecte of nature corrupted to call the synnes naturall whyche doe necessaryly reigne in ourâ— fleshe where the grace of God is absente So vanysheth away the foolyshe tryfelynge deuise of the Maniches whiche when they imagined an euellnesse hauinge substaunce in man presumed to forge for hym a newe creatour leaste they shoulde seeme to assigne to the ryghteous God the cause and begynnynge of euell The seconde Chapter That man is newe spoyled of the Freedome of wyll and made subiecte to myserable bondage SYthe we haue seen that the dominion of sinne sins the tyme that it helde the firste man bounde vnto it doothe not onely reigne in all mankinde but also wholy possesseth euerye soule nowe muste we more nerely examine sins we are broughte into that bondage whether we be spoyled of all freedome or no And yf yet there remayne any parcell howe farre the force thereof procedeth But to the ende that the trueth of this question maye more easyly appeare vnto vs I wyll by the waye sette vp a marke where vnto the whole summe maye bee dyrected And thys shal be the best waye to auoyde erroure if the daungers be considered that are lyke to fall on boothe sides For when man ys putte from all vpryghtnesse by and by he thereby taketh occasion of slouthfullnesse â—nd bicause it is saide that by hymselfe he canne dooe nothinge to the studye of righteousnesse fourth with hee neglecteth yt wholly as if yt pertained nothinge vnto hym Againe he can presume to take nothing vpon hymselfe be yt neuer so little but that bothe Gods honore shall bee thereby taken frome hym and man hymselfe bee ouerthrowen wyth rashe confydence Therfore to the ende we strike not vpon these rockes this course ys to bee kepte that man beynge enfourmed that there remaineth in hym no goodnesse and beynge on euerye syde compassed aboute wyth moste miserable necessitie may yet be taught to aspire to the goodnesse wherof he is voide and to the libertie wherof he is depriued and may be more sharpelye styrred vp from slouthfullnesse than if it were fained that he is furnished with greatest power Howe necessarye this seconde poynte is euery man seeth The fyrste I see is doubted of by moe than yt oughte to bee For this beynge sette oute of controuersye it oughte then plainely to stande for trueth that nothing is to be taken away from man of his owne so farre as it behoueth that he be throwen downe from false boastinge of him selfe For if it were not graunted to man to glorye in hymselfe euen at that time when by the bountefulnesse of God he was garnished with moste singular ornamentes howe muche oughte he nowe to be humbled sythe for his vnthankefulnes hee is thruste downe froÌ„ hye glorye into extreeme shame At that time I say when he was aduaunced to the hyghest degree of honoure the Scripture attributeth nothynge ells vnto hym but that he was created after the image of God whereby it secretly teacheth that man was blessed not by his owne good thinges but by the partakynge of God What therefore remayneth nowe but that he beyng naked and destitute of all glorye do acknoweledge God to whose liberalitie he coulde not be thankefull when he flowed full of the richesse of his grace and that nowe at length wyth confession of hys owne pouertie he glorifie hym whome in the acknoleging of his good gyftes he dyd not gloryfye Also it is as muche oure profyte that all prayse of wysedome and strengthe be taken from vs as yt pertayneth to the glorye of God that thei ioyne oure ruine with the robberie of God that geue vnto vs any thynge more than that
to the vprightnesse both of his wisedome and iustice whiche is also made more plaine by the comparison by and by adioyned where he putteth the faithfull in minde that thei haue not so learned Christ. For of these wordes we gather that the grace of Christ is the onely remedye whereby we be deliuered from that blindenesse the euels that ensue thereof For so had Esay also prophecied of the kingdome of Christ when he promised that the Lorde should be an euerlastynge lighte to his Churche when yet darkenesse couered the earthe and a mâ—ste the peoples Whereas he testifieth that the lyghte of God shall arise onely in the Churche truely without the Church he leaueth nothing but darkenesse and blindenesse I will not reherse perticularly suche thynges as are written euery where specially in the Psalmes and in the Prophetes againste the vanitie of man It is a greate thing that Dauide writeth if he be weyed wyth vanitie that he shall be vayner than vanitie it self His witte is wounded with a greuous weapon when all the thoughtes that come oute of it are scorned as foolyshe â—rifelynge madde and peruerse No easier is the condemnation of the heart when it is called guilfull and peruerse aboue all thinge but bicause I studie to be shorte I wil be contente with one place alone but suche a one as shall be like a most bright loking glasse wherein we may beholde the whole image of our nature For the Apostle when hee goeth aboute to throwe downe the arrogance of mankynde doth it by these testimonies That there is not one ryghteons manne There is not one manne that vnderstandeth or that seâ—keth God All are gone oute of the waye they are made vnprofitable together there is none that dothe good no not one their throte is an open sepulcher with their tongues they worke deceytfully the poyson of Serpentes ys vnder theyr lyppes whose mouthe ys full of cursing and bytternesse whose feete are swyfte to shedde bloude in whose wayes ys sorrowe and vnhappynesse whyche haue not the feare of God before they re eyes Wyth these thunderboltes hee inueyeth not agaynste certayne menne butte agaynste the whole nation of the sonnes of Adam Neyther declyneth hee agaynste the corrupte manners of one or twoo ages butte accuseth the contynuall corruptioÌ„ of nature For his purpose is that place not simply to chide men to make them amende but to teache rather that all menne are oppressed wyth calamitie impossyble to be ouercome from whyche they cannot gette vp agayne vnlesse they bee plucked out by the mercie of God And bycause that coulde not bee proued vnlesse it had ben by the ouerthrowe and destruction of nature he brought forth these testimonies whereby is proued that our nature is more than destroyed Let this therefore remayne agreed that menne are suche as they be here described not only by faulte of euell custome but also by corruptnesse of nature For otherwise the Apostles argument can not stande that there is no saluation for manne but by the mercie of God bycause he is in him selfe vtterly loste and paste hope I wyll not here busie my selfe in prouynge the applyeng of these testimonies that no manne shoulde thinke them vnfitly vsed I wyll so take them as yf they had ben firste spoken by Paule and not taken out of the Prophetes Firste he taketh awaye from manne rightousnesse that is integritie and purenesse and then vnderstandyng The wante of vnderstandynge he proueth by Apostasie or departyng from God whome to seeke is the firste degree of wisedome But that wante muste nedes happen to them that are fallen awaye from God He sayeth further that all are gone out of the waye and become as it were rotten that there is none that doeth good and then he adioyneth the haynous faultes wherewith they defile their members that are ones let lose into wickednesse Laste of all he testifieth that they are voyde of the feare of God after whose rule our steppes shoulde haue ben directed If these bee the inheritable gyftes of mankynde â–ª it is in vayne to seeke for anye good thyng in our nature In deede I graunt that not all these faultes doe appeare euery manne yet can not bee denied that this Hydra lurketh in the heartes of all menne For as the bodye whyle it already fostreth enclosed wythin it the cause and matter of disease although the payne bee not yet vehement canne not bee called healthy no more canne the soule bee reckened sounde whyle it swarmeth full of suche diseases of vices albeit the similitude dothe not agree in all pointes For in the bodye be it neuer so muche diseased there remayneth a quicknesse of lyfe but the soule beyng drowned in this gulfe of destruction is not only trouble wyth vices but also altogether voyde of all goodnesse The same question in a manner whiche hath ben before assoyled nowe riseth vp agayne of newe For in all ages there haue ben some whiche by guidyng of nature haue ben bente to vertue in al their life And I regarde it not though many slippynges maye be noted in their manners yet by the very studie of honestie they haue shewed a profe that there was some purenesse in theyr nature What rewarde suche vertues haue before God although we will more fully declare when we shall speake of the merites of workes yet wee muste somewhat speake in this place so farre as is necessarie for makyng playne of this present argument These examples therefore seeme to put vs in mynde that wee shoulde not thinke mans nature all together corrupt for that by her instruction some meÌ„ haue not only excelled in some noble actes but also in the whole course of their life haue behaued themselues most honestly But here we must thinke how in this corruptioÌ„ of nature there is some place for the grace of God not to cleaÌ„se it but inwardely to restraine it For if the lord wold suffer the mindes of all menne as it were with loose reynes to runne wildly into all sortes of lustes without doubte there would be no maÌ„ but he would in playne experience make vs beleue that all those euels wherewith Paule condemneth all nature are moste truely sayde of hym For what Canst thou exempt thy selfe out of the number of them whole feete are swift to shed bloud their handes defiled with robberies and manslaughters their throtes like vnto open Sepulchres their tungues deceitfull their lippes venymous their workes vnprofitable wicked rotteÌ„ deadly whole minde is without God whose inwardes are peruersenesse whose eyes are bent to entrappinges their heartes lift vp dispiteousely to triumph ouer other and all the partes of them applied to infinite mischeues If euery soule be subiecte to all suche monsters as the Apostle boldly pronounceth truely we see what would come to passe if the Lorde would suffer the luste of manne to wander after his owne inclination There is no mad beaste that is so hedlong caried awaye there is no streame
by the tenor of the text wher it by by after foloweth that we are his people the flocke of his pastures we see now howe he not contended simply to haue geuen to God the praise of our saluation doth expresly exclude vs froÌ„ all felowshipe with him as if he would saye that ther resteth no pece be it neuer so lyttle for man to glorie in bicause it is all of God But ther will be some peraduenture that will graunt that Will beynge of her owne nature turned away from good is conuerted by the only power of the Lord but so that beinge prepared before it hath also her owne parte in doinge as Augustin teacheth that grace goeth before euerye good worke but so that will dothe accompanie it and not leade it as a waytinge maide after it not a forgoer Whiche thynge beinge not euell spoken by the holy man Peter Lombarde doth disordrely wriâ—he to this purpose But I affirme that as wel in the wordes of the Prophete whiche I haue alleged as in the other places these two thinges be plainely signified that the Lorde dothe bothe correcte oure corrupted will or rather destroie it also of himselfe putteth in place thereof of a good will In as muche as it is preuented by grace in that respect I geue you leaue to call it a Wayting maide but for that beinge reformed it is the worke of the Lord this is wrongfully geuen to man that he doth with wil comming after obey grace going before Therfore it is not well written of Chrysostome that neither grace wtout will nor will without grace can worke any thing as if grace did not worke very will it selfe as euen nowe we haue seen by Paule Neither was it Augustines purpose when he called mans will the wayting mayde of grace to assigne vnto her a certaine second office in doing a good worke but bicause this only was his entent to confute the wicked doctrine of Pelagius whiche did set the principal cause of saluation in mans deseruing therfore he stode only vpoÌ„ this point that grace was before al deseruing which was sufficiente for the matter that he then had in hand not medlinge in the meane time with the other question coÌ„cerning the perpetuall effect of grace which yet in an other place be excellently wel handleth For sometimes when he saith that the lord doth preuent the vnwilling that hee maye will and foloweth the wyllynge that he wyll not in vayne he maketh him altogether the whole authour of the good worke Albeit his senteÌ„ces touchyng this matter are to plaine to neede any loÌ„g arguyng vpon them Men sayeth he doe labour to finde in our will something that is our owne not of God but how it may be founde I know not And in his first boke against Pelagius Celestius where he doth expound that saying of Christ â–ª Euery one that hath hearde of my father cometh to me he sayth Freewill is so holpen not only that it maye knowe what is to be done but also maye doe it when it hath knoweÌ„ it And so when God teacheth not by the letter of the law but by the grace of the spirit he so teacheth that he that hath learned doth not only see it in knowyng but also desire it in willing and performe it in doyng And bicause we are now in hand with the chiefe point wherupon the mater hangeth let vs go forward proue the summe therof to the reders only with a fewe the most playne testimonies of the scripture And then leaste any man should accuse vs of wrongfull wresting the Scripture let vs shew that the trueth which we affirme beyng takeÌ„ out of the Scripture wanteth not the testimonie of this holy man I meane Augustine For I thinke it not expedient that all the thinges be rehersed that may be brought out of the Scriptures for coÌ„firmation of our meanyng so that by the moste chosen that shal be brought forth the way may be prepared to vnderstand al the rest that are here and there coÌ„monly red And agayne I thinke it shall not be vnfitly done if I openly shewe that I agree well with that man whom worthyly the consent of godly men doth much esteme Surely it is euideÌ„t by plaine certaine profe that the beginning of goodnesse is from no where els but only from God for there can not be founde a will bent to good but in the elect But the cause of election is to be sought out of man Whereupon foloweth that man hath not right Will of him selfe but it procedeth from the same good pleasure whereby we are electe before the creatioÌ„ of the world There is also an other reason not vnlike vnto yt. For wheras the beginning of willing doyng wel is of faith it is to be seene whense saith it self cometh For asmuch as the whole Scripture crieth out that it is a free gift of God it foloweth that it is of the mere grace of God when we which are with al our minde naturally bent to euell beginne to will that which is good Therefore the lord when he nameth these two thinges in the coÌ„uersioÌ„ of his people to take away from them a stony heart and to geue theÌ„ a heart of flesh plainly testifieth that that which is of our selues must be done away that we may be conuerted to righteousnesse and that what so euer cometh in place therof is from himself And he vttereth not this in one place only For he sayth in Ieremie I wil geue them one heart one way that they maye feare me al their dayes And a litle after I will geue the feare of my name into their heart that they departe not froÌ„ me Agayne in Ezechiel I wil geue them one heart and I wil geue a newe spirite in their bowels I will take away the stony heart out of their flesh and I will geue them a heart of flesh He coulde not more euidently clayme to himselfe and take from vs what so euer is good and right in our will than when he declareth that our conuersion is a creation of a newe spirite and of a newe heart For it followeth alwaye that bothe out of our will proceedeth no goodnesse till it be reformed and that after reformation so muche as it is good is of God and not of vs. And so reade we the prayers of holy meÌ„ne made to that effecte as The Lorde incline our heart to him sayeth Salomon that we maye kepe his commaundementes He sheweth the frowardenesse of our heart whiche naturally reioyseth to rebell agaynste the lawe of God if it be not boowed And the same thyng is in the Psalme Lorde incline my heart to thy testimonies For the comparison of contrarietie is alwaye to be noted whyche is betwene the peruerse motion of the heart whereby it is carried to obstinatie and this correction whereby it is led to obedience When David feelyng him selfe for a tyme
place of the first they set the promise without the commaundement As for me bicause vnlesse I be conuinced by euident reason I take the ten wordes in Moses for ten commaundementes me thinkes I see so many diuided in very fit order Therefore leauyng to them their opinion I will follow that which I best alloow that is that the same whiche these later sorte make the first cōmaundement shal be in stede of a preface to the whole law and then shal follow the cōmaundemētes fower of the first table and sixe of the seconde in suche order as they shal be rehearsed Augustine also to Boniface agreeth with vs whiche in rehersyng them kepeth this order that God only be serued with obedience of religion that no idole be worshipped that the name of the Lorde be not taken in vaine when he had before seuerally spokē of the shadowish cōmaundemēt of the Sabbot In an other place in deede that first diuision pleaseth him but for to sclender a cause that is bicause in the number of three if the first table consist of three cōmaundementes the misterie of the trinitie more plainly appereth Albeit in the same place he sticketh not to confesse that otherwise he rather liketh our diuisiō Byside these the authour of the Unperfect worke vpō Matthew is of our side Iosephus vndoutedly according to the cōmon consent of his time assigneth to either table fiue cōmaundementes Whiche is bothe against reason bicause it confoūdeth the distinction of religion charitie and also is confuted by the authoritie of the Lord himself which in Matthew reckeneth the cōmaundement of honoring our parētes in the number of the secōd table Now let vs heare God himself speakyng in his owne wordes The first Commaundement I am the Lord thy God whiche haue brought thee out of the lande of Aegypt out of the house of bondage Thou shalt haue no straunge Gods before my face Whether you make the first sentence a part of the first cōmaundement or reade it seuerally it is indifferēt to me so that you do not denie me that it standeth in stede of a preface to the whole law First in making of lawes is heede to be takē that they be not shortly after abrogate by cōtempt Therfore God first of all prouideth that the maiestie of the lawe that he shall make maye neuer at any time come in contempt For stablishing wherof he vseth three maners of argumentes First he chalengeth to him self power and right of dominion whereby he may constraine his chosen people that they must of necessitie obey him then he setteth forth a promise of grace with swetenesse therof to allure thē to studie of holinesse Thirdly he reciteth the benefite that he did for them to reproue the Iewes of vnthankefulnesse if they do not with obedience answer his kindnesse Under the name of Iehouah the Lord is meant his authoritie lawful dominiō And if al thinges be of him and do abide in him it is right that all thinges be referred to him as Paule sayeth Therfore we are with this word alone sufficiently brought vnder the yoke of Gods maiestie bicause it were mōstruous for vs to seke to withdraw our selues frō vnder his gouernement out of whome we can not be After that he hath shewed that it is he that hath power to commaund to whome obedience is due lest he should seme to drawe by only necessitie he also allureth with swetenesse in pronouncyng that he is the God of the Churche For there is hidden in this speache◠mutuall relation whyche is conteyned in the promise I will bee to them a God and they shal be to me a people Whereupon Christ proueth that Abraham Isaac and Iacob haue immortall lyfe by this that God testified that he is their God Wherefore it is as muche in effecte as yf he should saye thus I haue chosen you to be my people not only to doe you good in this present lyfe but also to geue you the blessednesse of the life to come But to what end this tendeth it is noted in diuerse places in the law For whē the Lord doth vouch saue to deale thus mercifully with vs to call vs into the companie of his people he choseth vs sayth Moses that we should be a peculiar people vnto him self a holy people and should kepe his commaundementes From whense also cometh this exhortion Be ye holy for I am holy Now out of these two is deriued that protestation that is in the Prophet The sonne honoreth the father the seruant honoreth his Lord. If I be a lord where is my feare If I be a father where is my loue Now foloweth the rehersal of his benefite whiche ought to be of so much more force to moue vs as the faulte of vnthankefulnesse is more detestable euen among men He then did put Israel in remembrance of a benefit lately done but such a one as for the miraculous greatnesse thereof beyng worthy to be had in remembrance for euer should remaine in force with their posteritie Morouer it is most agreable for this present matter For the Lord semeth to say that they were deliuered out of miserable bondage for this purpose that they should with obediēce and redinesse of seruice honor him the author of their deliuerance He vseth also to the ende to holde vs fast in the true worshippyng of him alone to set out himself with certaine titles whereby he maketh his sacred maiestie to be differently knowen from al idoles forged gods For ▪ as I sayd before suche is our redy inclination to vanitie ioyned with rashe boldnesse that so sone as God is named our minde cā not take hede to it self but that it by and by falleth away to some vaine inuention Therefore when the Lord meaneth to bryng a remedie for this mischief he setteth out his owne godhed with certayne titles and so dothe compasse vs in as it were within certayne grates leaste we should wander hether and thether rashly forge our selues some new God if forsakyng the liuing God we should erect and idole For this cause so oft as the Prophetes meane properly to point out him they clothe him and as it were enclose him within those markes wherby he had opened himself to the people of Israell And yet when he is called the God of Abraham or the God of Israell when he is set in the temple of Hierusalem among the Cherebins these and like formes of speache do not binde him to one place or to one people but are set only for this purpose to staye the thoughtes of the godly in y◠God whiche by his couenant that he hath made with Israell hath so represented himself that it is no waye lawefull to varie from such a paterne But let this remayne stedfastly emprinted that there is mention made of the deliuerance to this ende that the Iewes might the more cherefully geue themselues to the God that doth by right clayme them
shall blesse himself shall blesse in the God of the faythfull and he that shal swere in the land shal swere in the true God Hieremie sayth Yf they shal teach the people to swere in my name as thei haue taught theÌ„ to swere by Baal they shal be buylded vp in the middes of my house And for good cause it is sayde that when we call vpon the name of the Lorde to witnesse we doe witnesse our religion towarde him For so wee confesse that he is the eternall and vnchaungeable truthe whome we call vpon not onely as a moste substantiall witnesse of truthe aboue all other but also as the only defense thereof whiche is able to bryng forth hidden thynges into light then as the knowet of heartes For where testimonies of menne doe â—ayle there we fâ—ee to God for witnesse specially where any thynge is to be proued that lieth secrete in conscience For whyche cause the Lorde is bitterly angry with them that sweare by strange gods and he iudgeth that manner of swearyng to be a manifest of manifest fallyng from his allegeance Thy sonnes haue forsaken me and do swere by them that are no gods And he declareth the haynousnesse of this offense by threatenyng of punishment I will destroye them that sweare by the name of the Lord and swere by Melchan Nowe when we vnderstande that it is the Lordes will that there be in our othes a worshippe of his name so muche the more diligent hede is to be taken that in stede of worshippyng they doe not conteine dishonour contempt or abacement of it For it is no small dishonour when periurie is committed in swearyng by him wherefore it is called in the lawe Profanation For what is lefte to the Lorde when he is spoyled of his truthe he shall then ceasse to be God But truely he is spoyled thereof when he is made an affirmer and approuer of falshod Wherefore when Iosua minded to dryue Alchan to confesse the truthe he sayd My Sonne geue glorie to the Lord of Israell meanyng thereby that the Lorde is greuously dishonored yf a manne sweare falsly by hym And no maruell For we doe as much as in vs lieth in a manner to stayne his holy name with a lye And that this manner of speache was vsed amonge the Iewes so ofte as any was called to take an othe appereth by the like protestation that the Pharisees vse in the Gospell of Iohn To this heedefulnesse the formes of othes that are vsed in the Scriptures doe instructe vs The Lorde lyueth The Lorde doe these thinges vnto me and adde these thynges The Lorde be witnesse vpon my soule Whyche doe proue that we can not call God for witnesse of our sayenges but that we also wishe him to take vengeance of our periurie if we speake deceyptfully The name of the Lorde is made vile and common when it is vsed in superfluous othes although they bee true For in suche case it is also taken in vayne Wherefore it shall not be sufficient to absteyne from 〈◊〉 caring falsly vnlesse we do also remember that swearing was suffred and ordeined not for luste or pleasure but for necessities sake and therfore they goe beyond the lawfull vse thereof that applye it to thinges not necessarie And there can no other necessitie be pretended but where it is to serue eyther religion or charitie wherein at this daye menne doe to muche licentiously offende and so muche the more intolerably for that by very custome it hath cessed to be reckened for any offense af all whiche yet before the iudgement seaâ—e of God is not sâ—lenderly weyed For euery where wythout regarde the name of God ys defiled in triflynge talkes and yt ys not thought that they do euel bicause by long suffred and vnpunished boldenesse they are come to rest as it were in possession of so great wickedneâ—â—e But the coÌ„manndement of the Lord remayneth in â—orce the penaltie abideth in strength and shall one daye haue his effect whereby there is a certayne speciall reuenge proclaymed agaynst them that vse his name in vayne This commaundement is also transgressed in an other poynt that in our othes we put the holy seruantes of God in the place of God with manifest vngodlynesse for so we traÌ„sferre the glorie of his godhed to them Neyther is it without cause that the Lorde hath geuen speciall commaundement to swere by his name and by speciall prohibition forbidden that we should not be heard swere by any strange gods And the Apostle euidently testifieth the same when he writeth that men in swearyng do call vpon a hier than themselues and that God whiche had none greater than his owne glory to swere by did swere by himselfe The Anabaptistes not contented wyth this moderation of swearyng do detest all othes without exceptioÌ„ bycause the prohibition of Christ is generall I saye vnto ye swere not at all but let your tale be yea yea and nay nay what so euer is more than this is of euell But by this meane they do without consideration stumble agaynst Christ while they make him aduersarye to his father and as if he had come downe from heauen to repeale his fathers decrees For the eternall God doth in the lawe not only permit swearyng as a thyng lawfull whiche were enough but also in necessitie doth commaunde it But Christ affirmeth that he is all one with his father that he bringeth no other thyng but that whiche his father commaunded him that his doctrine is not of himself c. What then wil they make God contrarie to himself whiche shal afterwarde forbidde and condemne the same thing â—n mens behauiours whiche he hath before allowed by coÌ„maunding it But bycause there is some difficultie in the wordes of Christ let vs a litle weye them But herein we shall neuer atteyne the truthe vnlesse we bende our eyes vnto the entent of Christ and take heede vnto the purpose that he there goeth about His purpose is not eyther to release or restreyne the lawe but to reduce it to the true and naturall vnderstandyng whiche had ben very muche depraued by the false gloses of the Scribes and Pharisees This â—â— we holde in minde we shall not thinke that Christ dyd vtterly condemne othes but onely those othes whiche doe transgresse the rule of the lawe Thereby it appereth that the people at that time did forbeare no manner of swearyng but periuries whereas the lawe dothe not only forbidde periuries but also all idle and superstitous othes The Lorde therefore the most sure expositour of the lawe doth admonish them that it is not only euell to forswere but also to sweare But howe to sweare in vaine But as for these othes that are commended in the lawe he leaueth them safe and at libertie They seme to fight somewhat more strongly when they take earnest holde of this worde At all whiche yet is not referred to the worde Sweare but to
