God Let therfore appere in our head the very fountayne of grace froÌ„ whome according to the mesure of euery one it floweth abrode into all his members By that grace euery one from the beginnynge of his fayth is made a Christian. by whiche that same man from his beginnyng was made Christ. Agayne in an other place there is no playner example of predestination than the Mediatour himselfe For he that made of the seede of Dauid a man righteous that neuer should be vnrighteous without any deseruynge of his will goynge before euen the same he dothe of vnrighteous make them righteous that are the membres of that hed and so forth as there foloweth Therefore when we speake of Christes deseruyng we doe not say that in him is the beginnyng of deseruyng but we clymbe vp to the ordinance of God whiche is the firste cause thereof bycause God of his owne mere good will apointed him Mediatour to purchace saluation for vs. And so is the deseruyng of Christ vnfitly set agaynst the mercie of God For it is a common rule that thinges orderly one vnder an other doe not disagree And therefore it maye well stande together that mans iustification is free by the mere mercie of God and that there also the deseruyng of Christ come betwene which is conteyned vnder the mercie of God But agaynst our workes are aptly set as directly contrarie both the free fauour of God and the obedience of Christ either of them in their degree For Christ could not deserue any thyng but by the good pleasure of God and but bycause he was apointed to this purpose with his sacrifice to appease the wrath of God and with his obedience to put away our offences Finally in a summe bicause the deseruynge of Christ hangeth vpon the only grace of God whiche apointed vs this meane of saluatioÌ„ therfore as well the same deseruing as that grace is fitly set against all the workes of men This distinction is gathered out of many places of the Scripture God so loued the world that he gaue his only begotten sonne that who so euer beleueth him shall not perish We see how the loue of God holdeth the first place as the soueraigne cause or original theÌ„ foloweth fayth in Christ as the second or nerer cause If any man take exception and saye that Christ is but the formal cause he doth more diminish his power than the wordes may beare For yf we obteine righteousnesse by fayth that resteth vpon him then is the matter of our saluation to be sought in him whiche is in many places playnely proued Not that we first loued him but he firste loued vs and sente his sonne to be the appeasyng for our sinnes In these wordes is clerely shewed that God to the ende that nothing should withstand his loue toward vs apointed vs a meane to be reconciled in Christ. And this worde Appeasyng is of great weight bycause God after a certayne vnspeakeable manner euen the same time that he loued vs was also angry with vs vntil he was reconciled in Christ. And to this purpose serue all those sayenges He is the satisfactioÌ„ for our sinnes Againe It pleased God by hym to reconcile all thinges to hymself appeasyng himselfe through the bloud of the crosse by him c. Agayne God was in Christ reconcilyng the worlde to himselfe not impuâ—yng to men their sinnes Agayne He accepted vs in his beloued sonne Agayne That he might reconcile theÌ„ bothe to God into one man by the crouÌ„e The reason of this mysterie is to be fetched out of the first chapter to the Ephesians where Paule after that he had taught that we were chosen in Christ addeth therwithal that we haue obteined fauour in him How did God beginne to embrace with his fauour them whoÌ„ he loued before the making of the world but bicause he vttered his loue when he was reconciled by the bloud of Christ For sithe God is the fountaine of al righteousnesse it must needes be that maÌ„ so long as he is a sinner haue God his enemie his iudge Wherfore the beginning of his loue is righteousnesse such as is described by Paule He made him that had done no sinne to be sinne for vs that we might be the righteousnesse of God in him For he meaneth that we haue obteyned free righteousnesse by the sacrifice of Christ that we should please God which by nature are the children of wrath by sinne estranged from him But this distinction is also meante so oft as the grace of Christ is ioyned to the loue of God WherupoÌ„ foloweth that he geueth vs of his owne that which he hath purchaced For otherwise it would not agree with him that this prayse is geuen him seuerally from his father that it is his grace and procedeth from him But it is truely and perfectly gathered by many places of the Scripture that Christ by his obedience hath purchaced vs fauour with his father For this I take for a thyng confessed that if Christ hath satisfied for our sinnes if he hath suffred the punishmeÌ„t due vnto vs if by his obedieÌ„ce he hath appeased God finally if he beyng righteous hath suffred for the vnrighteous then is saluation purchaced for vs by his righteousnesse whiche is as much in effecte as to deserue it But as Paule witnesseth we are reconciled and haue receiued reconciliation by his death But recoÌ„ciliation hath no place but where there went offence before Therefore the meanyng is that God to whome we were hateful be reasoÌ„ of sinne is by the death of his sonne appeased so that he might be fauorable vnto vs. And the comparison of contraries that foloweth a litle after is diligently to be noted As by the traÌ„sgression of one man many were made sinners so also by the obedieÌ„ce of one many are made righteous For the meaning is thus As by the sinne of AdaÌ„ we were enstranged from God ordeined to destruction so by the obedience of Christ we are receiued into fauour as rigteous And the future time of the verbe doth not exclude present righteousnesse as appereth by the processe of the texte For he had sayd before that the free gift was of many sinnes vnto iustification But when we saye that grace is purchaced vs by the deseruyng of Christ we meane this that we are cleansed by his bloud and that his death was a satisfactioÌ„ for our sinnes His bloud cleaÌ„seth vs froÌ„ sinne This bloud is it that is shed for remission of sinne If this be the effect of his bloud shed that sinnes be not imputed vnto vs it foloweth that with that price the iudgemeÌ„t of God is satisfied To which purpose serueth that sayeng of Iohn the Baptist Beholde the lambe of God that taketh awaye the sinne of the worlde For he setteth in comparison Christ agaynst all the sacrifices of the law to teache that in him only was fulfilled that whiche those figures shewed
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
