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
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
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
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
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
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
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
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
wherof consciences are bounde as though they wer necessarie to be obserued Let vs therfore remeÌ„ber that al lawes of meÌ„ ought to be weyed with this balance if we wil haue a sure triall that may neuer suffer vs to erre The first of these reasons Paule in the Epistle to the Colossians vseth in contending against the false Apostles that attempted to oppresse the Chirches with newe burdeÌ„s The secoÌ„d reasoÌ„ he more vseth with the GalatiaÌ„s in the like case This therfore he trauaileth to proue in the Epistle to the ColossiaÌ„s that the doctrine coÌ„cerning the true worshipping of God is not to be sought at meÌ„s hands because the Lord hath faithfully fully instructed vs how he ought to be worshipped To proue the same in the first chap. he saith that in the Gospel is coÌ„teined al wisdome wherby the maÌ„ of God may be made perfect in Christe In the beginning of the ii chap. he saith that al the treasures of wisdome vnderstanding are hiddeÌ„ in Christ. TherupoÌ„ he afterward coÌ„cludeth let the faithfull beware that they be not by vain Philosophie led froÌ„ the flocke of Christe according to the constitutions of meÌ„ But in the ende of the chapter he doth yet with greater boldnesse condemne al Ethelothreskias that is to say al fained worshippings which meÌ„ deuise to theÌ„selues or receiue of other whatsoeâ—er precepts they dare of theÌ„selues geue coÌ„cerniÌ„g the worshippiÌ„g of god We haue therfore that al those ordinaÌ„ces are wicked in obseruing wherof the worshipping of God is fained to be As for the places in the Galatians wherw t he earnestly affirmeth the consciences which ought to be ruled of God only ought not to be entaÌ„gled with snares they are opeÌ„ enough specially in the .v. Chap. Therfore let it be sufficient to haue but noted theÌ„ But because the whole mater shal better be made open by examples before that we goe any further it is good also to apply this doctrine to our own times We say that the coÌ„stitutioÌ„s which they cal Ecclesiasticall wherwith the Pope and his do burden the Chirch are pernicious wicked our aduersaries defende that they be holy auailable to saluatioÌ„ There be twoo kindes of them for some coÌ„cerne Ceremonies rites other some perteine more to discipline Is there theÌ„ a iust cause to moue vs to impugne them both Truly a iuster thaÌ„ we would Firste do not the authors theÌ„selues clerely define that the very worshipping of God is conteined in them To what purpose do they apply their Ceremonies but that God shold be worshipped by them And that coÌ„meth to passe not by the only error of the ignorant multitude but by their allowaÌ„ce that haue the place of teachiÌ„g I do not touche the grosse abhominations wherw t they haue gone about to ouerthrow al godlinesse But it should not be imagined among them to be so hainous an offeÌ„se to haue failed in any of the least pety traditioÌ„s vnlesse they did make the worshipping of god subiect to their fained deuises What do we theÌ„ offende if at this day we can not beare that whiche Paul taught to be intolerable that the lawfull order of the worshipping of God should be reduced to the wil of meÌ„ specially when they coÌ„maund meÌ„ to worship according to the elemeÌ„tes of this world which Paul testifieth to be against Christ Againe it is not vnknoweÌ„ with how precise necessitie they binde coÌ„sciences to kepe whatsoeuer they coÌ„mauÌ„de Here when we cry out to the coÌ„trary we haue al one cause with Paule which in no wise suffreth faithful consciences to be brought into bondage of men Moreouer this worst of al is added that when religioÌ„ hath ones begon to be defined with such vain inueÌ„tioÌ„s there euer foloweth after that peruersnesse an other abhominable frowardnesse wherof Christ reproched the Pharisees that the coÌ„maundemeÌ„t of God is made voide for the traditioÌ„s of meÌ„ I wil not vse mine own words in fighting against our lawmakers at these daies Let them haue the victory if they can by any meane purge theÌ„selues froÌ„ this accusatioÌ„ of Christ. But how should they excuse them wheÌ„ amoÌ„g them it is thought infinitly more hainous to haue omitted auricular coÌ„fessioÌ„ when the time of yere coÌ„meth about thaÌ„ to haue coÌ„tinued a most wicked life a whole yere together to haue infected their tong with a litle tasting of flesh on a Friday thaÌ„ to haue defiled their body with whoredome al the dayes of the weke to haue put their hand to an hâ—nest work vpoÌ„ a day coÌ„secrate to I wote not what pety Saints thaÌ„ to haue coÌ„tinually exercised their meÌ„bers in most wicked offeÌ„ses for a Priest â—o be coupled with one lawful mariage thaÌ„ to be entaÌ„gled with a thousand adulteries not to haue performed a vowed pilgremage thaÌ„ to breake faith in al promises not to haue wasted somwhat vpoÌ„ monstruous no lesse superfluous vnprofitable excessiue gorgiousnesse of teÌ„ples thaÌ„ to haâ—e failed to help the extreme necessities of the poore to haue passed by an idâ—e wtout honor thaÌ„ to haue despitefully entreated al kindes of men not 〈◊〉 haue mumbled vp at certaine houres a great nuÌ„ber of wordes without vnderstanding thaÌ„ neuer to haue conceiued a true praier in their hart What is to make voide the coÌ„maundement of God for the traditions of men if this be not when coÌ„mending the keping of Gods commaundemeÌ„tes but coldly as it were lightly by the way they do no lesse earnestly and busily exact the obeying of their owne than if they conteined in them the whole pith of godlinesse â–ª wheÌ„ reuenging the transgressing of Gods law with light penalties of satisfactions they punishe the very least offence of one of their own decrees with no lesse peine than with prisonmente banishmente fier or swerd Being not so sharpe and harde to entreate against the despisers of God they persecute the despisers of themselues with vnappeasable hatred to the extremitie doe so instructe all those whoe 's simplicitie they holde captiue that they would with more contented minde se the whole law of God ouerthrowen than one smal title as they cal it in the coÌ„maundemeÌ„tes of the Chirche to be broken Firste in thys point is greuous offence coÌ„mitted that for small maters and such as if it should be tried by Gods iudgement are at libertie one maÌ„ despiseth iudgeth and casteth away an other But now as though that were not euil enough those trifling elementes of the world as Paule calleth them in his writing to the Galatians are weyed of more value thaÌ„ the heaueÌ„ly Oracles of God And he that is in a maner acquited in adulterie is iudged in meate he that hath leaue to vse a harlot is forbidden to haue a wife This profit verily is gotten by that transgressing obedience which is so much turned froÌ„ God as it declineth to men There be also other twoe not scleÌ„der faultes which we disallow in the same ordinaÌ„ces First
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
maiestie Only my mynde was to teache certaine introductions wherby they that are touched with some zeale of religion myght bee instructed to true godlynesse And this trauayle I tooke principally for my contremen the Frenchemen of whoÌ„ I vnderstode very many to hunger and thirst for Christe but I sawe very fewe that had rightly receiued so much as any litle knowlege of him And that this was my meanyng the boke it selfe declareth beyng framed after a simple and playne maner of teachyng But when I perceyued that the furious rage of some wycked men hath so farre preuailed in your realme that in it there is no roome for sounde doctrine I thought I should doo a thyng worthe my trauayle all in one worke bothe to geue an instruction for them and to declare a confession to you wherby ye may learne what maner of doctrine that is agaynst which those furious men burne in so great rage who at this day trouble your realme with sweard and fyer For I will not feare to confesse that I haue in this woorke comprehended in maner the summe of that selfe same doctrine agaynst which they crie out that it ought to be punished with prisonment banishement condemnation without iudgement and with fyer that it ought to be chaced away by lande and sea I knowe in dede with how haynous informations they haue fylled your mynde and eares to make our cause most hatefull vnto you but this of your clemencie ought you to weye that there shal be no innocence neither in wordes nor dedes if it may be enough to accuse Truely if any to bryng the same in hatred shall allege that this Doctrine whereof I now go about to yelde accompt vnto you hath ben long agoe condemned by consente of all degrees and atteynted by many iugementes allready geuen in iudicial courtes al that he sayth shall amount to no more but that it hath partly ben violently throwen downe by the â—anding and power of the aduersaries therof and partly ben traitorously and fraudulently oppressed with their lyes and suttle practises and sclaunders Herein is violence shewed that without hearyng the cause bloody senteÌ„ces are pronouÌ„ced against it here in is Fraude that it is without deseruyng accused of sedition and euel doyng And that none may thynke that we wrongfully complayne of these thynges you your selfe can beare vs witnesse moste noble Kyng with how lyeng sclaunders it is dayely accused vnto you as that it tendeth to no other ende but to writhe from Kynges their scepters oute of their handes to throwe downe all iudges seates and iudgementes to subuerte all orders and ciuile gouernementes to trouble the peace and quiete of the people to abolish al lawes to vndo all proprieties and possessions finally to turne al thynges vpsyde downe And yet you heare the smallest portion For horrible thynges they spreade abroade among the people whiche if they were true the whole worlde myghte worthily iudge it with the mainteiners therof worthy of a thousande fiers and gallowes Who can now maruell that a common hatred is kindled agaynst it where suche moste wrongfull accusations are beleued Loe thys is the cause that all degrees agree and coÌ„spire to the condemning of vs and our doctrine They that sit to iudge beeing rauished with this affection pronounce for sentences their freconceiued determinations whyche they brought from home with them and thinke that they haue well enough discharged their duties if they commaunde no man to be drawen to execution but suche as are founde gylty eyther by theyr owne confession or by sufficient witnesse But of what fault of that condeÌ„ned doctrine say they But by what law coÌ„demned Herein should haue stande the succor of defense for them not to denie the doctrine it selfe but to mainteine it for true But here is all libertie ones to mutter vtterly cutt of from vs. Wherefore I doe not vniustly require most victorious king that it maye please you to take into your owne hande the whole hearing of the cause whiche hetherto hath ben troblesomly handled or rather carelesly tossed without al order of law more by outragious heate than iudiciall grauitie Neyther yet thynke that I here goe about to make myne owne priuate defense whereby I may procure to my selfe a safe returne into my natiue contree to whiche althoughe I beare such affection of naturall loue as becometh me yet as the case nowe is I not miscontentedly want it But I take vppon me the common cause of all the Godly yea and the cause of Christe himselfe whiche at thys day hauing ben by all meanes torne and troden downe in your kyngdome lyeth as it were in despeired case and that in dede rather by the tyranny of certaine Pharisees than by your owne knowlege But howe that cometh to passe it is not here nedeful to tell truely it lyeth in great distresse For thus farr haue the vngodly preuailed that the truethe of Christ be not destroyed beyng chaced away and scattered abrode yet it lyeth hydden as buried and vnregarded as for the silly poore Chirch it is eyther wasted with cruell slaughters and so dryuen away with banishmentes or dismayed with threatens and terrors that it dare not ones open her mouth And yet stil they continue with such rage and fercenesse as they are wont thruâ—ting strongly against the wall alredy bending and the ruine whiche themselues haue made In the meane tyme no maÌ„ steppeth fourth to set hymselfe in defense agaynst suche furies And they if there be any suche that will moste of all seme to fauor the truthe say no more but that it were good to pardon the error and vnskilfulnesse of ignorante men For thus the good natured men forsoothe do speake calling that error and vnskilfulnesse whiche they knowe to be the most certaine trueth of God calling them ignorante men whoe 's witt they see that Christe hath not so despised but that he hath vouchesaued to communicate to them the mysteries of hys heauenly wysedome So muche are all ashamed of the Gospell It shal be your office most noble King not to turne away your eares nor youre mynde fâ—oÌ„ so iust a defense specially when so great a mater is in question namely how the glorie of God may be mainteined safe in earth how the trueth of God may kepe her honor how Christ may haue hys kyngdome preserued whole among vs. Thys is a mater worthy for your eares worthy for your iugement worthy for your royall throne For euen this thoughte maketh a true King to acknowlege hymselfe in the gouernance of hys kyngdome to be the minister of God Neyther doth he now vse a kyngdome but a robberie which reigneth not to thys ende that he may serue the glorie of God And he is deceiued that loketh for a long prosperitie of that kyngdome whiche is not ruled by the scepter of God that is by hys holy worde forasmuche as the heauenly Oracle can not proue vayne whereby it is proclaymed that the people shal be scattered
and corrupcion of nature I will omit also to entreate of the remedy therof Therefore let the readers remember that I do not yet speake of the couenaunt whereby God hath adopted to hymselfe the children of Abraham and of that specyal parte of doctrine wherby the faithful haue alway been peculiarly seuered frō the prophane nations because that doctrine was founded vpon Christ but I speake how we ought to learne by the Scripture that god which is the creator of the world is by certaine markes seuerallye discerned from the counterfait multitude of false gods And thē the order it selfe shal conueniently bring vs to the redemer But although we shal allege may testimonies out of the new testamēt some also out of the law and the Prophetes wherin is expresse menciō made of Christ yet they shall al tende to this ende to proue that in the Scripture is disclosed vnto vs God the creator of the world and in the scripture is set foorth what we ought to thinke of him to the end that we should not seke about the busy for an vncertaine godhead But whether God were knowen to the fathers by oracles and visions or whether by the mean and ministraciō of men he informed them of that which they should from hande to hand deliuer to their posterity yet it is vndoutedly true that in their hartes was engrauen a stedfaste certaintie of doctrin so as they might be perswaded and vnderstand that it which they had learned came from God For God alwaies made vndouted assuraunce for credit of his worde which farre exceaded all vncertaine opinion At length that by continual proceding of doctrine the trueth suruiuing in al ages might stil remaine in the world the same oracles which he had left with the fathers his pleasure was to haue as it were enrolled in publike tables For this entent was the law publyshed wherunto after were added the Prophetes for expositors For though there were diuerse vses of the law as hereafter shal better appeare in place conuenient and specially the principall purpose of Moises and al the Prophetes was to teach the maner of reconciliacion beetwene God and men for which cause also Paule calleth Christ the end of the law yet as I say once againe beside the proper doctrine of faith and repētance which sheweth forth Christe the mediatour the Scripture doth by certaine markes and tokens paint out the onelye and true God in that that he hath created and doeth gouerne the worlde to the ende he should be seuerally knowen and not reckened in the false nomber of fained gods Therefore although it behoueth man earnestlye to bend his eies to consider the workes of God forasmuch as he is set as it were in this gorgeous stage to be a beholder of them yet pryncipally ought he to bende his eares to the word that he may better profit therby And therfore it is no maruel that they which ar borne in darkenesse do more and more waxe hard in their amased dulnesse because verye fewe of them do geue themselues pliable to learne of the word of God whereby to kepe them within their boundes but they rather reioyse in their own vanity Thus then ought we to holde that to the ende true religion may shyne among vs we must take our beginning at the heauenly doctrine And that no man can haue any tast be it neuer so little of true and sounde doctrine vnlesse he haue ben scholer to the Scrypture And from hense groweth the original of true vnderstanding that we reuerently embrace whatsoeuer it pleaseth God therin to testifye of himselfe For not onely the perfect and in al pointes absolute faith but also al right knowledge of God springeth from obedience And truelye in thys behalfe God of his singular prouidence hath prouided for men in and for al ages For if we consider how slipperye an inclinacion mans minde hath to slide into forgetfulnes of God how great a redinesse to fal into al kind of errors how great a lust to forge oftentimes new counterfayt religions we may therby perceiue how necessarie it was to haue the heauenly doctrine so put in writing that it should not either perish by forgetfulnes or grow vaine by errour or be corrupted by boldnes of men Sith therfore it is manifest that God hath alway vsed the helpe of hys word toward al those whom it pleased him at any time frutefully to instruct because he foresaw that his image emprinted in the most beautifull forme of the world was not sufficiently effectual Therfore it behoueth vs to trauaile this straight way if we earnestly couet to attayne to the true beholding of God We must I say come to his word wherin God is well and liuely set out by his workes when his workes be weyed not after the peruersuesse of our own iudgemēt but according to the rule of the eternall trueth If we swarue from that worde as I saied euen now although we runne neuer so fast yet we shall neuer attaine to the marke because the course of our running is out of the way For thus we must thinke that the brightnesse of the face of God which the Apostle calleth such as cannot be atteined vnto is vnto vs like a maze out of which we cannot vnwrappe our selues vnlesse we be by the line of the word guided into it so that it is much better for vs to halt in this way than to runne neuer so fast in an other And therfore Dauid oftē times when he teacheth that supersticions are to be taken away out of the world that pure religion maye floryshe bringeth in God reigning meaninge by this worde reigning not the power that he hath but the doctryne wherby he chalengeth to himselfe a lawfull gouernement because errors can neuer be rooted out of the hartes of men till the true knowledge of God be planted Therfore the same Prophete after that he hath recited that the heauens declare the glory of God that the firmament sheweth fourth the woorkes of his handes that the orderly succeding course of daies and nightes preacheth his maiestie then descendeth to make mentiō of his worde The law of the Lord saieth he is vndefiled conuerting soules the witnesse of the Lord is faithful geuing wisedome to little ones the righteousnesses of the Lord are vpryght makyng hartes cherefull the commaundemēt of the Lord is bryght geuing light to the eies For although he comprehendeth also the other vses of the law yet in generalitie he meaneth that forasmuch as God doeth in vaine call vnto hym al nations by the beholdyng of the heauen and earth therfore this is the peculiar schole of the children of God The same meanyng hath the xxix Psalme where the Prophet hauing preached of the terrible voice of God whiche in thunder windes showres whirlewindes stormes shaketh the earth maketh the mountains to tremble and breaketh the cedre trees in the ende at last he goeth further and sayth that his praises are
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
so lyuely moue thy affections it shall so pearce thy hearte it shall so settle within thy bones that in comparison of the efficacie of this feelyng all that force of Rhetoricians and Philosophers shall in maner vanysshe awaie so that it is easy to perceyue that the scriptures whiche doo farre excell all gyftes and graces of mans industrie doo in deede breathe oute a certayne diuinitie I graunt in deede that som of the Prophetes haue an elegant cleare yea and a beautifull phrase of speeche so as their eloquence geueth not place to the prophane writers and by suche examples it pleased the holy ghost to shewe that he wanted not eloquence though in the reste he vsed a rude and grosse stile But whether a man reade Dauid Esaie and such lyke who haue a swete and pleasant flowyng speche or Amos the heardman Hieremie and zacharye whose rougher talke sauoureth of countrey rudenesse in euery one of theim shall appeare that maiestie of the holy ghoste that I spake of Yet am I not ignorant that as Sathan is in many thynges a counterfaiter of God that with deceitfull resemblance he myght the better crepe into simple mens myndes so hath he craftily spreade abroade with rude and in maner barbarous speche those wicked errours wherwith he deceyued sely men and hath ofte tymes vsed discontinued phrases that vnder suche visour he might hyde his deceites But howe vayn and vncleanly is that curious counterfaityng all men that haue but meane vnderstandynge doo playnely see As for the holy scripture although frowarde men labour to byte at many thynges yet is it full of suche sentences as coulde not be conceyued by man Let all the prophetes be loked vpon there shall not one be founde among them but he hath farre excelled all mans capacitie in suche sorte that those are to be thought to haue no iudgement of tast to whome their doctrine is vnsauorie Other menne haue largely entreated of this argument wherfore at this tyme it suffiseth to touche but a fewe thyngs that chiefly make for the principall summe of the whole matter Besyde these poyntes that I haue already towched the very antiquitie of the scripture is of great weight For howe soeuer the Greke writers tell many fables of the Egyptian diuinitie yet there remaineth no monument of any religion but that is farre inferiour to the age of Moses And Moses deuiseth not a newe God but setteth foorth the same thyng whiche the Israelites had receyued in longe processe of tyme conueyed to them by theyr fathers as it wer from hand to hand concernyng the euerlastyng God For what doth he els but labour to cal thē backe to the couenaunt made with Abraham If he had brought a thyng neuer hearde of before he had had no entrie to begynne But it muste nedes be that the deliueraunce from bondage wherin they were deteyned was a thynge well and commonly knowen among them so that the hearynge of the mention thereof dyd foorthwith raise vp all their myndes It is also likely that they were informed of the numbre of the CCCC yeares Nowe is it to be consydered if Moses whiche hym selfe by so long distance of tyme was before al other writers do from a begynnyng so long before hym selfe fetche the originall deliuerance of his doctrine howe muche the holy scripture then is beyonde all other writynges in antiquitie Unlesse perhappe some liste to beleue the Egyptians that stretche their auncientie to sixe thousand yeres before the creation of the world But sithe their vayne babblyng hath ben alway scorned euen of all the prophane writers themselues there is no cause why I shoulde spende labour in confutyng of it But Iosephus agaynst Appion alledge the testimonies worthy to be remembred out of auncient writers wherby may be gathered that by consent of all nations the doctrine that is in the lawe hath ben famous euen from the fyrst ages although it were neither redde nor truely knowen Nowe that neyther there shoulde remaine to the malicious any cause of suspicion nor to the wicked any occasion to cauill God hath for bothe these daungers prouided good remedies When Moses reherseth what Iacob almoste thre hundred yeares before had by heauenly inspiration pronounced vppon his owne posteritie howe dooth he sette foorth his owne tribe yea in the persone of Leui he spotteth it with eternall infamie Symeon fayth he and Leui the vessels of wickednesse My soule come not into their counsell nor my tong into their secrete Truely he myghte haue passed ouer that blot with silence in so doyng not only to please his father but also not to staine him selfe and his whole family with parte of the same shame Howe can that writer be suspected whiche vnconstrainedly publishing by the oracle of the holy ghost that the principall auncester of the familie wherof hymselfe descended was an abhominable doer neither priuately prouided for his owne honor nor refused to enter in displeasure of all his owne kynsemen whom vndoutedly this matter grened When also he reherseth the wicked murmuryng of Aaron his owne brother and Mary his sister shall we say that he spake after the meanyng of the fleshe or rather that he wrote it obeyng the commaundement of the holy ghoste Moreouer sithe hymselfe was hyest in authoritie why did he not leaue at least the office of the hye priesthode to his owne sonnes but appointeth theim to the basest place I touche here onely a fewe thynges of many But in the lawe it selfe a man shal eche where mete with many argumentes that are able to bryng full profe to make men beleue that Moses without all question commeth from heauen as an Angel of God Nowe these so many and so notable myracles that he recompteth ar euen as many establishementes of the lawe that he deliuered and the doctrine that he published For this that he was caried in a clowde vp into the mountayne that there euen to the fortyeth daye he continued without company of menne that in the very publishing of the lawe his face dydde shyne as it were besette with sonnebeames that lightenynges flashed rounde aboute that thunders and noyses were hearde eche where in the ayre that a trompette sounded beeyng not blowen with any mouth of man that the entrie of the tabernacle by a clowde set betwene was kept frō the sight of the people that his authoritie was so miraculously reuenged with the horrible destruction of Chore Dathan and Abiron and all that wycked faction that the rocke stryken with a rodde dyd by and by powre foorth a ryuer that at his prayer it rayned Manna from heauen did not God herein commende him from heauen as an vndoubted prophet If any man obiect agaynst me that I take these thynges as confessed whiche are not out of controuersy it is easy to answer this cauillacion For seyng that Moses in opē assembly published all these thynges what place was there to fayne before those witnesses that had themselues sene the