Wherfore we must fetche the exposition of it farther of And as I think I haue marked yâ— there are three causes to be coÌ„sidered wherupoÌ„ this coÌ„maundement consisteth For first the heauenly lawmaker meant vnder the rest of the seuenth daye to set out in figure to the people of Israel the spirituall rest whereby the faithfull ought to â—esse from their owne workes that they might suffer God to worke in them Secondarily his wil was to haue one apointed daye wherein they should mere together to heare the lawe and execute the ceremonies or at leest bestowe it peculiarly to the meditation of his workes that by such callyng to remembrance they might be exercised to godlinesse Thirdly he thought good to haue a day of rest graunted to seruants and such as liued vnder the gouernement of other wherin theâ— might haue some cessyng from their labour But we are many wayes taught that the same shadoweng of the spiritual rest was the principal point in the Sabbat For yâ— Lorde required the keping of no coÌ„mauÌ„dement in a maner more seuerely than this when his meaning is in the Prophetes to declare that al religioÌ„ is ouerthrowen then he coÌ„plaineth that his Sabbates are polluted defiled not kept not sanctified as though that pece of seruice beyng omitted there remained no more wherin he might be honored He did set forth the obseruing therof with hie praises For whiche cause the faithful did among other oracles maruelously esteme the reuelyng of the Sabbat For in Nehemiah thus spake the Leuites in a solemne coÌ„uocation Thou hast shewed to our fathers thy holy Sabbat hast geuen them the coÌ„maundementes the ceremonies the law by the hand of Moses You see howe it is had in singular estimation among al the coÌ„maundementes of the law All whiche thinges do serue to set forth the dignitie of the misterie which is very wel expressed by Moses and Ezechiel Thus you haue in Exodus See that ye kepe my Sabbat day bicause it is a token betwene me you in your generations that you maye know that I am the Lord that sanctifie you kepe my Sabbat for it is holy vnto you Let the children of Israell kepe the Sabbat and celebrate it in their generations it is an euerlastyng couenaÌ„t betwene me the children of Israel and a perpetual token Yet Ezechiel speaketh more at large But the summe therof cometh to this effect that it is for a token wherby Israell should knowe that God is their sanctifier If our sanctification be the mortifiyng of our owne will then appereth a most apt relation of the outward signe with the inward thing it self we must altogether rest that God may worke in vs we must depart from our owne wil we must resigne vp our heart we must banish all lustes of the â—â—esh Finally we muste cesse from all the doynges of our owne witte that we maye haue God workyng in vs that we maye reste in him as the Apostle also teacheth This perpetual cessyng was represented to the Iewes by the kepyng of one daye among seuen whiche daye to make it be obserued with greater deuotion the Lord commaunded with his owne exaÌ„ple For it auaileth not a litle to stirre vp mans endeuour that he maye know that he tendeth to the folowyng of his creatour If any man searche for a secret signification in the number of seuen For asmuch as that nomber is in the Scripture the nomber of perfection it was not without cause chosen to signifie euerlastyng continuance Wherwith this also agreeth that Moses in the day that he declared that the Lord did rest from his workes maketh an ende of describyng the succeding of dayes nightes There maye be also brought an other probable note of the number that the Lord thereby meant to shewe that the Sabbat should neuer 〈◊〉 perfectly ended til it came to the last day For in it we beginne our blessed rest in it we doe dayly procede in profityng more and more But bicause we haue still a continuall warre with the flesh it shall not be ended vntill that sayeng of Esaye be fulfilled concernyng the continuyng of newe Moone with newe moone of Sabbat with Sabbat euen theâ— when God shal be all in all It may seme therfore that the Lord hath by the .vij. day set forth to his people the perfection to come of his Sabbat at the laste daye that our whole lite might by coÌ„tinuall meditation of the Sabbat aspire to this perfection If any man mislyke this obseruation of the number as a matter to curious I am not agaynst him â–ª but that he maye more simply take it that the Lorde ordeyned one certaine day wherein his people might vnder the scholyng of the lawe bee exercised to the continuall meditation of the spirituall reste And that he assigned the seuenth daye eyther bycause he thought it sufficient or that by settynge forth the likenâ—â—se of his owne example he might the better moue the people to kepe it or at leaste to put them in mynde that the Sabbat tended to no other ende but that they should become like vnto their Creatour For it maketh small matter so that the misterie remayne whiche is therein principally set forth concernynge the perpetuall reste of ouâ— workes To consideration whereof the Prophetes did nowe and thâ—â— call backe the Iewes that they shoulde not thynke themselues 〈◊〉 charged by carnall takyng of their rest Bysâ—de the places alredy â—â—leged you haue thus in Esaye If thou turne awaye thy â—oote from the Sabbat that thou doe not thine owne will in my holy daye and shalt call the Sabbat delicate and holy of the glorious Lorde and shalt glorifie him while thou doest not thyne owne wayes and sekâ—st not thine owne will to speake the worde then shalt thou be deâ—â—ted in the Lord c. But it is no doubte that by the commyng of our Lord Christ so muche as was ceremoniall herein was abrugate For he is the truthe by whose presence all figures do vanish awaye he is the bodie of sight whereof the shadowes are leite He I sâ—ye is the â—rue fulfillyng of the Sabbat we beyng buryed with hym by â—â—ptiâ—me are grafted into the felowship of his death that we beyng made partakers of the resurrection we maye walke in newnesse oâ— life Therfore in an other place the Apostle writeth that the Sabbat was a shadowe of a thing to come and that the true bodie that is to saye the perfect substance of truthe is in Christ whiche in the same place he hath well declared That is not coÌ„teyned in one day but in the whole course of our life vntill that we beyng vtterly dead to our selues be filled with the life of God Therefore superstitious obseruing of daies ought to be far from Christians But for asmuche as the two later causes ought not to be reckened among the olde shadowes but doe belong a like to all ages sins the Sabbat is abrogate
loue To thys exposition Augustine dyd fyrste open mee the waye bycause thou shouldest not thinke that it is without consent of some graue authoritie And though that Lordes purpose was to forbid vs all wrongfull coueting yet in rehersing that same he hath brought forth for example those things that most commonly doe deceyue vs wyth a false image of delyghte bycause hee woulde learne nothynge to concupiscence when he draweth yt from these thinges vpon the whyche yt moste of all rageth and triumpheth Loe here is the seconde Table of the lawe wherein we are taught sufficiently what we owe to men for Gods sake vpon consideration wherof hangeth the whole rule of charitie Wherefore you shall but vaynely call vpon those duetyes that are conteined in thys Table vnlesse your doctrine doe staye vpon the feare and reuerence of God as vpon her foundation As for them whyche seeke for twoo commaundementes in the prohibition of couetinge the wyse reader thoughe I saye nothing wyll iudge that by wronge diuision they teare in sunder that whyche was butte one And it maketh nothinge againste vs that this worde Thou shalt not couet is the seconde time repeted for after that he had fyrste sette the house then hee renteth the partes thereof beginninge at the wyfe whereby it playnely appeareth that as the Hebrues doe very well it ought to bee reade in one whole sentence and that God in effecte commaundeth that all that euery man possesseth shoulde remaine safe and vntouched not onely from wronge and lust to defraude them but also from the very leaste desyre that may moue oure myndes But now to what ende the whole lawe tendeth it shall not be hard to iudge that is to the fulfillinge of ryghteousnesse that yt myghte frame the lyfe of manne after the example of the purenesse of God For God hathe therein so painted oute hys owne nature as if a manne do perfourme in deedes that whiche is there commaunded hee shall in a manner expresse an image of God in hys lyfe Therefore when Moses meante to bring the summe thereof into the myndes of the Israelites hee saide And nowe Israel what dothe the Lorde thy God aske of thee butte that thou feare the Lorde and walke in hys wayes loue hym and serue hym in all thy hearte and in all thy soule and keepe his commaundementes And hee cessed not styll to synge the same songe againe vnto them so ofte as he purposed to shewe the ende of the lawe The doctrine of the lawe hathe suche respect herevnto that it ioyneth man or as Moses in an other place termeth it maketh manne to sticke faste to his God in holynesse of lyfe Nowe the perfection of that holynesse consisteth in the twoo principall pointes allready rehersed That we loue the Lorde God withall oure hearte all oure soule and all oure strengthe and oure neighboure as oure selues And the firste in deede is that oure soule bee in all partes fylled with the loue of God From that by and by of it selfe fourth floweth the loue of oure neighboure Whiche thinge the Apostle sheweth when he wryteth that the ende of the lawe is Loue out of a pure conscience and a farthe not fained You see howe as it were in the heade is set conscience and faith vnfained that is to saye in one worde true Godlynesse and that from thense ys charitie deceyued Therefore hee is deceyued whosoeuer thynketh that in the lawe are taughte onely certayne rudimentes and fyrste Introductions of ryghteousnesse wherewyth menne became to bee taughte theyr fyrste schoolynge butte not yet dyrected to the true marke of good woorkes whereas beyonde that sentence of Moses and thys of Paule youe canne desyre nothynge as wantynge of the hygheste perfection For howe farre I praye youe wyll hee proceede that wyll not bee contented wyth thys institution whereby manne ys instructed to the feare of God to spirituall worshypynge to obeinge of the commaundementes to folowe the vprightnesse of the waye of the Lorde finally to purenesse of conscience syncere faithe and loue Whereby is confirmed that exposition of the lawe whiche searcheth for and findeth out in the commaundementes therof all the dueties of Godlynesse and loue For thei that folow onely the drie and bare principles as if it taught but the one halfe of Gods will know not the ende thereof as the Apostle witnesseth But wheras in rehersing the summe of the law Christ the Apostle do somtime leaue out the first Table many are deceiued therin while thei wold faine draw their wordes to bothe the Tables Christ in Mathew calleth the chiefe pointes of the lawe Mercy Iudgement Faith vnder the worde Faith it is not doubtfull to mee but that he meaneth truth or faithfulnesse towarde men But some that the sentence might be extended to the whole lawe take it for religiousnesse towarde God But thei laboure in vaine For Christe speaketh of those workes wherwith man ought to proue him selfe righteous This reâ—son if we note we will also cesse to maruell why when a yonge man asked hym what be the commaundementes by kepinge wherof we enter into life he answered these thinges onely Thou shalte not kill Thou shalt not committe adulterie Thou shalte not steale Thou shalte beare no false witnesse Honoure thy Father and thy Mother Loue thy neighboure as thy selfe For the obeying of the firste Table consisted in manner all eyther in the affection of the hearte or in ceremonies the affection of the hearte appeared not and as for the ceremonies the hypocrites did continually vse But the workes of charitie are suche as by them we maye declare a perfect righteousnesse But this commeth eche where so ofte in the prophetes that it muste nedes be familiar to a reader but meanly exercised in them For in a manner alwaye when they echorte to repentaunce they leaue oute the firste Table and onely call vpon Faith Iudgment Mercie Equitie And thus thei do not ouerskippe the feare of God but thei require the earnest proofe thereof by the tokens of yt This is wel knowen that when thei speake of the keepinge of the law thei do for the moste parte rest vpon the seconde Table bicause therein the studie of righteousnesse and vprightnesse is most openly seen It ys needlesse to reherse the places bicause euery man will of himselfe easyly marke that whiche I saye But thou wilt say is it then more auailable to the perfection of righteousnesse to liue innocently among men than with true godlynesse to honore God No but bicause a man doth not easilye kepe charitie in all pointes vnlesse he earnestli feare God therfore it is therby proued that he hathe Godlinesse also Biside that for asmuch as the Lord well knoweth that no benifite can come from vs vnto him which thing he doth also testifie by the Prophet therfore he requireth not our dueties to him self but doth exercise vs in good workes toward our neighbour Therfore not wtout cause the
Apostle setteth the whole perfectioÌ„ of the holy ones in charitie And not inconuenientlye in an other place he calleth the same the fullfillinge of the lawe adding that he hathe perfourmed the lawe that loueth his neighboure Againe That all the lawe is comprehended in one worde Loue thy neighboure as thy selfe For he teacheth no other thing but the same which Christe doth when he saith Whatsoeuer ye will that men do to you do ye the same to them For thys is the law and the Prophetes It is certaine that in the lawe and the Prophetes Faith all that belongeth to the true worship of God holdeth the principal place and that Loue is beneth it in a lower degree but the Lordes meaning is that in the lawe is only prescribed vnto vs an obseruation of right and equitie wherein we be exercised to testifie our Godlye feare of him if there be any in vs. Here therefore let vs sticke faste that then oure lyfe shal be best framed to Gods will and the rule of his lawe when it shall be euery waye most profitable to oure brothren Butte in the whole lawe there is not redde one syllable that apoynteth to man any râ—le of suche thynges as he shall do or leaue vndone to the commoditie of his owne fleshe And surely sith men are so borne of such disposition naturalli that thei be to much carried all hedlong to the loue of them selues how much soeuer thei fall from the truthe yet still thei keepe that selfe loue there needed no lawe any more to enflame that loue that was naturally of it selfe to much beyonde measure Whereby it plainly appeareth that not the loue of oure selues but the loue of God and of oure neighboure is the keping of the commaundements and that he liueth best and moste holyly that so nere as maie be liueth and trauileth leaste for him selfe that no man liueth worse and more wyckedly than hee that liueth and trauileth for himselfe only thinketh vpon seketh for thinges of hys owne And the Lord the more to expresse with howe greate ernestnes we ought to be led to the loue of oure neighboures apointed it to bee measured by the loue of our selues as by a rule bicause he had no other more vehement or stronger affection to measure it by And the force of the manner of speaking is diligently to be weyed For he doth not as certaine Sophisters haue foolishly dreamed geue the first degree to the loue of our selues and the seconde to charitie but rather that affection of loue which we do all naturally drawe to our selues he geueth away vnto other wherevpoÌ„ the Apostle saith that Charitie seketh not her own And their reasoÌ„ is not to be estemed worth a heare that the thing ruled is euer inferiore to his Rule For God doth not make the loue of our selues a rule whervnto charitie toward other shold be subiect but whereas by peruersnesse of nature the affectioÌ„ of loue was wont to rest in our selues he sheweth that now it ought to be els wher spred abroade that we shold with no lesse cherefulnesse feruentnesse and carefulnesse be ready to do good to oure neighboure than to oure selues Now sith Christe hath shewed in the parable of the Samaritane the vnder the name of Neighboure euery man is conteined be he neuer so strange vnto vs ther is no cause whi we shold restraine the coÌ„mauÌ„demeÌ„t of loue within the bondes of our owne frendshippes acquaintances I deny not that the nerer that any man is vnto vs the more familiarli he is to be holpen with our endeuours to do him good For so the ordie of humaâ—itie reqâ—ireth the so many moe dueties of friendship men shold coÌ„municate togither as they are bounde togither wyth streighter bondes of kyâ—red familiaritie or neighebourehoode and that wythout any offense of God by whose prouidence we are in a manner driuen thervnto But I say that al mankinde without exception is to be embraced with one affection of charitie that in thys behalfe is no dyfference of Barbarous or Grecian of woorthy or vnwoorthy of friende or foe bicause thei are to be considered in God and not in them selues from whyche consideration when we tourne away it is no maruell if we be entangled with many erroures Wherefore if we wyll keepe the true trade of louinge we muste not tourne oure eyes vnto man the sighte of whome woulde ofter enforce vs to hate than to loue but vnto God which commaundeth that the loue which we offer him be poured abroade among all menne that this be a perpetuall foundation that whatsoeuer the man be yet he ought to be loued bicause God is loued Wherefore it was a moste pestilent either ignoraunce or malice that the Schoolemen of these commaundementes touching not desyringe of reuengmente and louinge oure enemies whiche in the olde time bothe were geuen to the Iewes and at the same tyme were commonly geuen to all Christians haue made Councels whiche it is in our libertie to obey or not obey And the necessarie obeyinge of them thei haue posted ouer to Monkes which wer though but in this one poynt forsoothe more righteous than simple Christians that thei willingelye bound them selues to keepe the Councels And thei rendre a reason why thei receiue them not for lawes for that they seeme to burdenous and heauy specially for Christians that are vnder the lawe of grace So dare thei presume to repel the eternall law of God touching the louing of oure neighvoures Is there any suche dyfference in any leafe of the lawe and are not therein rather in it eche where founde commaundementes that do moste seuerely require of vs to loue oure enemies For what manner of sayinge is that where wee are commaunded to feede oure enemie when he is hungry to set into the right way his Oxen or Asses strayinge out of the waye or to ease them when thei faint vnder their burden Shall we do good to his beastes for his sake without any good will to him selfe What is not the worde of the Lorde euerlastinge Leaue vengeance to me and I will requite it Whiche also is spoken more plainely at large in an other place Seke not vengeance neither be mindefull of the iniurie of thy Citizens Either let them blot these thynges oute of the lawe or let them acknoweledge that the Lorde was a lawemaker and not lieingly faine that he was a councell geuer And what I praye you meane these thynges that thei haue presumed to mocke withall in their vnsauorie glose Loue your enemies doe good to them that hate youe praie for them that persecute youe blesse them that curse you that ye may be the chyldren of youre father which is in heauen Who can not heare reason wyth Chrysostome that by so necessarie a cause it plainely appeareth that they are no exhortations but commaundementes What remayneth more when we be blotted out of the numbre of the
the ende of thys present life From thense did spring vp that consideration whiche the faythfull oftentimes vsed for a comforte of thir miseries and remedie of patience It is but a momente in the Lordes displeasure and life in his mereye Howe did they determine afflictions to ende in a moment that were in affliction in a manner of their life longe where dyd thei espye so longe an eâ—duringe of Godes kindenesse whereof thei scarsely felt any lyttle taste If thei hadde sticked faste vpon the earthe they coulde haue founde no such thing but bicause thei loked vpon heauen thei acknowledged that it is but a moment of time while the Lord exercise his holy ones by the crosse but that his mercies wherein thei are gathered together do last the worldes age Againe they did â—oresee the eternall and neuer endinge destruction of the vngodlye whiche were as in a dreame happy for one daie Wherevpon came these sayinges The remembrance of the righteous shall be in blessing butte the name of the wicked shall rotte Precious is the deathe of the Saintes in the sighte of the Lorde but the deathe of the wicked moste euell Againe in Samuel The Lorde shall keepe the feete of the holy and the wicked shall be put to silence in darkenesse Whiche do declare that thei well knewe that howesoeuer the holy were diuersly carryed aboute yet their laste ende is lyfe and saluation and that the prosperitie of the wycked is a pleasaunt waye whereby thei by little and little slide forwarde into the gulfe of deathe Therefore thei called the deathe of suche the destruction of the vncircumcised as of them from whome the hope of the resurrection was cutte awaie Wherefore Dauid coulde not deuise a more greuous curse than this Let them be blotted out of the boke of life and not be written with the righteous But aboue all other notable is that sayeng of Iob I knowe that my redemer liueth in the last daie I shal rise againe out of the earth and in my fleshe I shall see God my sauioure This hope is layed vp in my bosome Some that haue a mynde to make a shewe of their sharpe witte do cauill that this is not to be vnderstanded of the last resurrection but of the firste daye that Iob loked to haue God more gentle to him whiche although we graunt them in parte yet shall wee enforce them to confesse whether they wyll or noe that Iob coulde not haue come to that largenesse of hope if he had rested his thoughte vpon the earthe Therefore we muste needes confesse that he lifted vp his eyes to the immortalitie to come whiche sawe that his redeemer would be present with him euen lyeng in his graue For to them that thinke only of his present life death is their vttermost desperation whiche very death coulde not cutt of Iobs hope Yea though he kill me said he neuerthelesse I will still hope in him And let no trifler here carpe against me and saie â–ª that these were the sayenges but of a fewe whereby ys not proued that suche doctrine was among the Iewes For I wyll by and by answer him that these fewe dyd not in these sayenges vtter any secret wisedome wherevnto onely certayne excellente wittes were seuerally and priuately suffred to atteine â–ª but that as thei were by the holy Ghoste apointed teachers of the people so they openly published those misteries of God that were to be vniuersally learned and ought to be the principles of the common religion among the people Therefore when we heare the publike oracles of the holy Ghoste wherein he spake of the spirituall lyfe so clerely and plainely in the Churche of the Iewes it were a pointe of vntolerable stubbournesse to sende them away only to the fleshly couenant wherin is mention made of nothing but earth and earthly wealthinesse If I come downe to the latter Prophetes there wee maye freely walke as is oure owne felde For yf it were not harde for vs to gett the vpperhande in Dauid Iob and Samuel here it shall be muche more easye For God kepte this distribution and ordre in disposinge the couenant of hys mercye that howe muche the nearer it drewe on in processe of tyme to the full perfourmance thereof with so muche greater encreasementes of reuelation hee dyd daye by daie more bryghtly shewe it Therefore at the beginning when the firste promise of saluation was made vnto Adam there glystered oute but as it were smale sparkles of it After hauinge more added vnto it a greater largenesse of light began to be put forth whiche from thense fourth brake out more and more and displayed her bryghtnesse farther abroade till at length all the cloudes were dryuen awaye and Christe the sonne of righteousnesse fully lyghtned the whole woorlde We neede not therfore to feare that wee fayle of testimonies of the Prophetes if we seeke them to proue oure cause but bicause I see that there wyll aryse a huge deale of matter wherevpon I shoulde bee constrained of necessytie to tarrye longer than the proportioâ— of my purpose maye beare for it woulde so growe to a worke of a great volume and also bicause I haue already by those thinges that I haue saide before made plaine the waye euen for a reader of meane capacitie so as he maye goe forwarde wythoute stumbling therefore I wyll at this present absteine from long tediousnesse whyche to do ys no lesse necessarie but geuing the readers warning before hande that they remembre to open theyr owne waye with that key that we haue fyrste geuen them in theyr hande That is that so ofte as the Prophetes speake of the blessednesse of the faithfull people whereof scarscely the leaste steppes are seen in this present life thei maye resorte to this distinction that the Prophetes the better to eâ—presse the goodnesse of God did as in a shadow expresse it to the people by temporall benefites as by certaine rough drawing of the portraiture therof but that the perfect image that thei haue painted therof was suche as might rauish mens myndes out of the earh and out of the elements of this worlde and of the age that shal perishe and of necessitie rayse it vp to the considering of the felicitie of the lyfe that ys to come and spirituall We wyll be content with one example When the Israelites being carryed awaye to Babylon sawe their scattering abroade to be like vnto deathe they coulde hardely be remoued from thys opinion that they thought that al was but fables that Ezechiel prophecied of their restitution bicause thei reckened it euen all one as if he had tolde them that rotten carcases shoulde be restored againe to lyfe The Lorde to shewe that euen that same difficultie coulde not stop him from bringing hys benefite to effect shewed to the Prophete in a vision a field full of due bones to the which in a moment with the onely power of hys worde he restored