of generatioÌ„ from the common maner for that by her Christ was begotten of the seede of Dauid For euen in the same sort that Isaac was begotten of Abraham â–ª Salomon of Dauid and Ioseph of Iacob likewise it is sayd that Christ was begotteÌ„ of his mother For the Euangelist so frameth the order of his speache and willyng to proue that Christ came of Dauid is contented with this one reason that he was begotten of Marie Whereby it foloweth that he toke if for a matter confessed that Marie was of kinne to Ioseph The absurdities wherewith they would charge vs are stuffed ful of childish cauillations Thei thinke it a shame dishonour to Christ if he should haue taken his original of men bicause so he could not be exempt from the vniuersall lawe that encloseth all the ofspryng of Adam without exceptioÌ„ vnder sinne But the comparison that we reade in Paul doth easily assoyle this doubte that as by one maÌ„ came sinne and by sinne death so by the righteousnesse of one man grace hath abounded Wherewith also agreeth an other comparison of his the first Adam of earth earthly and natural the second of heauen heaueÌ„ly Therefore in an other place the same Apostle where he teacheth that Christ was sent in the likenesse of sinfull flesh to satifâ—ie the law doth so expresly seuer him from the common estate of men that he be very man without fault and corruptioÌ„ But very childishly they trifle in reasonyng thus If Christ be free from all spot and was by the secret workyng of the holy ghost begotten of the seede of Marie then is not the womans seede but only the mans seede vncleane For we doe not make Christ free from all spot for this cause that he is only engeÌ„dred of his mother without copulatioÌ„ of man but bicause he is sanctified by the holy ghost that the generation might be pure and vncorrupted such as should haue ben before the fall of Adam And this alway remayned stedfastly determined with vs that so oft as the scripture putteth vs in minde of the clennesse of Christ it is meant of his true nature of manhode bicause it were superfluous to say that God is cleane Also the sanctificatioÌ„ that he speaketh of in the .xvii. of Iohn could haue no place in the nature of God Neyther are their fayned two sedes of AdaÌ„ although there came no infection to Christ bicause the generatioÌ„ of man is not vncleane or vicious of it self but accidentall by his faâ—lyng Therefore it is no maruel if Christ by whome the estate of innocencie was to be restored were exempt from common corruption And whereas also they thrust this vpon vs for an absurditie â–ª that yf the Worde of God did put on flesh then was it enclosed in a narrow pryson of an earthly bodie this is but mere waywardenesse bycause although the infinite essence of the Worde did growe together into one person with the nature of man yet do we fayne no enclosyng of it For the Sonne of God descended maruellously from heauen so as yet he left not heauen it was his will to bee maruelously borne in the Uirgins wombe to be conuersant in earth hange vpon the crosse yet that he alway filled the world euen as at the beginnyng The .xiiii. Chapter ¶ Howe the â—wo natures of the Mediatour do make one persone NOw where it is sayd that the Worde was made flesh that is not so to be vnderstanded as though it were eâ—her turned into flesh â–ª or confusely mingled with flesh but bicause he chose him a temple of the Uirgins wombe to dwell in he that was the Sonne of God became also the sonne of man not by confusion of substance but by vnitie of persone For we so affirme the godhed ioyned vnited to the manhode that eyther of theÌ„ haue their whole propretie remayning and yet of them bothe is made one Christ. If any thyng in all worldly thinges maye be found like to so great a misterie the similitude of man is moste fit whome we see to consist of two substances whereof yet neyther is so myngled with other but that eyther kepeth the propertie of his owne nature For neyther is the soule the body nor the body the soule Wherefore both that thyng maye be seuerally spoken of the soule whiche can no waye agree with the body and likewise of the body that thynge maye be sayd whiche can by no meane agree with the soule and that maye be sayd of the whole man whiche can be but vnfitly taken neyther of the soule nor of the body seuerally Finally the propreties of the soule are sometime attributed to the body and the properties of the body sometime to the soule â–ª and yet he that consisteth of them is but one man and not many But such formes of speache do signiâ—ie bothe that there is one persone in man compounded of two natures knit together and that there are two diuerse natures which do make the same persone And so doe the Scriptures speake of Christ Sometime they geue vnto him those thinges that ought singularly to be referred to his manhode and sometime those thinges that do peculiarly belong to his godhed and sometime those thinges that do comprehend both natures and doe agree with neyther of them seuerally And this conioynynge of the two natures that are in Christ they doe with suche religiousnesse expresse that sometime they do put them in common together which figure is among the olde authors called Communicatyng of propreties These things were but weake vnlesse many phrases of Scripture and such as be eche where redy to finde dyd proue that nothing hereof hath ben deuised by man That same thing whiche Christ spake of himself sayeng Before that AbrahaÌ„ was I am was far disagreyng from his maÌ„hode Neither am I ignorant with what cauillation the erronious spirites do depraue this place for they say that he was before all ages bicause he was alredy foreknowen the Redemer as well in the counsell of the father as in the mindes of the godly But where as he openly distinguissheth the daye of his manifestation from his eternall essence oâ— purpose pronunceâ—h vnto himselfe an authoritie by antiquitie wherin he excelleth aboue AbrahaÌ„ he doth vndoutedly chalenge to himself the which is propre to the godhed Wheras Paule affirmeth that he is the first begotteÌ„ of al creatures which was before al thinges by whom al thinges kepe their beyng wheras he himself reporteth that he was in glorie with the father before the creation of the world that he worketh together with the father these things do nothing more agree with the nature of men It is therfore certaine that these such like are peculiarly ascribed to the godhed But wheras he is called the seruant of the father wheras it is sayd that he grew in age wisedome and fauour with God and men that he seketh not his owne glorie
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
