the other of a father For the iudge when he punisheth an euell doer he hath regard to the offense and punisheth the very fault when the father somwhat rigorously correcteth his childe he doeth it not to be reueÌ„ged on him or to punish him but rather to teache him make him water in time to come Chrysostome in a certayne place vseth a similitude somwhat differyng from this but yet it commeth to the same point The sonne sayth he is beaten and the seruant also is beaten but the one is punished as a bondseruant bycause he hath offended and the other is chastised as a freeman and as a sonne nedyng correction To the one his correction serueth for profe and amendement to the other for scourge and punishment But that we maye haue the whole matter shortly and in a redy summe let this be the first of two distinctions Wheresoeuer punishment is to reuenge there sheweth it self the curse and wrath of God whiche he alwaye withholdeth from the faythfull Contrarywise Chastisement bothe is a blessyng of God and beareth a testimonie of his loue as the Scripture teacheth This difference is commonly euery where sufficiently expressed in the worde of God For what so euer afflictions the wicked â—uffer in this present life therein is painted out vnto vs as it were a certayne entrie of hell from whense they doe alredy see a far of their eternall damnation and they are so far from beyng amended or takyng any profit thereby that rather by such beginnynges they are prepared to the most cruell hell that at length abideth for them But the lord chastisyng chastiseth his seruantes but he doth not put them to death Therfore they confesse that to be beateÌ„ with his rodde was good for them into true instruction But as we rede euery where that the holy ones suffer suche punishmentes with quiet minde so they haue alwaye prayed to escape the first kinde of scourges Chastise me Lord sayth Ieremie but in thy iudgement not in thy wrath least thou destroy me Poure out thy wrath vpoÌ„ the nations that haue not knowen thee vpon the kingdomes that haue not called vpon thy name And David sayth Lord rebuke me not in thy wrath nor correct me in thine anger And it maketh nothyng to the contrarie that ofteÌ„times it is sayd that the Lord is angry with them that be his when he punisheth their sinnes As in Esaie I wil coÌ„fesse to thee O lord bicause thou hast be angry with me thy wrath is turned thou hast comforted me Againe Abacuc Thou that hast ben angry shal remeÌ„ber mercie And Michee I wil beare the wrath of the lord bicause I haue sinned against him Where he putteth vs in minde that not only they that are iustly punished nothing preuaile with murmuryng against him but also that the faithful haue aswagemeÌ„t of their sortoâ— in coÌ„sidering the purpose of God For after the same manner it is sayd that he doth defile his owne inheritaÌ„ce which yet as we know he will neuer defile But that is spoken not in respect of the purpose or meaning of God that punisheth but of the vehement feling of sorrow which they fele that suffer any of his seueritie what so euer it be But he not only pricketh his faithful with no smal rigour but sometimes so woundeth them that thei thinke theÌ„selues not far from the damnation of hell So he testifieth that they haue deserued his wrath and so it behoueth that they should lothe themselues in their euels and be touched with the greater care to appease God and carefully make haste to craue pardon But euen in the very same doynge he sheweth a more euident testimonie of his fauorable kindenesse than of his wrath For the couenant continueth that was made with vs in our true Salomon the truthe whereof he that can not deceyue hath affirmed that it shall neuer bee made voyde If sayth he his children forsake my lawe and walke not in my iudgementes yf they defile my statutes and kepe not my commaundementes I will visite their sinnes with a rodde and with stripes but I wil not take away my mercie from him Of whiche mercie to make vs assured he sayth that the rodde wherewith he will correct the posteritie of Salomon shal be of menne and stripes of the children of menne by which clauses when he meaneth moderation and lenitie he there withall secretlye declareth that they can not but bee confounded with extreme and deadly horrour that fele the hand of God to be against theÌ„ Now great regard he hath of this lenitie in chastising his Israell he sheweth in the Prophet I haue purged thee sayth he in fyre But not as Siluer for then thou shouldest haue ben all consumed Albeit he teacheth that chastisementes serue him for to cleanse hym but he further sayth that he vseth the same so temperately that he bee not to muche consumed by them And that is needefull For the more that euery man reuereÌ„tly feareth God and geueth himself to follow godlinesse so muche the tendrer he is to beare his wrath For the reprobate although they grone vnder his scourges yet for that they weye not the cause but rather turne their backe bothe to their owne sinnes and to the iudgemeÌ„t of God by that slouthfulnesse they gather a hardnesse or bycause they murmure and kicke agaynst him and do make an vprore agaynst their iudge that furious soden rage astoniâ—eth them with madnesse and furor But the faythfull beyng admonished by his correction by and by descend to consider their sinnes and beyng striken with dread and horrour they flee in huÌ„ble wise to pray to him for pardon vnlesse the Lord dyd aswage these sorrowes wherwith the poore soules torment themselues they would â—ainte a hundred times euen in smal tokens of his wrath Then let this be the second distinction that when the reprobate are stryken with the scourges of God thei do alredy after a certaine manner beginne to suffer peines by his iudgement and though they shall not escape vnpunished for that they haue not taken hede to suche tokens of the wrath of God yet they are not punished to this ende to make them come to a better minde but only that to their great hurr they should proue God to be a iudge and reuenger But children are beaten with roddes not that they should thereby be punished of God for their sinnes but that they should thereby profit to amendement Therefore we take it that thei rather haue respect to the time to come than to the time paste This I had rather expresse in Chrysostomes wordes than mine owne For this sayth he God doth lay peine vpon vs not punishyng our sinnes past but correctyng vs agaynst time to come And so sayth Augustine That which thou suffrest that for whiche thou lamentest is a medicine to thee and no peine a chastisement and no damnatioÌ„ Put not away the scourge if thou