and also partaker of all one nature with vs therefore it is not lawefull for vs to searche any further For who so euer is tickled with desire to knowe any more he beyng not contented with the vnchangeable ordinance of God doth shewe also that he is not contented with the same Christ that was geuen vs to be the price of our redemption But Paule not only reherseth to what ende he was sente but also climbyng to the hye misterie of the predestination he very fitly represseth all wantonnesse and itchyng desire of mans wit The father chose vs in Christ before the creation of the worlde to make vs his sonnes by adoption according to the purpose of his will and he accepted vs in his beloued sonne in whom we haue redeÌ„ptioÌ„ by his bloud Truely here is not the fal of AdaÌ„ set before as though it were formost in time but is shewed what God determined before all ages when his will was to help the miserie of maÌ„kinde If the aduersarie obiecte againe that this purpose of God dyd hang vpon the fall of manne whiche he did foresâ—ent is enough and more for me to saye that they with wicked boldnesse breake forth to fayne them a newe Christ who so euer suffer themselues to searche for more or hope to know more of Christ than God hath foreapointed them by his secret decree And for good cause did Paule after he had so discoursed of the proper office of Christ whish to the Ephesians the spirit of vnderstanding to coÌ„prehend what is the length heygth bredth and depth euen the loue of Christe that surmounteth al knowledge euen as if of purpose he would set barres about our mindes that when mention is made of Christ they should not be it neuer so litle swarue from the grace of reconciliation Wherfore sithe this is a faithfull sayeng as Paule testifieth that Christ is come to saue sinners I do gladly rest in the same And whereas in an other place the same Apostle teacheth that the grace whiche is nowe disclosed by the Gospell was geuen vs in Christe before the times of the worlde I determine that I ought constantly to abide therein to the ende Agaynst this modestie Osiander carpeth vniustly whiche hath agayne in this time vnhappily stirred this question before lightly moued by a few He accuseth them of presumption that saye that the sonne of God shuld not haue appered in the flesh yf AdaÌ„ had not fallen bycause this inuention is confuted by no testimonie of Scripture As though Paule did not bridle froward curiositie when after he had spoken of redemption purchaced by Christ he by and by coÌ„maundeth to auoyde foolish questions The madnesse of some dyd burst out so farre that while they disordrely coueted to seme witty they moued this questioÌ„ whether the Sonne of God might haue takeÌ„ vpon him the nature of an Asse This monstruousnesse which all the godly do worthyly abhorre as detestable let Osiander coâ—fute with this pretense that it is neuer expressely confuted in the Scripture As though when Paule accompteth nothing precious or worthy to be knowen but Christ crucified he doth therfore admit an Asse to be the authour of saluatioÌ„ Therfore he that in an other place reporteth that Christ by the eternal couÌ„sel of his father was ordeined to be a head to gather althinges together wil neuer the more acknowledge an other that hath no office of redemyng apointed him But as for the principle that he braggeth of it is very triflyng He would haue it that man was created after the image of God bicause he was fashioned after the paterne of Christ to come that he mighte resemble him whom the father had alredy decreed to clothe with our fleshe Whereupon he gathereth that yf Adam had neuer fallen froÌ„ his firste and vncorrupted originall state yet Christ should haue ben man Howe triflyng this is and wrested all menne that haue sounde iudgement do easily perceiue of themselues In the meane time first he thinketh that he hath seene what was the ymage of God that forsothe the glorie of God did not onely shyne in those excellent giftes wherewith he was garnished but also that God himselfe essentially dwelt in him But as for me although I graunt that AdaÌ„ did beare the image of God in so much as he was ioyned to God whiche is the true and hyest perfection of dignitie yet I saye that the likenesse of God is no where els to bee sought but in those markes of excellencie wherewith he had garnisshed Adam aboue other liuynge creatures And that Christe was then the image of God all menne doe graunt with one consent and therefore that what so euer excellencie was grauen in Adam it proceded from this that by the onely begotten sonne he approched to the glorie of his creatour Therefore manne was created after the image of God in whome the creatours will was to haue his glorie seene as in a lookynge glasse To this degree of honour was he aduauÌ„ced by the benefite of the only begotteÌ„ sonne But I saye further that the same sonne was a common head as well to Angels as to menne so that the same dignitie that was bestowed vpon manne did also belong vnto Angels For when we heare them called the children of God it were inconuenient to denie that there is somethyng in them wherein they resemble their father Nowe yf his will was to haue his glorie to be represented as well in Angels as in menne and to be seene in bothe natures Osiander dothe fondely trifâ—e in sayeng that the Angeles were then set behinde menne bicause they did not beare the image of Christ. For they could not continually enioye the present beholdyng of God vnlesse they were like hym And Paule teacheth that menne are no otherwise renewed after the image of God but if they be coupled with Angels that they maye cleane together vnder one head Finally yf we beleue Christ this shal be our laste felicitie to be made of like forme to the Angeles when we shal be receyued vp into heauen But if Osiander will conclude that the originall paterne of the image of God was in Christ as he is man by the same reason a manne maye say that Christ muste needes haue ben partaker of the nature of Angels bicause the image of God perteineth also to them Therefore Osiander hath no cause to feare that God shoulde bee found a lier vnlesse it had ben firste stedfastly and vnchangeably decreed in his minde to haue his sonne incarnate bycause yf the integritie of Adam had not fallen he should with the Angels haue ben like vnto God and yet it should not therfore haue ben necessarie 〈◊〉 the sonne of God should be made eyther man or Angel And in â—ame he feareth that absurditie least vnlesse the vnchangeable counsell of God had ben before the creation of man that Christ should be borne not as the redemer but as the first man he should haue loste
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
those places of Scripture to accorde very well together where it is saide that God declared his loue towarde vs in this that he gaue hys onely begotten sonne to deathe and yet that he was oure enemie till he was made fauourable againe to vs by the deathe of Christe But that they maie be more strongly proued to them that require the testament of the olde Churche I will allege one place of Augustine where he teacheth the very same that we do The loue of God saith he is incomprehensible and vnchangeable For he beganne not to loue vs sins the time that wee weare reconciled to him by the bloode of his sonne But before the making of the worlde he loued vs euen before that we weare any thynge at all that we myght also be his children wyth hys onely begotten Sonne Therefore whereas wee are reconciled by the deathe of Christe it is not so to be taken as thoughe the Sonne dyd therefore reconcile vs vnto hym that he myghte nowe beginne to loue vs whome he hated before but we are reconciled to him that already loued vs to whome we weare enemies by reason of sinne An whether this be true or no that I saie let the Apostle bâ—are witnesse Hee dothe commende saith he his loue towarde vs bicause when wee were yet sinners Christ died for vs. He therfore had a loue to vs euen theÌ„ when we weare enemies to hym and wroughte wickednesse Therefore after a maruellous and deuine mannner he loued vs euen then when he hated vs. For he hated vs in that we weare suche as he had not made vs and bicause oure wickednesse had on euery syde wasted awaie hys woorke he knewe howe in euery one of vs bothe to hate that whiche we oure selues had made and to loue that whiche he had made These be the wordes of Augustine Nowe where it is demaunded howe Christe hathe done away our sinnes and taken away the strife betwene vs and God and purchased suche righteousnesse as mighte make him fauourable and well willing towarde vs it maie be generally answered that he hathe brought yt to passe by the whole course of hys obedience Whiche is proued by the testimonie of Paule As by one mans offense many wer made synners so by one mans obedience wee are made righteous And in an other place he extendeth the cause of the pardon that deliuereth vs from the curse of the lawe to the whole life of Christe saying When the fulnesse of tyme was come God sente his sonne made of a woman subiecte to the lawe to redeeme them that were vnder the lawe And so affirmed that in his very baptisme was fulfilled one part of righteousnesse that he obediently dyd the coÌ„maundement of his father Finally from the time that he toke vpon him the person of a seruant he beganne to paye the raunsome to redeeme vs. Butte the Scripture to sette oute the manner of oure saluation more certainely doothe ascribe this as peculiar and proprely belonginge to the deathe of Christe Hee hym selfe pronounced that hee gaue hys lyfe to bee a redemption for many Paule teacheth that hee dyed for oure synnes Ihon the Baptiste cryed oute that Christe came to take awaye the synnes of the woorlde bycause hee was the Lambe of God In an other place Paule saith that we are iustified freely by the redemption that is in Christ bycause he is set forth the reconciler in his owne bloode Againe that we are iustified in his bloode and reconciled by his deathe Againe â–ª He that knewe no sinne was made sinne for vs that we might be the ryghteousnesse of God in him I will not recite all the testimonies bicause the mimbre woulde be infinite and many of them muste bee hereafter alleged in their order Therefore in the summe of belefe whiche thei call the Apostles creede it is very ordrely passed immediatly from the byrthe of Christe to his deathe and resurrection wherein consisteth the summe of perfecte saluation And yet is not the reste of his obedience excluded whiche hee perfourmed in his life as Paule comprehendeth it wholye from the beginninge to the ende in sayinge that he abaced him selfe taking vpon him the forme of a seruant was obedient to his father to death euen the death of the crosse And truely euen in the same death his willing submission hath the firste degree bicause the sacrifice vnlesse it had ben willingly offred had nothing profited toward righteousnesse Therfore where the Lord testified that he gaue his soule for his shepe he expressly addeth this no man taketh it awaye from my â—elfe According to that which meaning Esaie saith that he helde his peace like a lambe before the sherer And the historie of the Gospel reherseth that he went forth and met the souldiers and before Pilate he left defending of him selfe and stode still to yelde him selfe to iudgement to be pronounced vpon him But that not without some strife for bothe he had taken our infirmities vpon him and it behoued that his obedience to his father shoulde be this way tried And this was no sclender shew of his incomparable loue towarde vs to wrastle with horrible feare in the middest of these cruell tormentes to cast awaie all care of hymselfe that he might prouide for vs. And this is to be beleued that there could no sacrifice bee well offered to God any otherwise but by this that Christe forsaking all his owne affection did submitte and wholy yelde himself to his fathers will For proofe whereof the Apostle dothe fyttly allege that testimonie of the Psalme In the booke of the lawe it is written of me that I may doe thy will O God I will thy lawe is in the middest of my heate Then I saide Loe I come But bicause trembling consciences finde no reste but in sacrifice and washing whereby sinnes are cleansed therefore for good cause we are directed thither and in the deathe of Christe is a appointed for vs the matter of lyfe Nowe forasmuche as by oure owne gyltinesse curse was due vnto vs before the heauenly iudgement seate of God therefore fyrste of all is recited howe hee was condenmed before Ponce Pilate presidente of Iurie that wee shoulde know that the punishement wherunto we weere subiecte was iustely layde vpon vs. Wee could not escape the dreadfull iudgement of God Christe to deliuer vs from it suffred himselfe to be condemned before a mortall man yea a wicked and heathen man For the name of the president is expressed not onely to procure credit to the historie but that we shoulde learne that whiche Esaie teacheth that yâ— chastisemente of our peace was vpon him and that by his stripes wee weare healed For to take awaie oure damnation euery kinde of deathe sufficed not for him to suffer but to satisfye oure redemption one speciall kynde of deathe was to bee chosen wherein bothe drawinge away oure damnation to himselfe and takyng
could he by dyâ—ng deliuer vs from death yf he himself had lyen still ouercoÌ„me by death Now could he haue gotten victorie for vs if himself had ben vanquished in fight Wherefore we doe so parte the matter of our saluation betwene the death and resurrection of Christ that by his death we saye sinne was taken awaye and death destroied and by his resurrection righteousnesse was repaired and lyfe raysed vp agayne but so that by meane of his resurrectoiÌ„ his death doth shewe forth her force and effect vnto vs. Therefore Paule affirmeth that in his very resurrection he was declared the sonne of God bycause then at last he vttered his heauenly power whiche is bothe a cleare glasse of his godhed a stedfast staye of our fayth As also in an other place he teacheth that Christ suffred after the weakenesse of the flew rose againe by the power of the spirit And in the same meaning in an other place where he entreateth of perfection he sayth that I maye knowe him and the power of his resurrection Yet by and by after he adioyneth the fellowship with death Wherw th most aptly agreeth that sayeng of Peter that God raysed him vp from the dead and gaue him glorie that our faith and hope might be in God not that our faith beyng vpholden by his death should wauer but that the power of God whiche kepeth vs vnder fayth doth principally shewe it selfe in the resurrection Therefore let vs remember that so oft as mention is made of his death only there is also comprehended that whiche properly belongeth to his resurrection and like figure of comprehension is there in the word ResurrectioÌ„ as oft as it is vsed seuerally without speaking of his death so that it draweth with it that whiche peculiarly peâ—teineth to his death But for as much as by risyng agayne he obteyned the crowne of conquest so that there should be both resurrection and life therefore Paule doth for good cause affirme that fayth is destroyed and the Gospell is become vayne and deceitefull if the resuâ—â—â—â—tion of Christ be not fastened in our heartes Therfore in another place after he had gloried in the death of Christ agaynste all the errors of damnation to amplifie the same he sayth further Yea the same He whiche died is risen vp agayne and nowe standeth a Mediatour for vs in the presence of God Furthermore as we haue before declared that vpon the partakyng of his crosse hangeth the mortificatioÌ„ of our flesh so is it to be vnderstanded that by his resurrection we obteyne an other commoditie whiche answereth that mortificatioÌ„ For sayth the Apostle we are therefore graffed into the likenesse of his death that beyng partakers of his resurrection we may walke in newnesse of life Therefore in an other place as he gathereth an argument of this that we are dead together with Christ to proue that we ought to mortifie our members vpon earth likewise also bicause we are risen vp with Christ he gathereth thereupon that we ought to seke for those thinges that are aboue and not those that are vpon the earth By which wordes we are not only exhorted to be raysed vp after the exaÌ„ple of Christ to follow a newnesse of life But we are taught that it is wrought by his power that we are regenerate into righteousnesse We obteyne also a third frute of his resurrection that we are as by an earnest deliuered vs assured of our owne resurrection of whiche we knowe that his resurrection is a most certaine argument Whereof he disputeth more at large in the .xv. chapter of his first Epistle to the Corinthians But by the waye this is to be noted that it is sayd that he rose agayne from the dead in which sayeng is expressed the truthe bothe of his death and of his resurrection as yf it had ben sayd that he did bothe die the same death that other menne naturally doe dye and receyued immortalitie in the same fleshe whiche he had put on mortall To his resurrection is not vnfittly adioyned his ascendynge into heauen For although Christ beganne more fully to set forth his glorie and power by risyng agayne for that he had nowe layed awaye that base and vnnoble estate of mortal life and the shame of the crosse yet by his ascendynge vp into heauen only he truely beganne his kyngedome Whiche the Apostle sheweth where he teacheth that Christ ascended to fulfil al thinges Where in semyng of repugnancie he sheweth that there is a goodly agreement bycause he so departed from vs that yet his presence might be more profitable to vs whiche had ben penned in a base lodgyng of the flesh while he was conuersant in earth And therefore Iohn after that he had rehearsed that notable callyng If any thirst let him come to me c. By and by sayth that the holy ghost was not yet geuen to the faythfull bycause Iesus was not yet glorified Whiche the Lord himselfe also did testifie to the Disciples sayeng It is expedient for you that I goe awaye For if I doe not goe away the holy ghost shall not come But he geueth them a comfort for his corporall absence that he will not leaue them as parentlesse but will come agayne to them after a certayne manner in deede inuisible but yet more to be desired bycause they were then taught by more assured experience that the authoritie whyche he enioyeth and the power whiche he vseth is sufficient for the faithfull not only to make them liue blessedly but also to die happyly And truely we see howe muche greater abundance of his spirite he then poured out how much more royally he then aduauÌ„ced his kingdome howe much greater power he then shewed bothe in helpyng his and in ouerthrowyng his enemies Beyng therefore taken vp into heaueÌ„ he toke away the presence of his body out of our sight not to cesse to be present with the faythfull that yet wandred in the earth but with more present power to gouerne both heauen and earth But rather the same that he had promised that he would be with vs to the ende of the worlde he performed by this his ascendyng by whiche as his bodye was lifted vp aboue all heauens so his power and effectuall workynge was poured and spred abrode beyonde all the baundes of heauen and earth But this I had rather to declare in Augustines wordes than mine owne Christ sayth he was to goe by death to the right hande of the father from whense he is to come to iudge the quicke and the dead and that lykewyse in bodyly presence accordyng to the â—ounde doctrine and rule of fayth For in spirituall presence with them he was to come after his ascension And in an other place more largely and plainely Accordyng to an vnspeakeable and vnuisible grace is that fulfilled whiche he had spoken beholde I am with you all the dayes euen to the ende of the worlde But
accordyng to the fleshe which the Worde toke vpon him accordyng to that that he was borne of the Uirgin accordyng to that that he was taken of the Iewes that he was fastened on the tree that he was takeÌ„ downe from the crosse that he was wrapped in linen clothes that he was layed in the graue that he was openly shewed in his risynge agayne this was fulfilled Ye shal not alway haue me with you Why so bycause he was conuersant accordyng to the presence of his body forty dayes with his disciples and they beyng in his companie seyng him not folowyng him he ascended into heauen and is not here for he sitteth there at the right hande of his father and is here for he is not gone awaye in presence of maiestie Therefore accordyng to the presence of his maiestie we alwaye haue Christ accordyng to the presence of his fleshe it was truely sayd to his Disciples but me ye shall not alwaye haue For the church had him a few dayes accordyng to the presence of his flesh but nowe she holdeth him by fayth but seeth him not with eyes Wherfore it by and by foloweth that he is sitteÌ„ downe at the right hande of his father whiche is spoken by waye of similitude taken of princes that haue theyr sitters by to whome they commit their office to rule and gouerne in their stede So it is sayd that Christ in whom the father will be exalted and reigne by his hand was receyued to sit at his right hand as yf it had ben sayd that he was inuested in the dominion of heauen and earth solemnely entred vpon the possession of the gouernement committed vnto him that he not only entred vpon it but also continueth in it till he come downe to iudgement For so doth the Apostle expounde it when he sayth thus The Father hath set him at his right hand aboue all principalitie and power streÌ„ght and dominion and euery name that is named not only in this world but in the world to come c. He hath put althinges vnder his feete and hath geuen him to be head of the church aboue althynges Nowe you see to what purpose belongeth that sittyng that is that all creatures bothe heauenly and earthly maye with admiration loke vpon his maiestie be gouerned with his hande beholde his countenance and be subiect to his power And the Apostles meane nothyng els when they so oft rehearse it but to teache that all thinges are lefte to his will Therefore they thinke not rightly which thinke that blessednesse is only meant by it And it forceth not that in the Acres Stephen testifieth that he saw him standing bicause we speake not heare of the gesture of his body but of the maiestie of his dominion so that to Sitte is nothyng els but to be chiefe iudge in the heauenly iudgement seate Hereupon doth faith gather manifolde frute For it learneth that the Lord by his ascendyng into heauen hath opened the entrie of the heauenly kingdome whiche before had ben stopped vp by Adam For when he entred into it in our flesh as in our name therupon followeth that whiche the Apostle sayth that we doe alredy in him after a certaine manner sit in heauen For that we doe not with bare hope loke for heauen but alredy in our head we possesse it Moreouer fayth perceyueth that he sitteth with his father to our great benefit For he is entred into a â—anctuarie not made with handes and there appereth before the face of the Father a continuall aduocate and intercessor for vs he so turneth the fathers eyes to his righteousnesse that he turneth them awaye from our sinnes He so reconcileth his minde vnto vs that by his intercession he prepareth vs a waye and passage to his throne fillyng it with grace and mercifulnesse which otherwise wold haue ben full of horrour to wretched sinners Thirdly fayth conceyueth his power wherein consisteth our strength might welth and glorieng agaynst the helles For ascendyng into heauen he led captiuitie captiue and spoilyng his enemies he enriched his people and dayly filleth them with heapes of spirituall richesse He sitteth therefore on hye that from thense pouryng out his power vnto vs he maye quicken vs to a spiritual life sanctifie with his spirit and garnish his church with the diuerse giftes of his grace preserue it safe agaynst all hurtes by his protection restrayne with the strength of his hand the ragyng enemies of his crosse and of our saluation finally holde all power bothe in heauen and in earth till he haue ouerthrowen all his enemies whiche are also our enemies and made perfect the bildyng vp of his Church And this is the true state of his kingdome this is the power that his father hath geuen him till he make an ende of the laste act when he cometh to iudge the quicke and the dead Christ doth in deede here shewe to them that be his plaine proues of his power present amonge them but bicause vnder the basenesse of flesh his kingdome doth in a manner lie hidden in earth therefore for good cause is fayth called to thinke vpon that visible presence which he will openly shew at the laste day For he shal in visible forme come downe from heauen euen such as he was seen to goe vp and he shall appere to all men with vnspeakeable maiestie of his kyngdome with bright glistryng of immortalitie with infinite power of godhed with a garde of Angeles From thense therefore we are bidden to loke for him to come our redemer at that day wheÌ„ he shall seuer the Lambes from the Goaste the chosen from the forsaken and there shal be none of all eyther the quicke or the dead that shall escape his iudgement For from the furthest corners of the world shal be heard the sounde of the trompet wherwith all shal be called to his iudgement seate both they that shal be founde alyue at that daye they whome death hath before taken out of the companie of the quicke Some there be that in this place expouÌ„d the wordes of the Quicke and the dead otherwise and we see that some of the olde wryters dyd stick in doubte vpon the constructioÌ„ of this article But as the aforesayd meanyng is plaine easy to perceyue so doth it better agree with the Crede which is euideÌ„t that it was written accordyng the capacitie of the coÌ„mon people And herewith nothyng disagreeth that whiche the Apostle affirmeth that it is apointed to all men ones to die For although they whiche shall remayne in mortall life at the last iudgement shall not dye after a naturall manner and order yet that change whyche they shall suffer bycause it shal be like a death is not vnproprely called death It is in deede certayne that not all shall slepe but all shal be 〈…〉 meaneth that â–ª In one moment their mortall life shall perish 〈◊〉 be
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
