muste he needes sticke faste in the myre of synnes And after sinne by by foloweth curse And of how muche the greater transgressiō the lawe holdeth vs gyltye and conuicte with so muche the more greuous iudgemente it condemneth vs. For this purpose maketh the sayenge of the Apostle that by the lawe is the knoweledge of synne For ther he speaketh onely of the fyrste office of the lawe the proofe wherof is in synners not yet regenerate And like to this are these twoo sayenges that the lawe entred that synne mighte abounde and therefore that it is the ministration of deathe that worketh wrathe and slayeth For without doubt so muche more groweth iniquitie with how muche more vnderstandynge of synne the conscience is striken bycause vnto breache of lawe is added obstinacie againste the maker of the lawe It foloweth therfore that the lawe armeth the wrathe of God to the destruction of the synner bicause of it selfe it can do nothinge but accuse condemne and destroy And as Augustine writeth if the spirite of grace be absente the lawe is presente with vs onely to thys ende to accuse vs and kyll vs. And yet when thys is sayde neyther is the lawe dishonored thereby nor any thinge taken from the excellence thereof Truely yf oure will were wholy framed and disposed to the obedience of the lawe then plainly the onely knoweledge of it were sufficient to saluacion But for asmuche as oure fleshely and corrupte nature fighteth as an enemie with the spirituall lawe of God and is nothinge amended with the dyscipline therof this foloweth that the lawe whiche was geuen for saluacion if it had founde fitte hearers tourneth to the occasion of sinne death For sithe we are all proued transgressours of it the more plainly that it openeth the righteousnesse of God so muche the more on the other side it discloseth oure iniquitie the more surely the it confirmeth the rewarde of life and saluacion laide vp for ryghteousnesse so muche the more assured it maketh the destruction of the wicked So farre is it of therefore that these sayinges shoulde be to the dishonoure of the lawe that they muche auaile to the more glorious commendations of Godes bountie For truely it herby appeareth that we are hindered by oure owne wickednesse and peruersenesse that we enioye not the blessednesse of life set openly abroade for vs by the lawe Wherby the grace of God that helpeth vs without the succoure of the lawe is made so much the sweter and the mercie more louely that geueth it vnto vs whereby we learne that hee is neuer wearied with often doinge vs good and heapinge newe giftes vpon vs. And whereas the iniquitie and condemnation of vs all is sealed by the testimonie of the lawe it is not done for thys purpose if at leaste we well profyte in it to make vs fall downe with despere or with discouraged mindes to tumble down hedlong In deede the reprobate are amased after that manner butte that ys by reason of theyr obstinatie but with the chyldren of God there behoueth to be an other ende of instruction I graunte the Apostle testifyeth that we are all condemned by iudgemente of the lawe that euery mouthe maye be stopped and that all the woorlde maye become bounde vnto God but yet the same Apostle in an other place teacheth that God hath concluded all vnder vnbeleife not to destroye all or to suffer all to perishe butte that hee myghte haue mercye of all that leuinge the foolishe opinion of their owne strength thei myghte vnderstande that they stande are vpholden by the onely hande of God that they beynge naked and emptye maye flee to hys mercye that they maye rest them selues wholly vpon it hyde them selues wholly in it take holde of yt alone in steede of righteousnesse and merites whyche is layed open in Christe for all menne who soeuer they bee that wyth true faythe do desyre and looke for yt For God in the commaundementes of the lawe appeareth butte a rewarder of perfecte ryghteousnesse whereof we all are destitute and on the other syde a rygorous iudge of euell doynges But in Christe hys face shyneth full of grace and lenitye euen towarde the wreatched and vnwoorthy synners Of profytynge to craue the grace of hys helpe Augustine speaketh ofte as when hee wryteth to Hylarie The lawe commaundeth that endeuorynge to doe the thynges commaunded and beynge wearyed with oure weakenesse vnder the lawe wee shoulde learne to aske the helpe of grace Agayne to Aselius The profyte of the lawe is to conuince manne of hys owne weakenesse and compell hym to craue the Physycke of grace that ys in Christe Agayne to Innocente of Rome The lawe commaundeth Grace mynystreth strengthe to do Againe to Ualentine God commaundeth those thynges that wee canne not doe that wee maye learne to knowe what to aske of hym Agayne The lawe was geuen to accuse you that beynge accused you shoulde feare that fearinge you shoulde craue pardon and not presume of your owne strengthes Againe The lawe was geuen for this purpose of greate to make lyttle to shewe that thou haste no strengthe of thyne owne to ryghteousnesse that thou as poore vnwoorthy and needye shouldest flee vnto grace After hee tourneth hys speache to God and saythe Do so Lorde do so mercyfull Lorde commaunde that which canne not bee fullfylled yea commaunde that whyche canne not but by thy grace bee fullfylled that when menne canne not fullfyll yt by theyr owne strengthe euerye mouthe maye bee stopped and no manne maye thynke hym selfe greate Let all bee lyttle ones and lette all the woorlde bee gyltye before thee But I am not wyse to heape vp so manye testimonies sythe that holly manne hathe wrytten a booke proprely of that matter whyche hee hathe intituled Of the Spirite and Letter The seconde profytynge hee dothe not so lyuely descrybe eyther bycause hee knewe that yt dyd hange vpon the former or bycause hee dyd not so well vnderstande it or bycause hee wanted woordes where wyth dystinctely and playnely to expresse hys meaninge of it whiche yet he rightly conceyued but this firste office of the lawe is not idle euen in the reprobate also For thoughe they goe not thus farre forwarde with the children of God that after the throwinge downe of their fleshe they bee renued and florishe againe in the inwarde man but amased with the firste terroure do lie still in desperation yet it serueth to shewe fourth the equytie of Gods iudgemente that their consciences be tossed with suche wayes For they euer wyllingely desire to make shyfte agaynste the iudgemente of God Nowe while the same is not yet opened they yet so astonyshed with the testimonie of the lawe and their conscience do bewraie in them selues what they haue deserued The second office of the lawe is that thei whiche are touched with no care of that whiche is iuste and right vnlesse thei be compelled whē they heare the
children of God But by their opinion onely Monkes shall be the children of the heauenly father thei onely shall be bold to call vpon God their Father what shall the Churche do in the meane season it shall by like righte be sent awaie to the Gentiles and Publicans For Christe saith If ye be freindely to your friendes what fauoure looke you for thereby doe not the gentiles and publicans the same But we shall be in good case forsoth if the title of Christians be lefte vnto vs and the inheritaunce of the kingdome of heauen taken awaye from vs. And no lesse stronge is Augustines argument When sayth he the Lorde forbiddeth to commit fornication he no lesse forbiddeth to touche the wife of thine enemie than of thy frende When he forbiddeth thefte he geueth leaue to steale nothyng at all eyther from thy frend or from thine enemie But these two not to steale and not to commit fornication Paule bryngeth within the compasse of the rule of loue yea and teacheth that they are coÌ„teyned vnder this commaundement Thou shalt loue thy neighbour as thy selfe Therfore eyther Paule muste haue ben a false expositour of the lawe or it necessarily foloweth hereby that our enemies ought also to be loued euen by commaundement lyke as our frendes Therefore they doe truely bewraye themselues to bee the chyldren of Satan that do so licentiously shake of the common yoke of the children of God It is to be doubted whether they haue published this doctrine with more grosse dulnesse or shamelesnesse For there are none of the olde wryters that doe not pronounce as of a thynge certayne that these are mere commaundemeÌ„tes And that euen in Gregories age it was not doubted of appereth by his owne affirmation for he without controuersie taketh them for commaundementes And how foolishly do thei reson They say that they are to weighty a burden for Christians As though there coulde be deuised any thing more weighty than to loue God with al our heart with al our soule with al our strength In coÌ„parison of this lawe any thing maye be compted easy whether it be to loue our enemy or to laye away all desire of reueÌ„ge out of our minde In deede all thinges are hye and harde to our weakenesse euen the leaste tittle of the lawe It is the Lord in whome we vse strength Let him geue what he commaundeth and commaunde what he will Christian menne to be vnder the lawe of grace is not vnbrydledly to wander without law but to be graffed in Christ by whose grace they are free from the curse of the lawe and by whose spirite they haue a lawe written in their heartes This grace Paule vnproprely called a lawe alludyng to the lawe of God agaynst which he did set it in coÌ„parison But these men do in the name of the law dispute vpoÌ„ a mater of nothyng Of lyke sorte it is that they called Ueniall sinne bothe secrete vngodlynesse that is agaynste the firste table and also the direct transgressyng of the laste commaundement For they define it thus that it is a desire without aduised assent which resteth not long in the heart But I say that it can not come at all into the heart but by wante of those thynges that are required in the lawe We forbidde to haue strange gods When the minde shaken with the engines of distrust loketh aboute els where when it is touched wyth a soden desire to remoue her blessednesse some otherwaye whense come these motions although they quickely vanish awaye but of this that there is some thyng in the soule empty to receyue such tentations And to the ende not to drawe out this argument to greater length there is a commaundement geuen to loue God with all our heart with all oure mynde wyth all our Soule yf then all the powers of our soule be not beâ—te to the loue of God we haue allready departed from the obedience of the lawe Bicause the enemies that doe therein arise against his kingdome and interrupt his decrees do proue that God hath not his throne well stablished in our conscience As for the laste commaundement we haue alredy shewed that it properly belongeth hereunto Hath any desire of minde pricked vs we are alredy gilty of couetyng and therewithall are made transgressors of the law Bycause the Lord doth forbid vs not only to purpose and practise any thyng that maye be to an others losse but also to be pricked and swell with couetyng it But the curse of God doth alwaye hange ouer the transgression of the lawe We can not therefore proue euen the very least desires free froÌ„ iudgement of death In weyeng of sinnes sayth Augustine let vs not brynge false balances to weye what we liste and how we list at our owne pleasure sayeng this is heuy and this is light But let vs bryng Gods balance out of the holy Scriptures as out of the Lordes tresorie and let vs therein weye what is heuy rather let vs not weye but reknowledge thinges alredy weyed by the Lord. But what sayth the Scripture Truely when Paule sayth that the rewarde of sinne is death he sheweth that he knewe not this stinkyng distinction Sithe we are to muche enclined to hypocrisie this cherishement thereof ought not to haue ben added to flaâ—ter our slouthfull consciences I would to God they would consider what that sayeng of Christ meaneth He that transgresseth one of the leaste of these commaundementes and teacheth men so shal be compted none in the kingdome of heauen Are not they of that sort when they dare so extenuate the traÌ„sgression of the law as if it were not worthy of death but they ought to haue considered not only what is coÌ„maunded but what he is that coÌ„maundeth bicause his authoritie is diminished in euery transgression how litle so euer it be of the lawe that he hath geuen in coÌ„maundement Is it a small matter with them that Gods maiestie be offended in any thing Moreouer yf God hath declared his will in the law what so euer is contrarie to the law displeaseth him Will they imagine the wrath of God to be so disarmed that punishement of death shall not forthwith follow vpon them And he himself hath pronounced it plainely if they would rather finde in their heartes to heare his voyce than to trouble the clere truthe with their vnsauorie suttelties of argument The soule sayth he that sinneth the same shall die Againe whiche I euen nowe alleged The reward of sinne is death But albeit they graunt it to be a sinne bicause they can not denie it yet they stande stiffe in this that it is no deadly sinne But sithe they haue hetherto to much borne with their owne madnesse let them yet at leÌ„gth learne to waxe wiser But if they continue in dotage we wil bid them farewel and let the childreÌ„ of God learne this that al sinne is deadly bicause it is a rebellion agaynst the will of God whiche of
necessitie prouoketh his wrath bicause it is a breache of the law vpon whiche the iudgement of God is pronounced without exception and that the sinnes of the holyones are veniall or pardonable not of their owne nature but bicause they obteyne pardon by the mercie of God The. ix Chapter ¶ That Christ although he was knowen to the Iewes vnder the law yet was deliuered only by the Gospell BYcause it pleased God in the olde time not vainely by expiations and sacrifices to declare himself a Father and not in vayne he did consecrate a chosen people to himselff euen then without doubte he was knowen in the same image wherein he now appereth to vs with full brightnesse Therefore Malachie after that he had bidden the Iewes to take hede to the law of Moses to continue in studie thereof bicause after his death there should come a certaine interruption of the office of the Prophetes did forthwith declare that there shuld arise a sonne of righteousnesse In which wordes he teacheth that the lawe auaileth to this purpose to hold the godly in expectation of Christ to come but yet that there was muche more light to be hoped for when he should be come in deede For this reason doth Peter say that the Prophetes did make searche and diligently enquire of the saluation that is now opened by the Gospell and that it was reueled vnto them that they should minister not to themselues nor to their owne age but vnto vs those thinges that are declared by the Gospel Not that their doctrine was vnprofitable to the people in olde time or nothing auailed themselues but bicause thei enioyed not the treasure which God sent vnto vs by their hand For at this day the grace wherof they testified is familiarly set before our eyes And wheras they did but a litle sippe of it there is offred vnto vs a more plentiful enioyeng therof Therefore Christ himself whiche affirmeth that he had witnesse borne him by Moses yet extolleth the mesure of grace wherby we excel the Iewes For speaking to the Disciples he sayd Blessed are the eyes that see that whiche ye see blessed are the eares that here ath at whiche ye heare For many kinges Prophetes haue wished it haue not obteined it This is no smal coÌ„mendation of the reuelyng of the gospel that God preferred vs before the holy fathers that excelled in rare godlinesse With whiche sentence that other place disagreeth not where it is sayd that Abraham saw the daye of Christ and reioysed For though the sight of a thing farre distant was somwhat darke yet he wanted nothyng to the assurance of good hope And thense came that ioye whiche accompanied the holy Prophet euen to his death And that sayeng of Iohn Baptist No man hath seen God at any time the only begotten that is in the bosome of the father hath declared him vnto vs doth not exclude the godly whiche had ben dead before him froÌ„ the â—elowship of the vnderstandyng light that shineth in the persone of Christ. But coÌ„paryng their estate with oures he teacheth that those misteries which thei saw but darkly vnder shadowes are manifest to vs as the author of the episte to yâ— Hebrewes doth wel set out sayeng that God diuersly and many wayes spake in olde time by the Prophetes but now by his beloued Sonne Although therefore that only begotten one which is at this day to vs the brightnesse of the glory the point of the substance of God the father was in olde time knowen to the Iewes as we haue in an other place alleaged out of Paule that he was the guide of the old deliuerance yet is it true whiche the same Paule els where teacheth that God which coÌ„maunded the light to shine out of darknesse hath nowe shined vpon our heartes to set forth the knowledge of the glorie of God in the face of Iesus Christ bicause when he appered in this his image he did in a maner make himself visible in comparison of the darke and shadowish forme that had ben of him before And so much the more fowle and detestable is their vnthankefulnesse peruersnesse that are here so blinde at midde daye And therefore Paule sayth that their mindes are darkened by Satan that they should not see the glorie of Christ shining in the gospell though there be no veile set betwene them and it Now I take the Gospell for the clere disclosyng of the misterie of Christ. I graunt truely that in that respect that Paul calleth the gospel the doctrine of fayth al the promises that we here and there finde in the law concernyng the free forgeuenesse of sinnes whereby God reconcileth men to himself are accompted partes therof For he coÌ„pareth faith against these terrors wherewith the conscience should be troubled vexed if saluation were to be sought by workes WherupoÌ„ foloweth that in takyng the name of the gospel largely there are coÌ„teined vnder it all the testimonies that God in old time gaue to the fathers of his mercie and fatherly fauour But in the more excellent signification of it I saye it is applied to the publishyng of the grace geuen in Christ. And that meanyng is not only receyued by common vse but also hangeth vpon the authoritie of Christ and the Apostles Whereupon this is proprely ascribed vnto him that he preached the Gospell of the kingdome And Marke maketh his preface in this maner The beginnyng of the Gospell of Iesus Christ. And there is no neede to gather places to proue a thing sufficiently knowen Christ therefore by his coÌ„myng hath made clere the life and immortalitie by the Gospell By whiche wordes Paule meaneth not that the fathers were drowned in darknesse of death vntil the sonne of God did put on flesh but clayming this prerogatiue of honour to the gospell he teacheth that it is a newe and vnwonted kinde of message whereby God performed those thinges that he had promised that the truthe of his promises shuld be fulfilled in the persone of the Sonne For although the faithful haue alway found by experieÌ„ce that same sayeng of Paule to be true that in Christ are all the promises yea and Amen bycause they were sealed in their heartes yet bicause he hath accomplished al partes of our saluation in â—his flesh therefore that selfe liuely deliueryng of the thinges rightfully obteyned a newe and singular title of prayse Whereupon cometh that sayeng of Christ Hereafter ye shall see the heauens open and the Angels of God ascendyng and descendyng vpon the sonne of manne For though he seme to haue relation vnto the ladder shewed in a vision to the Patriarch Iacob yet he setteth out the excelleÌ„cie of his coÌ„ming by this mark that he opened the gate of heauen to all men that the entrie thereof maye be stand familiarly open to all men But yet we must take hede of the deuelish imagination of Seruet