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
he saithe in an other place that by the comming of faith the lawe is taken awaie meaning by this word faith yeâ—ewe vnaccustomed manner of teaching wherby Christ sins he appeared our scholemaster hath more plainlâ— set forth the mercy of his father more certainly testified of our saluation Albeit it shal be the more easye more conuenient ordre if we descend by degrees from the generaltie to the specialtie First we must be put in minde that there is a general relation of faith to the word that faith can no more be seuered from the word than the sun beames from the sume froÌ„ whome thei procede Therfore in Esaie God cryeth out Heare me and your soule shall lyue And that the same is the fountaine of faythe Ihon sheweth in these woordes These thinges are written that ye may beleue And the prophete meaninge to exhorte the people to beleefe saythe This daie yiÌ„ ye shall heare hys voyce And to heare is commmonly taken for to Beleue Moreouer God dothe not wythout cause in Esaie sette thys marke of difference betwene the children of the Churche and straungers that he will instructe them all that thei maie be taught of him For if it were a benefite vniuersall to all why shoulde he direct hys woordes to a fewe Wherewith agreeth thys that the Euangelistes do commonly vse the woordes Faithfull and Disciples as seuerall wordes expressing one thing specially Luke very oft in the Actes of the Apostles Yea and he stretcheth that name euen to a woman in the ninthe chapiter of the Actes Wherefore if faith do swerue neuer so little from this marke to which it ought to be directly leuelled it kepeth not her owne nature butte becometh an vncertaine lightnesse of belefe and wandring erroure of mynde The same Worde is the foundation wherwith faith is vpholden susteined from which if it swarue it falleth downe Therfore take awaie the Worde then there shal remaine no faith We do not here dispute whether the ministerie of man be necessarie to sowe the worde of God that faithe may be conceiued thereby which question we will els where entreate of but we saie that the worde it self howesoeuer it be conueied to vs is like a mirroure when faith may beholde God Whether God dothe therein vse the seruice of man or worke it by his owne onely power yet he doth alwaie shewe him selfe by his worde to those whome his will is to drawe vnto him wherevpon Paule defineth faithe to be an obedience that is geuen to the Gospell Rom. i. And in an other place he praiseth the obedience of faithe in the Philippians For this is not the onely purpose in the vnderstanding of faithe that we knowe that there is a God but this also yea this chefely that we vnderstande what wil he beareth toward vs. For it not so muche behoueth vs to knowe what he is in himself but what a one he will be to vs. Nowe therefore we are come to thys point that faithe is a knoweledge of the will of God perceyued by his worde And the foundation hereof is a foreconceiued persuasion of the truthe of God Of the assurednesse whereof so longe as thy minde shal dispute with it selfe the worde shall be but of doubtful and weake credit yea rather no credit at all But also it sufficeth not to beleue that God is a true speaker whiche can neither deceiue nor lie vnlesse thow further holde this for vndoubtedly determined that whatsoeuer procedeth from him is the sacred and inuiolable truthe But bicause not at euery word of God mans hearte is raised vp to faith we must yet further search what this faith in the word hath proprely respecte vnto It was the saieng of God to Adam Thou shalte die the death It was the saienge of God to Cain The bloode of thy brother crieth to me out of the earth Yet these are suche saiengs as of them selues canne doe nothynge butte shake faythe so muche lesse are they able to stablyshe faythe We denye not in the meane season that yt ys the offyce of faythe to agree to the truthe of God howe ofte soeuer what soeuer and in what sorte soeuer yt speaketh butte nowe oure question is onely what faythe fyndeth in the woorde of the Lorde to leane and rest vpon When oure conscience beholdeth onely indignation and vengeance howe canne it butte tremble and quake for feare And howe shoulde yt butte flee God of whome yt is afraide But faythe oughte to seeke God and not to flee from him It is plaine therefore that we haue not yet a full definition of faythe bycause it is not to be accompted for faithe to knowe the wyll of God of what sorte so euer it be But what yf in the place of wyll whereof many tymes the message is sorrowefull and the declaration dreadful we putte kindenesse or mercie Truely so we shal come nerer to the nature of faithe For wee are then allured to seeke God after that wee haue learned that saluation is laied vp in store with him for vs. Whyche thynge is confyrmed vnto vs when he declareth that he hath care and loue of vs. Therefore there needeth a promise of grace whereby he maie testifie that he is oure mercifull father for that otherwise wee canne not approche vnto hym and vpon that alone the hearte of man maie safely rest For thys reason commonly in the Psalmes these two thinges Mercie and Truth do cleaue together bicause neither should it any thynge profite vs to know that God is true vnlesse he did mercifully allure vs vnto him neither were it in our power to embrace his mercie vnlesse he did with his owne mouthe offer it I haue reported thy truth and thy saluation I haue not hidden thy goodnesse and thy truthe Thy goodnesse and thy trueth keepe me In an other place Thy mercie to the heauens thy trueth euen to the cloudes Againe All the wayes of the Lorde are mercie and trueth to them that keepe his couenant Againe His mercie is multiplied vpon vs and the truth of the Lorde abydeth for euer Againe I will singe to thy name vpon thy mercie and trueth I omitte that whiche is in the Prophetes to the same meaninge that God is mercifull and faythfull in hys promyses For wee shall rashly determine that God is merciefull vnto vs vnlesse himselfe do testifie of himselfe and preuent vs wyth his callinge leaste his wil shoulde be doubtful and vnknowen But we haue already seen that Christ is the onely pledge of his loue without whome on euery side appeare the tokens of hatred and wrath Nowe forasmuche as the knoweledge of Gods goodnesse shall not muche preuayle vnlesse he make vs to rest in it therefore suche an vnderstanding is to be banished as is mingled with doubting and doth not soundli agree in it selfe but as it were disputeth with it selfe But mans witte as yt is blinde and darkened is farre from