of reconciliation that they did therewithall require the consent of the people as he sheweth in an other place From this discipline there was no man exempted that euen the Princes together with the common people did submit themselues to beare it And rightfully sithe it was euident that it was the discipline of Christ to whom it is mete that all scepters and crownes of kinges be submitted So when Theodosius was depriued by Ambrose of power to come to the communion because of the slaughter committed at Thessalonica he threwe down all the royall ornamente wherewith he was clothed he openly in the Chirch bewayled his sinne whiche had crept vpon him by fraude of other men he craued pardon with groning and teares For great kinges ought not to thinke this to be any dishonor to them if they humbly throwe down themselues before Christ the king of kinges neither ought it to displease them that they be iudged by the Chirch For sith in their court they heare nothing ells but mâ—re flatteries it is more than necessarie for them to be rebuked of the Lord by the mouth of the Prestes But rather they ought to wishe that the Prestes should not spare them that the Lord may spare them In this place I omitt to speake by whom this iurisdiction is to be exercised because it is spoken of in an other place This onely I adde that that is the lawfull maner of proceding in excommunicating a man whiche Paule sheweth if the Elders doe it not alone by themselues but with the Chirch knowing and allowing it that is in such sort that the multitude of the people may not gouerne the doing but may marke it as a witnesse and a keper that nothing should be done of a fewe by wilfull affection But the whole maner of doing beside the calling vpon the name of God ought to haue such grauitie as may resemble the preseÌ„ce of Christ that it maye be vndouted that he there sitteth for ruler of his owne iugement But this ought not to be passed ouer that such seueritie becometh the Chirch as is ioined with the Spirite of mildenesse For we must alway diligently beware as Paule teacheth that he whiche is punished be not swallowed vp of sorrow for so should of a remedy be made a destructioÌ„ But out of the ende may better be gathered a rule of moderation For wheras this is required in excommunication that the sinner should be brought to repentance and euill examples taken away least either the name of Christ should be euil spoken of or other meÌ„ be prouoked to followe them if we shal haue an eye to these thinges we shal be able easily to iudge how farr seueritie ought to procede and where it ought to end Therfore when the sinner geueth a testimonie of his repentance and doth by this testimonie as much as in him lyeth blott out the offense he is not to be enforced any further but if he be enforced rigorousnesse doth then excede measure In which behalfe the immesurable seueritie of the olde fathers can not be excused which both disagreed from the prescribed order of the Lord and also was maruelously dangerous For when they charged a sinner with solemne penance and depriuation froÌ„ the holy communion somtime for seuen yeres sometime fower yeres somtime three yeres somtime for their whole life what other thyng could follow therof but either great hipocrisie or most great desperatioÌ„ Likewise wheras no man that had fallen the seconde time was admitted to seconde penance but was cast out of the Chirch euen to the ende of his life that was neyther profitable nor agreing to reson Therefore whosoeuer shal wey the mater with sound iugemeÌ„t shal here in perceiue want of their discretion Howbeit I do here rather disallow the publike maner thaÌ„ accuse al them that vsed it wheras it is certaine that many of them misliked it but they did therfore suffer it because they could not amende it Truely Cipriane declareth how much beside his own wil he was so rigorous Our pacience saith he and easinesse gentlenesse is redy to them that come I wish al to returne into the Chirch I wish al our fellow soldiars to be enclosed within the tentes of Christ and in the houses of God thâ— father I forgeue al thinges I dissemble many thinges for zele desire to gather brotherhode together I examine not with full iugement euen those thinges that are coÌ„mitted against God in pardoning defaultes more than I ought I am my selfe almoste in defaulte I doe with redy and full loue embrace them that returne with repentance coÌ„fessing their sinnes with humble and plaine satisfaction Chrysostome is somwhat harder and yet he sayth thus If God be so kinde why will his Prest seme so rigorous Moreouer we know what gentlenesse Augustine vsed towarde the Donatistes in so much that he sticked not to receiue into Bishoprike those that had returned from schisme euen immediatly after their repeÌ„tance But because a contrary order had growen in force they were compelled to leaue their own iugement to folow it But as this mildenesse is required in the whole body of the Chirch that it should punish them yâ— are fallen mercifully and not to the extremitie of rigor but rather according to the precepte of Paule shoulde confirme charitie towarde them so euery priuate maÌ„ for himselfe ought to temper himselfe to this mercifulnesse and gentlenesse Therfore it is not our part of wype out of the number of the elect suche as are dryuen oute of the Chirche or to despeire of them as thoughe they were allredy loste We maye in dede iudge them strangers from the Chirch and therefore strangers from CHRIST but that is onely duryng the tyme that they abide in diuorce But if then also they shewe a greater resemblance of stubbornnesse than of gentlenesse yet lette vs committ them to the iugemente of the Lorde hoping better of them in time to come than we see in time present and let vs not therfore cesse to pray to God for them to comprehend al in one word let vs not condemne to death the person it selfe whiche is in the hande and iudgement of God alone but let vs rather weye by the law of the Lorde of what sort euery mans works be Which rule while we folow we rather stande to the iudgement of God than pronounce our owne Let vs not take to our selues more libertie in iudgyng vnlesse we will bynde the power of God within bouÌ„des and appoint a law to his mercie at whoe 's pleasure when he thinketh it good very euell men are turned into very good strangers are graffed and foreins are chosen into the Chirch And this the Lord doeth therby to mocke out the opinion of men and rebate theyr rashenesse which if it be not restrained presumeth to take to it selfe power of iudgyng more than it ought For where as Christ promiseth that that shal be bounde in heauen whiche they that
humblenes For what is that first estate of oures euen that from whence we are false What is that ende of oure creation euen the same from whiche we are altogether tourned away so that lothinge oure owne miserable estate we may groâ—e for sorrowe in groninge may also sighe for the losse of that dignitie But nowe when we saye that man ought to beholde nothinge in himselfe that may make hym of bolde courage wee meane that there is nothinge in him vpon affiance whereof he oughte to be proude Wherefore if any liste to heare what knoweledge man oughte to haue of himselfe let vs thus diuide it that firste he consider to what ende he is created and endued with giftes that are not to bee despised by whiche thought he may be styrred vp to the meditation of the hearinge of God and of the lyfe to come Then let him weye hys owne strength or rather needy wante of strengthe by perceiuynge whereof hee maye lye in extreeme confusion as one vtterly broughte to naught The fyrste of these considerations tendeth to thys ende that hee maye knowe what is hys duety and the other howe muche he is able to do towarde the perfourminge of yt We wyll entreate of them bothe as the ordre of teachinge shall requyre But bicause it muste nedes be that it was not a lighte negligence but a detestable wicked acte whiche God so seuerally punyshed wee muste consider the verye fourme of the same in the fall of Adam that kyndeled the horryble vengaunce of God vpon all mankynde It ys a childishe opynyon that hathe commonly been receiued concerninge the intemperaunce of glotonye as though the summe and heade of all vertues consysted in the forbearinge of one onely frute when there flowed on euery