how we be nothing and in the other how much we be magnified I thinke our glorieng semeth to be tempered but paradueÌ„ture it is more encreased Truely it is perfectly stablished that we glorie not in our selues but in the Lord. If we thinke thus if he hath determined to saue vs we shal by and by be deliuered now in this we may take courage But let vs climbe vp into a hier watche toure seke for the citie of God seke for the teÌ„ple seke for the house seke for the spouse I haue not forgotteÌ„ but I say it with feare reuereÌ„ce we I saye be but in the heart of God We be but by his allowyng as worthy not by our owne worthinesse Now â—he feare of the lord whereof coÌ„monly in euery place witnesse is borne to al the holy ones whiche is in some places called the beginning of wisedom in some places wisedome it selfe although it be but one yet it procedeth froÌ„ a double vnderstanding For God hath in himself the reuerence both of a father of a lord Therefore he that will truely worship him will endeuor to shewe himself bothe an obedient sonne a seruisable seruant vnto him The obedience that is geuen to him as to a father the Lord by his Prophet calleth honor the seruice that is done to him as to a lord he calleth feare The sonne sayth he honoreth the father the seruant the lord If I be a father where is my honor If I be a lord where is my feare But how soeuer he putteth differeÌ„ce betwene theÌ„ thou seest how he confoundeth them both together Therfore let the feare of the lord be vnto vs a reuereÌ„ce mingled with that same honor feare Neither is it any maruel if one minde receiue both those affectioÌ„s For he that coÌ„sidereth with himself what a father God is vnto vs hath cause enough although there were no helles at al why he should drede his displeasure more greuously thaÌ„ any death But also such is the wantonnesse of our flesh to ruÌ„ne to licentiousnesse of sinning to restraine the same by al meanes we ought therewithal to take hold of this thought that the Lord vnder whose power we liue abhorreth al iniquitie whose veÌ„geance they shall not escape that in liuing wickedly doe prouoke his wrath against theÌ„selues But that which Iohn sayth that feare is not in charitie but perfect charitie casteth out feare bicause feare conteyneth punishment disagreeth not with this that we say For the wicked feare not God in this respect that they drede to incurre his displeasure if they might doe it without punishmeÌ„t but bicause thei know him to be armed with power to reueÌ„ge therfore thei shake for feare at the hearing of his wrath And also they so feare his wrath bicause they thinke that it hangeth ouer theÌ„ for that they loke euery moment when it shal fal vpon their heds As for the faithfull they as is aboue sayd both feare his displeasure more than punishment and are not troubled with feare of punishmeÌ„t as if it did hang ouer their neckes but they are made the more ware not to procure it So sayth the Apostle wheÌ„ he speaketh to the faithful Be ye not deceiued for this commeth the wrath of God vpon the children of vnbelefe He threateneth not that Gods wrath will come vpon them but putteth them in minde to thinke vpon this that the wrath of God is prepared for suche wicked doinges as he had recited that thei themselues should not be willing also to proue it Albeit it seldome happeneth that the reprobate be awakened wyth onely and bare threateninges but rather beyng already grosse and vnsensibly dull with their owne hardnesse so oft as God thundreth from heaueÌ„ they harden themselues to obstinacie but when they are ones striken with his hand then whether they will or no thei be enforced to feare This feare they commonly call a seruile feare and in comparison seâ— it for contrarie to free natured willyng feare which becoÌ„meth children Some other do suttelly thrust in a middle kynde bicause that same seruile and constrayned affection sometime to subdueth mens mindes that they come willyngly to the feare of God Now we vnderstand that in the good wil of God wherunto faith is sayd to haue respect the possession of saluation and eternall life is obteined For if we can waÌ„t no good thing while God is fauorable vnto vs it abundantly sufficeth vs to the assurednesse of saluation wheÌ„ he himselfe doth assure vs of his loue Let him shewe his face sayth the Prophet we shal be safe Wherupon the Scriptures determine this to be the summe of our saluatioÌ„ that God putting away al enmities hath receyued vs into fauour Whereby they shew that when God is reconciled vnto vs there remayneth no perill but that al things shal prosper well with vs. Therfore faith hauing taken hold of the loue of God hath promises of the present life and of the life to come perfect assurednesse of al good thinges but that same such as may be gathered out of the word of God For faith doth not certainely promise to it self eyther the leÌ„gth or honor or wealth of this life for asmuch as God willed none of these thinges to be apointed vnto vs but is contented with this assurednesse that God will neuer faile howe so euer many things faile vs that perteine to the maintenance of this present life But the chiefe assurednesse of faith resteth in expertation of the life to come which is set out of doubt by the worde of God But what so euer miseries and calamities betide vnto them whome God loueth they can not worke the contrarie but that his good will is perfect felicitie Therefore when we did meane to expresse the summe of blessednesse we named the fauor of God out of whiche spring do flowe vnto vs al kindes of good thinges And this we may coÌ„monly note throughout the Scriptures that when so euer mentioÌ„ is made not only of eternal saluation but also of any good thing in vs we be alwaye called backe to the loue of God For which cause Dauid sayeth that the goodnesse of God when it is felt in a godly heart is sweter and more to be desired than life it selfe Finally yf all thinges els do flowe vnto vs accordynge to our owne wishing and we be vncertaine of Gods loue or hatred our felicitie shal be accursed and therefore miserable But yf the fauorable face of God do shine vnto vs euen our very miseries shal be blessed bicause they are turned to helpes of our saluation As Paule when he heaped vp a rehersall of all aduersities yet he glorieth that he was not by them seuered from the loue of God and in his prayers he alwaye beginneth at the fauour of God from whense floweth all prosperitie Likewise Dauid setteth the only fauour of God agaynste all the terrors that trouble
there speaketh in the persone of a maÌ„ regenerate I speake not of this that he vseth these wordes Euell Sinne that thei which wil speake against vs may not cauil against those words but whoe can denie that a striuing against the lawe of God is euell whoe can denie a withstanding of Iustice to be sinne Finally whoe wâ—ll not graunt that there is a fault where is a spiritual miserie But al these thinges are reported of this disease by Paule Againe we haue an assured demonstration by the law by whiche this whole question may easily be discussed For we are coÌ„maunded to loue God with all our heart with al our soule with al our powers Sithe al the partes of our soule ought so to be occupied with the loue of God it is certaine that they satisfie not the coÌ„maundement that conceiue in their heart any desire be it neuer so litle or suffer any such thought at all to entre into their minde as maye withdraw them from the loue of God into vanitie For what are not these the powers of the soule to be affected with sodeine motions to coÌ„prehend with wit to coÌ„ceyue with minde Therfore when these do open a way for vaine or corrupt thoughtes to entre into them do they not shew that they are euen so much voide of the loue of God Wherfore who so confesseth not that all the lustes of the flesh are sinnes and that the same disease of lusting which they call a fedyng is the well spryng of sinne he muste needes denie that the transgression of the lawe is sinne If any man thinke it an absurditie that all the desires wherwith man is naturally moued in affection are vniuersally condeÌ„ned wheras they be put into man by God the author of nature We answer that we doe not condemne those desires that God hath so engrauen into the minde of man at the firste creation that they can not be rooted out without destroyeng the very nature of man but only outragious and vnbridled motions that fight against the ordinance of God But nowe sithe by reason of the peruersnesse of nature all her powers are infected and corrupted that in all her doynges appereth a continuall disorder and intemperance bicause the desires can not be seuered froÌ„ such intemperance therefore we say that they are corrupt Or if you like to haue the whole summe in fewer wordes we teache that all the desires of men are euell and we accuse them to be gilty of sinne not in that that they are naturall but for that they are inordinate and we call them inordinate bycause no pure or cleane thynge can come out of a corrupte and vncleane nature And Augustine dothe not so much varie from this doctrine as he appereth in shewe while he somwhat to much feareth the enuie that the Pelagians labored to bryng him into he sometime forbeareth to vse the name of sinne Yet where he writeth that the law of sinne still remaynyng in the holy ones the onely giltinesse is taken awaye he plainely sheweth that he doth not so much disagree from our meanyng We will alleage some other sentences wherby shal better appere what he thought In yâ— second boke against Iulian This law of sinne is both released by the spiritual regeneration abideth in the mortal flesh released herein bicause the giltnesse is taken away in the sacrament whereby the faithfull are regenerate and it abideth bycause it worketh the desires agaynst whiche the faythfull doe fight Agayne Therfore the law of sinne which was also in the membres of so great an Apostle is released in baptisme but not ended Agayne The lawe of sinne of which yet remainyng the giltinesse is in baptisme discharged Ambrose called wickednesse bicause it is wickednesse for the flesh to lust against the Spirit Againe Sinne is dead in respect of that giltinesse wherin it helde vs and euen beyng dead it still rebelleth til it be healed with perfection of burial And yet playner in the v. boke As the blindenesse of heart is bothe a sinne whereby menne beleueth not in God and also a punishment of sinne whereby a proude heart is chastised with worthy correction and the cause of sinne when any thyng is committed by the errour of a blinde heart so the lust of flesh agaynste whiche a good spirit lusteth is bothe sinne bycause there is in it disobedience agaynst the gouernement of the minde and also the punishment of sinne bycause it is geuen for recompense to the deseruynges of the disobedient and the cause of sinne in manne when he consenteth by defection or in manne when he is borne by infection Here wythout anye doubtefull speache he calleth it sinne bycause when errour was ones ouerthroweÌ„ and the truth coÌ„firmed he lesse feared sclaunderours reportes As in the .xlj. Homelie vpoÌ„ Iohn where doâ—tlesse he speaketh according to the true meaning of his mind he sayth If in the flesh thou serue the law of sinne do that whiche the Apostle himself sayth let not sinne reigne in your mortal bodie to obey the desires therof He sayth not let it not be but let it not reigne So long as thou liuest sinne must needes be in thy meÌ„bres at least let Reigne be taken from it Let not that be done whiche it commaundeth They that defend that luste is no sinne are wont to obiecte that sayeng of Iames Lust after that it hath conceiued bryngeth forth sinne But this is easily confuted For vnlesse we thinke that he speaketh of only ill workes or actuall sinnes euell will it self shall not be accompted sinne But where he calleth mischeuous deedes and wicked offenses the ofsprynges of sinne and geueth vnto them the name of sinnne it doth not by and by folow thereof but that to luste is an euell thyng and damnable before God Certaine Anabaptistes in this age deuise I wote not what phreÌ„tike intemperance in stede of spirituall regeneration sayeng that the children of God restored into the state of innoceÌ„cie now ought no more to be carefull for bridlyng of the luste of the fleshe that the Spirit is to be folowed for their guide vnder whose guidyng they neuer goe out of the way It were incredible that mans minde could fall to so great madnesse vnlesse they did opeÌ„ly and proudely babble abrode this doctrine Truely it is monstruous But it is mete that suche should suffer the punishment of suche blasphemous boldnesse that so haue persuaded their minde to turne the truth of God into a lie Shal al the choise of honestie and dishonestie righte and wronge good and euell vertue and vice be taken awaye â–ª Suche difference saye they coÌ„meth of the cursednesse of olde Adam from whiche we are exempted by Christe So nowe there shal be no difference betwene fornication and chastitie playne dealyng and sutteltie truthe and lyeng iustice and extortion Take awaye vayne feare saye they the Spirit will commaund thee no euell thyng so that thou boldly and without feare yelde thee to
the guidynge thereof Whoe can choose but be astonished at these monstruous thinges Yet it is a common learnyng amonge them whiche blynded wyth madnesse of lustes haue put of all common reason but what Christ I beseche you doe they frame vnto vs and what spirite doe they belche out For we reknowledge one Christ and his only Spirit whome the Prophetes haue commended whom the Gospell geuen vs doth preache of whome we there heare no such thyng That Spirit is no patrone of manslaughter whoredom droÌ„kennesse pride coÌ„tentioÌ„ couetousnesse gutle but the author of loue chastitie sobrietie modestie peace teÌ„peraÌ„ce truth It is not a giddy spirit and runneth hedlong without consideration through right and wrong but is ful of wisedome vnderstanding that discerneth rightly betwene iust and vniust It stirreth not vnto dissolute and vnbridled licentiousnesse but maketh difference betwene lawefull and vnlawfull and teacheth to kepe measure and temperance but why doe we labour any longer in confutynge this beastly rage To Christians the Spirit of the Lord is not a troublesome phantasie whiche eyther themselues haue brought forth in a dreame or haue receyued beyng forged of other but they reuerently seeke the knoweledge of him at the Scriptures where these two thynges be taught of hym First that he is geuen vs vnto sanctificatioÌ„ that he might bryng vs into the obedience of Gods wil beyng purged from vncleannesse defilinges whiche obedience can not stand vnlesse lustes be tamed and subdued wherunto these men would geue the bridle at libertie Secondly we are taught that we are so cleansed by his sanctification that we are still besieged with many vices and much weakenesse so longe as we are enclosed in the burden of our bodye whereby it coÌ„meth to passe that beyng farre distant from perfection we haue neede alwaye to encrease somewhat and beyng entaÌ„gled in vices we haue neede dayly to wrastle with them Whereupon also foloweth that shakynge of slouth and carelesnesse we muste watche with heedeful mindes that we be not compassed vnware with the snares of our fleshe Unlesse paraduenture we thinke that we haue proceded further than the Apostle which yet was weried of the Angel of Satan that his strength might be made perfecte with weakenesse and whiche did vnfaynedlye represent in his fleshe that diuision of the flesh and of the spirit But whereas the Apostle in describynge of repentance reckeneth seuen eyther causes or effectes or partes thereof he doth that of a very good cause and these they be endeuour or carefullnesse excusyng indignation feare desire zele punishement Neyther ought it to seme any absurditie that I dare not certainely determine whether they ought to be compted causes or effectes For both may be defended in disputation They maye bee also called affections ioyned wyth repentance but bicause leauynge out those questions we maye vnderstande what Paule meaneth we shal be content with a simple declaration of them He sayth therefore that of the heauinesse whiche is accordynge to God ariseth carefulnesse For he that is touched with an earnest felynge of displeasure bycause he hath sinned agaynst his God is therewithall stirred vp to diligence and heedefulnesse to winde himselfe clerely out of the snares of the Deuell to take better heede of his snares to fall no more from the gouernance of the holy ghost not to be oppressed wyth securitie Nexte is Excusyng whiche in this place signifieth not the defense whereby a sinner to escape the iudgement of God eyther dothe denye that he hath offended or diminisheth the hainousnesse of his faulte but a purgation whiche standeth rather in crauyng of pardon than in defense of his cause Lyke as the children that are not reprobate when they acknowledge and confesse their faultes doe yet vse entreatynge and that it maye take place they protest by all meanes that they can that they haue not cast awaye the reuerence that they owe to their parentes Finally they so excuse them as they goe not about to proue themselues righteous and innocent but only that they maye obteyne pardon Then foloweth Indignation wherby the sinner fretteth inwardly with hymselfe quareleth with hymselfe is angry with hymselfe when he recordeth his owne peruersnesse and his owne vnthankfulnesse to God By the name of feare he meaneth that tremblynge that is stryken into our mindes so ofte as we thynke bothe what we haue deserued and howe horrible is the seueritie of Gods wrathe agaynste sinners For we muste needes then be vexed wyth a maruellous vnquietnesse whiche bothe instructeth vs to humilitie and maketh vs more ware agaynst the time to come Nowe yf out of feare doe sprynge that carefulnesse whereof he had spoken before then we see with what lynkyng they hange together It semeth to me that he hath vsed this worde Desire â—or diligence in our dutie and redy cherefulnesse to obeye whereunto the acknowledgynge of our owne faultes ought chiefely to prouoke vs. And thereunto also belongeth zele which he ioyneth immediatly next vnto it For it signifieth a feruentnesse wherwith we be kindled when we be spurred forwarde with these pryckyng thoughtes what haue I done whether had I throwen my selfe hedlonge yf the mercie of God did not help me The last of all is punishment for the more rigorous that we be to our selues and the streightlier that we examine our owne sinnes so much the more we ought to trust that God is fauorable and merciful vnto vs. And truely it is not possible but that the soule beyng striken with horrour of the iudgement of God muste needes do some execution in the punishyng of it self Truely the godly hoâ—â—e what punishmeÌ„tes are shame confusion mourning lothyng of theÌ„selues other affections that spring out of earnest acknowleging of sinnes But let vs remeÌ„ber that there is a measure to be kepte that sorrow do not swallow vs vp bicause nothing more redily happeneth to fearefull consciences than fallyng to despeire And also by that crafty meane whom so euer SataÌ„ findeth ouerthroweÌ„ with dreade of God he more and more drowneth them in the gulfe of sorrowe that they maye neuer rise vp againe Truely the feare can not be to great which endeth with humilitie and departeth not from hope of pardon But alwaye as the Apostle teacheth the sinner must beware that while he moue himselfe to the lothyng of himselfe he despeire not oppressed with to great feare for so doe we flee awaye from God whyche calleth vs in him by repentance Upon whiche point this lesson of Bernarde is very profitable Sorrowe for sinnes is necessarie yf it bee noâ— contâ—nuall I counsell you sometime to returne your faute from gâ—â—nous and paynefull remembrance of your owne wayes and to 〈◊〉 vp to the playne grounde of cherefull remembrance of benefites of God Let vs mingle honye with wormâ— wood that the holsome â—â—tternesse may bring vs health when it shal be dronke tempered wâ—â—â— swetenesse And if ye thinke of your selues in humilitie thinke also of the
continuall brawling that they know not the very first rules of Logike Do thei thinke that the Apostle doted when he alleged these places to proue his sayeng The man that shal do these thynges shall liue in them and Cursed is euery one that fulfilleth not all thinges that are written in the volume of the lawe Unlesse they be mad they will not saye that life was promised to the kepers of Ceremonies or curse thretened onely to the breakers of them If these places be to bee vnderstanded of the morall lawe it is no doubte that the morall workes also are excluded from the power of iustifieng To the same purpose serue these argumentes that he vseth bycause the knowledge of sinne was by the lawe therefore righteousnesse is not by the lawe Bycause the lawe worketh wrath therefore it worketh not righteousnesse Bycause the lawe can not make conscience assured therefore also it can not geue righteousnesse Bycause fayth is imputed vnto righteousnesse therefore righteousnesse is not a rewarde of worke but is geuen beyng not due Bycause we are iustified by fayth therefore gloryeng is cut of If there had ben a lawe geuen that might geue life then righteousnesse were truely by the lawe but God hath shut vp all vnder sinne that the promise might be geuen to the beleuers Let them nowe fondly saye yf they dare that these thynges are spoken of ceremonies and not of manners but very children would hisse out so great shamelesnesse Therefore let vs hold this for certayne that the whole lawe is spoken of when the power of iustifieng is taken awaye from the lawe But if any manne maruell why the Apostle vsed such an addition not beyng content with only namyng of workes the reason is ready to be shewed for it For although workes be so hiely estemed yet they haue that value by the allowance of God rather than by their owne worthinesse For whoe can booste vnto God of any righteousnesse of workes but that which he hath allowed Whoe dare clayme any reward as due vnto theÌ„ but such as he hath promised They haue therfore this of the bountifulnesse of God that they are compted morthy both of the name and reward of righteousnesse they be of value only for this cause when the purpose of him that doth them is by them to shew his obedience to God Wherfore the Apostle in an other place to proue that Abraham could not be iustified by workes allegeth that the law was geuen almost fower hundred and thirty yeres after the couenant made Unlearned men would laugh at suche an argument bicause there might be righteous workes before the publishyng of the law But bicause he knew that there was no such value in workes but by the testimonie vouchsauing of God therfore he taketh it as a thing coÌ„fessed that before the law thei had no power to iustifie We vnderstaÌ„d why he namely expresseth the worke of the law wheÌ„ he meaneth to take awaye iustification froÌ„ any workes bycause controuersie may be moued of those and none other Albeit sometime he excepteth all workes without any additioÌ„ as when he sayth that by the testimonie of Dauid blessednesse is assigned to that man to whome the Lord imputeth righteousnesse without workes Therfore they can with no cauillatious bryng to passe but that we shall get this generall exclusiue only And they do in vayne seeke that triflyng sutteltie that we are iustified by that only faith whiche worketh by loue so that righteousnesse must stand vpon loue We graunt in deede witn Paule that no other faith iustifieth but that whiche is effectually workyng with chatitie but that faith taketh not her power of iustifiyng from that effectualnesse of charitie Yea it doth by no other meane iustifie but bicause it bryngeth vs into the communicatyng of the righteousnesse of Christ. Or els all that which the Apostle so earnestly presseth should fall to nought To him that worketh sayth he the reward is not teckened accordyng to grace but accordyng to Det. But to him that worketh not but beleueth in him that iustiâ—ieth the vnrighteous his fayth is imputed vnto righteousnesse Could he speake more euidently than in so sayeng that there is no righteousnesse of faith but where there are no workes to whiche any reward is due and that only then fayth is imputed vnto righteousnesse when righteousnesse is geuen by grace that is not due Now let vs examine howe true that is whiche is sayd in the definition that the righteousnesse of fayth is the reconciliation with God whiche consisteth vpon the only forgeuenesse of sinnes We muste alwaye returne to this principle that the wrath of God refteth vpon all men so long as they coÌ„tinue to be sinners That hath Esaye excellently well set out in these wordes The haÌ„d of the Lord is not shortened that he is not able to saue nor his eare dulled that he can not heare but your iniquities haue made disagreement betwene you and your God and your sinnes haue hidden his face from you that he heareth you not We heare that sinne is the diuision betwene man and God and the turnyng awaye of Gods face from the sinner Neyther can it otherwise be For it is disagreyng froÌ„ his righteousnesse to haue any felowship with sinne Wherefore the Apostle teacheth that manne is enemie to God till he be restored into fauour by Christ. Whome therfore the Lord receyueth into ioynyng with him him he is sayd to instifie bycause he can neyther receyue him into fauour nor ioyne him with himselfe but he muste of a sinner make him righteous And we further say that this is done by the forgeuenesse of sinnes For if they whome the Lord hath recoÌ„ciled to himself be iudged by their workes they shal be found still sinners in deede whoe yet must be free cleane from sinne It is certayne therefore that they whom God embraceth are no otherwise made righteous but bicause they are cleansed by hauing the spottes of there sinnes wiped awaye by forgeuenesse thaâ— such a righteousnesse maye in one worde be called the forgeuenesse of sinnes Both these are most clerely to be seene by these wordes of Paule whiche I haue already alleged God was in Christ reconcilyng the world to himself not imputyng their sinnes to man and he hath lette with vs the word of reconciliation And then he addeth the summe of his message that him which knew no sinne he made sinne for vs that we might be made the righteousnesse of God in him Here he nameth righteousnesse and reconciliation without difference that we maye perceyue that the one is mutually conteyned vnder the other And he teacheth the manner to atteyne this righteousnesse to be when our sinnes are not imputed vnto vs. Wherefore doubte thou not hereafter howe God doth iustifie vs when thou hearest that he doth reconcile vs to himself by not imputyng sinnes So to the Romanes he proueth by the testimonie of
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