therfore with mad searchyng to plunge your selues into the bottoÌ„lesse depth which reason it self teacheth you that it shal be to your destruction Why are ye not at the least restrained with some feare of that whiche both the historie of Iob and the bookes of the Prophetes do report of the iâ—comprehensible wisedome terrible power of God If thy minde be vnquieted let it not greue thee to embrace the counsell of Augustine Thou beyng a man lokest for an answer at my hand and I also am a maÌ„ Therfore let vs both heare him that sayth O maÌ„ what art thou â–ª Better is a faithfull ignorance than rash knowledge Seke merites thou shalt finde nothing but peine O depth Peter denieth the theâ—e beleueth O depth Sekest thou a reason I wil treÌ„ble at the depth Reason thou I will wonder dispute thou I will beleue I see depth but I reache not the bottome Paule rested bicause he found wondering He calleth the iudgementes of God vnsearchable art thou come to search them He sayth that his wayes are impossible to be traced ouâ— and doest thou trace them with procedyng further we shall nothyng profit For neyther we shall satisfie their waye wanton curiousnesse neyther doth the Lord neede any other defense than whiche he hath vsed by his Spirit whiche spake by the mouth of Paule we forget to speake well when we cesse to speake with God Their other obiection also ariseth out of vngodlinesse which yet â—oÌ„deth not so directly to the accusing of God as to the excusing of the sinner Howebeit the sinner which is condeÌ„ned of God can not be iustified without dishonor of the iudge Thus therefore prophane tonges do bark agaynst God sayeng why shold God impute those things for sinne to men wherof he hath by his predestinatioÌ„ layed necessitie vpoÌ„ men For what should thei do Should thei wrastle with his decrees â–ª But so should thei do it in vaine sithe they caÌ„ not do it at al. Therfore they are not rightfully punished for those things whereof ytâ—heâ—e cause is in Gods predestinatioÌ„ Here I will absteine froÌ„ that defense wherunto the Ecclesiastical writers do coÌ„monly flee namely that the fore knowlege of God withstaÌ„deth not but the maÌ„ may be accoÌ„pted the sinner bicause God foreseeth the euels of man not his owne For so yâ— cauillatioÌ„ wold not stay here but will rather presse vs further with sayeng that God might if he had would haue prouided remedie for those euels which he foresaw and that sithe he hath not so done he hath of determined purpose created men to that end that he should so behaue himself in earth and if by the prouidence of God man was created to this condition that he should do al those thinges that he doeth theÌ„ he is not to be blamed for that which he can not auoyde which he enterprised by the wil of God Therfore let vs see how this knot ought to be well loosed First of all this ought to be holdeÌ„ certaine among al men whiche SalomoÌ„ sayth yâ— God hath created all thinges for himself the wicked maÌ„ to an euel day Behold when the dispising of al things is in the haÌ„d of God wheÌ„ in his power remaineth the rule of safetie death he so ordereth theÌ„ by his couÌ„sel beck that among men there are borne some adiudged eueÌ„ from their mothers woÌ„be to death which with their destructioÌ„ may glorifie his name If any man answer that there is no necessitie layed vpon them by the prouidence of God but rather that he created them in suche estate bicause he foresaw their peruersnesse to come he neither sayth nothing at al nor altogether The old writers are wont in deede somtimes to vse this solutioÌ„ but as it were doubtingly But the Scholemen rest vpon it as though nothing could be obiected agaynst it In deede I wil willingly graunt that foreknowlege alone bryngeth no necessitie to creatures although al men do not so agree for there be some that wil haue it also to be the cause of things But it semeth to me that Ualla a maÌ„ otherwise not much practised in holy writings saw both more depely and more wisely which shewed that this coÌ„tention is superfluous bicause bothe life death are rather the doynges of Gods will that of his foreknowlege If God did but foresee the successes of meÌ„ did not also dispose order them by his wil theÌ„ this questioÌ„ shold not wtout cause be moued whether his foreseyng any thing auailed to the necessitie of them But sith he doth none otherwise fortee the things that shal come to passe than bicause he hath decreed that they shold so come to passe it is vaine to moue coÌ„trouersie about foreknowlege where it is certaine that al things do happeÌ„ rather by ordinaÌ„ce comaÌ„demeÌ„t Thei say that this is not writteÌ„ in expresse wordes that it was decreed of God that Adam shold perish by his falling away As though the same God whoÌ„ the Scripture reporteth to do whatsoeuer he wil created the noblest of all his creatures to an vncertaine end Thei say he had freewill that he might shape to himself his owne fortune that God decreed nothing but to haÌ„dle him according to his deseruing If so cold a deuise be receyued where shal be that almightinesse of God whereby he gouerneth al thinges according to his secret couÌ„sel which hangeth vpon none other thing than it self But predestination whether they wil or no sheweth himself in Adams posteritie For it came not to passe naturally that all men should lose saluation by the fault of one parent What hindereth them to coÌ„fesse of one man that which agaynst their willes they coÌ„fesse of all maÌ„kinde For why should they lose their labour with dallyeng shiftes The Scripture crieth out yâ— all meÌ„ were in the persone of one man made bonde to eternall death Sithe this can not be imputed to nature it is playne that it proceded from the wonderous couÌ„sell of God But it is to much absurditie that these good Patrones of the righteousnesse of God doe so stumble at a strawe and leape ouer great beames Againe I aske how came it to passe that the fall of Adam did wrappe vp in eternall death so many nations with their children beyng infantes without remedie but bicause it so pleased God Here their tonges whiche are otherwise so pratlyng must of necessitie be duÌ„me It is a terrible decree I graunt yet no man shal be able to denie but that God foreknew what end maÌ„ should haue ere he created him and therefore foreknew it bycause he had so ordeyned by his decree If any man here inuey agaynste the foreknowledge of God he rashly and vndiscretely stuÌ„bleth For what matter is there I beseche you why the heauenly iudge should be accused for that he was not ignorant of that which was to come Therfore if there be any eyther iuste or colorable complaynt it toucheth predestination Neyther ought