the olde man to forsake the world flesh to bidde our lustes farewel to be renewed in the spirit of our minde Morouer the very name of mortificatioÌ„ doth put vs in minde how hard it is to forget our former nature bicause we therby gather that we are not otherwise framed to the feare of God nor do learne the principles of godlinesse but when we are violently slaine with the worde of the Spirit and so brought to nought euen as though God should pronounce that to haue vs to be accompted amonge his children there needeth a death of all our commune nature Both these thinges do happen vnto vs by the partaking of Christ For yf we doe truely communicate of his death by the power there of our old man is crucified the body of sinne dieth that the corruption of our former nature maye liue no more If we be partakers of his resurrection by it we are raised vp into a newnesse of life that maye agree with the righteousnesse of God In one worde I expouÌ„d repentance to be regeneration which hath no other marke wherunto it is directed but that the image of God which was by Adams offence fowly defaced in a maÌ„ner vitterly blotted out may be renewed in vs So the Apostle teacheth wheÌ„ he sayth but we representyng the glory of God with vncouered face are transâ—ormed into the same image out of glorie into glorie as by the spirit of the Lord. Againe Be ye renewed in the spirit of your minde and put on the new man whiche is created accordyng to God in righteousnesse and holinesse of truth Agayne in an other place puttyng on the new man whiche is renewed after the knowledge and image of hym that created him Therefore by this regeneration we be by the benefit of Christ restored into the righteousnesse of God from which we were fallen by Adam After which manner it pleaseth the lord wholly to restore all those whome he adopteth into the inheritance of life And this restoryng is fulfilled not in one moment or one day or one yere but by continuall yea and sometimes slowe procedynges God taketh awaye the corruptions of the fleshe in his elect cleanseth them from filthinesse and consecrateth them for temples to himself renewyng all their senses to true purenesse that they maye exercise themselues all their life in repentance and knowe that this warre hath no ende but in death And so much the greater is the lewdenesse of that filthy rayler apostata Staphylus whiche foolishly sayth that I confound the state of this present life with the heauenly glorie when I expounde by Paule the image of God to be holinesse and true righteousnesse As though when any thing is defined we should not seke the whole fulnesse perfection of it And yet we denie not place for encreasces but I saye that howe nere any man approcheth to the likenesse of God so much the image of God shineth in him That the faithful may atteyne hereunto God assigneth them the race of repentance wherin to runne all their life long The children of God therfore are so deliuered by regeneratioÌ„ from the bondage of sinne not that hauing now obteined the ful possessioÌ„ of libertie thei should fele no more trouble by their flesh but that thei shold haue remayning a continual matter of stryfe wherwith they maye be exercised and not only be exercised but also maye better learne their owne weakenesse And in this point all wryters of sound iudgement agre together that ther remaineth in maÌ„ regenerate a feding of euel from whense continually spryng desires that allure and stirre him to sinne They coÌ„fesse also that the holy ones are still so holden entangled with that disease of lusting that they can not withstand but that somtime they are tickled and stirred either to lust or to couetousnesse or to ambition or to other vices Neither is it needefull to labour muche in searchyng what the old writers haue thought herein for asmuche as only Augustine may be sufficient for it whiche hath faithfully with great diligence gathered al their iudgemeÌ„tes Therfore let yâ— readers gather out of him such certaintie as they shall desire to learne of the opinion of antiquitie But there may seme to be this differeÌ„ce betwene him vs that he when he graunteth that the faithfull so long as they dwell in a mortal body are so holden bound with lustes that they can not but lust yet dareth not call that disease sinne but beyng coÌ„tent to expresse it by the name of weakenesse he teacheth that then only it becoÌ„meth sinne when either worke or consent is added to conceite or receiuyng that is when will yeldeth to the first desire but we accompt the very same for sinne that maÌ„ is tickled with any desire at al against the law of God Yea we affirme that the very corruption that engendreth such desires in vs is sinne We teach therfore that there is alway sinne in the holy ones vntil they be vnclothed of the mortall body bycause there remaineth in their fleshe that peruersnesse of lustyng that fighteth against vprightnesse And yet he doth not alway forbeare to vse the name of Sinne as when he sayth This Paule calleth by the name of sinne from whense spryng all sinnes vnto a fleshly concupiscence This asmuch as perteyneth to the holy ones loseth the kingdome in earth and perisheth in heauen By which wordes he confesseth that the faithfull are gilty of sinne in so much as they are subiect to the lustes of the fleshe But this that it is sayd that God purgeth his church froÌ„ al sinne that he promiseth that grace of deliuerance by Baptisme fulfilleth it in his elect we referre rather to the giltinesse of sinne thaÌ„ to the very matter of sinne God truely performeth this by regeneratyng them that be his that in them the kingdome of sinne is abolished for the holy ghost ministreth theÌ„ strength whereby they get the vpper hand and are conquerors in the battell but it cesseth only to reigne not so to â—well in them Therfore we so say that the olde man is crucified the law of sinne abolished in the children of God that yet there remayne some leauynges not to haue dominion in them but to humble them by knowledge in conscience of their owne weakenesse And we confesse that the same are not imputed as if they weare not but we affirme that this coÌ„meth to passe by the mercie of God that the holy ones are deliuered from this giltinesse whiche otherwise should iustly be reckened sinners and gilty before God And this sentence it shall not be hard for vs to coÌ„firme for asmuch as there are euident testimonies of the scripture vpoÌ„ their matter For what wold we haue more plaine than that which Paul crieth out to the Romanes chap. vii First both we haue in an other place shewed and Augustine proueth by strong reasons that Paule
moue and tosse and wherewith thei miserably encomber themselues that they prate of thinges that thei know not As for example whether the repentance of our sinne pleaseth God whē obstinacie endureth in other Againe whether the punishmentes laied vpon man by God do auaile to satisfaction Againe whether repentance maye be oftentimes reiterate for deadly sinnes wher thei fowly wickedly define that penance is dayly done but for veniall sinnes Likewise thei very much torment themselues with a grosse erroure vpon the saieng of Hierome that repentance is a second bourde after shipperack Wherin thei shewe that thei neuer waked from their brutish dulnesse to feele so much as a farr of the thousandth part of their faultes But I wold the readers shold note that here is not a quarel about the shadow of an asse but the most earnest mater of al other is entreated of that is to saie forgeuenesse of sinnes For wheras thei require three things to repentance contrition of heart confession of mouth satisfaction of worke thei do therwithal teache that those three thinges are necessarie to the obteining of forgeuenes of sinnes But if it behoue vs to know any thing at all in all oure religion this truely behoueth vs moste of all I meane to vnderstand and knowe well by what meane with what lawe vpon what condition with what easinesse or hardnesse the forgeuenesse of sinnes is obtained If this knowledge stande not plaine and certaine the conscience can haue no rest at all no peace with God no confidence or assurednesse but continually trembleth wauereth is troubled is tormented is vexed horriblye dreadeth hateth and fleeth the sight of God But if the forgeuenesse of synnes hange vpon those conditions to whiche thei do binde it then nothing is more miserable nothinge in more lamentable case than we They make Contrition the firste parte of obteining pardon and they require that to be a due contrition that is to saie perfect and full but in the meane time thei do not determine when a man may be assured that he hathe to the full measure perfectly perfourmed this contrition Truely I graunt that euery man ought diligently and earnestly to enforce hymselfe with bitterly weping for his synnes to whett himselfe more and more to a lothing and hatred of them For this is a sorrowe not to be repented y◠breedeth repentance vnto saluation But when there is suche a bitternesse of sorrowe requyred as maie proportionally aunswer the greatnesse of the fault and suche as maye in balaunce counterpaise with the trust of pardon here the pure consciences are maruelously tormented and troubled when they see them selues chaunged with a due contrition of sinnes and doe not so atteine the measure of that due that they can determine with them selues that they haue duely perfourmed so muche as they duely oughte If they saie that we muste do as muche as lyeth in vs then come we still to the same pointe that we were at before for howe dare any manne assure himselfe that he hath employed all his force to bewaile his synnes So when the consciences hauinge longe wrastled with them selues and longe been exercised with battailes doe at length finde no heauen to reste in yet somewhat to ease them selues thei enforce them selues to a sorrowe and wringe out teares to make perfect their contrition But yf they saie that I slaundre them Let them come forthe and shewe any one man that by suche doctrine of contrition hathe not eyther ben driuen to despeire or hath not set for his defense a counterfaiting of sorrowe in steede of true sorrowe againste the iudgemente of God We haue also oure selues saide in one place that forgeuenesse of synnes neuer commeth without repentance bycause none but the afflicted and wounded with conscience of synnes can syncerely call vpon the mercie of God but we haue therewithall further saide that repentance is not the cause of the forgeuenesse of sinnes As for those tormentes of soules whiche they saie muste be perfourmed of duetie we haue takē them awaie we haue taught the sinner not to loke vpon his owne contrition nor his owne teares but to fasten bothe his eyes vpon the onely mercie of God We haue onely putte him in minde that Christ called the laboring loden when he was sent to publish glad tidinges to the poore to heale the contrite in heart to preache remission to captiues to deliuer prisoners to comforte them that mourne From whiche shold be excluded both the Pharises that filled with their own righteousnesse doe not acknowledge their owne pouertie and also the despisers that carelesse of Gods wrath do seke no remedy for their euels For suche doe not laboure nor are loden nor contrite in hearte nor bounde nor captiue But there is greate difference betweene teaching a man to deserue forgeuenesse of sinnes with due and full contrition whiche the sinner can neuer perfourme and instructing him to hunger and thirste for the mercie of God that by the acknowledging of hys owne miserie by his owne vnquietnesse wearinesse and captiuitie it maie be shewed him where he ought to seeke for releefe rest and libertie and finally he maie be taught in the humbling of himselfe to geue glorie to God Concerning Confession ther hath been alwaie great strife betwene the Canonistes and Scholediuines while the one sorte affyrme that confession is commaunded by the special commaundement of God and the other sorte denie it and saie that it is commaunded onely by the Ecclesiasticall constitutions But in this contention hathe appeared the notable shamlessnesse of the diuines that haue corrupted and violently wrasted as many places of Scripture as thei alleaged for their purpose And when thei sawe that thei coulde not so obteine that which they required thei which woulde be thought more suttle than the rest escaped away with this shifte that confession came from the lawe of God in respect of the substance of it butte afterwarde receiued frome of the lawe Positiue Euen as the foolishest sorte amonge the laweyers doe saie that Citations came from the law of God bicause it is said Adam wher arte thou And likwise Exceptions bicause Adam aunswered as if were by waie of exception saieng The wife that thou gauest me c. but that bothe citations and exceptions receiued forme geuen them by the Ciuile law But lette vs see by what argumentes thei proue thys confession either formed or Unfourmed to be the commaundement of God The Lorde saie thei sent the leprous men to the preestes But what Sente he them to confession Whoe euer hearde it spoken that the Leuiticall preestes were appointed to heare confessions Therfore thei flee to Allegories and saie It was commaunded by the lawe of Moses that the preestes shoulde discerne betwene leprosie and leprosie sinne is a spirituall leprosie therfore it is the preestes office to pronounce vpon it Before that I aunswer them I aske this by the waie If this place make thē iudges of the spiritual leprosie
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
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
are founde Athanasies Basiles Cyrilles and suche defenders of true doctrine whom the Lord then raysed vp But lette vs thinke what happened at Ephesus in the second Synode where the heresie of Eutyches preuailed the man of holy memory Flauianus was banished with certain other godly men and many suche mischeues cōmitted euen because Dioscorus a seditious man and of a very naghtye nature was there the chief and not the Spirite of the Lord. But there was not the Chirche I graunt For this I determine vtterly that the truthe doeth not therfore die in the Chirche although it be oppressed of one Councell but that the Lord meruailously preserueth it that it maye agayne in due tyme ryse vp and get the ouerhande But I denie that this is perpetuall that that is a true and certaine exposition of Scripture which hath ben receiued by consentes of a Counsell But the Romanists shoote at an other mark whē they teach that the power to expound the Scripture belongeth to the Councels yea that without appellation from them For they abuse this colour to call it an exposition of the Scripture what soeuer is decreed in the Councels Of purgatorie of the intercession of Saintes of auricular confession and suche other there can not be founde one sillable in the Scriptures But because all these thynges haue been stablished by the authoritie of the Chirch that is to say to speake truely receiued in opinion and vse therfore euery one of them muste bee taken for an exposition of Scripture And not that only But if a Councell decree any thyng though Scripture crie out against it yet it shall beare the name of an exposition therof Christ commaundeth all to drynke of the Cuppe which he reacheth in the Supper The Councell of Constance forbade that it should not bee geuen to the laie people but willed that the preste onely shoulde drinke of it That which so directly fighteth againste the institution of Christe they will haue to be taken for an exposition of it Paule calleth the forbiddyng of mariage the hypocrisie of deuels and the Holy ghost in an other place pronounceth that mariage is in all men holy and honorable Where as they haue afterwarde forbidden prestes to marry they require to haue that takē for the true and naturall exposition of the Scripture when nothing can be imagined more against it If any dare ones open his mouth to the contrary he shal be iudged an heretike because the determination of the Chirche is without appellation and to doute of her exposition that it is not true is a haynous offence Why shold I inueye against so great shamelessnesses For the very shewyng of it is an ouercomyng of it As for that whiche they teache of the power to allowe the Scripture I wittingly passe it ouer For in such sort to make the Oracles of God subiect to the iudgement of men that they should therfore be of force because they haue pleased men is a blasphemie vnworthy to be rehersed and I haue before touched the same mater already Yet I will aske them one thyng If the authoritie of the Scripture be founded vpon the allowance of the Chirche what Councels decree will they alledge of that mater I thynke they haue none Why then did Arrius suffer himselfe to be ouercome at Nice with testimonies brought out of the Gospell of Iohn For after these mens sayeng it was free for hym to haue refused them forasmuche as there had no allowance of a generall Councell gone before They alledge the olde rolle whiche is called the Canon whiche they say to haue proceded from the iudgement of the Chirche But I aske them againe in what Councell that Canon was set foorth Here they must nedes be dumme Howbeit I desire further to knowe what maner of canon they thynke that was For I se that the same was not very certainly agreed among the olde writers And if that which Hierome saieth ought to be of force the bokes of Machabees Tobie Ecclesiasticus and suche other shal be thrust among the Apocrypha which those Canons doo in no wyse suffer to bee doone ¶ The .x. Chapter ¶ Of the power in makyng of lawes wherin the Pope and his haue vsed a moste cruell tyranny and butcherie vpon soules NOw foloweth the second part which they wil haue to consist in making of lawes oute of whiche spring haue flowed innumerable traditions of men euen so many snares to strangle poore soules For they haue had no more conscience than had the Scribes and Pharisees to lay burdens vpon other mens sholders which they themselues would not touche with one finger I haue in an other place taught how cruel a butcherie is that whiche they commaūde concerning auricular confession In other lawes there appeareth not so great violence but those which seme the most tolerable of all doe tyrannously oppresse consciences I leaue vnspoken how they corrupt the worship of God do spoile God hymselfe of hys righte which is the onely lawmaker This power is now to be entreated of whether the Chirch may bind cōsciences with her lawes In which discourse the order of policie is not touched but this only is intēded that God be rightly worshipped according to the rule which himselfe hath prescribed and that the spirituall libertie which hath regarde vnto God may remayne safe vnto vs. Use hath made that al those decrees be called traditions of men whatsouer they be that haue concerning the worship of God proceded frō men beside hys worde Against these do we striue not against the holy profitable ordināces of the Chirch which make for the preseruatiō either of discipline or honestie or peace But the ende of our striuing is that the immeasurable barbarous Empire may be restrained which they vsurpe vppon soules that would be cōpted pastors of the Chirch but in very dede are most cruel butchers For they say that the lawes whiche they make are spiritual perteining to the soule they affirme them to be necessarie to eternal life But so as I euen now touched the kingdome of Christ is inuaded so the libertie by him geuē to the cōsciences of the faithful is vtterly oppressed throwen abrode I speake not now with howe great vngodlynesse they stablish the obseruing of their lawes while out of it they teache men to seke both forgeuenesse of synnes righteousnesse saluatiō while they set in it the whole summe of religiō and godlynesse This one thyng I earnestly holde that there ought no necessitie to be laied vpō cōsciences in those thinges wherin they are made free by Christ and vnlesse they be made free as we haue before taught they cā not rest with God They must acknowlege one only king Christ their deliuerer be gouerned by one law of libertie euen the holy word of the Gospel if they wil kepe stil the grace which they haue ones obteyned in Christe they must be holden with no bondage and bounde