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
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
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
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
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
For though to speake properly fayth climeth vp from Christ to the father yet he meaneth that the same faith albeit it reste vpō God doth by litle and litle vanish away vnlesse he become a meane to holde it in assured stedfastnesse Otherwise the maiestie of God is to hie for mortall menne whiche crepe vpon the ground like wormes to atteine vnto it Wherefore I allowe that common sayeng that God is the obiecte of fayth but in such sorte that it nedeth correction Bycause Christ is not in vaine called the inuisible Image of God but by this title we are put in minde that yf we finde not God in Christ saluation can not be knowē vnto vs. For although among the Iewes the Scribes and Pharisees had darkened with false inuentions that which the Prophetes had spoken concernyng the Redemer yet Christ toke it for a thing confessed as receiued by common consent that there was none other remedie despered case and no other meane of deliueryng the church but by geuyng the Mediatour In deede that was not commonly knowen amonge the people as it ought to haue ben whiche Paule teacheth that Christ is the ende of the lawe But howe true and assured it is doth plainely appere by the lawe and the Prophetes I speake not yet of fayth bicause there shal be els where a more conuenient place for it Only let the reders holde this as faste stablished that the firste degree of godlinesse be to acknoweledge God to be a Father vnto vs to defende gouerne and cherishe vs till he gather vs together into the euerlastyng inheritaunce of his kingedome and that hereby it plainely appereth which we sayde euen nowe that the knowledge of God which bringeth saluation standeth not without Christ and that therefore from the beginnyng he hath ben set forth vnto al the elect that they should loke vpon him and that in him should rest al their affiance According to this meanyng writeth Ireneus that the Father whiche is vnmesurable is in his Sonne measured bycause he hath applied him selfe to the measure of our capacitie least he shuld drowne our mindes with the vnmeasurablenesse of his glory Whiche thing the phrentike men not consideryng do wrest a profitable sentence to a wicked fantasie as though there were in Christ but a portion of the godhed deriued from the whole perfection whereas it meaneth nothing els but that God is cōprehēded in Christ alone That sayeug of Iohn hath alway ben true He that hath not the Sonne neither hath he the father For though in old time many did boste that thei worshipped the soueraigne God the maker of heauen and earth yet bicause they had no Mediatour it was impossible that they should truely taste of the mercie of God and so be persuaded that he was their father Therefore bicause they knew not the head that is Christ the knowledge of God was but vayne among them wherby also it came to passe that at length falling into grosse filthy superstitions they bewrayed their owne ignorāce As at this day the Turkes although they report with ful mouth that the creatour of heauen and earth is their God yet doe they thrust an idole in place of the true God while they swarue from Christ. The seuenth Chapter ¶ That the lawe was geuen not to holde still the people in it but to nourish the hope of saluation in Christ vntill his comyng BY this continual processe that we haue rehearsed may be gathered that the lawe was added about foure hundred yeres after the death of Abraham not for this entent to leade awaye the chosen people frō Christ but rather to kepe their mindes in expectation vntill his cōmyng to kindle a desire of him to confirme them in loking for him that they should not waxe faint with long tarriance I meane by this word Law not only the ten cōmaundementes which prescribe a rule how to liue godlyly and righteously but also the forme of religiō deliuered by the hand of Moses For Moses was not made a lawgeuer to abolish the blessyng promised to the kinred of Abraham but rather we see howe euery where he putteth the Iewes in remembrance of that free couenant made with their fathers whose heires they were as if he had ben sent to renewe the same That was most plainely set forth by the ceremonies For what were more vaine and fond than for mē to offer vp lothesome stinke of the fatte of cattel to reconcile thēselues to God thereby to flee to the sprinkling of water or bloud to wash away their filthinesse Finally al the seruice of God apointed in the lawe if it be considered by it self and do not conteine shadowes and figures which the truthe should answer vnto shal be but a very morkerie Wherefore not without a cause bothe in Stephens sermon and in the Epistle to the Hebrewes is that place so diligently weyed where God cōmaundeth Moses to make all thinges perteinyng to the tabernacle according to the paterne that had ben shewed him in the moūt For if there had not ben some spiritual thing apointed that they should tend vnto the Iewes shuld no lesse haue fondly spent their labour in them than the Gentiles did in their trifles Prophane men that neuer earnestly applied the studie of godlinesse cannot without lothsome tediousnesse abide to here so many sondry fashions of vsages they not only maruell why God wearied his people with suche a heape of ceremonies but also they despise them scorne them as childrens playes And the cause is for that they consider not the ende frō which if the figures of the law be seuered they muste needes be condemned of vanitie But that same figure sheweth that God did not therefore cōmaunde sacrifices bicause he wold occupie them that worshipped him with earthly exercises but rather to raise vp their mindes hier Whiche may also plainely appere by his nature for as he is spirituall so he is delited with no other worshipping but spiritual This do the sayenges of the Prophetes testifie wherein they rebuke the Iewes of sluggishnesse for that thei thought that any sacrifices were of any value with God Is that bicause their purpose is to derogate any thing from the law No but accordyng as they were true expositours of the lawe so they would by this meane haue mens eyes directed to the marke frō which the common people strayed Now by the grace offred to the Iewes it is certainly gathered that the law was not voide of Christ. For Moses did set forth vnto them this ende of the adoption that they should become a prestly kingdome to God Whiche they coulde not obieine vnlesse there were had for the meane therof a greater and more excellent recōciliation than by the bloud of beastes For what is lesse likely than Adams children which by inheritably descendyng infection are al borne the bondslaues of sinne to be aduaunced to royal dignitie and so to become partakers of the glorie
our workes vnlesse we do embrace by faith the same goodnesse geueÌ„ vs by the Gospel then want they not their effectualnesse yea with their condition annexed For then he doth so freely geue al things vnto vs that he addeth this also to the heape of his bountifulnesse that not refusing our half ful obedience and remitting so much as it wanteth of ful performance he so maketh vs to enioy the frute of the promises of the law as if we our selues had fulfilled the coÌ„dytion But we wil at this preseÌ„t procede no further in this matter bicause it shal be more largely to be entreated of when we shal speake of the IustificatioÌ„ of faith Wheras we sayd that it is impossible to kepe the law that is in few wordes to be both expounded and proued For it is wont among the people commonly to be accompted an opinion of great absurditie so far that Hierome doubted not to pronouÌ„ce it accursed what Hierome thought I doe nothing staye vpon as for vs let vs searche what is truthe I will not here make longe circumstances of diuerse sortes of possibilities I call that impossible which both neuer had ben also is hindered by the ordinance decree of God that it neuer herafter maye be If we recorde from the farthest time of memorie I saye that there hath none of the holy meÌ„ that beyng clothed with the bodie of death hath euer atteyned to that full perfection of loue to loue God with all his heart with al his minde with al his soule with all his power Againe that there hath ben none that hath not ben troubled with concupiscence Who can saye Naye I see in deede what maner holy men foolish superstition doth imagine vnto vs euen such whose purenesse the heauenly angels do scarcely counteruaile but against bothe the Scripture profe of experience I saye also that there shall none herafter be that shall come to the marke of true perfection vnlesse he be loosed from the burden of his bodye For this point there are open testimonies of Scripture Salomon said there is not a righteous maÌ„ vpon the earth that sinneth not And Dauid sayd euery liuing manne shal not be iustified in thy sight Iob in many places affirmeth the same But Paul most plainly of all that the flesh lusteth agaynste the spirit and the Spirit against the flesh And by no other reson he proueth that all that are vnder the law are subject to the curse But bycause it is written that cursed are al they that doe not abide in al the coÌ„maundementes therof meanyng or rather taking it as a thing confessed that no man can abide in them And what soeuer is forespoke by the Scriptures that must be holden for perpetual yea necessarie With such sutteltie did the Pelagians trouble Augustine sayeng that there is wrong done to God to say that he doth coÌ„maund more thaÌ„ the faithful are able by his grace to performe Augustine to auoide their cauillation coÌ„fessed that the lord might in deede if he wold aduauÌ„ce a mortal man to the purenesse of Angels but that he neither hath done so at any time nor wil do bicause he hath otherwise affirmed in the Scriptures And that do I also not denie But I adde further that it is incoÌ„uenieÌ„t to dispute of his power against his truthe and that therfore this sentence is not subiect to cauillations if a man should saye that that thing is impossible to be wherof the Scriptures do pronounce that it shal not be But if thei dispute of the word when the Disciples asked the lord who may be saued he answered with men in deede it is impossible but with God al things are possible Also Augustine with a most stroÌ„g reason stiffly defendeth that in this flesh we neuer yelde to God the due loue that we owe him Loue saith he so foloweth knowledge that no man can perfectly loue God but he that hath first fully knoweÌ„ his goodnesse We while we waÌ„der in this world see by a glasse and in a darke speach it foloweth therfore that our loue is vnperfect Let this therefore remaine out of controuersie that in this flesh it is impossible to fulfil the law if we behold the weakenesse of our owne nature as it shal yet also in an other place be proued by Paule But that the whole mater may be more plainly set forth let vs in a compendious order gather vp together the office and vse of the lawe which they cal Morall Now as far as I vnderstand it is coÌ„teined in these three partes The first is that while it sheweth to euery man the righteousnesse of God the is the righteousnesse which only is acceptable to God it admonish certifie proue gilty yea condemne euery maÌ„ of his owne vnrightousnesse For so is it nedeful that man blinded dronke with loue of himself be driuen both to the knowledge the confession of his own weakenesse vncleannesse for asmuch as if his vanitie be not euidently conuinced he swelleth with mad affiance of his owne strength can neuer be brought to think of the scleÌ„dernesse therof so long as he measureth it by the proportion of his owne wil. But so sone as he beginneth to coÌ„pare his streÌ„gth to the hardnesse of the lawe there he findeth matter to abate his courage For how so euer he before conceiued a great opinion of it yet by and by he feleth it to pante vnder so great a burden then to shake folter at laste euen to fall downe and faint So being taught by the scholing of the lawe he putteth of that arrogaÌ„cie wherwith before he was blinded Likewise he is to be healed of an other disease of pride wherof we haue said that he is sick So long as he is suffred to stand to his own iudgemeÌ„t he deuiseth Hypoâ—â—iâ—e in stede of rightousnesse wherwith beyng coÌ„teÌ„ted he riseth vp in courage by I whote not what forged rightousnesses against the grace of God But so soue as he is coÌ„pelled to trie his life by the balaunce of the law theÌ„ leauing the presumption of that counterfait righteousnesse he seeth himself to be an infinite space distaÌ„t froÌ„ holinesse againe that he floweth full of infinite vices wherof before he seemed cleane For the euels of luste are hidden in so deepe and crooked priuie corners that they easily deceiue the sighte of man And not withoute cause the Apostle saith that he knew not luste except the lawe had saide Thou shalte not luste bicause except it be by the lawe disclosed out of her lurking holes it destroyeth miserable manne so secretly that he feeleth not the deadly darte thereof So the lawe is like a certaine lookinge glasse wherein we beholde fyrste oure weakenesse by that oure wickednesse laste of all by them boothe oure accursednesse euen as a glasse representeth vnto vs the spottes of our face For when power fayleth man to folowe righteousnesse then
to the puttinge awaye of them The eyghte Chapter An exposition of the Morall lawe HEre I thinke it shall not bee from the purpose to enterlace the ten Commaundementes of the lawe wyth a shorte exposition of them bycause thereby both that shall better appeare which I haue touched that the same keping of them whiche God hathe ones appoynted remaineth yet in force and then also we shall haue besides that a profe of the seconde poynte that the Iewes dyd not onely learne by it what was the true force of godlines but also by the terroure of the iudgement syth thei sawe theÌ„ selues vnable to keepe it they were compelled whether they woulde or no to be drawen to the Mediatore Nowe in the setting forth the suÌ„me of thofe thinges that are requyred in the true knowledge of God wee haue already taught that we can not conceyue hym accordynge to hys greatnesse butte that by and by his maiestie presenteth it selfe vnto vs to binde vs to the worship of him In the knowledge of our selues we haue set this for the chiefe pointe that beynge voyde of the opinion of oure owne strength and cleane stripped of the truste of our owne righteousnesse and on the other side discouraged and beaten downe wyth conscience of our owne needynesse we shoulde learne perfect humilitie and abacement of oure selues The Lorde setteth fourth bothe these poyntes in his lawe where firste chalenging to himselfe due power to gouerne hee calleth vs to the reuerence of hys diuine maiestie and appoynteth oute vnto vs wherein it standeth and consisteth then publyshyng a rule of his righteousnesse againste the righteousnesse where of oure nature as yt ys peruerse croked doth alway striue beneth the perfectioÌ„ wherof our power as of it selfe it is weake feble to do good lieth a great way bylowe he reproueth vs both of weakenesse and vnrighteousnesse Moreouer that inwarde lawe whyche we haue beforesaide to bee grauen and as it were imprinted in the heartes of all men doth after a certaine manner enforme vs of the same thinges that are to be learned of the two tables For oure conscience doth not suffer vs to stepe a perpetuall slepe withoute feelynge but that it inwardly is a wytnesse and admonysher of those thynges that we owe to God and layeth before vs the difference of good and euell and so accuseth vs when we swarue from oure dutie But manne beinge wrapped in such darkenesse of erroures as he is scarse euen sclenderly tasteth by that lawe of nature what worship pleaseth God but truly he is very farre distante from the righte knoweledge thereof Byside that hee is so swollen with arrogancie and ambition so blinded with selfeloue that he can not yet loke vpon and as it wer descende into himself to learne to submitte and humble himselfe and confesse his owne myserie Therfore as it was necessarie bothe for oure dulnesse and stubbornesse the Lorde hathe set vs a lawe wrytten whyche shoulde bothe more certainely testifie that whyche in the lawe naturall was to obscure and also shoulde shake awaye oure drousenesse and more liuely touche oure mynde and remembrance Nowe it is easye to vnderstande what is to be learned of the lawe that is that as God is oure creatoure so of ryght he hathe the place of oure father and Lorde and that by thys reason we owe to him glorie reuerence loue feare Yea and also that we are not at oure owne lyberty to folowe whether soeuer the luste of oure minde doth moue vs but that we oughte to hange vpon hys backe and to reste onely vpon that whyche pleaseth hym Then we learne that he deliteth in ryghteousnesse and vpryghtnesse that he abhorreth wyckednesse and therfore that vnlesse we wyll wyth wycked vnthankfullnesse fall awaye from oure creatoure wee muste necessarily obserne ryghteousnesse all oure life longe For if then onely we yelde vnto him the reuerence that we owe when we preferre his will before oure owne it foloweth that there is no other due worship of him but the obseruation of righteousnesse holynesse and cleannesse Neither maye we pretende this excuse that wee wante power and lyke wasted detters be not able to paye For it is not conueniente that wee shoulde measure the glorye of God by oure owne power for whatsoeuer we bee he alwaye abydeth lyke to hym selfe a louer of ryghteousnesse a hater of wickedesse Whatsoeuer he requyreth of vs bycause he caâ—ne requyre nothynge butte that whyche is ryghte by bonde of nature we muste of necessitie obey but that we are not able is oure owne faulte For if we be holden bounde of oure owne luste wherein sinne reighneth so that we are not loose at libertie to obey oure father there is no cause why we shoulde allege necessitie for oure defense the euell whereof is bothe within vs and to be imputed vnto oure selues When we haue thus farre profited by the teaching of the lawe then muste we by the teachinge of the same lawe also descend vnto ourselues whereby at lengthe we may carry away two thynges The firste is by comparing the righteousnesse of the law with our life to learne that we are farr of from being able to satisfie the will of God that therfore we are not worthy to haue place among his creatoures much lesse to be reckned among his children The second is in considering oure strength to learn that it is not onli insufficieÌ„t to fulfil the law but also vtterli none at al. Hervpon foloweth bothe a distruste of oure owne strength a care and fearefullnesse of mynde For conscience canne not beare the burden of iniquitie but that by and by the iudgement of God is present before it and the iudgemente of God canne not bee felte butte that it stryketh into vs a dreadefull horroure of deathe And lykewise beynge constrained wyth proues of her owne weakenesse it canne not choose butte by and by fall into despere of her owne strength Both these affections do engendre humilitie and abatemente of courage So at lengthe it commeth to passe that man made afrayde wyth felinge of eternall death which he seeth to hange ouer him by the deseruinge of his own vnrighteousnesse turneth hym selfe to the onely mercy of God as to the onely hauen of saluation that feelynge that it is not in hys power to paye that he oweth vnto the lawe desperinge in hym selfe hee maye take breathe againe and beginne to craue and looke for helpe from els where Butte the Lorde not contented to haue procured a reuerence of hys righteousnesse hathe also added promyses and threatnynges to fyll oure heartes wyth loue of hym and wyth hatred of wyckednesse For bicause oure mynde is to blynde to be moued with the onely beautie of goodnesse it pleased the mooste mercyfull Father of hys tendre kyndnesse to allure vs wyth sweetenesse of rewardes to loue and longe for hym He pronounceth therefore that wyth hym are rewardes layed vp for vertue and that hee shall not spende