we haue sayd that we shall rise againe in the same fleshe whiche we beare as touchyng the substance but the qualitie shal be other As when the same flesh of Christ whiche had ben offred for sacrifice was raysed vp againe yet it excelled in other qualities as yf it had ben altogether an other flesh Which thing Paule declareth by familiar examples For as there is all one substance of the fleshe of a man and of a beast but not al one qualitie as all starres haue like matter but not like brightnesse so he teacheth that though we shal kepe stil the substance of our body yet there shal be a change that the state of it may be muche more excellent The body therefore that we maye be raysed vp agayne shal not perish nor vanish awaye but puttyng of corruption it shal put on vncorruption But for asmuch as God hath al the elementes ready at his becke no hardinesse shall hinder him but that he may commaund both the earth waters fier to rēder that which semeth to be cōsumed by them Which also Esay testifieth though not without a figure where he sayth Beholde the Lord shal goe forth of his place that he maye visit the iniquitie of the earth and the earth shall discouer her bloud and shal no more hide her dead But there is to be noted a difference betwene them that haue ben dead long before and those whō that daye shall finde aliue For we shall not all slepe as Paul sayth but we shall all be changed that is to saye it shall not be of necessitie that there be a distance of time betwene death and the beginnyng of the seconde life bycause in a moment of time and in the twyncling of an eye the sound of the trompet shall pearce to rayse vp the dead vncorruptible and with a sodeyne change to fashion agayne the liuing into the same glorie So in an other place he comforteth the faythful whiche muste die bycause they whiche shall then remayne aliue shal not goe before the dead but rather they shall first rise agayne whiche haue slept in Christ. If any obiect that sayeng of the Apostle that it is apointed to all mortalll menne ones to dye it is easy to answere it with sayeng that when the state of nature is changed it is a kinde of death and is fittly so called And therefore these thinges agree wel together that all shal be renewed by death when they shall put of their mortall bodie and yet that it is not necessarie that there be a seueryng of the bodie and the soule where there shal be a sodeyne changyng But here ariseth a harder question by what right the resurrection whyche is the singular benefit of Christe is common also to the wicked and the accursed of God We knowe that all were in Adam condemned to death Christ came the resurrection and lyfe Came he to geue life to all mankinde vniuersally without choyse But what is more agaynst reason than that they should by their obstinate blindenesse obteyne that which the godly worshippers of God do obteine by onely faith Yet this remaineth certaine that there shal be one resurrection of iudgement and an other resurrectiō of life and that Christ shall come to seuer the Lambes from the Goates I answer that this ought not to seme strange the likenesse whereof we see in dayly experience We see that in Adam we were depryued of the inheritance of the whole worlde and that we are by no lesse iuste reason debarred from common foode than from the eatyng of the tree of lyfe Whense then commeth it to passe that God doth not onely make his sunne to ryse vpon the good and euell but also as touchyng the vses of this present lyfe his inestimable liberalitie continually floweth forth to them with large plentuousnesse Hereby verily we knowe that those thinges whiche properly belong to Christ and his members doe also ouerflowe to the wicked not that it is their rightfull possession but that they maye be made the more inexcusable So the wicked do oftentimes finde God beneficiall by more than meane proues yea suche as somtime do darken all the blessinges of the Godly but yet do turne to their greater damnation If any man obiect that the resurrection is not fitly compared to fadynge and earthly benefites here also I answere that so sone as they were estranged from God the fountayne of life they deserued the death of the Deuell whereby they should be vtterly destroyed Yet by the maruelous counsell of God there was founde a meane state that out of lyfe they mighte liue in death No more absurditie ought it to seme yf the resurrection happen to the wicked whiche draweth them agaynst their willes to the iudgement seate of Christ whome nowe they refuse to heare for their mayster and teacher For it were a small peyne to be consumed awaye with death yf they were not to suffer punishment for their obstinacie broughte before the iudge whose vengeance they haue without ende and measure prouoked agaynst themselues But although we muste holde that whiche we haue sayd and whiche that notable confession Paule before Felix conteyneth that he loketh for the resurrection of the righteous and wicked yet the Scripture oftentimes setteth forth election together with the heauenly glorie to the only children of God Bicause Christ proprely came not to the destruction but to the saluation of the worlde Therefore in the Crede there is made mention of the blessed life only But for as much as the Prophecie of death swallowed vp by victorie shall then and not till then be fulfilled let vs alwaye haue in mynde the eternall felicitie the ende of the resurrection of the excellencie whereof yf all thinges were spoken whiche the tonges of men where able to speake yet scarcely the smallest parcell thereof should bee expressed For howe so euer we truely heare that the kyngdome of God shal be stuffed full with bryghtnesse ioye felicitie and glorie yet those thynges that are spoken of are moste farre remoued from our sense and remayne as it were wrapped in darke speaches vntill that daye come when he himselfe shall geue to vs his glorie to be seene face to face We know sayth Iohn that we are the chyldren of God but it hath not yet appered But when we shal be lyke to him then we shal see him such as he is Wherfore the Prophets bicause thei could by no wordes expresse the spiritual blessednesse in it self did in a manner grosly portray it out vnder bodily thinges But for as much as the feruentnesse of desire must with some tast of the swetenesse be kindled in vs let vs chefely cōtinue in this thought that if god do as a certaine fountaine which can not be drawen drie cōteyne in him the fulnesse of al good things nothing is beyōd him to be coueted of them that tend toward the soueraigne good and the