with no bondes These Solons do in dede faine that their constitutions are lawes of libertie a swete yoke a light burden but who can not se that they be mere lyes They themselues in dede do fele no heauinesse of their owne lawes which casting away the feare of God doe carelesly and stoutly neglecte both their owne and Gods lawes But they that are touched wyth any care of their saluation are farr from thynking themselues free so long as they be entangled with these snares We se with howe greate warenesse Paule did deale in this behalfe that he durste not so much as in any one thing laye vpon men any snare at al â–ª and that not without cause Truely he foresaw with how great a wounde coÌ„sciences should be striken if they should be charged with a necessitie of those things wherof the Lord had left them libertie On the other side yâ— constitutions are almost innumerable which these meÌ„ haue most greuously stablished with thretening of eternal death which they most seuerely require as necessarie to saluatioÌ„ And among those there are many most hard to be kept but al of them if the whole multitude of them be layed together are impossible so great is the heape How theÌ„ shal it be possible that they vpoÌ„ whoÌ„ so great a weight of difficultie lyeth shold not be vexed in perplexitie with extreme anguish and terror Therfore my purpose is here to impugne such coÌ„stitutions as tend to thys ende inwardly to bind soules before God and charge them with a religion as though they taughte them of thinges necessary to saluation This question doth therfore encoÌ„ber the most part of meÌ„ because they do not suttelly enough put difference betwene the outward court as thei cal it the court of coÌ„science Moreouer thys encreaseth yâ— difficultie that Paul teacheth that the Magistrate ought to be obeyed not only for feare of punishemeÌ„t but for coÌ„sciences sake Wherupon foloweth the coÌ„sciences are also bounde with the politike lawes But if it were so theÌ„ al should fall that we haue spokeÌ„ in the last chap. and entende now to speake coÌ„cerning the spiritual gouernement For the loosing of thys knot first it is good to learne what is CoÌ„science The definition is to be gathered of the proper deriuatioÌ„ of the word For as wheÌ„ meÌ„ do with minde vnderstanding conceiue the knowlege of things they are therby sayd scire to know wherupon is deriued the name of science knowlege so when they haue a feling of Gods iugement as a witnesse adioined with them which doth not suffer them to hide their siÌ„nes but that they be brought accused to the iudgemeÌ„t seate of God the same feling is called CoÌ„scieÌ„ce For it is a certayne meane betwene God maÌ„ because it suffreth not maÌ„ to suppresse that which he knoweth but pursueth him so far til it bring him to giltinesse This is it that Paule meaneth wheÌ„ he teacheth that CoÌ„scieÌ„ce doth together witnesse with meÌ„ wheÌ„ theyr thoughtes do accuse or acquite them in the iugemeÌ„t of God A simple knowlege might remaine in maÌ„ as enclosed Therfore thys feling which presenteth maÌ„ to the iugemeÌ„t of God is as it were a keper ioyned to maÌ„ to marke watch al his secretes that nothing should remaine buryed in darkenesse WhereupoÌ„ also coÌ„meth the old prouerbe CoÌ„scieÌ„ce is a thousaÌ„d witnesses For the same resoÌ„ also Peter hath set the examinatioÌ„ of a good coÌ„science for quietnesse of mynde wheÌ„ we being persuaded of the grace of Christe doe without feare present our selues to God And the author of the Epistle to the Hebrues vseth these wordes to haue no more coÌ„science of synne in stede of to be deliuered or acquited that synne may no more accuse vs. Therfore as workes haue respect to meÌ„ so the coÌ„science is referred to God so the CoÌ„science is nothyng els but the inwarde purenesse of the hart In which sense Paule writeth that Charitie is the fulfilling of the lawe out of a pure coÌ„science and Fayth not fayned Afterwarde also in the same chap â–ª he sheweth how much it differeth from vnderstanding sayeng that some had suffered shipwracke from the fayth because they had forsakeÌ„ good CoÌ„science For in these wordes he signifieth that it is a liuely affectioÌ„ to worship God a sincere desire to liue Godlily and holily Somtime in dede it is referred also to men as in Luke when the same Paul testifieth that he endeuored himselfe that he mighte walke with a good coÌ„science toward God men But this was therfore saied because the frutes of good coÌ„science do flowe come euen to meÌ„ But in speakyng properly it hath respect to God only as I haue alredy said Hereupon coÌ„meth that a law is said to binde coÌ„science which simply bindeth a man without regarde of meÌ„ or not hauing any coÌ„sideration of them As for exaÌ„ple God coÌ„maundeth not only to kepe the minde chast pure from al lust but also forbiddeth al maner of filthinesse of wordes outward wantoÌ„nesse whatsoeuer it be To the keping of this lawe my coÌ„science is subiect although there liued not one man in the world So he that behaâ—â—th himselfe inteÌ„perantly doeth not only synne in thys that he geueth 〈◊〉 exaÌ„ple to his brethren but he hath his coÌ„science bounde with giltinesse before God In thinges that are of themselues meane there is an other coÌ„sideratioÌ„ For we ought to absteine froÌ„ them if they brede any offeÌ„se but the coÌ„science stil being free So Paule speaketh of fleshe consecrate to idols If any sayth he make dout touch it not for consciences sake I say for coÌ„scieÌ„ce not thine own but the others A faithful maÌ„ shold sinne which being first warned should neuerthelesse eate of such fleshe But howsoeuer in respect of his brother it be necessarie for him to absteine as it is prescribed of God yet he cesseth not to kepe still the libertie of coÌ„science We see how this law bynding the outward worke leaueth the conscience vnbounde Now let vs returne to the lawes of meÌ„ If they be made to this end to charge vs with a religioÌ„ as though the obseruing of them wer of it selfe necessarie theÌ„ we say that that is layed vpoÌ„ coÌ„science which was not lawfull to be laied vpoÌ„ it For our conscieÌ„ces haue not to doe with meÌ„ but with God only whereunto perteineth the coÌ„moÌ„ differeÌ„ce betwene yâ— earthly court the court of coÌ„science WheÌ„ yâ— who le world was wrapped in a most thick mist of ignoraÌ„ce yet this smal sparcle of light remained that they acknowleged a mans coÌ„science to be aboue al iugemeÌ„tes of meÌ„ Howbeit the same thing that they did with one worde coÌ„fesse they did afterwarde in dede ouerthrowe yet it was Gods wil the there should theÌ„ also remaine some testimonie of ChristiaÌ„ libertie which might deliuer coÌ„sciences from the tyranny of meÌ„ But the difficultie is not yet dissolued which ariseth out of the words of
it vs doth argue our need let no man nowe doubte to confesse that he is so much able to vnderstande the misteries of God as he is enlightened with his grace He that geueth to him selfe more vnderstanding is so much the more blinde for that he doth not acknoweledge his owne blindenesse Nowe remaineth the thirde pointe of knowyng the rule of well framynge of life whiche we doe rightly call the knoweledge of the workes of righteousnesse wherein mans wit semeth to bee of somewhat more sharpe sight than in the other two before For the Apostle testifieth that the Gentiles whiche haue no lawe while they doe the workes of the lawe are to themselues in stede of a lawe and do shewe the lawe written in their heartes their consciēces bearing them witnesse and their thoughtes accusyng them within themselues or excusing them before the iudgement of God If the Gentiles haue righteousnesse naturally grauē in their mindes surely we can not say that we are altogether blynde in the order of life And nothing is more cōmon than that man by the lawe naturall of whiche the Apostle speaketh in that place is sufficiently instructed to a right rule of life But let vs waye to what purpose this knowledge of the lawe is planted in men then it shall by and by appeare howe far it bringeth them toward the marke of reason and truthe The same is also euident by the wordes of Paul if a man do marke the placing of them He had sayde a litle before that they whiche sinned in the lawe are iudged by the lawe they that haue sinned without lawe do perishe without lawe Because this might seme vnreasonable that the gentils should perish without any iudgement going before he by and by addeth that their conscience is to them in steade of a lawe and therfore is sufficient for their iust damnation Therfore the ende of the lawe naturall is that man may be made inexcusable And it shal be defined not il after this sorte that it is a knowledge of conscience that sufficiently discerneth betwene iust and vniust to take away from men the pretence of ignoraunce while they are proued gilty by their owne testimony Such is the tendernesse of man toward him selfe that in doing of euyls he alway turneth away his mynde so muche as he may from the feling of sinne By whiche reason it semeth that Plato was moued to thynke that there is no sinne done but by ignorance That in dede were fitly sayd of him if mens hypocrisie went so farre in hiding of vices that the mynde might not knowe itselfe gilty before God But when the sinner seking to escheue the iudgement emprinted in him is now and then drawen back vnto it and not suffered so to winke but that he be compelled whether he wil or no some time to open his eies it is falsly sayd that he sinneth only by ignoraunce Themistius sayth more truly which teacheth that vnderstanding is seldome deceiued that it is blyndenesse when it goeth any further that is whē he cometh down to the speciall case Euery man if it be generally asked wil affirme that manslaughter is euell but he that conspireth to kil his enemies deliberateth vpon it as on a good thyng The adulterer generally will condemne adulterie but in his owne priuately he will flatter himself This is ignoraunce when a man cōmyng to the speciall case forgetteth the rule that he had lately agreed vpon in the generall question Of whiche thyng Augustine discourseth very finely in his exposition of the first verse of the .lvij. Psalme albeit the same thyng is not continuall For sometime the shamefulnesse of the euell deede so presseth the conscience that not deceyuynge him selfe vnder false resemblance of a good thing but wittingly and willingly he runneth into euell Out of whiche affectiō came these sayinges I see thee better and allowe it but I followe the worse Wherefore me thinke Aristotele hath very aptely made distinction betwene Incontinence and Temperance Where incontinence reigneth he sayeth that there by reason of troubled affection or passion knoweledge is taken away from the minde that it marketh not the euell in his owne acte which it generally seeth in the like and when the troubled affectiō is cooled repentaunce immediatly foloweth But intemperaunce is not extinguished or broken by feeling of sinne but on the other side obstinately standeth still in her conceyued choyse of euell Now when thou hearest iudgement vniuersally named in the difference of good and euell thinke it not euery sounde perfect iudgement For if mās heartes are furnished with choise of iust and vniust only to this ende that they should not pretēde ignorance it is not then nedefull to see the trueth in euery thyng But it is enough and more that they vnderstande so farre that they canne not escape awaye but beyng conuict by witnesse of their conscience they euen now already beginne to tremble at the iudgement seate of God And if we wil trie our reason by the lawe of God whych is the exampler of true righteousnesse we shal finde howe many wayes it is blinde Truely it atteineth not at all to those that are the chiefe things in the First table as of confidence in God of geuyng to hym the prayse of strength and righteousnesse of callyng vpon his name of the true kepyng of Sabbat What soule euer be naturall sense did smell out that the lawful worshippyng of God consisteth in these and like thinges For when prophane men will worshippe God although they be called awaye a hundred times from theyr vaine trifles yet they alwaye slyde backe thither agayne They denie in deede that sacrifices dooe please God vnlesse there be adioyned a purenesse of minde wherby thei declare that they tonceyue somewhat of the spirituall worshippyng of God whyche yet they by and by corrupte with false inuentions For it can neuer be persuaded thē that al is true that the lawe perscribeth of it Shall I saye that that wit excelleth in any sharpe vnderstandynge whych can neyther of it selfe be wise nor harken to teachyng In the commaundementes of the Second table it hath some more vnderstandyng by so much as they came nerer to the preseruation of ciuile felowshyppe among menne Albeit euen herein also it is founde many times to faile To euery excellēt nature is semeth moste vnresonable to suffer an vniuste and to imperious a manner of gouernyng ouer them if by any meane he may put it away and the iudgement of mās reason is none other but that it is the part of seruile and base courage to suffer it patiently and againe the part of an honest and free borne heart ▪ to shake it of And reuenge of iniuries is rekened for no fault among the Philosophers But the lorde condempning that to muche noblenesse of courage cōmaūdeth his to kepe the same patience that is so ill reported among men And in all the keping of the lawe our vnderstandinge marketh
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
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
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
the olde testamente dyd shewe onely an image in abscence of the truthe and a shadowe in steede of the bodye But the newe testament geueth the truthe present and the sounde bodie it self And this difference is mentioned commonli whersoeuer the new testament is in comparison set againste the olde but it is more largely entreated of in the epistle to the Hebrues than any where els There the Apostle disputeth againste them whiche thought that the obseruations of Moses lawe might not be taken awaye but that thei sholde also drawe wyth them the ruine of all religion To confute thys erroure he vseth that whiche had been forespoken by the Prophete concerning the presthoode of Christe For whereas there is geuen hym an eternall presthoode it is certaine that that prestehoode is taken away wherin newe successors were dayly put in one after an other But hee proueth that the institution of this newe prestehoode is to be preferred bicause it is stablished with an othe He after addeth further that in the same change of the preestehoode is also conteined the change of the Testament And that it was necessarie so to be he proueth by this reason for that the weakenesse of the law was such that it coulde helpe nothing to perfection Then he procedeth in declaring what was that weakenesse euen this that it had certaine outwarde righteousnesses of the fleshe whyche could not make the obseruers of them perfect according to conscience that by sacrifices of beastes it coulde neither wipe away synnes nor purchase true holynesse He concludeth therefore that there was in it a shadowe of good thynges to come but not the liuely image of the thinges them selues and that therefore it had not other office but to bee as an introduction into a better hope whiche is delyuered in the Gospell Here is to bee seen in what poynte the couenant of the lawe is compared with the couenant of the Gospell and the ministerie of Christe with the ministerie of Moses For if the comparison concerned the substance of the promisses then were there greate dyfference betweene the twoo testamentes but sithe the poynte of oure case leadeth vs an other waye we muste tende to thys ende to fynde oute the truth Let vs then set forth heere the couenant whiche he hathe stablished to be eternall and neuer to peryshe The accomplyshment therof whereby it atteineth to be stablished and continuing in force is Christe Whyle suche establyshment was in expectation the Lorde did by Moses apointe ceremonies to bee as it were solemne signes of the coufyrmation Nowe this came there in question whether the ceremonies that were ordeyned in the lawe oughte to geue place to Christe or no. Althoughe these ceremonies were in deede onely accidentes or verylye additions and thynges adioyned or as the people call them accessarie thynges to the couenaunte yet bycause they weare instrumentes or meanes of the admynistration thereof they beare the name of the couenaunte yt selfe as the lyke ys wonte to bee attributed to other Sacramentes Therefore in summe the olde Testamente is in thys place called the solemne fourme of confyrmynge the couenaunte conteyned in Ceremonies and Sacrifices The Apostle saythe that bycause in yt ys nothynge perfecte vnlesse wee passe further therefore yt behoued that they shoulde bee dyscoâ—tinued and abrogate that place myght be geuen to Christe the assurer and mediatore of better testament by whome eternall sanctification is ones purchaced to the elect and the transgressions blotted oute that remayned vnder the lawe Or if you like it better thus That the olde testament of the Lorde was that whiche was deliuered wrapped vp in the shadowish and effectual obseruation of ceremonies and that therfore it was but for a time bicause it did but as it wer hang in suspense vntyll it myght staye vpon a more stedfast and substantiall confyrmation and that then