though it were of no more force that whatsoeuer is done without faith is sinne as though there may be good frutes of an euell tree But what haue these moste pestilent Sophisters left to Christ wherein he may shewe forth his power They saye that he hath deserued for vs the first grace namely the occasion of deseruyng that it is nowe our part not to faile the occasion offred O desperate shamelesnesse of vngodlinesse Whoe would haue thought that men professing the name of Christ durst so strippe him naked of his power in a manner treade him vnder foote This testimonie is eche where spoken of him that all they are iustified that beleue in him these felowes teache that there coÌ„meth from him no other benefit but this that the way is opened to euery man to iustifie himselfe But I would to God they tasted what these sayenges meane that all they haue life that haue the Sonne of God that whosoeuer beleueth is already passed from death into life that we are iustified by his grace that we might be made heires of eternal life that the faithful haue Christ abidyng in them by whome they cleaue fast to God that they whiche are partakers of his life do sit with him in heaueÌ„ly places that they are transplanted into the kingdome of God haue obteined saluatioÌ„ innumerable other such For they do not declare that there coÌ„meth by the fayth of Christ nothing but the power to obteine righteousnesse or saluatioÌ„ but that they are bothe geuen to vs. Therfore so sone as thou art by fayth engraffed into Christ thou art already made the sonne of God the heire of heauÌ„e partaker of righteousnesse possessor of life and that their lies may be better coÌ„futed thou hast not obteyned the fit abilitie to deserue but euen all the deseruinges of Christ for they are coÌ„municated to thee So the Sorbonical schooles the mothers of al errors haue takeÌ„ froÌ„ vs the iustificatioÌ„ of faith which is the suÌ„me of al godlinesse They grauÌ„t verily in word that maÌ„ is iustified by formed faith but this they afterward expound bicause good workes haue of faith this that they auayle to righteousnesse that thei seme in a manner to name faith in mockage sithe wtout great enuiousnesse it could not be passed ouer in silence seyng it is so oft repeted of the Scripture And not yet coÌ„teÌ„ted they do in the prayse of good workes priuilie steale froÌ„ God somwhat to geue away to maÌ„ Bicause thei see that good workes litle auaile to aduauÌ„ce maÌ„ that they can not be properly called Merites if they be accompted the frutes of the grace of God they picke them out of the strength of free will oyle forsothe out of a stone And they denye not in deede that the principal cause of theÌ„ is in grace but they affirme that thereby is not excluded free will by whiche is all merit And this not only the later Sopisters do teach but also their Pythagoras LoÌ„bard whom if you coÌ„pare with these men you may say to be sound witted and sobre It was truely a point of maruelous blindenesse that wheÌ„ they had Augustine so oft in their mouth thei saw not with how great carefulnesse that maÌ„ prouided that no pece of the glorie of good workes were it neuer so litle shold be coÌ„ueyed to men Here before whe we entreated of free will we recited certaine testimonies of his to his purspose of whiche sort there are often times found many like in his writinges as wheÌ„ he forbiddeth vs that we should no where boste of our merites bicause eueÌ„ thei also are the giftes of God And when he writeth that all our merit is only of grace that it is not gotten by our sufficience but is al made by grace c. It is no maruell that Lombard was blinde at the light of the Scripture in which it appereth that he was not so wel practised Yet nothing could be desired more plaine against him his disciples than this word of the Apostle For wheÌ„ he forbiddeth ChristiaÌ„s al glorieng he adioyneth a reason why it is not lawfull to glorie bicause we are the handyworke of God created to al good workes that we should walk in theÌ„ Sithe therfore there coÌ„meth out of vs no good thing but in so much as we be regenerate our regeneratioÌ„ is whole of God without exceptioÌ„ there is no right why we shold claime to our selues one ounce in good workes Finally whereas they coÌ„tinually call vpoÌ„ good workes in the meane time they so instruct coÌ„sciences that they neuer dare haue affiaÌ„ce that they haue God wel pleased fauorable to their workes But coÌ„trarywise we without makyng any meÌ„tion of Merit do yet by our doctrine raise vp the courages of the faithful with singular coÌ„fort wheÌ„ we teach them that in their workes they please God are vndoutedly accepted vnto him Yea also here we require that no maÌ„ atteÌ„pt or goe about any worke without faith that is to say vnlesse he do first with assured confidence of minde determine that he shall please God Wherfore let vs not suffer our selues to be led so much as one heare bredth away froÌ„ this only fundatioÌ„ which beyng layed wise bulders do afterward wel orderly bulde vpon it For if there be neede of doctrine exhortatioÌ„ thei put men in minde that the Sonne of God hath appered to this end that he may destroy the workes of the deuel that they should not sinne which are of God that the time past is enough for the fulfilling of the desires of the Gentiles that the elect of God are velleis of mercie chosen out vnto honour whiche ought to be made cleane from al filthinesse But al is spoken at ones when it is shewed that Christ wil haue such disciples which forsaking themselues taking vp their crosse do follow him He that hath forsakeÌ„ himself hath cut of the roote of al euels that he maye no more seke those thinges yâ— are his owne He that hath taken vp his crosse hath framed himself to all patience mildenesse But the example of Christ conieâ—neth both these and al other duties of godlinesse holinesse He shewed himself obedieÌ„t to his father euen to the death he was wholly occupied in doyng the workes of God he with his whole heart breathed out the glorie of his father he gaue his soule for his brethren he bothe did good wished good to his enemies If there be neede of coÌ„fort these wil bryng maruelous comfort that we be in affliction but we are not made careful that we labour but we are not forsaken we are brought lowe but we are not coÌ„founded we are throweÌ„ downe but we do not perish alway bearing about with vs in our body the mortifieng of Iesus Christ that the life of Iesus may be manifestly shewed in vs that if we be dead with him we shall also liue together with him if
Christ the sonne of God is oures and we likewise are in him the sonnes of God and heyers of the heaueÌ„ly kingdome beyng called by the goodnesse of God not by our owne worthinesse into the hope of eternal blessednesse But bicause they do biside these assayle vs as we haue sayd with other engines goe to let vs goe forward in beatyng awaye these also First they come backe to the promises of the lawe which the Lord did set forth to the kepers of his law and they aske whether we wil haue them to be vtterly voyde or effectuall Bycause it were an absurditie and to be scorned to say that they are voyde they take it for confessed that they are of some effectualnesse Hereupon they reason that we are not iustified by only faith For thus sayth the Lord And it shal be yf thou shalt heare these commaundementes and iudgementes and shal kepe them and do them the Lord also shall kepe with thee his couenant and mercie whiche he hath sworne to thy fathers he shall loue thee and multiplie thee and blesse thee c. Agayne If ye shall wel direct your wayes and your endeuors yf ye walke not after strange Gods yf ye do iudgement betwene man and man and goe not backe into malice I will walke in yâ— middest of you I will not recite a thousand peces of the same sorte whiche sithe they nothyng differ in sense shal be declared by the solutioÌ„ of these In a summe Moses testifieth that in the lawe is set forth blessyng and curse death and life Thus therfore they reson that eyther this blessyng is made idle frutelesse or that iustification is not of fayth alone We haue already before shewed how if we sticke faste in the lawe ouer vs beyng destitute of al blessing hangeth only curse which is thretened to al transgressors For the Lord promiseth nothyng but to the perfect kepers of his law such as there is none found This therefore remaineth that all mankinde is by the law accused and subiect to curse the wrath of God from whiche that they maye be loosed they must needes goe out of the power of the law and be as it were brought into libertie from the boÌ„dage therof not that carnall libertie whiche should withdraw vs froÌ„ the kepyng of the law should allure vs to thinke all thinges lawfull and to suffer our lust as it were the stayes beyng broken with loose reynâ—s to runne at riot but the spiritual libertie whiche may comfort and rayse vp a dismayed and ouerthrowen conscience shewyng it to be free from the curse and damnation wherewith the lawe helde it downe bond and fast tied This deliuerance from the subiection of the law and Manâ—mission as I may cal it we obteyne wheÌ„ by fayth we take holde of the mercie of God in Christ whereby we are certified and assured of the forgeuenesse of sinnes with the felyng whereof the law did prick and bite vs. By this reason euen the promises that were offred vs in the lawe should be all vneffectuall voyde vnlesse the goodnesse of God by the Gospell did help For this condition that we kepe the whole law vpoÌ„ which the promises hang and wherby alone thei are to be performed shal neuer be fulfilled And the Lord so helpeth not by leauyng part of righteousnesse in our workes and supplyeng part by his mercieful bearyng with vs but when he setteth only Christ for the fulfillyng of righteousnesse For the Apostle when he had before sayd that he and other Iewes beleued in Iesus Christ knowing that man is not iustified by the workes of the lawe addeth a reason not that they should be holpen to fulnesse of righteousnesse by the fayth of Christ but by it should be iustified not by the workes of the law If the faythfull remoue from the law into fayth that they may in fayth finde righteousnesse which they see to be absent from the law truely they forsake the righteousnesse of the lawe Therefore now let him that list amplifie the rewardinges whiche are sayd to be prepared for the keper of the law so that he therewithall coÌ„sider that it coÌ„meth to passe by our peruersnesse that we fele no frute thereof till we haue obteyned an other righteousnesse of faith So Dauid when he made mention of the rewardyng whiche the Lord hath prepared for his seruantes by and by descendeth to the reknowledging of sinnes wherby that same rewarding is made voyde Also in the xix Psalme he gloriously setteth forth the benefites of the law but he by by crieth out Whoe shall vnderstand his faultes Lord cleanse me froÌ„ my secret faultes This place altogether agreeth with the place before where when he had sayd that all the wayes of the Lord are goodnesse and truth to them that leaue him he addeth For thy names sake Lorde thou shalt be mercifull to my peruersnesse for it is muche So ought we also to reknowledge that there is in deede the good will of God set forth vnto vs in the lawe if we might deserue it by workes but that the same neuer coÌ„meth to vs by the deseruyng of workes How then Are they geuen that they should vanish awaye without frute I haue eueÌ„ now already protested that the same is not my meaning I say verily that they vtter not their effectualnesse toward vs so long as they haue respect to the merit of workes and that therfore if they be considered in themselues they be after a certayne maÌ„ner abolished If the Apostle teacheth that this noble promise I haue geuen you commauÌ„dementes which who so shal do shall liue in them is of no value if we stand still in it and shal neuer a whit more profit than if it had not ben geuen at all bicause it belongeth not euen to the most holy seruauntes of God whiche are all far from the fulfillyng of the lawe but are compassed about with many transgressions But when the promises of the Gospel are put in place of them which do offre free forgeuenesse of sinnes they bryng to passe that not only we our selues be acceptable to God but that our workes also haue their thanke and not this only that the Lord accepteth them but also exteÌ„deth to them the blessinges whiche were by couenant due to the keping of the law I graunt therefore that those thinges whiche the Lord hath promised in his lawe to the folowers of righteousnesse holinesse are rendred to the workes of the faythfull but in this rendryng the cause is alway to be coÌ„sidered that powreth grace to workes Now causes we see that there be three The first is that God turnyng away his sight froÌ„ the workes of his seruaÌ„tes which alway deserue rather reproche than praise embraceth them in Christ and by the only meane of faith reconcileth them to himself without the meane of workes The secoÌ„d that of his fatherly kindnesse and tender mercifulnesse he lifteth vp workes to so great
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
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
therfore faulti gredines of vengeaÌ„ce did beare rule therin God graÌ„ted it WherupoÌ„ it semeth that it mai be gathered that although the praiers be not framed accordiÌ„g to the prescribed rule of the word yet thei obteine their effect I answer first that a general law is not takeÌ„ away by singular examples again that soÌ„time special motioÌ„s haue ben put into a few meÌ„ wherby it came to passe that ther was an other coÌ„sideratioÌ„ of theÌ„ thaÌ„ of the coÌ„moÌ„ people For the answer of Christ is to be noted wheÌ„ the disciples did vndiscretly desire to couÌ„terfait the exaÌ„ple of Elias that thei knew not with what spirit thei were endued But we must go yet further say that the praiers do not alwai please god which he graÌ„teth but that so much as serueth for exaÌ„ple that is by clere praise made plaine which the scripture teaceth namely yâ— he succoureth the miserable heareth the gronings of theÌ„ which being vniustli trobled do craue his help that therfor he executeth his iudgmeÌ„ts wheÌ„ the coÌ„plaints of the poore rise vp to hiÌ„ although thei be vnworthy to obtein anithiÌ„g be it neuer so litle For how oft hath he taking veÌ„geance of the cruelties robberies violeÌ„ce silthi lustes other wicked doings of the vngodly subduiÌ„g their boldnes rage also ouerthrowiÌ„g their tyraÌ„nous power testified that he helpeth the vnworthili oppressed which yet did beat the aire with praieng to an vncertaine godhed And one psalme plainly teacheth that the praiers want not effect which yet do not pearce into heauen by faith For he gathereth together those praiers which necessitie wringeth no lesse out of the vnbeleuers thaÌ„ out of the godly by the very feliÌ„g of nature to which yet he proueth by the effect that god is fauourable Is it bicause he dothe with such gentlenes testifie that that thei be pleasing to him No. but to enlarge or to set out his mercie by this circumstance for yâ— euen to vnbeleuers their praiers ar not denied then the more to pricke forward his true worshipers to pray when thei see that profaine wailiÌ„gs somtime waÌ„t not their effect Yet ther is no cause why the faith ful shold swarue froÌ„ the law laid vpoÌ„ theÌ„ by God or shold enuie the vnbeleuers as though thei had gotten som great gaine wheÌ„ thei haue obteined their desire After this maÌ„ner we haue said that the lord was bowed with the repeÌ„tance of Achab that he might shew by this exaÌ„ple how easy he is to entreat toward his elect when true turning is brought to appease him Therfore in the psalme he blameth the Iewes that thei hauing bi experieÌ„ce proued him so easy to grant their praiers yet wtin a litle after returned to the stubbornes of their nature Which also plainely appeareth by the historie of the Iudges namely that so oft as thei wept although their teares were deceitful â–ª yet thei were deliuered out of the hands or their enemies As therfore the lord indifferently bringeth forth his sunne vpoÌ„ the good the euel so doth he also not despise their weepinges whose cause is righteous their miseries woorthy of helpe In the meane time he no more heareth these to saluation thaÌ„ herein ministreth foode to the despisers of his goodnes The questioÌ„ semeth to be somwhat harder of AbrahaÌ„ Samuel of whom the one being warraÌ„ted by no word of god praied for the Sodomites the other agaiÌ„st a manifest forbiddiÌ„g praied for Saul Likewise is iâ— of Ieremie which praied that the citie might not be destroied For though their requestes were denied yet it semeth harde to take faith from them Butte this solution shall as I truste satisfie sober readers that tâ—ei being instructed with the general principles whereby God coÌ„mauÌ„deth theÌ„ to be merciful eueÌ„ also to the vnworthy wer not altogether wtout faith although in a speciall case their opinion deceyued theÌ„ Augustine writeth wisely in a certaine place How sayth he do the holy ones praie by faith to ask of God contrarie to that which he hath decreed Euen bicause thei pray according to his wil not that hidden an vncheaÌ„geable wil but the wil which he inspireth into them that he mai heare them after an other maÌ„ner as he wisely maketh differeÌ„ce This is wel said bicause after his incoÌ„prehensible couÌ„sel he so teÌ„pereth the successes of things that the praiers of the holy ones be not voide which ar wrapped both with faith errore together Neither yet ought this more to auayle to be an exaÌ„ple to folow thaÌ„ it excuseth the holy ones theÌ„selues whome I denie not to haue passed measure Wherfore wher appeareth no certaine promise we must ask of God with a coÌ„ditioÌ„ adioined To which purpose serueth the saieng of Dauid Watch to the iudgment which that hast coÌ„maunded bicause he telleth that he was warranted by a special oracle to aske a temporall benefite This also it is profitable to note that those things which I haue spokeÌ„ of the fower rules of right praier are not so exactly required with extreeme rigor that God refuseth the praiers in which he shal not finde either perfect faith or perfect repentaÌ„ce together with a feruentnesse of zele wel ordered requestes We haue said that although praier be a familiar talke of the godly with God yet we must kepe a reuerence modestie that we geue not loose reines to all requestes whatsoeuer thei be that we desire no more thaÌ„ God geueth leaue theÌ„ least the maiestie of God shold growe in contempt with vs that we must lift our mindes vpward to a pure and vndefiled worshiping of him This no maÌ„ hath euer performed with such purenesse as it ought to be For to speak nothing of the coÌ„mon sort how many coÌ„plaintes of Dauid do sauore of vnteÌ„perance not that he meant of purpose to quarel with God or carpe against his iudgments but bicause he fainting for weakenesse found no other better comfort than to cast his sorrowes into his bosome Yea God beareth with our childish speache and pardoneth our ignoraÌ„ce so oft as any thing vnaduisedly escapeth vs as truely wtout this teÌ„der bearing ther shold be no libertie of praieng But although Dauids mind was to submit himself wholly to the wil of God he praied with no lesse patieÌ„ce thaÌ„ desire to obteine yet there arise yea boile out somtimes troublous affections which are much disagreing from the first rule that we haue set Specially we maye perceaue by the conclusion of the xxxix psalme with how great vehemence of sorrow that holy man was carried away that he cold not kepe measure Cesse saith he froÌ„ me til I go away be not A man wold saye that he like a desperate man desireth nothing els but that the hand of God cessing he might rot in his euels He saith it not for that he with an auowed minde runneth into such outrage or as the reprobate ar wont wold haue God
it may will leaue to God no secrete which it will not searche and turne ouer Into this boldnesse and importunacie forasmuch as we commonly se many to runne headlong and among those that are otherwise not euell men here is fit occasion to warne them what is in this behalfe the due measure of theyr duetie First therfore let them remembre that when they enquire vpon Predestination they pearce into the secrete closets of the wisedome of God wherinto if any man doo carelesly and boldly breake in he shall bothe not atteyne wherwith to satisfie his curiousnesse and he shal entre into a mase wherof he shall fynde no way to get out again For neither is it mete that man shoulde freely search those thynges which God hath willed to be hidden in himselfe and to turne ouer from very eternitie the height of wisedome which he willed to be honored and not to be conceiued that by it also he mought be meruailous vnto vs. Those secretes of his will whiche he hath determined to be opened vnto vs he hath disclosed in his worde and he hath determined so farre as he forsawe to pertayne to vs and to be profitable for vs. We are come sayth Augustine into the way of Faithe let vs stedfastly holde it It bringeth into the Kynges chamber in whiche all the treasures of knowlege and wisedome are hidden For the Lorde himselfe Christ did not enuie his excellent and moste chosen disciples when he said I haue many thynges to be sayde to you but ye can not beare them nowe We must walke we must profit we must encreasce that our hartes may be able to conceiue those thynges which now we can not coÌ„ceiue If the last day find vs profityng there we shal learne that whiche here we coulde not If this thought be of force with vs that the worde of the Lorde is the onely way that may leade vs to searche whatsoeuer is lawfull to be learned of him that it is the only light which may geue vs light to see whatsoeuer we ought to see of hym it shall easily holde backe and restraine vs from all rashenesse For we shall knowe that so soone as we be gone out of the boundes of the worde we runne oute of the waie and in darkenesse in which race we must needes oftentymes stray slippe and stumble First therfore let this be before our eyes that to couet any other knowlege of Predestination than that whiche is set foorth by the woorde of God is a poynt of no lesse madnesse than if a man haue a will to go by an vnpassable waie or to se in darknesse Neither lett vs be ashamed to be ignorant of somewhat in it wherein there is some learned ignorance But rather lett vs willyngly absteine from the serchyng of that Knowlege wherof the excessyue couetyng is both foolishe and pâ—rillous yea and deadly But if the wantonnesse of witt prouoke vs it shal be profitable alwaye to sett this agaynst it whereby it may be beaten backe that as to much of honey is not good so the serchyng of glorie dothe not turne vnto glorie to the curious For there is good cause why we shoulde be frayed away from that boldnesse whiche can do nothing but throwe vs downe headlong into ruine There be other which when they haue a will to remedy this euell doo commaunde all mention of Predestination to bee in a maner buried at the least they teache men to flee from euery maner of questionyng therof as from a rocke Although the moderation of these men bee herein worthily to be praysed that they iudge that mysteries shoulde be tasted of with suche sobrietie yet because they descende to muche beneath the meane they little preuaile with the witte of manne whiche doothe not lyghtly suffre it selfe to be restrained Therfore that in this behalf also we maie kepe a right ende we must returne to the worde of the Lorde in whiche we haue a sure rule of vnderstanding For the Scripture is the schoole of the Holy ghoste in whiche as nothyng is lefte out which is bothe necessarie profitable to be knowen so nothyng is taught but that whiche is behouefull to learne Whatsoeuer therfore is vttered in the Scripture concernyng Predestination we muste beware that we debarre not the faithfull from it least we should seme either enuiously to defraude them of the benefite of their God or to blame and accuse the Holy ghoste who hath published those thynges whyche it is in any wyse profitable to be suppressed Let vs I say geue leaue to a christian man to open his mynde and his eares to all the sayenges of God whiche are directed to hym so that it be doone with this temperance that so soone as the Lorde hath closed his holy mouth he may also forclose to himselfe all the way to enquire further This shall be the beste bouÌ„de of sobrietie if not only in learnyng we alway follow the Lord goyng before vs but also wheÌ„ he maketh an ende of teaching we ceasse to will to learne Neither is the danger which they feare of so greate importance that we ought therfore to turne awaye our myndes from the oracles of God Notable is the sayeng of Salomon that the glorie of God is to concele a word But sithe bothe godlinesse and common reason teacheth that this is not generally meant of euery thyng we muste seke a difference least brutishe ignorance shoulde please vs vnder color of modestie and sobrietie That difference is in fewe woordes playnly sett out by Moses To the Lord our God sayth he belong his secretes bâ—t to vs and to our children he hath disclosed these thynges For we see how he commendeth to the people the studie of the doctrine of the law onely by reason of the decree of God because it pleased God to publish it â–ª and howe he withholdeth the people within those bouÌ„des by this only reason because it is not lawfull for mortall men to thrust themselues into the secretes of God Prophane men I graunt do in the mater of Predestination sodenly catche hold of somewhat which they may carpe or cauill or barke or scoffe at But if their waywardnesse doo fray vs away from it the chefe articles of the faith must be kept secrete of whiche there is almost none which thei or such as thei be do leaue vntouched with blasphemie A frowarde wytt will no lesse prowdly outrage when he heareth that in the essence of God there are three persones than if he heare that God forsawe what shoulde becomme of man when he created hym Neyther will they absteyne from laughyng when they shall vnderstande that there is lyttell more than fiue thousande yeares passed sins the creation of the worlde for they wyll aske why the power of God was so long idell and asleape Fynally there can be nothyng brought foorthe whych they will not scoffe at For the restrainynge of these sacrileges must we holde our peace of the Godhead of
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