syde store of all sortes of deyntyes that were to bee desyred and when in that blessed frutefulnesse of the earthe thâ—re was not onely plentye but also varyetye to make for pleasure Therefore we muste looke further bicause the forbiddinge him 〈◊〉 the tree of the knoweledge of good and euell was the tryall of obedience that Adam in obeyinge myghte proue that he was wyllyngely â—â—â—iect to the gouernement of God And the name of the tree it selfe shewâ—â—â— that the coÌ„maundement was geuen for none other ende than for 〈…〉 he contented with his owne estate should not with wicked lust adueuree himselfe higher But the promise wherby he was biddeÌ„ to hope for eternall life so longe as he did not eate of the tree of life and agayne the horrible threatening of death so sone as he should taste of the tree of knowledge of good and euell serued to proue and exercise his fayth Herof it is not harde to gather by what meanes Adam prouoked the wrathe of God agaynste him selfe Augustine in deede sayeth not amisse when he sayeth that pryde was the beginnyng of all euels For if ambition had not lifted vp man higher than was laweful and than was permitted him he mighte haue continued in his estate but we must fetch a more ful definition from the maner of the tentation that Moses describeth For sithe the woman was with the deceite of the Serpent led awaye by infidelitie now it appereth that disobedience was the beginning of the fall Whiche thing Paule coÌ„firmeth teaching that all men were loste by one mans disobedience But it is withall to be noted that the first man fell from the subiection of God for that he not only was taken with the entisementes of Satan but also despising the trueth did tourne out of the waye to lying And surely Gods worde beyng ones despised all reuerence of God is shaken of Bicause his maiestie doth no other waies abide in honore among vs nor the worshippe of him remaine inuiolate but while we hange vpoÌ„ his mouth Therfore infidelitie was the roote of that falling awaye But thereupon arose ambition and pride to which was adioyned vnthankefulnesse for that Adam in coueting more than was graunted did vnreuerently despise the so greate liberalitie of God wherewyth he was enriched And this was a monstruous wickednesse that the sonne of the earth thoughte it a small thyng that he was made after the likenesse of God vnlesse he mighte also bee made egall with God If Apostasie be a filthy and detestable offense whereby manne withdraweth him selfe from the allegeance of his creatour yea outrageously shaketh of his yoke then it is but vaine to extenuate the Sinne of Adam Albeit it was no simple Apostasie but ioyned with shamefull reproches agaynst God while they assented to the sclaunders of Satan wherein he accused God of lying enuye and niggardly grudgyng Finally infidelitie opened the gate to ambition ambition was the mother of obstinate rebellion to make men caste awaye the feare of God and throwe themselues whether their lust caried them Therfore Bernarde doeth rightly teache that the gate of saluation is opened vnto vs when at this day we receiue the gospel by our eares eueÌ„ as by the same windowes when they stode opeÌ„ to Satan death was let in For Adam would neuer haue ben so bolde as to do agaynst the coÌ„maundement of God but for this that he did not beleue his worde Truely this was the best bridle for the right keping of all affections in good order to thinke that ther is nothyng better than to kepe righteousnesse in obeyenge the coÌ„maundementes of God then that the chiefe ende of happy life is to be beloued of him He therefore beyng carried away with the blasphemies of the Deuell did asmuch as in him lay extinguishe the whole glory of god As the spirituall life of Adam was to abide ioyned and bounde to his creatour so his alienation from him was the death of his soule Neyther is it maruell yf he by his fallynge awaye destroyed all his owne posteritie whiche peruerted the whole order of nature in Heauen and in Earth All the creatures doe grone sayeth Paule beyng made subiecte to corruption agaynst their will If one shoulde aske the cause no doubte it is for that they beare parte of that punishement that manne deserued for whose vse they were created Sythe then the curse that goeth throughoute all the costes of the world proceded from his faulte bothe vpwarde and downeward it is nothing agaynst reason if it spread abroade into all his issue Therefore after that the heauenly image in him was defaced he did not alone suffer this punishment that in place of wisedome strength holinesse truth and iustice with whiche ornamentes he had ben clothed there came in the moste horrible pestilences blindenesse weakenesse filthinesse falsehod and iniustice but also he entangled and drowned his whole ofspryng in the same miseries This is the corruption that cometh by inheritaunce which the olde writers called Originall sinne meaning by this word Sinne the corruptioÌ„ of nature which before was good and pure About which mater they haue had much contention bicause there is nothyng farther of from coÌ„mon reason than all
men to be made gilty for one mans faulte and so the sinne to become coÌ„mon Whiche semeth to haue ben the cause why the oldest Doctours of the churche did but darkely touche this pointe or at leaste did not set it out so plainely as was conuenient And yet that fearefulnesse coulde not bryng to passe but that Pelagius arose whose prophane inuention was that Adam sinned only to his owne losse and hurted not his posteritie So through this sutteltie Satan wente about by hidyng the disease to make it incurable But when it was proued by manifest testimonie of Scripture that sinne passed froÌ„ the firste man into al his posteritie he brought this cauillation that it passed by imitation but not by propagation Therfore good men trauailed in this pointe and aboue al other Augustine to shewe that we are corrupted not by forein wickednesse but that we bryng with vs from the wombe of our Mother a viciousnesse planted in out begetting whiche to denie was moste greate shamelesnesse But the rashenesse of the Pelagians and Celestians will not seeme marueylous to hym whiche by the writinges of that holy manne shall perceyue howe shamelesse beastes they were in all other thynges Surely it is not doubtfully spoken that Dauid confesseth that he was begotten in iniquities and by hys Mother conceyued in Sinne. He doeth not there accuse the sinnes of his Father or Mother but the better to sette forth the goodnesse of God towarde hym he begynneth the confession of hys owne wickednesse at hys verie begettyng For asmuche it is euident that that was not peculiar to Dauid alone it followeth that the common estate of all mankynde is noted vnder hys example All we therefore that descende of vncleane sede are borne infected wyth the contagion of Sinne yea before that we see the lighte of thys lyfe we bee in the sight of God filthie and spotted For who could geue cleane of the vncleanesse not one as it is in the boke of Iob. We heare that the vncleannesse of the parentes so passeth into the chyldren that all wythoute anye exception at theyr beginnynge are defiled But of this defilynge we shall not finde the beginnyng vnlesse we goe vp to the fyrste parente of all vs to the wellhed Thus is it therefore that Adam was not onely the progenitour but also the roote of mans nature and therefore in his corruption was all mankynde worthelye corrupted whyche the Apostle maketh