onely it was made newe eternall after that it was consecrate and stablyshed by the bloode of Christe Wherevpon Christe calleth the cuppe that he gaue at his supper to his Disciples The cup of the newe testament in his bloode to signifie that then the testameÌ„t of God attemeth his trueth by whiche it be coÌ„meth newe and eternal when it is sealed with his bloode Hereby appeareth in what sense the Apostle saide that in the scholynge of the lawe the Iewes were brought vnto Christ before that he was shewed in the flesh And he confesseth that thei were the children and heires of God but yet suche as for their yonge age were to be kept vnder the custodie of a schoolemaster For it behoued that ere the sonne of righteousnesse was yet rysen their sholde neither be so great brightnesse of reuelation nor so great deepe sight of vnderstandynge Therefore God so gaue them in measure the light of hys worde that thei saw it as yet farre of and darkely Therfore Paule expresseth this sclendernesse of vnderstanding by the terme of yonge age whiche the Lords wil was to haue to be exercised with that elements of this worlde with out warde observations as rules of instruction for children vntyll Christe shoulde shyne a broade by whom it behoued that the knowledge of the faithfull people shoulde growe to full age This distinction Christe him selfe meant of when hee saide that the lawe and the Prophetes were vntyll Ihon and that from thenseforth the kingedome of God is preached What did the lawe and the Prophetes open to men of their time euen this thei gaue a taste of that wisedome which in time to come sholde be plainely disclosed and thei shewed it before as it were twinclingely shyning a farr of But when it came to passe that Christ might be pointed to with the finger then was the kingedome of God set open For in him are laied abroade the treasures of al wisdome and vnderstanding whereby wee atteine euen in a manner into the secret closettes of heauen And it maketh not against vs that ther can scarsely any one be found in the Christian Churche that in excellencye of faith maye be compared with Abraham or that the Prophetes excelled in suche force of spirite that euen at this daye thei lighten the whole worlde withall For oure question is not here what grace the Lord hathe bestowed vpon a few but what ordinarie disposition he vsed in teachinge his people suche as is declared in the Prophetes them selues which were endued with peculiar knoweledge aboue the rest For euen their preaching is dark and enclosed in figures as of thinges a farre of Moreouer howe meruellous knoweledge soeuer appeared in them aboue other yet forasmuche as they wer dryuen of necessitie to submit them to the common childish â—â—struction of the people thei them selues also were reckened in the nuÌ„bre of children Fynallye there neuer chaunged any suche clere sfyght to any at that tyme but that it dede in some parte savoure of the darknesse of the time Whervpon Christ saide Many kinges and Prophetes
freewoman is a figure of the heauenly Hierusalem from whense procedeth the gospell That as the seede of Agar is borne bonde whiche maye neuer come to the inheritance and the seede of Sara is â—orne free to whome the inheritaunce is due so by the lawe we are made subiect to bondage by the Gospell onely we are regenerate into freedome But the summe commeth to this effecte that the olde testamente dyd stricke into consciences feare and tremblinge but by the beneâ—ite of the newe testament it commeth to passe that thei are made ioyefull The olde did holde consciences bounde vnto the yoke of boudage by the lyberalitie of the newe thei are discharged of bondage and brought into freedome But if oute of the people of Israel thei obiect againste vs the holy fathers who sithe it is euident that they were endued wyth the same spirit that we are it foloweth that thei were also partakers both of the selfe same freedome and ioye We answer that neither of bothe came of the lawe But that when thei felte them selues by the lawe to be both oppressed with estate of bondage and weried with vnâ—â—â—eâ—es of conscience they sâ—ed to the succoure of the Gospell and that therefore it was a peculiar frute of the newe testament that beside the common lawe of the olde testament they wer exempted from these euels Moreouer we wyll denye that they were so endewed wyth the spirit of freedome assurednesse that they did not in some part fele both seare and bondage by the lawe For howe soeuer they enioyed that prerogatiue whyche they had obteined by grace of the Gospell yet were they subiect to the same bondes and bâ—rdens of obseruation that the common people were Sithe therefore they were compelled to the carefull keeping of those ceremonies whyche were the signes of a scholing muche like vnto bondage and the handewritinges whereby they confessed them selues gylty of synne did not discarge them from being bonde it maye rightfully be saide that in comparison of vs they were vnder the testament of bondage and feare while wee haue respecte to that common ordre of dystribution that the Lorde then vsed wyth the people of Israel The three laste comparisons that we haue recited are of the lawe and the Gospell Wherfore in them by the name of the Olde testament is meant the Lawe by the name of the Nwe testament is meant the Gospell The fyrste stretched further for it comprehendeth vnder it the promises also that were published before the lawe butte whereas Augustine denyeth that they oughte to be reckened vnder the name of the olde testament therein he thought very well and meant euen the same thynge that we do nowe teache for hee hadde regarde to those saâ—enges of Hieremie and Paule where the olde testament is seuered from the woorde of mercye and grace And thys also hee very aptelye adioyueth in the same place that the chyldren of promise regenerate of God whyche by faythe woorkynge throughe loue haue obeyed the commaundements do from the beginning of the worlde belong to the newe testament and that in hope not of fleshly earthly and temporall â–ª but spiritual heauenly and eternal good thinges principally beleuing in the mediatore by whome thei doubted noâ— that the spirite was not munstred vnto them bothe to do good to haue pardon so oft as they sinned For the same thinge it is that I minded to affirme that all the Sainctes whome the Scripture reherseth to haue been from the beginning of the worlde chosen by God were partakers of the selfe same blessing with vs vnto eternal saluation This difference therfore is betwene oure diuision and Augustines that oures according to that sayeng of Christe The lawe and the Prophetes were vnto Ihon from thenseforthe the kingdome of God is preached dothe make distinction betweene the clerenesse of the Gospell and the darker dystribution of the woorde that wente before and Augustine doothe onely â—ouer the weakenesse of the lawe from the strength of the Gospell And here also is to be noted concerning the holy fathers that they so liued vnder the olde testamente that they steyed not there but allwaye aspired to the newe yea and imbraced the assured partakinge thereof For the Apostle condemneth them of blindenesse and accursednesse whiche beinge contented with present shadowes did not streâ—ch vp their minde vnto Christe For to speake nothinge of the rest what greater blindenesse can be imagined than to hope for the purginge of sinne by the killinge of a beast than to secke for the cleansing of the soule in outward sprinkling of water than to seeke to appease God with colde ceremonies as thoughe he were muche delited therewith For to all these absurdities do thei fall that sticke fast in the obseruations of the lawe without respect of Christe The fifth dyfference that we may adde lyeth in this that vntill the comming of Christe the Lorde had chosen out one nation within why the he woulde keepe seuerall the couenant of his grace When the hyest did dystribute the nations when he deuided the sonnes of Adam saith Moses his people fell to his possession Iacob the corde of his inheritance In an other place he thus speaketh to the people Beholde the heauen and earth and all that is in it are the Lord thy Gods He cleaned onely to thy fathers he loued them to choose their sede after them euen your selues oute of all nations Therefore hee voâ—tchesaued to graunte the knoweledge of hys name to that people onely as yf they onely of all men belonged vnto hym he layed hys couenant as it were in theyr bosome to them he openli shewed the presence of his Godhed them he honored with all prerogatiues Butte to omitte the reste of his beneâ—ites and speake that whiche onely here is to oure purpose he bounde them to hym by the communycatynge of his woorde that hee might be called and coâ—mpted their God In the meane season he suffered other nations to walke in vanitie as though they had not any enter course or any thynge to do wyth hym neither dyd he to helpe their destruction euen them that which was onely the remedie namely the preachinge of hys woorde Therefore Israel was then the Lordes sonne that was hys derlynge other were straungers Israell was knowen to hym and receyued into hys charge and protection other mere leâ—te to their owne darkenesse Israell was sanctified by God other were prophane Israell was honoured wyth the presence of God other were excluded from comming nye vnto him But when the fullnesse of time was come appointed for the restoringe of all men and that same reconciler of God and men was deliuered in deede the particion was plucked downe whiche had so longe holden the mercye of God enclosed within the boundes of Israel and peace was preached to them that were farre of euen as to them that were nere adioyned that being together reconciled to God they might growe into one people Wherefore
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
minister himselfe whiche is no competent iudge of their fayth can not be assured of their absolution we haue answer thereunto in redinesse For they saye that no sinnes are forgeuē by the preste but such wherof himselfe hath ben the hearer so by their opinion the forgeuenesse hangeth vpō the iudgement of the prest and yf he do not wisely discerne whoe be worthy of pardon the whole doyng is voyde and of no effect Finally the power whereof they speake is a iurisdiction adioyned to examination wherunto pardon and absolutiō is restrained In this point is found no sure ground but rather it is a bottomlesse depth For where the confession is not found the hope of pardon is also lame and then the prest himselfe muste needes sticke in suspense while he can not tell whether the sinner doe faithfully recken vp all his euell deedes Finally suche is the ignoraunce and rudenesse of prestes the moste parte are no fitter to doe this office than a shoemaker is to plowe the ground and the rest in a manner all ought worthily to suspect themselues Hereupon therefore riseth the perplexitie and doubtfulnesse of the Popes absolution bycause they will haue it grounded vpon the person of the prest and not only that but also vpon knowledge that he may iudge only of thinges informed examined and proued Nowe if a man should aske of these good docters whether a sinner be reconciled to God when some sinnes are forgeuen I see not what they haue to answer but that they shal be compelled to confesse that all is vnprofitable that the prest pronounceth of the forgeuenesse of those sinnes that he hath heard rehearsed so long as the other sinnes are not deliuered from condemnation On the behalf of him that confesseth how hurtfull carefulnesse holdeth his conscience bound appereth hereby that when he resteth vpon the prestes discretion as they call it he can determine nothing certainly by the worde of God The doctrine that we teache is free and cleare frō al these absurdities For the absolution is conditionall that the sinner should trust that God is merciful vnto him so that he sincerely seeke the cleansing of his sinnes in the sacrifice of Christ obeye the grace offred him So he cā not erre which according to the office of a preacher proclaimeth that which is geuē him in instructiōs by the word of God And the sinner may embrace a sure cleare absolution when that simple cōditiō is annexed of the embracing the grace of Christ according to that generall doctrine of the maister himself Be it done to thee accordyng to thy fayth Which hath ben wickedly despised in the Paparie How foolishly thei confound those things that the Scripture teacheth of the power of keyes I haue promised that I wil speake in an other place and there shal be a more conuenient place for it when I come to entreate of the gouernement of the church But let the readers remēber that those things are wrongfully wrested to Auricular and secret confession whiche are spoken by Christ partly of the preachyng of the gospel partly of excōmunication Wherefore when they obiect that the power of loosing is geuē to the Apostles which prestes may vse in forgeuing sinnes acknowleged vnto them it is playne that they take a false fond principle bicause the absolution that serueth fayth is nothing els but a witnesse of pardō takē out of the free promise of the gospell As for the other confession that hangeth vpō the discipline of the Church it pertaineth nothing to secret sinnes but rather to example that cōmon offense of the church may be takē away But wheras they scrape together here and there testimonies to proue that it sufficeth not to confesse sinnes either to God only or to laye mē vnlesse a prest be the hearer of them their trauaile therin is but lewde and such as they may be ashamed of For whē the auncient fathers coūsel sinners to vnburden thēselues to their owne pastour it cā not be expoūded of particular rehearsal which thē was not in vse Then Lumbard such like such was their sinister dealing seme of set purpose to haue geuē thēselues to fayned bokes by pretense wherof they might deceiue the simple They do in deede truely confesse that bicause absolutiō alway accōpanieth repentance therefore there proprely remaineth no bond when a mā is touched with repentance although he haue not yet confessed therfore that then the prest doth not so much forgeue sinnes as pronoūce declare thē forgeuen Albeit in the word of declaring thei slily brīg in a grosse errour thrusting a ceremonie in stede of doctrine But wheras thei patche vnto it that he is absolued in the face of the church that had alredy obteined pardō before God they do incōueniently draw to the peculiar vse of euery particular mā that which we haue already sayd to be apointed for cōmon discipline where the offense of a haynous notorious fault is to be takē away But by by after they depraue corrupt moderatiō addyng an other māner of forgeuyng with an enioyning of penaltie satisfaction wherin thei presumptuously claime to theyr own sacrifices a power to part that in halfes which God hath in all places promised vs whole together For when he simply requireth repentance and faith this partition or exceptiō is a very robberie of God For it is in effect asmuche as yf the prest takyng vpon the persone of a Tribune should become intercessour to God and would not suffer God of his mere liberalitie to receyue him into fauour that hath lyen prostrate before the Tribunes seates and there hath ben punished The whole summe cōmeth to this point that yf they wil make God the authour of this counterfait confession therein is their falshod cōdemned as I haue proued them false forgers in the fewe places that they allege But sithe it is euident that it is a law made by men I say that it is bothe tirannicall and made iniuriously agaynst God whoe bindyng mens consciences to his word will haue them free from the bondage of men Nowe when for the obteynyng of pardon there is a necessitie prescribed of that thyng whiche the Lord wold to be free I say that this is a sacrilege not to be suffred bycause there is nothing more properly belongyng to God than to forgeue sinnes wherein cōsisteth saluation for vs. Moreouer I haue shewed that this tirannie was first brought in when the world was oppressed with filthy barbarousnesse I haue also taught that it is a pestilent lawe that eyther throweth downe hedlong into desperation the poore soules in whom so euer abideth a feare of God or where there reigneth carlesnesse deliteth them with vayne flatteries so maketh them duller Last of all I haue declared that what so euer mitigatiōs they bryng tend to no other ende but to entangle darken and depraue pure doctrine hide vngodlinesses with deceitfull colors The third place in
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