when euell thinges are forbidden the contrarie dueties are commaunded It is an vniuersall opinion that vertues are commended when the contrarie vices are condemned But we require somwhat more than those formes of speache do signifie commonly amonge the people For thei for the moste part take the vertue contrary to any vice to be the absteining from the same vice we say that it procedeth farther that is to contrarie duties doinges Therfore in this commaundement Thou shalt not kyll the common sense of men will consider nothing ells but that we must absteine from all hurt doing or lust to do hurte I say that there is further conteined that we shold by all the helpes that we may succoure the life of oure neigheboure And leaste I speake without a reason I proue it thus God forbiddeth that our brother be hurte or missused bicause he willeth that our neighebours life be deare precious vnto vs he doth therfore require withall those dueties of loue that may be done by vs for the preseruatiō of it And so may we see how the ende of the cōmaundement doth alwai disclose vnto vs al that we are therin cōmaunded or forbiddē to do But why God in suche as it were halfe commaundements hath by figures rather secretli signified than expressed what his wil was wher as ther are wonte to be many reasons rendred thereof this one reason pleaseth me aboue the rest Bicause the flesh alway endeuoreth to extenuate the fylthinesse of sinne to coloure it with faire pretenses sauinge where it is euen palpable for grossenesse he hathe set forthe for an example in euery kinde of offence that whiche was moste wicked and abhominable at the hearinge whereof oure very senses might be moued with horroure therby to emprinte in oure myndes a more haynous detesting of euery sorte of sinne This manie times deceiueth vs in weyinge of vices that if thei be any thinge secret we make them seme small These deceites the Lorde dothe disclose when hee accustometh vs to referre al the whole multitude of vices to these principall heads which do best of all shewe how muche euery kinde is abhominable As for example wrathe and hatred are not thoughte so heynous euells when thei are called by their owne names but when they are forbidden vs vnder the name of man slaughter we better vnderstande how abhominable they are before God by whose worde they are set in the degree of so horrible an offence and we moued by his iudgement do accustome oure selues better to weye the haynousenesse of those faultes that before seemed but lyghte vnto vs. Thyrdely is to be consydered what meaneth the dyuidynge of the lawe of God into twoo tables whereof all wisemen wyll iudge that there is somtime mention made not vnfitly from the purpose nor with oute cause And we haue a cause ready that dothe not suffer vs to remaine in doubte of this matter For God so diuided his lawe into two◠partes in whiche is conteined the whole righteousnesse that he hath assigned the fyrste to the dueties of religion that do peculiarly pertaine to the worshipinge of his Godheade the other to the dueties of Charitie whiche belonge vnto men The first foundation of righteousnesse is the worship of God whiche beinge ones ouerthrowen all the other membres of righteousenesse are torne in sunder and dissolued like to the partes of a house vnioynted and fallen downe For what manner of righteousnesse wylte thowe call yt that thou vexest not men wyth robberye and extorcious if in the meane time by wicked sacrilege thou spoylest Gods maiestie of his glorie that thou defilest not thy bodye with fornication if with thy blasphemies thou prophanely abuse the sacred name of God that thou murtherest no man if thou trauaile to destroye and extinguishe the memorie of God Wherefore righteousenesse is vainely bosted of without religion and maketh no better shew than if a mangeled bodye with the heade cutte of shoulde be broughte fourth for a beautifull syghte And religion is not onely the principall part of righteousnesse but also the very soule wherwith it breatheth and is quickened for men keepe not equitie and loue amonge them selues without the feare of God Therfore we saye that the worshipe of God is the beginning and foundation of righteousenesse bicause when it is taken awaie al the equitie continence and temperance that men vse amonge them selues is vaine and tryflinge before God We saye also that it is the springe heade and liuely breathe of righteousnesse bicause hereby men do learne to lyue among them selues temperately and wythoute hurte doynge one to an other if they reuerence God as the iudge of right and wrong Wherefore in the first table he instructeth vs to godlinesse and the propre duties of religion wherwith his maiestie is to be worshipped in the other he prescribeth home for the feares sake of his name we ought to behaue our selues in the felowship of men And for this reason our Lord as the Euāgelistes reherse it did in a summe gather the whole law into two principall pointes the one that we should loue God with al our heart with al our soule with all our strength the other that we loue our neighbour as our selues Thus thou seest how of the two partes wherein he concludeth the whole lawe he directeth the one toward God and apointeth the other toward men But although the whole law be cōteined in two principal pointes yet to the ende to take away al pretense of excuse it pleased our God to declare in the ten commaundementes more largely and plainly al thinges that belong both to the honour feare and loue of himself and also to that charitie whiche he cōmaundeth vs to beare to men for his sake And thy studie is not ill spent to knowe the diuision of the commaundementes so that thou remember that it is such a matter wherin euery man ought to haue his iudgement free for whiche we ought not contentiously to striue with him that thinketh otherwise But we must needes touche this point least the readers shoulde eyther scorne or maruell at the diuision that we shall vse as newe and lately deuised That the law is diuided in ten wordes bicause it is oft approued by the authoritie of God himselfe it is out of controuersie wherefore there is no doubt of the number but of the manner of diuiding They that so diuide them that thei geue three cōmaundementes to the first table and put other .vij. into the second do wipe out of the number the cōmaundement concernyng images or at least they hide it vnder the first whereas without doubt it is seuerally set by the Lord for a commaundement and the tenth commaundement of not couetyng the thinges of his neighbour they do sendly teare into two Biside that it shal by and by be done to vnderstande that suche manner of diuidyng was vnknowen in the purer age Other do reckē as we do fower seuerall cōmaundementes in the first table but in
vnto him And we least we should thinke that the same nothyng belongeth to vs ought to consider that the bondage of Egypt is a figure of the spiritual captiuitie wherin we are al holden bound vntil our heueÌ„ly deliuerer do make vs free by the power of his arme conuey vs into the kingdome of libertie As therfore when in the olde time he minded to gather together the Israelites that were scattered abrode to the worshipping of his name he deliuered them out of the intolerable dominion of Pharao wherewith thei were oppressed so al those to whoÌ„ at this daye he professeth him self a God he doth nowe deliuer from the deadly power of the Deuell whyche was in a shadowe signified by that corpâ—ral bondage Wherefore there is no man but his minde ought to be inflamed to harken to the lawe whyche he heareth to haue proceded from the soueraigne king From whome as al thinges take their beginnynge so is it mete that they haue also their ende appointed and directed to him There is no manne I saye but he ought to bee rauished to embrace the lawemaker to the kepynge of whose commaundementes he is taught that he is peculiarly chosen from whose bountie he loketh bothe for flowynge store of all good thinges and also the glory of immortall life by whose maruellous power and mercie he knoweth himself to be deliuered out of the iawes of death After that he hath grounded and stablished the authoritie of his lawe he setteth forth that first coÌ„maundement That we haue no strauÌ„g Gods before him The end of this commaundement is that God wil only haue preeminencie wholly enioy his owne authoritie amoÌ„g his people And that it maye so be he coÌ„maundeth that there be farre froÌ„ vs all vngodlinesse superstitioÌ„ wherby the glory of his godhed is either diminished or obscured and by the same reason he coÌ„maundeth that we worship and honour him with true endeuour of godlinesse And the very simplicitie of the wordes themselues do in a manner expresse the same For we can not haue God but we muste also comprehended therein al thinges that properly belong to him Whereas therfore he forbiddeth vs to haue other Gods he meaneth thereby that we should not geue awaye els where that whiche is propre to him For although the thinges that we owe vnto God be innumerable yet not vnfitly they may be brought vnto fower principall pointes AdoratioÌ„ wherunto as a thing hanging vpon it is adioyned spiritual obedience of coÌ„science Affiance Inuocation Thankesgeuing Adoration I cal the reuerence worship whiche euery one of vs yeldeth vnto him when he submitteth himself vnto his greatnesse wherfore I do not without cause make this a part therof that we yeld our consciences in subiection to his lawe Affiance is an assurednesse of restyng in him by reknowleging of his powers wheÌ„ reposing al wisedome righteousnesse power truthe goodnesse in him we thinke our selues blessed with only partakyng of him InuocatioÌ„ is a resortyng of our minde to his faith and help as to our only succour so oft as any necessitie presseth vs. Thankesgeuyng is a certayne thankefulnesse whereby the prayse of all good thinges is geuen vnto him Of these as God suffreth nothyng to be conueyed awaye els where so he commaunded all to be wholly geuen to him self Neither shall if be enough to absteyme from hauyng any straunge God vnlesse thou restrayne thy self in this that many wicked contemners ar wonte which thinke the rediest way to scorne all religions but true religion muste goe before whereby our mindes may be directed to the liuyng God with knowledge whereof they beyng endued maye aspire to reuerence feare and worshyp his maiestie to embrace the communicatyng of all his good thinges euery where to seke for his helpe to reknowledge and aduaunce with coÌ„fession of prayse the magnificence of his workes as to the only marke in al the doynges of our life Then that we beware of peruerse superstition whereby our mindes swaruyng from the true God are draweÌ„ hether and thether as it were vnto diuerse gods Wherefore if we be contented with one God let vs call to remembrance that whiche is beforesayd that all forged gods are to be dryuen farre awaye and that the worship is not to be torne in sonder whiche he alone claymeth to himself For it is not lawfull to take awaye any thing froÌ„ his glorie be it neuer so litle but that all thinges that belong to him may wholly remayne with him The percell of sentence that foloweth Before my face encreaseth the hainousnesse for that God is prouoked to ialousie so oft as we thrust our owne inueÌ„tions in his place as if an vnchaste wonlan by bringyng in an adulterer openly before her husbaÌ„des eyes should the more vexe his minde Therefore when God testified that with his present power and grace he loked vpoÌ„ the people that he had chosen the more to fray them from the wicked act of falling from him he geueth them warnyng that there can be no new gods brought in but that he is witnesse and beholder of their sacrilege For this boldenesse is encreased with much wickednesse that man thinketh that in his fleynges away he can begile the eyes of God On the other side God cryeth out that what so euer we purpose what so euer we goe about what so euer we practise it cometh in his sight Let therefore our conscience be cleane euen from the most secret thoughtes of swaruyng from him if we will haue our religion to please the Lord. For he requireth to haue the glory of his godhed whole and vncorrupted not only in outward confession but also in his eyes whiche do behold the most secret corners of heartes The Second Commaundement Thou shalt not make to thee any grauen image nor any similitude of those thinges that are in heaueÌ„ aboue or in earth beneth or in the waters vnder the earth Thou shalt not worship them nor serue them As in the first coÌ„maundement he pronouÌ„ced that he is the one God byside whom there are no others gods to be deuised or had â–ª so now he more openly declareth what maner of God he is with what kinde of worship he is to be honored that we maye not presume to forge any carnal thing for him The ende therefore of this commaundement is that he will not haue the lawefull worship of him to be prophaned with superstitious vsages Wherfore in summe he calleth and draweth vs away from the carnal obseruations which our foolish minde is wont to inuent when it conceiueth God accordyng to her owne grosnesse And therefore he frameth vs to the lawful worship of him that is the spirituall worship and which is apointed by him He speaketh of the grossest faulte that is in this offense namely outward idolatrie And there be two partes of this commauÌ„dement The first restrayneth our libertie that we doe not presume to make subiect to our senses or by any forme to represent God
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
tus which wheÌ„ he goeth about or at least faineth that he goeth about to extoll the greatnesse of the grace of Christ vtterly abolissheth the promises as if they were ended together with the lawe He layeth for him that by the fayth of the Gospell there is brought vnto vs the accomplishment of all the promises as though there were no difference betwene vs and Christ. I did in deede euen nowe declare that Christ left nothyng vnperformed of the whole summe of our saluatioÌ„ but it is wrongfully gathered thereupon that we do alredy enioye the benefites purchaced by him as though that sayeng of Paule were false that our saluation is hidde in hope I graunt in deede that we by beleuyng in Christ do also passe froÌ„ death to life But in the meane season we muste holde this sayeng of Iohn that although we knowe we be the children of God yet it hath not as yet appered till we shal be like vnto him that is till we shall see him suche as he is Therefore although Christ offer vnto vs in his Gospell present fulnesse of spirituall good thinges yet the enioyeng thereof lieth still hidde vnder the kepyng of hope till beyng vnclothed of the corruptible fleshe we be transfigured into the glorie of him that goeth before vs. In the meane time the holy ghoste biddeth vs to reste vpon the promises whose authoritie ought with vs to put to sileÌ„ce all the barkinges of that filthy dogge For as Paule witnesseth godlynesse hath a promise as well of the life to come as of the life present For which reason he boasteth that he is an Apostle of Christ accordynge to the promise of life that is in him And in an other place he putteth vs in minde that we haue the same promises whiche in the olde time were geuen to the holy men Finally he setteth this for the summe of felicitie that we are sealed vp with the holy spirit of promise but yet we do no otherwise enioye Christe but so farre as we embrace him clothed with his promises Whereby it cometh to passe that he in dede dwelleth in our heartes and yet we wander in yourney abrode from him bicause we walke by fayth and not by sight And these two thinges do not ill agree together that we possesse in Christ all that perteineth to the perfection of the heauenly life and yet that faith is a beholdyng of good thinges that are not seene Only there is a difference to be noted in the nature or qualitie of the promises bicause the Gospell sheweth with her finger that thing which the lawe did shadow vnder figures And hereby also is their errour conuinced whiche do neuer otherwise compare the lawe with the Gospell but as they compare the merites of workes with the free imputation of righteousnesse Although in deede this comparison of contraries be not to be reiected bycause Paule doth oftentimes vnderstand by the name of the lawe a rule to liue righteously wherin God requireth of vs that whiche is his not geuing vs any hope of life vnlesse we in al pointes obeye it on the other side adding a curse if we do neuer so litle swarme froÌ„ it that is in such places as he disputeth that we do freely please God are by pardon reckened righteous bicause the obseruation of the law wherunto the reward is promised is no where found Therfore Paule doth fitly make the righteousnesse of the law of the gospel contrarie the one to the other But the gospell did not so succede in place of that whole lawe that it shoulde brynge any diuerse meane of saluation but rather to confirme and proue to be of force what so euer the law had promised and to ioyne the body to the shadowes For when Christ sayth that the lawe and the Prophetes were vntill Iohn he maketh not the fathers subiect to the curse whiche the bound seruantes of the lawe can not escape but rather only that they were instructed with certayne â—udimentes so as they stayed a great way beneath the heygheth of the doctrine of the Gospell Therefore Paule callyng the Gospell the power of God to saluation to euery beleuer by and by addeth that it hath witnesse of the lawe and the Prophetes But in the ende of the same Epistle although he shew that the litle of praise of Iesus Christ is the reuelation of the misterie kepte secret in euerlastyng times yet he doth qualifye that sayeng with adding an expositioÌ„ teachyng that he is openly shewed by the writynges of the Prophetes Wherupon we gather that when we are to entreate of the whole lawe the Gospell differeth from the lawe only in respecte of the playne disclosyng thereof But yet for the inestimable flowyng store of grace whiche hath ben layed open for vs in Christ it is not without cause sayde that at his commyng the heauenly kingdome of God was erected in earth Nowe betwene the lawe and the Gospell came Iohn whiche had an osfice that was meane and of affinitie to them bothe For though when he called Christ the lambe of God and the sacrifice for the cleansyng of sinnes he shewed forth the summe of the Gospell yet bicause he dyd not expresse that same incomparable streÌ„gth and glorie which at length appered in his resurrection therefore Christ sayeth that he was not egal to the Apostles For so do those wordes of his meane yâ— though Iohn excell amonge the sonnes of womeÌ„ yet he that is least in the kingdome of heauen is greater than he Bicause he doeth not there commend the persones of men but after he had preferred Iohn before all the Prophetes he auaunceth the preachyng of the Gospell to the hiest degree whiche preachyng we see in an other place signified by the kyngdome of heauen But whereas Iohn himselfe dothe answere that he is but a voice as though he were inferiour to the prophetes he dothe not that for fayned humilities sake but meaneth to teache that the propre office of the Embassadour was not committed to him but that he only executeth the office of an apparitor as it was forespoken by Malachie Beholde I sende Elias the prophet before that the great and terrible daye of the Lorde doe come And truely he dyd nothing els in the whole course of his ministerie but endeuour to get disciples to Christ as also Esaye proueth that this was enioyned hym from God And in this sense Christ is called a candell burnyng and shinyng bycause the broade daye had not yet appered And yet this is no let but that he maye be reckened among the publishers of the Gospell like as he vsed the same Baptisme whiche was afterwarde deliuered to the Apostles But that whyche he beganne was not fulfilled but by the Apostles with free procedynge after that Christ was taken vp from them into the heauenly glorie The. x. Chapter ¶ Of the likenesse of the olde and newe Testamenâ— BY the thinges aforesaide it may now appere euideÌ„tly that all
haue desired to see the thinges that ye see and haue not seen them and to heare the thynges that ye heare and haue not hearde them Therefore blessed are your eyes bicause they see and your eares bicause they heare And truely it was meete that the presence of Christ sholde haue this excellencye of prerogatiue that from it shoulde arise the clere reuelinge of the heauenly mysteries And for this purpose also maketh that which euen we nowe alleaged out of the firste epistle of Peter that yt was opened to them that their trauaile was profitable principally for oure age Nowe I come to the thirde dyfference whiche is taken oute of Ieremie whose woordes are these Beholde the dayes shall come saithe the Lorde and I wyll make a newe couenant with the house of Israel and the house of Iuda not accordinge to the couenant that I made wyth your Fathers in the daye when I toke them by the hand to leade them oute of the launde of Egypt the couenant that thei made voyde althoughe I ruled ouer them But thys shall be the couenant that I will make with the house of Israel I wyl put my lawe in theyr bowelles and I wyll wryte it in their heartes and I will be mercifull to their iniquitie And no man shall teache hys neighboure and no man his brother For they shall al knowe me from the leaste vnto the moste Of whyche wordes the Apostle tooke occasion to make thys comparison betweene the lawe and the Gospell that hee called the lawe a literall and Gospel a spiritual doctrine the lawe he sayde was fashioned oute in Tables of stone the Gospell wrytten in heartes that the lawe was the preachinge of deathe the Gospell the preachinge of lyfe the lawe the preachinge of damnation the Gospel the preachinge of righteousnesse that the lawe is made voyde that the Gospell abydeth Sithe the Apostles purpose was butte to declare the meanynge of the Prophete it shall bee suffycient that wee weye the woordes of one of them to atteyne the meanynge of them bothe All bee it there is some vnlyâ—enesse betweene them For the Apostle speaketh more odiouslye of the lawe than the Prophete dothe and that not in symple respecte of the â—â—we but bycause there were certayne naughty menne hauinge a wronge zeale to the lawe whyche did with peruerse loue of the ceremonies obscure the brightnesse of the Gospel He disputeth of the nature of the lawe accordinge to their erroure foolish affection Therefore it shall be good to note that peculiarly in Paule But both of them bycause they do by comparison sette the olde and the newe testament the one against the other do consider nothing in the law but that whiche proprely belongeth vnto it As for example The lawe dothe commonly in euery place containe promises of mercie but bycause they are borowed from ells where therfore they are not reckened as part of the lawe when the mere nature of the lawe is spoken of The onely thing they ascribe vnto it to commaunde thinges that are right to forbidde wicked doynges to promyse reward to the folowers of righteousnesse to threaten punishmente to the transgressors but in the meane time neither to change nor amende the peruersenesse of heart yâ— is naturally in all men Nowe let vs expounde the Apostles comparison one peece after an other The olde testament is literall bicause it was published without the effectuall workinge of the spirit The newe is spiritual whyche the Lorde hathe spiritually grauen in the heartes of men Therefore the seconde diuersitie is as it were a declaration of the fyrste The olde is deadly bicause it can do nothinge but wrappe all mankinde within the curse The newe is the instrumente of lyfe bycause it deliuereth from curse and restoreth into fauoure with God The olde is the ministerie of damnation bycause it condemneth all Adams children of vnrighteousnesse The newe is the ministerie of ryghteousnesse bicause it reueâ—eth the mercie of God by whyche we are made ryghteous The last diuersitie is to be referred to the ceremonies Bycause the olde testament had an â—mage of thynges absent it behoued that it shoulde in tyme deâ—aye and vanyshe away but the Gospell bycause it geueth the true bodye in deede kepeth styll a fyrme and perpetuall stedfastâ—esse Ieremie in dede calleth euen the morall lawes a weake and fraile couenant but that is for an other reason bycause by the sodeine fallynge away of the vnthankfull people it was by and by broken but forasmuche as suche breakynge of it was the faulte of the people it can not proprely be layed vpon the testamente But the ceremonies forasmuche as by theyr owne weakenesse were dissolued by the comminge of Christe had the cause of their weakenesse within them selues Nowe that dyfference of the letter and spirite is not so to be taken as thoughe the Lorde hadde geuen his lawes to the Iewes wythout any frute at all hauyng none of them conuerted vnto hym But it is spoken by waye of comparison to aduaunce the abundance of grace wherewyth the same lawemaker as it were puttinge on a newe personage did honorably sette forth the preachinge of the Gospell For yf wee recken vp the multitude of these whome the Lorde oute of al peoples hath by the preaching of the Gospell regenerate wyth hys spirite and gathered into the communion of his Churche we shall saye that there were very fewe or in a manner none in the olde time in Israell that wyth affection of mynde and entirely from their heart embraced the couenant of the Lorde whoe yet were very many yf they bee reckened in theyr owne numbre wythoute comparison Out of the third difference riseth the fourth For the Scripture calleth the old testament the testament of bondage for that it ingendreth feare in mens myndes but the newe testament the testament of libertie bycause it rayseth them vp to confydence and assurednesse So sayth Paule in the eyght to the Romames Ye haue not receyued the spirit of bondage agayne to feare but the spirite of adoption by whiche we crie Abba father â–ª Hervnto serueth that in the epistle to the Hebrues that the faithefull are not nowe come to the bodyly mount and to kind led fyre an whirlewinde darkenesse and tempest where nothing can be heard or seen but that striketh menns mindes with terrore in so much that Moses hym selfe quaked for feare when the terryble voyce sounded whyche they all besoughte that they myghte not heare Butte that wee are come to the Mounte Syon and the Cytye of the syâ—ynge God the heauenly Hierusalem Butte that whyche Paule shortly toucheth in the sentence that we haue alleged out of the epistle to the Romaines he setteth out more largely in the Epistle to the Galatians when he maketh an allegoâ—â—e of the twoo sonnes of Abraham after this manner that Agar the bondwoman is a fygure of the mount Sinai where the people of Israel receiued the lawe Sara the