Wherfore this honor was to be geuen them ▪ vntill they refused it beyng offred them and by their owne vnthankfulnesse brought to passe that it was caried away to the Gētiles Neither yet with howe great obstinatie soeuer they continue to make warre against the Gospell ought they to be despised of vs if we consider that for the promises sake the blessing of God doth yet stil remain among them as verely the Apostle testifieth that it shall neuer vtterly departe from thence because the giftes and callyng of God are without repentance Beholde of what force is the promise geuen to the posteritie of Abraham and with what balance it is to be weyed Wherefore althoughe in discernyng the heires of the kyngdome from bastardes and strangers we nothyng doute that the only election of God ruleth with free right of gouernement yet we also therwithall perceiue that it pleased hym peculiarly to embrace the sede of Abraham with his mercie and that the same mercie might be the more surely witnessed to seale it with circumcision Nowe altogether like state is there of the christian Chirche For as Paule there reasoneth that the Iewes are sanctified of their parentes so in an other place he teacheth that the children of christians receiue the same sanctification of their parentes Wherupon is gathered that they are worthily seuered from the rest which on the other syde are condemned of vncleannesse Nowe who can doute but that it is moste false which they do therupon conclude that say that the infantes which in olde tyme were circumcised dyd only figure spiritual infantie which ariseth of the regeneration of the worde of God For Paule dothe not so suttelly play the Philosopher where he writeth that Christ is the minister of Circumcision to fulfill the promises which had bene made to the Fathers as if he saide thus Forasmuche as the couenant made with Abraham hath respecte to his sede Christe to performe and discharge the promise ones made by his Father came to saluatiō to the nation of the Iewes Se you not how also after the resurrectiō of Christe he iudgeth that the promise of the couenant is to be fulfilled not onely by way of allegorie but as the very wordes do sounde to the carnal seede of Abraham To the same entent serueth that which Peter in the second Chapter of the Actes declareth to the Iewes that the benefite of the Gospell is due to them and their sede by right of the couenant and in the Chapter next folowyng he calleth them the children of the testamente that is to say heires From which also not muche disaccordeth the other place of the Apostle aboue alleged where he accompteth and setteth Circūcision emprinted in infants for a testimonie of that cōmunion which thei haue with Christ. But if we harken to their trifles what shal be wroughte by that promise wherby the Lorde in the seconde article of his law vndertaketh to his seruantes that he wil be fauourable to their sede euen to the thousandth generation Shall we here flee to allegories But that were to triflyng a shift Or shal we say that this is abolished But so the law should be destroyed which Christ came rather to stablish so farre as it turneth vs to good vnto lyfe Lett it therfore bee out of controuersie that God is so good and liberall to his that for their sakes he wil haue also their children whome they shall begett to be adnumbred among his people Moreouer the differences which they go about to put betwene Baptisme and circumcision ar not only worthy to be laughed at and void of all color of reson but also disagreeyng with them selues For when they haue affirmed that Baptisme hath relation to the first day of the spiritual battell but circumcision to the eighth when mortification is already ended by and by forgetting the same they turne their song and call circumcisiō a figure of the flesh to be mortified but Baptisme they call buriall into which none ar to be put til they be alredy dead What dotages of phrentike men can with so great lightnesse leape into sondry diuersities For in the fyrst sentence Baptisme must go before circumcisiō by the other it is thrust backe into the later place Yet is it no newe exāple that the wittes of men be so tossed vp and downe when in stede of the most certain word of God they worship whatsoeuer they haue dreamed We therfore say that that former difference is a mere dreame If they listed to expounde by way of allegorie vpon the eyghth day yet it agreed not in that maner It were muche fitter accordyng to the opinion of the old writers to referre the numbre of eighth to the resurrection whiche was done on the eighth day wherupon we knowe that the newnesse of life hangeth or to the whole course of this presente lyfe wherein mortification oughte alwaye to goe forward till when life is ended mortification it selfe may also be ended Howbeit God may seme to haue mynded to prouide for the tendernesse of age in differryng circumcision the viii day because the wound shold haue ben more dangerous to the children newe borne and yet red from their mother Howe muche stronger is that that we beyng deade before are buried by Baptisme when the scripture expressely cryeth to the cōtrarye that we are buried into death to this entente that we should dye and from thenseforth shoulde endeuor to this mortification Nowe a likewise handlyng it is that they cauill that women ought not to be baptised if Baptisme must bee framed like to Circumcision For if it be most certaine that the sanctifieng of the sede of Israel was testified by the signe of Circumcision thereby also it is vndouted that it was geuen to sanctifie bothe males females But the onely bodyes of male children were marked with it which myght by nature be marked yet so that the women were by them after a certaine maner cōpanions and parteners of circumcision Therefore sending farre away suche follies of theirs lette vs sticke faste in the lykenesse of Baptisme circumcision whiche we most largely see to agree in the inward mysterie in the promises in vse in effectualnesse They thynke also that they bring forth a most strong reason why childrē are to be debarred from Baptisme when they allege that they ar not yet for age able to vnderstand the mysterie there signified That is spiritual regeneration which can not be in the first infātie Therfore they gather that they are to be taken for none other than the childrē of Adam till they be growen to age mete for a second birth But the truth of God echewhere speaketh against all these thynges For if they be to be lefte among the children of Adam then they are left in death forasmuch as in Adam we can do nothyng but dye But contrarywise Christ cōmaūdeth them to be brought vnto hym Why so because he is life Therfore that he may geue life to