our owne vnderstandinges do of themselues imagine but such a one as he is painted out in the Scripture with whose brightnesse the starres shal be darkened by whose strength the hilles do melt away by whose wrath the earth is shakeÌ„ by whose wisedome the wise are takeÌ„ in their sutteltie by whose purenesse all thinges are proued vnpure whose righteousnesse the Angels are not able to beare whiche maketh the innocent not innocent whole vengeance when it is ones kindled pearceth to the bottome of hel If he I saye sit to examine mens doynges whoe shall appere assured before his throne whoe shall dwell with a deuouryng fâ—er sayth the Prophet Whoe shall abide with continuall burninges he that walketh in righteousnesses speaketh truth c. But let suche a one come forth what so euer he be But that answer maketh that none coÌ„meth forth For this terrible sayeng soundeth to the coÌ„trarie Lord if thou marke iniquities Lord who shal abide it truely all must needes immediatly perish as it is writteÌ„ in an other place Shall man be iustified if he be compared with God or shall he be purer than his maker Beholde they that serue him are not faythfull and he hath found peruersnesse in his Angels How much more shall they that dwell in houses of â—â—aye that haue an earthly fundation be consumed with mothes thâ—y shal be cut downe from the mornyng to the euenyng Beholde among his Saintes there is none faythfull and the heauens are not â—â—ane in his sight how much more is man abhominable and vnproâ—â—table whiche drinketh iniquitie as water I graunt in deede that in the booke of Iob is mention made of a righteousnesse that is hyer than the kepyng of the lawe And it is good to vnderstande this distinction bicause although a manne did satisfie the lawe yet he could not so stand to the triall of that righteousnesse that passeth all senses Therefore although Iob be cleare in his owne conscience yet he is amased and not able to speake bicause he seeth that very angelike holinesse can not appease God if he exactly weye their workes But I therfore wil at this time ouerpasse that righteousnesse which I haue spoken of bicause it is incomprehensible but only this I saye that yf our life be examined by the rule of the written lawe we are more than senslesse if so many curses wherewith the Lorde hath willed vs to be awaked do not torment vs with horrible feare and among other this general curse Cursed is euery one that doth not abide in al the thinges that are written in this boke Finally al this discourse shal be but vnsauorie and colde vnlesse euery maÌ„ yelde himself gilty before the heauenly iudge and willingly throwe downe and abace himselfe beyng carefull how he may be acquited To this to this I say we should haue lifted vp our eyes to learne rather to tremble for feare thaÌ„ vainely to reioyse It is in deede easy so long as the coÌ„parison extendeth no further than men for euery maÌ„ to thinke himself to haue somwhat which other ought not to despise But when we rise vp to haue respect vnto God then sodenly that coÌ„fidence falleth to the ground and commeth to nought And in the same case altogether is our soule in respect of God as mans body is in respect of the heauen For the sight of the eye so long as it coÌ„tinueth in vewyng things that lie nere vnto it doth shew of what pearcing force it is but if it be ones directed vp to the sunne then bryng daseled and dulled with the to great brightnesse therof it feleth no lesse feblenesse of it self in beholding of the sunne than it perceiued strength in beholdyng inferiour thinges Therfore let vs not deceyue our selues with vayne confidence although we compt our selues eyther egal or superiour to other menne but that is nothyng to God by whose will this knowlege is to be tried But if our wildenesse can not be tamed with these admonitions he will answer to vs as he sayd to the Pharisees you be they that iustifie your selues before men but that which is hie to men is abhominable to God Now goe thy way and proudely boste of thy righteousnesse among men while God from heauen abhorreth it But what say the seruantes of God that are truely instructed with his Spirit Entre not into iudgement with thy seruant because euery liuing maÌ„ shal not be iustified in thy sight An other sayth although in somwhat diuerse meanyng Man can not be righteous with God if he will comende with him he shall not be able to answer one for a thousand Here we nowe playnely heare what is the righteousnesse of God euen such as can be satisfied with no workes of men to whom when it examineth vs of a thousand offenses we can not purge our selues of one Such a righteousnesse had that same chosen instrumeÌ„t of God Paule conceyued when he professed that he knewe himselfe gilty in nothyng but that he was not thereby iustified And not only such examples are in the holy Scriptures but also all godly writers do shewe that they were alwaye of this minde So Augustine sayth All the godly that grone vnder this burden of corruptible flesh and in this weakenesse of life haue this only hope that we haue one mediatour Iesus Christ the righteous and he is the appeasement for our sinnes What sayth he If this be their only hope where is the confidence of workes For wheÌ„ he calleth it only he leaueth none other And Bernard sayth And in deede where is safe and stedfast rest and assurednesse for the weake but in the woundes of the Sauiour and so much the surer I dwell therein as he is mightier to saue The world rageth the body burdeneth the deuel lieth in waite I fall not bicause I am bulded vpon the sure rocke I haue sinned a greuous sinne my conscience is troubled but it shall not be ouertrobled bicause I shall remember the woundes of the Lord. And hereupon afterward he concludeth Therefore my merite is the Lordes takyng of mercie I am not vtterly without merite so longe as he is not without mercies But if the mercies of the Lord be many then I also haue as many merites Shal I sing mine owne righteousnesses Lord I will remember only thy righteousnesse For that is also my righteousnesse for he is made vnto me righteousnesse of God Againe in an other place This is the whole merite of man if he put his whole hope in him that saueth whole man Likewise where reteyning peace to him self he leaueth the glorie to God To thee sayth he let glorie remaine vnminished it shal be well with me if I haue peace I forswere glorie altogether least if I wrongfully take vpon me that whiche is not mine owne I lose also that whiche is offred me And more plainely in an other place he sayth Why should the church be careful of merites
Christ the sonne of God is oures and we likewise are in him the sonnes of God and heyers of the heaueÌ„ly kingdome beyng called by the goodnesse of God not by our owne worthinesse into the hope of eternal blessednesse But bicause they do biside these assayle vs as we haue sayd with other engines goe to let vs goe forward in beatyng awaye these also First they come backe to the promises of the lawe which the Lord did set forth to the kepers of his law and they aske whether we wil haue them to be vtterly voyde or effectuall Bycause it were an absurditie and to be scorned to say that they are voyde they take it for confessed that they are of some effectualnesse Hereupon they reason that we are not iustified by only faith For thus sayth the Lord And it shal be yf thou shalt heare these commaundementes and iudgementes and shal kepe them and do them the Lord also shall kepe with thee his couenant and mercie whiche he hath sworne to thy fathers he shall loue thee and multiplie thee and blesse thee c. Agayne If ye shall wel direct your wayes and your endeuors yf ye walke not after strange Gods yf ye do iudgement betwene man and man and goe not backe into malice I will walke in yâ— middest of you I will not recite a thousand peces of the same sorte whiche sithe they nothyng differ in sense shal be declared by the solutioÌ„ of these In a summe Moses testifieth that in the lawe is set forth blessyng and curse death and life Thus therfore they reson that eyther this blessyng is made idle frutelesse or that iustification is not of fayth alone We haue already before shewed how if we sticke faste in the lawe ouer vs beyng destitute of al blessing hangeth only curse which is thretened to al transgressors For the Lord promiseth nothyng but to the perfect kepers of his law such as there is none found This therefore remaineth that all mankinde is by the law accused and subiect to curse the wrath of God from whiche that they maye be loosed they must needes goe out of the power of the law and be as it were brought into libertie from the boÌ„dage therof not that carnall libertie whiche should withdraw vs froÌ„ the kepyng of the law should allure vs to thinke all thinges lawfull and to suffer our lust as it were the stayes beyng broken with loose reynâ—s to runne at riot but the spiritual libertie whiche may comfort and rayse vp a dismayed and ouerthrowen conscience shewyng it to be free from the curse and damnation wherewith the lawe helde it downe bond and fast tied This deliuerance from the subiection of the law and Manâ—mission as I may cal it we obteyne wheÌ„ by fayth we take holde of the mercie of God in Christ whereby we are certified and assured of the forgeuenesse of sinnes with the felyng whereof the law did prick and bite vs. By this reason euen the promises that were offred vs in the lawe should be all vneffectuall voyde vnlesse the goodnesse of God by the Gospell did help For this condition that we kepe the whole law vpoÌ„ which the promises hang and wherby alone thei are to be performed shal neuer be fulfilled And the Lord so helpeth not by leauyng part of righteousnesse in our workes and supplyeng part by his mercieful bearyng with vs but when he setteth only Christ for the fulfillyng of righteousnesse For the Apostle when he had before sayd that he and other Iewes beleued in Iesus Christ knowing that man is not iustified by the workes of the lawe addeth a reason not that they should be holpen to fulnesse of righteousnesse by the fayth of Christ but by it should be iustified not by the workes of the law If the faythfull remoue from the law into fayth that they may in fayth finde righteousnesse which they see to be absent from the law truely they forsake the righteousnesse of the lawe Therefore now let him that list amplifie the rewardinges whiche are sayd to be prepared for the keper of the law so that he therewithall coÌ„sider that it coÌ„meth to passe by our peruersnesse that we fele no frute thereof till we haue obteyned an other righteousnesse of faith So Dauid when he made mention of the rewardyng whiche the Lord hath prepared for his seruantes by and by descendeth to the reknowledging of sinnes wherby that same rewarding is made voyde Also in the xix Psalme he gloriously setteth forth the benefites of the law but he by by crieth out Whoe shall vnderstand his faultes Lord cleanse me froÌ„ my secret faultes This place altogether agreeth with the place before where when he had sayd that all the wayes of the Lord are goodnesse and truth to them that leaue him he addeth For thy names sake Lorde thou shalt be mercifull to my peruersnesse for it is muche So ought we also to reknowledge that there is in deede the good will of God set forth vnto vs in the lawe if we might deserue it by workes but that the same neuer coÌ„meth to vs by the deseruyng of workes How then Are they geuen that they should vanish awaye without frute I haue eueÌ„ now already protested that the same is not my meaning I say verily that they vtter not their effectualnesse toward vs so long as they haue respect to the merit of workes and that therfore if they be considered in themselues they be after a certayne maÌ„ner abolished If the Apostle teacheth that this noble promise I haue geuen you commauÌ„dementes which who so shal do shall liue in them is of no value if we stand still in it and shal neuer a whit more profit than if it had not ben geuen at all bicause it belongeth not euen to the most holy seruauntes of God whiche are all far from the fulfillyng of the lawe but are compassed about with many transgressions But when the promises of the Gospel are put in place of them which do offre free forgeuenesse of sinnes they bryng to passe that not only we our selues be acceptable to God but that our workes also haue their thanke and not this only that the Lord accepteth them but also exteÌ„deth to them the blessinges whiche were by couenant due to the keping of the law I graunt therefore that those thinges whiche the Lord hath promised in his lawe to the folowers of righteousnesse holinesse are rendred to the workes of the faythfull but in this rendryng the cause is alway to be coÌ„sidered that powreth grace to workes Now causes we see that there be three The first is that God turnyng away his sight froÌ„ the workes of his seruaÌ„tes which alway deserue rather reproche than praise embraceth them in Christ and by the only meane of faith reconcileth them to himself without the meane of workes The secoÌ„d that of his fatherly kindnesse and tender mercifulnesse he lifteth vp workes to so great
mark to leade vs to the knowlege of God And we know God in this life none otherwise but by hope faith Therfore when I name faithe and hope I comprehend al these things together And so ther remain these three Hope Faith Charitie that is to say how great diuersitie of gifts so euer ther be thei ar al referred to these Among these the chefe is charitie â–ª c. Out of the third place thei gather If Charitie be the bond of perfection then it is also the bond of righteousnesse which is nothing els but perfection First to speake nothing howe Paul ther calleth perfection when the membres of the Churche wel set in ordre do cleaue together to graunt that we are by charitie made perfecte before God yet what newe thing bring thei forth For I will alwaie on the contrarie side take exceptioÌ„ sai that we neuer come to this perfectioÌ„ vnlesse we fulfil al the parts of charity therupoÌ„ I wil gather that sith all meÌ„ ar most farr froÌ„ the fulfilling of charitie therfore al hope of perfection is cutt of from them I wil not go through al the testimonies which at this day the folish Sorbonistes rashly snatch out of the scriptures as thei first come to hande do throw them against vs. For some of theÌ„ are so worthi to be laughed at that I my selfe also can not rehearse them vnlesse I wold worthily be compted fond Therfore I wil make an end when I shal haue declared the saieng of Christ wherw t thei maruelously please theÌ„selues For to the lawyer which asked him what was necessarie to saluatioÌ„ he answered if that wilt entre into life kepe the coÌ„maundemeÌ„ts What wold we more sai thei when we are coÌ„maunded by the author of grace himself to get the kingdom of God by the keping of his coÌ„maundemeÌ„ts As though forsoth it were not certain that Christe teÌ„pered his answeres to theÌ„ with whom he saw that he had to do Here a doctor of the law asketh of the meane to obteine blessednes not the onely but with doing of what thing men maye atteine vnto it Bothe the person of him that spake the question it self led the Lord so to answer The lawyer being filled with the persuasioÌ„ of the righteousnes of the law was blinde in conscience of works Againe he sought nothing els but what wer that works of righteousnes by which saluatioÌ„ is gotteÌ„ Therfore he is worthily seÌ„t to the law in which ther is a perfect mirrore of righteousnes We also do with a loude voice pronounce that the commauÌ„demeÌ„ts must be kept if life be sought in works And this doctrin is necessary to be knoweÌ„ of ChristiaÌ„s For how shold thei flee to Christ if thei did not acknowledg yâ— thei ar falleÌ„ froÌ„ the way of life into the hedloÌ„ge downefal of death But how shold thei vnderstand how far they haue straied froÌ„ the way of life vnlesse thei first vnderstande what is that way of life For theÌ„ thei are taughte that the sanctuarie to recouer saluacion is in Christ wheÌ„ thei see how great difference there is betwene their life yâ— righteousnesse of God whiche is conteined in the keping of the law The summe is this that if saluation be sought in workes we muste kepe the coÌ„maundements by whiche we are instructed to perfect righteousnes But we must not stick fast her vnlesse we wil faint in our midde course for none of vs is able to kepe the coÌ„maundemeÌ„tes Sith therfore we are excluded froÌ„ the righteousnesse of the law we must of necessity resort to an other helpe namly to the faith of Christ. Wherfore as here the lord calleth back the doctor of the law whom he knew to swel with vaine confidence of works to the lawe wherby he may learne that he is a sinner subiect to the dreadful iudgement of eternal death so in other places wtout making mention of the law he coÌ„forteth other that are already humbled with suche knowledge with promise of grace as Come to mee all ye that laboure are loden I wil refresh you ye shal finde rest for your soules At the laste when thei are weary with wresting the Scripture thei fal to suttleties sophisticall argumentes Thei cauil vpon this that faith is in some places called a worke therupon thei gather that we do wronfully set faith as contrarie to workes As thoughe forsothe faithe in that it is an obeying of the will of God dothe with her own deseruing procure vnto vs ryghteousnesse and not rather bycause by embracing the mercie of God it sealeth in oure heartes the righteousnesse of Christe offred to vs of it in the preaching of the Gospell The readers shal pardoÌ„ me if I do not tarry vpon confuting of suche follies for thei themselues withoâ—t any assaulte of other are sufficiently ouerthrowen with theyr owne feeblenesse But I will by the way confute one obiection whyche seemeth to haue some shewe of reason least it shold troble some that ar not so well practised Sith coÌ„mon reason teacheth that of contraries is all one rule and all particular sinnes are imputed to vs for vnrighteousnesse thei say it is meete that to al particular good workes be geueÌ„ the praise of righteousnesse Thei do not satisfie me which answer that the damnation of men proprely proceedeth from only vnbelefe not froÌ„ particular sinnes I do in dede agree to them that vnbelefe is the fouÌ„taine roote of all euels For it is the firste departinge from God after which do folow the particular trespassinges against the law But wheras they seeme to set one selfe same reason of good and euell workes in weieng of righteousnesse or vnrighteousnesse therein I am compelled to disagree from them For the righteousnes of workes is the perfecte obedience of the lawe Therfore thou canst not be righteous vi works vnlesse thou do folow it as a streight line in the whole coÌ„tinuall course of thy life From it so sone as thou haste swarued thou arte fallen into vnrighteousnesse Hereby appeareth that righteousnesse commeth not of one or a fewe works but of an vnswaruing and vnweried obseruing of the wil of god But the rule of iudging vnrighteousnesse is most coÌ„trarâ— For he that hath coÌ„mitted fornicatioÌ„ or hath stolen is by one offence gylty of death bicause he hath offended against the maiestie of God Therefore these our suttle arguers do stumble for that thei mark not this saieng of Iames that he which sinneth in one is made gylty of al bicause he that hath forbidden to kil hath also forbidden to steale c. Therfore it ought to seeme no absurditie when we saie that death is the iuste rewarde of euery sinne bicause thei are euery one worthy of the iuste dyspleasure and vengeance of God But thou shalt reason foolishly if on the contrarie side thou gather that by one good worke man may be reconciled to God whiche with many sinnes deserueth his