nature of man with the nature of God that he might yelde the one subiect to death to satisfie for sinnes and by the power of the other he might wrastle with death get victorie for vs. They therfore that spoile Christ eyther of his godhed or of his manhode do in deede eyther diminishe his maiestie glory or obscure his goodnesse but on the other side they do no lesse wrong vnto meÌ„ whose faith they do thereby weaken and ouerthrowe which can not stande but restyng vpon this fundation Byside that it was to be hoped that the Redemer should be the sonne of Abraham and Dauid whyche God had promised in the lawe and the Prophetes Wherby the godly mindes do gather this other frute that beyng by the very course of his pedigree brought to Dauid and Abraham they do the more certainely knowe that this is the same Christ that was spoken of by so many oracles But this whiche I euen now declared is principally to beholden in mynde that the common nature betwene him and vs is a pledge of our felowship with the sonne of God that he clothed with our flesh vaÌ„quished death sinne together that the victorie so might be oures and the triuÌ„ph oures that he offred vp for sacrifice the flesh that he receyued of vs that hauyng made satisfaction he might wype away our giltinesse and appease the iust wrath of his father He that shal be diligently hedefull in coÌ„sidering these things as he ought wil easily neglect those waÌ„dryng speculatioÌ„s that â—auish vnto them light spirites desirous of noueltie of which sort is that Christ shuld haue ben maÌ„ although there had ben no neede of remedie to redeme maÌ„kinde I graunt that in the first degree of creation in â—he state of nature vncorrupted he was set as head ouer Angels and meÌ„ For which cause Paule calleth him the first begotten of al creatures 〈◊〉 sithe al the Scripture crieth out that he was clothed with flesh that he might be the Redemer it is to much rashe presumptioÌ„ to imagine any other cause or end To what end Christ was promised froÌ„ the beginning it is well enough knoweÌ„ eue to restore the world falleÌ„ in ruine and to succour men beyng lost Therefore vnder the law the image of him was set forth in sacrifices to make the faythful to hope that God would be mercyfull to them when after satisfaction made for sinne he should be reconciled But whereas in all ages euen when the law was not yet published the Mediatour was neuer promised without blood we gather that he was apointed by the eternal counsell of God to purge the filthinesse of men for that the shedyng of bloud is a tokeÌ„ of expiation The Prophetes so preached of hym that they promised that he should be the recoÌ„ciler of God and men That one specially notable testimonie of Esaye shall suffice vs for all where he fortelleth that he shal be stricken with the hande of God for the sinnes of the people that the chastisement of peace should be vpon him and that he should be a priest that should offer vp himself for sacrifice that of his wouÌ„des should come health to other and that bicause al haue strayed and ben scattered abrode like shepe therfore it pleased God to punish him that he might beare the iniquities of all Sithe we heare that Christe is properly apointed by God to help wretched sinners who so euer passeth beyond these boundes he doth to much follow foolish curiositie Nowe when himself was ones come he affirmed this to be the cause of his coÌ„myng to appease God and gather vs vp from death into life The same thyng did the Apostles testifie of him So Iohn before that he teacheth that the Worde was made fleshe declareth of the fallyng awaye of manne But he himselfe is to be hearde before all when he speaketh thus of his owne office So God loued the world that he gaue his only begotten sonne that who so euer beleueth in him shuld not perish but haue euerlasting life Againe The houre is come that the dead shall heare the voice of the sonne of God and they that heare it shal liue I am the resurrection and life he that beleueth in me although he be dead shall liue Agayne The sonne of maÌ„ cometh to saue that whiche was lost Agayne The whole neede not a Physician I should neuer make an ende if I should reherse all The Apostles do all with one consent call vs to this fountayne And truely if he had not come to reconcile God the honor of the priesthode shoulde haue come to nought For asmuche as the priest apointed meane betwene God and man to make intercessioÌ„ and he should not be our righteousnesse bicause he was made a sacrifice for vs that God should not impute sinnes vnto vs. Finally he shoulde be spoyled of all the honorable titles wherewith the Scripture doth set him out And also that sayeng of Paule should proue vaine that that whiche was impossible to the law God hath sent his owne sonne that in likenesse of the flesh of sinne he shoulde satisfie for vs. Neyther will this stande that he teacheth in an other place that in this glasse appered the goodnesse of God his infinite goodnesse toward men when Christ was geuen to be the Redemer Finally the scripture euery where assigneth no other ende why the sonne of God would take vpon him our fleshe also receiued this coÌ„maundement of his father but to be made a sacrifice to appease his father toward vs. So it is written and so it behoued that Christ should suffer repentance be preached in his name Therfore my father loueth me bycause I geue my lyfe for the shepe this commaundement he gaue me As Moses lifted vp the Serpent in the desert so must the sonne of man be lifted vp In an other place Father saue me froÌ„ this houre But I am therfore come euen to this houre Father glorifie thy sonne Where he plainly speaketh of the end why he toke fleshe that he might be a sacrifice and satisfaction to do awaye sinne After the same sort doth Zacharie pronounce that he came according to the promise geuen to the fathers to geue light to them that sate in the shadow of death Let vs remember that all these thinges are spoken of the sonne of God in whome Paule in an other place testifieth that all the treasures of knowledge and wisedome are hidden and byside whome he glorieth that he knoweth nothing If anye manne take exception and saye that none of all these thinges proue the contrarie but that the same Christ that redemed men beyng daÌ„ned might also in puttyng on their flesh testifie his loue toward theÌ„ beyng preserued safe The answer is short that for asmuch as the holy ghost pronounceth that by the eternal decree of God these two thynges were ioyned together that Christ should be our redemer
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
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
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
wilt not be put away from the inheritance c. Knowe ye brethren that all this miserie of mankinde when the world groneth is a medicinall sorrow and not a penall sentence c. These sentences I haue therefore thought good to alleage that the manner of speche that I haue aboue writen shuld not seme to any man newe and vnused And hereunto serue all the coÌ„plaintes full of indignation wherein the Lord oftentimes doth expostulate of the vnkindenesse of the people for that thei stiffly despised al punishmentes In Esaye he saith To what purpose should I strike you any more from the sole of the foote to the crowne of the hed there is no whole place But bicause the Prophetes are ful of such sayenges it shal be sufficient to haue briefly shewed that God do the punish his churche for none other intent but that it should be tamed and ameÌ„d Therefore when he did caste Saul out of the kingdome he punished him to reuengement When he toke from Dauid his yonge sonne he corrected him to amendement Accordyng to this meanyng is that to be taken which Paule sayth when we are iudged of the Lord we are corrected that we should not be damned with this worlde That is when we that be the children of God are afflicted with the hande of our heauenly father this is no peyne wherewith we should be confounded but only a chastisement wherwith we should be instructed In whiche pointe Augustine is plainely on our side For he teacheth that the peynes wherwith meÌ„ are a like chastised by God ar diuersly to be considered bycause to the holy ones they are battels and exercises after the forgeuenesse of their sinnes to the reprobate they are without forgeuenesse peynes of wickednesse In whiche place he rehearseth how peynes were layed vpon Dauid and other godly men and sayth that the same tended to this end that their godlinesse shold by such humbling of them be exercised and proued And where Esaie sayth that the Iewishe people had their iniquitie forgeuen them bycause they had receyued full chastisement at the Lordes hande this proueth not that the pardon of sinnes hangeth vpon the full paymeÌ„t of the peyne but it is in effect asmuch as if he had sayd Bycause ye haue alredy suffred peynes enough and by the greuousnesse and multitude thereof haue ben nowe pyned awaye with long mournyng sorrow therefore it is nowe time that receyuing the tidynges of full mercie your heartes should reioyce and fele me to be your father For there God did take vpon him the person of a father whiche repenteth him euen of his iuste seueritie when he was compelled sharply to correct his sonne With these thoughtes it is necessarie that the faithful be furnished in bitternesse of afflictions It is time that the iudgement beganne at the house of the Lord in which his name is called vpon What shuld the children of God do if thei did beleue the seueritie of God that they fele to be his vengeance For he that beyng stryken with the hand of God imagineth God a punishyng iudge can not coÌ„ceyue him but angry and enemie vnto him detest the very scourge of God as a curse and damnation Finally he can neuer be perswaded that God loueth him that shall thinke him so minded toward him that he is still minded to punish him But he only profiteth vnder the rod of God that thinketh him to bee angry with his sinnes but merciefull and louynge to himself For otherwise that muste needes happen whiche the Prophet complayneth that he felt where he sayth Thy wrathes O God haue passed ouer me thy terrors haue oppressed me Also that which Moses writeth bycause we haue faynted in thy wrath and we haue ben troubled in thy indignatioÌ„ thou hast set our iniquities in thy sight and our secretes in the light of thy countenance bicause all our dayes are gone awaye in thy wrath our yeres are consumed as the worde that is passed out of a mouth On the other side Dauid sayth thus of his fatherly chastisementes to teache that the faythfull are rather holpen than oppressed thereby Blessed is the man whome thou haste corrected O Lord hast instructed in thy law to geue him quiet froÌ„ euell dayes while a pit is digged for the sinner Truely it is a harde tentation when God sparyng the vnbeleuers and winkyng at their faultes semeth more rigorous agaynst them that be his Therefore he gaue them a cause of comfort the admonishment of the law wherby they should learne that it is done to prouide for their saluation when they are called agayne into the waye and the wicked are caried hedlong into their errours whose ende is the pit And it is no difference whether the peyne be euerlastyng or duryng for a time For as well warre famine pestilence and sickenesse as the iudgemeÌ„t of eternall death are the curses of God when they are layed vpon menne to this ende to be instrumentes of the Lordes wrath and vengeance agaynst the reprobate Nowe as I thinke all men doe perceyue whereunto tended that chastisement of the Lord vpon Dauid euen to be an instruction that God is greuously displeased with manslaughter adulterie agaynst which he had shewed so great an indignation in his beloued â—aithful seruant that Dauid should be taught to be no more so bolde to do the like deede and not to be a peyne wherby he shuld make a certaine recompense to God And so is to be iudged of the other kinde of correction whereby the Lord punished his people with a sore pestilence for Dauids disobedience whereinto he was fallen in numbryng the people For he did in deede freely forgeue to Dauid the giltinesse of his sinne but bicause it perteined bothe to the publike example of all ages and also to the humbling of Dauid that such a haynous offense should not remayne vnpunished therefore he moste sharply chastised him with his rodde Whiche marke also we ought to haue before our eyes in the vniuersal curse of mankinde For whereas after pardon obteined we do all yet suffer the miseries that weare layed vpon our first parent for peyne of sinne we perceyue our selues by suche exercises to be admonished how greuously God is displeased with the transgression of his law that beyng throwen downe huÌ„bled with knowledge in conscience of our owne miserable estate we may the more â—erueÌ„tly aspire to true blessednesse But he shal be most foolish that shal thinke that the calamities of this present life are layed vpon vs for the giltinesse of sinne And that I thinke was the meanyng of Chrysostome when he wrote thus If God do therfore laye peines vpoÌ„ vs that he should cal vs perseuering in euels to repentance then when repentance is ones shewed the peine shal be superflâ—ous Therefore as he knoweth it to be expedient for euery mans nature so he handleth one man more roughly and an other with
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
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
So in Ezechiel he teacheth how muche we glorifie his name by reknowleging of our own wickednesse You shall remember sayeth he the wayes and al the wicked doinges wherewith ye haue been defiled And ye shall be displeased with your selues in your owne syght in all the euels that ye haue cōmitted And ye shall knowe that I am the Lorde when I shall do good to you for myne owne names sake and not according to your moste wicked offences If these thinges be conteined in the true knowledge of God that we being broosed with knowledge of our owne iniquitie should cōsider that he doth good to vs where as we be vnworthy therof why then do we to our great hurt attempt to steale awaye from the Lorde any parcell be it neuer so small of the prayse of his free goodnesse Like wise Ieremie when he crieth out Let not the wise man glorie in his wisdome or the riche man in his richesse or the strong man in his strēgth but let him that glorieth glorie in the Lorde doth he not there declare that somwhat is diminished from Gods glorie if mā glorie in him self To this purpose truely doth Paule apply those wordes when he teacheth that all the partes of our saluation are reposed in Christ that we should not glory but in the Lord. For his meaning is that he riseth vp against God darkeneth his glorie whosoeuer thinketh that he hathe any thing be it neuer so litle of his owne This is the truthe we neuer truely glorie in him vnlesse we be vtterly put from our own glorie On the other side this is to be holdē for a catholike principle that all they glorie against God that glorie in thē selues For Paul iudgeth that only by this meane the worlde is made subiect to God when all matter to glorie vpō is vtterly taken frō men Therfore Esaie when he declareth that Israel shall haue their iustification in God sith also that they shall there also haue their praise as though he should say that the Lord to this end iustifieth the elect that they should glorie in him and in nothing els But howe we ought to be praised in the Lorde he had taught in the verse next before that is that we should sweare that our righteousnesses strength are in the Lord. Note that there is not required a bare confession but cōfirmed with an othe that a mā shold not thinke that he shal be discharged with I wote not what fained humilitie And let no man here allege for excuse that he doth not glorie when without arrogance he reknowlegeth his own righteousnesse for there can be no such estimation but it engendreth cōfidence nor cōfidence but it bredeth glorie Therfore let vs remēber that in all the disputatiō of righteousnes we must haue regard to this end that the praise therof remaine with the Lorde whole perfect For as muche as for declaratiō of his righteousnesse as the Apostle testifieth he hath poured out his grace vpon vs that he might be iust iustifiyng him that is of the faith of Christe Wherfore in an other place when he had taught that the Lord gaue vs saluation to set out the glorie of his name afterward as it were repeting the same thing he addeth ye ar saued by grace by the gift of God not by workes that none shold glorie And when Peter telleth that we are called vnto hope of saluation that we shold declare the powers of him that hath called vs out of darkenesse into his maruelous light without doubt his meaning is so to make the only praises of God to sound in the eares of the faithful that they shold with depe silence oppresse al arrogancie of the fleshe In a summe man can not without robberie of God chalēge to him self any one crum of righteousnesse because euen so muche is plucked and taken away from the glorie of Gods righteousnesse Now if we aske by what meane the conscience may be quited before God we shall finde no other meane but if free righteousnesse be geuen vs by the gift of God Let vs alway thinke vpon this saying of Salomon Who shall say I haue cleansed my heart I am made cleane from my sinne Truely there is no man that shall not be ouerwhelmed with infinite filthinesse Therfore let euen the perfectest man descende into his own conscience call his doinges to accōpt what end shal he haue Shal he swetely rest as though al things were in good order betwene him God shall he not rather be vexed with terrible tormentes whē he shall fele matter of damnation abiding in him selfe if he be iudged according to his workes The conscience if it loke vpon God must of necessitie either haue assured peace with his iudgement or be beseged with the terrors of hell Therfore we profit nothyng in disputing of righteousnesse vnlesse we stablyshe suche a righteousnesse with the stedfastnesse wherof our soule may bee staied in the iudgement of God When our soule shall haue whereby it may bothe without feare appeare before the face of God receiue his iudgement vnshaken then not till then let vs knowe that we haue found an vnfained righteousnesse Therfore not without cause the Apostle standeth so muche vpon this point with whose wordes I had rather expresse it than with mine owne If saith he the promise of inheritance be of the law faith is made voide the promise is made abolished He first inferreth that faith is disanulled and made voide yf the promisse of righteousnes haue respect to the deseruinges of our workes or do hang vpon the keping of the law For so could neuer any man assuredlye rest in it because it could neuer come to passe that any mā might assuredly determine with him self that he had satisfied the law as in dede neuer any man doth by workes fully satisfie it Wherof that we should not nede to seke far for testimonies to proue it euery man may be a witnesse to him selfe that will with a right eye behold himself And hereby appereth in how depe darke corners hypocrisie buried the mindes of mē while they so carelesly beare with thē selues that they stick not to set their own flatteries against the iudgegement of God as though thei would binde to a stay of his iudicial proceding but the faithfull that do sincerely examine them selues are greued tormented with a far other māner of carefulnesse Therfore ther should so entre into all mindes a doubting at length a very despeire where eche man for him selfe should make accompt with howe great a burden of det he is still ouerpressed and how far he is from the conditiō wherw t he is charged Loe how faith is by this meane already expressed extinguished For to wauer to varie to be carried vp downe to stick fast in doubting to be holden in suspense to stagger at length to despeire is not to trust
notable curse agaīst all thē that continue not in al things Wherby the deuise of righteousnesse in part is largely confuted sithe no other righteousnes is admitted into heauē but a whole obseruing of the law And no whit soūder is that which they are wōt to babble of supplieng of recōpense by works of Superero gatiō For why Do thei not still returne to the same place frō whēse thei ar alredy shut out that he which kepeth the law in part is by workes so far righteous That which no man of sound iugement wil graunt thē thei do to shamelesly take for cōfessed So oft the Lord testifieth that he acknowlegeth no righteousnesse of works but in the perfect obseruing of his law What obstinatie is it that we whē we are destitute of that obseruing leaste we shold seme spoiled of al glorie that is to haue altogether geuē place to God do boste our selues of I wote not what small peces of a few workes go about by satisfactions to redeme that which wanteth Satisfactiōs haue already before been sufficiētly ouerthrowē that we ought not now so much as to dreame of thē Only this I say that thei which so play the fooles do not wey how detestable a thing sin is before God for truly thei shold vnderstād that the whole righteousnes of men being laid vpō a heap is not sufficient to make recōpence for one sinne For we se that mā was by one offence so cast awai abādoned of God that he therwithal lost al mean to recouer saluatiō Therfore the power of Satisfaction is taken away wherw t they flatter thē selues but surely shal neuer satisfy God to whō nothīg is pleasant or acceptable that procedeth frō his enemies And his enemies are al they to whō he purposeth to impute sinnes Therfore our sinnes must be couered forgiuē before that the lord haue respect to any worke of ours Whervpon foloweth that the forgiuenesse of sinnes is of fre grace which they do wickedly blaspheme that thrust in any satisfactiōs Let vs therfore after the exāple of the Apostle forgettīg those things that ar behind vs and hasting forward to those thinges that are before vs run in our race endeuouring to the price of the highe calling c. But how doth the bosting of the works of supererogation agre with that rule which is taught vs that whē we haue done all things that ar cōmaunded vs we should say that we are vnprofitable seruantes that we haue done no more then we ought To say before God is not to fain or to lye but to determine with thy self that which thou arte assured of The lord therfore cōmandeth vs vnfainedly to think consider with our selues that we do not any fre beneficiall doings to hī but to render due seruice And worthily For we ar seruantes endetted in so many seruices as we ar no able to discharge although al our thoughts all our membres wer turned into dutieful deeds of the law And therfore that which he saithe Whē ye haue done all things that are cōmāded you c. is as much in effect as if the righteousnesse of one man were more thā al the righteousnes of men How therfore may we of whom there is none that is not moste farre distant frō this marke bee so bolde as to boste that we haue added a heap to the ful measure Neither is ther any cause why any mā may take exceptiō say that nothing withstādeth but that his endeuour mai procede beyōd necessary duties which in som behalf ceasseth those that be frō necessary For this we must altogither hold that we cā imagin nothing that auaileth either to the worship or the loue of God which is not comprehedēd vnder the law of God If it be a part of the law let vs not boaste of voluntary liberalitie where we are bound to neccessitie And for this purpose that glorieng of Paul is out of season alledged That among the Corinthians he did of his owne wil yeld of his right which otherwise he might haue vsed if he had wold that he hath employed vpon thē not only so muche as he ought of dutie but also hath geuen them his free trauail beyond the boundes of duties But they shold haue marked the reason there expressed that he did this least he shold be an offense to the weake For false deceitful workemen did boste thē selues with this alluring shew of liberalitie wherby they might bothe procure fauour to their poisonous doctrines raise vp hatred to y◠Gospel so that Paul was driuē of necessitie either to bring the doctrine of Christ into danger or to mere with suche craftes Go to if it be to a christian man an indifferent thing to runne into offense when he may refraine it then I graunt that the Apostle did somthing of Supererogation for the Lord. But if this were by right required or a wise distributer of the Gospel then I say that he did that whiche was his dutie to doe Finally although there appere no suche cause yet this saying of Chrysostome is alway true that al our thinges are in the same case wherin are the propre possessions of bondmen whiche it is certaine by the law to be due to their Lord. And Christ bath vttered the same in the parable For he asked what thanke we wil geue to a bondseruant when hauing ben all the day trauailed with sondry labours he returneth home to vs in the euening But it is possible that he hath labored with greater diligence than we durst haue required Be it so yet he hath done no thing but that which by his estate of bōdage he ought for he with his whole abilitie is ours I speake not of what sort their Supererogatiōs are whiche these men wil boste of to God for they be trifles suche as he neither hath at any tyme cōmanded nor doth approue thē nor wyl allowe thē when accōpt shal be to be made before him In this significatiō only we will graunt that they are workes of Supererogation namely of whiche it is spoken in the Prophet who hath required these things at your handes But let thē remēber what is in an other place also spoken of these thinges Wherfore do ye wey your siluer not in bread Ye spend in labour not in being satisfied It is in dede not very hard for these idle Rabbines to dispute vnder the shadowe in a soft chaire but when the soueraigne iudge shal sit in his iudgement seate suche windy decrees shall of necessitie vanishe away This this was to be sought what affiāce of defense we may bring to his iudgemēt seate not what we may talke of in scholes and corners In this behalf there are chefely two pestilences to be driuen out of our myndes that we put no affiance in the righteousnesse of workes And that we ascribe no part of glorie to thē The Scriptures do euery where thrust vs
