conueyed from the auncesters into the posteritie For the infection hath not her cause in the substaunce of the flesshe or of the soule but bycause it was so ordeyned of God that suche giftes as he had geuen to the fyrste manne manne shoulde bothe haue them and lose them as well for hym selfe as for his As for this that the Pelagians doe cauill that it is not likely that the chyldren doe take corruption from godly parentes sithe they oughte rather to be sanctified by their cleannesse that is easely confuted For they descende not of their spirituall regeneration but of theyr carâ—all generation Therefore as Augustine sayeth whether the vnbeleuer bee condemned as gilty and the beleuer quitte as innocent they both do begette not innocentes but gilty bycause they beget of the corrupted nature Nowe where as they doe in maner partake of the parentes holinesse that is the speciall blessyng of the people of God whyche proueth not but that the firste and vniuersall curse of mankinde wente before For of nature is giltinesse and sanctification is of supernatural grace And to the ende that these thynges be not spoken of a thynge vncertayne and vnknowen lette vs define Originall sinne But yet I meane not to examine all the definitions that are made by wryters but I will brynge forthe one onely whyche I thynke to bee moste agreable wyth trueth Originall sinne therefore semeth to bee the inheritably descendynge peruersnesse and corruption of our nature poured abroade into all the partes of the soule whyche fyrste maketh vs gilty of the wrath of God and then also bryngeth forth these workes in vs whyche the Scripture calleth the workes of the flesh and that is it properly that Paule oftentimes calleth Sinne. And these workes that arise out of it as are adulteries fornications theftes â–ª hatreds murthers â–ª banketinges after the same manner he calleth the fruites of sinne albeit they are likewise called sinnes both commonly in the Scripture and also by the same Paule hym selfe Therefore these twoo thynges are distinctly to be noted that is that beyng so in all partes of our nature corrupted and peruerted we are nowe euen for such corruption only holden worthily damned and coÌ„uicted before God to whome is nothyng acceptable but righteousnesse innocencie and purenesse And yet is not that bonde in respecte of an others faulte For where it is sayde that by the sinne of Adam we are made subiecte to the iudgement of God it is not so to be taken as if we innocent and vndeseruyng did beare the blame of his faulte But bycause by his offendyng we are all clothed wyth the curse therefore it is sayde that he hath bounde vs. Neuerthelesse from him not the punishment only came vpon vs but also the infection distilled from hym abideth in vs to the whiche the punishment is iustly due Wherefore howe so euer Augustine doeth oftentimes call it an others sinne to shewe the more playnely that it is conueyed into vs by propagation yet doeth he also affirme wythall that it is propre to euery one And the Apostle him selfe expressely witnesseth that therefore death came vpon all menne bycause all men haue sinned and are wrapped in Originall sinne and defiled with the spottes thereof And therefore the very infantes themselues whyle they brynge with them their owne damnation from their mothers wombe are bounde not by an others but by their owne faulte For though they haue not as yet brought forth the fruytes of theyr owne iniâ—â—â—â—ie yet they haue the seede thereof enclosed within them yea theâ—r whole nature is a certayne seede of Sinne therefore it can not be but hatefull and abhominable to God Whereupon followeth thâ—◠〈◊〉 proprely accompted sinne before God for there coulde be no giâ—â—inesse wythout sinne The other pointe is that this peruersenesse neuer cesseth in vs but continually bryngeth forth newe frutes euen the same woorkes of the fleshe that we haue before descrybed lyâ—e as a bâ—rnynge fornace bloweth out flame and sparcles or as a sprynge doeth wythout ceassyng caste out water Therefore they whyche haue defyned Origin all sinne to bee a lackyng of Originall ryghteousenesse whyche ought to haue ben in vs although in deede they comprehende all that is in the thynge it selfe yet they haue not fully enough expressed the force and efficacie thereof For our nature is not only bare and empty of goodnesse but also is so plentuous and fruteful of al euilles that it can not be idle Thei that haue saide that it is a concupiscence haue vsed a worde not very farre from the matter if this were added which is not graunted by the most parte that what so euer is in man euen from the vnderstanding to the wil from the soule to the fleshe is corrupted and stuffed full wyth this concupiscence or to ende it shortelyer that whole man is of hym selfe nothing els but concupiscence Wherfore I haue sayde that al the partes of the soule are possessed of sinne sithe Adam fell awaye from the fountaine of righteousnesse For not onely the inferioure appetite allured him but wicked impietie possessed the very castle of hys minde pride pearced to the innermoste parte of hys hearte So that it ys a fonde and foolyshe thyng to restraine the corruption that proceded from thense onely to the sensuall motions as they call them or to call it a certayne nouriture that allureth styrreth and draweth to synne onely that parte whyche amonge them ys called Sensualitie Wherein Peter Lombarde haâ—he disclosed hys grosse ignoraunce whyche seekynge and sâ—archynge for the place of it saythe that it is in the fleshe as Paule witnesseth not proprely in deede but bicause it more appeareth in the fleshe as though Paule did meane onely a parte of the soule and not the whole nature whyche is in comparison set against supernaturall grace And Paule there taketh away all doubte teachinge that corruption resteth not in one parte alone but that nothinge is pure cleane from the deadly infection thereof For entreatynge of corrupted nature he doothe not onely condemne the inordinate motions of appetites that appeare but specially trauayleth to proue that the vnderstandynge mynde is subiecte to blyndenesse and the heart to peruersnesse And the same thyrde chapter to the Romaines is nothinge els but a description of original synne That appeareth more plainely by the renewinge For the spyrite whyche is compared wyth the olde man and the fleshe dothe not onely signifie the grace wherby the inferioure or sensuall parte of the soule is amended but also conteyneth a full reformation of all the partes And therefore Paule dothe commaund not onely that oure grosse appetites be brought to naught but also that we our selues be renewed in the spirite of oure mynde as lykewyse in an other place hee biddeth vs to be transfourmed in newnesse of minde Whervpon foloweth that the same parte wherin moste of all shineth the excellence noblenesse of the soule is not onely wounded but also
he wryteth that he tasted of death for all men For he by dyeng brought to passe that we shoulde not dye or whiche is all one by his death he dyd redeme lyfe for vs. But in this he differed froÌ„ vs that he gaue hymselfe to death as it were to be deuoured not that he shoulde be swallowed vp with the gulfes of it but rather that he shoulde swallowe vp it of whyche we shoulde haue benne presently swallowed that he gaue hymselfe to death to be subdued not that he shoulde be oppressed wyth the power thereof but rather that he shoulde ouerthrowe death whyche approched nere vs yea and had already beaten vs downe and triumphed vpon vs. Finally that by death he mighte destroye hym that had the power of death that is the Deuell and might deliuer them that by feare of death were all their lyfe longe subiecte to bondage This is the fyrste fruite that his death dyd brynge vs. An other is that by enterpartenyng of hymselfe with vs he mortifieth our earthly membres that they should no more hereafter vse their owne workes and killeth our olde manne that it shoulde no more liue and beare frute And to the same purpose perteyneth his buriall that we beyng partakers thereof should also be buried to sinne For when the Apostle teacheth that we are graffed into the lykenesse of the death of Christe and buried with hym to the death of sinne that by his crosse the worlde was crucified to vs and we to the worlde that we are dead together with him he dothe not onely exhorte vs to expresse the example of Christes death but he declareth that there is suche effectualnesse in it as ought to appere in all Christians vnlesse they will make his death vnprofitable and frutelesse Therefore in the death and buriall of Christe there is offred vs a double benefite to be enioyed that is deliuerance from death whereunto we weare become bonde and the mortifieng of our fleshe But it is not meete to ouerpasse his goynge downe to the helles wherein is no small importaunce to the effecte of redemption For although it appeareth by the wrytynges of the olde fathers that that parte whiche is read in the Crede was not in olde time so much vsed in the Churches yet in entreatynge of the summe of our doctrine it is necessarie that it haue a place allowed it as a thyng that conteyneth a very profitable and not to be despised misterie of a right weyghty matter And there are also some of the olde wryters that doe not leaue it out Whereby we maye gesse that it was after a certayne time added and dyd not presently but by little and little growe in vse in the Churches But this certaynely is out of question that it proceded of the common iudgement of all the godly For as muche as there is none of the Fathers that dothe not in his wrytynges make mention of Christes goyng downe to the helles although after dyuerse manner of exposition But by whome or at what tyme it was firste added maketh litle to the purpose But rather in the Crede this is to be takeÌ„ heede vnto that we therein certainely haue a full and in all poyntes perfect summe of our fayth whereinto nothing maye be thrust but that whiche is taken out of the most pure worde of God Nowe yf any will not for precise curiositie admit it into the Crede yet shall it streight waye bee made to appere playnely that it is of so great importaunce to the summe of our redemption that yf it be lefte out there is loste a great parte of the fruite of the death of Christ. There are agayne some that thynke that there is no newe thyng spoken in this article but that in other wordes the same thing is repeted whyche was spoken before of his buriall for asmuche as the worde Infernum hell is in the Scripture oftentimes vsed for the graue I graunt that to be true whyche they allege of the signification of the worde that Hell is oftentymes taken for the graue but there are agaynste their opinion two reasons by whyche I am easilye persuaded to dissent from them For what an idlenesse were it when a thynge not harde to vnderstande hath ones ben set out in playne and easye wordes afterwarde wyth darker implication of wordes rather to pointe toward it than to declare it For when â—wo maners of speakyng that expresse one thynge be ioyned together it behoueth that the later be an exposition of the former But what an exposition were this yf a manne should saye thus Whereas it is sayde that Christ was buried thereby is meante that he went downe to hell Agayne it is not likely that such a superfluous vayne repetitioÌ„ could haue crepte into this abrigemeÌ„t where in the chefe pointes of our faith are summarily noted in as fewe wordes as was possible And I doubte not that so many as shall haue somewhat diligently weyed the matter it selfe will easily agree with me Some expounde it otherwyse and saye that Christ went downe to the soules of the fathers that dyed in the time of the lawe to carry them tidynges that the redemption was performed and to deliuer them out of the pryson wherein they were kepte enclosed and to the profe herof they do wrongfully draw testimonies out of the Psalme that he brake the brasen gates and yron barres Agayne out of Zacharie that he redeemed them that were bounde out of the pit wherin was no water But whereas the Psalme speaketh of theyr deliuerances that in farre countrees are caste captiue into bondes and Zacharie compareth the Babylonicall ouerthrowe wherein the people was oppressed to a drye pit or bottomlesse depth and there withall teacheth that the saluation of the whole Churche is as it were a commynge out of the depe helles I wote not howe it is come to passe that they whiche came after thought that there was a certaine place vnder the earth whereunto they haue fayned the name of Limbus But this fable although they were great authours at this day many do earnestly defende it for a truthe is yet nothing els but a fable For to enclose the soules of dead men as in a pryson is very childish And what neede was it that Christes soule shuld go downe the ther to set theÌ„ at libertie I do in deede willingly coÌ„fesse that Christ shined to them by the power of his spirit that they might know that the grace which thei had only tasted of by hope was then deliuered to the world And to this purpose may the place of Peter be probably applied where he sayeth that Christ came preached to the spirites that were in a doÌ„geon or pryson as it is commonly translated For the very processe of the text leadeth vs to this that the faithfull which were dead before that time were partakers of the same grace that we were bicause he dothe thereby amplifie the force of Christes death for
that Baptisme is nothing ells but a marke and token wherby we professe our religion before men as soldiars beare the conufance of their capitaine for a marke of their profession wey not that which was the chefe thing in Baptisme That is this that we shoulde receiue it with this promise that whosoeuer beleue and are Baptised shal be saued In this sense is that to be vnderstode which Paule writeth that the Chirch is sanctified of Christ her spouse and cleansed with washing of water in the worde of lyfe And in an other place that we are saued according to his mercy by the washing of regeneration and of the renewing of the Holy ghost And that which Peter writeth that Baptisme saueth vs. For Paules will was not to signifie that our washing and saluation is perfectly made by water or that water conteyneth in it self the power of cleanse regenerate and renew Neither did Peter meane the cause of saluation but only the knowlege certaintie of such giftes to be receiued in this Sacrament which is euidently enough expressed in the wordes themselues For Paul knitteth together the word of lyfe Baptisme of water as if he had sayd that by the Gospel the message of washing sanctifieng is brought vs that by Baptisme such message is sealed And Peter immediatly adioyneth that that Baptisme is not the putting away of the filthinesse of the flesh but a good cōscience before God which is of Fayth Yea Baptisme promiseth vs no other cleansing but by the sprinkling of the blood of Christ which is figured by water for the lykenesse of cleansing washing Who therefore can say that we be cleansed by thys water which certainly testifieth that the blood of Christ is oure true onely washing So that frō no where ells can be fetched a surer reason to confute their blinde error which referr al thinges to the power of the water thā from the signification of Baptisme it selfe which doth withdraw vs as wel from that visible element which is set before oure eies as from all other meanes that it may bynde our mindes to Christ alone Neither is it to be thought that Baptisme is applied only to the time past that for new fallinges into whiche we fall backe after Baptisme we must seke new remedies of clensing in I wote not what other Sacramentes as thoughe the force of Baptisme were worne out of vse By this error it came to passe in old time that some would not be Baptised but in the vttermost peril of life and at their laste gaspinges that so they might obteine pardon of their whole life Against whiche waywarde suttle prouision the olde Bishops so oft inuey in their writinges But thus we ought to thinke that at what time soeuer we be Baptised we are at ones washed and cleansed for al our life Therfore so ofte as we fal we must goe backe to the remembrance of Baptisme and therewith we must arme our minde that it may be alway certaine and assured of the forgeuenesse of sinnes For though when it is ones ministred it semeth to be past yet by later sinnes it is not abolished For the cleannesse of Christ is therin offred vs that alway florisheth is oppressed with no spottes but ouerwhelmeth wypeth away al our filthinesse yet oughte we not to take therof a libertie to sinne in tyme to come as verily we be not hereby armed to such boldnesse but this doctrine is geuen onely to them which when they haue sinned doe grone weryed and oppressed vnder their sinnes that they may haue wherwith thei may raise vp and comfort themselues least they should fal into confusion and desperatiō So Paule sayth that Christ was made to vs a propitiator vnto the forgeuenesse of faultes going before Wherin he denieth not that therin is obteined perpetual continual forgeuenesse of sinnes euē vnto death but he meaneth that it was geuē of the Father onely to poore synners which wounded with the searing iron of conscience to sighe to the Phisitian To these the mercy of God is offred They whiche by escaping of punishment do hunt for mater and libertie to sinne dooe nothing but prouoke to themselues the wrath and iugement of God I knowe in dede that it is commonly thought otherwise that by the benefite of repentance and of the keyes we do after Baptisme obteine forgeuenesse which at our first regeneration is geuen vs by only Baptisme But they which deuise this do erre herin that they do not remember that the power of the keyes wherof they speake doth so hang vpon Baptisme that it ought in no wise to be seuered The sinner receiueth forgeuenesse by the ministerie of the Chirch namely not without the preaching of the Gospell But what maner of preaching is that That we be cleansed from sinnes by the blood of Christ. But what signe and testimonie is there of that washing but Baptisme We se therfore how that absolution is referred to Baptisme And this error hath bredde vs the fayned Sacrament of Penance of which I haue touched somwhat before and the residue I wil make an ende of in place fit for it But it is no maruell if men which according to the grossenesse of their witt were immeasurably fast tyed to outwarde thynges haue in this behalfe also bewrayed that faulte that not contented with the pure institution of God they did thrust in newe helpes fayned of themselues As thoughe Baptisme it selfe were not a Sacrament of repentance But if repentance be commended to vs for our whole life the force also of Baptisme ought to be extended to the same boundes Wherfore it is also no doute but that all the godly throughout all their life long so oft as they be vexed with knowlege in conscience of their owne sinnes dare calle backe themselues to the remēbrance of Baptisme that therby they may confirme themselues in the affiance of that onely and continuall washing which we haue in the blood of Christ. It bringeth also an other fruit because it sheweth vs our mortificatiō in Christ and new life in hym For as the Apostle saith we are baptised into his death beyng buried together with hym into death that we may walke in newnesse of life By whiche wordes he doth not only exhort vs to the folowyng of hym as though he did saye that we are by Baptisme put in mynde that after a certaine example of the deathe of Christ we should die to our lustes and after the example of his resurrection we shold be raised vp to righteousnesse but he fetcheth the mater muche deper that is to say that by Baptisme Christ hath made vs partakers of his death that we may be graffed into it And as the graffe receiueth substāce and nourishmēt of the roote into which it is graffed so they that receiue Baptisme with such faith as thei ought do truly fele the effectualnesse of the death of Christ in the mortifiyng of their flesh and therwithall