wrathe The .xix. Chapter Of Christian libertie NOw we must entreate of Christian libertie the declaration whereof he must not omitt whose purpose is to compreheÌ„d in an abridgment the summe of the doctrine of the Gospel For it is a thing principally necessarie without the knoweledg wherof conscience dare in a maÌ„ner enterprise nothing without doubting thei stumble and start back in many things thei alway stagger tremble but specially it is an appendant of iustification and auaileth not a little to the vnderstanding of the strength thereof Yea thei that earnestly feare God shal hereby receiue an incomparable frute of that doctrine which the wicked Lucianicall men do pleasantly taunt with their scoffes bicause in the spiritual darkenesse wherwyth thei be taken euery wanton railing is lawful for them Wherfore it shal now come forth in fiâ—t season it was profitable to differ to thys place the plainer discoursing of it for we haue already in diuers places lightly touched it bicause so sone as any mention is brought in of Christian libertie then either filthy lustes do boyle or mad motions do arise vnlesse these wanton wittes be timely met withall whiche doe otherwise most naughtily corrupte the veste thinges For some men by pretense of this libertie shake of all obedience of God and breake forthe into an vnbridled licentiousnesse and some men disdaine it thinking that by yt all moderation ordre and choise of thinges is taken awaie What shold we here do beinge compassed in suche narrowe streightes Shall wee bidde Christian libertie farewell and so cutt of all fitt occasion for suche periles But as we haue saide vnlesse that be fast holden neither Christ nor the truthe of the Gospel nor the inward peace of the soule is rightly knowen Rather we must endeuoure that so necessarie a part of doctrine be not suppressed and yet that in the meane time those fonde obiections may be mette withall whiche are wont to rise therevpon Christian libertie as I think consisteth in three partes The firste that the consciences of the faithful when the affiance of their iustification before God is to be sought may raise aduaunce theÌ„selues aboue the law and forget the whole righteousnesse of the lawe For sithe the lawe as we haue already in an other place declared leaueth no man righteous either we are excluded froÌ„ all hope of iustificatioÌ„ or we muste be loosed from the lawe and so that there be no regarde at al hadde of workes For whosâ—â—hinketh that he must bring somwhat be it neuer so little of good workes to obteine righteousnesse he can not apointe any ende or measure of them butte maketh him selfe detter to the whole law Therfore taking away al mention of the law and layinge aside al thinking vpon workes we must embrace the onely mercye of God when we entreate of iustification and turning away our sighte from our selues we must behold Christ alone For ther the question is not how we be righteous but how although we be vnrighteous and vnworthy we be taken for worthy Of which thinge if consciences wyll atteine any certaintie thei must geue no place to the lawe Neither can any man hereby gather that the law is superfluous to the faithfull whom it doth not therfore ceasse to teache and exhorte and pricke forwarde to goodnesse although before the iudgment seate of God it hath no place in their consciences For these two thinges as they are most diuerse so must be wel and diligently distinguished of vs. The whole life of Christians ought to be a certaine meditation of godlinesse bycause they are called into sanctification Herein standeth the offyce of the law that by putting them in mind of their duetie it shold stir them vp to the endeuor of holynesse innoceÌ„cie But when coÌ„scieÌ„ces are carefull how they may haue God mercifull what they shall answer vpon what affiance they shall stand if they be called to his iudgement there is not to be reckened what the law requireth but onely Christ must be set forth for righteousnesse whiche passeth all perfection of the â—awe Upon this point hangeth almost al the argumeÌ„t of the Epistle to the Galathians For that thei be fond expositers which teach that Paule there coÌ„tendeth only for the libertie of ceremonies may be proued by the places of the argumeÌ„ts Of which sort are these That Christ was made a curse for vs that he might redeme vs froÌ„ the curse of the law Againe Stand fast in the libertie wherewith Christ hath made you free be not againe entangled with the yoke of bondage Beholde I Paule say if ye be circumcised Christ shal nothing profit you And he which is circumcised is deitor of the whole law Christ is made idle to you whosoeuer ye be that are iustified by the law ye are falleÌ„ away froÌ„ grace Wherin truely is conteyned some hier thing than the libertie of ceremonies I grauÌ„t in deede that Paul there entreareth of ceremonies bicause he coÌ„tendeth with the false Apostles which weÌ„t about to bring againe into the Christian Church the old shadowes of law which were abolished by the coÌ„ming of Christ. But for the discussing of this questioÌ„ there were hier places to be disputed in which the whole controuersie stoode First bicause by those Iewish shadowes the brightnesse or the gospel was darkened he sheweth that we haue in Christ a fuâ— geuing in deâ—de of al those thinges whiche were shadowed by the ceremonies of Moses Secondly bicause these deceiuers filled the people with a most noughty opinioÌ„ namely that this obedieÌ„ce auailed to deserue the fauor of God Here he standeth much vpoÌ„ this point that the faithful shold not think that thei caÌ„ by any workes of the law much lesse by those litle principles obteine righteousnesse before God And therwithal he teacheth that thei are by the crosse of Christ free froÌ„ the daÌ„natioÌ„ of the law which otherwise hangeth ouer al men yâ— they shold with ful assurednesse rest in Christ alone Which place proprely perteineth to this purpose Last of al he mainteineth to the coÌ„sciences of the faithful their libertie that they should not be bound with any religion in thinges not necessarie The second part which hangeth vpon that former part is that coÌ„sciences obey the law not as compelled by the necessitie of the law but beyng free froÌ„ the yoke of the law it self of their owne accord thei obey the wil of God For bicause they abide in perpetual terrors so long as they be vnder the dominioÌ„ of the law thei shal neuer be with chereful redinesse framed to the obedieÌ„ce of God vnlesse thei first haue this libertie geuen theÌ„ By an exaÌ„ple we shal both more briefly more plainely perceiue what these things meane The coÌ„maundemeÌ„t of the law is that we loue our God with al our heart with al our soule with al our streÌ„gths That this may be done our soule must first be made voide of all
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
vndone for feare of any offense For as our libertie is to be submitted to charitie â–ª so charitie it self likewise ought to be vnder the purenesse of faith Uerily here also ought to be had regarde of charitie but so far as to the altars that is that for our neyghbours sake we offende not God Their intemperance is not to bee allowed whyche doe nothyng but with troublesome turmoylyng and whiche had rather rashely to renâ— all thinges than leysurely to rippe them Neyâ—her yet are they to be harkened to which when they be leaders of men into a thousand sortes of vngodlinesse yet doe faine that they must behaue themselues so that thei be no offense to their neighbours As though they do not in the meane edifie the consciences of their neighbors to euell specially wheras thei sticke fast in the same myre without any hope of gettyng out And the pleasant meÌ„ forsothe whether their neighbor be to be instructed with doctrine or example of life say that he must be fed with milke whome they fill with most euell and poisonous opinioÌ„s Paule reporteth that he fed the CorinthiaÌ„s with drinking of milke but if the popish Masse had then ben among them would he haue sacrificed to geue them the drinke of milke But milke is not poison Therfore they lie in sayeng that they feede them whome vnder a shew of flattering alluremeÌ„tes they cruelly kill But grauntyng that such dissemblyng is for a time to be allowed how long yet will they feede their children with milke For if they neuer growe bigger that they maye at the least be able to beare some light meate it is certaine that they were neuer brought vp with milke There are two reasons that moue me why I doe not nowe more sharpely contend with them first bicause their follies are scarcely worthy to be confuted sithe they worthily seme filthy in the sight of all men that haue their sounde wit secondly bicause I haue sufficieÌ„tly done it in peculiar bokes I will not now do a thing already done Only let the readers remeÌ„ber this that with whatsoeuer offenses Satan and the worlde goe about to turne vs awaye from the ordinances of God or to stay vs from folowyng that which he apointeth yet we must neuerthelesse goe earnestly forward and then that whatsoeuer daungers hange vpon it yet it is not at our libertie to swarue one heare bredth from the commauÌ„dement of the same God neyther is it lawefull by any pretense to attempt any thyng but that whiche he geueth vs leaue Now therefore sithe faithfull consciences hauyng receyued suche prerogatiue of libertie as we haue aboue set forth haue by the benefit of Christ obteined this that they be not entangled with any snares of obseruations in those thinges in whiche the Lord willed that they should be at libertie we conclude that they are exempt from al power of men For it is vnmete that either Christ should lose the thaÌ„ke of his so great liberalitie or consciences their profit Neyther ought we to thinke it a slight matter which we see to haue cost Christ so deare namely whiche he valued not with golde or siluer but with his owne bloud so that Paule sticketh not to say that his death is made voide yf we yeld our selues into subiection to men For he trauaileth about nothing els in certaine chapters of the Epistle to the Galathians but to shew that Christ is darkened or rather destroyed to vs vnlesse our consciences stand fast in their libertie whiche verily they haue loste if they maye at the will of men be snared with the bondes of lawes and ordinances But as it is a thyng most worthy to be knowen so it nedeth a longer and plainer declaration For so sone as any word is spoken of the abrogating of the ordinaÌ„ces of men by and by great troubles are raysed vp partly by seditious men partly by sclaunderers as though the whole obedience of men were at ones taken away and ouerthrowen Therefore that none of vs maye stumble at this stone first let vs coÌ„sider that there are two sortes of gouernement in man the one spirituall whereby the conscience is framed to godlinesse to the worship of God the other ciuile whereby man is trayned to the duties of humanitie and ciuilitie whiche are to be kept among men They are commonly by not vnfit names called the Spirituall and Temporall iurisdiction whereby is signified that the first of these two formes of gouernement perteyneth to the life of the soule and the later is occupied in the thinges of this present life not only in fedyng and clothing but in setting forth of lawes whereby a man may spend his life amoÌ„g men holyly honestly and soberly For that first kinde hath place in the inward minde this later kinde ordereth only the outward behauiours The one we may cal the Spirituall kingdome the other the Ciuile kingdome But these two as we haue diuided them must be eyther of them alway seuerally considered by themselues and when the one is in consideryng we must withdraw and turne away our mindes from thinking vpoÌ„ the other For there are in man as it were two worldes whiche both diuerse Kinges and diuerse lawes may gouerne By this putting of difference shall come to passe that that whiche the Gospell teacheth of the spirituall libertie we shall not wrongfully draw to the ciuile order as though Christians were accordyng to the outward gouernement lesse subiect to the lawes of men bicause their consciences are at libertie before God as though they were therefore exempt from all bondage of the fleshe bycause they are free accordyng to the Spirit Againe bicause euen in those ordinances whiche seme to pertaine to the spirituall kingdome there maye be some errour we must also put difference betwene these whiche are to be taken for lawfull as agreable to the worde of God and on the other side whiche ought not to haue place amonge the godly Of the ciuile gouernement there shal be els where place to speake Also of the Ecclesiastical lawes I omit to speake at this time bicause a more full entreating of it shal be fit for the Fowerth booke where we shall speake of the power of the Church But of this discourse let this be the conclusion The question beyng as I haue sayd of it selfe not very darke or entangled doth for this cause accoÌ„bre many bicause thei do not suttelly enough put difference betwene the outward court as they call it and the court of conscience Moreouer this encreaseth the difficultie that Paule teacheth that the Magistrate ought to be obeyed not only for feare of punishmeÌ„t but for conscience Wherupon foloweth that coÌ„sciences are also bouÌ„d by the ciuile lawes If it were so all should come to naught which we both haue spoken and shall speake of the spirituall gouernement For the losyng of this knot firste it is good to knowe what is conscience And the definition therof is to be fetched from the propre
deriuatiō of the word For as when men do with minde and vnderstandyng conceyue the knowledge of thinges they are thereby sayd Scire to know wherupon also is deriued the name of science knowlege so when thei haue a felyng of the iudgemēt of God as a witnesse ioyned with them whiche doth not suffer them to hide their sinnes but that they be drawen accused to the iudgemēt seate of God that same felyng is called Conscience For it is a certayne meane betwene God and man bicause it suffreth not man to suppresse in himselfe that whiche he knoweth but pursueth him so farre till it bryng him to giltinesse This is it whiche Paule meaneth where he sayth that cōscience doth together witnesse with mē whē their thoughtes do accuse or acquite them in the iudgement of God A simple knowledge might remaine as enclosed within man Therefore this felyng whiche presenteth man to the iudgement of God is as it were a keper ioyned to man to marke and espie al his secretes that nothing may remaine buried in darknesse Whereupon also cōmeth that olde Prouerbe Conscience is a thousand witnesses And for the same reason Peter hath set the examination of a good cōscience for quietnesse of minde when beyng persuaded of the grace of Christ we do without feare present our selues before God And the author of the Epistle to the Hebrues setteth to haue no more conscience of sinne in stede of to be deliuered or acquited that sinne may no more accuse vs. Therefore as workes haue respect to men so cōscience is referred to God so that a good Consciēce is nothing els but the inward purenesse of the heart In whiche sense Paule writeth that charitie is the fulfillyng of the law out of a pure conscience and faith not fained Afterwarde also in the same chapter he sheweth howe muche it differeth from vnderstanding sayeng that some had suffred shipwreck frō the faith bicause thei had forsakē good Consciēce For in these wordes he signifieth that it is a liuely affection to worship God a sincere endeuor to liue holyly and godlyly Somtime in deede it extendeth also to men as in Luke where the same Paule protesteth that he endeuored himselfe to walke with a good conscience toward God and men But this was therfore sayd bicause the frutes of good cōscience do flowe and come euen to men But in speakynge properly it hath respect to God only as I haue already sayd Hereby it cōmeth to passe that the law is sayd to binde the conscience which simply bindeth a mā without respect of men or without hauing any consideration of them As for example God cōmaundeth not only to kepe the minde chaste and pure from al lust but also forbiddeth al māner of filthinesse of wordes outward wantonnesse whatsoeuer it be To the kepyng of this law my cōscience is subiect although there liued not one mā in the world So he that behaueth himself intemperantly not only sinneth in this that he geueth an euel exāple to the brethren but also hath his consciēce bound with giltinesse before God In thinges that are of themselues meane there is an other consideratiō For we ought to absteine from them if they brede any offense but the conscience still beyng free So Paule speaketh of flesh consecrate to Idoles If any sayth he moue any dout touch it not for cōsciēces sake I say for consciēce not thine but the others A faithfull mā should sinne which beyng first warned should neuerthelesse eate such fleshe But howsoeuer in respect of his brother it is necessarie for him to absteine as it is prescribed of God yet he cesseth not to kepe still the libertie of cōscience Thus we see how this law bindyng the outward worke leaueth the cōscience vnbound The .xx. Chapter ¶ Of prayer which is the chiefe exercise of faith and whereby we dayly receiue the benefites of God OF these thinges that haue ben hetherto spoken we plainely perceyue how needy and voyde mā is of al good things and how he wanteth al helpes of saluation Wherfore if he seke for relefes whereby he may succour his needinesse he must goe out of himselfe and get them els where This is afterward declared vnto vs that the Lord doth of his owne free will and liberally geue himself to vs in his Christ in whom he offreth vs in stede of our miserie all felicitie in stede of our neede welthinesse in whome he openeth to vs the heauenly treasures that our whole faith should behold his beloued sonne that vpon him our whole expectatiō should hang in him our whole hope should sticke fast and reste This verily is the secret and hidden Philosophie whiche can not be wrong out with Logiciall argumentes but they learne it whose eyes God hath opened that they may see light in his light But sins that we are taught by fayth to acknowledge that what so euer we haue neede of whatsoeuer wāteth in vs the same is in God and in our Lord Iesus Christ namely in whome the Lorde willed the whole fulnesse of his largesse to rest that from thense we should all drawe as out of a most plentifull fountaine now it remayneth that we seke in him and with praiers craue of him that which we haue learned to be in him Otherwise to know God to be the Lord and geuer of all good things which allureth vs to pray to him and not to goe to him praye to him shold so nothing profit vs that it should be alone as if a man should neglect a treasure shewed him buried and digged in the ground Therfore the Apostle to shewe that true fayth can not be idle from callyng vpon God hath set this order that as of the Gospell spryngeth faith so by it our heartes are framed to cal vpon the name of God And this is the same thyng which he had a litle before sayd that the Spirit of adoption which sealeth in our heartes the witnesse of the Gospell rayseth vp our spirites that they dare shewe forth their desires to God stirre vp vnspeakable gronynges and crie with confidence Abba Father It is mete therefore that this last poynt bycause it was before but only spoken of by the waye and as it were lightly touched should nowe be more largely entreated of This therefore we get by the benefit of prayer that we atteyne to those richesses whiche are layed vp for vs with the heauenly father For there is a certayne communicatyng of men with God whereby they entryng into sanctuarie of heauen do in his owne presence cal to him touchyng his promises that the same thyng whiche they beleued him affirmyng only in word not to be vayne they maye when neede so requireth finde in experience Therefore we see that there is nothing set forth to vs to be loked for at the hande of the Lord whiche we are not also cōmaunded to craue with praiers so true it is that by prayer are digged vp