kepyng silence put his enemies to silence But that we may not suffer them freely to scorne his holy name he deliuereth to vs out of his word weapons agaynst them Wherefore if any man assayle vs with such wordes why God hath from the beginning predestinate some to death which wheÌ„ thei were not could not yet deserue the iudgemeÌ„t of death we in steede of answer may againe on our side aske of them what they thinke that God oweth to maÌ„ if he wil iudge him bi his owne nature In such sort as we be al corrupted with sinne we can not but be hatefull to God that not by tirannous crueltie but by most vpright reason of iustice If all they whom the Lord doâ—h predestinate to death are by the estate of nature subiect to the iudgemeÌ„t of death of what vniustice against theÌ„selues I beseche you may they complaine Let al the sonnes of AdaÌ„ come Let them striue dispute with their creator for that by his eternall prouideÌ„ce they were before their generation condemned to euerlastyng miserie What shall they be able ones to mutter agaynst this defense when God on the other side shal call them to reknowlegyng of themselues If they be all takeÌ„ out of a corrupt masse it is no maruell if they be subiect to damnation Let them not therefore accuse God of vniustice if by his eternall iudgement they be apointed to death to which thei themselues do â—ele whether they will or no that they are willingly led of their owne nature Whereby appereth how wroÌ„gfull is the desire of their murmuryng bicause they do of set purpose hide the cause of damnatioÌ„ which they are coÌ„pelled to acknowlege in theÌ„selues the layeng of the blame vpon God may acquite them But though I do a hundred times confesse as it is most true that God is the author of it yet they do not by and by wipe away the giltinesse whiche beyng engrauen in their coÌ„sciences from time with oft recourse presenteth it self to their eyes Agayne they except and saye were they not before predestinate by the ordinance of God to the same corruption whiche is now alledged for the cause of daÌ„nation WheÌ„ therfore thei perish in their corruptioÌ„ thei do nothing but suffer the punishmeÌ„t of that miserie into which by his predestinatioÌ„ Adam sel drew his posteritie hedloÌ„g with him Is not he therefore uniust whiche doth so cruelly mocke his creatures I graunt in deede that al the children of AdaÌ„ fel by the wil of God into that miserie of state wherin they be now bouÌ„d this is it that I sayd at the beginning that at length we must alway returne to the determination of the wil of God the cause wherof is hiddeÌ„ in himself But it foloweth not by by that God is subiect to this sclauÌ„der For we wil with Paul answer theÌ„ in this maÌ„ner O man what art thou that coÌ„tendest with God doth the thing formed say to him that formed it Why hast thou formed me so Hath not the potter power to make of the same luÌ„pe one vessel to honor an other to dishonor They will say that the righteousnesse of God is so not truely defended but that we seke a shift such as thei are wont to haue that want a iust eâ—euse For what els semeth here to be sayd thaÌ„ that God hath a power which can not be hindered from doyng any thing whatsoeuer it be as he will himselfe But it is far otherwise For what stronger reason can be brought than wheÌ„ we are coÌ„maunded to think what a one God is For how should be coÌ„mit any vniustice which is iudge of the world If it properly perteine to the nature of God to do iudgemeÌ„t then he naturally loueth righteousnesse abhorreth vnrighteousnesse Wherefore the Apostle did not as though he were ouertakeÌ„ loke about for holes to hide him but shewed that the reason of the righteousnesse of God is hier than that it either is to be measured by the measure of man or may be comprehended by the sclender capacitie of the wit of man The Apostle in deede confesseth that there is such depth in the iudgemeÌ„tes of God wherwith the mindes of men shold be swalowed if ther endeuored to pearce into it But he teacheth also how haynous wroÌ„g it is to binde the workes of God to such a law that so sone as we vnderstaÌ„d not the reason of them we may be bold to disalow them It is a knowen sayeng of SalonioÌ„ which yet fem do rightly vnderstand The great creator of al reÌ„dreth reward to the foole and reward to transgressors For he crieth out concerning the greatnesse of God in whose will it is to punish fooles transgressors although he do not vouchesaue to let them haue his Spirit And moÌ„struous is the madnesse of men when they so couet to make that whiche is vnmeasurable subiect to the smal measure of their reason The Angels which stoode still in their vprightnesse Paul calleth elect If their stedfastnesse was grouÌ„ded vpon the good pleasure of God the falling away of the other proueth that they were forsaken Of which thing there can no other cause be alleged than reprobatioÌ„ which is hidden in the secret counsell of God Goe to let there now be present some Manichee or Celestine a sclauÌ„derer of the prouidence of God I say with Paule that there ought no reason to be rendred therof bicause with the greatnesse of it it far surmounteth our vnderstanding What maruel or what absurditie is it Wold he haue the power of God so limited that it may be able to work no more than his minde is able to conceyue I saye with Augustine that they are created of the Lorde whome he without douâ—yng foreknew that they should goe into destruction and that it was so done bicause he so willed but why he willed it is not our pâ—rt to ask a reason of it who can not comprehend iâ— â—either is it mete that the â—nd of God should come downe into coÌ„trouersie amoÌ„g vs of whiche so ofâ— aâ— mention is made vnder the name of it is named the hiest rule of righteousnesse Why therefore is any question moued of vnrighteousnesse where righteousnesse clerely appereth Neither let vs be ashamed after the exaÌ„ple of Paule so to stoppe the mouthes of the wicked â—roÌ„ time to time so oft as thei shal be bold to barke against it to repete this Whoe be ye miserable men that lay an accusation to Gods charge â–ª do therfore lay it to his charge bicause he doth not teÌ„per the greatnesse of his workes to your dulnesse As though thei were therfore wroÌ„gful bicause they are hidden froÌ„ flesh The vnmeasurablenesse of the iudgementes of God is by cleare experiences knowen vnto you Ye know that they are called the depe bottomlesse depth Nowe aske of the narrow capacities of your wit whether they coÌ„prehend that whiche God hath decreed with himself What good doth it you
he therefore colde in admonishyng and exhortyng Let these good zelous men coÌ„pare their earnestnesse with his it shal be found in them â—se in comparison of his incredible heate And truely this principle taketh away all doutes that we are not called to vncleannesse but that euery man should possesse his vessell in honor c. Agayne that we are the handy worke of God created to good workes whiche he hath prepared that we should walke in them Summarily they that are euen but meanely exercised in Paule shal without long declaration easily perceiue how fitly he maketh these thinges to agree which thei fayne to disagree Christ commaundeth that men beleue in him â–ª yet is his definitiue sentence neyther false nor contrarie to this coÌ„maundement where he sayth No man can come to me but he to whome it is geuen of my father Let preachyng therefore haue his course whiche maye bring men to fayth and with continuall profityng holde them faste in perseuerance Neither yet let the knowlege of predestination be hindered that they which obey may not be proude as of their owne but maye glorie in the Lord. Christ not for nothyng sayth Whoe so hath eares of hearyng let him heare Therfore when we exhorte preach they that haue eares do willingly obey but who so lack eares in them is fulfilled that whiche is written That hearyng they heare not But why sayth Augustine shold some haue other not haue Whoe hath knowen the minde of the Lord Must that therfore be denied which is open bicause that can not be compreheÌ„ded whiche is hidden These sayenges I haue faithfully reported out of Augustine but bicause paraduenture his wordes shall haue more authoritie than mine goe to let vs bring forth the very wordes that are red in himself If when this is heard many are turned into dulnesse and sluggishnesse and beyng enclined froÌ„ labour to lust do goe after their desires ought that therefore to be accompted false whiche is spoken of the foreknowlege of God If God haue foreknowen that they shal be good shal they not be good in how great euelnesse soeuer they nowe liue and if he haue foreknowen that they wil be euell shal they not be euel in how great goodnesse soeuer they be now seen Shal therfore those things which are truely spokeÌ„ of the foreknowlege of God be for such causes either to be denied or to be left vnspoken of namely then when if they be not spoken of men goe into errors The rule sayth he to kepe truthe vnspoken is one thing and the necessitie to speake truth is an other As for the causes of leauyng truth vnspoken it were long to search them out al of whiche yet this is one that they be not made worse whiche vnderstande it not while we meane to make them more learned that vnderstand it whoe when we speake any such thing are in deede not made more learned nor yet are made worse But when a true thing is in such case that when we speake it he is made worse that can not conceiue it and when we speake it not he is made worse that can conceyue it what thinke we now to be done is not the truth rather to be spoken that he maye conceiue it that can conceyue it that kepe it vnspoken that not only neither of them maye conceiue it but also he that more vnderstandeth may be the worse wheras if he did heare conceiue it by him also many shold learne And we wil not say that which as the Scripture witnesseth we lawfully might haue spokeÌ„ For we feare for so the least when we speake he be offended that can not conceiue it but we feare not least while we holde our peace he that can conceyue truthe be deceiued with falshed Whiche sentence he at the last shortly knittyng vp more plainely also confirmeth Wherefore if the Apostles they which followed them the doctors of the Church did both namely both godlyly preache of the eternall election of God and holde the faythfull in awe vnder the discipline of godly life why doe these our aduersaries beyng confuted with inuincible violence of truthe thinke that they saye well in sayeng that that whiche is spoken of predestination is not to be preached to the people although it be true Yea it must in any wise be preached that he which hath eares to heare may heare But who hath eares if he haue not receiued them froÌ„ him that promiseth that he will geue them Truely let him yâ— receiueth not refuse it so that yet he which receiueth it do take drinke do drink liue For as godlinesse is to be preached that God may be rightly worshipped so is also predestination that he whiche hath eares to heare of the grace of God may glorie in God and not in himself And yet that holy man as he had a singular desire to edifie so tempereth the manner of teaching the truthe that offense be wisely auoyded so far as it lawfully maye be For he sheweth that those thinges which are truely sayd maye also be conueniently sayd If any man do thus preache to the people If ye beleue not the cause is for that ye are already predestinate of God to destruction suche a man doth not only cherish slouthfulnesse but also maineteyne wickednesse If any man also stretch his sayeng to the time to come and saye that they whiche heare shall not beleue bicause they are reprobate this shal be rather a cursyng than a teachyng Such therfore Augustine not vnworthily biddeth to departe from the Church as foolish teachers and vnlucky and ill prophecieng Prophetes In an other place he truely affirmeth that it is to beholden that a man then profiteth with rebukyng when he hath mercie and helpeth whiche maketh to profit whome he will euen without rebukyng But why some thus some otherwise God forbidde that that we should saye that the power of iudgyng belongeth rather to the claye than to the potter Agayne afterward When men by rebuking either come or returne into the way of righteousnes who worketh saluatioÌ„ in their heartes but he which when any whosoeuer he be planted watereth geueth the encrease whom when he wil saue no freewill of man resisteth It is therefore not to be doubted that the willes of men can not resist the will of God which both in heauen earth hath done what soeuer he would and which hath also done those thinges that are to come but that he may do what he wil for asmuch as euen of the very willes of men he doth what he wil. Agayne wheÌ„ he wil leade meÌ„ to him doth he binde them with corporal bondes He inwardly worketh inwardly holdeth hearts inwardly moueth hearts draweth them with their willes which he himself hath made in theÌ„ But that which he by and by addeth ought in no wise to be omitted that bicause we know not whoe belongeth or not belongeth to the number of the
I saye that euery one of their assemblies and the whole body wanteth the lawfull forme of a Chirch ¶ The .iii. Chapter ¶ Of the teachers and ministers of the Chirche and of theyr election and office NOwe it is mete that we speake of the order by which it was the Lordes will to haue his Chirche gouerned For although in his Chirche he onely muste rule and reigne yea and beare preeminence or excelle in it and this gouernement to bee vsed or executed by his onely word yet because he dwelleth not among vs in visible presence so that he can presently with his owne mouth declare his will vnto vs we haue saied that in this he vseth the ministerie of men and as it were the trauaile of deputies not in transferryng his right and honour vnto them but onely that by their mouthe he might do hys owne worke like as a workeman to doo his worke vseth hys instrument I am compelled to repete agayne those thynges that I haue already declared He might in dede do it eyther by hymselfe without any other helpe or instrumente or also by meane of Angelles but there are many causes why he had rather doo it by men For by this meane first he declareth hys good wyll toward vs when he taketh out of men them that shall doo his message in the world that shal be the interpreters of hys secrete wyll finally that shall represent his owne person And so by experience he proueth that it is not vayne that commonlye he calleth vs hys temples when out of the mouthes of men as oute of his sanctuarye he geueth answeres to men Secondly thys is the best and most profitable exercise to humilitie when he accustometh vs to obey hys worde howsoeuer it be preached by men like vnto vs yea sometime our inferiors in dignitie If he him selfe spake from heauen it were no maruell if his holy Oracles were without delaye reuerently receiued wyth the eares and myndes of all men For who woulde not drede his power beyng in presence who woulde not be throwen downe at the first sight of so great maiesty who would not be confounded with the infinite brightnesse But when some silly man risen out of the dust speaketh in the name of God here with very good testimony we declare our godlinesse and reuerent obedience toward God hymselfe if to his minister we yelde our selues willyng to learne whiche yet in nothyng excelleth vs. Therfore for this cause also he hath hidden the treasure of hys heauenly wisedome in brickle and earthen vessels that he mighte haue the certainer profe how much he is estemed of vs. Moreouer there was nothyng fitter for the cherishyng of mutual charitie than that mē shold be bounde together one to an other with this bonde when one is made a pastor to teache the rest and they that are commaunded to be scholars receiue al one doctrine at one mouth For if euery mā were able enough to serue himselfe and neded not the helpe of an other suche is the pride of mans nature that euery one would despise other and should againe be despised of them Therfore the Lorde hath bounde his Chirch with that knotte whiche he forsawe to be the strongest knotte to holde vnitie togither when he hath lefte with men the doctrine of saluation and of eternall life that by their handes he might communicate it to the reste Herunto Paul had respect when he wrote to the Ephesians One body one spirite as also ye be called in one hope of your callyng One Lorde one Faith one Baptisme One God and the Father of all whiche is aboue all and by all in vs al. But vnto euery one of vs grace is geuē accordyng to the measure of the gift of Christ. Wherfore he saith Whē he was gone vp on hye he ledde captiuitie captiue he gaue giftes to men He that wente downe is the selfe same hee that wente vp that he might fulfill all thynges And the same hath geuen some to be Apostles and some Prophetes and some Euangelistes and other some Pastors and teachers vnto the restoryng of the holy ones to the worke of ministration to the edifying of the body of Christ vntill we com all into the vnitie of Faithe and of the knowledge of the Sonne of God into a perfect man into the measure of full growen age that we bee no more children that may be caried about with euery wynde of doctrine but folowyng truthe in charitie let vs in all thynges growe into him that is the hed euen Christ in whom the whole body conioyned and compacted together by all the ioynt of subministration accordyng to the workyng in measure of euery parte maketh encrease of the body vnto the edifiyng of it selfe by charitie By these wordes he sheweth that that ministerie of men which God vseth in gouernyng his Chirche is the chiefe synew wherby the faithfull cleaue together in one body and also he sheweth that the Chirche can not otherwise be preserued safe but if it be vpholden by these stays in whyche it pleased the LORDE to repose the saluation of it CHRIST saieth he is gone vp on hye that he myght fulfill all thinges This is the maner of fulfillyng that by his ministers to whom he hath committed that office and hath geuen the grace to execute that woorke he disposeth and distributeth his giftes to the Chirche yea and after a certayne maner geueth hym selfe present with extendyng the power of his spirite in this institution that it should not be vain or idle So is the restoryng of the holy ones performed so is the body of Christ edified so doo we by all thinges growe into hym that is the hed and doo growe together among our selues so are we all brought into the vnitie of Christ if prophecie flourishe among vs if we receyue the Apostles if we refuse not the doctrine ministred vnto vs. Therfore he goeth about the dissipation or rather the ruine and destruction of the Chirche whosoeuer he be that either endeuoureth to abolishe this Order of whom we speake and this kynde of gouernement or minisheth the estimation of it as a thyng not so necessary For neither the lighte and heate of the sunne nor meate and drynke are so necessary to nourishe and susteine this present life as the office of Apostles and pastors is necessarie to preserue the Chirche in earthe Therefore I haue aboue admonished that God hath oftentymes with suche titles as he coulde commended the dignitie thereof vnto vs that we should haue it in moste hye honour and price as the moste excellent thyng of all He testifieth that he geueth to men a singular benefite in raisyng them vp teachers where he commaundeth the Prophete to crye oute that faire are the feete and blessed is the commyng of them that bring tidyngs of peace and when he calleth the Apostles the lyght of the worlde and salte of the earthe Neither coulde this office bee more honourably
measure of grace that he hath geuen to euery meÌ„ber Therfore he hath appointed some Apostles some Pastors some Euangelistes other some Teachers c. Why doth he not say that he hath set one ouer all to be his vicegerente For the place require 〈◊〉 principally and it could by no meanes haue been omitted if it haâ—â—â—â—n true Christ saieth he is with vs. Howe by the ministerie of men whom he hath appointed to gouerne the Chirche Why not rather by the ministeriall hed to whom he hath committed his stede He nameth vnâ—â—â— but in God and in the fayth of Christe He assigneth to meÌ„ nothing but common ministerie and to euery one a particular measure In thaâ— commendation of vnitie after that he had saied that there is one body one Spirite one hope of calling one God one Faith one Baptisme why hath he not also immediatly added one chiefe Bishop that may holde the Chirche together in vnitie For nothing could haue been more fytly spoken if it had been true Lette that place be diligently weyed It is no doute but that he meante there altogether to represente the holye and spirituall gouernemente of the Chirche whiche they that came after called Hierachie As for Monarchie among ministers he not only nameth none but also sheweth that there is none It is also no doute but that he meant to expresse the manner of conioyning whereby the faythful cleaue together with Christ their hed There he not only speaketh of no ministerial hed but appointeth to euery of the meÌ„bers a particular working according to the measure of grace distributed to euery one Neither is there any reason why they should suttelly dispute of the comparison of the heauenly and earthly Hierarchie For it is not safe to know beyonde measure of it And in framing thys gouernemente we must folow no other figure thaÌ„ the Lord himselfe hath painted out in his worde Now although I graunt them an other thing which thei shal neuer winne by profe before sober men that the supremicie of the Chirche was so stablished in Peter that it should alway remayne by perpetuall succession yet how wil they proue that his seate was so placed at Rome that whosoeuer is Bishop of that Chirche should be set ouer the whole worlde By what right do they binde this dignitie to the place which is geuen without mention of place Peter say they liued died at Rome What did Christ himselfe Did not he while he liued exercise his Bishoprike and in dyeng fulfill the office of Priesthode at Hierusalem The Prince of Pastors the soueraigne Bishop the hed of the Chirche could not purchase honor to the place and could Peter that was farre inferior to him Are not these follies more than childishe Christe gaue the honor of supremicie to Peter Peter sate at Rome therfore he there placed the see of Supremicie By thys reason the Israelites in olde tyme myght haue set the seate of Supremicie in the desert where Moses the chiefe Teacher and Prince of Prophetes executed his ministerie and dyed Lette vs see howe trimly they reason Peter saye they hadde the Supremicie among the Apostles therefore the Chirche where he sate oughte to haue that priuilege But where sate he firste At Antioche saye they Therfore the Chirche of Antioche doth rightly claime to it selfe the supremicie They coÌ„fesse that it was in old time the first but they say that in remouing thense he remoued to Rome the honor that he had brought with hym For there is an Epistle vnder the name of Pope Marcellus to the Bishops of Antioche where he saieth thus Peters seate was at the beginning with you which afterward by the Lordes commaundement was remoued hether So the Chirch of Antioche which was ones the chiefe hath geueÌ„ place to the see of Rome But by what Oracle had that good man learned that the Lord so commauÌ„ded For if this cause be to be determined by the law it is necessary that they answere whether they wil haue this priuilege to be personal or real or mirt For it must be one of these three If they say that it is personal then it belongeth nothing to the place If they say that it is real theÌ„ wheÌ„ it is ones geueÌ„ to the place it is not takeÌ„ away by resoÌ„ either of the death or departure of the persoÌ„ It remaineth therfore that thei must sai it is mixt but theÌ„ that place shal not be simply to be coÌ„sidered vnlesse the persoÌ„ do also agre Let them choose which soeuer they wil I will by by inferre easily proue that Rome can by no meane take the supremicie vpon it selfe But be it that as they triflingly say the supremecie was remoued from Antioche to Rome yet why did not Antioche kepe the secoÌ„de place For if Rome haue therfore the first place because Peter sate there to the ende of his life to whoÌ„ shal the seconde place rather be grauÌ„ted thaÌ„ where he had his first seate How came it to passe then that Alexandria went before Antioche How agreeth it that the Chirch of one disciple should be aboue the seate of Peter If honor be due to euery Chirche according to the worthinesse of the founder what shal we say also of the other Chirches Paul nameth three that semed to be pillers Iames Peter and Iohn If the first place wer geueÌ„ to the see of Rome in the honor of Peter dooe not the sees of Ephesus HierusaleÌ„ where Iohn Iames sate deserue the seconde and thirde place But among the Patriarches HierusaleÌ„ had the laste place Ephesus could not sit so much as in the vttermost corner And other Chirches wer left out both al those that Paule founded those that the other Apostles wer rulers of The seate of Marke which was but one of their disciples obteined the honor Therfore they must either coÌ„fesse that that was a preposterous order or they must graunt vs that this is not a perpetual rule that there be due to euery Chirche the same degree of honor which the founder had Howbeit as for that which they report of Peters sitting in the Chirch of Rome I see not what credit it oughte to haue Truely that whiche is in Eusebius that he ruled there fyue and twenty yeares is very easily confuted For it is euident by the firste and seconde Chapter to the Galathians that about .xx. yeares after the death of Christ he was at Hierusalem and that theÌ„ he went to Antioche where howe long he was is vncertayne Gregorie reckeneth seuen yeares and Eusebius twentie and fyue But from the death of Christ to the ende of Neroes Empire in whoe 's tyme they say that he was slayne there shal be founde but thirty and seuen yeres For the Lord suffered vnder Tiberius the eightenthe yeare of his Empire If you rebate twentie yeares duryng the whiche Paule is wytnesse that Peter dwelte at Hierusalem there wyll remayne but seuentene yeres at the
dominion ouer the whole Chirche For we denie not that he was one of the chief but we will not graunt that which the Romanistes nowe affirme that he had a dominion ouer all Nowe remaineth the fowerth kynde of power which standeth in appealles It is euident that he hath the chief power to whoe 's iudgement seate appellation is made Many oftentimes appelled to the Bishop of Rome and he him self also went about to draw the hearyng of causes to himselfe but he was alway laughed to scorne when he passed his owne boundes I will speake nothyng of the East and of Grecia but it is certain that the Bishops of Fraunce stoutely withstode hym when he semed to take to himselfe an empire ouer theim In Affrica there was long debate about that mater For where at the Mileuitane Councell at whiche Augustine was present they were excōmunicate that appealled beiond the sea the Bishop of Rome trauailed to bring to passe that that decree might be amended He sente his legates to shewe that that priuiledge was geuen to hym by the Nicene Councell The Legates brought foorth the actes of the Nicene Councell whiche they had fetched out of the storehouse of their owne Chirch The Affricans withstode it and denied that the Bishopes of Rome ought to bee credited in their owne cause and said that therfore they would sende to Constantinople into other cities of Grecia where copies were to be had that were lesse suspicious It was found that therin was no such thyng written as the Romains had pretended So was that decree confirmed which tooke the chiefe hearing of causes from the Bishop of Rome In whiche doyng the lewde shamelesnesse of the Bishop of Rome hymself appeared For when he guilefully did thrust in the Synode at Sardes in stede of the Nicene Synode he was shamefully taken in a manifeste falsehoode But yet greater and more shamelesse was their wickednesse that added a forged Epistle to the Councell wherein I wote not what bishop of Carthage condemnyng the arrogance of Aurelius his predecessour for that he was so bolde to withdrawe himselfe from the obedience of the see Apostolike and yeldyng himselfe and his Chirche humbly craueth pardon These be the goodly monumentes of antiquitie whervppon the maiestie of the see of Rome is founded while they so childishlye vnder the pretence of Antiquitie that very blind men may fynde it oute by gropyng Aurelius saieth he puffed vp with deuelishe boldenesse and stubbornesse rebelled against Christe and saint Peter and therfore to be condemned with curse What said Augustine But what saide so many Fathers that were present at the Mileuitane Councell But what nede is it to spend many words in confutyng that foolishe writyng whiche the Romanistes themselues if they haue any face left can not looke vpon without great shame So Gratian I can not tell whether of malice or of ignorance where he rehersed that decree that they should be excommunicate that appealle beyonde the see addeth an exception Unlesse peraduenture they appealle to the see of Rome What may a man do to these beasts which are so voide of cōmon reason that they except that only thing out of the law for whoe 's cause euery man seeth that the law was made For the Councel when it condemneth appealles beyōd the sea forbiddeth only this that none should appelle to Rome Here the good expositor excepteth Rome out of the cōmon lawe But to determine this questiō at ones one historie shal make plaine what maner of iurisdiction the bishop of Rome had in old time Donate of the blacke houses had Cecilian bishop of Carthage The mā accused was condemned his cause not heard For when he knew that the bishops had conspired against him he would not appeare Then the mater came to the Emperour Constantine He forasmuche as he willed to haue the mater ended by ecclesiasticall iudgement cōmitted the hearing of it to Melciades bishop of Rome To whom he adioyned felow commissioners many bishops of Italie Fraunce and Spaine If that belonged to the ordinarie iurisdiction of the see of Rome to heare an appeale in an ecclesiasticall cause why doeth he suffre other to be ioyned with him at the will of the Emperour Yea why did he himselfe take the iudgement vpon him rather by the Emperors cōmaūdement than by his own office But let vs heare what hapned afterward There Ceciliā got the victorie Donate of the blacke houses was cōdemned for sclaūder he appelled Constātine cōmitted the iudgemēt of the appelle to the bishop of Orleance He sate as iudge to pronounce what he thought after the bishop of Rome If the see of Rome hath the chief power without appellation why doth Melciades suffer himself to receiue so great a shame that the bishop of Orleāce should be preferred aboue him And what Emperor doeth this euen Constantine of whom they boast that he employed not only all his endeuor but in a maner all the richesse of the empire to encrease the dignitie of their see Wee se therefore now howe farre the Bishop of Rome was at that tyme by all meanes from that supreme dominion whiche he affirmeth to be geuen vnto hym by Christe ouer all Chirches and whiche he lyengly saieth that he hath in all ages possessed by the consent of the whole worlde I know how many epistles there be how many writings decrees wherin the bishops doo geue muche and boldly chalenge much vnto it But this also al men that haue but a very little wit lerning do know that the most part of those are so vnsauerie that by the first tast of them a man may soone find out of what ship they cam For what man of soūd wit and sobre wil thinke that that goodly interpretation is Anacletus his owne which is in Gratian reported vnder the name of Anacletus that is that Cephas is a head The Romanists doo at this day abuse for defence of their see many suche trifles which Gratian hath patched together without iudgement and yet still in so great light they will sell suche smokes wherwith in olde time they were wont to mocke out the ignorant in darknesse But I will not bestow much labor in confutyng those things which do openly cōfute them selues by reason of their vnsauory folie I graūt that there remain also true epistles of the old bishops wherin they set foorth the honor of their see with glorious titles of which sort are some epistles of Leo. For that man as he was learned and eloquent so was he also aboue measure desirous of glory dominion but whether the Chirches then beleued his testimonie when he so aduaūced himself that in dede is it that is in cōtrouersie But it appereth that many offended with his ambition did also withstand his gredie desire Somtimes he appointed in his steede the bishop of Thessalonica throughout Grecia other contrees adioyning somtime he appointed the bishop of Orleance or som other throughout Fraūce