playne by comparynge of hym and Christe As sayeth he by one manne Sinne entred into the whole worlde and death by Sinne and so death wente ouer all menne for asmuche as all haue sinned so by the grace of Christ righteousnesse and lyfe is restored vnto vs. What will the Pelagians here prate that Adams sinne was spred abroade by imitation Then haue we no other profite by the righteousnesse of Christe but that he is an example sette before vs to followe Whoe canne abide suche robberie of Gods honour If it be out of question that Christes righteousnesse is oures by communication and thereby lyfe it followeth also that they bothe were so loste in Adam as they be recouered in Christe and that Sinne and death so crepte in by Adam as they are abolished by Christ. The wordes are playne that many are made righteous by the obedience of Christe as by the disobedience of Adam they were made sinners and that therefore betwene them two is this relation that Adam wrappyng vs in his destructâ—ion destroyed vs with hym and Christe with his grace restored vs to saluation In so clere light of trueth I thinke we nede not a longer or more laborious profe So also in the firste Epistle to the Corinthians when he goeth aboute to stablishe the godly in the trust of the resurrectioÌ„ he sheweth that the life is recouered in Christ that was loste in Adam He that pronounceth that wee all are dead in Adam doeth also therewithall plainely testifie that we were infected with the filth of sinne For damnation coulde not reache vnto them that were touched with no giltinesse of iniquitie But it canne be no waye playnelier vnderstanded what he meaneth than by relation of the other member of the sentence where he teacheth that hope of life is restored in Christe But it is well enough knowen that the same is done no other waye â–ª than when by meruellous maÌ„ner of communicating Christ poureth into vs the force of his righteousnesse As it is wrytten in an other place that the spirite is life vnto vs for righteousnesse sake Therefore wee maye not otherwyse expounde that whyche is sayde that we are dead in Adam but thus that he in sinnynge dyd not onely purchace mischiefe and ruine to hymselfe but also throwe downe our nature hedlonge into like destructioÌ„ And that not only to the corruption of hym selfe whych perteyneth nothyng to vs but bicause he infected al his sede with the same corruptioÌ„ wherinto he was fallen For otherwise that sayeng of Paule could not staÌ„d true that all are by nature the sonnes of wrath yf they were not already accursed in the wombe And it is easelye gathered that nature is there meante not suche as it was create by God but suche as it was corrupted in Adam For it were not conuenient that God shold bee made the authour of Death Adam therefore so corrupted hym selfe that the infection passed from hym into all hys ofsprynge And the heauenly Iudge hym selfe Christe doeth also playnely enough pronounce that all are borne euell and corrupted where he teacheth that what soeuer is borne of fleshe is fleshe and that therefore the gate of lyfe is closed agaynste all menne vntill they be begotten agayne Neyther for the vnderstandynge thereof is any curiouse disputation nedefull whyche not a little combred the olde wryters whether the soule of the sonne do procede by deriuation from the soule of the father bycause in it the infection principally resteth We must be coÌ„tent wyth this that suche giftes as it pleased the Lorde to haue bestowed vpon the nature of man he lefte them wyth Adam and therefore when Adam loste them after he had receyued them he lost them not only from himselfe but also from vs all Whoe shall be carefull of a conueyance from soule to soule when he shall heare that Adam receyued these ornamentes whyche he loste no lesse for vs than for hymselfe that they were not geuen to one manne alone but assigned to the whole nature of manne Therefore it is not agaynste reason yf he beynge spoyled nature bee lefte naked and poore yf he beyng infected wyth Sinne the infection crepeth into nature Therefore from a rotten roote arose vp rotten branches whiche sent their rottennesse into the other twigges that spronge out of them For so were the chyldren corrupted in the father that they also were infectiue to theyr chyldren that is to saye so was the beginnynge of corruption in Adam that by continuall flowynge from one to an other it is
steppe at al of remēbrance behinde it finally it passeth away as a clapping of hādes vpō a stage at any pleasant sight And we forgetting not only death but also that we be subiect to death as though we had neuer heard any report therof fall to a carelesse assurednesse of earthly immortalitie If any mā in the meane time tel vs of the Prouerbe that man is a creature of a dayes continuance we graunt it in deede but so heedelesly that still the thought of euerlastyng continuance resteth in our minde Whoe therfore can denie that it is a great profit to vs all not only to be admonished in wordes but by all the exāples of experiēce that may be to be cōuinced of the miserable estate of earthly life for asmuche as euen when we are conuinced we scarcely cesse to stand amased with peruerse foolish admiratiō of it as though it cōteined the vttermost end of good thinges But if it be necessarie that God instruct vs it is our dutie likewise on our behalues to harken to him when he calleth awaketh our dulnesse that despisyng the world we may with al our heartes endeuour to the meditatiō of the life to come But let the faithfull accustome themselues to suche a despisyng of present life as maye neither engendre a hatred thereof nor any vnthankfulnesse toward God For this life howsoeuer it is ful of infinite miseries is yet worthily reckened amōg the not sclender blessynges of God Therfore if we acknowlege no benefit of God in it we are gilry of no small vnthankfulnesse toward God himselfe But specially it ought to bee to the faythfull a testimonie of Gods good will for asmuche as it is wholy directed to the furtherance of their saluation For before that he openly deliuer vnto vs the inheritance of eternall glorye hys will is to shewe hymselfe a Father vnto vs by smaller examples and these be the benefites that are dayely bestowed vpon vs. Sithe therefore this life serueth vs to vnderstand the goodnesse of God shal we disdaine it as though it had not a crūme of goodnesse in it We must therefore put on this felyng and affection to recken it among the giftes of goodnesse that are not to be refused For though there wanted testimonies of Scripture of which there are both many and most euident very nature it self doth exhort vs to geue thākes to the Lorde for that he hath brought vs into the light of it that he graunteth vs the vse of it that he geueth vs all necessarie succors for the preseruation of it And this is a muche greater reason yf we consider that we are in it after a certayne manner prepared to the glorie of the heauenly kingdome For so the Lorde hath ordeyned that they whiche in time to come shal be crowned in heauen must fight certaine battels in earth that they should not triumph till they had ouercome the hard aduentures of the battel obteyned the victorie Then an other reason is that we do by diuerse benefites beginne therin to taste the swetenesse of Gods liberalitie that our hope desire should be whetted to long for the reuelyng thereof When this is determined that it is a gift of Gods clemencie that we lyue this earthly lyfe for whiche as