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
hathe made an ende of them doth so no thing diminish their holynesse that it rather setteth them fourth and maket them glorious For as they shold haue geuen but a vaine shewe to the olde people vnlesse the power of the deathe and resurrection of Christe had beene shewed therein so if they hadde not cessed wee coulde not at this daye discerne to what purpose they were ordeyned Therefore Paule to proue that the keepinge of them nowe is not onely superfluous but also hurtefull teacheeh that they weare shadowes whereof wee haue the bodye in Christe We see therefore howe in the abolishinge of them the trueth shyneth better than if they did still a farre of and as it were with a veile spred before shewe a figure of Christe that hathe already playnelye appeared 〈◊〉 therefore the veile of the Temple at the deathe of Christe was torne in twoo peeces and fell downe bycause nowe the true and expresse image of the heauenly good thynges was come to lyghte whyche before had been but vnperfectly begonne wyth darke rude draughtes as the authore of the Epistle to the Hebrues saythe Herevnto serueth the sayeng of Christe that the lawe and the Prophetes were vnto the tyme of Ihon and that from that tune forwarde the Kyngdome of God beganne to bee ioyefully preached not meaninge that the holy fathers were without the preachynge that conteyneth the hope of saluation and of eternall lyfe but bicause a farre of and vnder shadowes onely they dyd beholde that whiche wee at thys daye see in the full lyghte But why it behoued that the Churche of God shoulde clymbe vp hyer from those firste instructions Ihon the Baptist declareth for that the lawe is geuen by Moses but grace truth beganne by Iesus Chirste For althoughe the purginge of sinnes were truely promised in the olde sacrifices the Arke of the couenant was a sure pledge of the fatherly fauoure of God yet all this had been but a shadowe if it had not ben grounded vpon the grace of Christe wherin is sounde perfect and eternal stedfastnesse Let this then remaine sure that although the ceremonial vsages of the lawe haue cessed to be obserued yet by the ende of them it is that better knowen how great was the profite of them before Christes coÌ„minge wyth in takinge awaye the vse of them hathe sealed the force effecte of them with his deathe Somwhat more harde is the point that Paule noteth And he hath renued you together with him when ye were deade by sinnes and the vncircumcision of your fleshe forgeuinge you of all your offences blotting out the handwriting that remained in the decrees against vs whyche was contrarie vnto vs and he hath taken it awaye fastninge it to the crosse c. For he seemeth to stretche the abolyshinge of the lawe soÌ„what further that nowe we haue nothing to do with the decrees therof For thei erre that expond it onely of the lawe morall whose vnappeassable rigoure rather then doctrine thereof thei thinke to be taken away Some more deepely weying the wordes of Paule do espie that it is proprely spoken of the lawe ceremoniall and doe shewe that this worde Deuill doth more than ones so signifie in Paule For to the Ephesians he saith thus He is our peace that maketh both to be one that maketh voide the law of coÌ„maundementes consistinge in the decrees that he might make two in himselfe into one new man It is no doubt that he speaketh ther of the ceremonies for he calleth it the partition wherwith the Iewes were seuered from the Gentiles wherefore I graunt that those first expositors are rightfully reproued by these but yet mee thinkes that these do not sufficientlye well set fourth the minde of the Apostle For I like not at all to haue these two places compared together in all pointes when his purpose was to aduertise the Ephesians of their adoption into the felowship of Israel he teacheth that the stoppe is taken awaye whereby they were before tyme kepte asunder that was in ceremonies For the vsages of washinges and sacrifices wherewith the Iewes were made holy vnto the Lorde did seuer them from the Gentiles But in the epistle to the Colossians whoe seeth not that 〈◊〉 â—oucheth a hyer misterie In deede the point of the disputation ther is of Mosaicall obseruations whervnto the false Apostles did laboure to driue the Christian people But as in the Epistle to the Galatians he fetcheth that controuersie further of and as it wer bringeth it back to the first heade therof so doth he also in this place For if in the ceremonies you consider nothing els but a necessitie of that vse of them to what purpose was it to call it a handwriting against vs moreouer to set the whole summe in a manner of our redemption in this that it shold be caÌ„celled Wherefore the matter it selfe trieth out that here is some more secret thing to be considered And I truste that I haue atteined the naturall vnderstandinge of it if at leaste this be graunted me to bee true which in one place is most truli written by Augustine yea that he hath taken out of the plaine wordes of the Apostle that in the Iewish ceremonies was rather a confession than a cleansinge of sinnes For what did thei ells by sacrifices but confesse theÌ„ selues in their conscience gylty of death that did put cleansinges in their place What did thei with their cleansinges but testifie them selues to be vncleane And so was the handwriting of their sinne and vncleannesse oft renewed by them but ther was no discharge in that testifying thereof For whyche cause the Apostle writeth that at lengthe by meane of the deathe of Christe was perfourmed the redemption of the offences that remayned vnder the olde Testamente Therefore the Apostle dothe woorthyly call the Handwritinges againste those that obserue them for asmuch as by them ther did openly sâ—ale to their owne damnation vncleannesse And it hindereth not that they were also partakers of the same grace with vs. For this they obteyned in Chryste not in the ceremonies whyche there the Apostle dothe seuer from Christe bicause being at that time vsed they did obscure the glorie of Christe Thus learn we that the ceremonies if they be consydered by them selues are well and fittly called handwrytynges againste the saluation of men bicause they were as solemne instrumentes that testified their beinge bounde When the false Apostles wente aboute to binde the Christian Churche to them againe Paule did not withoute cause admonyshe the Colossâ—aus by fetchinge their signification of them further of to what poynte thei shoulde fall backe agayne if they suffered them selues in such sorte to be yoked by them For there withall was the benefite of Christ wrested awaie from them in as muche as he hauinge ones perfourmed the eternall clensinge hathe vtterly abolyshed these dayly obseruations whiche were onely of force to seale sinnes but coulde do nothing
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
hymselfe the onely heade of the churche bycause Christes office in defendynge of the Churche shall be fulfylled For the same reason the Scripture commonly calleth him Lorde bycause hys Father dyd sette hym ouer vs to thys ende to exercise hys owne Lordely power by hym For thoughâ— there bee manye lordeshippes in the worlde yet is there to vs but one God the father of whome are all thynges and we in hym and one Lorde Christ by whome are all thinges and we by him saithe Paule Wherevpon is rightly gathered that he is the selfe same God whyche by the mouthe of Esaie affyrmed him selfe to be the kynge and the lawemaker of the Churche For thoughe he do euery where call all the power that hee hathe the benefite and gifte of the Father yet he meaneth nothynge ells but that he reigneth by power of God bycause hee hathe therefore putte on the personage of the Mediator that descendinge from the bosome and incomprehensible glorie of the father he might approche nye vnto vs. And so muche more rightfull it is that wee bee with all consent prepared to obey and that wyth greate cherefullnesse we directe oure obediences to hys commaundement For as he ioyneth the offices of king and pastor towarde them that willingly yelde them selues obedient so on the other syde we heare that he beareth an yron scepter to breake and broose all the obstinate lyke potters vessells wee heare also that he shall be the iudge of nations to couer the earthe wyth dead corpses and to ouerthrowe the heigth that standeth againste hym Of whiche thinge ther are some examples seen at this daye but the full proofe thereof shal be at the laste iudgement whiche maie also proprely be accompted the laste acte of his kingedome Concerninge his Preesthoode thus it is breefely to be holden that the ende and vse of it is that hee shoulde be a Mediatore pure from all spotte that shoulde by hys holynesse reconcile vs to God But bycause the iuste curse possesseth the entrie and God accordinge to hys office of iudge is â—ente againste vs it is necessarie that some expiation be vsed that hee beinge a preeste maie procure fauoure for vs to appease the wrathe of God Wherfore that Christ might fulfill this office it behoued that hee shoulde come fourth with a sacrifice For in the lawe yt was not lawefull for the preeste to entre into the sanctuarie withoute bloode that the faithful might know that thoughe there were a preeste become meane for vs to make intercession yet God coulde not be made fauourable to vs before that oure sinnes were purged Upon whyche poynte the Apostle discourseth largely in the epistle to the Hebrues from the seuenth chapiter almoste to the ende of the tenth Butte the summe of all commeth to this effect that the honoure of preestehoode can be applied to none but to Christ which by the sacrifice of his death hathe wyped awaie oure gyltynesse and satisfied for oure synnes But howe weightie a mater it is wee are enfourmed by that solemne othe of God whiche was spoken without repentance Thou art a preest for euer according to the ordre of Melchisedech For without doubte hys will was to establishe yâ— principle pointe which he knew to be the chefe ioynte wherevpon oure saluation hanged For as it is saide there ys no waie open for vs or for oure praiers to God vnlesse oure filthynesse being purged the prestes do sanctifie vs and obteine grace for vs from which the vncleannesse of our wicked doinges sinnes doth debarre vs. So do we see that we must beginne at the death of Christ that the efficacie profyte of hys Preesthoode maie come vnto vs. Of thys it foloweth that hee ys an eternall intercessor by whose mediation wee obteyne fauoure where vpon againe ariseth not onely affiance to praye but also quietnesse to godly consciences whyle they safely leane vpon the fatherly tendernesse of God and are certaynely perswaded that it pleaseth him whatsoeuer is dedicated to him by the Mediator But wheras in the time of the lawe God commaunded sacrifices of beastes to be offered to him there was an other and a newe ordre in Christe that one shoulde be bothe the sacrificed hoste and the Prest bicause there neither coulde be founde any other meete satisfaction for synnes nor any was worthy so great honoure to offer vp to God his onely begotten sonne Nowe Christe beareth the person of a preest not onely by eternall meane of reconciliation to make the Father fauourable mercifull vnto vs but also to bryng vs into the felowship of so great â—n honoure For we that are defyled in oure selues yet beinge made Preestes in him do offer vp oure selues and all oures to God and do freely enter into the heauenly sanctuarie that all the sacrifice of prayer and prayse that come from vs may be acceptable and sweete smelling in the sight of God And thus farre dothe that saying of Christe extende For their sakes I sanctifie my selfe bicause hauinge his holynesse poured vpon vs in as muche as he hathe offered vs with himselfe to his father we that otherwise do stincke before him do please him as pure and cleane yea and holy Hervnto serueth the anoynting of the sanctuarie wherof mention is made in Daniell For the comparison of contrarietie is to be noted between this anointing and that shadowish anointing that then was in vse as if the Angell should haue sayd that the shadowes being driuen away there should be a cleere preesthod in the person of Christe And so muche more detestable is their inuention whiche not contented with the sacrifice of Christe haue presumed to thrust in them selues to kil him which is daily enterprised among the Papists where the Masse is reckened a sacrificing of Christe The .xvi. Chapter Howe Christe hathe fulfilled the office of Redeemer to purchace saluacion for vs Wherin is intreated of his Deathe and Resurrection and hys Ascendyng into Heauen AL that we haue hetherto saide of Christe is to be directed to this marke that being damned deade and loste in oure selues we maie seke for rigteousnesse deliuerance life and saluation in him as we be taught by that notable saing of Peter that ther is none other name vnder heauen geuen to men wher in ther must be saued Neither was the name of Iesus giuen him vnaduisedly or at chaunsable aduenture or by that will of men but brought from heauen by the Angell the publysher of Gods decree and wyth a reason also assigned bicause he was sent to saue the people from their sinnes In which wordes that is to be noted whiche we haue touched in an other place that the office of redeemer was appoynted hym that hee shoulde bee oure sauioure butte in the meane time oure redemptioÌ„ shoulde be but vnperfect vnlesse hee should by continuall proceedynges conuey vs forwarde to the vttermoste marke of saluation Therefore so sone as we swarue neuer so lyttle from