that infants which can not beleue lie in their damnation I answer that Christe there speaketh not of the generall gyltinesse wherwith all the posteritie of Adam are enwrapped but only thretneth the despisers of the Gospell which do proudely and stubbornely refuse the grace offred them But this nothing perteineth to infantes Also I set a coÌ„trarie reason against them that whomesoeuer Christ blesseth he is discharged from the curse of Adam and the wrathe of God Sithe therfore it is knowen that infantes are blessed of him it foloweth that they are discharged from death Then he falsly citeth that whiche is no where red that whosoeuer is borne of the Spirite heareth the voyce of the Spirit Which although we graunt to be written yet shal proue nothyng ells but that the faithfull are framed to obedience accordyng as the Spirite woorketh in them But that whiche is spoken of a certaine number it is faultie to drawe indifferently to all Fowerthly he obiecteth because that goeth before which is naturall we muste tarry type tyme for Baptisme whiche is spirituall But althoughe I graunte that all the posteritie of Adam begotten of the fleshe doo from the very wombe beare their owne damnation yet I denye that that withstandeth but that God may presently bryng remedy For neither shall Seruettus proue that there were many yeares appoynted by God that the spirituall newnesse of lyfe many beginne As Paul testifieth although they whiche are borne of the faithfull are by nature damned yet by supernatural grace they are saued Then he bryngeth forth an allegorie that Dauid going vp into the toure of Sion did leade neither blinde men nor lame men with him but strong souldiors But what if I set a parable against it wherin God calleth to the heauenly banket blinde men and lame men howe will Seruettus vnwynde himselfe out of this knott I aske also whether lame and maimed men had not fyrst ben souldiors with Dauid But it is superfluous to tary longer vpoÌ„ this reasoÌ„ which the readers shall fynde by the holy hystorie to be made of mere falsehod There foloweth an other allegorie that the Apostles were fishers of men not of litle children But I aske what that sayeing of Christ meaneth that into the nette of the Gospel are gathered al kyndes of fishes But because I lyke not to play with allegories I answer that wheÌ„ the office of teaching was enioyned to the Apostles yet they were not forbidden from baptisyng of infantes Howbeit I wold yet knowe when the Euangelist nameth them Anthropous men in whche woorde is comprehended all mankynde without exception why they should deny infantes to be men Seuenthly he allegeth that sithe spirituall thyngs agree with spirituall infantes which are not spiritual are also not mete for baptisme But first it is plainly euideÌ„t howe wrongfully they wrest the place of Paule There is entreated of doctrine when the Corinthians did to muche stande in their owne conceite for vayne sharpnesse of witte Paule rebuketh their sluggishnesse for that they wer yet to be instructed in the first introductions of heauenly wisdome Who can therof gather that Baptisme is to be denied to infants whom being begotten of the fleshe God doth by free adoption make holy to himself Where as he sayth that they must be fed with spirituall meate if they be newe men the solution is easy that by Baptisme they are admitted into the flocke of Christ and that the signe of adoption suffiseth them til being growen to age they be able to beare strong meate that therfore the time of examination which God expresly requiâ—eth in the holy Supper must be taried for Afterward he obiecteth that Christ calleth all his to the holy Supper But it is certaine enough that he admitteth none but them that be already prepared to celebrate the remembrance of his deathe Wherupon foloweth that infantes whome he vouchesaued to embrace do stay in a seuerall and proper degree by themselues till they grow to age and yet are not strangers Whereas he saieth that it is monstrous that a man after that he is borne should not eate I answere that soules are otherwise fed than by the outward eatyng of the Supper and that therfore Christ is neuerthelesse meate to infantes althoughe they absteine from the signe But of Baptisme the case is otherwise by which onely the gate into the Chirch is opened to them Agayne he obiecteth that a good Stewarde distributeth meate to the household in due time Which although I willyngly graunt yet by what right wil he appoint vnto vs the certaine tyme of Baptisme that he may proue that it is not geuen to infantes out of tyme. Moreouer he bryngeth in that coÌ„maundemeÌ„t of Christ to the Apostles that they shold make hast into the haruest whyle the fieldes waxe white Uerily Christe meaneth this onely that the Apostles seeyng the fruite of their labor present shoulde the more cherefully prepare themselues to teache Who shall thereof gather that the onely tyme of Haruest is the ripe time for Baptisme His eleuenth reason is that in the first Chirch christians and disciples were all one but we see nowe that he fondely reasoneth from the parte to the whole Disciples are called men of full age whiche had ben already throughly taught and had professed Christ as it behoued that the Iewes vnder the law should be the disciples of Moses yet no man shall therof rightly gather that infantes were strangers whome the Lord hath testified to be of his householde Besyde these he allegeth that all Christians are brethren in which number infantes are not vnto vs so long as we debarre them from the Supper But I returne to that principle that none are heires of the kingdome of heauen but they that are the membres of Christ then that the embracyng of Christ was a true token of the adoption wherby infantes are ioyned in common with full growen men and that the absteining for a time from the Supper withstandeth not but that they perteyne to the body of the Chirche Neither did the these that was conuerted on the Crosse cesse to be brother of the godly although he neuer cam to the Supper Afterward he addeth that none is made our brother but by the Spirite of adoption which is geuen only by the bearing of Faith I answer that he still falleth backe into the same deceitefull argument because he ouerthwartly draweth that to infantes which was spoken only of growen men Paule teacheth there that this is Gods ordinarie maner of callyng to bryng his electe to the faith when he stirreth vp to them faithful teachers by whoe 's ministerie and trauaile he reacheth his hande to them Who dare therby appoint a lawe to him but that he may by some other secrete way graffe infantes into Christ Where he obiecteth that Cornelius was baptised after that he had receiued the Holy ghost howe wrongfully he doothe out of one example gather a generall rule appereth