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
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
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
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
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
a crooked figure as men sometime speake mingle him selfe with the multitude as one of the people but rather seuerally confesseth his owne gyltinesse humbly fleeth to the sanctuarie of forgeuenesse as he expresly sayth When I coÌ„fessed my sinnes the sinnes of my people And thys humblenesse Dauid also setteth out with his own example when he saith Entre not into iudgement with thy seruant bicause in thy sight euery one that liueth shall nat bee iustified In suche manner Esaie prayeth Loe thou art angry bicause wee haue sinned the worlde is founded in thy waies therefore we shal be saâ—ed And we haue been all filled with vncleannesse al our righteousnesses as a defiled cloth and wee haue al withered away as a leafe our iniquities do scatter vs abroade as the winde and there is none that calleth vpon thy name that rayseth vp himselfe to take holde of thee bycause thou hast hidde thy face froÌ„ vs and hast made vs to pine awaie in the hande of oure wyckednesse Now therfore O Lord thou art our father we are claye thou art our fasshioner we are the worke of thy hand Be not angry O Lord neither remembre wickednes for euer Behold loke vpon vs we ar al thy people Loe how thei stand vpoÌ„ no affiance at al but vpon this onely that thinking vpon this that thei be Gods thei despire not that he wil haue care of them Likewise Ieremie If our iniquities answer against vs do thou for thy names sake For it is bothe most truely most holyly written of whome soeuer it be which being written by an vnknoweÌ„ author is fathered vpon the Prophet Baruch A soule heauy deosolate for the greatnes of euel croked weake a hungrye soule fainting eies geue glorie to thee O Lord. Not according to the righteousnesses of our fathers doe we poure out praiers in thy sight aske mercie before thy face O Lord our God but bicause thou art merciful haue mercie vpon vs bicause we haue sinned before thee Finally the beginning also the preparing of praieng rightly is crauing of pardoÌ„ with an humble plaine confession of fault For neither is it to be hoped that euen the holiest man may obteine any thinge of God vntil hee bee freely reconciled to him neither is it possible that God may be fauourable to any but theÌ„ whom he pardoneth Wherfore it is no maruel if the faithful do with this keie opeÌ„ to theÌ„selues the dore to pray Which we learne out of many places of the Psalmes For Dauid wheÌ„ he asketh an other thing saith Remembre not the sinnes of my youthe remember me according to thy mercie for thy goodnesses sake O lord Again Loke vpoÌ„ my afflictioÌ„ my labore forgeue al my sinnes Wher we also see that it is not enough if we euery seuerall day do cal our selues accoÌ„pt for our new sinnes if we do not also remeÌ„bre those sinnes which might seeme to haue been long agoe forgotten For the same Prophet in an other place hauing coÌ„fessed one haynous offense by this occasioÌ„ returneth eueÌ„ to his mothers wombe wherin he had gathered the infectioÌ„ not to make the faulte seme lesse by the corruptioÌ„ of nature but the heaping together the sinnes of his whole life how much more rigorous he ys in coÌ„demning himself so much more easy he maye finde God to entreate But although the holy ones do not alwaye in expresse woordes aske forgeuenesse of sinnes yet if we diligently weie their praiers whiche the Scripture rehearseth we shal easily finde that which I say that thei gathered a minde to praie of the only mercy of God so alwaye toke their beginning at appeasing him bicause if euery man examine his owne conscience so far is he froÌ„ being bold to open his cares familiarlie with God yâ— he trembleth at euery coÌ„ming toward him except that he standeth vpoÌ„ trust of mercie pardon Ther is also an other special confession wher thei aske release of peines that thei also praie to haue their sinnes forgeuen bicause it weare an absurditie to will that the effecte to be takeÌ„ awaye while the cause abideth For we muste beware that God be fauourable vnto vs before that he testifye hys fauoure wyth outwarde signes bycause boothe hee hymselfe wyll keepe thys ordre and yt should lytle profyte vs to haue hym benefytiall vnlesse oure conscience feelynge hym appeased shoulde througely make hym louelye vnto vs. Whyche wee are also taughte by the aunswere of Christe For when hee hadde decreed to heale the manne sycke of the Palsey hee sayde Thy sinnes are forgeuen thee lifting vp our mindes therby to that which is chefely to be wisshed that God first receiue vs into fauoure and then shew forth the frute of reconciliation in helping vs. But byside that speciall confession of present gyltynesse wherby the faithful make supplication to obteine pardon of euery speciall faulte peine that general preface which procureth fauour to praiers is neuer to be omitted bicause vnlesse thei be grounded vpon the free mercie of God they shall neuer obteine any thing of God Whereunto maye be referred that sayeng of Ihon If we confesse oure sinnes he is faithfull righteous to forgeue vs and cleanse vs from al iniquitie For which cause it behoued praiers in the time of the law to be hallowed with expiatioÌ„ of bloode that they might be acceptable and that so the people sholde be put in minde that thei are vnworthy of so great a prerogotiue of honour til being cleansed from their defilinges thei shold of the onely mercie of God conceiue affiance to praye But wheras the holy ones seme somtime for the entreating of God to allege the helpe of their owne righteousnes as when Dauid saith Kepe my soule bicause I am good Again Ezechias RemeÌ„bre lord I beseche thee that I haue walked before thee in truthe haue done good in thyne eyes by such formes of speaking thei meane nothing els than by their very regeneratioÌ„ to testifie theÌ„selues to be the seruants childreÌ„ of God to whom he himselfe pronounceth that he wil be mercifull He teacheth by that prophet as we haue already seen that his eies are vpon the righteous his cares vnto their praiers Againe by the apostle that we shal obteine whatsoeuer we ask if we kepe his coÌ„maundemeÌ„ts In which sayenges he doth not value praier by the worthines of works but his will is so to stablish their affiance whose own coÌ„scieÌ„ce wel assureth theÌ„ of an unâ—ayned vprightnes inocenci such as al the faithful ought to be For the same is taken out of the very truth of God which the blindeman that had his sight restored saith in Ihon that God heareth not sinners if wee vnderstaÌ„d sinners after the coÌ„moÌ„ vse of the scripture for such as wtout al desire of righteousnesse do altogether slepe rest vpoÌ„ their sinnes forasmuch as no heart can
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
these words The sede of Abraham are his seruantes the children of Iacob his elect And after that he hath rehearsed the continuall benefites of God as frutes of the election at length he concludeth that he dealt so liberally because he remembred hys couenant With which doctrine agreeth the song of the whole Chirche Thy right hande and the light of thy countenance gaue the lande to our Fathers because thou wast pleased in them But it is to be noted that where mētion is made of the land it is a visible signe of the secret seuering wherin the adoption is conteined To the same thankefulnesse Dauid in an other place exhorteth the people sayeng Blessed is the nation whoe 's God the Lorde is the people whiche he hath chosen for an inheritance to himselfe And Samuell encourageth them to good hope sayeng The Lorde wyll not forsake you for hys owne great names sake because it pleased him to create you for a people to himselfe Likewise Dauid when his faith is assailed armeth himselfe to fight sayeng Blessed is he whome thou haste chosen he shal dwel in thy courtes But forasmuche as the election hidden in GOD was stablished as well by the first deliuerance as by the seconde and other meane benefites in Esaie the worde of Electing is transferred to this God shal haue mercie on Iacob and he shall yet choose out of Israell because he signifieng the tyme to come sayeth that the gathering together of the remnante of the people which he semed to haue forsaken shal be a signe of the stable and stedfaste election whiche ones semed to haue ben fallen awaye When also it is sayed in an other place I haue chosen thee and haue not caste thee awaye he setteth oute the continuall course of the notable liberalitie of hys fatherly good wyll And yet more playnly the Aungell sayeth in zacharie GOD shall yet choose Ierusalem as though in hardly chasting it he had reiected it or a◠though the exile were an interrupting of the election which yet remaineth inuiolable although the signes therof do not alway appeare There is to be added a seconde degree more narowly restrained or in which was seen a more special grace of God when of the same kinred of Abraham God refused some and other some by nourishing them in the Chirche he shewed that he reteined among his childrē Ismael had at the beginning obteined egall degree with his brother Isaac because the spirituall couenante had ben no lesse sealed in hym by the signe of Circumcision He is cutt of and then Esay at the last an innumerable multitude and almost Israell In Isaac was the sede called the same calling endured in Iacob A lyke example God shewed in reiecting Saule whiche thing is also gloriously sett fourth in the Psalme He hath putt backe the tribe of Ioseph and the tribe of Ephraim he hath not chosen but he hath chosen the tribe of Iuda Which the holy historie diuerse times repeteth that the wonderfull secret of the grace maye the better appeare in this change Ismaell Esau and suche other I graunt fell from the adoption by their owne faulte and gyltynesse because there was a condition adioyned that they should faythfully kepe the couenant of God whiche they falsly brake But this was yet a singular benefit of God that he vouchesaued to preferre them aboue the other Gētiles as it is sayd in the Psalme He hath not so done to other nations nor hath opened hys iugementes to them But here I haue not without cause sayd that there be twoo degrees to be noted because nowe in the choosing of the whole nation GOD shewed that he is in his owne mere liberalitie bounde to no lawes but he is free so that egall portion of grace is not to be required at hys hande the vnequalitie wherof sheweth that it is truely of free gifte Therefore Malachie amplifieth the vnthankfulnesse of Israell because they being not onely chosen out of all mankinde but also seuered out of a holy house to be a peculiar people doo vnfaythfully and wickedly despise GOD so beneficiall a Father Was not Esau the brother of Iacob sayth he and yet Iacob I loued but Esau I hated For GOD taketh it for confessed that when eyther of them was borne of a holy Father and successor of the couenant finally a braunch of the holy roote nowe the childrē of Iacob were more than commonly bonde which were taken into that dignitie But whē Esau the first begotten being refused their Father which was by nature inferior was made the heyre he proueth them doblely vnthankfull and complayneth that they were not holden wyth that doble bonde Althoughe it be allredy sufficiently euidente that GOD doth by hys secrete counsell freely chose whome he wyll reiecting other yet hys free election is hetherto but halfe shewed tyll we come to all particular persones to whome GOD not onely offereth saluation but so assigneth it that the certaintie of the effect thereof is not in suspense or doutefull For these are accompted in that onely sede whereof Paule maketh mention For althoughe the adoption was left in the hande of Abraham yet because many of his posteritie were cutt of as rotten members that the election maye be effectuall and truely stedfast we must nedes ascende to the hed in whō the heauenly Father hath bounde together his electe one with one other and hath knit them to hymselfe with a knott impossible to be loosed So in the adoption of y◠kinred of Abraham shined the liberall fauor of God which he denied to other men yet in the members of Christe appeareth a muche more excellente strength of grace because they being graffed into their hed doe neuer fall awaye from saluation Therefore Paule doth fittly reason out of the place of Malachie which I euen nowe alleged that where God with making a couenant of eternal life calleth any people to hymselfe there is in parte a speciall manner of election that he doth not choose all effectually with common grace Whereas it is sayed I haue loued Iacob this perteineth to the whole issue of the Patriarch which the Prophete there setteth in comparisō against the posteritie of Esau. Yet this withstandeth not but that in the persone of one man was sete fourth to vs an example of the election whiche can not slippe away but muste come to the marke that it tendeth to These Paule doth not vainely note to be called remnantes because experience teacheth that of a greate multitude many slide and vanishe away so that oftentimes there remaineth but a small portion But why the generall election of a people is not alway fyrme and stedfast there is a reason offring it selfe in redinesse because with whome GOD couenanteth he doeth not by and by geue to them the Spirite of regeneration by the power whereof they maye continue in the couenante to the ende but the outwarde changing without the inwarde effectualnesse of grace which
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
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
hys flocke so that the departyng from the Churche is alwaye damnable But lette vs procede to prosecute that whiche properly belongeth to this place Paule writeth that Christ that he might fulfill all thynges gaue some Apostles some Prophetes some Euangelistes and some Pastors and teachers to the restoryng of the holy ones into the worke of ministerie vnto the edification of the body of Christe vntill we all come into the vnitie of Fayeth and of the acknowledgyng of the sonne of God vnto a perfecte manne and to the measure of the ful growen age of Chryst. We see how God whiche was able to make theÌ„ that be hys perfecte in a momente yet wyll not haue them growe into manly age but by the brynging vp of the Church We see the meane expressed for that vnto the Pastors is enioyned the preachyng of the heauenly doctrine We see how all not one excepted are broughte into one rule that they shoulde wyth milde Spirite and willing to learne yelde themselues to the teachers appoynted for that vse And by this marke Esaye had longe before sette out the kingdome of Christe where he sayeth My Spirite whiche is in thee and the woordes that I haue putte in thy mouth shall neuer departe neyther oute of thy mouth nor out of the mouth of thy sede and thy childrens children Wherevpon foloweth that they are worthy to perishe wyth famyne and pining hunger whosoeuer they be that refuse the Spirituall meate of the soule reached vnto them of God by the handes of the Churche God doeth breath Fayth into vs but by the instrumente of his Gospel as Paule sayeth that Fayth is by hearyng As also wyth God remayneth hys power to saue but as the same Paule witnesseth he vttereth and displayeth the same in the preaching of the Gospel For thys reason in olde time he wylled that there shoulde be made holye assemblyes to the sanctuarye that doctryne vttered by the mouth of the Priest shoulde nourishe the consente of Fayth And to no other ende those glorious titles haue respect where the temple is called the rest of God and the sanctuary his house where he is sayed to syt betwene the Cherubins but to bryng estimation loue reuerence and dignitie to the ministerie of the heauenly doctrine whiche otherwyse the syghte of a mortall and despised man would not a little diminishe Therefore that we shoulde knowe that out of earthen vessels is broughte fourth vnto vs inestimable treasure God himselfe commeth fourth and in as much as he is author of this degree so he wil haue himselfe to be acknowledged presente in his institution Therefore after that he hath forbydden his to geue themselues to iudgement by flying of birdes to south sayinges magicall artes necromancie and other superstitions he immediatly addeth that he will geue them that whiche oughte to suffice in steade of al that is to saye that they shal neuer be destitute of Prophetes But like as he seÌ„t not the olde people â—o Angels but raised vp teachers out of the earth whiche mighte truely performe the office of Angels so at thys daie also his will is to teache vs by men And as in the olde time he was not contente with the onely lawe but added Priestes for expositors at whose lippes the people should enquire for the true meaning therof so at thys day he not only willeth vs to be hedefully benâ— to reding but also appointeth maisters ouer vs by whose trauail we may be holpen wherof commeth double profite For on the one parte by a very good tryal it proueth our obedience where we heare his ministers speaking euen as it were himselfe On the other side it also prouydeth for our weakenesse while after the manner of men he had rather speake vnto vs by interpreters to allure vs vnto him than with thondryng driue vs away froÌ„ hym And truely how expedient this familiar maner of teaching is for vs al the godly do fele by the feare wherwith the maiestie of God doth worthily astonish them But they that thynke that the authoritie of the doctrine is abaced by the contempt of the men that are called to teache do be wray their vnthankefulnesse because among so many excellent giftes wherewith God hath garnished mankinde this is a singular prerogatiue that he vouchesaueth to consecrate the mouthes and tonges of men to himselfe that hys owne voyce shoulde sound in them Wherefore on oure behalues lette vs not be greued obedientlie to embrace the doctrine of saluation sette fourth by hys commaundemente and by hys owne mouthe because althoughe the power of God is not bounde to outwarde meanes yet he hath bounde vs to an ordinarye manner of teaching whiche whyle phrentyke menne refuse to kepe they wrappe themselues in many deadly snares Eyther pryde or disdainefulnesse or enuie moueth many to perswade themselues that they can sufficiently profyt by their owne priuate readyng and study and so to despyse publike assemblies and to accompte preaching superfluous But sith they do as muche as in theÌ„ is lose or breake in sonder the holy bonde of vnitie no man escapeth the due punishment of thys diuorce but he bewitcheth hymselfe wyth pestylente errors and moste wicked dotages Wherfore that the pure simplicitie of Faith maye flourishe among vs lette vs not be greued to vse thys exercyse of godlynesse whiche God by his institution hath shewed to be necessarie for vs and so earnestly commendeth But there was neuer yet fouÌ„d any euen of the most wanton dogges whiche woulde say that we ought to stoppe oure eares agaynst God but in all ages the Prophetes and godly teachers haue had a hard strife againste the wicked whoe 's stubbornnesse can neuer come vnder this yoke to be taughte by the mouth and ministerie of menne Whiche is as muche as to blotte oute the face of God whiche shineth vnto vs in doctrine For in olde tyme the faythfull were commaunded to seke the face of God in the Sanctuarye and the same is so ofte repeted in the lawe for no other cause but for that the doctrine of the lawe and the exhortations of the Prophetes were to them a liuely image of God as Paule affirmeth that in hys preaching shineth the glorye of God in the face of Chryste Howe muche the more detestable are the Apostates whiche gredely seeke to deuide Churches as thoughe they did driue shepe from their foldes and caste them into the mouthes of wolues But we must holde that whiche we haue alleged oute of Paule that the Churche is no otherwyse bylded but by outwarde preaching and that the holy ones are holden together wyth no other bonde but when wyth learning and profyting with one consente they kepe the order appointed by God to the Churche To thys ende principally as I haue sayed the faythfull in olde time vnder the lawe were commaunded to resorte to the sanctuarie Because when Moses speaketh of the dwelling place of God he doeth there withall call it the place
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
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
an alteration made of the olde state Sins that tyme when thynges did eche where daily fal from worse to worse the tyranny of the see of Rome was now and then also stablyshed encreased and that partly by the ignorāce and partly by the slouthfulnesse of the Bishops For when one mā toke all thynges vpō him and without measure proceded more and more to aduaunce hymselfe against law right the Bishops did not with such zele as thei ought endeuor themselues to restrayne his lust and though they wāted not courage yet they were destitute of true learning and knowledge so that they were nothing fytt to attempte so greate a mater Therefore we see what and howe Monstruous an vnholy defyling of all holy thinges and a scattering abrode of the whole order of the Chirche was in Bernardes tyme. He cōplayneth that there resort by heapes to Rome out of al the world ambitious men couetous Simonians robbers of God kepers of concubines cōmitters of incest and all such monsters to obtein or reteine ecclesiastical honors by the Apostolike authoritie and the fraud and vndermining violence were growē in force He sayth that that maner of iudging which thē was vsed was abhominable vnsemely not only for the Chirche but also for a iudicial court He cryeth oute that the Chirche is ful of ambitious men and that there is none that more dredeth to commit mischeuous Actes than robbers do in their caue when they deuide the spoyles of wayfairing men Few sayeth he do loke vnto the mouth of the lawgeuer but vnto his hands But not without cause For those handes do all the Popes businesse What a thing is thys that they are bought of the spoiles of Chirches that say to thee oh well done well done The life of the poore is sowē in the stretes of the riche siluer glistereth in the myre mē run to it frō al places not the poore but the strāger taketh it vp or he paraduēture the runneth fastest before But thys maner or rather thys death came not of thee I would to God it might end in thee Among these thynges thou a Pastor goest forwarde compassed with much and precious aray If I durst say it these are rather the Pastors of deuils than of shepe Forsoth Peter did thus Paule played thus Thy courte is more accustomed to receiue men good thā to make them good For the ill do not there profit but the good do decaye Nowe as for the abuses of appealles that he rehearseth no godly man can rede them wtout great horror At the last he thus concludeth of the vnbrideled gredinesse of the see of Rome in the vsurping of iurisdiction I speak the murmour and commō complaynt of the Chirches They crie out that they be mangled and dismembred There are either none or fewe that do not either bewaile or feare this plage Askest thou what plage The Abbotes are plucked frō the Bishops the Bishops frō the Archebishops c. It is maruelous if this mai be excused In so doing ye proue that ye haue fulnesse of power but not of righteousnesse Ye do thys because ye can do it but whether ye also ought to do it is a question Ye are sett to preserue not to enuye to euery man hys honor and hys owne degree These fewe thynges of many I listed to rehearse partly that the reders may see how sore the Chirche was then decayed and partly that they may know in how great sorowe and mourning thys calamitie helde al the godly But nowe albeit that we graunte to the Bishop of Rome at thys day that preeminence and largenesse of iurisdiction which that see had in the meane tymes as in the tymes of Leo and of Gregory what is that to the presēt state of the Papacie I do not yet speake of the earthly dominion nor of the ciuile power therof whiche we will afterwarde consider in place fit for it but the very spiritual gouernemēt that they bost of what hath it like to the state of those tymes For they define the Pope none otherwyse than the Supreme hed of the Chirche in earth the vniuersal Bishop of the whole world And the Bishops themselues whē they speake of their owne authoritie do wyth great stoutenesse of countenance pronounce that to them belongeth the power to cōmaūde other are boūde to the necessitie to obey that so al their decrees are to be holden as confirmed with the diuine voice of Peter that the prouincial Sinodes are without force because they want the presence of the Pope that they may order clerkes of any Chirche that they will and may cal them to their see that haue ben ordered ells where Innumerable of y◠sorte are in Gratiās packe which I do not now rehearse least I should be to tedious to the Reders But this is the summe of them that onely the Bishop of Rome hath the Supreme hearing and determining of all ecclesiastical causes whether it be in iudging and defining of doctrines or in making of lawes or in stablishing of discipline or in executyng of iudgemētes It were also long and superfluous to rehearse the priuileges that they take to thēselues in reseruatiōs as they cal them But which is most intollerable of al other they leaue no iudgemente in earth to restraine and brydle their outragious lust if they abuse so immeasurable power It is lawful for no mā say they to reuoke the iudgement of that see because of the Supremicie of the Chirche of Rome Againe The iudge shal be iudged neither by the Emperor nor by kīges nor by al the Clergie nor of the people That is in dede to imperiously done that one man maketh hymselfe iudge of al men and suffreth himselfe to obey the iudgement of no mā But what if he vse tyranny ouer the people of God if he scatter abrode and wast the kingdom of Christ if he trouble the whole Chirch if he turne the office of Pastor into robberie Yea thoughe he be neuer so mischeuous he sayeth that he is not bounde to yelde accompte For these be the sayinges of the Bishops gods will was to determine the causes of other men by mē but he hath wtout questiō reserued y◠Bishop of this see to his own iudgemēt Again The doinges of subiectes are iudged of vs but oures of God only And that such decrees might haue the more weight they haue falsly thrust in the names of the old Bishops as though thinges had ben so ordeined from the beginning wheras it is most certaine that it is new and lately forged whatsoeuer the Bishop of Rome geueth to hymselfe more than we haue rehearsed to be geuen him by the aunciēt Coūcels Yea they are come to so greate shamelesnesse that they haue set forth a wryting vnder the name of Anastasius Patriarche of Cōstantinople wherin he testifieth that it was decreed by the olde rules that nothing should be done euen in the furthest prouinces that