those places of Scripture to accorde very well together where it is saide that God declared his loue towarde vs in this that he gaue hys onely begotten sonne to deathe and yet that he was oure enemie till he was made fauourable againe to vs by the deathe of Christe But that they maie be more strongly proued to them that require the testament of the olde Churche I will allege one place of Augustine where he teacheth the very same that we do The loue of God saith he is incomprehensible and vnchangeable For he beganne not to loue vs sins the time that wee weare reconciled to him by the bloode of his sonne But before the making of the worlde he loued vs euen before that we weare any thynge at all that we myght also be his children wyth hys onely begotten Sonne Therefore whereas wee are reconciled by the deathe of Christe it is not so to be taken as thoughe the Sonne dyd therefore reconcile vs vnto hym that he myghte nowe beginne to loue vs whome he hated before but we are reconciled to him that already loued vs to whome we weare enemies by reason of sinne An whether this be true or no that I saie let the Apostle bâ—are witnesse Hee dothe commende saith he his loue towarde vs bicause when wee were yet sinners Christ died for vs. He therfore had a loue to vs euen theÌ„ when we weare enemies to hym and wroughte wickednesse Therefore after a maruellous and deuine mannner he loued vs euen then when he hated vs. For he hated vs in that we weare suche as he had not made vs and bicause oure wickednesse had on euery syde wasted awaie hys woorke he knewe howe in euery one of vs bothe to hate that whiche we oure selues had made and to loue that whiche he had made These be the wordes of Augustine Nowe where it is demaunded howe Christe hathe done away our sinnes and taken away the strife betwene vs and God and purchased suche righteousnesse as mighte make him fauourable and well willing towarde vs it maie be generally answered that he hathe brought yt to passe by the whole course of hys obedience Whiche is proued by the testimonie of Paule As by one mans offense many wer made synners so by one mans obedience wee are made righteous And in an other place he extendeth the cause of the pardon that deliuereth vs from the curse of the lawe to the whole life of Christe saying When the fulnesse of tyme was come God sente his sonne made of a woman subiecte to the lawe to redeeme them that were vnder the lawe And so affirmed that in his very baptisme was fulfilled one part of righteousnesse that he obediently dyd the coÌ„maundement of his father Finally from the time that he toke vpon him the person of a seruant he beganne to paye the raunsome to redeeme vs. Butte the Scripture to sette oute the manner of oure saluation more certainely doothe ascribe this as peculiar and proprely belonginge to the deathe of Christe Hee hym selfe pronounced that hee gaue hys lyfe to bee a redemption for many Paule teacheth that hee dyed for oure synnes Ihon the Baptiste cryed oute that Christe came to take awaye the synnes of the woorlde bycause hee was the Lambe of God In an other place Paule saith that we are iustified freely by the redemption that is in Christ bycause he is set forth the reconciler in his owne bloode Againe that we are iustified in his bloode and reconciled by his deathe Againe â–ª He that knewe no sinne was made sinne for vs that we might be the ryghteousnesse of God in him I will not recite all the testimonies bicause the mimbre woulde be infinite and many of them muste bee hereafter alleged in their order Therefore in the summe of belefe whiche thei call the Apostles creede it is very ordrely passed immediatly from the byrthe of Christe to his deathe and resurrection wherein consisteth the summe of perfecte saluation And yet is not the reste of his obedience excluded whiche hee perfourmed in his life as Paule comprehendeth it wholye from the beginninge to the ende in sayinge that he abaced him selfe taking vpon him the forme of a seruant was obedient to his father to death euen the death of the crosse And truely euen in the same death his willing submission hath the firste degree bicause the sacrifice vnlesse it had ben willingly offred had nothing profited toward righteousnesse Therfore where the Lord testified that he gaue his soule for his shepe he expressly addeth this no man taketh it awaye from my â—elfe According to that which meaning Esaie saith that he helde his peace like a lambe before the sherer And the historie of the Gospel reherseth that he went forth and met the souldiers and before Pilate he left defending of him selfe and stode still to yelde him selfe to iudgement to be pronounced vpon him But that not without some strife for bothe he had taken our infirmities vpon him and it behoued that his obedience to his father shoulde be this way tried And this was no sclender shew of his incomparable loue towarde vs to wrastle with horrible feare in the middest of these cruell tormentes to cast awaie all care of hymselfe that he might prouide for vs. And this is to be beleued that there could no sacrifice bee well offered to God any otherwise but by this that Christe forsaking all his owne affection did submitte and wholy yelde himself to his fathers will For proofe whereof the Apostle dothe fyttly allege that testimonie of the Psalme In the booke of the lawe it is written of me that I may doe thy will O God I will thy lawe is in the middest of my heate Then I saide Loe I come But bicause trembling consciences finde no reste but in sacrifice and washing whereby sinnes are cleansed therefore for good cause we are directed thither and in the deathe of Christe is a appointed for vs the matter of lyfe Nowe forasmuche as by oure owne gyltinesse curse was due vnto vs before the heauenly iudgement seate of God therefore fyrste of all is recited howe hee was condenmed before Ponce Pilate presidente of Iurie that wee shoulde know that the punishement wherunto we weere subiecte was iustely layde vpon vs. Wee could not escape the dreadfull iudgement of God Christe to deliuer vs from it suffred himselfe to be condemned before a mortall man yea a wicked and heathen man For the name of the president is expressed not onely to procure credit to the historie but that we shoulde learne that whiche Esaie teacheth that yâ— chastisemente of our peace was vpon him and that by his stripes wee weare healed For to take awaie oure damnation euery kinde of deathe sufficed not for him to suffer but to satisfye oure redemption one speciall kynde of deathe was to bee chosen wherein bothe drawinge away oure damnation to himselfe and takyng
our giltynesse vpon himself he might deliuer vs from them bothe If he had ben murthered by theues or had ben ragyngly slayne in a commotioÌ„ of the common people in such a death there shoulde haue ben no apparance of satisfaction But when he was brought to be arrained before the iudgement seate when he was accused and pressed with witnesses agaynst him by the mouth of the iudge condemned to dye by these tokens we vnderstande that he dyd beare the persone of a gilty manne and of an euell doer And here are two thinges to be noted whiche bothe were afore spoken by the prophecies of the Prophetes and doe bryng a singular comforte and confirmation of fayth For when we heare that Christ was sent from the iudges seate to death and was hanged amonge theues we haue the fulfillynge of that prophecie whiche is alleged by the Euangelist He was accompted amonge the wicked And why soâ— euen to take vpon him the stede of a sinner not a man righteous or innocent bycause he suffred death not for cause of innocencie but for sinne On the other side when we heare that he was acquited by the same mouth whereby he was condemned for Pilate was compelled openly more than ones to beare witnesse of his innocencie let that come in our mynde whiche is in the other Prophet that he repayed that whiche he had not taken awaye And so we shall beholde the persone of a sinner and euell doer represented in Christe and by the open apparance of his innocencie it shall become playne to see that he was charged rather with others offence than his owne He suffred therefore vnder Ponce Pilate and so by the solemne sentence of the President was reckened in the number of wicked doers but yet not so but that he was by the same iudge at the same time pronounced righteous when he affirmed that he founde no cause of condemnation in him This is our acquitall that the giltynesse which made vs subiect to punishment is remoued vpoÌ„ the head of the sonne of God For this settyng of the one agaynst the other we ought principally to holde faste leaste we tremble be carefull all our life long as though the iuste vengeance of God dyd hang ouer vs which the sonne of God hath taken vpon himselfe Byside that the very manner of his death is not without a singular mysterie The Crosse was accursed not onely by opinion of men but also by decree of the lawe of God Therefore when Christ was lyfted vp to the Crosse he made hymselfe subiecte to the curse And so it behoued to be done that when the curse was remoued from vs to him we might be deliuered from all curse that for our sinnes was prepared for vs or rather dyd alredy rest vpon vs. Whiche thynge was also by shadowe expressed in the lawe For the sacrifices and satisfactorie oblations that were offred for sinnes were called Ashemoth Whiche worde proprely signifieth sinne it selfe By whiche figuratiue chaunge of name the holy ghost meant to shewe that they were lyke vnto cleansyng playsters to drawe out to themselues and beare the curse due to sinnes But that same whiche was figuratiuely represented in the sacrifices of Moses is in deede deliuered in Christ the original paterne of all the figures Wherfore he â–ª to performe a perfect expiatâ—o gaue his owne soule to be an ashame that is a satisfactorie oblation as the Prophete calleth it vpon the whyche our fi lt and punishement might be caste and so cesse to be imputed to vs. The Apostle testifieth the same thyng more playnely where he teacheth that he whiche knewe no sinne was by his father made sinne for vs that we might be made the righteousnesse of God in him For the sonne of God beyng most cleane from all faulte dyd yet put vpon him the reproche and shame of our iniquities and on the other side couered vs with his cleannesse It semeth that he meante the same when he speaketh of sinne that sinne was condemned in his fleshe For the father destroyed the force of sinne when the curse thereof was remoued and layed vpon the fleshe of Christ. It is therefore declared by this sayeng that Christ was in his death offred vp to his father for a satisfactorie sacrifice that the whole satisfaction for sinne beyng ended by his sacrifice we might cesse to dread the wrath of God Nowe is it playne what that sayeng of the Prophete meaneth that the iniquities of vs all were layed vpon him that is that he entendynge to wype awaye the filthinesse of our iniquities was hymselfe as it were by waye of enterchanged imputation couered with them Of this the crosse whereunto he was fastened was a token as the Apostle testifieth Christe sayeth he redemed vs from the curse of the lawe when he was made a curse for vs. For it is wrytten Accursed is euery one that hangeth on the tree that the blessynge of Abraham mighte in Christe come to the Gentiles And the same had Peter respect vnto where he teacheth that Christ dyd beare our sinnes vpon the tree Bycause by the very token of the curse we doe more playnely learne that the burden wherewyth we weare oppressed was layed vpon hym And yet it is not so to bee vnderstanded that he toke vpon hym suche a curse wherewith hymselfe was ouerloden but rather that in takyng it vpon him he dyd treade downe breake and destroye the whole force of it And so fayth conceyueth acquitall in the condemnation of Christ and blessyng in his beyng accursed Wherefore Paule dothe not without a cause honorably reportâ— the triumph that Christe obteyned to hymselfe on the crosse as if the crosse whyche was full of shame had ben turned into a Chariot of triumphe For he sayth that the hande wrytyng whiche was against vs was fastened to the crosse and the Princely powers were spoyled and led openly And no maruell bycause as the other Apostle testifieth Christe offred vp hymself by the eternall spirit And therupon proceded that turnynge of the nature of thinges But that these thynges maye take stedfaste roote and be throughly settled in our heartes let vs alwaye thynke vpon his sacrifice and washyng For we coulde not certainely beleue that Christe was the raunsome redemption and satisfaction vnlesse he had ben a sacrificed hoste And therefore there is so often mention made of bloud where the Scripture sheweth the manner of our redemyng Albeit the bloud of Christ that was shed serued not only for sacrifice but also in steede of washyng to cleanse awaye our filthynesse It foloweth in the Crede that he was dead and buried Where agayne it is to be seene howe he dyd euerye where putte hymselfe in our stede to paye the pryce of our redemption Death held vs bound vnder his yoke Christ in our stede dyd yelde hymselfe into the power of death to deliuer vs from it This the Apostle meaneth where
that it pearced euen to the dead when the godly soules enioyed the presente sight of that visitation whiche they had carefully loked for on the other side it did more plainely appere to the reprobrate that they were excluded frō all saluation But whereas Peter in his sayeng maketh no distinction betwene them that is not so to be taken as though he mingled together the godly and vngodly without difference but only he meante to teache that generally they bothe had one common felyng of the death of Christ. But concernyng Christes goyng downe to the helles byside the consideracion of the Crede we muste seke for a more certayne exposition and we assuredly haue suche a one out of the worde of God as is not only holy and godly but also full of singular comforte Christes death had ben to no effect yf he had suffred only a corporall death but it behoued also that he shoulde feele the rigour of Gods vengeance that he might bothe appease his wrathe and satisfie his iuste iudgement For which cause also it behoued that he should as it were hand to hande wrastle with the armies of the helles and the horrour of eternall death We haue euen nowe alleged out of the Prophet that the chastisement of our peace was layed vpon him that he was striken of his father for our sinnes and broused for our infirmities Whereby is meante that he was put in the stede of wicked doers as suretie and pledge yea and as the very gilty persone himselfe to able and suffer all the punishmentes that shoulde haue ben layed vpon them this one thyng excepted that he could not be holden still of the sorrowes of death Therefore it is no maruell yf it be sayde that he wente downe to the helles sithe he suffred that death wherewith God in his wrathe stryketh wicked doers And their exception is very fonde yea and to be scorned whyche saye that by this exposition the order is peruerted bycause it were an absurditie to set that after his buriall whyche wente before it For after the settyng forth of those thynges that Christe suffred in the sighte of menne in very good order foloweth that inuisible and incomprehensible iudgement whiche he suffred in the sight of God that we shoulde knowe that not only the body of Christ was geuen to be the price of our redemptiō but that there was an other greater and more excellent price payed in this that in his soule he suffred the terrible tormentes of a dāned and forsaken manne According to this meaning doth Peter say that Christ rose againe hauyng loosed the sorrowes of death of whiche it was impossible that he should be holden or ouercomme He doth not name it simply death but he expresseth that the sonne of God was wrapped in the sorrowes of death whiche procede from the curse and wrath of God whiche is the originall of death For howe small a matte◠had it ben carelesly and as it were in sporte to come forthe to suffer death ▪ But this was a true profe of his infinite mercye not to shunne that death whyche he so sore trembled at And it is no doubte that the same is the Apostles meanyng to teache in the Epistle to the Hebrewes where he wryteth that Christ was heard of his owne Feare some translate it Reuerence or pietie but how vnfitly bothe the matter it selfe and the very manner of speakynge proueth Christ therefore prayeng with teares and mightye crye is hearde of his owne feare not to be free from death but not to be swallowed vp of death as a sinner bicause in that place he had but oure persone vpon him And truely there can be imagined no more dredfull bottomlesse depth than for a manne to fele himselfe forsaken and enstranged from God and not to be heard when he calleth vpon hym euen as yf God himselfe had conspired to his destruction Euen thether we see that Christ was throwen downe so farre that by enforcement of distresse he was compelled to crye out My God my God why hast thou forsaken me For whereas some woulde haue it taken that he so spake rather accordynge to the opinion of other than as he felte in himselfe that in no case probable for asmuche as it is euident that this sayeng proceded out of the very anguishe of the bottome of his heart Yet doe we not meane thereby that God was at any tyme his enemie or angry with him For how coulde he be angry with his beloued sonne vpon whome his mynde rested Or howe coulde Christ by his intercession appease his fathers wrath towarde other hauynge him hatefully bente agaynst himselfe But this is our meanyng that he suffred the greuousnesse of Gods rigor for that he beyng striken and tormented with the hande of God did fele all the tokens of God when he is angry and punisheth Whereupon Hylarie argueth thus that by this goyng downe we haue obteyned this that death is slaine And in other places he agreeth with our iudgement as where he sayth The crosse death and helles are our lyfe Agayne in an other place The sonne of God is in the helles but manne is carried vp to heauen But why doe I alledge the testimonie of a priuate manne when the Apostle affirmeth the same rehersing this for a frute of his victorie that they were deliuered whiche weare by feare of death al their life long subiect to bondage It behoued therefore that he shal ouercōme that feare that naturally dothe continually torment and oppresse all mortall men whiche coulde not be done but by fightyng with it Moreouer that his feare was no common feare or conceiued vpon a sclender cause shall by and by more playnely appere So by fightynge hand to hand with the power of the Deuel with the horrour of death with the peines of the helles it came to passe that he both had the victorie of them and triumphed ouer them that we nowe in death shoulde no more feare those thynges whiche our Prince hath swallowed vp Here some lewde menne although vnlearned yet rather moued by malice than by ignoraunce crye out that I do a haynous wrong to Christ bycause it was agaynste conueniencie of reason that he should be fearefull for the saluation of his soule And then they more hardly enforce this cauillation with sayeng that I ascribe to the sonne of God desperation whiche is contrarie to fayth First they doe but maliciously moue controuersie of Christes feare and trembling whiche the Euangelistes do so playnely report For a little before that the time of his death approched he was troubled in spirit and passioneth wyth heauynesse and at his very metyng with it he began more vehemently to tremble for feare If they say that he did but counterfait that is to foule a shift We must therefore as Ambrose trulie teacheth boldly confesse the sorrowfulnesse of Christ vnlesse we be a shamed of his crosse And truely yf his soule had not ben partaker