whom in dede the Lord published new oracles to be added to the law but yet not so new but that they cam out of the law and had respect vnto it For as touchyng doctrine they were only expositors of the law and added nothyng vnto it but prophecies of thyngs to come Those excepted they vttered nothyng els but a pure exposition of the lawe But because it pleased the Lord that there shold be a plainer and larger doctrine that weake consciences might be the better satisfied he cōmaunded that the Prophecies also shold be put in writyng and accompted parte of his worde And hereunto were added the histories whiche are also the workes of the Prophetes but made by the endityng of the Holy ghost I recken the Psalmes among the Prophecies because that which we attribute to the prophecies is also cōmon to the psalmes Therfore that whole body cōpacted of the law prophecies psalmes histories was the word of the Lord to the olde people by the rule whereof the prestes and teachers euen vnto Christes tyme were bounde to examine their doctrine neither was it lawfull for them to swarue either to the right hand or to the left because all their office was enclosed within these boundes that they should answer the people out of the mouth of God Which is gathered of a notable place of Malachie where he biddeth them to be mindful of the law to geue hede to it euē to the preaching of the Gospell For therby he forbiddeth them all new found doctrines and graunteth them no leaue to swarue neuer so little out of the way which Moses had faithfully shewed them And this is the reason why Dauid so honorably setteth out the excellence of the law reherseth so many praises of it that is that the Iewes should couete no forein thyng without it sith within it was all perfection enclosed But when at last the Wisdome of God was openly shewed in the flesh that same Wisdome with ful mouth declared vnto vs al that euer can with mans wit be cōprehēded or ought to be thought cōcerning the heuēly Father Now therefore sins Christ the fōne of rightousnesse hath shined we haue a perfect brightnesse of the truth of God such as the clerenesse is wōt to be a mid day when the light was before but dimme For verily the Prophet meant not to speake of any meane thing whē he wrote the God in old time spake diuersly many waies to the fathers by the prophets but that in these last daies he began to speake to vs by his beloued Sonne For he signifieth yea he openly declareth that God wil not hereafter as he did before speake somtime by some and sometime by other nor wil adde Prophecies to Prophecies or reuelations to reuelations but that he hath so fulfilled al the partes of teaching in the Sonne that they must haue thys of him for the last and eternal testimonie After whiche sort al this time of the new Testament wherein Christe hath appeared to vs with the preaching of his Gospell euen to the daie of iugement is expressed by the last houre the last times the last dayes to the ende verely that contented with the perfection of the doctrine of Christe we should learne neither to fayne vs any new beside it or receiue it fained of other Therfore not without cause the Father hath by singular prerogatiue ordeined the Sonne to be our Teacher commaunding hym not any man to be heard He did in dede in fewe wordes sette oute hys scholemaistership vnto vs when he said heare him but in whiche there is more weight force than men commonly thynke For it is as muche in effect as if leading vs away frō al doctrines of men he should bring vs to him only and commaūde vs to loke for al the doctrine of saluation at him alone to hang vpon him alone to cleaue to hym alone finally as the very wordes do sounde to harkē to the voice of hym alone And truely what ought there now to be either loked for or desyred at the hand of man when the very worde of lyfe hath familiarly and openly disclosed himselfe vnto vs Yea but it is mete that the mouthes of al mē be shut after that he in whom the heauēly Father willed to haue al the treasures of knowledge and wisdome to be hidden hath ones spoken and so spokē as became both the wisdome of God which is in no part vnperfect and Messias at whoe 's hand the reuelation of al thinges is hoped for that is to say that he left nothing afterwarde for other to be spoken Let this therefore be a stedfast principle that there is to be had no other worde of God wherunto place should be geuen in the Chirche than that which is conteined first in the law and the Prophetes and then in the writinges of the Apostles that there is no other manner of teaching rightly but according to the prescription and rule of the word Hereupon also we gather that ther was no other thing graūted to the Apostles but that which the Prophetes had had in olde tyme that is that they should expounde the olde Scripture and shewe that those thinges that are therein taught are fulfilled in Christ and yet that they should not do the same but of the Lorde that is to saye the Spirite of Christe going before them and after a certaine maner enditing wordes vnto them For Christ limited their embassage with this condition when he commaunded them to goe and teache not such thinges as they themselues had rashly forged but al those thynges that he had cōmaunded them And nothing could be more playnly spokē thā that which he saieth in an other place but be not ye called maisters for onely one is your maister Christe Then to emprint this more depely in their minde he repeteth it twise in thesame place And because their rudenesse was such that they could not cōceiue those thynges that they had heard and learned of the mouth of their maister therfore the Spirite of trueth is promised them by whō they should be directed to the true vnderstanding of al thinges For the same restrayning is to be diligētly noted where this office is assigned to the Holy ghost to put them in minde of al those thinges that he before taught them by mouth Therfore Peter who was very wel taught how much he might lawfully do leaueth nothing either to himselfe or other but to distribute the doctrine deliuered of God Let him that speaketh saieth he speake as the wordes of God that is to say not doutingly as they are wont to tremble whoe 's own cōscience misgeueth them but with sure cōfidēce which becōmeth the seruāt of God furnished with assured instructiōs What other thing is this but to forbidde al inuentions of mans minde frō what hed soeuer they haue proceded that the pure word of God may be heard learned in the Chirch
Paule For if we must obeye Princes not onely for penalties sake but also for cōsciēce it semeth thereupō to folowe that Princes lawes haue also dominiō ouer cōscīce If this be true thē thesame also ought to be said of the lawes of the Chirch I answere that first here we must put a differēce betwene the generaltie the specialtie For though al special lawes do not touch the cōsciēce yet we are boūde by the general cōmaundemēt of god which cōmēdeth vnto vs the authoritie of magistrates And vpō this point stādeth the disputatiō of Paul that magistrates are to be honored because they ar ordeined of god In the meane time he teacheth not that those lawes that are prescribed by thē do belōg to the inward gouernemēt of the soule wheras he eche where extolleth both the worshipping of God the spiritual rule of liuīg righteously aboue al the ordināces of mē whatsoeuer they be In other thīg also is worthy to be noted which yet hāgeth vpon the former that the lawes of men whether they be made by the magistrate or by the Chirch although they be necessarie to be kepte I speake of the good and righteous lawes yet therefore do not by themselues binde conscience because the whole necessitie of keping them is referred to the general ende but cōsisteth not in the things commaūded Frō this sort do far differ both those that prescribe a new forme of the worshipping of God those that appoint necessitie in things that be at libertie But such are those that at this day be called Ecclesiastical cōstitutiōs in the Papacie which are thrust in in stede of the true and necessarie worshipping of God And as they be innumerable so are there infinite bondes to catch and snare soules But although in the declaration of the law we haue somwhat touched them yet because this place was fitter to entreate fully of them I will nowe trauaile to gather together the whole summe in the best order that I can And because we haue already discoursed so much as semed to be sufficient concerning the tyranny which the false Bishops do take vpon themselues in libertie to teache whatsoeuer they list I wil now omitt al that parte I wil here tarry only vpō declaring the power which they say they haue to make lawes Our false Bishops therfore do burden consciences with newe lawes vnder this pretense that they are ordeined of the Lord spiritual lawmakers sins the gouernement of the Chirch is committed vnto them Therefore they affirme that whatsoeuer they commaunde prescribe oughte necessarily to be obserued of the Christian people and that he that breaketh it is giltie of double disobediēce for that he is rebellious both to God to the Chirch Certainly if they were true Bishops I would in this behalfe graunt to them some authoritie not so much as they require but so much as is requisite to the wel ordering of the police of the Chirche Now sith they are nothing lesse than that which they woulde be accompted they can not take any thing to them be it neuer so little but that they shall take to much But because this hath ben ells where considered let vs graunt them at this present that whatsoeuer power true Bishops haue the same rightly belongeth to them also yet I deny that they be therfore appointed lawmakers ouer the faythfull that may of themselues prescribe a rule to liue by or compell to their ordināces that people committed vnto them When I say this I meane that it is not lawfull for them to deliuer to the Chirch to be obserued of necessitie that which they haue deuised of themselues without the word of God Forasmuch as that authoritie both was vnknowen to the Apostles and so oft taken away from the ministers of the Chirch by the Lordes owne mouth I maruel who haue ben so bolde to take it vpon them at this daye are so bolde to defende it beside the example of the Apostles and against the manifest prohibition of God As touchīg that that perteined to the perfect rule of wel liuing the lord hath so conteined al that in his law that he hath left nothing for men that they might adde to that summe And this he did first for this purpose that because the whole vprightnesse of liuing stādeth in this point if all workes be gouerned by his wil as by a rule he should be holden of vs the only maister and directer of lyfe thē to declare that he requireth of vs nothing more than obedience For this reason Iames sayth he that iudgeth his brother iudgeth the law he that iudgeth the law is not an obseruer of the law but a iudge But there is one onely lawmaker that can both saue and destroy We heare that God doth claime this one thing as proper to himselfe to rule vs with the gouernement and lawes of his word And the same thing was spoken before of Esay although somwhat more darkly the Lord is our king the lord is our lawmaker the Lord is our iudge he shal saue vs. Truly in both these places is shewed that he that hath power ouer the soule hath the iugement of life and death Yea Iames pronounceth this plainly Now no man can take that vpō him Therfore God must be acknowleged to be the only king of soules to whom alone belongeth the power to saue and destroy as those words of Esaye expresse and to be the king and iudge and lawmaker Sauior Therfore Peter when he admonisheth the Pastors of their dutie exhorteth them so to fede the flocke not as vsing a Lordship ouer the Clergie by whiche worde Clergie he signifieth the inheritance of God that is to saye the faithfull people This if we rightly weye that it is not lawfull that that should be transferred to man which God maketh his owne onely we shal vnderstande that so al the power is cut of whatsoeuer it be that they chalenge which aduaunce themselues to commaunde any thing in the Chirche without the worde of God Now forasmuch as the whole cause hangeth therupon that if God be the only lawmaker it is not lawful for men to take that honor to themselues it is mete also therewithall to kepe in minde those twoo reasons which we haue spoken why the Lord claimeth that to himselfe alone The first is that his wil may be to vs a perfect rule of al righteousnesse and holinesse and that so in the knowing of him may be the perfecte knowlege to liue wel The other is that when the manner is soughte how to worship him rightly and wel he only may haue authoritie ouer our soules whom we ought to obeye and vpon whoe 's beck we oughte to hang. These twoo reasōs being wel marked it shal be easye to iudge what ordinances of men are contrary to the word of God Of that sort be al those which are fained to belong to the true worshipping of God and to the obseruing
people of Israell that such introduction was ordeined for their sakes whiche although the stronger may well want yet they oughte not to neglecte it forasmuche as they see it to be profitable for the weake brethren I answer that we ar not ignorant what we owe to the weakenesse of our brethren but on the other side we take exception and say that this is not the way whereby the weake may bee prouided for that they shold be ouerwhelmed with great heapes of Ceremonies The Lorde did not in vaine put this difference betweene vs and the olde people that his wil was to instruct them like children with signes figures but vs more simply without such outward furniture As saieth Paule a childe is ruled of his scholemaister and kept vnder custodie accordyng to the capacitie of his age so the Iewes are kepte vnder the lawe But we are like vnto full growen men whiche beeyng set at libertie from tutorshyp and gouernement haue no more neede of childishe introductions Truely the Lorde did foresee what maner of common people there shold be in his Chirche and how they shoulde be ruled Yet he did in this maner as we haue said make differēce betwene vs and the Iewes Therfore it is a foolishe way if we will prouide for the ignorant in raising vp Iewishenesse which is abrogate by Christ Christ also touched in his owne woordes this difference of the olde and new people when he said to the woman of Samaria that the time was cōme wherin the true worshippers should worship God in Spirite and truth This verily had alway ben don but the new worshippers differed frō the old in this point that vnder Moses the spiritual worshippyng of God was shadowed and in a maner entāgled with many Ceremonies which being abolished he is now more simply worshipped Therfore thei that confound this difference do ouerthrow the order institute and stablished by Christ. Shal there then wilt thou say no Ceremonies be geuen to the ruder sort to helpe their vnskilfulnesse I say not so for I verily thinke that this kynde of helpe is profitable for them I doe here trauaile only that suche a meane may be vsed as may brightly sette out Christ and not darken hym Therfore there are geuen vs of God few Ceremonies those not laborsome that they should shew Christ being present The Iewes had moe geuen them that they shold be images of him being absent Absent I say he was not in power but in maner of signifying Therfore that meane may be kept it is necessarie to keepe that fewnesse in number easinesse in obseruing and dignitie in signifieng which also cōsisteth in clerenesse What nede I to say that this hath not ben done For the thyng it selfe is in all mens eyes Here I omitt with how pernicious opinions mens myndes are filled in thinking that they be sacrifices wherewith oblation is rightly made to God wherby sinnes are clēsed wherby righteousnesse saluatiō is obteined They wyl deny that good things ar corrupted with such forein errors forasmuch as in this behalf a man may no lesse offende in the very works also cōmaunded of God But this hath more hainousnesse that so much honor is geuē to works rashely fained by the will of mā that they are thought to be things deseruing eternal life For the works cōmaunded of God haue reward therfore because that lawmaker himself in respect of obedience accepteth them Therfore they receiue not their value of their own worthinesse or of their own deseruing but because God so muche estemeth our obediēce toward him I speake here of that perfectiō of works which is commaunded of God and is not performed of mē For therfore the very works of the law which we do haue no thāk but of the fre goodnesse of God because in them our obediēce is weake lame But bicause we do not here dispute of what value works ar without Christ therfore let vs passe ouer the question I come back again to that which proprely belōgeth to this presēt argumēt that whatsoeuer cōmēdation works haue in them they haue it in respect of the obediēce which only the Lord doth loke vpon as he testifieth by the Prophet I gaue not cōmaūdement of sacrifices burnt offringes but only that ye shold with hearing heare my voice But of fained works he speaketh in an other place saying Ye weye your siluer not in bred Againe they worship me in vaine with the precepts of men This therfore they can by no waies excuse that they suffer the silly people to seke in those outward trifles the righteousnesse wherby they may stand against God vphold themselues before the heauenly iugement seate Moreouer is not this a fault worthy to be inueyed against that they shew foorth Ceremonies not vnderstanded as it were a stage play or a magicall enchaūtment ▪ For it is certaine that al Ceremonies are corrupt and hurtfull vnlesse men be by them directed to Christ. But the Ceremonies that are vsed vnder the papacie are seuered from doctrine that they may the more holde men in signes without all signification Finally such a conning craftesman is the belly it appeareth that many of them haue ben inuented by couetous sacrificing prestes to bee snares to catche money But what beginning soeuer they haue they are all so geuen foorth in cōmon for filthy gaine that we must nedes cut of a greate parte of them if we will bring to passe that there be not a prophane market and full of sacrilege vsed in the Chirch Although I seeme not to teach a continuall doctrine concernyng the ordinances of men because this speakyng is altogether applied to our owne tyme yet there is nothyng spoken that shall not be profitable for all tymes For so oft as this superstition crepeth in that men wyl worship God with theyr owne fayned deuises whatsoeuer the lawes bee that ar made to that purpose they do by by degenerate to those grosse abuses For the Lord thretneth not this curse to one or two ages but to al ages of the world that he wil strike them with blyndnesse and amased dullnesse that worshyp him with the doctrines of men This blyndyng continually maketh that they flee from no kynde of absurditie whiche despisyng so many warnyngs of God doe wilfully wrap them selues in those deadly snares But if settyng asyde circumstances you wyl haue simply shewed what be the mens traditions of al ages which it is mete to be reiected of the Chirche and to bee disalowed of all the godly that same shal be a sure and playne definition whiche we haue aboue sette that all lawes without the worde of God are made by men to this end either to prescribe a maner of worshippyng God or to bind consciences with religion as though they gaue cōmaundement of thinges necessary to saluation If to the one or both of these there be adioyned other faultes as that with their multitude they darken the