them he maketh them partakers of hymselfe when in the meane tyme these fellowes driuing them farre away do adiudge them to death For if they say for a shift that infantes do not therfore perishe if they be accompted the children of Adam their error is abundantly confuted by witnesse of the Scripture For where as it pronounceth that all do dye in Adam it foloweth that there remaineth no hope of life but in Christe Therefore that we maye be made heires of lyfe we must communicate with him Agayne when it is written in an other place that by nature we are all subiecte to the wrath of God and conceiued in sinne wherunto DamnatioÌ„ perpetually cleaueth we must departe oute of oure owne nature before that the entrie be open to vs into the kingdome of God And what can be more playnely spoken than that fleshe and blood can not possesse the kingdome of God Therfore let al be doone away what soeuer is ours which shall not be done withoute regeneration then we shall see this possession of the kyngdome Finally if Christ say truely when he reporteth that he is life it is necessarie that we be graffed into hym that we may be deliuered out of the bondage of death But saye they how are infantes regenerate which are not endued with knowlege neither of good nor of euyl But we answer that the worke of God is not yet no worke at all althoughe it be not subiect to our capacitie Moreouer it is nothyng doutefull that the infantes whiche are to be saued as verily of that age some are saued are before regenerate of the Lorde For if they bryng with them from their mothers wombe the corruption naturally planted in them they must be purged therof before that they be admitted into the kyngdome of God whereinto nothyng entreth that is defiled or spotted If they be borne synners as bothe Dauid and Paule affirme eyther they remaine out of fauor and hatefull to God or they must nedes be iustified And what seke we more when the iudge himself openly affirmeth that the entrie into heauenly life is open to none but to them that bee borne agayne And to put suche carpers to silence he shewed an example in Iohn the Baptist whome he sanctified in his mothers wombe what he was able to doo in the rest Neither dooe they any thyng preuaile by the shifte wherewith they here mocke that that was but ones done wherupon it dothe not by and by folow that the Lorde is wonte commonly to doe so with infantes For neither do we reason after that maner onely our purpose is to shew that the power of God is by them vniustly and enuiously limitted within those narrowe boundes within which it suffreth not it selfe to be bounde Their other by shift is euen of as great weight They allege that by the vsuall maner of the Scripture this worde from the wombe is as muche in effecte as if it were sayd from childhode But we may clerely see that the Angell when he declared the same to zacharie meant an other thyng that is that it whiche was not yet borne shoulde be filled with the Holy ghoste Lette vs not therfore attempt to appoynt a law to God but that he may sanctifie whom it pleased him as he sanctified this childe forasmuche as his power is nothyng minyshed And truely Christ was therfore sanctified from his first infantie that he might sanctifie in himself his elect out of euery age without differeÌ„ce For as to do away the fault of disobedience which had ben committed in our fleshe he hath put on the same fleshe vpon himselfe that he might in it for vs and in our stede performe perfect obedience so he was conceiued of the Holy ghost that hauyng the holynesse therof fully poured into hym in the fleshe which he had taken vpon hym he myght poure foorth the same into vs. If we haue in Christ a most perfect paterne of all the graces which God continually sheweth to his children verily in this behalfe also he shall be a profe vnto vs that the age of infantie is not so farre vnfitt for sanctification But howsoeuer it be yet this we holde out of controuersie that none of the electe is called out of this present life which is not fyrst made holy and regenerate by the Spirit of God Wheras they obiect to the contrary that in the Scriptures the Spirite acknowlegeth no other regeneration but of incorruptible sede that is of the worde of God they do wrongfully expounde that sayeng of Peter wherin he comprehendeth onely the faithfull which had ben taught by preaching of the Gospell To suche in dede we graunt that the word of the Lorde is the onely sede of spirituall regeneration but we denye that it ought therupon to be gathered that infantes can not be regenerate by the power of God which is to him as easy and ready as to vs it is incomprehensible and wonderfull Moreouer it shoulde not bee safe enough for vs to take this awaye from the Lorde that he maye not be able to shewe hymselfe to bee knowen to them by whatsoeuer waye he will But Faith say they is by hearyng wherof they haue not yet gotten the vse neither can they be able to knowe God whom Moses teacheth to be destiâ—ute of the knowlege bothe of good and euill But they consider not that the Apostle wheÌ„ he maketh hearyng the beginnyng of faith describeth onely the ordinarie distribution of the Lorde and disposition whiche he vseth to kepe in calling them that be his but appointeth not to him a perpetuall rule that he may not vse any other way Which way verily he hath vsed in the calling of many to whome he hath geuen the true knowlege of himselfe by an inwarde maner by the enlightening of the Spirite wtout any preaching vsed for meane thereof But whereas they thinke it shal be a great absurditie if any knowlege of God be geueÌ„ to infantes from whom Moses taketh away the vnderstaÌ„ding of good and euil I beseche them to answere me what danger is there if they be sayd to receiue some part of that grace wherof a litle after they shal enioye the ful plentifulnesse For if the fulnesse of lyfe standeth in the perfect knowlege of God when many of them whom in their very first infantie death by and by taketh away doe passe into eternall life truely they are receiued to beholde the most present face of God WhoÌ„ therfore the Lord wil enlighteÌ„ with the ful bryghtnesse of hys lyghte why maye he not presently also if it so please hym sende out to shyne vppon them some small sparcle therof specially if he do not first vncloth them of ignorance before the he take them out of the prison of the flesh Not that I meane rashly to affirme that they be endued with the same Faith which we fele in our selues or that they haue altogether lyke knowlege of faith which I had