could he by dyâ—ng deliuer vs from death yf he himself had lyen still ouercoÌ„me by death Now could he haue gotten victorie for vs if himself had ben vanquished in fight Wherefore we doe so parte the matter of our saluation betwene the death and resurrection of Christ that by his death we saye sinne was taken awaye and death destroied and by his resurrection righteousnesse was repaired and lyfe raysed vp agayne but so that by meane of his resurrectoiÌ„ his death doth shewe forth her force and effect vnto vs. Therefore Paule affirmeth that in his very resurrection he was declared the sonne of God bycause then at last he vttered his heauenly power whiche is bothe a cleare glasse of his godhed a stedfast staye of our fayth As also in an other place he teacheth that Christ suffred after the weakenesse of the flew rose againe by the power of the spirit And in the same meaning in an other place where he entreateth of perfection he sayth that I maye knowe him and the power of his resurrection Yet by and by after he adioyneth the fellowship with death Wherw th most aptly agreeth that sayeng of Peter that God raysed him vp from the dead and gaue him glorie that our faith and hope might be in God not that our faith beyng vpholden by his death should wauer but that the power of God whiche kepeth vs vnder fayth doth principally shewe it selfe in the resurrection Therefore let vs remember that so oft as mention is made of his death only there is also comprehended that whiche properly belongeth to his resurrection and like figure of comprehension is there in the word ResurrectioÌ„ as oft as it is vsed seuerally without speaking of his death so that it draweth with it that whiche peculiarly peâ—teineth to his death But for as much as by risyng agayne he obteyned the crowne of conquest so that there should be both resurrection and life therefore Paule doth for good cause affirme that fayth is destroyed and the Gospell is become vayne and deceitefull if the resuâ—â—â—â—tion of Christ be not fastened in our heartes Therfore in another place after he had gloried in the death of Christ agaynste all the errors of damnation to amplifie the same he sayth further Yea the same He whiche died is risen vp agayne and nowe standeth a Mediatour for vs in the presence of God Furthermore as we haue before declared that vpon the partakyng of his crosse hangeth the mortificatioÌ„ of our flesh so is it to be vnderstanded that by his resurrection we obteyne an other commoditie whiche answereth that mortificatioÌ„ For sayth the Apostle we are therefore graffed into the likenesse of his death that beyng partakers of his resurrection we may walke in newnesse of life Therefore in an other place as he gathereth an argument of this that we are dead together with Christ to proue that we ought to mortifie our members vpon earth likewise also bicause we are risen vp with Christ he gathereth thereupon that we ought to seke for those thinges that are aboue and not those that are vpon the earth By which wordes we are not only exhorted to be raysed vp after the exaÌ„ple of Christ to follow a newnesse of life But we are taught that it is wrought by his power that we are regenerate into righteousnesse We obteyne also a third frute of his resurrection that we are as by an earnest deliuered vs assured of our owne resurrection of whiche we knowe that his resurrection is a most certaine argument Whereof he disputeth more at large in the .xv. chapter of his first Epistle to the Corinthians But by the waye this is to be noted that it is sayd that he rose agayne from the dead in which sayeng is expressed the truthe bothe of his death and of his resurrection as yf it had ben sayd that he did bothe die the same death that other menne naturally doe dye and receyued immortalitie in the same fleshe whiche he had put on mortall To his resurrection is not vnfittly adioyned his ascendynge into heauen For although Christ beganne more fully to set forth his glorie and power by risyng agayne for that he had nowe layed awaye that base and vnnoble estate of mortal life and the shame of the crosse yet by his ascendynge vp into heauen only he truely beganne his kyngedome Whiche the Apostle sheweth where he teacheth that Christ ascended to fulfil al thinges Where in semyng of repugnancie he sheweth that there is a goodly agreement bycause he so departed from vs that yet his presence might be more profitable to vs whiche had ben penned in a base lodgyng of the flesh while he was conuersant in earth And therefore Iohn after that he had rehearsed that notable callyng If any thirst let him come to me c. By and by sayth that the holy ghost was not yet geuen to the faythfull bycause Iesus was not yet glorified Whiche the Lord himselfe also did testifie to the Disciples sayeng It is expedient for you that I goe awaye For if I doe not goe away the holy ghost shall not come But he geueth them a comfort for his corporall absence that he will not leaue them as parentlesse but will come agayne to them after a certayne manner in deede inuisible but yet more to be desired bycause they were then taught by more assured experience that the authoritie whyche he enioyeth and the power whiche he vseth is sufficient for the faithfull not only to make them liue blessedly but also to die happyly And truely we see howe muche greater abundance of his spirite he then poured out how much more royally he then aduauÌ„ced his kingdome howe much greater power he then shewed bothe in helpyng his and in ouerthrowyng his enemies Beyng therefore taken vp into heaueÌ„ he toke away the presence of his body out of our sight not to cesse to be present with the faythfull that yet wandred in the earth but with more present power to gouerne both heauen and earth But rather the same that he had promised that he would be with vs to the ende of the worlde he performed by this his ascendyng by whiche as his bodye was lifted vp aboue all heauens so his power and effectuall workynge was poured and spred abrode beyonde all the baundes of heauen and earth But this I had rather to declare in Augustines wordes than mine owne Christ sayth he was to goe by death to the right hande of the father from whense he is to come to iudge the quicke and the dead and that lykewyse in bodyly presence accordyng to the â—ounde doctrine and rule of fayth For in spirituall presence with them he was to come after his ascension And in an other place more largely and plainely Accordyng to an vnspeakeable and vnuisible grace is that fulfilled whiche he had spoken beholde I am with you all the dayes euen to the ende of the worlde But
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
vs. When therfore the holy ones do by innoceÌ„cie of coÌ„science coÌ„firme their faith gather matter of reioysing they do nothing but cal to minde by the frutes of their calling that they are adopted of the Lord into the place of children This therfore that is taught by Salomon that in the feaâ—e of the Lord is stedfast assurednesse this that somtime the holy ones vse this protestation to the entent that they may be heard of the Lord that thei haue walked before his face in vprightnes simplicititie haue no place in laying the fundatioÌ„ of stablishing of coÌ„science but are theÌ„ only of value if they be taken of the ensuing effect because both the feare is no where whiche may stablish a full assurednesse the holy ones are priuie in their conscience of such an vprightnes wherwith ar yet mingled many reÌ„naÌ„tes of the flesh But forasmuche as of the frutes of regeneration they gather an argumeâ—t of the holy Ghoste dwellynge in them they do there by not sclenderly strengthen them selues to loke for the helpe of God in all their necessities when they by experience finde hym their father in so great a matter And euen this also they canne not doe vnlesse thei haue first conceyued the goodnesse of God sealed with no other assurednesse than of the promyse For if they beginne to weye yt by good workes nothing shal be more vncertaine nor more weake forasmuche as if workes bee considered by them selues thei shall no lesse by theyr imperfection shewe profe of the wrathe of God than thei do with how soeuer vnperfect purenes testifie his good wil. Fynally thei do so set out the benefites of God that yet they tourne not awaie from the free fauoure of God in which Paul testifieth that ther is the length breadth depth and heigth of them as if he shoulde say Whethersoeuer the senses of the godly do tourne themselues howe hie soeuer thei clyme how farre and wide soeuer thei extend them yet thei ought not to goe oute of the loue of Christe but holde them selues wholy in the meditation therof bicause it comprehendeth al kindes of measures in it And therfore he saithe that it excelleth and surmounteth aboue all knowledge and that when we acknowledge howe muche Christe hathe loued vs we are fulfilled into all the fulnesse of God As in an other place when he glorieth that all the Godly are vanquishers in battell he by and by addeth a reason bycause of him that loued vs. We see now that ther ys not in the holy ones that affiance of works whiche either geueth any thinge to the merite of them forasmuche as thei regarde them none otherwise than as the giftes of God whereby thei reknowledg his goodnesse none otherwise than as signes of their calling whereby maie thinke vpon their election or whiche withdraweth not any thing from the free righteousnesse whiche wee obteine in Christe for asmuche as it hangeth vpon it and standeth not withoute it The same thing doth Augustine in few wordes but very wel set out where he writeth I do not saie to the Lorde despise not the workes of my handes or I haue sought the Lorde with my handes and haue not been deceiued But I do not commned the workes of my handes for I feare least when thou haste loked vpon them thou shalt finde moe sinnes than merites Onli this I say this I ask this I desire despise not the workes of thy hands beholde in me thy worke not mine For if thow beholdest mine thou damnest me if thou beholdest thine thou crownest me For also whatsoeuer good workes I haue they are of thee He setteth two causes why he dare not boaste of his workes to God bycause if he haue any good workes he seeth therin nothing his owne secondly bycause the same is also ouerwhelmed wyth multytude of synnes Whereupon commeth to passe that the conscience feleth thereby more feare and dismaieng than assurednesse Therfore he woulde haue God no otherwise to loke on his well doinges than that reknowledging in them the grace of his calling he maie make an ende of the worke which he hathe begonne But furthermore wheras the scripture sheweth that the good workes of the faithfull are causes why the Lorde doth good to them that is so to be vnderstanded that that which we haue before set may stand vnshaken that the Effect of our saluation consisteth in the loue of God the Father the Mater in the obedience of the Sonne the Instrument in the enlightning of the holy ghooste that is to saie in faithe that the end is the glorie of the so great kindenes of God These thinges withstande not but that the Lorde maye embrace workes as inferiour causes But whense coÌ„meth that Namely whome the Lord of his mercie hath apointed to the inheritaÌ„ce of eternal life them with his ordinarie dispeÌ„sation he doth by good workes bring into the possessioÌ„ therof That which goeth before in order of dispensatioÌ„ he calleth the cause of that which foloweth After this maÌ„ner he somtime deriueth eternal life froÌ„ workes not for that is to be ascribed to theÌ„ but bicause whome he hath chosen them he doth iustifie that he may at leÌ„gth glorifie them he maketh the grace that goeth before which is a step toward that which foloweth after a certaine maÌ„ner the cause of it But so oft as he hath occasioÌ„ to assigne the true cause he biddeth vs not to flee to workes but holdeth vs in the only thinking vpon the mercie of God For what manner of thing is this which he teacheth by the Apostle The reward of sinne is death the grace of the Lord is life euerlasting Why doth he not set righteousnesse in coÌ„parison against sinne as he setteth life agaynst death Why doth he not make righteousnesse the cause of life as he maketh sinne the cause of death For so should the comparison of contraries haue stand well together which is much broken by this turning But the Apostle meant by this coÌ„parison to expresse that which was truth that death is due to the deseruings of men that life is reposed in the only mercie of God Finally in these maÌ„ners of speaking is rather expressed the order than the cause bicause God in heaping graces vpon graces taketh cause of the first to adde the second that he may leaue nothing vndone to the enrichyng of his seruantes and he so continually exteÌ„deth his liberalitie that yet he would haue vs alway to looke vnto the free election which is fountaine beginning of it For although he loueth the giftes which he dayly geueth in so much as thei spring out of that fountaine yet it is our part to holde fast that free acceptation whiche alone is able to vpholde our soules as for such giftes of his Spirit as he afterward geueth vs so to adioyne them to the first cause that they minish nothing of it The .xv. Chapter ¶ That those thinges that are commoÌ„ly
cup is called the couenant in the blood there is a promise expressed that may be of force to confirme Faith Wherupō foloweth that vnlesse we haue respect to God and embrace that which he offreth we doe not rightly vse the holy Supper Moreouer they also do not satisfie me which acknowleging that we haue some communion with Christ when they meane to expresse it doe make vs partakers only of the Spirite without making any mention of flesh and blood As though al those thinges were spoken of nothing that hys flesh is verily meate that his blood is verily drinke that none hath life but he that eateth that flesh and drinketh that blood and such other sayenges that belong to the same ende Wherfore if it be certaine that the full communicating of Christ procedeth beyonde their description as it is to narowly strained I wil now go about to knit vp in few wordes how large it is and how farr it extendeth it selfe before that I speake of the contrarie fault of excesse For I shal haue a longer disputation with the excessiue teachers which when according to their owne grossnesse they frame a maner of eating drinking ful of absurditie do also transfigure Christ stripped out of hys fleshe into a fantasie if yet a man may with any wordes comprehende so great a mysterie whiche I se that I can not sufficiently comprehende with minde and therfore I doe willingly confesse it that no man should measure the hynesse therof by the smal proportion of my childishnesse But rather I exhorte the reders that they do not restrayne the sense of their minde within these to narrowe boundes but endeuor to rise vp much hyer thā they can by my guiding For I my selfe so oft as I speake of this thing whē I haue trauailed to say all thinke that I haue yet sayd but litle in respecte of the worthinesse therof And although the minde can do more in thinking than the tong in expressing yet with greatnesse of the thing the minde also is surmounted and ouerwhelmed Finally therefore nothing remaineth but that I must breake fourth into admiration of that mysterie whiche neither the mind can suffise to thinke of nor the tong to declare Yet after suche manner as I can I wil set fourth the summe of my sentence which as I nothing dout to be true so I trust that it will not be disallowed of godly hartes First of all we are taughte out of the Scripture that Christe was from the beginning that life bringing worde of the Father the fountaine and original of life from whense all thinges euer receiued their hauing of life Wherfore Ihon somtime calleth him the worde of life and somtime writeth that life was in him meaning that he euen then flowyng into al creatures poured into them the power of breathing and liuing Yet the same Ihon addeth afterwarde that the life was then and not tyll then openly shewed when the Sonne of God taking vpō him our fleshe gaue himselfe to be seen with eyes and felte with handes For though he did before also spred abrode his power into the creatures yet because man beyng by synne estranged from God hauing lost the communion of lyfe saw on euery side death hanging ouer hym that he myght recouer hope of immortalitie it behoued that he should be receiued into the communion of that worde For how small a confidence mayest thou conceiue therof if thou heare that the worde of God in dede from which thou art most farr remoued cōteyneth in it selfe the fulnesse of lyfe but in thy selfe and rounde about thee nothyng offreth it selfe and is present before thine eyes but death But sins that fountayne of lyfe beganne to dwell in our fleshe nowe it lyeth not a farr of hydden from vs but presently deliuereth it selfe to be partaken of vs. Yea and it maketh the very fleshe wherein it resteth to be of power to bryng lyfe to vs that by partaking therof we maye be fed to immortalitie I am sayth he the bred of lyfe that am come downe from heauen And the bred whiche I will geue is my fleshe whiche I will geue for the lyfe of the worlde In whiche woordes he teacheth not onely that he is lyfe in respecte that he is the eternall woorde of God whiche came downe to vs from heauen but that in comming downe he poured the same power into the fleshe whiche he did put on that from thense the communicatyng of lyfe mighte flowe fourth vnto vs. Hereupon also these thinges nowe followe that his fleshe is verily mente and his blood is verily drinke with whiche sustenances the faythfull are fostered into eternall life Herein therfore consisteth singular comfort to the godly that nowe they finde life in their owne fleshe For so they doe not onely with easy passage atteine vnto it but haue it of it selfe layd abrode for them and offring it selfe vnto them Only let them holde open the bosome of their hart that they may embrace it beeyng present and they shall obteyne it But although the fleshe of Christe haue not so greate power of it selfe that it can geue life to vs whiche bothe in the owne firste estate of it was subiecte to mortalitie and nowe being endued with immortalitie liueth not by it selfe yet it is rightfully called lifebringing whiche is filled with fulnesse of lyfe to poure it into vs. In which meaning I doe with Cyril expounde that sayeng of Christ As the Father hath lyfe in himselfe so he hath also geuen to the Sonne to haue life in himselfe For there he properly speaketh of his giftes not whiche he from the beginning possessed with the Father but with whiche he was garnished in the same fleshe in whiche he appeared Therefore he sheweth that in hys manhode also dwelleth the fullnesse of lyfe that whosoeuer partaketh of his flesh and blood may therwithall also enioy the partaking of life Of what sort that is we may declare by a familiar example For as out of a foūtaine water is somtime drōk somtime is drawen somtime by forrowes is conueied to the watering of groundes which yet of it selfe doth not ouerflow into so many vses but from the very spring it selfe which with euerlasting flowing yeldeth and ministreth vnto it from tyme to tyme newe abundance so the fleshe of Christ is like a riche and vnwasted fountaine whiche poureth into vs the life springing from the Godhead into it selfe Nowe whoe seeth not that the communion of the fleshe and blood of Christe is necessarie to al that aspire to heauenly lyfe Hereunto tendeth that sayeng of the Apostle that the Chirch is the body of Christe and the fulfilling of it and that he is the hed oute of whiche the whole body coupled and knit together by ioyntes maketh encrease of the body that our bodies are the members of Christ. Al which thinges we vnderstande to be impossible to be brought to passe but that he must whellye cleaue to vs in Spirite and body