they should haste to sacke cloth and ashes to wepyng and fasting that is that they should also with outwarde testifiengs throwe themselues downe before the Lorde Sacke cloth and ashes paraduenture did more agree with those tymes but there is no dout that the calling together and weping and fastyng and suche lyke do likewise perteyne also to our age so oft as the state of our thynges doeth so require For sithe it is a holy exercise bothe to humble men and to confesse humilitie why should we lesse vse it than the olde people dyd in like necessitie We reade that not only the people of Israell which were informed and instructed by the word of God but also the Niniuites which had no doctrine but the preaching of Ionas fasted in token of sorowe What cause is there therfore why we should not do the same But it is an outward ceremonie which was with the rest ended in Christ. Yea rather euen at this daye it is as it alway hath ben a very good helpe to the faithfull and a profitable admonition to stirre vp them selues that they should not with to great carelesnesse and sluggyshnesse more and more prouoke God when they are chastised with his scourges Therfore Christ when he excuseth his apostles for that they fast not doth not say that fastyng is abrogate but he appointeth it to times of calamitie and ioyneth it with mournyng The tyme shall come sayth he when the bridegrome shall be taken awaye from them But that there should be no error in the name let vs define what fastyng is For we do not here vnderstand by it only abstinēce and sparyng in meate drinke but a certaine other thing The life of the godly ought in dede to be tempered with honest sparyng and sobrietie that so nere as is possible it may in the whole course therof beare a certaine resemblance of fasting But beside this there is an other fasting for a time when we withdrawe any thing of our wonted diet either for one daye or for a certaine time and do charge our selues with a streighter seuerer abstinence in diet than ordinarie This consisteth in thre thyngs in tyme in qualitie of meates and in smallnesse of quantitie I meane by tyme that we should vse those doyngs fastyng for which fasting is ordeined As for example if a man fast for common praier that he come emptie vnto it Qualitie standeth in this that all deyntinesse should be absent and beyng content with common and baser meates we shoulde not stirre vp appetite with delicates The rule of quantitie is in this that we eate more sparingly and lesse than we be wont onely for necessitie and not also for pleasure But we must alway principally beware that no superstition crepe vpon vs as it hath heretofore happened to the great hurt of the Chirch For it were muche better that there were no vse at all of fastyng than that it shold be diligently kepte and in the meane tyme bee corrupted with false and hurtfull opinions wherunto the worlde sometyme falleth vnlesse the Pastors do with great faithefulnesse and wisdome preuent it The fyrst point therfore is that they should alway enforce that which Ioel teacheth that they should cutt their hartes and not theyr garmentes that is that they shold admonish the people that God doth not greatly esteme fastyng of it selfe vnlesse there be an inwarde affection of the harte a true myslykyng of sinne and of hymselfe true humblyng and true sorowe through the feare of God yea that fastyng is profitable for no other cause but for that it is ioyned to these as an inferior helpe For God abhorreth nothing more than when men in settyng signes and an outward shew in stede of innocence of hart do labor with false color to deceiue themselues Therfore Esaie most sharply inueyeth against this hypocrisie that the Iewes thought that they had satisfied God when they had only fasted howsoeuer they did norish vngodlynesse and vncleane thoughts in their hart Is it saith he such a fastyng which the Lord requireth and so foorth as foloweth Therefore the hypocriticall fastyng is not only an vnprofitable and superfluous werying but also a great abhomination An other euell nere vnto this is chiefly to be taken hede of that it be not taken for a meritorious worke or a forme of worshippyng God For sithe it is a thyng of it selfe indifferent and hath no value but by reson of those ends which it ought to haue respect vnto it is a moste hurtfull superstition to confounde it with the works cōmaunded of God and necessarie of themselues without other respect Such was in old tyme the dotage of the Manichees whom when Augustine confuteth he dothe plainly enough teache that fastyng is to be iudged by no other endes than those which I haue spoken of and is no otherwyse allowed of God vnlesse it be referred to the same The thirde error is in dede not so vngodly yet it is perillous to require the kepyng of it more precisely and rigorously as it were one of the chiefe dueties and so to aduaunce it with immeasurable praises that men shold thinke they haue done some excellent thyng when they haue fasted In which behalfe I dare not altogether excuse the olde fathers but that they haue sowed some sedes of superstition and geuen occasion to the tyranny whiche hathe risen sins There are founde in dede sometymes in them sounde and wise sentences of fastyng but afterwarde we now and then mete with immeasurable praises of fastyng which aduaunce it among the chief vertues And at that tyme the superstitious obseruyng of lent was eche where growen in vse because both the common people thought that they did therin some notable seruice to God and the pastors dyd commend it for a holy folowyng of Christ wheras it is plaine that Christ dyd not fast to prescribe an example to other but that in so beginnyng the preaching of the Gospel he myght in very dede proue that it was not a doctrine of men but descended from heauē And it is meruailous that so grosse an error which is cōfuted with so many so euidēt resons could crepe into men of so sharpe iudgement For Christ did not fast oft which he must nedes haue done if he wold haue set foorth a law of yerely fastyng but only ones when he prepared himselfe to the publishyng of the Gospell And he fasted not after the manner of menne as it was mete that he should haue done if he would haue prouoked men to folow him but rather he sheweth an example whereby he may rather draw men to wōder at him than stirre them vp to folow him Finally there is none other cause of this fasting than of that which Moses fasted when he receiued the law at the hand of the Lord. For sith the miracle was shewed in Moses to stablishe the authoritie of the law it ought not to haue ben omitted in Christ least the
As when he promised euerlastyng blessednesse to his seruant Abraham that he myght sett before his eies a manifest token of his fauor he addeth an other promise concernyng the possession of the lande of Chanaan After this maner we ought to vnderstande al the earthly promises that are geuen to the Iewiche nation that the spirituall promise as the hed wherunto they are directed shold alway haue the chefe place But sithe I haue more largely entreated of these thynges in the difference of the newe and olde testament therfore nowe I do the more slightly knitte it vp In the namyng of the children they finde this diuersitie that in the olde testament they were called the children of Abraham whiche issued of his sede but that nowe they are called by that name whiche follow his faith And that therfore that carnall infantie which was by circuÌ„cision graffed into the felowship of the couenant figured the infantes of the newe testament whyche are regenerate by the worde of God to immortall lyfe In whych woordes we beholde in dede a smalle sparcle of truthe but herin these lyghte spirites greuously offende that when they catche holde of that whyche fyrste commeth to theyr hande when they should go further and compare many thynges together they stand slytly vpon one worde Wherby it can not otherwyse bee but that they must somtyme be deceiued whych rest vpon the sounde knowlege of nothyng We graunt in dede that the carnall seede of Abraham did for a tyme holde the place of the spirituall sede whiche is by faith graffed into hym For we be called his children howsoever there is no naturall kinred betwene hym and vs. But if they meane as they playnly shew that they doo that there was neuer spirituall blessing promised to the carnal sede of Abraham herein they are muche deceiued Wherfore we muste leuell to a better marke whereunto we are directed by the moste certaine guidyng of the Scripture The Lorde therefore promised to Abraham that he shoulde haue a seede wherein all nations of the earthe shall be blessed and therwithall assureth hym that he would be a God to hym and his sede Whosoeuer do by Faith receiue Christe the author of blessyng are heires of this promise and therefore are called the children of Abraham But althoughe sins the resurrection of Christe the boundes of the kingdome of God haue begonne to be farre and wide enlarged into all nations without difference that according to the saying of Christ faithfull ones should be gathered from euery part to sit downe in the heaueÌ„ly glorie with Abraham Isaac and Iacob yet he had many ages before extended that same so great mercie to the Iewes And because passing ouer all other he had chosen out that only nation in which he wold restraine his grace for a tyme called them his peculiar possessioÌ„ his purchased people For testifiyng of suche liberalitie Circumcision was geuen by the signe wherof the Iewes might be taught that God is to them the author of saluation by which knowledge their myndes were raised into hope of eternal life For what shal he want whoÌ„ God hath ons receiued into his charge Wherfore the Apostle meaning to proue that the Gentiles were the children of Abraham as well as the Iewes speaketh in this maner Abraham saith he was iustified by faith in vncircuÌ„cision Afterward he receiued the signe of circumcision the seale of the righteousnesse of faith that he should be the father of all the faithfull both of vncircumcision and of circumcision not of them that glorie of only circumcision but of them that folow the fâ—â—th which our father Abraham had in vncircumcision Do not we see that both sortes are made egall in dignitie â–ª For during the tyme appointed by the decree of God he was the father of circumcision When the wall being plucked downe as the Apostle writeth in an other place by which the Iewes wer seuered from the Gentiles the entrie was made open to them also into the kingdome of God he was made their father and that without the signe of circumcision because they haue Baptisme in stede of circumcision But wher he expresly by name denyeth that Abraham is father to them which are of circumcision only that same was spoken to abate the pride of certaine which omittyng the care of godlynesse did bost themselues of only Ceremonies After which maner at this day also their vanitie may be confuted which seke in Baptisme nothyng but water But an other place of the Apostle out of the .ix. Chapiter of the Epistle to the Romaines shal be alleged to the contrary where he teacheth that they whiche are of the fleshe are not the children of Abraham but they onely are compted his sede whiche are the children of promise For he seemeth to signifie that the carnall kynred of Abraham is nothyng which yet we do set in some degre But it is more diligeÌ„tly to be marked what mater the Apostle there entreateth of For meaning to shew to the Iewes how much the goodnesse of god was not bouÌ„d to the sede of AbrahaÌ„ yea howe it nothyng auayleth of it selfe he bringeth forth Ismael and Esau for example proue it whome beeyng refused as if they were strangers although they were accordyng to the fleshe the naturall ofspryng of Abraham the blessing rested in Isaac and Iacob Wherupon is gathered that which he afterwarde affirmeth that saluation hangeth of the mercie of God whiche he extendeth to whome it pleaseth hym and that there is no cause why the Iewes shold stand in their own conceite or boast vpon the name of the couenaÌ„t vnlesse they kepe the law of the couenant that is to say do obey the worde Agayne when he hath throwen them downe from vaine confidence of their kinred yet because on the other side he sawe that the couenant which was ones made of God with the posteritie of Abraham coulde in no wyse be made voyd in the xi chapiter he argueth that the carnall kinred is not to be spoyled of his due dignitie by the beneficiall meane wherof he teacheth that the Iewes are the first and naturall heires of the Gospell but in respecte that by their vnthankfulnesse they were forsaken as vnworthy yet so that the heuenly blessyng is not vtterly remoued from their nation For whiche reason howe muche soeuer they were stubborne and couenant breakers neuerthelesse he calleth them holye so muche honor he geueth to the holy generation with whom God had vouchsaued to make his holy couenant but calleth vs if we be compared with them as it were after borne yea or the vntimely borne children of Abraham and that by adoption not by nature as if a twigg broken of from his naturall tree should be graffed into a strange stocke Therefore that they should not be defrauded of their prerogatiue it behoued that the Gospel should be first preached to them for they be in the household of God as it were the first begotten children
name of water For after that Christ had declared to Nicodemus the corruption of nature and taught hym that men must be borne of newe because Nicodemus dreamed of a bodily newe birth he there shewed the maner how God doth regenerate vs namely by water and the Spirite as though he should say by the Spirite which in cleansing and watering faithfull soules doth the office of water Therefore I take water and the Spirite simply for the Spirite which is water Neither is this a new forme of speche for it altogether agreeth with the same which is in the thirde Chapter of Mathewe He that foloweth me it is he that Baptiseth in the Holy ghost and fier Therfore as to Baptise in the Holy ghost and fier is to geue the Holy ghost which hath the office and nature of fier so to be borne againe of water and the Spirite is nothing ells but to receiue that power of the holy Spirite which doth the same thing in the soule that water doth in the body I knowe that other do otherwise expounde it but I am oute of doute that thys is the naturall meaning because the purpose of Christ is none other but to teache that all they must put of their owne nature which aspire to the heauenly kingdome Howebit if we list to cauil vnsauoryly as they do it were easy for vs when we haue graunted as they woulde haue it to inferre vpon them that Baptisme is before Fayth and repentance forasmuch as in the wordes of Christe it goeth before the Spirite It is certaine that this is vnderstanded of Spirituall giftes which if they come after Baptisme I haue obteined what I require But leauing cauillations we must holde fast the playne exposition which I haue brought that no mā til he haue ben renewed with liuing water that is with the Spirite can enter into the kingdome of God Nowe hereby also it is euident that their fayned inuention is to be hissed out which adiudge al the vnbaptised to eternal death Therfore let vs according to their request imagine Baptisme to be ministred to none but to them that be growen in age what will they saye shall become of a childe whiche is rightly and well instructed with the introductions of godlynesse if when the day of Baptising is at hande he happen to be taken away with soden death beside all mennes hope The Lordes promise is cleare that whosoever hath beleued in the Sonne shall not see death nor shall come into iugemente but is allredy passed from death into life and it is no where founde that he euer damned him that was not yet Baptised Whiche I would not haue so taken of me as though I meant that Baptisme might freely be despised by which despising I affirme that the Lordes couenant is defiled so much lesse can I abide to excuse it onely it is enough for me to proue that it is not so necessarie that he should be immediatly thought to be lost from whome power is taken away to obteine it But if we agree to their fained deuise we shall damne all them without exception whom any chaunce withholdeth from Baptisme with how great Faith soeuer by which Christ himself is possessed otherwise they are endued Moreouer they make all infantes giltye of eternall death to whome they deny Baptisme which by their own confession is necessarie to saluation Now let them loke how trimly they agree with the wordes of Christ by which the kingdome of heauen is adiudged to that age But to graunte them euery thing so much as perteineth to the vnderstanding of thys place yet they shall gather nothing thereof vnlesse they ouerthrowe the former doctrine which we haue stablished concernyng the regeneration of infantes But they glory that they haue the strongest holde of all in the very institutiō of Baptisme which they fetch out of the last Chapter of Mathew where Christ sending fourth hys Apostles to all nations geueth them the first commaundement to teache them and the seconde to Baptise them Then also out of the last of Marke they adioine this He that beleueth and is Baptised shal be saued What seke we further saye they when the Lordes owne wordes doe openly sounde that we must firste teach ere we Baptise and do assigne to Baptisme the seconde state after Faith Of which order the Lord also shewed an example in himself which would be Baptised not tyll the thirtyth yere But here O good God how many wayes doe they both entangle thēselues and bewraye their owne ignorance For herein they now more than childishly erre that they fetche the firste institution of Baptisme from thense whiche Christ had from the beginning of his preaching geuen in charge to hys Apostles to minister Therfore there is no cause why they shoulde affirme that the law and rule of Baptisme is to be fetched out of these places as though they conteined the first institution therof But to beare with them for thys fault yet how strong is thys manner of reasoning Truly if I listed to dally with them there is not a litle lurking hole but a most wyde felde offreth it selfe open for vs to escape them For when they sticke so fast to the order of wordes that they gather that because it is sayd Goe preach and Baptise Againe he that beleueth and is Baptised therfore they must preach before that they Baptise and beleue before that they require Baptisme why may not we agayn answere them with sayeng that we must Baptise before that we muste teache the keping of those thinges that Christ hath commaunded namely sithe it is sayd Baptise ye teaching them to kepe whatsoeuer thinges I haue commaunded you whiche same thing we haue noted in that sayeng of Christ which hath ben euen now alleged concerning the regeneration of water and the Spirite For if it be so vnderstode as they would haue it verily in that place Baptisme must be before spiritual regeneration because it is named in the first place for Christ doth teach that we must be regenerate not of the Spirite and water but of water and the Spirite Nowe this inuincible reason whereupon they beare themselues so bolde semeth to be somwhat shaken but because truth hath defense enough in simplicitie I wil not escape away with such light argumentes Therfore let them take with them a ful answer Christ in this place geueth the chefe commaundement concerning preaching of the Gospell whereunto he adioyneth the ministerie of Baptisme as an additiō hāging vpon it Againe he speaketh none otherwise of Baptisme but so farr as the ministration of it is vnder the office of teaching For Christ sendeth the Apostles to publishe the Gospel to al the natiōs of the world that they should from eche where with the doctrine of saluation gather together into hys kyngdome men that before were lost But whom or what maner of men It is certaine that there is no mentiō but of them that are able to