we be bound vnto him so we ought to be mindefull and thankfull thē we shal in fit order come to cōsider the most miserable estate therof to this end that we may be deliuered frō to much gredinesse of it wherunto as I haue before sayd we are of our selues naturally enclined Now what so euer is taken from the wrongfull desire of this life ought to be added to the desire of a better life I graūt in deede that thei thought truely that thought it best not to be borne the next to die quickly For what could they beyng destitute of the light of God and true religion see therin but vnhappy and miserable And they dyd not without reason that mourned and wepte at the birthes of their frendes and solemnely reioysed at their burials but they did it without profit bicause beyng without the right doctrine of fayth they did not see how that may turne to good to the godly which is of it self neither blessed nor to be desired and so they ended their iudgement with desperation Let this therfore be the marke of the faithful in iudgyng of mortall life that when they vnderstand it to be of it self nothing but miserie they maye resort wholly the more freshly redily to the eternall life to come When we come to this comparison then this present lyfe maye not only be safely neglected but also vtterly despysed and lothed in comparison of the other For if heauen be our contrey what is the earth els but a place of banishment If the departyng out of the world be an entryng into lyfe what is the world but a graue to abide in it what is it els but to be drowned in death If to be deliuered from the bodie is to be set in perfect libertie what is the bodye els but a pryson If to enioye the presence of God is the hyest summe of felicitie is it not miserable to lacke it But til we be escaped out of the world we wander abrode from the Lord. Therefore if the earthly life be compared with the heauenly life doutlesse it ought to be despised troden vnder foote But it is neuer to be hated but in respect that it holdeth vs in subiection to sinne yet that hatred is not properly to be layed vpon our life But how so euer it be yet we must be so moued either with werinesse or hatred of it that desyrynge the end of it we may be also redy at the will of the Lorde to abide in it so that our werinesse may be far from all grudging and impatience For it is like a place in battell array wherin the Lorde hath placed vs which we ought to kepe tyll he call vs away Paul in dede lamēteth his state that he is holden bond in the bondes of the body longer than he wyshed and sigheth with feruent desire of his redemption neuerthelesse to obey the commaundement of the Lorde he professed him self ready to both because he acknowledgeth himself to owe this vnto God to glorifie his name either by death or life and that it is in God to determine what is moste expedient for his glory Therfore if we must liue and die to the Lorde let vs leaue to his will the tyme of our life and death but so that we be styll feruent in desire of death and be cōtinually occupied in meditation therof and despise this life in comparison of the immortalitie to come and wyshe to forsake it when it shall please the Lorde because of the bondage of sinne But this is monstruous that in stede of that desire of death manye that bost them selues to be Christians are so afrayed of it that they trēble at euery
mention of it as of a thing betokening vnluckely and vnhappy Truely it is no maruell if naturall sease in vs do quake for fear when we heare of the dissoluing of vs. But this is in no wyse tolerable that there be not in a Christian mans brest the light of godlinesse that should with greater comfort ouercome and suppresse that feare howe great soeuer it be For if we consider that this vnstedfast faulty corruptible fraile withering and rotten tabernacle of our body is therfore dissolued that it may afterward be restored againe into a stedfast perfect vncorruptible and heauenly glorie shall not faith compell vs feruently to desire that whiche nature feareth If we consider that by death we are called home out of banishmeÌ„t to inhabite our contry yea a heauenly contrey shall we obteine no comfort there by But there is nothinge that desireth not to abide continualli I graunt therefore I affirme that we ought to loke vnto the immortalitie to come wher we may atteine a stedfast state that no where appeareth in earth For Paul dothe very well teache that the faithfull ought to goe cherefully to death not because they would be vnclothed but because they desyre to be newly clothed Shall brute beastes yea and lifeles creatures euen stockes and stones knowing their present vanitie be earnestly bent to loking for the last day of the resurrection that they may with the children of God be deliuered from vanitie and shall we that are endued with the light of wyt and aboue wyt enlightened with the spirite of God when it standeth vpon our being not lift vp our myndes beyond this rottennesse of earth But it perteineth not to my present purpose nor to this place to speake against this peruersnesse And in the beginning I haue alredie professed that I would not here take vpon me the large handlinge of common places I would counsel suche fearfull myndes to rede Cyprians boke of Mortalitie vnlesse thei were mete to be sent to the Phylosophers that they may beginne to be ashamed when they se the contempt of death that those do shewe But this let vs hold for certainly determined that no man hath well profited in Christes schole but he that doth ioyfully loke for the daye both of death and of the last resurrection For both Paule describeth all the faithfull by this marke also it is common in the Scripture to call vs thither as oft as it will set forthe a ground of perfect gladnesse Reioyce saithe the Lorde and lift vp â—our heads for your redemption commeth nere at hande Is it reasonable I praie you that the thing which he willed to be of so great force to raise vp ioye cherefulnesse in vs sholde brede nothing but sorrowe and discouragement If it be so why do we still boast of hym as oure Scholemaster Let vs therfore gette a sounder minde and howsoeuer the blinde and senslesse desire of the flesh do striue against it let vs not doubt to wishe for the comming of the Lorde not onely with wishinge but also with groning and sighing as a thing most happy of all other For he shal come a redemer to vs to drawe vs out of this infinite gulfe of euels and miseries and to leade vs into that blessed inheritance of his life and glorie This is certainely true all the nation of the faithfull so longe as they dwel in earth must be as shepe appointed to slaughter that they mate be fashioned like Christ their heade Therfore thei were in moste lamentable case vnlesse thei had their minde raised vp into heauen surmounted all that is in the worlde and passed ouer the present face of things Contrariwise wheÌ„ thei haue ones lifâ—ed their heades aboue all earthly thinges although thei see the wealth and honoures of the wicked storyshing if thei see them enioying quiet peace if thei see them proude in gorgiousnesse and sumptuousnesse of all thinges if they see them to stowe in plentiful store of al delites by side that if thei be spoyled by their wickednesse yf they susteine reprochfull dealinges at theyr pride if thei be robbed by their couetousnesse if thei be vexed by any other outrage of theirs thei will easily vpholde themselues in such aduersyties For that daie shal be before their eies when