they exhort theÌ„ that they might the more familiarly declare to the men of their age that the Gentiles should be called into the true felowshippe of religion Like as also they are wont altogether to describe by figures of theyr law the truth that was deliuered by the Gospell So they set for turning to the Lord asceÌ„ding into Ierusalem for the worshipping of God the offring of al kindes of giftes for larger knowlege of him which was to be geuen to the faithfull in the kyngdome of Christe dreames and visions That therfore whiche they allege is like vnto an other prophecie of Esaye where the Prophet foretelleth of three altars to be set vppe in Assiria Egipte and Iurye For first I aske whether they do not graunt that the fulfillyng of this prophecie is in the kingdome of Christ. Secondly wher be these altars or when they were euer set vp Thirdly whether they think that to euery seuerall kyngdome is apointed a seuerall temple such as was that at Ierusalem These things if thei wey I think they wil confesse that the Prophet vnder fygures agreeable with his tyme prophecieth of the spiritual worship of God to be spred abrode into the whole world Which we geue to them for a solution But of this thing sithe there do euery where examples commonly offre them selues I wil not busie my selfe in longer rehearsall of them Howbeit herein also they are miserably deceiued that they acknowlege no sacrifice but of the Masse wheras in dede the faithfull do nowe sacrifice to the Lord do offer a cleane offring of which shal be spoken by and by Nowe I come downe to the third office of the Masse where I must declare howe it blotteth oute the true and onely deathe of Christe and shaketh it oute of the remembrance of menne For as among men the strength of a testament hangeth vppon the death of the testator so also our lord hath with his death confirmed the testament whereby he hath geuen vs forgeuenesse of synnes and eternal righteousnesse They that dare varie or make newe any thing in this testamente doo denye hys death and holde it as it were of no force But what is the Masse but a new and altogether diuerse testameÌ„t For why Doth not euery seueral Masse promise new forgeuenesse of sinnes new purchasing of righteousnesse so that now there be so many testaments as there be Masses Let Christ therfore come again and with an other death confirme this testament or rather with infinite deathes confirme innumerable testamentes of Masses Haue I not therfore said true at the beginning that the only and true death of Christ is blotted oute by Masses Yea what shall we say of this that the Masse directly tendeth to this ende that if it be possible Christ should bee slayne agayne For where is a testamente sayeth the Apostle there of necessitie must be the death of the testator The Masse sheweth it selfe to be a new testament of Christ therfore it requireth his death Moreouer the hoste which is offred must necessarily be slayne and sacrificed If Christ in euery seuerall Masse be sacrificed then he muste at euery moment bee in a thousande places cruelly slayen This is not myne but the Apostles argument If he had neded to offer him selfe ofte he muste ofte haue dyed sins the beginning of the worlde I knowe that they haue an answere in redinesse whereby also they charge vs with sclander For they say that that is obiected agaynst them which they neuer thought nor yet canne And we knowe that the death and life of Christ is not in their hande We loke not whether they goe aboute to kill hym onely our purpose is to shew what maner of absurdity foloweth of their vngodly and wicked doctrine Which self thing I proue by the Apostles owne mouth Though they crye out to the contrarye a hundred tymes that this sacrifice is vnbloody I wil deny that it hangeth vpon the wyll of men that sacrifices should change their nature for by this meane the holy and inuiolable ordinance of God shold faile WherupoÌ„ foloweth that this is a sure principle of the Apostle thâ—â— there is required sheding of blood that washing may not be wanting Now is the fourth office of the Masse to be entreated of namely to take awaye from vs the fruite that came to vs of the deathe of Christe while it maketh vs not to acknowlege it and thinke vpon it For who caÌ„ call to mynde that he is redemed by the death of Christ when he seeth a new redemption in the Masse Who can truste that sinnes are forgeueÌ„ him when he seeth a newe forgeuenesse Neither shall he escape that shall say that we do for no other cause obteyn forgeuenesse of sinnes in the Masse but because it is alredy purchased by the death of Christ. For he bringeth nothyng els than as if he would boste that Christ hathe redemed vs with this condition that we shoulde redeme our selues For such doctrine hath ben spred by the ministers of Satan and such at this day they mainteyn with cryenges out with swerd and fier that we wheÌ„ in the Masse we offer vp Christ to his Father by this work of offring do obteine forgeuenesse of sinnes and are made partakers of the passion of Christ. What now remaineth to the passion of Christ but to be an example of redemption whereby we may learne to be our owne redemers Christe him selfe when in the Supper he sealeth the confidence of pardon doth not bidde his disciples to sticke in that doing but sendeth theÌ„ awaye to the sacrifice of his deathe signifieng that the Supper is a moniment or memorial as the common spech is whereby they may learne that the satisfactorie clensing sacrifice by which the Father was to be appeased must haue ben offred but ones For neither is it enough to know that Christ is the onely sacrifice vnlesse the onely sacrificing be ioyned with it that our faith may be fastened to his crosse Nowe I come to the conclusion namely that the holye Supper in which the Lord had left the remembrance of his passion grauen and expressed is by the settyng vp of the Masse taken away defaced and destroyed For the Supper it selfe is the gift of God whiche was to be receiued with thankesgeuing The sacrifice of the Masse is famed to pay a price to God which he may receiue for satisfaction Howe muche difference there is betwene to geue and to receiue so much doth the sacrifice differ from the Sacrament of the Supper And this truely is the moste wretched vnthankfulnesse of man that where the largesse of Gods bouÌ„tie ought to haue beÌ„ acknowleged thanks to be geuen therin he maketh God his dettor The Sacrament promised that by the death of Christe we are not onely ones restored into life but are continually quickned because then all the partes of our saluation were fulfilled The sacrifice of the Masse singeth a farre other song that Christ must
is absolutely of it selfe Whereby we graunte that the Sonne in so muche as he is God is of hymselfe withoute respecte of hys Person but in so muche as he is the Sonne we saye that he is of the Father So his essence is wythoute beginning but the beginning of his Person is God hymselfe And the true teaching writers that in olde tyme haue spoken of the Trinitie haue onely applyed thys name to the Persons for somuche as it were not onely an absurde error but also a grosse vngodlinesse to comprehende the essence in the distinction For they that will haue these three to mete the essence the Sonne and the Holy ghoste it is playne that they dooe destroye the essence of the Sonne and the Holy ghoste for ells the partes ioyned together would fall in sonder whiche is a fault in euery distinction Finally if the Father and the Sonne were Synonymes or seuerall names signifying one thyng so the Father shoulde be the Godmaker and nothyng shoulde remayne in the Sonne but a shadowe and the Trinitie should be nothyng ells but the ioyning of one God with two creatures Where as they obiecte that if Chryste bee properly God he is not ryghtfullye called the Sonne to that we haue already answered that because in suche places there is a comparyson made of the one Personne to the other the name of God is not there indefinitelye taken but restrayned to the Father onelye in so muche as he is the beginning of the Godhead not in makynge of essence as the madde menne dooe fondlye imagyne but in respecte of order In this meaning is cōstrued that saying of Christ to the Father this is the eternal life that men beleue in the the one true God and Iesus Chryste whom thou hast sente For speaking in the Person of the Mediator he kepeth the degree that is meane betwene God and men and yet is not his maiestie thereby diminished For thoughe he abaced hymselfe yet he lefte not with the Father his glory that was hidden before the world So the Apostle in the seconde Chapter to the Hebrues though he confesseth that Christ for a short time was abaced beneth the Angels yet he stycketh not to affirme withall that he is the same eternall God that founded the earth We must therfore holde that so oft as Chryste in the Person of the Mediator speaketh to the Father vnder thys name of God is comprehended the Godhead whyche is hys also So when he sayed to the Apostles it is profitable that I go vp to the Father because the Father is greater He geueth not vnto himselfe only the seconde degree of Godhead to be as touchyng hys eternal essence inferior to the Father but because hauyng obteined the heauēly glory he gathereth together the faythfull to the partakyng of it He setteth his Father in the hier degree in so muche as the gloryous perfection of brightnesse that appeareth in heauen differeth from that measure of glory that was seen in him being clothed with fleshe After like maner in an other place Paule sayeth that Chryste shall yelde vp the kyngdome to God and hys Father that God maye be all in all There is nothyng more absurde than to take awaye eternall contynuaunce frō the Godhead of Chryste If he shall neuer cesse to be the Sonne of God but shall alwaye remayne the same that he was from the beginning it foloweth that vnder the name of the Father is comprehended the one essence that is common to them both And surely therefore did Chryste descende vnto vs that lifting vs vp vnto hys Father he might also lift vs vp vnto hymselfe inasmuch as he is all one with his father It is therefore neyther lawfull nor ryghte so exclusiuely to restrayne the name of God to the Father as to take it from the Sonne For Ihon doth for thys cause affirme that he is true God that no man shoulde thynke that he resteth in a seconde degree of Godhead beneth hys Father And I maruell what these framers of new Goddes do meane that whyle they confesse Chryste to be true God yet they forth with exclude hym from the Godhead of hys Father As thoughe there coulde any be a true God but he that is the one God or as thoughe the Godhead poured from one to an other be not a certayne newe forged imaginacion Whereas they heape vp many places out of Ireneus where he affirmeth that the Father of Chryste is the onely and eternall God of Israel that is eyther done of a shamefull ignoraunce or of an extreme wyckednesse For they oughte to haue considered that then the holye manne had to doe in disputacion with those phrentyke menne that denyed that the Father of Chryste was the same God that in olde time spake by Moses and the Prophetes but that he was I wote not what imagined thyng broughte oute of the corrupcion of the worlde Therefore he altogether trauayleth in thys poynte to make it playne that there is no other God preached of in the Scripture but the father of Christe and that it is amisse to deuise any other and therfore it is no maruell if he so ofte conclude that there was no other God of Israel but he that was spoken of by Chryste and the Apostles And in like manner nowe whereas we are to stande agaynste an other sorte of error we maye truely saye that the God whiche in olde time appeared to the Fathers was none other but Christe But if any manne obiecte that it was the Father oure aunswere is in redinesse that when we striue to defende the Godhead of the Sonne we exclude not the Father If the readers take hede to thys purpose of Ireneus all that contention shall cesse And also by the syxte Chapter of the thirde booke this whole strife is ended where the good manne standeth all vppon this pointe to proue that he whiche is in Scripture absolutely and indefinitely called God is verelye the one onely God and that Christ is absolutely called God Lette vs remember that this was the principall pointe whereupon stode all hys disputacion as by the whole processe thereof doeth appeare and specially the .xlvi. Chapter of the seconde booke that he is not called the Father by darke similitude or parable whiche is not very God in dede Moreouer in an other place he sayeth that as well the Sonne as the Father were iointly called God by the Prophetes and Apostles Afterwarde he defineth howe Christe whiche is Lorde of all and king and God and iudge receiued power from him whyche is the God of all that is to saye in respecte of his subiection because he was humbled euen to the death of the crosse And a little after he affirmeth that the Sonne is the maker of heauen and earth whiche gaue the lawe by the hande of Moses and appeared to the Fathers Nowe if any manne doe prate that wyth Ireneus onely the Father is the God of Israel I will turne
so corrupted that it needeth not onely to be healed but in manner to put on a newe nature Howe farre synne possesseth bothe the vnderstandinge mynde the hearte we wyll see hereafter Here I onely purposed shortely to touche that the whole man from the heade to the foote is so ouerwhelmed as wyth an ouerflowinge of water that no parte of hym is lâ—te from synne and that therefore what soeuer procedeth frome hym ys accompted for synne as Paule sayth that all the affections of the fleshe or thoughtes are enmities againste God and therefore deathe Nowe lette them gooe that presume to make God author of theyr sinnes bicause we say that men are naturally synful Thei do wrongfully seeke the woorke of God in their owne fylthynesse whyche they ought rather to haue sought in the nature of Adam whyle it was yet sounde and vncorrupted Therefore oure destruction commeth of the faulte of oure own fleshe not of God for asmuche as we perished by no other meane but by this that we degendred from our fyrst estaâ—e But yet let not any man here murmure say that God might haue better foreseen for oure saluation if he had prouided that Adam shold not haue fallen For this obiectioÌ„ both is to be abhorred of al godly mindes for the to muche presumptuous curiositie of it also perteineth to the secret of predestination whiche shal after be entreated of in place coÌ„uenient Wherefore let vs remembre that oure fall is to be imputed to the corruption of nature that we accuse not God himselfe the author of nature True in deede it is that the same deadely wounde sticketh fast in nature but it is muche materiall to knowe whether it came into nature from ells where or from the beginning hathe rested in it But it is euydent that the wounde was geuen by synne Therfore there is no cause why we shoulde complaine but of oure selues whiche thynge the Scripture hath dyligently noted For Ecclesiastes saieth This haue I founde that God hathe made manne righteous but thei haue soughte many inuentions It appeareth that the destructioÌ„ of man is to be imputed onely to him selfe for asmuche as hauing gotten vpryghtnesse by the goodnesse of God he by hys owne madnesse is fallen into vanitie We saye therfore that man is corrupted with faultienesse naturall but suche as proceded not from nature Wee denye that it proceded from nature to make appeare that it is rather a qualytye come from some other thynge whyche ys happened to man than a substantiall propretie that hathe ben putte into him from the begynninge Yet we call yt Naturall that no man shoulde thinke that euery man getteth it by euell custome wheras it holdeth all men bounde by inheritably descendinge righte And this we do not of oure owne heads withoute authoritie For for the same cause the Apostle teacheth that we are all by nature the chyldren of wrathe How coulde God whome all his meanest woorkes do please be wrathefull againste the noblest of all his creatures But he is rather wrathefull againste the corruption of his worke than againste his worke it selfe Therfore if for that mans nature is corrupted manne is not vnfitly saide to bee by nature abhominable to God it shal be also not vnaptely called naturally peruerse corrupted As Augustine feareth not in respecte of nature corrupted to call the synnes naturall whyche doe necessaryly reigne in ourâ— fleshe where the grace of God is absente So vanysheth away the foolyshe tryfelynge deuise of the Maniches whiche when they imagined an euellnesse hauinge substaunce in man presumed to forge for hym a newe creatour leaste they shoulde seeme to assigne to the ryghteous God the cause and begynnynge of euell The seconde Chapter That man is newe spoyled of the Freedome of wyll and made subiecte to myserable bondage SYthe we haue seen that the dominion of sinne sins the tyme that it helde the firste man bounde vnto it doothe not onely reigne in all mankinde but also wholy possesseth euerye soule nowe muste we more nerely examine sins we are broughte into that bondage whether we be spoyled of all freedome or no And yf yet there remayne any parcell howe farre the force thereof procedeth But to the ende that the trueth of this question maye more easyly appeare vnto vs I wyll by the waye sette vp a marke where vnto the whole summe maye bee dyrected And thys shal be the best waye to auoyde erroure if the daungers be considered that are lyke to fall on boothe sides For when man ys putte from all vpryghtnesse by and by he thereby taketh occasion of slouthfullnesse â—nd bicause it is saide that by hymselfe he canne dooe nothinge to the studye of righteousnesse fourth with hee neglecteth yt wholly as if yt pertained nothinge vnto hym Againe he can presume to take nothing vpon hymselfe be yt neuer so little but that bothe Gods honore shall bee thereby taken frome hym and man hymselfe bee ouerthrowen wyth rashe confydence Therfore to the ende we strike not vpon these rockes this course ys to bee kepte that man beynge enfourmed that there remaineth in hym no goodnesse and beynge on euerye syde compassed aboute wyth moste miserable necessitie may yet be taught to aspire to the goodnesse wherof he is voide and to the libertie wherof he is depriued and may be more sharpelye styrred vp from slouthfullnesse than if it were fained that he is furnished with greatest power Howe necessarye this seconde poynte is euery man seeth The fyrste I see is doubted of by moe than yt oughte to bee For this beynge sette oute of controuersye it oughte then plainely to stande for trueth that nothing is to be taken away from man of his owne so farre as it behoueth that he be throwen downe from false boastinge of him selfe For if it were not graunted to man to glorye in hymselfe euen at that time when by the bountefulnesse of God he was garnished with moste singular ornamentes howe muche oughte he nowe to be humbled sythe for his vnthankefulnes hee is thruste downe froÌ„ hye glorye into extreeme shame At that time I say when he was aduaunced to the hyghest degree of honoure the Scripture attributeth nothynge ells vnto hym but that he was created after the image of God whereby it secretly teacheth that man was blessed not by his owne good thinges but by the partakynge of God What therefore remayneth nowe but that he beyng naked and destitute of all glorye do acknoweledge God to whose liberalitie he coulde not be thankefull when he flowed full of the richesse of his grace and that nowe at length wyth confession of hys owne pouertie he glorifie hym whome in the acknoleging of his good gyftes he dyd not gloryfye Also it is as muche oure profyte that all prayse of wysedome and strengthe be taken from vs as yt pertayneth to the glorye of God that thei ioyne oure ruine with the robberie of God that geue vnto vs any thynge more than that