beloued Sōne which only can manifestly shew the Father and in dede he hath manifestly shewed hym to the full so much as behoueth vs whyle we nowe beholde hym by a glasse As therefore thys is now taken awaye from men that they can not make newe Sacramentes in the Chirch of God so it were to be wished that as litle as were possible of mans inuētion might be myngled with those Sacramentes that are of God For lyke as when water is poured in the wyne departeth and is delayed as with leauen scattered among it the whole lumpe of done waxeth sower so the purenesse of the mysteries of God is nothyng ells but defyled when man addeth any thyng of hys owne And yet we see how farr the Sacramentes are swarued out of kynde from their naturall purenesse as they be handled at thys day There is echewhere to muche of pompes ceremonies and gesturinges but of the woorde of God in the meane tyme there is neither any consideration nor mention withoute which euen the Sacramentes themselues are not Sacramentes Yea and the very ceremonies that are ordeined of God in so greate a route can not ones lift vp their hed but lye as it were oppressed How litle is that seen in Baptisme which only ought there to haue shyned and been loked vpon as we haue in an other place rightfully complained euen Baptisme it selfe As for the Supper it is vtterly buried sins that it hath ben turned into the Masse sauing that it is seen ones euery yere but in a mangled and halfe torne fashion The .xix. Chapter Of the fiue falsly named Sacramentes where is declared that the other fyue which haue ben hetherto commonly taken for Sacramentes are not Sacramentes and then is shewed what manner of thinges they be OUr former discourse concerning Sacramentes myghte haue obteined thys with the sobre and willing to learne that they should not ouer curiously procede any further nor shold without the word of God embrace any other Sacraments beside those twoo which they knewe to be ordeined of the Lord. But forasmuch as that opinion of the seuen Sacramentes being commonly vsed in al mens take hauing wādered through all scholes and preachinges hath by very auncientie gathered rootes and is yet styll settled in the myndes of men I thought that I should do a thing worth the trauail if I should seuerally and more nerely searche those other fyue that are commonly adnumbred among the true and naturall Sacramentes of the Lorde and wyping away al deceitfull color shoulde set them fourth to be seen of the simple suche as they be and how falsly they haue ben hetherto taken for Sacramentes First I here protest to al the godly that I doe not take in hande this contention aboute the name for any desire of striuing but that I am by weighty causes led to fight againste the abuse of it I am not ignorante that Christians are Lordes as of wordes so of al thinges also therfore may at their wil apply wordes to thinges so that a godly sense be kept although there be some vnproprenesse in the speaking Al thys I graunt although it were better that the woordes shoulde be made subiect to thinges than thinges to the wordes But in the name of Sacrament there is an other consideratiō For they which make seuen Sacramentes do therewithal geue to them al this definition that they be visible formes of inuisible grace they make them altogether vessells of the Holy ghost instrumentes of geuing of righteousnesse causes of the obteining of grace Yea and the Maister of the sentences himselfe denyeth that the Sacramentes of the lawe of Moses are properly called by this name because they did not deliuer in dede the thing that they figured Is it I beseche you to be suffred that those signes which the Lord hath hallowed with his own mouth which he hath garnished with excellent promises should not be accompted for Sacramentes and in the meane time this honor shoulde be conueyed away to those vsages which men either haue deuised of themselues or at least do obserue without expresse commaundement of God Therefore either let them change the definition or let them absteine from the wrongfull vsing of this worde which doth afterwarde engender false opinions and ful os absurditie Extreme anointing say they is a figure and cause of inuisible grace because it is a Sacrament If we ought in no wise to graunt that which they gather vpon it then truely we must resist them in the name it selfe least therby we admitt that it maye geue occasion to such an error Againe when they would proue it to be a Sacrament they adde thys cause for that it consisteth of the outwarde signe and the worde If we finde neither commaundement nor promise of it what can we do ells but crye out against them Now appeareth that we brawle not about the worde but do moue a cōtrouersie not superfluous cōcerning the thing it selfe Therfore this we must strongly hold fast which we haue with inuincible reson before cōfirmed that the power to institute a Sacrament is in the hande of none but of God only For a Sacrament ought with a certaine promise to raise vp cōfort the cōsciēces of the faythful which could neuer receiue this certaintie from man A Sacrament ought to be to vs a witnessing of the good wil of God towarde vs wherof none of all men or Angels can be witnesse forasmuch as none hath ben of Gods counsell Therefore it is he alone which doth with right authoritie testifie of himself to vs by his worde A Sacramēt is a seale wherw t the testament or promise of God is sealed But it could not be sealed with bodily thinges and elementes of thys worlde vnlesse they be by the power of God framed and appoynted therunto Therfore mā can not ordeine a Sacrament because this is not in the power of man to make that so great mysteries of God should lye hidden vnder so base thynges The worde of God muste goe before which maye make a Sacrament to be a Sacrament as Augustine very well teacheth Moreouer it is profitable that there be kepte some difference betwene the Sacramentes and other ceremonies vnlesse we will fall into many absurdities The Apostles prayed kneling therfore men shall not kneele without a Sacrament It is sayd that the disciples prayed toward the East therfore the loking into the East shal be a Sacrament Paule willeth men in euery place to lift vp pure handes and it is rehearsed that holy mē oftentimes prayed with their handes lifted vp then let the lifting vp of hands also be made a Sacramēt Finally let all the gestures of the holy ones turne into Sacramentes Howbeit I would not also muche passe vppon these thinges if so that they were not ioyned with those other greater discommodities If they will presse vs with the authoritie of the olde Chirche I saye that they pretende a false color For this number of
is at any tyme present And because they would not simply mocke the Chirch howe long a roaw of errors lyes deceites and wickednesses haue they knitte to one error so that a mā may say that they did nothing but seke a denn of abhominations when they made of matrimonie a Sacrament For when they ones obteyned this they drew to themselues the hearing of causes of matrimony for it was a spiritual mater which profane iudges might not medle with Then they made lawes whereby they stablished their tyrannie but those partlye manifestly wicked against God and partlye most vniust toward men As are these That mariages made beetwene yong persones without consent of their parentes shoulde remayne of force and stablished That the mariages be not lawfull betweene kinsfolkes to the seuenth degree and if any suche be made that they be diuorced And the very degrees they faine against the lawes of all nations and against the ciuile gouernement of Moses That it be not lawfull for a manne that hath putte awaye an adulteresse to mary an other That spirituall kinsfolkes maye not bee coupled in mariage That there be no mariages celebrate from Septuagesime to the vtas of Easter in three weekes before Midsommer nor from Aduent to Twelftide And innumerable other like which it were long to reherse At length we must crepe out of their myre wherein our talk hath nowe taried longer than I woulde Yet I thinke I haue somewhat profited that I haue partly plucked the lyons skynnes from these asses The .xx. Chapter Of ciuile Gouernement NOw whereas we haue aboue set twoo kindes of gouernement in man and whereas we haue spoken enough of the one kinde which cōsisteth in the soule or in the inward man and hath respect to eternal life this place requireth that we speake somwhat also of the other which perteineth only to the ciuile and outward righteousnesse of manners For the course of this matter semeth to be seuered from the spiritual doctrine of faith which I toke in hande to entreate of yet the proceding shal shew that I do rightfully ioyne them together yea that I am of necessitie compelled to doo it specially sithe on the one side mad and barbarous men doo furiously goe aboute to ouerthrowe this order stablished by God and on the other side the flatterers of princes aduauncing their power without measure sticke not to set it against the empire of God himself Unlesse both these mischeues be met withall the purenesse of faith shal be lost Beside that it is no smally for our behofe to know how louingly God hath in this behalf prouided for mankinde that there may florishe in vs a greater desire of godlinesse to witnesse our thankfulnesse First ere we enter into the thing it selfe we must hold fast that distinction which we haue aboue set least as it commonly happeneth to many we vnwisely mingle these two things together which haue altogether diuerse consideration For when they heare that libertie is promised by the Gospell whiche acknowlegeth among men no king and no magistrate but hath regarde to Christe alone they thinke that they can take no fruite of their libertie so long as they see any power to haue preeminence ouer them Therfore they think that nothing shal be safe vnlesse the whole world be reformed into a new fashion where may neither be iudgementes nor lawes nor magistrates nor any such thing which they thinke to withstande their libertie But whosoeuer can put difference betwene the body and the soule betwene thys present and transitorie life and that life to come and eternal he shal not hardlye vnderstande that the spiritual kingdome of Christ and the ciuile gouernemēt ar thyngs far a sonder Sith therfore that is a Iewish vanitie to seke and enclose the kingdome of Christ vnder the elementes of this worlde let vs rather thinking as the Scripture plainely teacheth that it is a spirituall fruite whiche is gathered of the benefite of Christ remember to kepe within the boūdes thereof thys whole libertie which is promised and offred vs in him For what is the cause why the same Apostle which biddeth vs to stand and not to be made subiecte to the yoke of bondage in an other place for biddeth bond seruantes to be carefull of their state but bicause spirituall libertie may very wel agree with ciuile bondage In which sense also these his sayenges are to be taken In the kingdome of God there is no Iew nor Grecian no male nor female no bondeman nor freeman Againe There is no Iew nor Grecian Circūcision Uncircūcision Barbarian Scythian Bondman Freman but Christe is all in all Whereby he signifieth that it maketh no mater in what estate thou be among men nor vnder the lawes of what nation thou lyuest forasmuche as in these thynges consisteth not the kyngdome of Christ. Yet dothe not this distinction tende hereunto that we shoulde thynke that the whole order of policie is an vncleane thyng not perteyning at all to christian men So in deede doo the phrentike men that are delited with vnbridled licentiousnesse crie out and boste For sithe we bee dead by Christ to the elementes of this worlde and being remoued into the kyngdome of God do sitte among the heauenly ones they thinke that it is vnworthy for vs and farre benethe our excellence to be occupied with these prophane and vncleane cares that are busied about affaires not perteinyng to a christian man To what purpose saye they are lawes without iudgements and iudgement seates But what hath a Christian man to do with iudgements themselues yea if it be not lawfull to kill wherto serue lawes and iudgementes among vs But as we haue euen nowe geuen warning that this kynde of gouernement is seuerall from that spirituall and inward kyngdome of Christ so it is also to be knowen that they nothyng disagree together For the Ciuile gouernement dothe nowe beginne in vs vpon carth certaine beginnyngs of the heauenly kyngdome and in this mortall and vanishyng life doth as it were entre vpon an immortall and incorruptible blessednesse but the entent of this spirituall gouernement is so long as we shall lyue among mē to cherish mainteyne the outward worshippyng of God to defend the sound doctrine of godlinesse and the state of the Chirche to frame our lyfe to the felowship of men to fashion our maners to ciuile righteousnesse to procure vs into frendship one with an other to norish common peace and quietnesse all whiche I graunt to be superfluous if the kyngdome of God suche as it is nowe among vs do destroy this present life But if the will of God be so that we while we long toward the heauenly countree should be wayfaryng from home vpon the earth and sithe the vse of such waifaryng nedeth such helpes they whiche take them from man do take from him his very nature of man For wheras they allege that there is so great perfection in the Chirche of God that her
indicial punishmentes but also to defende with warre the dominions committed to their charge if at any tyme they be enuielike assailed And suche warres the Holy ghost by many testimonies of Scripture declareth to be lawful If it be obiected against me that in the new Testamēt is neither witnesse nor exāple which teacheth that warre is a thyng lawful for Christiās first I answer that the same rule of makyng warre whiche was in old time remaineth also at this daye and that on the contrary syde there is no cause that may debarre magistrates from defendyng of their subiectes Secondly that an expresse declaration of these maters is not to bee sought in the writynges of the Apostles where their purpose is not to frame a ciuile state but to stablishe the spirituall kingdome of Christe Last of all I say that in them also is shewed by the waye that Christe hath by his commyng chaunged nothyng in this behalf For if christian doctrine that I may speake in Augustines owne wordes condemned all warres he would rather haue said this to soldiars when they asked counsell of saluation that they shold cast away their weapons vtterly withdraw themselues from the warre But it was said to them strike no man do no man wrong let your wages suffise you Whome he taughte that their wages ought to suffise them he did veryly not forbidde them to be warriers But all magistrates ought here to take great hede that they nothing at all folowe their owne desyres but rather if they muste punish let them not be born away with a hedlong angrinesse let thē not be violētly caried with hatred let them not broile with vnappeasable rigor yea let them as Augustin saith pity cōmon nature in him in whom they punishe his priuate fault Or if they must put on armure against the enemie that is the armed robber let them not lightly seke occasiō therof nor take it beyng offred vnlesse they be driuen to it by extreme necessitie For if we ought to performe much more than that heathen man required which would haue warre to seme a seking of peace truely we oughte firste to attempte all thinges ere we ought to trye the matter by warre Finally in both kindes let them not suffer themselues to be caried with any priuate affection but be led only with cōmō feling Otherwise they doe very ill abuse their power which is geuen them not for their own commodity but for others benefit and ministerie Moreouer of the same rightful rule of making warre hangeth the order bothe of garrisons and leagues and other ciuile fortifications Garrisons I cal those that are placed in townes to defende the borders of the comree Leagues which are made with Princes adioyning for this couenante that if any troble happen in their lādes they may mutually helpe them and ioyne their forces in common together to suppresse the common enemies of mankinde Ciuile fortifications whoe 's vse is in the arte of warre Thys also I wil last of al adde that tributes and taxes are the lawfull reuenues of princes which they may chefely employ to susteine the cōmon charges of their office whiche yet they maye likewise vse to their priuate royaltie which is after a certayne manner conioyned with honor of the princely state that they beare As we se that Dauid Ezechias Iosias Iosaphat and other holy Kynges and Ioseph also and Daniel according to the state of the person that they did beare were without offense of godlinesse sumptuous of the common charge and we rede in Ezechiel that there was a very large portion of lande assigned to the kinges Where although he paint out the spiritual kingdome of Christ yet he fetcheth the exāplar of hys similitude from the lawful kingdome of men But yet so that Princes agayne on their behalues should remember that their treasure chambers are not so muche their owne priuate cofers as the treasuries of the whole people for so Paul testifieth which they may not without manifest wrong prodigally wast or spoile or rather that it is the very blood of the people whiche not to spare is most cruel vnnaturalnesse and let them thinke that their impositions and subsidies and other kindes of tributes ar nothyng but the supportes of publike necessitie wherewyth to wery the poore communaltie wythout cause is tyrannicall extortion These thynges doe not encourage Princes to wasteful expense and ryot as verily there is no nede to adde a fyerbrand to theyr lustes that are of themselues to much alredy kyndled but sythe it much behoueth that they shoulde with pure conscience before God be bolde to do al that they are bolde to do least with wycked boldnesse come into despising of God they must be taught how much is lawful for them Neyther is thys doctrine superfluous for priuate men that they shoulde not rashly and stubbornly geue themselues leaue to grudge at any expenses of Princes although they excede common and ciuile measure Nexte to the magistrate in ciuile states are lawes the moste strong sinewes of common weales or as Cicero calleth them accordyng to Plato the soules without which the Magistrate can not stand as they agayn without the Magistrate haue no liuely force Therfore nothing coulde be more truely said than that the lawe is a dumme Magistrate and that the Magistrate is a lyuyng lawe But whereas I promised to speake with what lawes a Christian ciuile state ought to bee ordered there is no cause why any man shold loke for a long discourse of the best kynde of lawes which bothe shold be infinite and perteined not to this present purpose and place yet in a fewe wordes and as it were by the way I will touche what lawes it may vse godlily before God and bee rightly gouerned by them among men Which selfe thyng I had rather to haue vtterly passed ouer with silence if I dyd not vnderstande that many do herein verillously erre For there be some that denye that a cōmon weale is well ordered whiche neglectyng the ciuile lawes of Moses is gouerned by the common lawes of nations Howe dangerous troublesome this sentence is let other men consider it shall be enough for me to haue shewed that it is false and foolish That common diuision is to be kept which diuideth the whole lawe of God published into morall ceremoniall and iudiciall lawes and all the partes are to be seuerally considered that we maye knowe what of them perteyneth to vs and what not Neither in the meane time let any man be combred with this dout that iudicials and ceremonials also perteyne to the moral lawes For although the olde writers whiche haue taught this diuision were not ignorant that these two later partes had their vse about maners yet because they myght be changed and abrogate the morals remaining safe they did not call them morals They called that fyrst part peculiarly by that name withoute whiche can not stande the true holynesse of maners and the vnchangeable
rule of lyuyng rightly Therfore the Morall lawe that I may first beginne the rat sith it is conteined in two chefe pointes of which the one commaundeth simply to worship God with pure faith and godlynesse the other to embrace men with vnfained loue is the true and eternall rule of righteousnesse prescribed to the men of al ages and tymes that wil be willyng to frame their lyfe to the will of God For this is his eternall and vnchangeable will that he hymselfe should be worshipped of vs all and that we shold mutually loue one an other The Ceremoniall lawe was the schooling of the Iewes wherwith it pleased the Lord to exercise the certain childhode of that people tyll that tyme of fullnesse come wherin he would to the full manifestly shewe his wisdome to the earth and delyuer the truthe of those thynges which then were shadowed with figures The iudiciall lawe geuen to them for an order of ciuile state gaue certayne rules of equitie and righteousnesse by whiche they myght behaue them selues harmlessely and quietly together And as that exercise of ceremonies proprely perteyned in dede to the doctrine of godlynesse namely which kept the Chirch of the Iewes in the worship religion of God yet it might be distinguished from godlynesse it self so this forme of iudiciall orders although it tended to no other ende but howe the selfe same charitie might best be kept whiche is commaunded by the eternall lawe of God yet had a certayne thyng differyng from the very cōmaūdement of louyng As therefore the Ceremonies myghte be abrogate godlinesse remaynyng safe and vndestroyed so these iudiciall ordinances also beyng taken away the perpetuall dueties and commaundemētes of charitie may continue If this be true verily there is libertie left to euery nation to make suche lawes as they shall forsee to be profitable for them whiche yet must be framed after that perpetuall rule of charitie that they may in dede vary in forme but haue the same reason For I thinke that those barbarous sauage lawes as were those that gaue honor to theues that alowed common copulations and other both muche more filthy and more against reason are not to be taken for lawes forasmuche as they are not onely against all rightuousnesse but also against naturall gentylnesse and kyndnesse of men This which I haue sayde shal be playne if in all lawes we beholde these two thynges as we ought the makyng and the equitie of the law vpon the reason wherof the makyng it selfe is founded stayeth Equitie because it is naturall can be but one of all lawes and therfore one lawe accordyng to the kynde of mater oughte to be the propounded ende to all lawes As for makyngs of Lawes because they haue certaine circumstances vpon which they partly hang if so that they tende all together to one marke of equitie though they be diuerse it maketh no mater Nowe sithe it is certayne that the lawe of God whiche we call morall is nothyng ells but a testimonie of the naturall law and of that conscience which is engrauen of God in the myndes of men the whole rule of this equitie wherof we nowe speake is set foorth therin Therfore it alone also must be bothe the marke and rule and ende of all lawes Whatsoeuer lawes shal be framed after that rule directed to that marke and limited in that ende there is no cause why we should disalowe them howsoeuer they otherwise differ from the Iewishe lawe or one from an other The lawe of God forbiddeth to steale What peyne was appoynted for theftes in the ciuile state of the Iewes is to be sene in Exodus The most auncient lawes of other nations punished thefte with recompence of double the lawes that folowed afterwarde made difference betwene manifest theft and no manifest Some proceded to banishemente some to whippyng some at last to the punishmente of death False witnesse was among the Iewes punished with recompēce of egall paine in some places onely with greate shame in some places with hangyng in other some with the Crosse. Manslaughter all lawes vniuersally doo reuenge with blood yet with dyuers kyndes of deathe Agaynst adulterers in some places were ordeined seuerer peynes in some places lighter Yet we see howe with suche diuersitie all tend to the same ende For with one mouthe they all together pronounce punishement against all the offences which haue ben condemned by the eternal law of God as manslaughters theftes adulterie false witnessings but in the maner of punishement they agree not Neither is the same nedefull nor yet expedient There is some contree which vnlesse it shewe rigor with horrible examples against mansleyers should immediately be destroied with murders and robberies There is some tyme that requireth the sharpnesse of peynes to be encreased If there aryse any trouble in a common weale the euils that are wont to growe therof muste be amended with newe ordinances In tyme of warre all humanitie would in the noyse of armure fall away vnlesse there were caste into men an vnwonted feare of punishementes In barennesse in pestilēce vnlesse greater seueritie be vsed all thyngs will come to ruine Some nation is more bent to some certaine vice vnlesse it be most sharply suppressed Howe malicious and enuious shall he be againste the publike profite that shal be offended with suche diuersitie whiche is most fitte to holde fast the obseruyng of the lawe of God For that whyche some saye that the Lawe of God geuen by Moses is dishonored when it beyng abrogate newe are preferred aboue it is moste vaine For neither are other preferred aboue it when they are more allowed not in simple comparison but in respect of the estate of the tymes place and nation neither is that abrogate which was neuer made for vs. For the LORDE gaue not that lawe by the hande of Moses which should be published into all nations and florishe euery where but when he had receiued the nation of the Iewes into his faith defence and protection he willed to be a lawemaker peculiarly to them and lyke a wise lawmaker he hadde in making of hys lawes a certaine singular consideration of them Now remayneth that we consider that which we haue set in the last place what profit of lawes iudicial orders and magistrates cometh to the common felowship of Christians Wherwith also is coupled an other question how much priuate men ought to yeld to magistrates and how farre their obedience ought to procede Many thought the office of magistrat to be superfluous among Christiās because forsoth thei can not godlily craue their ayde namely sithe they are forbidden to reuenge to sue in the law and to haue any controuersie But whereas Paule contrarywise plainly testifieth that he is the minister of God to vs for good we thereby vnderstand that he is so ordeined of God that we being defended by his hande and succours agaynst the maliciousnesse and iniuries of mischeuous men may lyue a