the Lorde shall receiue his faithfull into the quiet of his kingdome when he shal wipe all teares from theyr eyes when he shall clothe them with the robe of glorie gladnesse when he shall feede them with the vnspeable swetnesse of his deinties when he shall aduaunce them to the felowshippe of his hie estate ynally when he shall vouchesaue to enterparten hys felicitie wyth them But these wycked ones that haue floryshed in the earâ—he he shall throwe into extreeme shame he shall change their delites into tormentes their laughing and mirth into weping and gnasshing of tethe he shall disquiet their peace with terrible torment of coÌ„science he shall punish their deintinesse with vnquenchable fier shall put their heades in subiection to those godly men whose patience thei haue abused For this is righteousnes as Paule testifieth to geue release to the miserable to them that are vniustly afflicted and to render affliction to the wycked that do afflict the godly when the Lorde Iesus shall be reueled from heauen This truely is our onely comfort whiche if it be taken awaie we must of necessitie either despeir or flatteringly delite oure selues wyth the vayne comfortes of the worlde to oure owne destruction For euen the Prophete confesseth that his fete stagged when he taried to longe vpon considering the present prosperitie of the wicked and that he coulde not otherwise stande stedfaste but when he entred into the sanctuarie of God and bended his eyes to the last ende of the godly and the wicked To conclude in one word then only the crosse of Christ triumpheth in the heartes of the faythfull vpon the Deuil fleshe synne the wicked when our eyes are turned to the power of the resurrection The tenth Chapter ¶ Howe we ought to vse this present lyfe and the helpes thereof BY suche introductions the Scripture doth also wel informe vs what is the right vse of earthely benefites whiche is a thyng not to be neglected in framyng an order of lyfe For if we must lyue we must also vse the necessary helpes of life neyther can we eschue euen those thynges that seme rather to serue for delite than for necessity Therfore we must kepe a measure that we may vse them with a pure conscience either for necessitie or for delight That measure the Lorde apointeth by his worde when he teacheth that this lyfe is to them that bee his a certaine iorney through a strange countrey by whiche they trauayle towarde the kingdome of heauen If we must but passe through the earth doubtlesse we ought so far to vse the good thynges of the earth as they may rather further than
receiue teaching Afterwarde he addeth that such when they are instructed ought to be Baptised adioyning a promise that they which beleue and are baptised shal be saued Is there in al that sayeng so much as one syllable of infantes What forme therefore of reasoning shal thys be wherewith they assaile vs they which are of growen age must first be instructed that they may beleue ere they be baptised therfore it is vnlawful to make Baptisme common to infantes Althoughe they would burst themselues they shall proue nothing ells by this place but that the Gospell must be preached to them that are of capacitie able to heare it before that they be Baptised forasmuch as he there speaketh of such only Let them herof if they can make a stopp to debarre infantes from Baptisme But that euen blynde men also may with gropyng fynde out their deceites I wil poynt them out with a very cleare similitude If any mā cauil that infantes ought to haue meate taken from them vppon thys pretense that the Apostle suffreth none to eate but them that labor shal he not be worthy that al men should spit at hym Why so Because he without differēce draweth that to al men which was spoken of one kinde and one certayne age of men No whit handsomer is their handeling in thys present cause For that which euery man seeth to belong to one age alone they draw to infantes that thys age also may be subiect to the rule which was made for none but them that were more growen in yeres As for the example of Christ it nothing vpholdeth their side He was not baptised before that he was thirty yeres olde That is in dede true but there is a reason therof redy to be shewed because he thē purposed by hys preaching to lay a sounde fundatiō of Baptisme or rather to stablish the fundation which had ben before laied of Iohn Therfore when he mynded with hys doctrine to institute Baptisme to procure the greater authoritie to his institution he Sanctified it with his owne body and that in such fitnesse of tyme as was most conuenient namely when he began his preaching Finally they shall gather nothing ells herof but that Baptisme toke hys original and beginning at the preaching of the Gospell If they list to appoint the thirtith yere why doe they not kepe it but doe receiue euery one to Baptisme as he hath in their iugemente sufficiently profited yea and Seruettus one of their maisters when he stiffly required thys tyme yet began at the .xxi. yere of his age to boste himselfe to be a Prophet As though he were to bee suffred that taketh vpon himselfe the place of a teacher in the Chirch before that he be a member of the Chirch At the last they obiect that there is no greater cause why Baptisme should be geuen to infantes than the Lordes Supper which yet is not graunted them As though the Scripture did not euery way expresse a large differēce The same was in dede vsually done in the olde Chirch as it appeareth by Cypriane and Augustine but that maner is worthily growen out of vse For if we consider the nature and propertie of Baptisme it is truely an entrie into the Chirch and as it were a forme of admission wherby we are adnūbred into the people of God a signe of our spirituall regeneration by which we are borne agayne into the children of God wheras on the other syde the Supper is geuē to them that be more growen in age which hauing passed tender infantie are now able to beare strong meate Which difference is very euidently shewed in the Scripture For there the Lorde so muche as perteineth to Baptisme maketh no choise of ages But he doth not likewise geue the Supper to al to take part of it but only to them which are fit to discerne the body and blood of the Lord to examine their own conscience to declare the Lordes death to weye the power therof Would we haue any thing plainer than that which the Apostle teacheth when he exhorteth that euery man should proue and examine hymselfe and then eate of thys bred and drynke of thys cup Therfore examination must goe before which should in vaine be loked for of infantes Agayne he that eateth vnworthily eateth and drynketh damnation to hymselfe not discerning the Lordes body If none can partake worthily but they that can well discerne the holinesse of the Lordes body why should we geue to our tender children poison in stede of liuely foode What is that commaundement of the Lord ye shal do it in remembrance of me what is that other which the Apostle deriueth from the same So oft as ye shall eate of this bread ye shal declare the Lordes death til he come What remembrance I beseche you shal we require at our infantes of the thyng which they neuer atteined with vnderstanding what preaching of the crosse of Christ ▪ the force and benefite whereof they do not yet comprehende in mind None of these things is prescribed in Baptisme Therfore betwene these twoo signes is great difference whiche we note also in like signes in the olde testament Circumcision