or whether it kepeth still any percell vnhurte from whense doo growe good desires They that do attribute to the First grace of God that we wil effectually seme on the other side to saye secretly that there is in the soule a power of it selfe to aspire to good but it is so weake that it can not growe to a perfecte affection or rayse vp any endeuour And there is no doubte that the Schoolemen haue commonly embraced this opinion or which was borowed of Origen and certaine of the olde wryters for so muche as they are wont to consider man in pure naturall thinges as they terme it suche a one as the Apostle describeth hym in these wordes I doe not the good that I would but the euell that I would not that I doe To will is present vnto me but to performe it I finde not But after this maner is the discourse that Paule there followeth altogether wrongfully peruerted For he entreateth of the Christian wrastling whiche he shortly toucheth to the Galatians whiche the faithfull continually fele within them selues in the battel of the flesh and the spirit But the spirit is not of nature but of regeneration And that the Apostle doeth there speake of the regenerate appeareth by this that wheÌ„ he had said that there dwelleth no goodnesse in him he addeth an exposition that he meaneth it of his fleshe And therfore he saith that it is not he that doeth the euill but sinne that dwelleth in him What meaneth this correction in me that is in my flesh Euen as muche as if he had sayd thus God dwelleth not in me of my selfe for there is no good to be founde in my fleshe HereupoÌ„ foloweth that maner of excuse I my self do not the euil â–ª but sinne that dwelleth in me Whiche excuse belongeth only to the regenerate whiche do with the chiefe part of their soule tende vnto good Nowe the conclusion that is adioyned after declareth all this matter euidently I am delited saith he with the lawe according to the inward man But I see an other lawe in my membres fighting against the lawe of my minde Who hath suche a stryuing in him selfe but he that being regenerate by the spirite of God carieth the leauinges of his flesh about with him Therfore Augustine wheras ones he had thought that that had ben spoken of the nature of man reuoked his expositioÌ„ as false and ill agreyng together And truelie if we allowe this that menne without grace haue some motions to good though thei be but small what shall we aunswere to the Apostle whiche sayeth that we are not sufficient so muche as to thinke any thyng What shall wee aunswere to the Lorde that pronounceth by Moses that euery inuention of mans hearte is only euell Wherefore sithe they haue stombled by false takyng of one place there is no cause why we shuld staye vpon their iudgement Let rather this sayeng of Christe preuayle He that doeth sinne is the seruaunt of sinne We are all sinners by nature therefore we be all holden vnder the yoke of sinne Nowe yf whole manne be subiect to the dominioÌ„ of sinne then must it needes be that the will it selfe which is the chiefe seate thereof â–ª be bounde faste wyth moste streight bondes For otherwise that sayeng of Paule wold not stande together that it is God whyche worketh will in vs if any will did goe before the grace of the holy ghost Awaye therefore with all that many haue triftingly spoken concernyng preparation For although sometime the faithfull doe praye to haue their heart formed to the obedience of the lawe as Dauid doth in many places yet it is to be noted that euen that desire of prayeng is from God Whiche we may gather of his wordes for when he wisheth to haue a cleane heart created within him surely he taketh not on him selfe the beginnyng of creation Therefore let rather this sayeng of Augustine haue place with vs God will preuent thee in all thinges And sometime preuent thou his wrath Howe Confesse that thou haste all these thinges of God that what so euer good thou haste is of him what soeuer euell it is of thy selfe And a little after Nothing is oures but sinne The third Chapter ¶ That out of the corrupt nature of man procedeth nothing but damnable BUt manne can not be any waye better knowen in eyther parte of his soule than yf he come forth with his titles wherewith the Scripture doth set him out If he bee paynted whole in these woordes of Christe That whiche is borne of fleshe is fleshe as it is easy to proue then is he proued to bee a very miserable creature For the affection of the fleshe as the Apostle witnesseth is death for asmuche as it is enimitie agaynste God and so is not subiecte nor can be subiecte to the lawe of God Is fleshe so peruerse that with al her affection she continually vseth enmitie agaynste God that she can not agree with the rightousnesse of the lawe of God Finally that she can bryng forth nothing but matter of death Nowe graunt that in the nature of manne is nothyâ—yge but fleshe and gather any good out of it yf thou canste But they saye the name of fleshe belongeth onely to the sensuall and not the hyer parâ—e of the soule But that is sufficiently confuted by the woordes of Chryste and of the Apostle It is the Lordes argumente that manne muste bee borne agayne bycause he is fleshe He commaundeth not to bee borne agayne accordynge to the bodye But in mynde he is not borne agayne yf a parte of it bee amended but when it is all renewed And that doth the comparison sette in bothe places confirme For the spirite is so compared agaynste the fleshe that there is lefte no meane thynge betwene them Therefore whatsoeuer is not spirituall in maÌ„ is after the same reason called fleshly But we haue nothynge of the Spirite but by regeneration It is therefore fleshe whatsoeuer we haue of nature But of that matter if otherwise we coulde haue any doubte that is taken awaye from vs by Paule where after we had described the ouldâ—man whom he had saide to be corrupt with concupâ—scences of erroure he biddeth vs to be renewed in the spirite of oure minde you see he doth not place vnlawefull and euell lustes onely in the sensitiue part but also in the very minde and therefore requyreth a renuinge of it And truly a lyttle before he had painted oute suche an image of mans nature as did shewe that there was no part wherein we were not corrupted and peruerted for whereas he writeth that al nations do walke in the vanitie of their minde are darkened in vnderstaÌ„ding estraÌ„ged from the life of God by reason of the ignoraunce that is in them and the blindenesse of their hearte it is no doubt that this is spoken of all them whom the Lorde hathe not reformed
muste he needes sticke faste in the myre of synnes And after sinne by by foloweth curse And of how muche the greater transgressiō the lawe holdeth vs gyltye and conuicte with so muche the more greuous iudgemente it condemneth vs. For this purpose maketh the sayenge of the Apostle that by the lawe is the knoweledge of synne For ther he speaketh onely of the fyrste office of the lawe the proofe wherof is in synners not yet regenerate And like to this are these twoo sayenges that the lawe entred that synne mighte abounde and therefore that it is the ministration of deathe that worketh wrathe and slayeth For without doubt so muche more groweth iniquitie with how muche more vnderstandynge of synne the conscience is striken bycause vnto breache of lawe is added obstinacie againste the maker of the lawe It foloweth therfore that the lawe armeth the wrathe of God to the destruction of the synner bicause of it selfe it can do nothinge but accuse condemne and destroy And as Augustine writeth if the spirite of grace be absente the lawe is presente with vs onely to thys ende to accuse vs and kyll vs. And yet when thys is sayde neyther is the lawe dishonored thereby nor any thinge taken from the excellence thereof Truely yf oure will were wholy framed and disposed to the obedience of the lawe then plainly the onely knoweledge of it were sufficient to saluacion But for asmuche as oure fleshely and corrupte nature fighteth as an enemie with the spirituall lawe of God and is nothinge amended with the dyscipline therof this foloweth that the lawe whiche was geuen for saluacion if it had founde fitte hearers tourneth to the occasion of sinne death For sithe we are all proued transgressours of it the more plainly that it openeth the righteousnesse of God so muche the more on the other side it discloseth oure iniquitie the more surely the it confirmeth the rewarde of life and saluacion laide vp for ryghteousnesse so muche the more assured it maketh the destruction of the wicked So farre is it of therefore that these sayinges shoulde be to the dishonoure of the lawe that they muche auaile to the more glorious commendations of Godes bountie For truely it herby appeareth that we are hindered by oure owne wickednesse and peruersenesse that we enioye not the blessednesse of life set openly abroade for vs by the lawe Wherby the grace of God that helpeth vs without the succoure of the lawe is made so much the sweter and the mercie more louely that geueth it vnto vs whereby we learne that hee is neuer wearied with often doinge vs good and heapinge newe giftes vpon vs. And whereas the iniquitie and condemnation of vs all is sealed by the testimonie of the lawe it is not done for thys purpose if at leaste we well profyte in it to make vs fall downe with despere or with discouraged mindes to tumble down hedlong In deede the reprobate are amased after that manner butte that ys by reason of theyr obstinatie but with the chyldren of God there behoueth to be an other ende of instruction I graunte the Apostle testifyeth that we are all condemned by iudgemente of the lawe that euery mouthe maye be stopped and that all the woorlde maye become bounde vnto God but yet the same Apostle in an other place teacheth that God hath concluded all vnder vnbeleife not to destroye all or to suffer all to perishe butte that hee myghte haue mercye of all that leuinge the foolishe opinion of their owne strength thei myghte vnderstande that they stande are vpholden by the onely hande of God that they beynge naked and emptye maye flee to hys mercye that they maye rest them selues wholly vpon it hyde them selues wholly in it take holde of yt alone in steede of righteousnesse and merites whyche is layed open in Christe for all menne who soeuer they bee that wyth true faythe do desyre and looke for yt For God in the commaundementes of the lawe appeareth butte a rewarder of perfecte ryghteousnesse whereof we all are destitute and on the other syde a rygorous iudge of euell doynges But in Christe hys face shyneth full of grace and lenitye euen towarde the wreatched and vnwoorthy synners Of profytynge to craue the grace of hys helpe Augustine speaketh ofte as when hee wryteth to Hylarie The lawe commaundeth that endeuorynge to doe the thynges commaunded and beynge wearyed with oure weakenesse vnder the lawe wee shoulde learne to aske the helpe of grace Agayne to Aselius The profyte of the lawe is to conuince manne of hys owne weakenesse and compell hym to craue the Physycke of grace that ys in Christe Agayne to Innocente of Rome The lawe commaundeth Grace mynystreth strengthe to do Againe to Ualentine God commaundeth those thynges that wee canne not doe that wee maye learne to knowe what to aske of hym Agayne The lawe was geuen to accuse you that beynge accused you shoulde feare that fearinge you shoulde craue pardon and not presume of your owne strengthes Againe The lawe was geuen for this purpose of greate to make lyttle to shewe that thou haste no strengthe of thyne owne to ryghteousnesse that thou as poore vnwoorthy and needye shouldest flee vnto grace After hee tourneth hys speache to God and saythe Do so Lorde do so mercyfull Lorde commaunde that which canne not bee fullfylled yea commaunde that whyche canne not but by thy grace bee fullfylled that when menne canne not fullfyll yt by theyr owne strengthe euerye mouthe maye bee stopped and no manne maye thynke hym selfe greate Let all bee lyttle ones and lette all the woorlde bee gyltye before thee But I am not wyse to heape vp so manye testimonies sythe that holly manne hathe wrytten a booke proprely of that matter whyche hee hathe intituled Of the Spirite and Letter The seconde profytynge hee dothe not so lyuely descrybe eyther bycause hee knewe that yt dyd hange vpon the former or bycause hee dyd not so well vnderstande it or bycause hee wanted woordes where wyth dystinctely and playnely to expresse hys meaninge of it whiche yet he rightly conceyued but this firste office of the lawe is not idle euen in the reprobate also For thoughe they goe not thus farre forwarde with the children of God that after the throwinge downe of their fleshe they bee renued and florishe againe in the inwarde man but amased with the firste terroure do lie still in desperation yet it serueth to shewe fourth the equytie of Gods iudgemente that their consciences be tossed with suche wayes For they euer wyllingely desire to make shyfte agaynste the iudgemente of God Nowe while the same is not yet opened they yet so astonyshed with the testimonie of the lawe and their conscience do bewraie in them selues what they haue deserued The second office of the lawe is that thei whiche are touched with no care of that whiche is iuste and right vnlesse thei be compelled whē they heare the