euery prouince should be the chefe sees of Bishops And if it happened the honor of the ciuile gouernement to be remoued frō one citie to an other that thē the right of the Metropolitane citie should therwtal be remoued thether But Innocentius Bishop of Rome whē he saw the aunciēt dignitie of his citie to grow in decay after that the seate of the Empire was remoued to Constantinople fearing the abacemēt of his see made a contrary law wherein he denyeth it to be necessary that the ecclesiastical mother cities should be chāged as the Imperial mother cities change But the authoritie of a Synode ought of right to be preferred aboue one mans sentēce Also we ought to suspecte Innocentius himselfe in his owne cause Howsoeuer it be yet by his owne prouiso he sheweth that from the beginning it was so ordered that the Metropolitane cities should be disposed according to the outwarde order of the Empire According to this auncient ordināce it was decreed in the first Coūcell at Constantinople that the Bishop of that citie should haue the priuileges of honor next after the Bishop of Rome because it was a new Rome But a long time after when a like decree was made at Chalcedō Leo stoutly cried out against it And he not only gaue himselfe leaue to esteme as nothing that which sixe hundred Bishops or moe had decreed but also bitterly taunted them for that they toke frō other sees that honor which they were so bolde to geue to the Chirche of Constantinople I besech you what other thing could moue a mā to trouble the world for so smal a mater but mere ambition He sayeth y◠that ought to be inuiolable whiche the Nicene Sinode hath ones decreed As though forsooth the Christian faith wer endangered if one Chirch be preferred before an other or as though Patriarchies wer there diuided to any other ende but for policies But we knowe that policie receiueth yea requireth diuerse chaunges according to the diuersitie of times Therefore it is fonde that Leo pretendeth that the honor which by the authoritie of the Nicene Sinode was geuen to the see of Alexandria ought not to be geuē to the see of Constantinople For cōmon reason telleth this that it was such a decree as myght be takē away according to the respect of times Yea none of the Bishops of the East withstode it whō that thing most of all concerned Truely Proterius was present whom they had made Bishop of Alexandria in the place of Dioscorus There were presente other Patriarches whoe 's honor was diminished It was their parte to withstand it not Leos which remained safe in his owne place But when all they holde their peace yea assent vnto it and only the Bishop of Rome resisteth it is easy to iudge what moueth hym that is he foresaw that which not long after happened that it would come to passe that the glory of olde Rome decaying Constantinople not contented with the seconde place would stryue with Rome for the Supremicie And yet with his crying out he did not so much preuaile but that the decree of the Councell was confirmed Therfore his successors whē they saw themselues ouercome quietly gaue ouer that stiffenesse for they suffred that he should be accompted the seconde Patriarche But within a litle after Iohn which in Gregories tyme ruled the Chirche of Constantinople brake forth so farre that he called himselfe the vniuersall Patriarche Here Gregorie lest he should in a very good cause fayle to defende his own see did constantly set hymselfe againste him And truely both the pride and madnesse of Iohn was intolerable whiche desired to make the boundes of his Bishoprike egall wyth the boundes of the Empire And yet Gregorie doth not claime to himselfe that which he denieth to an other but abhorreth that name as wicked and vngodly and abhominable whosoeuer take it vpon him Yea and also in one place he is angry wyth Eulolius Bishop of Alexandria whiche had honored hym with suche a tittle Beholde sayeth he in the preface of the Epistle which ye directed to my selfe that haue forbidden it ye haue cared to emprinte the woorde of proude callyng in manyng me vniuersall Pope Whiche I praye that your holinesse wil no more do because that is withdrawen from you whiche is geuen to an other more than reason requireth I compt it no honor wherin I se the honor of my brethren to be diminished For my honor is the honor of the vniuersall Chirche and the sounde strength of my brethren But if your holinesse call me the vniuersall Pope it denyeth it selfe to be that which it confesseth me to be wholly Truely Gregorie stode in a good and honest cause But Ihon holpen by the fauor of Maurice the Emperor could neuer be remoued from his purpose Ciriacus also his successor neuer suffered himselfe to be entreated in that behalfe At the last Phocais which when Maurice was slaine was set in his place I wote not for what cause being more frendly to the Romaines but because he was there crowned without stryfe graūted to Boniface the third that which Gregorie neuer required that Rome should be the hed of all Chirches After thys maner was the controuersy ended And yet this benefite of the Emperor could not so much haue profited the see of Rome vnlesse other thinges also had afterwarde happened For Gretia and all Asia were within a litle after cut of frō the communion of Rome Fraunce so much reuerenced him that it obeyed no further than it lysted But it was thē first brought into bondage when Pipine vsurped the kyngdome For whē zacharie Bishop of Rome had ben his helper to the breache of his faith and to robbery that thrusting out the lawful kyng he might violently enter vpon the kyngdome as layed open for a pray he receiued thys rewarde that the see of Rome shoulde haue iurisdiction ouer the Chirches of Fraūce As robbers are wonted in parting to deuide the commō spoyle so these good men ordered the mater betwene themselues that Pipine should haue the earthly and ciuile dominion spoiling the true king and zacharye should be made hed of all Bishops and haue the spirituall power which when at the beginning it was weake as it is wont to be in new thynges was afterwarde confirmed by the authoritie of Charles in maner for a lyke cause For he was also indetted to the Bishop of Rome for that by hys endeuor he had atteined to the honor of the Empire But although it be credible that Chirches eche where were before that tyme muche deformed yet it is certayn that the old forme of the Chirch was thē fyrst vtterly defaced in Fraūce and Germanie There remayne yet in the recordes of the court of Parise brefe notes of these tymes which where they entreate of the maters of the Chirche make mention of the couenant both of Pipine and of Charles wyth the Bishop of Rome Therby we may gather that thē was
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
vsuall than this wickednesse that the people eche where despising the lawe of God did wholly burne with mad gredinesse to vowe whatsoeuer had pleased them in their dreame I wil not hatefully enforce nor particularly rehearse how hainously how many waies herein men haue offended but I thoughte good to say this by the way that it may the better appeare that we do not moue question of a nedelesse mater when we entreate of vowes Now if we will not erre in iudging which vowes be lawfull and which be wrongfull it behoueth to weye three thinges that is to saye who it is to whom the vowe is made who we be that make the vowe last of all with what minde we vowe The first pointe hath respect to this that we shoulde thynke that we haue to doe with God whome our obedience so muche deliteth that he pronounceth all willworships to be accursed howe gay and glorious soeuer they be in the eyes of mē If all voluntarie worshippes which we our selues deuise without commaundement be abhominable to God it foloweth that no worship can be acceptable to hym but that which is allowed by his worde Therfore let vs not take so great libertie to our selues that we dare vowe to God that which hath no testimonie howe it is estemed of him For whereas that which Paule teacheth that it is sinne whatsoeuer is done without Fayth extendeth to all doinges then verily it chefely hath place when thou directest thy thoughte the streighte waye to God But if we fall and erre euen in the smallest thinges as Paule there disputeth of the difference of meates where certaintie of Faith shineth not before vs howe muche more modestie is to be vsed when we attempte a thyng of greatest weyghte For nothyng oughte to be more earnest vnto vs than the duties of religion Lett thys therefore be the firste consideration in vowes that we neuer come to the vowing of any thing but that conscience haue firste certainly determined that it attempteth nothing rashly But it shall then be free from danger of rashnesse when it shal haue God going before it and as it were enforming it by hys worde what is good or vnprofitable to be done In the other thing which we haue sayd to be here to be cōsidered this is conteyned that we measure our own strengthes that we haue an eie to our vocation that we neglect not the benefite of libertie which God hath geuen vs. For he that voweth that which eyther is not in his power or disagreeth with hys vocation is rash and he that despiseth the boūtifulnesse of God wherby he is appoynted Lord of all thynges is vnthankefull When I say thus I do not meane that any thyng is so sett in our own hande that standing vpon confidence of our own strength we may promise the same to God For it was most truly decreed in the Councell at Arausium that nothyng is ryghtly vowed to God but that which we haue receiued of hys hande forasmuch as all thynges that are offred hym are hys mere gyftes But sith some thynges are by gods goodnesse geuen vs and other some thynges by his equitie denyed vs let euery man as Paule commaundeth haue respect to the measure of grace geuen vnto hym Therefore I do here meane nothyng ells but that vowes must be tempered to the measure which the Lord prescribeth thee in his geuing lest if the attēpt further thā he permitteth thou throw thy selfe down hedlong with takyng to much vpon thee As for example When those murtherers of whom mentiō is made in Luke vowed that they would tast of no meate tyll Paule were slayen although the deuise had not ben wicked yet the rashnesse it selfe was not to be suffered that they made the lyfe and death of a man subiect to their power So Iephthe suffred punishment for hys folly whē with hedlong heate he conceiued an vnaduised vow In which kynde unmaried life hath the chefe place of mad boldnesse For sacrificing Prestes mōkes nonnes forgettyng their own weakenesse thinke themselues able to kepe vnmaryed lyfe But by what Oracle are they taught that they shall haue chastitie throughout al theyr lyfe to the very ende wherof they vowe it They heare the worde of God concernyng the vniuersal state of men It is not good for man to be alone They vnderstande and I would to God that they did not fele that synne remayning in vs is not without moste sharpe prickes Wyth what confidence dare they shake of the general callyng for al their life long wheras the gift of continence is oftener graūted for a certayne time as opportunitie requireth In such stubbornesse let them not loke for God to be their helper but let them rather remember that which is sayd Thou shalt not tēpt the Lord thy God And thys is to tempt God to endeuor agaynst the nature put in vs by hym and to despise his presēt giftes as though they nothyng belonged vnto vs. Which they not only do but also mariage it selfe which God thought it not agaynst his maiestie to institute which he hath pronoūced honorable in al men which Christ our Lord hath sanctified with hys presence which he vouchesaued to honor with his fyrst miracle they dare call defyling only to aduaunce with maruelous commendations a certayne vnmarryed lyfe of what sorte soeuer it be As though they themselues dyd not shewe a clere example in their life that vnmarryed state is one thyng and virginitie an other which their lyfe yet they most shamelesly call Angelyke doyng herein verily to great iniurie to the Angels of God to whom they compare whoremongers adulterers and somwhat ells muche worse and filthier And truely here nede no argumētes when they are openly confuted by the thing it selfe For we playnly se with howe horrible peines the Lord doth commonly take vengeance of suche arrogance and contempt of his giftes by to muche truste in themselues I spare for shame to speake of the more secrete faultes of which euen this that is already perceiued is to much It is out of controuersie that we oughte to vowe nothing that may hinder vs from seruing of our vocation As if a householder should vowe that he will leaue his wife and his children and take other charges in hande or if he that is fi lt to beare office when he is chosen doe vowe that he will be a priuate man But what is meant by this that our libertie shoulde not be despised hath some difficultie if it be not declared Therefore thus in fewe wordes I expounde it Sith God hath made vs Lordes of all things and hath so made them subiect vnto vs that we should vse them all for our commoditie there is no cause why we shoulde hope that it shal be and acceptable worke to God if we yelde our selues into bondage to the outwarde thinges which ought to be a helpe vnto vs. I say thys for this purpose because many
the gētils it was necessary to haue god more expresly painted out vnto thē For wheras that saying that God is the minde of the world which is cōpted the most tolerable descripcion that is founde among the Philosophers is but vaine it behoueth vs more familiarly to know hym least we alway wauer in doutfulnesse Therfore it was his pleasure to haue an history of the creaciō remaining wherupō the Fayth of the church might rest seke for no other God but hym whō Moses hath declared to be the maker bilder of the world There is first set forth the tyme that by continual proceding of yeres the faithfull myghte come to the first original of mankinde and of al thinges Which knowledge is very necessary not only to confute those monstrous fables that somtyme were spred in Egipte and other partes of the worlde but also that the beginning of the worlde ones beyng knowen the eternitie of God may more clerely shine forth and rauishe vs in admiracion of it Neyther oughte we to be any thyng moued wyth that vngodly mocke that it is maruel why it came no soner in the mind of God to make the heauen the earth why he syttīg idle did suffer so immesurable a space to passe away sith he mought haue made it many thousande ages before wheras the whole continuaunce of the world that now draweth to an end is not yet come to sixe thousande yeres For why God so long differred it is nether lawful nor expediēt for vs to enquire Because if mans mynd wil trauaile to attaine thereunto it shal faile a hundred tymes by the way nether wer it profitable for vs to know that thing which God hymselfe to proue the modestie of our Fayth hath of purpose wylled to be hydden And wel did that godly olde man speake whiche when a wanton felowe did in scorne demaunde of hym what God had done before the creacion of the worlde aunswered that he builded hell for curious fooles let this graue and seuere warning represse the wantonnesse that tickleth many yea and dryueth them to euill and hurtfull speculacions Finally lette vs remember that the same inuisible God whoe 's wisedome power and iustice is incomprehensyble doth sette before vs the historye of Moses as a lokyng glasse wherein hys liuely image appeareth For as the eyes that eyther are growen dimme with age or dulled wyth any disease doe not discerne any thyng playnly vnlesse they be holpen with spectacles so suche is oure weakenesse that vnlesse the Scripture directe vs in sekyng of God we do forthwith runne out into vanitie And they that folowe their owne wantonnesse because they be nowe warned in vaine shall all to late fele with horrible destruccion howe muche it had ben better for them reuerently to receiue the secrete counsels of God than to vomite oute blasphemies to obscure the heauen with all And ryghtly doeth Augustyne complayne that wrong is done to God whē further cause of thinges is sought for than his onely will The same mā in an other place doth wisely warne vs that it is no lesse euel to moue question of immeasurable spaces of tymes than of places For howe brode soeuer the circuit of the heauen is yet is there some measure of it Nowe if one shoulde quarell wyth God for that the emptynesse wherein nothyng is conteyned is a hundred tymes more shall not all the godly abhore suche wantonnesse Into lyke madnesse runne they that busy them selues aboute Gods sitting stil because at their apointment he made not the world innumerable ages soner To satisfie their own gredinesse of minde they couer to passe wtout the cōpasse of the world as though in so large a circuite of heauen earth they could not finde things enough that with their inestimable brightnesse may ouerwhelme al our senses as though in six thousād yeres God hath not shewed examples in cōtinual cōsideracion wherof our myndes may be exercised Let vs therfore willingly abide enclosed within those boundes wherw t it pleased God to enuirō vs as it were to pen vp our mindes that they shold not stray abrod with liberty of wādrīg For like resō is it that Moses declareth y◠the work of God was not ended in a momēt but in .vi. dayes For by this circūstāce we ar wtdrawen frō forged inuencions to the one onely God that deuyded hys worke into vi dayes that it should not greue vs to be occupyed all the tyme of our lyfe in considering of it For thoughe oure eyes what waye soeuer we turne them are compelled to loke vpon the workes of God yet see we howe fyckle oure hede is and if any godly thoughtes doe touche vs. howe sone they passe away Here againe mans reason murmureth as though suche procedinges were disagreing from the power of God vntil suche time as being made subiecte to the obedience of Fayth she learne to kepe that rest wherunto the hollowing of the .vii. day calleth vs. But in the very order of thinges is diligently to bee considered the Fatherly loue of God towarde mankinde in this that he did not create Adam vntill he had stored the worlde with al plenty of good thinges For if he had placed him in the earth while it was yet barren and emptie if he had geuen him life before that there was any lighte he should haue semed not so wel to prouide for his commoditie But nowe where he first disposed the motions of the Sunne and the Planets for the vse of man and furnished the earth the waters and the aire wyth liuing creatures and brought forth aboundaunce of fruites to suffyce for fode taking vpon him the care of a diligent prouidēt householder he shewed his maruellous bountie towarde vs. If a man do more hedefully weye with himselfe those thinges that I doe but shortly touche it shall appeare that Moses was the sure witnesse and publisher of the one God the creator I omitt here that which I haue already declared that he speaketh not there onely of the bare essence of God but also setteth forth vnto vs his eternall Wisedome and Spirite to the ende we should not dreame that God is any other than such as he wil be knowē by the image that he hath there expressed But before that I begin to speake more at large of the nature of mā I must say somwhat of Angels Because though Moses applying himselfe to the rudenesse of the common people reciteth in his history of the creacion no other workes of God but such as are seen with oure eyes yet wheras afterwarde he bryngeth in Angels for ministers of God we may easily gather that he was the creator of them in whoe 's seruyce they employ their trauaile and offices Though therefore Moses speaking after the capacitie of the people doth not at the very beginning rehearse the Angels among the creatures of God yet that is no cause to the contrary but that we may plainly and expresly speake those thinges of
them which in other places the Scripture commonly teacheth Because if we desire to knowe God by his workes so noble and excellente an example is not to be omitted Beside that this pointe of doctryne is very necessary for the confutyng of many errors The excellence of the nature of Angels hath so daselled yâ— myndes of many that they thought the Angels had wrong offred them if they should be made subiect to the authoritie of one God and brought as it were in obedience And herevpon were they fained to be Gods There rose vp also one Manicheus with his secte whiche made themselues two originall beginninges of thinges God and the Deuell and to God he assigned the beginning of good thinges and of thinges of euil nature he determined the Deuil to be the author If our mindes should be entangled with this error God should not kepe whole hys glory in the creacion of the world For wher as nothing is more proper to God than eternitie and a being of hymselfe as I maye so terme it they which geue that vnto the Deuill dooe they not in a maner geue hym the tytle of Godhead Now where is the almightinesse of God become if such authoritie be grauÌ„ted to the deuil that he may put in execucioÌ„ what he wil though God say nay withstaÌ„de it As for the onely fundation that the Manichees haue that it is vnlawfull to ascribe vnto God that is good the creation of any thyng that is euyll that nothyng hurteth the true Faith whiche admitteth not that ther is any thing naturally euil in the whole vniuersalitie of the world because neither the frowardnesse and malice bothe of man and the deuell nor the sinnes that procede therof ar of nature but of the corruption of nature Neyther was there any thyng from the begynnyng wherin God hath not shewed an example bothe of his wisedome and iustice Therfore to answere these peruerse deuises it behoueth vs to lifte vp our myndes hyer than our eyes can atteyne to see For whiche cause it is likely that where in the Nicene crede God is called the creatour of all thynges thinges inuisible are expressed Yet will we be carefull to kepe the measure that the rule of godlynesse appointeth least the readers with searchyng to vnderstande further than is expedient shuld wander abroade beyng ledde away from the simplicitie of Faith And surely for as muche as the Holy ghoste teacheth vs alway for oure profite and suche thynges as are finally auaylable to edifie he doothe eyther leaue wholly vnspoken or but lightly as it were ouerrunningly touche them it shall be also our duetie to be content not to know those thynges that doo not profite vs. That the Angels for as muche as they are the ministers of God ordeyned to execute his coÌ„maundementes are also his creatures it ought to be certainly out of all question To moue doute of the tyme and order that they were created in shoulde it not rather be a busy waywardnesse than diligence Moses declareth that the earthe was made and the heauens were made with all theyr armies to what purpose than is it curiously to search what day the other more secrete armies of heauen beside the starres and planettes fyrst began to be But because I will not be long let vs as in the whole doctrine of religion so here also remembre that we ought to kepe one rule of modestie and sobrietie that of obscure thynges we neither speake nor thynke nor yet desyre to knowe any other thynges than that hath ben taught vs by the woorde of God and an other poynt that in readyng of Scripture we continually rest vpon the searchyng and studying of suche thynges as pertaine to edification and not geue our selues to curiositie or study of thynges vnprofitable And because it was Gods pleasure to instructe vs not in â—riflyng questions but in sounde godlynesse feare of his name true confidence and duties of holynesse let vs rest vpon suche knowledge Wherfore if we wil be rightly wise we must leaue those vanities that ydle men haue taught without warrant of the woorde of God concernyng the nature degrees and multitude of Angels I knowe that suche matters as this are by many more gredily taken holde of and are more pleasant vnto them than suche thynges as lye in dayely vse But if it greue vs not to be the scholers of Christe let it not greue vs to folowe that order of learnyng that he hath appoynted So shall it so come to passe that beyng contented with his scholyng we shall not onely forbeare but also abhorre superfluous speculations from whyche he calleth vs away No man can deny that the same Denyse what soeuer maÌ„ he was hath disputed many thynges bothe subtilly and wittyly in his Hierarchie of heauen but yf a man examine it more neerely he shall fynde that for the moste parte it is but mere babblyng But the dutifull purpose of a diuine is not to delite eares with pratyng but to stablishe consciences with teachyng thynges true certayne and profitable If one should reade that boke he would thinke that the man were slypped downe from heauen did tell of things not that he had lerned by heresay but that he had seen with his eies But Paule whiche was rauished aboue the thirde heauen hath vttered no suche thynge but also protesteth that it is not lawfull for man to speake the secretes that he had sene Therfore bidding farewell to that triflyng wisedome lette vs consider by the simple doctrine of the Scripture what the Lorde wold haue vs knowe concernyng his angels It is commonly red in the Scripture that the Angels are heauenly Spirites whose ministration and seruice God vseth for putting in execution of those thinges that he hath decreed For which reason the name is geuen them because God vseth them as messangers to shewe hym selfe vnto men And vpon like reason are deriued the other names that they are called by They are named armies because they do like a garde enuiron their prince and doo adorne and set forth the honourable shew of his maiestie and like souldiours they are alway attendyng vpon the ensigne of their capitain and are euer so prepared and in readynesse to do his commaundementes that so soone as he doth but becken to them they prepare them selues to worke or rather be at their worke alredy Suche an image of the throne of God to set out his roialtie the other prophetes doo describe but principally Daniel wher he saith that when God sate him downe in his throne of iudgement there stode by a thousande thousande and ten thousand companies of ten thousands of angels And because God doth by theÌ„ meruailously shewe foorth declare the might and streÌ„gth of his hand therfore they are named strengths bicause he exerciseth and vseth his authorite in the world by them therfore they are somtime called Principalities somtime powers somtime DominioÌ„s Finally because in them as it wer sitteth the