which is knowen to answere to our Baptisme was appointed for infantes But the passeouer into whoe 's place the Supper hath now succeded did not receiue al maner of gestes without difference but was rightly eaten of them only that myght by age enquire of the signification of it If these men had remayning one crumme of sounde brayne woulde they be blynde at a thing so clere and offring it selfe to sight Although it greueth me to lode the reders with a heape of trifles yet it shal be worth the trauail brefely to wype away suche gay reasons as Seruettus not the least of the Anabaptistes yea the great glory of that company thought himselfe to bring when he prepared himselfe to conflict He allegeth that Christes signes as they be perfect so doe require them that be perfect or able to conceiue perfection But the solution is easy that the perfection of Baptisme which extendeth euen to death is wrongfully restrayned to one point of time I say yet further that perfection is foolyshly required in man at the first day wherunto Baptisme allureth vs al our life long by continuall degrees He obiecteth that Christes signes wer ordeined for remembrance that euery man should remember that he was buried together with Christ. I answer that that which he hath fained of his owne head nedeth no confutation yea tha◠which he draweth to Baptisme Paules wordes shew to be propre to the holy Supper that euery man should examine himself but of Baptisme there is no where any such thing Wherupon we gather that they be rightly baptised which for their smalnesse of age ar not yet able to receiue examination Wheras he thirdly allegeth that all they abide in death whiche beleue not the Sonne of God that the wrath of God abideth vppon them therfore
And we knowe what Moses eche where saith Iniquitie shal be cleansed sinne shal be putte awaie forgeuen Finally we are very well taught in the olde figures what is the force and effect of the death of Christe And this point the Apostle setteth out in the epistle to the Hebrues very fytly taking this principle that remission is not wrought withoute shedynge of bloode Whervpon he gathereth that Christ for the abolishing of sinne appeared ones for all by his sacrifice Againe that he was offred vp to take awaie the sinnes of manie And he hadde saide before that not by the bloode of goates or of calues butte by his owne bloode hee ones entred into the holy place finding eternall redemption Nowe when he thus reasoneth If the bloode of a calfe do sanctifie accordinge to the cleannesse of the flesh that muche more consciences are cleansed by the bloode of Christ from deade workes it easily appeareth that the grace of Christe is to muche diminished vnlesse we graunt vnto his sacrifice the power of cleansinge appeasing and satisfieng As a little after hee addeth This is the mediator of the new testament that the◠whiche are called maie receiue the promise of eternall inheritance by meane of death for the redemption of sinnes goinge before which remained vnder the lawe But specially it is conuenient to weye the relation which Paule describeth that he became curse for vs. c. For it were superfluous yea and an absurditie that Christ shoulde be charged with curse but for this entent that he payinge that which other did owe shoulde purchace righteousnes for them Also the testimonie of Esaie is playne that the chastisement of our peace was laied vpon Christ and that we obteined healthe by his stripes For if Christe had not satisfied for oure sinnes it coulde not haue been saide that he appeased God by takinge vpon him the peine wherevnto we were subiect Wherewith agreeth that whyche foloweth in the same place For the sinne of my people I haue striken him Let vs also recite the exposition of Peter which shall leaue nothing doubtful that he did beare our sinne vpon the tree For he saithe that the burthen of damnation from whiche we were deliuered was laide vpon Christe And the Apostles do plainely pronounce that he payed the pryce of raunsome to redeeme vs from the gyltinesse of deathe Being iustified by his grace through the redemption whiche is in Christ whome God hathe set to be the propiciatorie by faith which is in his bloode Paule commendeth the grace of God in this point bicause he hath geuen the price of redemption in the deathe of Christ and then he biddeth vs to flee vnto hys bloode that hauinge obteined righteousnesse we maye stande boldly before the iudgement of God And to the same effecte is that saieng of Peter that we are redeemed not by golde and siluer but by the precious bloode of the vnspotted Lambe For the comparison also woulde not agree vnlesse with that price satisfaction had ben made for sinnes for whiche reason Paule saith that we are preciously bought Also that other saieng of his wold not stande together Ther is one mediator that gaue hymselfe to bee a redemption vnlesse the peine hadde ben caste vpon him whiche wee had deserued Therefore the same Apostle defyneth that the redemptino in the bloode of Christ is the forgeuenesse of synnes as if he shoulde haue saide that wee are iustified or acquyted before God bycause that bloode aunswereth for satisfaction for vs. Wherewyth also agreeth the other place that the hande writinge which was against vs was cancelled vpon the crosse For therein is meant the payment or recompense that acquyteth vs from gyltinesse There is also great weight in these wordes of Paule If we be iustified by the workes of the lawe then Christe dyed for nothynge For hereby we gather that we muste fetche from Christe that whyche the lawe woulde geue yf any man can fulfyll it or whyche is all one that wee obteyne by the grace of Christe that whyche God promysed to oure woorkes in the lawe when he sayde He that dothe these thynges shall lyue in them Whyche he no lesse playnely confyrmeth in hys sermon made at Antioche affyrmeth that by beleuynge in Christe we are iustified from all those thynges from whiche we coulde not be iustified in the lawe of Moses For if the kepinge of the lawe be righteousnesse who can denie that Christe deserued fauoure for vs when takynge that burden vpon hym he so reconciled vs to God as yf we our selue had kept the law To the same purpose serueth that whiche he afterward writeth to the Galatians God sent his Sonne subiecte to the lawe that he mighte redeeme those that were vnder the lawe For to what ende serued that submission of his but that he purchaced to vs righteousnesse taking vpon hym to make good that whyche we wer not able to pay Hereof cōmeth that imputation of righteousnesse without woorkes wherof Paule speaketh bycause the righteousnesse is reckened to vs which was founde in Christ only And truely for no other cause is the fleshe of Christ called our meate but bicause we finde in him the substance of life And that power proceedeth from nothinge els but bicause the Sonne of God was crucified to be the price of our righteousnesse As Paule sayth that he gaue vp hymselfe a sacrifice of swete sauoure And in an other place He died for our sinnes he rose againe for our iustification Hervpon is gathered that not only saluatiō is geuen vs by Christe but also that for his sake hys father is now fauourable vnto vs. For there is no doubt that that is perfectli fulfilled in him which God vnder a figure pronounceth by Esaie saieng I wil do it for mine owne sake for Dauid my seruantes sake Whereof the Apostle is a right good witnesse where he saith Your sinnes are forgeuen you for his names sake For though the name of Christ be not expressed yet Ihon after his accustomed manner signifieth hym by thys pronoune He. In whiche sense also the Lorde pronounceth As I liue bicause of my father so shall ye also liue bycause of me Wherewith agreeth that whiche Paule saith It is geuen you bicause of Christe not onely to beleue in him but also to suffer for him But to demaūd whether Christ deserued for himself as Lombard the other scholemen do is no lesse foolish curiositie thā it is a rash determination when thei affirme it For what neded the sonne of God to come down to purchace any new thing for himselfe And the Lord declaring his own counsel doth put it wholy out of doubt For it is not said that the father prouided for the cōmoditie of his sonne in his deseruinges but that he deliuered him to death spared him not bicause he loued the worlde And the