haue desired to see the thinges that ye see and haue not seen them and to heare the thynges that ye heare and haue not hearde them Therefore blessed are your eyes bicause they see and your eares bicause they heare And truely it was meete that the presence of Christ sholde haue this excellencye of prerogatiue that from it shoulde arise the clere reuelinge of the heauenly mysteries And for this purpose also maketh that which euen we nowe alleaged out of the firste epistle of Peter that yt was opened to them that their trauaile was profitable principally for oure age Nowe I come to the thirde dyfference whiche is taken oute of Ieremie whose woordes are these Beholde the dayes shall come saithe the Lorde and I wyll make a newe couenant with the house of Israel and the house of Iuda not accordinge to the couenant that I made wyth your Fathers in the daye when I toke them by the hand to leade them oute of the launde of Egypt the couenant that thei made voyde althoughe I ruled ouer them But thys shall be the couenant that I will make with the house of Israel I wyl put my lawe in theyr bowelles and I wyll wryte it in their heartes and I will be mercifull to their iniquitie And no man shall teache hys neighboure and no man his brother For they shall al knowe me from the leaste vnto the moste Of whyche wordes the Apostle tooke occasion to make thys comparison betweene the lawe and the Gospell that hee called the lawe a literall and Gospel a spiritual doctrine the lawe he sayde was fashioned oute in Tables of stone the Gospell wrytten in heartes that the lawe was the preachinge of deathe the Gospell the preachinge of lyfe the lawe the preachinge of damnation the Gospel the preachinge of righteousnesse that the lawe is made voyde that the Gospell abydeth Sithe the Apostles purpose was butte to declare the meanynge of the Prophete it shall bee suffycient that wee weye the woordes of one of them to atteyne the meanynge of them bothe All bee it there is some vnlyâ—enesse betweene them For the Apostle speaketh more odiouslye of the lawe than the Prophete dothe and that not in symple respecte of the â—â—we but bycause there were certayne naughty menne hauinge a wronge zeale to the lawe whyche did with peruerse loue of the ceremonies obscure the brightnesse of the Gospel He disputeth of the nature of the lawe accordinge to their erroure foolish affection Therefore it shall be good to note that peculiarly in Paule But both of them bycause they do by comparison sette the olde and the newe testament the one against the other do consider nothing in the law but that whiche proprely belongeth vnto it As for example The lawe dothe commonly in euery place containe promises of mercie but bycause they are borowed from ells where therfore they are not reckened as part of the lawe when the mere nature of the lawe is spoken of The onely thing they ascribe vnto it to commaunde thinges that are right to forbidde wicked doynges to promyse reward to the folowers of righteousnesse to threaten punishmente to the transgressors but in the meane time neither to change nor amende the peruersenesse of heart yâ— is naturally in all men Nowe let vs expounde the Apostles comparison one peece after an other The olde testament is literall bicause it was published without the effectuall workinge of the spirit The newe is spiritual whyche the Lorde hathe spiritually grauen in the heartes of men Therefore the seconde diuersitie is as it were a declaration of the fyrste The olde is deadly bicause it can do nothinge but wrappe all mankinde within the curse The newe is the instrumente of lyfe bycause it deliuereth from curse and restoreth into fauoure with God The olde is the ministerie of damnation bycause it condemneth all Adams children of vnrighteousnesse The newe is the ministerie of ryghteousnesse bicause it reueâ—eth the mercie of God by whyche we are made ryghteous The last diuersitie is to be referred to the ceremonies Bycause the olde testament had an â—mage of thynges absent it behoued that it shoulde in tyme deâ—aye and vanyshe away but the Gospell bycause it geueth the true bodye in deede kepeth styll a fyrme and perpetuall stedfastâ—esse Ieremie in dede calleth euen the morall lawes a weake and fraile couenant but that is for an other reason bycause by the sodeine fallynge away of the vnthankfull people it was by and by broken but forasmuche as suche breakynge of it was the faulte of the people it can not proprely be layed vpon the testamente But the ceremonies forasmuche as by theyr owne weakenesse were dissolued by the comminge of Christe had the cause of their weakenesse within them selues Nowe that dyfference of the letter and spirite is not so to be taken as thoughe the Lorde hadde geuen his lawes to the Iewes wythout any frute at all hauyng none of them conuerted vnto hym But it is spoken by waye of comparison to aduaunce the abundance of grace wherewyth the same lawemaker as it were puttinge on a newe personage did honorably sette forth the preachinge of the Gospell For yf wee recken vp the multitude of these whome the Lorde oute of al peoples hath by the preaching of the Gospell regenerate wyth hys spirite and gathered into the communion of his Churche we shall saye that there were very fewe or in a manner none in the olde time in Israell that wyth affection of mynde and entirely from their heart embraced the couenant of the Lorde whoe yet were very many yf they bee reckened in theyr owne numbre wythoute comparison Out of the third difference riseth the fourth For the Scripture calleth the old testament the testament of bondage for that it ingendreth feare in mens myndes but the newe testament the testament of libertie bycause it rayseth them vp to confydence and assurednesse So sayth Paule in the eyght to the Romames Ye haue not receyued the spirit of bondage agayne to feare but the spirite of adoption by whiche we crie Abba father â–ª Hervnto serueth that in the epistle to the Hebrues that the faithefull are not nowe come to the bodyly mount and to kind led fyre an whirlewinde darkenesse and tempest where nothing can be heard or seen but that striketh menns mindes with terrore in so much that Moses hym selfe quaked for feare when the terryble voyce sounded whyche they all besoughte that they myghte not heare Butte that wee are come to the Mounte Syon and the Cytye of the syâ—ynge God the heauenly Hierusalem Butte that whyche Paule shortly toucheth in the sentence that we haue alleged out of the epistle to the Romaines he setteth out more largely in the Epistle to the Galatians when he maketh an allegoâ—â—e of the twoo sonnes of Abraham after this manner that Agar the bondwoman is a fygure of the mount Sinai where the people of Israel receiued the lawe Sara the
of age So behoued it that Christ beyng absent should be expressed in figure by one sort of signes and by an other sort be before shewed that he was to come it is mete that now beyng alredy deliuered he be represented by other signes But as concernyng Gods callyng nowe at the commyng of Christ more largely spred abrode among all peoples than it was before and the graces of the holy ghost more plentiously poured out whoe I pray you caÌ„ denie it to be right that that God haue in his owne hande and will the disposyng of his owne graces to geue light to what nations it pleaseth him to rayse vp the preachyng of his worde in what places it pleaseth him to geue what doctrine and howe great profityng and successe of doctrine it pleaseth him in what ages he will to take away the knowledge of his name out of the world for theyr vnthaÌ„kefulnesse and againe wheÌ„ he will to restore it for his owne mercie We see therfore that the cauillatioÌ„s are to much vnmete wherwith wicked men do in this point disquiet the mindes of the simple to make them call eyther the righteousnesse of God or the faith of the Scripture into doubte The. xii Chapter ¶ That it behoued that Christ to performe the office of the Mediatour should be made man NOw it much behoued vs that he should be bothe God and man whiche should be our Mediatour If a man aske of the necessitie it was not in deede a symple or absolute necessitie as they commonly call it but it proceded from the heauenly decree whereupon hanged all the saluation of men But the most mercifull father apointed that which should be best for vs. For whereas our owne iniquities had as it were cast a cloude betwene him and vs and vtterly excluded vs from the kingdome of heauen no maÌ„ could be the interpreter for restoryng of our peace but he that could atteine vnto God But whoe could haue atteyned vnto him coulde any of the sonnes of Adam But all they dyd with theyr father shuÌ„ne the sight of God for feare Could any of the Angels but they also had neede of a head by whose knittyng together they might perfectly and vnseuerably cleaue vnto God What then It was past all hope vnlesse the very maiestie of God wold descend vnto vs for we could not ascende vnto it So it behoued that the sonne of God should become for vs Immanuel that is God with vs and that in this sort that by mutuall ioynyng his godhed and the nature of man might grow into one together Otherwise neyther could the nerenesse be nere enough nor the allyance stronge enough for vs to hope by that God dwelleth with vs. So greate was the disagreement betwene our filthinesse and the moste pure cleannesse of God Although manne had stande vndefiled without any spot yet was his estate to base to atteyne to God without a Mediatour What could he then do beyng plenged downe into death and hell with deadly fall defiled with so many spottes strikyng with his owne corruption and ouerwhelmed with all accurâ—ednesse Therfore not without cause Paule meanyng to set forth Christe for the Mediator doth expresly recite that he is Man Our Mediator sayth he of God man the man Iesus Christ. He might haue sayd God or at the least he might haue left the name of Man as well as of God But bycause the holy ghost speakyng by his mouth knew our weakenesse therfore to prouide for it in time he vsed a most fit remedie setting amoÌ„g vs the sonne of God familiarly as one of vs. Therefore least any man should trouble himself to know where the Mediatour is to be sought or whiche waye to come vnto him in namyng Man he putteth vs in minde that he is nere vnto vs yea so nere that he toucheth vs for asmuch as he is our owne fleshe Truely he meaneth there euen the same thyng that in an other place is set out with moe wordes that we haue not a bishop that can not haue compassion of our infirmities for asmuche as he was in all thinges tempted as we are only sinne excepted That shall also appere more plainely if we consider how it was no meane thyng that the Mediatour had to do that is so to restore vs into the fauour of God as to make vs of the children of men the childreÌ„ of God of the heyres of hell the heyres of the kingdome of heaueÌ„ Whoe coulde doe that vnlesse the sonne of God were made also the sonne of manne and so take oures vpon hym to conueye his vnto vs and to make that oures by grace whiche was his by nature Therefore by this earnest we trust that we are the chyldren of God bicause the naturall sonne of God hath shapen for himselfe a bodie of our body fleshe of our fleshe bones of our bones that he might be all one with vs. He disdayned not to take that vpon hym whiche was propre vnto vs to make agayne that to belonge to vs whiche he had propre to himselfe and that so in common together with vs he might be bothe the sonne of God and the sonne of man Hereupon coÌ„meth that holy brotherhode whiche he commendeth with his owne mouth when he sayth I goe vp to my father and your father my God and your God By this meane is the inheritance of the kingedome of beauen assured vnto vs for that the only sonne of God to whome it wholly did proprely belonge hath adopted vs into his brethren bycause yf we be brethren then are we partakers of the inheritaunce Moreouer it was for the same cause very profitable that he whyche should be our redemer shoulde be bothe very God and very manne It was his office to swallowe vp death whoe coulde doe that but lyfe it selfe It was his office to ouercome sinne whoe coulde doe that but ryghteousenesse it selfe It was his office to vanquish the powers of the worlde and of the ayre whoe coulde doe that but a power aboue bothe worlde and ayre Nowe in whose possession is life or righteousnesse or the empire power of heauen but in Gods alone Therefore the moste mercifull God in the persone of his only begotten sonne made himselfe our redemer when his will was to haue vs redemed An other principal point of our reconciliation with God was this that man which had lost by his disobedience shuld for remedie set obedience against it should satisfie the iudgement of God paye the penaltie of sinne Therfore there came forth the true man our Lord he put on the persone of Adam toke vpon him his name to entre into his stede in obeyeng his father to yeld our fleshe the pryce of the satisfaction to the iust iudgement of God and in the same fleshe suffer the peyne that we had deserued For asmuch as therefore neyther beyng only God he could fele death nor beyng only man he could ouercome death he coupled the
nature of man with the nature of God that he might yelde the one subiect to death to satisfie for sinnes and by the power of the other he might wrastle with death get victorie for vs. They therfore that spoile Christ eyther of his godhed or of his manhode do in deede eyther diminishe his maiestie glory or obscure his goodnesse but on the other side they do no lesse wrong vnto meÌ„ whose faith they do thereby weaken and ouerthrowe which can not stande but restyng vpon this fundation Byside that it was to be hoped that the Redemer should be the sonne of Abraham and Dauid whyche God had promised in the lawe and the Prophetes Wherby the godly mindes do gather this other frute that beyng by the very course of his pedigree brought to Dauid and Abraham they do the more certainely knowe that this is the same Christ that was spoken of by so many oracles But this whiche I euen now declared is principally to beholden in mynde that the common nature betwene him and vs is a pledge of our felowship with the sonne of God that he clothed with our flesh vaÌ„quished death sinne together that the victorie so might be oures and the triuÌ„ph oures that he offred vp for sacrifice the flesh that he receyued of vs that hauyng made satisfaction he might wype away our giltinesse and appease the iust wrath of his father He that shal be diligently hedefull in coÌ„sidering these things as he ought wil easily neglect those waÌ„dryng speculatioÌ„s that â—auish vnto them light spirites desirous of noueltie of which sort is that Christ shuld haue ben maÌ„ although there had ben no neede of remedie to redeme maÌ„kinde I graunt that in the first degree of creation in â—he state of nature vncorrupted he was set as head ouer Angels and meÌ„ For which cause Paule calleth him the first begotten of al creatures 〈◊〉 sithe al the Scripture crieth out that he was clothed with flesh that he might be the Redemer it is to much rashe presumptioÌ„ to imagine any other cause or end To what end Christ was promised froÌ„ the beginning it is well enough knoweÌ„ eue to restore the world falleÌ„ in ruine and to succour men beyng lost Therefore vnder the law the image of him was set forth in sacrifices to make the faythful to hope that God would be mercyfull to them when after satisfaction made for sinne he should be reconciled But whereas in all ages euen when the law was not yet published the Mediatour was neuer promised without blood we gather that he was apointed by the eternal counsell of God to purge the filthinesse of men for that the shedyng of bloud is a tokeÌ„ of expiation The Prophetes so preached of hym that they promised that he should be the recoÌ„ciler of God and men That one specially notable testimonie of Esaye shall suffice vs for all where he fortelleth that he shal be stricken with the hande of God for the sinnes of the people that the chastisement of peace should be vpon him and that he should be a priest that should offer vp himself for sacrifice that of his wouÌ„des should come health to other and that bicause al haue strayed and ben scattered abrode like shepe therfore it pleased God to punish him that he might beare the iniquities of all Sithe we heare that Christe is properly apointed by God to help wretched sinners who so euer passeth beyond these boundes he doth to much follow foolish curiositie Nowe when himself was ones come he affirmed this to be the cause of his coÌ„myng to appease God and gather vs vp from death into life The same thyng did the Apostles testifie of him So Iohn before that he teacheth that the Worde was made fleshe declareth of the fallyng awaye of manne But he himselfe is to be hearde before all when he speaketh thus of his owne office So God loued the world that he gaue his only begotten sonne that who so euer beleueth in him shuld not perish but haue euerlasting life Againe The houre is come that the dead shall heare the voice of the sonne of God and they that heare it shal liue I am the resurrection and life he that beleueth in me although he be dead shall liue Agayne The sonne of maÌ„ cometh to saue that whiche was lost Agayne The whole neede not a Physician I should neuer make an ende if I should reherse all The Apostles do all with one consent call vs to this fountayne And truely if he had not come to reconcile God the honor of the priesthode shoulde haue come to nought For asmuche as the priest apointed meane betwene God and man to make intercessioÌ„ and he should not be our righteousnesse bicause he was made a sacrifice for vs that God should not impute sinnes vnto vs. Finally he shoulde be spoyled of all the honorable titles wherewith the Scripture doth set him out And also that sayeng of Paule should proue vaine that that whiche was impossible to the law God hath sent his owne sonne that in likenesse of the flesh of sinne he shoulde satisfie for vs. Neyther will this stande that he teacheth in an other place that in this glasse appered the goodnesse of God his infinite goodnesse toward men when Christ was geuen to be the Redemer Finally the scripture euery where assigneth no other ende why the sonne of God would take vpon him our fleshe also receiued this coÌ„maundement of his father but to be made a sacrifice to appease his father toward vs. So it is written and so it behoued that Christ should suffer repentance be preached in his name Therfore my father loueth me bycause I geue my lyfe for the shepe this commaundement he gaue me As Moses lifted vp the Serpent in the desert so must the sonne of man be lifted vp In an other place Father saue me froÌ„ this houre But I am therfore come euen to this houre Father glorifie thy sonne Where he plainly speaketh of the end why he toke fleshe that he might be a sacrifice and satisfaction to do awaye sinne After the same sort doth Zacharie pronounce that he came according to the promise geuen to the fathers to geue light to them that sate in the shadow of death Let vs remember that all these thinges are spoken of the sonne of God in whome Paule in an other place testifieth that all the treasures of knowledge and wisedome are hidden and byside whome he glorieth that he knoweth nothing If anye manne take exception and saye that none of all these thinges proue the contrarie but that the same Christ that redemed men beyng daÌ„ned might also in puttyng on their flesh testifie his loue toward theÌ„ beyng preserued safe The answer is short that for asmuch as the holy ghost pronounceth that by the eternal decree of God these two thynges were ioyned together that Christ should be our redemer