humblenes For what is that first estate of oures euen that from whence we are false What is that ende of oure creation euen the same from whiche we are altogether tourned away so that lothinge oure owne miserable estate we may groâ—e for sorrowe in groninge may also sighe for the losse of that dignitie But nowe when we saye that man ought to beholde nothinge in himselfe that may make hym of bolde courage wee meane that there is nothinge in him vpon affiance whereof he oughte to be proude Wherefore if any liste to heare what knoweledge man oughte to haue of himselfe let vs thus diuide it that firste he consider to what ende he is created and endued with giftes that are not to bee despised by whiche thought he may be styrred vp to the meditation of the hearinge of God and of the lyfe to come Then let him weye hys owne strength or rather needy wante of strengthe by perceiuynge whereof hee maye lye in extreeme confusion as one vtterly broughte to naught The fyrste of these considerations tendeth to thys ende that hee maye knowe what is hys duety and the other howe muche he is able to do towarde the perfourminge of yt We wyll entreate of them bothe as the ordre of teachinge shall requyre But bicause it muste nedes be that it was not a lighte negligence but a detestable wicked acte whiche God so seuerally punyshed wee muste consider the verye fourme of the same in the fall of Adam that kyndeled the horryble vengaunce of God vpon all mankynde It ys a childishe opynyon that hathe commonly been receiued concerninge the intemperaunce of glotonye as though the summe and heade of all vertues consysted in the forbearinge of one onely frute when there flowed on euery syde store of all sortes of deyntyes that were to bee desyred and when in that blessed frutefulnesse of the earthe thâ—re was not onely plentye but also varyetye to make for pleasure Therefore we muste looke further bicause the forbiddinge him 〈◊〉 the tree of the knoweledge of good and euell was the tryall of obedience that Adam in obeyinge myghte proue that he was wyllyngely â—â—â—iect to the gouernement of God And the name of the tree it selfe shewâ—â—â— that the coÌ„maundement was geuen for none other ende than for 〈…〉 he contented with his owne estate should not with wicked lust adueuree himselfe higher But the promise wherby he was biddeÌ„ to hope for eternall life so longe as he did not eate of the tree of life and agayne the horrible threatening of death so sone as he should taste of the tree of knowledge of good and euell serued to proue and exercise his fayth Herof it is not harde to gather by what meanes Adam prouoked the wrathe of God agaynste him selfe Augustine in deede sayeth not amisse when he sayeth that pryde was the beginnyng of all euels For if ambition had not lifted vp man higher than was laweful and than was permitted him he mighte haue continued in his estate but we must fetch a more ful definition from the maner of the tentation that Moses describeth For sithe the woman was with the deceite of the Serpent led awaye by infidelitie now it appereth that disobedience was the beginning of the fall Whiche thing Paule coÌ„firmeth teaching that all men were loste by one mans disobedience But it is withall to be noted that the first man fell from the subiection of God for that he not only was taken with the entisementes of Satan but also despising the trueth did tourne out of the waye to lying And surely Gods worde beyng ones despised all reuerence of God is shaken of Bicause his maiestie doth no other waies abide in honore among vs nor the worshippe of him remaine inuiolate but while we hange vpoÌ„ his mouth Therfore infidelitie was the roote of that falling awaye But thereupon arose ambition and pride to which was adioyned vnthankefulnesse for that Adam in coueting more than was graunted did vnreuerently despise the so greate liberalitie of God wherewyth he was enriched And this was a monstruous wickednesse that the sonne of the earth thoughte it a small thyng that he was made after the likenesse of God vnlesse he mighte also bee made egall with God If Apostasie be a filthy and detestable offense whereby manne withdraweth him selfe from the allegeance of his creatour yea outrageously shaketh of his yoke then it is but vaine to extenuate the Sinne of Adam Albeit it was no simple Apostasie but ioyned with shamefull reproches agaynst God while they assented to the sclaunders of Satan wherein he accused God of lying enuye and niggardly grudgyng Finally infidelitie opened the gate to ambition ambition was the mother of obstinate rebellion to make men caste awaye the feare of God and throwe themselues whether their lust caried them Therfore Bernarde doeth rightly teache that the gate of saluation is opened vnto vs when at this day we receiue the gospel by our eares eueÌ„ as by the same windowes when they stode opeÌ„ to Satan death was let in For Adam would neuer haue ben so bolde as to do agaynst the coÌ„maundement of God but for this that he did not beleue his worde Truely this was the best bridle for the right keping of all affections in good order to thinke that ther is nothyng better than to kepe righteousnesse in obeyenge the coÌ„maundementes of God then that the chiefe ende of happy life is to be beloued of him He therefore beyng carried away with the blasphemies of the Deuell did asmuch as in him lay extinguishe the whole glory of god As the spirituall life of Adam was to abide ioyned and bounde to his creatour so his alienation from him was the death of his soule Neyther is it maruell yf he by his fallynge awaye destroyed all his owne posteritie whiche peruerted the whole order of nature in Heauen and in Earth All the creatures doe grone sayeth Paule beyng made subiecte to corruption agaynst their will If one shoulde aske the cause no doubte it is for that they beare parte of that punishement that manne deserued for whose vse they were created Sythe then the curse that goeth throughoute all the costes of the world proceded from his faulte bothe vpwarde and downeward it is nothing agaynst reason if it spread abroade into all his issue Therefore after that the heauenly image in him was defaced he did not alone suffer this punishment that in place of wisedome strength holinesse truth and iustice with whiche ornamentes he had ben clothed there came in the moste horrible pestilences blindenesse weakenesse filthinesse falsehod and iniustice but also he entangled and drowned his whole ofspryng in the same miseries This is the corruption that cometh by inheritaunce which the olde writers called Originall sinne meaning by this word Sinne the corruptioÌ„ of nature which before was good and pure About which mater they haue had much contention bicause there is nothyng farther of from coÌ„mon reason than all
men to be made gilty for one mans faulte and so the sinne to become coÌ„mon Whiche semeth to haue ben the cause why the oldest Doctours of the churche did but darkely touche this pointe or at leaste did not set it out so plainely as was conuenient And yet that fearefulnesse coulde not bryng to passe but that Pelagius arose whose prophane inuention was that Adam sinned only to his owne losse and hurted not his posteritie So through this sutteltie Satan wente about by hidyng the disease to make it incurable But when it was proued by manifest testimonie of Scripture that sinne passed froÌ„ the firste man into al his posteritie he brought this cauillation that it passed by imitation but not by propagation Therfore good men trauailed in this pointe and aboue al other Augustine to shewe that we are corrupted not by forein wickednesse but that we bryng with vs from the wombe of our Mother a viciousnesse planted in out begetting whiche to denie was moste greate shamelesnesse But the rashenesse of the Pelagians and Celestians will not seeme marueylous to hym whiche by the writinges of that holy manne shall perceyue howe shamelesse beastes they were in all other thynges Surely it is not doubtfully spoken that Dauid confesseth that he was begotten in iniquities and by hys Mother conceyued in Sinne. He doeth not there accuse the sinnes of his Father or Mother but the better to sette forth the goodnesse of God towarde hym he begynneth the confession of hys owne wickednesse at hys verie begettyng For asmuche it is euident that that was not peculiar to Dauid alone it followeth that the common estate of all mankynde is noted vnder hys example All we therefore that descende of vncleane sede are borne infected wyth the contagion of Sinne yea before that we see the lighte of thys lyfe we bee in the sight of God filthie and spotted For who could geue cleane of the vncleanesse not one as it is in the boke of Iob. We heare that the vncleannesse of the parentes so passeth into the chyldren that all wythoute anye exception at theyr beginnynge are defiled But of this defilynge we shall not finde the beginnyng vnlesse we goe vp to the fyrste parente of all vs to the wellhed Thus is it therefore that Adam was not onely the progenitour but also the roote of mans nature and therefore in his corruption was all mankynde worthelye corrupted whyche the Apostle maketh playne by comparynge of hym and Christe As sayeth he by one manne Sinne entred into the whole worlde and death by Sinne and so death wente ouer all menne for asmuche as all haue sinned so by the grace of Christ righteousnesse and lyfe is restored vnto vs. What will the Pelagians here prate that Adams sinne was spred abroade by imitation Then haue we no other profite by the righteousnesse of Christe but that he is an example sette before vs to followe Whoe canne abide suche robberie of Gods honour If it be out of question that Christes righteousnesse is oures by communication and thereby lyfe it followeth also that they bothe were so loste in Adam as they be recouered in Christe and that Sinne and death so crepte in by Adam as they are abolished by Christ. The wordes are playne that many are made righteous by the obedience of Christe as by the disobedience of Adam they were made sinners and that therefore betwene them two is this relation that Adam wrappyng vs in his destructâ—ion destroyed vs with hym and Christe with his grace restored vs to saluation In so clere light of trueth I thinke we nede not a longer or more laborious profe So also in the firste Epistle to the Corinthians when he goeth aboute to stablishe the godly in the trust of the resurrectioÌ„ he sheweth that the life is recouered in Christ that was loste in Adam He that pronounceth that wee all are dead in Adam doeth also therewithall plainely testifie that we were infected with the filth of sinne For damnation coulde not reache vnto them that were touched with no giltinesse of iniquitie But it canne be no waye playnelier vnderstanded what he meaneth than by relation of the other member of the sentence where he teacheth that hope of life is restored in Christe But it is well enough knowen that the same is done no other waye â–ª than when by meruellous maÌ„ner of communicating Christ poureth into vs the force of his righteousnesse As it is wrytten in an other place that the spirite is life vnto vs for righteousnesse sake Therefore wee maye not otherwyse expounde that whyche is sayde that we are dead in Adam but thus that he in sinnynge dyd not onely purchace mischiefe and ruine to hymselfe but also throwe downe our nature hedlonge into like destructioÌ„ And that not only to the corruption of hym selfe whych perteyneth nothyng to vs but bicause he infected al his sede with the same corruptioÌ„ wherinto he was fallen For otherwise that sayeng of Paule could not staÌ„d true that all are by nature the sonnes of wrath yf they were not already accursed in the wombe And it is easelye gathered that nature is there meante not suche as it was create by God but suche as it was corrupted in Adam For it were not conuenient that God shold bee made the authour of Death Adam therefore so corrupted hym selfe that the infection passed from hym into all hys ofsprynge And the heauenly Iudge hym selfe Christe doeth also playnely enough pronounce that all are borne euell and corrupted where he teacheth that what soeuer is borne of fleshe is fleshe and that therefore the gate of lyfe is closed agaynste all menne vntill they be begotten agayne Neyther for the vnderstandynge thereof is any curiouse disputation nedefull whyche not a little combred the olde wryters whether the soule of the sonne do procede by deriuation from the soule of the father bycause in it the infection principally resteth We must be coÌ„tent wyth this that suche giftes as it pleased the Lorde to haue bestowed vpon the nature of man he lefte them wyth Adam and therefore when Adam loste them after he had receyued them he lost them not only from himselfe but also from vs all Whoe shall be carefull of a conueyance from soule to soule when he shall heare that Adam receyued these ornamentes whyche he loste no lesse for vs than for hymselfe that they were not geuen to one manne alone but assigned to the whole nature of manne Therefore it is not agaynste reason yf he beynge spoyled nature bee lefte naked and poore yf he beyng infected wyth Sinne the infection crepeth into nature Therefore from a rotten roote arose vp rotten branches whiche sent their rottennesse into the other twigges that spronge out of them For so were the chyldren corrupted in the father that they also were infectiue to theyr chyldren that is to saye so was the beginnynge of corruption in Adam that by continuall flowynge from one to an other it is
traiterous with sclaunders troublesome with seditions least they shuld seme to want the lyght of truth doo pretende a shadowe of rigorous seueritie and those thynges that are in the holy Scriptures commaunded to be done with a gentler kynd of healing sauyng the sinceritie of loue and kepyng the vnitie of peace to correct the faultes of brethren they abuse it to sacrilege of schisme and to occasyon of cuttyng of But to godly and quiet men he geueth this counsell that they mercifully correct that whiche they can and that whiche they can not paciently beare and grone and mourne with loue vntyll God eyther amende and correct them or at the haruest roote vp the tares and fanne out the chaffe Lette the godly trauaile to fortifie theim selues with these armures least while they seme to them selues strong and couragious reuengers of rightuousnesse they departe from the kingdom of heauen which is the only kyngdom of rightuousnesse For sithe it is Gods will to haue the communion of his Churche to be kepte in this outward felowshyp he that for hatred of euill men doth breake the tokeÌ„ of that â—elowship entreth into a waie wherby is a slippery falling froÌ„ the coÌ„munion of saints Let them thinke that in a great multitude there be many truly holy innocent before the eies of the Lord whom they see not Let them think that euen of them that be diseased there be many that doo not please or flatter them selues in their faultes but beyng now and then awakened with earnest feare of God doo aspire to a greater vprightnesse Let them thinke that iudgement ought not to be geuen of a man by one dede forasmuche as the holiest do sometime fall away with a most greuous fal Let them think that to gather a Church there lieth more weight both in the ministerie of the woorde and in the partaking of the holy misteries than that all that force shoulde vanishe away by the fault of some wicked men Last of all lette theim consider that in iudging the Churche the iudgement of God is of greater value than the iudgement of man Where also they pretend that the Churche is not without cause called Holy it is mete to wey with what holinesse it excelleth least if we will admitte no Church but suche a one as is in all pointes perfect we leaue no Churche at all It is true in dede which Paul saith that Christ gaue himself for the Churche to sanctifie it that he clensed it with the lauer of water with the word of life to make her vnto himself a glorious spouse hauyng no spotte or wrinkle c. Yet this is also nothyng lesse true â–ª that the Lord dayly worketh in smoothyng her wrinkles and wipyng away her spottes Whervpon foloweth that her holynesse is not yet fully finished Therfore the Churche is so holy that it dayly profiteth and is not yet perfect daiely procedeth is not yet come to the marke of holinesse as also in an other place shal be more largely declared whereas therfore the Prophetes prophecie that there shal be a holy Hierusalem through whiche straungers shal not passe and a holy temple wherinto vncleane men shall not entre let vs not so take it as if there were no spotte in the membres of the Churche but for that with their whole endeuour they aspire to holinesse souÌ„d purenesse by the goodnesse of God clennesse is ascribed to them whiche they haue not yet fully obteined And although oftentimes there be but rare tokens of such sanctification among men yet we must determine that there hath bene no time sins the creation of the worlde wherin the Lord hath not had his Churche and that there shall also be no tyme to the very ende of the worlde wherin he shall not haue it For albeit immediatly from the beginnyng the whole kynde of men is corrupt and defiled by the sinne of Adam yet out of this as it were a polluted masse God alway sanctifieth som vessels vnto honour that there should be no age without felyng of his mercie Which he hath testified by certayn promises as these I haue ordeined a testament to my elect I haue sworne to Dauid my seruant I will for euer continue thy sede I will builde thy seate in generation and generation Agyan the Lord hath chosen Syon he hath chosen it for a dwelling to himself This is my reste for euer c. Agayne These thynges sayth the Lorde which geueth the Sunne for the lyght of the day the moon and starres for the light of the night If these lawes shall faile before me then the sede of Israell shall also faile Hereof Christ him self the Apostles and in maner all the Prophets haue geuen vs example Horrible are those descriptions wherin Esaie Hieremie Ioel Abacuc and the other doo lament the sicknesses of the Churche of Hierusalem In the common people in the magistrate in the Priestes all things were so corrupt that Esaie douteth not to match Hierusalem with Sodom and Gomorrha Religion was partely despised partly defiled in their maners are coÌ„monly reported theftes extortions breaches of faith murthers and like mischieues Yet therfore the Prophets did neither erect to them selues new Churches nor buyld vp newe altars on whiche they might haue seuerall sacrifices but of what soeuer maner men they were yet because they considered that God had left his word with them ordeined Ceremonies wherby he was there worshipped in the myddest of the assemblie of the wicked they held vp pure handes vnto hym Truely if they had thought that they did gather any infection thereby they would rather haue dyed a hundred tymes than haue suffred them selues to be drawen therevnto Therfore nothing withheld them from departing but desire to the keping of vnitie But if the Prophets thought it against conscience to estrange them selues from the Church for many and great wicked doyngs not of one or two men but in maner of the whole people then we take to muche vpon vs if we dare by and by depart from the coÌ„munion of the Church where not all mens maners doo satisfie eyther our iudgemente yea or the Christian profession Now what maner world was there in the tyme of Christe and the Apostles And yet that desperate vngodlynesse of the Pharisees and yâ— dissolute licenciousnesse of liuing which then eche where reigned could not hynder but that they vsed the same Ceremonies with the people assembled with the rest into one temple to the publike exercises of religion Whereof came that but because they knew that the felowship of euill men did not defile them which with a pure coÌ„science did communicate at the same Ceremonies If any man be litle moued with the Prophets and Apostles let him yet obey the authoritie of Christ. Therfore Cyprian well saieth though there be sene tares or vncleane vessels in the Churche yet there is no cause why we shuld depart from the Churche we must onely labour that we may
be wheate we must vse diligeÌ„ce and endeuour as muche as we may that we may be a golden or syluer vessell But to breake the earthen vessels is the only work of the Lord to whom also is geuen an iron rodde And let no man chalenge to hym selfe that whiche is proprely belongyng to the Sonne onely to be able alone to fanne the floore and clense the chaffe and seuer all the tares by mans iudgement This is a prowde obstinacie and a presumption full of sacrilege which a peruerse furour taketh to it selfe c. Therfore let bothe these thynges remayn certainly fixed First that he hath no excuse that of his owne will forsaketh the outward coÌ„munion of the Church â–ª where the word of God is preached the sacraments ministred then that the faultes of a few or of many are no hindraÌ„ce but that we may therin rightly professe our faith by the Ceremonies institute by God bicause a godly conscience is not hurt by the vnworthines of any other ether pastor or priuate man and the misteries are to a holy vpright maÌ„ neuerthelesse pure holsome because they are together handled of vncleane meÌ„ Their precisenesse and disdainfulnesse procedeth yet further because they acknowledge no Chirche but such a one as is pure from al spottes be they neuer so smal yea they are angry with good teachers for that in exhorting the faithful to goe forwarde they teache them al their life long to grone vnder the burden of vices and to flee vnto pardon For they prate that by this meane meÌ„ be led froÌ„ perfection I graunte in dede that in earnest calling vpon perfection we ought not slowly or coldely to trauail much lesse to be idle but to fil our mindes with confidence therof while we be yet in our course I say it is a deuelish inuention Therefore in the Crede the forgeuenesse of synnes is aptly ioyned next after the Chirche For none do atteine it but only they that are citezens and of the household of the Chirch as it is red in the Prophete Therfore the bilding of the heaueÌ„ly HierusaleÌ„ ought to go before wherin afterward this mercifulnesse of God maye haue place that whosoeuer come vnto it their iniquitie may be takeÌ„ away I say that it ought first to be bilded not for that there caÌ„ be any Chirch wtout the forgeuenesse of synnes but because the lord hath not promised his mercy but in the CoÌ„munion of Sainctes Therfore the fyrst entry for vs into the Chirch kingdome of God is the forgeuenesse of synnes wtout which we haue no couenauÌ„t or coÌ„ioyning wyth God For thus he sayeth by the Prophete In the day I wil strike you a couenant with the beast of the feld with the fowle of the aire with the vermin of the earth I wil breake the sword war from out of the earth I wil make men to slepe wtout feare I wil espouse you vnto me for euer I wil espouse you I say in righteousnesse in iudgement in mercy and in coÌ„passions We see how by his mercy the lord recoÌ„cileth vs to himselfe And so in an other place when he foresayth that the people shal be gathered together agayne whoÌ„ he had scattered abrode in his wrath he saieth I wil cleanse theÌ„ froÌ„ al wyckednesse wherewith they haue synned agaynst me Wherfore by the signe of washing we enter into the felowshyp of the Chirch wherby we may be taught that there is no entrie open for vs into the householde of God vnlesse our fylthynesse be fyrst wiped away with hys goodnesse But by the forgeuenesse of sinnes the Lord doth not only receiue and adopt vs ones into the Chirch but by the same he also preserueth maynteineth vs stil in it For to what purpose wer it to haue suche a pardon grauÌ„ted vs as should serue for no vse But euery one of the godly is a wytnesse to himselfe that the mercy of God should be vain and mocking if it should be grauÌ„ted only but ones because there is none that is not in his own coÌ„scieÌ„ce priuie throughout his whole life of many weakenesses which nede the mercy of God And truly not in vain God promiseth thys grace peculiarly to theÌ„ of his own household not in vain he coÌ„maundeth the same message of recoÌ„ciliatioÌ„ to be daily offred vnto theÌ„ Therefore as throughout al our life we carry about vs the râ—nantes of sine vnlesse we be susteined with the coÌ„tinual grace of the lord in forgeuing oure synnes we shal scarcely abide one momeÌ„t in the Chirch But the lord hath called his vnto eternal saluatioÌ„ Therfore they ought to thike that there is pardon alway ready for their sinnes Wherfore we ought to holde assuredly that by the liberalitie of God by meane of Christes deseruing through the Sanctification of the Spirite sinnes haue been and are daily pardoned to vs which be called graffed into the body of the Chirch To deale this benefite vnto vs the keyes were geuen to the Chirch For when Christ gaue the Apostles commaundemeÌ„t deliuered them power to forgeue sinnes he meante not this onely that they shoulde loose them froÌ„ sinnes that wer froÌ„ vngodlinesse coÌ„uerted to the faith of Christ but rather that they should continually execute this office among the faythful Which thing Paule teacheth when he writeth that the embassage of reconciliation was left with the ministers of the Chirche wherby they should oftentimes in Christes name exhort the people to reconcile themselues to God Therfore in the CoÌ„munion of Sainctes by the ministery of the Chirch it self sinnes are coÌ„tinually forgeueÌ„ vs when the Priestes or Bishops to whom the office is committed doe with the promyses of the Gospel coÌ„firme godly consciences in hope of pardoÌ„ forgeuenesse and that as wel publikely as priuately according as necessitie requireth For there be very many which for their weakenesse do nede a singular atonemeÌ„t And Paul reporteth that not only in commoÌ„ preaching but also in houses he had testified the Fayth in Christ and seuerally admonyshed euery one of the doctryne of saluation Therfore we haue here three thyngs to be noted First that with how great holynesse soeuer the children of God do excel yet they be alway in this estate so long as they dwel in a mortal body that without forgeuenesse of sinnes they can not staÌ„de before God Secondly that this benefite is so proper to the Chirche that we can not otherwise enioy it but if we abide in the CoÌ„munion therof Thirdly that it is distributed vnto vs by the ministers Pastors eyther by preaching of the Gospel or by ministryng of the Sacramentes that in thys behalfe principally appeareth the power of the keyes which the Lord hath geuen to the felowship of the faythful Wherfore let euery one of vs thinke this to be his duty no where els to seke forgeuenesse of sines than where the Lord hath set it Of publyke recoÌ„ciliation