quiete and assured lyfe If he be in vaine geuen vs of the Lorde for defence vnlesse it be lawfull for vs to vse suche benefite it sufficiently appereth that he may also without vngodlinesse be called vpon and sued vnto But here I muste haue to doo with twoo kyndes of men For there be many men that boyle with so great rage of quarellyng at the lawe that they neuer haue quiete with themselues vnlesse they haue strife with other And their controuersies they exercise with deadly sharpnesse of hatred and with mad gredinesse to reuenge and hurt and do pursue them with vnappeasable stiffenesse euen to the verye destruction of their aduersarie In the meane tyme that they may not be thought to doo any thyng but rightefully they defende suche peruersnesse with color of lawe But though it be graunted thee to go to lawe with thy brother yet thou mayste not by and by hate hym not be carried againste hym with furious desyre to hurt hym not stubbornely to pursue hym Let this therfore be said to such men that the vse of lawes is lawful if a man doo rightly vse it And that the right vse bothe for the pleintife to sue and for the defendant to defende is if the defendant beeyng summoned doo appere at an appointed day and dothe with such exception as he can defēd his cause without bitternesse but only with this affection to defend that whiche is his owne by law and if the pleintif beyng vnworthily oppressed either in his person or his goodes do resort to the defence of the Magistrate make his complainte and require that which is equitie and conscience but farre from all gredy will to hurte or reuenge farre from sharpnesse and hatred farre from burnyng heate of contention but rather redy to yeld of his owne and to suffer any thing than to be caried with an enemylike mynd against his aduersarie Contrarywise when beyng filled with malice of mynde corrupted with enuie kindled with wrath breathyng out reuenge or finally so enflamed with the heate of the contention they geue ouer any parte of charitie the whole procedyng euen of a moste iuste cause can not but be wicked For this ought to be a determined principle to all christians that a controuersie though it be neuer so righteous can neuer be rightly pursued of any man vnlesse he beare as good will and loue to his aduersarie as if the matter whiche is in controuersie were already concluded and ended by composition Some man will here peraduenture say that suche moderation is so neuer vsed in goyng to lawe that it shoulde be lyke a miracle if any suche were founde I graunt in dede as the maners of these tymes be that there is seldome sene an example of a good contender in lawe yet the thyng it selfe beyng defiled with addition of no euel ceasseth not to be good and pure But when we heare that the helpe of the Magistrate is a holy gift of God we must so muche the more diligently take hede that it be not defiled by our faulte As for them that precisely condemne all contendings at lawe lett them vnderstande that they do therwithall despise the holy ordinance of God and a gifte of that kynde of giftes whiche maye be cleane to the cleane vnlesse peraduenture they will accuse Paule of wicked doyng whiche did bothe put away from himselfe the sclanders of his accusers with declaryng also their deceite and maliciousnesse and in iudgement claimed for hymselfe the prerogatiue of the citie of Rome and when nede was he appelled from an vnrighteous gouernor to the Emperors iudgement seate Neither withstandeth it that all Christians are forbidden to desire reuenge which we also do driue farre away from Christian iudgemente seates For if the contention be about a commō case he goeth not the right way that doth not with innocent simplicitie commit his cause to the iudge as to a common defender thynking nothing lesse than to rēder mutual recōpence of euill which is the affection of reuenge or if any matter of life and death or any greate criminall action be commenced we require that the accuser be suche a one as commeth into the courte beyng taken with no boylyng heate of reuenge and touched with no displeasure of priuate iniurie but only hauyng in mynde to withstande the enterprises of a mischeuous manne that they may not hurt the common weale But if thou take away a reuengyng mynde there is no offence done against that cōmaundement whereby reuenge is forbidden to Christians But they are not only for bidden to desire reuenge but they are also commaunded to wayt for the hande of the Lord which promiseth that he wil be a present reuenger for the oppressed and aflicted but they do preuent all reuenge of the heauēlye defendor which require helpe at the Magistrates hande either for themselues or other Not so For we muste thinke that the Magistrates reuenge is not the reuenge of man but of God which as Paule sayth he extēdeth and exerciseth by the ministerie of man for our good And no more do we disagree with the wordes of Christ by which he forbiddeth to resist euell and commaundeth to turne the righte cheke to him that hath geuen a blowe on the left and to suffer him to take away thy cloke that taketh awaye thy coate He willeth in dede there that the myndes of his should so much abhorre from desire of recompensing like for like that they should soner suffer doble iniurie to be done to themselues than desire to reacquite it from which patience neither do we also leade them awaye For Christians truely oughte to bee a kinde of men made to beare reproches and iniuries open to the malice deceites and mockages of noughty men and not that onely but also they muste bee bearers of al these euilles that is to say so framed with al their hartes that hauing receiued one displeasure they make themselues redy for an other promysyng to them selues nothyng in their whole lyfe but the bearing of a continuall Crosse. In the meane tyme also they muste doo good to them that doo them wrong and wyshe well to those that curse them and whyche is their onely victorie stryue to ouercome euyll with good Being so minded they wil not seke eie for eie tooth for tooth as the Pharises taught their disciples to desire reuenge but as we are taught of Christ they will so suffer their body to be mangled and their goodes to be maliciously taken from them that they will forgeue and of their owne accorde pardon those euels so soone as they are done to them Yet this euennesse and moderation of mindes shall not withstād but that the frendshyp toward their ennemies remaining safe they may vse the helpe of the magistrate to the preseruyng of their goodes or for zele of publike commoditie may sue a giltie and pestilent man to be punished whom they know that he can not be amended but by death For
Augustine truely expoundeth that all these commaundementes tend to this ende that a righteous and godly man should be ready to beare patiently the malice of them whome he seeketh to haue made good men that rather the number of the good maye encrease not that he shoulde with like malice adde himselfe also to the numbre of the euell then that they more perteyne to the preparation of the hart which is inwardely than to the worke which is done openly that in secrete may be kept patience of mynde with goood will but openly that may be doone whiche we see may be profitable to them to whom we ought to beare good will But this whiche is wonte to be obiected that contendynges in lawe are altogether condemned of Paule is also false It may easily be perceiued by his wordes that there was an immeasurable rage of striuing at lawe in the Chirch of the Corynthians so farre foorth that they did make the gospell of Christ and the whole religion which they professed open to the cauillations and euell speakyng of the wycked This is the fyrst thyng that Paule blameth in them that by their intemperance of contentiōs they brought the Gospel in sclander among the vnbeleuers And then this point also that in suche sort they striued among themselues brethren with brethren For they were so farre from bearyng of wronges that they gredily gaped one for an others goodes prouoked one an other and beyng vnprouoked did hurte Therfore he inueyeth agaynst that rage of contendyng and not simply agaynste all controuersies But he pronoūceth that it is a fault or a weakenesse that they dyd not rather suffer losse of their goodes than to trauayle euen to contentions for the preseruyng of them namely when they were so easily moued with euery damage and for moste small causes did runne to the court of lawe and to controuersies he sayth that this is a profe that they were of a mynde to ready to anger and not well framed to patiēce Christians verily ought to do this that they had alway rather to yelde of their owne right than to go to lawe from whens they can scarcely get out agayne but with a mynd to muche moued and kindled to hatred of their brother But when a man seeth that without losse of charitie he may defend his owne the losse whereof shoulde be a sore hindrance vnto him if he do so he offendeth nothing against this sayeng of Paul Finally as we haue taught in the beginnyng charitie shall geue euery man best counsell without whiche whatsoeuer controuersies are taken in hande and beyonde which whatsoeuer do procede we holde it out of controuersie that they be vniust and wicked The fyrst duetie of subiectes toward their magistrates is to thynke moste honorably of their office namely which they acknowlege to be a iurisdiction committed of God and therefore to esteme them and reuerence them as the ministers and deputies of God For a man may fynd some whiche yelde themselues very obedient to their magistrates and would not that there were not some whome they should obeye because they so know it to be expedient for the common benefite but of the magistrates themselues they thinke no otherwise than of certaine necessarie euills But Peter requireth somewhat more of vs when he commaūdeth that the kyng be honored Salomon when he commaūdeth God and the kyng to be feared For Peter vnder the worde of Honoryng conteineth a sincere and well demyng estimation and Salomon ioynyng the kyng with God sheweth that he is full of a certaine holye reuerence and dignitie This is also a notable commendation in Paul that we obey not onely for wrathe but for conscience Wherby he meaneth that subiectes ought to be ledde not onely with feare of princes and rulers to be holden in their subiection as they are wont to yeld to their armed enemie which see that vengeance shal redily be taken vpon them if they resist but because the obediences that are shewed to them are shewed to God himselfe forasmuch as their power is of God I speake not of the men as if the visor of dignitie dyd couer foolishenesse or sluggishnesse or cruelties or wicked maners and full of mischeuous doyng but I say that the degree it self is worthy of honor and reuerence that whosoeuer be rulers may be estemed with vs and haue reuerence in respecte of their beyng rulers Of this then also foloweth an other thyng that with myndes bente to the honoring of them declare their obedience in profe to them whether it be to obey their proclamations or to paye tribute or to take in hande publike offices and charges that serue for common defence or to doo any other of their commaūdementes Let euery soule saith Paul be subiect to the hyer powers For he that resisteth the power resisteth the ordināce of God The same Paule writeth to Titus Warne them that they be subiecte to rulers and powers that they obey the Magistrates that they be redy to euery good worke And Peter saith Be ye subiect to euery humaine creature or rather as I translate it Ordinance for the Lordes sake either to the kyng as moste excellent or to the rulers that are sent by hym to the punishement in dede of euell dooers but to the praise of well doers Moreouer that they shoulde testifie that they doo not fayne subiection but are sincerely and hartily subiect Paule addeth that they should commende to God the safetie and prosperitie of them vnder whom they lyue I exhorte sayth he that there be made praiers besechynges intercessions thankesgeuynges for all men for Kynges and for all that be set in superioritie that we may liue a peasable quiet life with all godlynesse and honestie Neither let any man here deceiue himselfe For sithe the magistrate can not be resisted but that God himselfe must also be resisted although it may be thought that an vnarmed magistrate may frely be despised yet God is armed whiche will strongly take vengeance on the dispisyng of hymselfe Moreouer vnder this obedience I contemne moderation which priuate men ought to bynde themselues to kepe in cases touchyng the publike state that they do not of their owne head entermedle in publike businesses or rashely breake into the office of the Magistrate and enterprise nothyng publikely If any thyng shall in a publike ordinance be behouefull to be amended let not themselues rayse vprores nor put their handes to the doyng of it whiche they all ought to haue fast bounde in this behalfe but let them cōmit it to the iudgement of the magistrate whose hand alone is here in at libertie I meane that they presume to do nothing vncōmaunded For when the commaundement of the ruler is adioyned then are they also furnished with publike authoritie For as they are wont to call the coūsellers of a king his eares and eies so not vnfittly a man may cal them the handes of the prince whome by his
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
church And we se what a maze thei haue framed with this their hidden implication that any thinge whatsoeuer it be wythoute any choise so that it bee thrust in vnder title of the Church is gredy receiued of the ignorant as it wer an oracle ye sometime also most monsterous erroures Whyche vnaduysed lyghtnesse of beleefe wheras yt is a mooste certayne downefall to ruyne is yet excused by them for that yt beleueth nothynge determynately but wyth this coÌ„dition adioyned yf the faith of the Church be suche So do they faine that truth is holden in erroure light in blindnes true knowledg in ignorance But bicause we wil not tarry long in confuting them we doe only warne the readers to coÌ„pare their doctrine wyth oures For the very pleanesse of the trueth it sefe wil of it selfe minister a confutation ready enough For this ys not the question among them whether fayth be yet wrapped wyth many remnauntes of ignoraunce but they definitiuely say that thei beleue aryght which stande amased in their ignorance yea and doe â—â—atter them selues therein so that they doe agree to the authoritie iudgement of the Churche concerning things vnknowen As though the Scripture did not euerywhere teache that with fayth is ioyned knoweledge But we do graunt that so longe as we wander from home in thys worlde oure faith is not fully expressed not onely bicause many things are yet hidden from vs but bicause being compassed with many mistes of erroures wee atteine not all thinges For the hyghest wysedome of the moste perfect is thys to profite more and proceede on further forwarde with gentill willingnesse to learne Therfore Paule exhorteth the faithfull if vpon any thinge thei differ one from an other to abide for reuelation And truely experience teaceth that till we be vnclothed of oure fleshe we atteine to knowe lesse than were to be wisshed and dayly in reading we light vpon many darke places whiche do conuince vs of ignorance And with this brydle God holdeth vs in modestie assigning to euery one a measure of faith that euen the very best teacher may be ready to learne And notable exaumples of thys vnexpressed faithe we may marke in the Disciples of Christ before that thei hadde obteined to be fully enlightned We see how thei hardly tasted the very fyrste introductions how thei did sticke euen in the smallest pointes howe they hanginge at the mouthe of their maister did not yet muche proceede yea when at the womens information they ranne to the graue the Resurrection of their master was lyke a dreame vnto them Sithe Christe dyd before beare wytnesse of theyr faythe we may not saie that they were vtterly without faith but rather if they dad not been perswaded that Christe shoulde ryse agayne all care of him wold haue perished in them For it was not superstition that dyd drawe the women to embalme with spices the corpes of a deade man of whome ther was no hope of life but although thei beleued his words whome thei knewe to be a speaker of trueth yet the grosnesse that styll possessed their myndes so wrapped theyr faithe in darkenesse that thei were in a manner amased at it Wherevpon it is saide that thei then at the last beleued when thei hadde by tryall of the thinge it selfe proued the truethe of the wordes of Christ not that they then beganne to beleue but bycause the seede of hidden fayth whiche was as it were deade in their heartes then receiuing liuelynesse dyd sprynge vp There was therefore a true fayth in them but an vnexpressed faythe bicause they reuerently embraced Christe for their onely teacher and then beynge taught of him they determined that he was the author of their saluation fynally they beleued that he came from heauen by the grace of his father to gather his Disciples to heauen And we neede not to seke any more familiar poofe hereof than this that in al thinges alway vnbelefe is mingled with faith We may also call it an vnexpressed faithe whiche yet in deede is nothinge but a preparation of faithe The Euangelistes do reherse that many beleued whiche onely beinge rauished to admiration wyth myracles proceded no further but that Christe was the Messias whyche had ben promysed albeit thei tasted not so much as any sclender learning of the Gospell Such obedience which brought them in subiectioÌ„ willingly to submitt them selues to Christe beareth the name of faith where it was in deede but the beginning of faithe So the courtieâ— that beleued Christes promise concerninge the healinge of his sonne when he came home as the Euangelist testifieth beleued againe bycause he receiued as an oracle that whiche he hearde of the mouthe of Christe and then submitted hym selfe to his authoritie to receiue hys doctrine Albeit it is to be knowen that he was so tractable and ready to learne that yet in the fyrste place the woorde of beleninge signifieth a particular beleefe and in the seconde place maketh hym of the numbre of the Disciples that professed to bee the scholers of Christe Alyke exaumple dothe Ihon sette forthe in the Samaritanes whiche so beleued the womans reporte that they ranne earnestly to Christe whiche yet when they hadde hearde hym saide thus Now we beleue not bycause of thy report but we haue hearde him and we know that he is the sauioure of the worlde Hereby appeareth that they whyche are not yet instructed in the fyrste introductions so that they be disposed to obedyence are called faithfull in deede not proprely but in thys respect that God of hys tender kyndenesse voutchesaueth to graunte so greate honoure to that godly affection but this willingnesse to learne with a desire to procede further differeth farr from that grosse ignorâ—â—ce wherein they lye dull that are content wyth the vnexpressed saith suche as the Papistes haue imagined For if Paule seuerely condemneth them whiche alwaie learning yet neuer come to the knowledge of trueth howe muche more greuous reproche do they deserue that of purpose stadie to know nothing This therfore is the true knowledge of Christ if we receiue him such as he is offered of his Father that is to saye clothed with his Gospel For as he is appoynted to be the marke of oure faith so we can not go the right waie to him but by the Gospell going before to guide vs. And truely ther are opened to vs the treasures of grace which being shut vp Christ should litle proâ—ite vs. So Paule ioyneth faithe an vnseparable companion to doctrine wher he saithe Ye haue not so learned Christ for ye haue been taught what is the trueth in Christe Yet do I not so restraine faith to the Gospell but that I confesse that there hath been so much taught by Moses and the Prophetes as suffised to the edification of faith but bicause ther hath ben deliuered in the Gospel a fuller opening of faith therefore it is woorthyly called of Paule the doctrine of saith For which cause also
he saithe in an other place that by the comming of faith the lawe is taken awaie meaning by this word faith yeâ—ewe vnaccustomed manner of teaching wherby Christ sins he appeared our scholemaster hath more plainlâ— set forth the mercy of his father more certainly testified of our saluation Albeit it shal be the more easye more conuenient ordre if we descend by degrees from the generaltie to the specialtie First we must be put in minde that there is a general relation of faith to the word that faith can no more be seuered from the word than the sun beames from the sume froÌ„ whome thei procede Therfore in Esaie God cryeth out Heare me and your soule shall lyue And that the same is the fountaine of faythe Ihon sheweth in these woordes These thinges are written that ye may beleue And the prophete meaninge to exhorte the people to beleefe saythe This daie yiÌ„ ye shall heare hys voyce And to heare is commmonly taken for to Beleue Moreouer God dothe not wythout cause in Esaie sette thys marke of difference betwene the children of the Churche and straungers that he will instructe them all that thei maie be taught of him For if it were a benefite vniuersall to all why shoulde he direct hys woordes to a fewe Wherewith agreeth thys that the Euangelistes do commonly vse the woordes Faithfull and Disciples as seuerall wordes expressing one thing specially Luke very oft in the Actes of the Apostles Yea and he stretcheth that name euen to a woman in the ninthe chapiter of the Actes Wherefore if faith do swerue neuer so little from this marke to which it ought to be directly leuelled it kepeth not her owne nature butte becometh an vncertaine lightnesse of belefe and wandring erroure of mynde The same Worde is the foundation wherwith faith is vpholden susteined from which if it swarue it falleth downe Therfore take awaie the Worde then there shal remaine no faith We do not here dispute whether the ministerie of man be necessarie to sowe the worde of God that faithe may be conceiued thereby which question we will els where entreate of but we saie that the worde it self howesoeuer it be conueied to vs is like a mirroure when faith may beholde God Whether God dothe therein vse the seruice of man or worke it by his owne onely power yet he doth alwaie shewe him selfe by his worde to those whome his will is to drawe vnto him wherevpon Paule defineth faithe to be an obedience that is geuen to the Gospell Rom. i. And in an other place he praiseth the obedience of faithe in the Philippians For this is not the onely purpose in the vnderstanding of faithe that we knowe that there is a God but this also yea this chefely that we vnderstande what wil he beareth toward vs. For it not so muche behoueth vs to knowe what he is in himself but what a one he will be to vs. Nowe therefore we are come to thys point that faithe is a knoweledge of the will of God perceyued by his worde And the foundation hereof is a foreconceiued persuasion of the truthe of God Of the assurednesse whereof so longe as thy minde shal dispute with it selfe the worde shall be but of doubtful and weake credit yea rather no credit at all But also it sufficeth not to beleue that God is a true speaker whiche can neither deceiue nor lie vnlesse thow further holde this for vndoubtedly determined that whatsoeuer procedeth from him is the sacred and inuiolable truthe But bicause not at euery word of God mans hearte is raised vp to faith we must yet further search what this faith in the word hath proprely respecte vnto It was the saieng of God to Adam Thou shalte die the death It was the saienge of God to Cain The bloode of thy brother crieth to me out of the earth Yet these are suche saiengs as of them selues canne doe nothynge butte shake faythe so muche lesse are they able to stablyshe faythe We denye not in the meane season that yt ys the offyce of faythe to agree to the truthe of God howe ofte soeuer what soeuer and in what sorte soeuer yt speaketh butte nowe oure question is onely what faythe fyndeth in the woorde of the Lorde to leane and rest vpon When oure conscience beholdeth onely indignation and vengeance howe canne it butte tremble and quake for feare And howe shoulde yt butte flee God of whome yt is afraide But faythe oughte to seeke God and not to flee from him It is plaine therefore that we haue not yet a full definition of faythe bycause it is not to be accompted for faithe to knowe the wyll of God of what sorte so euer it be But what yf in the place of wyll whereof many tymes the message is sorrowefull and the declaration dreadful we putte kindenesse or mercie Truely so we shal come nerer to the nature of faithe For wee are then allured to seeke God after that wee haue learned that saluation is laied vp in store with him for vs. Whyche thynge is confyrmed vnto vs when he declareth that he hath care and loue of vs. Therefore there needeth a promise of grace whereby he maie testifie that he is oure mercifull father for that otherwise wee canne not approche vnto hym and vpon that alone the hearte of man maie safely rest For thys reason commonly in the Psalmes these two thinges Mercie and Truth do cleaue together bicause neither should it any thynge profite vs to know that God is true vnlesse he did mercifully allure vs vnto him neither were it in our power to embrace his mercie vnlesse he did with his owne mouthe offer it I haue reported thy truth and thy saluation I haue not hidden thy goodnesse and thy truthe Thy goodnesse and thy trueth keepe me In an other place Thy mercie to the heauens thy trueth euen to the cloudes Againe All the wayes of the Lorde are mercie and trueth to them that keepe his couenant Againe His mercie is multiplied vpon vs and the truth of the Lorde abydeth for euer Againe I will singe to thy name vpon thy mercie and trueth I omitte that whiche is in the Prophetes to the same meaninge that God is mercifull and faythfull in hys promyses For wee shall rashly determine that God is merciefull vnto vs vnlesse himselfe do testifie of himselfe and preuent vs wyth his callinge leaste his wil shoulde be doubtful and vnknowen But we haue already seen that Christ is the onely pledge of his loue without whome on euery side appeare the tokens of hatred and wrath Nowe forasmuche as the knoweledge of Gods goodnesse shall not muche preuayle vnlesse he make vs to rest in it therefore suche an vnderstanding is to be banished as is mingled with doubting and doth not soundli agree in it selfe but as it were disputeth with it selfe But mans witte as yt is blinde and darkened is farre from