prophetes manners of speaking are to be noted as A child is borne to vs. Again Reioce the daughter of Siō behold thy king cōmeth to thee Also that confyrmation of loue shoulde be very colde whyche Paule setteth oute that Christe suffered deathe for his enemies For therevpon we gather that he had no respect of himselfe that same he plainely affirmeth in saieng I sanctifie my selfe for them For he that geueth awaie the frute of his holynesse vnto other doth thereby testifie that he purchaceth nothing for hymselfe And truely this is moste worthyly to be noted that Christe to geue him selfe wholy to saue vs did after a certaine manner forget himselfe But to thys purpose thei doe wrongfully drawe this testimonie of Paule Therefore the father hath exalted him geuē him a name c. For by what deseruinges coulde man obteine to be iudge of the worlde and the heade of the Angeles and to enioye the soueraigne dominion of God and that in hym shoulde rest that same maiestie the thousandth parte whereof all the powers of men and Angeles can not reache vnto But the solution thereof is easy and playne that Paule doth not ther entreate of the cause of exalting of Christe but onely to shewe the effect ensuing thereof that it might be for an example to vs. And no other thing is meant by that whiche is spoken in an other place that it behoued that Christe shold suffer and so enter into the glorie of his Father The thirde booke of the Institution of Christian Religion Whiche entreateth of the manner howe to receiue the grace of Christ and what profites do growe vnto vs and what effectes ensue thereof The fyrste Chapter That those thinges which are spoken of Christ do profite vs by secret working of the holy Ghoste NOwe it is to be seen howe those good thinges doe come vnto vs whiche the Father hathe geuen to his only begotten Sonne not for his own priuate vse but to enriche them that were without them needed them And fyrste this is to be learned that so longe as Christe is oute of vs and we be seuered from him whatsoeuer he suffered or dyd for the saluation of mankinde is vnprofitable and nothinge auayleth for vs. Therefore that he maye enterparten wyth vs those thinges that he hathe receiued of hys Father it behoueth that he become oures and dwell in vs. And for that cause he is called our heade and the fyrste begotten amonge many brethren and on the other side it is saide that we are graffed into him and did putte on hym For as I haue before saide all that euer he possesseth belongeth nothinge to vs vntyll we growe together into one with hym But although it be true that wee obteyne thys by faythe yet forasmuche as we see that not al without dyfference do embrace this enterpartening of Christe whyche is offered by the Gospel therefore very reason teacheth vs to clymbe vp hyer and to enquire of the secret effectuall workinge of the Spirite by whyche it is brought to passe that we enioye Christe and all his good thynges I haue before entreated of the eternall godhede and essence of the Spirit at thys present let vs be content wyth thys one speciall article that Christe so came in water and bloode that the Spirite shoulde testifie of hym leaste the saluation that he hathe purchaced shold slippe awaie from vs. For as there are alleged three witnesses in heauen the Father the Worde and the Spirit so are there also three in earth Water Bloode the Spirit And not without cause is the testimonie of the Spirite twise repeted whiche we feele to bee engrauen in oure heartes in steede of a seale whereby commeth to passe that it sealeth the washinge and sacrifice of Christ. After whiche meaninge Peter also saith that the faythfull are chosen in santification of the spirit vnto obedience and sprynkling of the blood of Christ. By whiche woordes he telleth vs that to the entent the shedinge of that holy bloode shoulde not become voyde oure soules are cleansed wyth it by the secrete wateringe of the holy Spirite According whervnto Paule also speakinge of cleansinge and iustification saieth that we are made partakers of them bothe in the name of Iesus Christe and in the Spirite of oure God Finally thys is the summe that the holy Spyrite is the bonde wherewyth Christe effectually byndeth vs vnto hym For proofe whereof also do serue all that wee haue taughte in the laste booke before thys concernynge hys anoyntynge But that this being a matter specially worthy to be knowen may be made more certainly euident we must holde this in minde that Christ came furnished with the holy Spirit after a certaine peculiar manner to the ende that he might seuer vs from the worlde and gather vs together into the hope of an eternal inheritance For this cause he is called the Spirit of sanctification bicause he doth not onely quicken and nourish vs with that general power which appeareth as wel in mankinde as in all other liuinge creatures but also is in vs the roote and feede of heauenly life Therefore the Prophetes do principally cōmend the kingdome of Christe by this title of prerogatiue that then shoulde florishe more plentifull aboundance of the Spirit And notable aboue all the rest is that place of Ioel In that day I will poure of my Spirit vpon al fleshe For though the Prophet there seeme to restraine the giftes of the Spirit to the office of prophecieng yet vnder a figure he meaneth that God by the enlightning of his Spirite will make those his scholers whyche before were vnskilfull and voyde of all heauenly doctrine Nowe forasmuche as God the Father dothe for his Sonnes sake geue vs his holy Spirit yet hathe left with him the whole fulnesse thereof to the ende that he shoulde be a minister and distributer of his liberalitie he is sometime called the Spirite of the Father and sometime the Spirite of the Sonne Ye are not saith Paule in the fleshe but in the Spirit for the Spirit of God dwelleth in you But if any haue not the spirit of Christe he is not his And herevpon he putteth vs in hope of ful renuing for that he which raised vp Christ from the deade shall quicken our mortall bodies bicause of his Spirit dwelling in vs. For it is not absurditie that to the Father bee ascribed the praise of his owne giftes whereof he is the author yet that the same be ascribed to Christe with whome the giftes of the Spirite are lefte that he maie geue them to those that be his Therefore he calleth all them that thirste to come to him to drynke And Paule teacheth that the Spirit is distributed to euery one according to the measure of the gifte of Christ. And it is to be knowen that he is called the Spirite of Christ not onely in respect that the eternall Worde of God is