forsothe which while Christ was yet liuyng they coulde not vnderstand after his ascendyng they learned by the reuelation of the Holy ghost Of the exposition of that place we haue els where already seen So much as is sufficient for this present cause truely they make themselues worthy to be laughed at whyle they faine that those greate mysteries which so long tyme were vnknowen to the Apostles were partly obseruations eyther Iewishe or Gentile of whiche all the one sort had ben long before publyshed among the Iewes and all the other sort among the Gentiles and partly foolysh gesturynges and vayne pety Ceremonies whiche foolishe sacrificyng prestes that can neither skill of swimmyng nor of letters vse to doo very trimly yea suche as children and fooles do so aptely counterfaite that it may sente that there be no fitter ministers of suche holy mysteries If there were no histories at all yet men that haue their sound witte myght consider by the thing it self that so great a heape of Ceremonies and obseruations did not sodenly brust into the Chirch but by little little crept in For when those holyer Bishops whiche were next in tyme to the Apostles had ordeyned some thynges that belonged to order and discipline afterwarde there folowed men some after other no discrete enoughe and to curious and gredy of whiche the later that euery one was so he more striued with his predecessoures in foolyshe enuious counterfaytyng not to geue place in inuentyng of newe thynges And because there was peryll least their deuyses woulde shortly growe oute of vse by whiche they coueted to gette prayse among their posteritie they were muche more rygorous in exact callyng vpon the kepyng of them This wrongfull zeale hath bredde vs a great part of these Ceremonies whyche they sette out vnto vs for Apostolike And this also the histories doo testifie Least in makyng a register of them we should be to tedious we will be content with one example In the ministryng of the Lordes supper there was in the Apostles tyme great simplicitie The next successours to garnishe the dignitie of the mysterie added somewhat that was not to be disallowed But afterwarde there came those foolishe counterfaiters which with now and then patchyng of peces together haue made vs this apparel of the prest whiche we se in the Masse those ornamentes of the altar those gesturynges and the whole furniture of vnprofitable thynges But they obiect that this in olde tyme was the persuasion that those thynges which were with one consente doone in the vniuersall Chirch came from the Apostles themselues whereof they cite Augustine for witnesse But I wyll bryng a solution from no other where than out of the words of Augustine hymselfe Those thinges saieth he that are kepte in the whole world we may vnderstand to haue ben ordeined either of the Apostles themselues or of the generall Councells whoe 's authoritie is moste healthfull in the Chirche as that the Lordes passion and resurrection and his ascendyng into heauen and the comming of the Holy ghoste are celebrate with yearely solemnitie and whatsoeuer lyke thyng bee founde that is kepte of the whole Chirch whiche waie soeuer it be spread abroade When he reckneth vp so fewe examples who doeth not se that he meant to impute to authors worthie of credite and reuerence the obseruations that then were vsed euen none but those symple rare and sobre ones with which it was profitable that the order of the Chirch shold be kepte together But howe farre doeth this differ from that whyche the Romishe maisters would enforce men to graunte that there is no pety Ceremonie among them that oughte not to be iudged Apostolike That I be not to long I wyll bryng foorth onely one example If any man aske them whense they haue theyr Holy water they by and by answer from the Apostles As though the histories dooe not attribute this inuention to I wote not what Bishop of Rome which truely if he had called the Apostles to counsell woulde neuer haue defiled Baptisme with a strange and vnfitte signe Albe it I do not thynke it like to be true that the beginnyng of that halowyng is so olde as it is there written For that whyche Augustine sayeth that certayne Chirches in his tyme dyd shunne that solemne folowyng of Christes example in washyng of feete least that vsage shoulde seeme to pertayne to Baptisme secretely sheweth that there was then no kynde of washyng that hadde any lykenesse with Baptisme Whatsoeuer it bee I wyll not graunte that this proceded from an Apostolike Spirite that Baptisme when it is with a dayly signe brought into remembrance should after a certayne maner bee repeted And I passe not vpon this that the selfe same Augustine in an other place ascribeth other thynges also to the Apostles For sithe he hath nothyng but coniectures iudgement oughte not vppon them to bee geuen of so greate a mater Finally admytte that we graunte them also that those thynges whych he rehearseth came from the tyme of the Apostles Yet there is greate difference betweene institutyng somme exercise of Godlynesse which the Faithful with a free conscience may vse or if the vse of it shall not be profitable for them they may forbeare it and making a law that may snare cōsciences with bondage But now from what author soeuer they proceded sithe we see that they are slidden into so greate abuse nothyng withstandeth but that we may without offence of hym abolish them forasmuche as they were neuer so commended that they muste be perpetually immouable Neither doth it much helpe them that to excuse their tyrannie they pretende the example of the Apostles The Apostles saye they and the elders of the first Chirch made a decree besyde the commaundement of Christ wherin they commaūded all the Gentiles to abstein from thinges offred to idols from strangled and from blood If that was lawefull for them why is it not also lawfull for their successours to followe the same so oft as occasion so requireth I wold to God they did bothe in all other thynges and in this thing folow them For I deny that the Apostles did there institute or decree any new thing which is easy to be proued by a strong reson For whereas Peter in that Coūcel pronounceth that God is tempted if a yoke be layed vpon the neckes of the disciples he doth himselfe ouerthrowe his owne sentence if he afterward consent to haue any yoke layed vpon them But there is a yoke layed if the Apostles do decree of their owne authoritie that the Gentiles shold be forbidden that they should not touch thinges offred to idoles blood strangled In dede there yet remaineth a dout for that they do neuerthelesse seme to forbidde But this dout shal easily be dissolued if a man doo more nerely consider the meaning of the decree it selfe in the order and effecte whereof the chiefe point is that to the Gentiles their libertie is to be left and
commaundement of God The Altar of Achaz the paterne whereof was broughte out of Samaria might haue semed to encrease the garnishment of the tēple wheras his deuise was to offre Sacrifices therupō to God only which he should do more honorably than vpon the first olde Altar yet we see how the Spirite detesteth the boldnesse for none other cause but for that the inuentions of mē in the worshipping of God are vnclene corruptions And how much more clerely the will of God is opened vnto vs so much the lesse excusable is our frowardnesse to attempt any thīg And therfore worthily with this circumstance the crime of Manasses is enforced for that he bilded a new altar in Ierusalem of which God had pronounced I wil there set my name because the authoritie of God is now as it were of set purpose refused Many do maruel why God so sharply threteneth y◠he wil do thinges to be wondred at to the people of whō he was worshipped with the cōmaundemētes of men pronounceth that he is worshipped in vaine with the preceptes of mē But if they cōsidered what it is in the cause of religion that is to say of heauēly wisdome to hāg vpō the only mouth of God they would therewtal se that it is no sclēder resō why God so abhorreth such peruerse seruices that are done to him accordīg to the lust of mās wit For althoughe they that obey such lawes for the worshipping of God haue a certaine shewe of humilitie in this their obedience yet they are not hūble before God to whō they prescribe the same lawes which they thēselues do kepe This is the reson why Paul willeth vs so diligently to beware that we be not deceiued by the traditions of mē that which he calleth ethelothreskian that is Wilworship inuēted of mē beside the doctrine of God This is verily true both our own wisdom al mens wisdom must be foolish vnto vs that we may suffer him alone to be wise Which way they kepe not which do studie with pety obseruations fayned by the wil of men to cōmend themselues vnto hym do thrust vnto hym as it were against his will a transgressing obedience towarde hym whiche is in dede geuen to mē As it hath ben done both in many ages heretofore and in the tyme within our owne remembrance and is also at thys daye done in those places where the authoritie of the creature is more estemed thā of the creator where religion if yet the same be worthy to be called religion 〈◊〉 defiled with moe and more vnsauorie superstitions than euer was any Paynime wickednesse For what could the witt of men brede but al thynges carnal and foolishe and such as truely resemble theyr authors Whereas also the Patrones of superstitions allege that Samuell Sacrificed in Ramatha and although the same was done beside the law yet it pleased God the solution is easy that it was not a certayne seconde altar to set against the one onely altar but because the place was not yet appointed for the arke of couenant he appointed the towne where he dwelled for Sacrifices as the most conuenient place Truely the minde of the holy Prophete was not to make any innouation in holy thinges whereas God had so streightly forbidden any thing to be added or minished As for the example of Menoha I say that it was an extraordinarie and singular case He being a priuate man offered sacrifice to God not without the allowāce of God verily because he enterprised it not of a rash motion of his own minde but by a heauenlye instinction But how much the Lord abhorreth those thinges that men deuise of themselues to worship hym withall an other not inferior to Gedeon is a notable example whoe 's Ephod turned to destruction not only to hym and hys familie but to the whole people Finally euery new founde inuention wherewith mē couet to worship God is nothing ells but a defiling of true holinesse Why then saye they did Christ will that those intollerable burdens should be borne which the Scribes and Pharisees bounde vpon men But why in an other place did the same Christ wil that men should beware of the leuen of the Pharisees calling leuen as Mathew the Euangelist expoundeth it all their own doctrine that they mingled with the purenesse of the worde of God What would we haue more playne thā that we be commaunded to flee and beware of al their doctrine Whereby it is made most certaine vnto vs that in the other place also the Lorde willed not that the cōsciences of his shoulde be vexed with the Pharisees own traditiōs And the very wordes if they be not wrested soūde of no such thing For the Lord purposing there to enuey sharply againste the maners of the Pharisees did first simply instruct them that heard hym that although they saw nothing in their life mete for them to folow yet they should not cesse to do those thyngs which they taught in wordes whyle they sate in the chaire of Moses that is to declare the law Therefore he meant nothing ells but to prouide that the cōmon people should not with the euil exāples of the teachers be brought to despise the doctrine But forasmuch as many are nothing at al moued with resons but alwaye require authoritie I wil allege Augustines wordes in whiche the very same thing is spoken The Lordes shepefolde hath gouernoures some faithfull and some hirelinges The gouernours that are faithfull are true Pastors but heare ye that the hireliges also are necessarie for many in the Chirch folowing earthly profites do preach Christe and by them the voice of Christ is heard and the shepe do folowe not a hireling but the Pastor by the meanes of a hireling Heare ye that hirelinges are shewed by the Lord himselfe The Scribes saith he the Pharisees sitt in the chaire of Moses Doe ye those thinges that they saye but do not those thinges that they do What other thing said he but heare the voice of the Pastor by the hirelinges For in sitting in the chaire they teache the law of God therfore God teacheth by thē But if they wil teache their owne heare it not do it not This saith Augustine But wheras many vnskilfull men when they heare that consciences are wickedly boūde and God worshipped in vaine with the traditions of men do at ones blott out altogether al lawes whereby the order of the Chirch is set in Frame therefore it is conuenient also to mete with their error Uerily in this point it is easy to be deceiued because at the first sight it doeth not by and by appeare what differēce is betwene the one sort and the other But I will so plainly in few wordes sett out the whole mater that the likenesse may deceiue no man First let vs holde this that if we see in euery felowship of men some policie to be necessarie that may
Gospell should seme to geue place to the lawe But sins that tyme it neuer came in any mans mynde vnder color of folowyng of Moses to require such a forme of fasting in the people of Israel Neither did any of the holy Prophetes and fathers folow it when yet they had mynde and zeale enough to godly exercises For that which is sayd of Helias that he passed forty dayes without meate and drinke tended to no other ende but that the people should know that he was stirred vp to be a restorer of the law from which almost all Israell had departed Therfore it was a mere wrongful zeale and ful of supertitioÌ„ that they did set foorthe fasting with the title and color of folowyng of Christe Howbeit in the manner of fasting there was then greate diuersitie as Cassiodorus rehearseth out of Socrates in the nynth booke of hys historie For the Romaines sayth he had but three weekes but in these there was a continuall fasting except on the Sonday and Saturdaye The Slauonians and Grecians and six wekes other had seueÌ„ but their fasting was by deuided times And they disagreed no lesse in difference of meates Some did eate nothing but bread water some added herbes some did not forbeare fishe and fowles somme had no difference in meates Of this diuersitie Augustine also maketh mention in the latter Epistle to Ianuarie Then folowed worse tymes and to the preposterous zele of the people was added bothe ignorance and rudenesse of the Bishoppes and a luste to beare rule and a tyrannous rigor There were made wicked lawes which strayne consciences with pernicious bondes The eatyng of fleshe was forbidden as though it defiled a man There were added opinions full of sacrilege one vppon an other till they came to the bottome of all errors And that no peruersenesse shold be omitted they began with a moste fonde pretence of abstinence to mocke with God For in the most exquisite deyntinesse of fare is sought the praise of fasting no delicates do then suffice there is neuer greater plentie or diuersitie or sweetenesse of meates In such and so gorgious preparatioÌ„ they thinke that they serue God rightly I speake not how they neuer more fowlye glutte them selues than when they would bee compted most holy men Brefely they compt it the greatest worshipping of God to abstein from fleshe these excepted to flowe full of all kynde of deynties On the other syde they think this the extremest vngodlinesse and such as scarcelye may be recompensed with deathe if a man tast neuer so little a piece of bacon or vnsauerie fleshe with browne breade Hierome telleth that euen in his tyme were some that with such follies did mocke with God which because they would not eate oile caused most deyntie meates froÌ„ euery place to bee brought them yea to oppresse nature wyth violence they absteined from drinking of water but caused swete and costly suppinges to be made for them which they did not drinke out of a cup but out of a shell Which faulte was then in a fewe at this day it is a coÌ„mon fault among all riche menne that they fast to no other ende but that they may banket more sumptuously and deyntily But I will not waste many wordes in a mater not doutefull Only this I say that bothe in fasting and in al other partes of discipline the papistes so haue nothing right nothing pure nothing well framed and orderlye whereby they maye haue any occasion to bee proude as though there were any thyng remaining among them worthy of praise There foloweth another parte of discipline which peculiarly belongeth to the clergie That is conteyned in the canons which the old Bishops haue made ouer them selues and their order As these be that no clerke should geue himself to hunting to dyâ—ing nor to banketting that none should occupye vsurie or merchandise that none should be present at wanton dauncings such other ordinances There were also added penalties wherby the authoritie of the canoÌ„s was stablished that none shoulde breake them vnpunnished For this ende to euery Bishop was committed the gouernement of his owne clergie that they shoulde rule their clerkes according to the canons and holde them in their duetie For this ende were ordeined yerely ouerseinges and synodes that if anye were negligent in hys duetie he should bee admonished if any had offended he should be punished according to the measure of his offence The Bishops also them selues had yerely their prouinciall Synodes and in the olde tyme yerely two Synodes by whiche they were iudged if they had done any thyng beside their duetie For if any Bishop were to harde or violent against his clergie they might appelle to those Synodes although there were but one that complained The seuerest punishment was that he which had offended should be remoued from hys office for a time be depriued of the CoÌ„munion And because that same was a coÌ„tinuall order they neuer vsed to dismisse any Synode but that they appointed a place and tyme for the next Synode For to gather a generall Councell pertained to the Emperour onely as all the old summoninges of Councels do testifie So long as this seuerite flourished the clerkes did require in word no more of the people than themselues did performe in example and dede Yea they were much more rigorous to themselues than to the people And verily so it is mete that the people shold be ruled with a geÌ„tler and looser discipline as I may so terme it but the clerkes should vse sharper iudgementes among themselues and should lesse beare with themselues than with other men How all this is growen out of vse it is no nede to rehearse when at this day nothyng can be imagined more vnbridled and dissolute than the clergie they are brokeÌ„ foorth to so great licentiousnesse that the whole worlde crieth out of it That all antiquitie shold not seeme to be vtterly buryed among them I graunt in dede that they do with certaine shadows deceiue the eies of the simple but those are suche as come no nerer to the auncient maners than the counterfaityng of an ape approcheth to that whiche men do by reason and aduise There is a notable place in Xenophon where he teacheth how fowly the Persians had swarued from the ordinances of their Elders and were fallen from the rigorous kinde of life to softnesse and deyntinesse that yet they couered this shame sayeng that they diligently kept the auncient vsages For when in the tyme of Cirus sobrietie and temperance so farr florished that men neded not to wipe yea and it was accompted a shame with posteritie this continued a religious obseruation that no man should draw snott oute at hys nosethrilles but it was lawfull to sucke it vp and fede within euen till they wer rotten the stinking humors which they had gathered by gluttonous eating So by the olde order it is vnlawfull to bryng winepots to the borde but to swill in
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