hym oure saluation by lyttle and lyttle vanisheth awaie whiche wholly resteth in hym so that all they wilfully spoile them selues of all grace that reste not in him And that admonition of Bernarde is worthy to be rehersed that the name of Iesus is not onely lyght but also meate yea and oile also without which al the meate of the soule is drye and that it is also salte without the seasoning wherof al that is set before vs is vnsauorie Fynally that it is hony in the mouth melodie in the eare and ioyfulnesse in the hearte and also medicine and that whatsoeuer is spoken in disputation is vnsauorie but where thys name soundeth But here it behoueth to weie diligently howe saluation is purchased by him for vs that we may not onely be perswaded that he is the author of it but also embracing such thinges as are sufficient to the stedfast vphold in of our faithe wee maye refuse all suche thinges as myghte drawe vs awaye hether or thether For sithe no man can descende into him selfe and earnestly consider what he is but feelinge God angry and bent agaynste hym he hathe neede carefully to seeke a meane and waye to appease him whiche demaundeth satisfaction there is no common assurednesse required bicause the wrathe curse of God lyeth alwaie vpon sinners tyll they be loose from their gyltenesse who as he is a righteous iuge suffereth not his lawe to be broken without punishment but is ready armed to reuenge it But before we goe any further it is to be seen by the waye howe it agreeth together that God whiche preuented vs wyth his mercie was oure enemie vntyll he was reconciled to vs by Christe For howe could hee haue geuen vs in hys onely begotten Sonne a syngular pledge of his loue vnlesse he had already before that embraced vs wyth hys free fauoure Bycause therefore here ariseth some seminge of contrarietie I will firste vndo this knotte The holy ghoste commonly speaketh after this manner in the Scriptures that God was enemye to men tyll they were restored into fauoure by the deathe of Christ that thei were accursed till theyr iniquitie was purged by his sacrifice that thei were seuered from God tyll they were receyued into a conioyninge by hys bodie Suche manner of phrases are applied to oure capacitie that we maie the better vnderstande howe miserable and wreatched our estate is beinge oute of Christe For if it were not spoken in expresse woordes that the wrathe and vengeance of God and euerlastinge death did rest vpon vs we woulde lesse acknowledge howe miserable we shoulde bee without Gods mercie and woulde lesse regarde the benefite of deliuerance As for example If a man heare this spoken to him If God at suche time as thou wast yet a sinner had hated thee and cast thee away as thou hadst deserued thou shouldest haue suffered horrible destruction but bicause he hath willingly of his owne free kindenesse kept the in fauoure and not suffered thee to be estranged from hym he hathe so deliuered thee from that perill truely he will bee moued with and in some parte feele howe muche he oweth to the mercie of God Butte yf hee heare on the other syde that whyche the Scripture teacheth that hee was by synne estraunged from God the heyr of wrathe subiect to the curse of eternall deathe excluded from all hope of saluation a stranger from all blessing of God the bondslaue of Satan captiue vnder the yoke of synne Fynally ordeined vnto and already entangled wyth horrible destruction that in this case Christe became an intercessor to entreate for him that Christ toke vpon him suffered the punyshment whiche by the iuste iudgement of God did hange ouer al sinners that he hathe purged with his bloode those euels that made them hatefull to God that by this expiation is sufficient satisfaction and sacrifice made to God the father that by this intercessor his wrath was appeased that within thys foundation resteth the peace betweene God and men that vpon this bonde is conteined his good wyll towarde them shall not he be so muche the more moued with these as it is more liuely represented out of howe greate miserie he hathe been deliuered In a summe bicause oure minde can neither desirously enoughe take holde of life in the mercie of God nor receiue it with suche thankefulnesse as we ought but when it is before striken and throwne downe wyth the feare of the wrath of God and dreade of eternal death we are so taught by holy Scripture that wythout Christe wee maye see God in manner wrathfully bent againste vs and his hande armed to our destruction that wee maye embrace hys goodwyll and fatherly kindnesse no otherwhere but in Christe And althoughe this bee spoken according to the weakenesse of oure capacitie yet is it not falsly saide For God whyche is the hyghest ryghteousnesse can not loue wickednesse whiche he seeth in vs all Therfore we al haue in vs that which is worthy of the hatred of God Therfore in respect of oure corrupted nature and then of euell life added vnto it truely we are all in displeasure of God gylty in his sight and borne to damnation of hell But bicause the Lorde wyll not lose that whiche ys his in vs he fyndeth yet somwhat that he of hys goodnesse maye loue For howesoeuer we be sinners by our owne faulte yet we remaine hys creatures Howesoeuer we haue purchaced death to oure selues yet he made vs vnto lyfe So is he moued by meere and free louinge of vs to receiue vs into fauoure But sith there is a perpetuall and vnappeasable disagreement betweene righteousnesse and iniquitie so longe as we remayne sinners hee canne not receiue vs wholy Therefore that taking a waie all matter of disagreement he might wholy reconcile vs vnto him he doth by expiation sette forth in the deathe of Christe take away whatsoeuer euel is in vs that wee which before weare vncleane and vnpure may nowe appeare righteous and holy in hys sight Therfore God the Father dothe wyth hys loue preuent and goe before oure reconciliation in Christe yea bycause he fyrste loued vs therefore hee afterwarde doothe reconcile vs vnto hymselfe But bycause vntyll Christe wyth hys deathe come to succoure vs there remaineth wickednesse in vs whiche deserueth Gods indignation and is accursed damned in his sight therefore wee are not fully and fyrmely ioyned to God vntill Christe do ioyne vs. Therefore if wee will assure oure selues to haue God made well pleased and fauourable vnto vs we muste fasten oure eyes and myndes vpon Christe onely as in deede we obteyne by him onely that oure synnes be not imputed to vs the imputing whereof draweth with it the wrathe of God And for this reason Paule saith that the same loue wherwith God embraced vs before the creation of the worlde was staied grounded vpō Christ. These things are plaine agreable with the scripture do make
of peyne he had ben only a redemer for bodies But it behoued that he should wrastle to rayse vp them that laye throwen downe And his heauenly glorie is so nothyng appeired thereby that euen herein gloriously shineth his goodnesse whyche is neuer sufficiently praysed that he refused not to take our weakenesses vpon him From whense is also that comforte of oure anguishes and sorrowes whiche the Apostle setteth before vs that this Mediatour dyd feele our infirmities that he might bee the more earnestly bente to succour vs in miserie They saye that that thynge whiche is euell of it selfe is vnworthily ascribed to Christ. As though they were wiser than the spirit of God whiche ioyneth these two thinges together that Christe was in all thynges tempted as we are and yet that he was without sinne Therfore there is no cause that the weakenesse of Christ should make vs afrayde whereunto he was not by violence or necessitie cōpelled but by mere loue of vs and by mercie was led to submit himselfe And what so euer he of his owne will suffred for vs diminisheth nothyng of his power But in this one poynte are these backebiters deceyued that they do not perceyue in Christ an infirmitie cleane and free from all faulte and spot bycause he kepte himselfe within the boundes of obedience For whereas there can be founde no moderation in our corrput nature where al our affections do with troublesome violence excede all measure they doe wronge to measure the forme of God by that standard But when man was in his vncorrupted state then there was a moderation hauyng force in all his affections to restrayne excesse Wherby he might well be that he was like vnto vs in sorrowe dread and fearefulnesse yet that by this marke he differed from vs. Beyng so confuted thei leape to an other cauillation that though Christ feared death yet he feared not the curse and wrath of God frō which he knew himself to be safe But let the godly readers weye how honorable this is for Christ that he was more tēder and more fearefull than the most part of the very rascall sort of men Theues other euell doers do obstinately hast to death many do with haute courage despise it some other do midly suffer it But what constācie or stoute courage were it for the sonne of God to be astonished in a maner striken dead with feare of it For euen that whiche among the common sort might be accompted miraculous is reported of him that for vehemencie of griefe very droppes of bloud did fal from his face Neither did he this to make a shew to the eyes of other but whē in a secret corner whether he was gone out of companie he groned vnto his father And this putteth it out of all dout the it was needeful that he should haue Angels to come downe frō heauen to relieue him with an vnwonted maner of cōforting How shameful a tēdernesse as I sayd should this haue ben to be so far tormented for feare of cōmon death as to melt in bloudy sweate and not to be able to be comforted but by sight of Angels What doth not that prayer thryse repeted Father if it be possible let this cuppe departe from me proceding frō an incredible bitternesse of heart shewe that Christ had a more cruell and harder battell than with common death Whereby appereth that those triflers agaynst whome I nowe dispute doe boldly babble vpon thynges that they knowe not bicause they neuer earnestly considered what it is or of howe great importance it is that we be redemed from the iudgement of God But this is our wisedome well to vnderstand how deere our saluation dyd cost the sonne of God Now yf a man should aske me if Christ went then downe to hell when he prayed to escape that death I answere that then was the beginnyng of it whereby may be gathered how greuous and terrible tormentes he suffred whē he knew himself to stand to be arrayned for our cause before the iudgement seate of God But although for a moment of time the diuine power of the spirit did hide it selfe to geue place to the weakenesse of the fleshe yet muste we know that the tentation by felyng of sorrowe and feare was suche as was not agaynst fayth And so was that fulfilled whiche is in the Sermon of Peter that he could not be holden of the sorrowes of death bycause when he felt himselfe as it were forsaken of God yet he did nothyng at all swarue from the trust of his goodnesse Whiche is proued by that his notable callyng vpon God when for extremitie of peyne he cryed out My God my God why hast thou forsaken me For though he was aboue measure greued yet he cesseth not to call him his God of whome he cryeth out that he was forsaken Moreouer hereby is confuted as well the errour of Apollinaris as theirs that were called Monothelites Apollinaris fayned that Christ had an eternall spirit in stede of a soule so that he was only but half a mā As though he could cleanse our sinnes any other way but by obeyeng his father But where is the affectiō or will of obedience but in the soule whiche soule of his we knowe was troubled for this purpose to driue awaye feare and bryng peace and quietnesse to our soule Agayne for confusion of the Monothelites we see how nowe he willed not that thinge accordyng to his nature of manhode whiche he willed according to his nature of godhed I omit to speake howe he did subdue the aforesayd feare with a contrarie affection For herein is a playne shewe of contrarietie Father deliuer me from this houre But euen herefore I came euen into this houre Father glorifie my name In whiche perplexitie yet was there no such outrage in him as is seen in vs euen then when we must of al endeuour to subdue our selues Nowe foloweth his resurrection from the dead without which al that we haue hetherto were but vnperfect For sithe there appereth in the crosse death buriall of Christ nothyng but weakenesse faith must passe beyond all those thinges that it maye be furnished with ful strength Therfore although we haue in his death a full accomplishment of saluation bicause by it bothe we are reconciled to God and his iust iudgement is satisfied and the curse taken awaye and the penaltie fully payed yet we are sayd to be regenerate into a liuing hope not by his death but by his risyng agayne For as he in risyng againe rose vp the vanquisher of death so the victorie of our fayth consisteth in the very resurrection but howe this is is better expressed in the wordes of Paule For he sayth that Christ died for our sinnes and was raysed vp agayne for our iustification as if he should haue sayd that by his death sinne was taken awaye and by his risyng agayne righteousnesse was renewed and restored For how
accordyng to the fleshe which the Worde toke vpon him accordyng to that that he was borne of the Uirgin accordyng to that that he was taken of the Iewes that he was fastened on the tree that he was takeÌ„ downe from the crosse that he was wrapped in linen clothes that he was layed in the graue that he was openly shewed in his risynge agayne this was fulfilled Ye shal not alway haue me with you Why so bycause he was conuersant accordyng to the presence of his body forty dayes with his disciples and they beyng in his companie seyng him not folowyng him he ascended into heauen and is not here for he sitteth there at the right hande of his father and is here for he is not gone awaye in presence of maiestie Therefore accordyng to the presence of his maiestie we alwaye haue Christ accordyng to the presence of his fleshe it was truely sayd to his Disciples but me ye shall not alwaye haue For the church had him a few dayes accordyng to the presence of his flesh but nowe she holdeth him by fayth but seeth him not with eyes Wherfore it by and by foloweth that he is sitteÌ„ downe at the right hande of his father whiche is spoken by waye of similitude taken of princes that haue theyr sitters by to whome they commit their office to rule and gouerne in their stede So it is sayd that Christ in whom the father will be exalted and reigne by his hand was receyued to sit at his right hand as yf it had ben sayd that he was inuested in the dominion of heauen and earth solemnely entred vpon the possession of the gouernement committed vnto him that he not only entred vpon it but also continueth in it till he come downe to iudgement For so doth the Apostle expounde it when he sayth thus The Father hath set him at his right hand aboue all principalitie and power streÌ„ght and dominion and euery name that is named not only in this world but in the world to come c. He hath put althinges vnder his feete and hath geuen him to be head of the church aboue althynges Nowe you see to what purpose belongeth that sittyng that is that all creatures bothe heauenly and earthly maye with admiration loke vpon his maiestie be gouerned with his hande beholde his countenance and be subiect to his power And the Apostles meane nothyng els when they so oft rehearse it but to teache that all thinges are lefte to his will Therefore they thinke not rightly which thinke that blessednesse is only meant by it And it forceth not that in the Acres Stephen testifieth that he saw him standing bicause we speake not heare of the gesture of his body but of the maiestie of his dominion so that to Sitte is nothyng els but to be chiefe iudge in the heauenly iudgement seate Hereupon doth faith gather manifolde frute For it learneth that the Lord by his ascendyng into heauen hath opened the entrie of the heauenly kingdome whiche before had ben stopped vp by Adam For when he entred into it in our flesh as in our name therupon followeth that whiche the Apostle sayth that we doe alredy in him after a certaine manner sit in heauen For that we doe not with bare hope loke for heauen but alredy in our head we possesse it Moreouer fayth perceyueth that he sitteth with his father to our great benefit For he is entred into a â—anctuarie not made with handes and there appereth before the face of the Father a continuall aduocate and intercessor for vs he so turneth the fathers eyes to his righteousnesse that he turneth them awaye from our sinnes He so reconcileth his minde vnto vs that by his intercession he prepareth vs a waye and passage to his throne fillyng it with grace and mercifulnesse which otherwise wold haue ben full of horrour to wretched sinners Thirdly fayth conceyueth his power wherein consisteth our strength might welth and glorieng agaynst the helles For ascendyng into heauen he led captiuitie captiue and spoilyng his enemies he enriched his people and dayly filleth them with heapes of spirituall richesse He sitteth therefore on hye that from thense pouryng out his power vnto vs he maye quicken vs to a spiritual life sanctifie with his spirit and garnish his church with the diuerse giftes of his grace preserue it safe agaynst all hurtes by his protection restrayne with the strength of his hand the ragyng enemies of his crosse and of our saluation finally holde all power bothe in heauen and in earth till he haue ouerthrowen all his enemies whiche are also our enemies and made perfect the bildyng vp of his Church And this is the true state of his kingdome this is the power that his father hath geuen him till he make an ende of the laste act when he cometh to iudge the quicke and the dead Christ doth in deede here shewe to them that be his plaine proues of his power present amonge them but bicause vnder the basenesse of flesh his kingdome doth in a manner lie hidden in earth therefore for good cause is fayth called to thinke vpon that visible presence which he will openly shew at the laste day For he shal in visible forme come downe from heauen euen such as he was seen to goe vp and he shall appere to all men with vnspeakeable maiestie of his kyngdome with bright glistryng of immortalitie with infinite power of godhed with a garde of Angeles From thense therefore we are bidden to loke for him to come our redemer at that day wheÌ„ he shall seuer the Lambes from the Goaste the chosen from the forsaken and there shal be none of all eyther the quicke or the dead that shall escape his iudgement For from the furthest corners of the world shal be heard the sounde of the trompet wherwith all shal be called to his iudgement seate both they that shal be founde alyue at that daye they whome death hath before taken out of the companie of the quicke Some there be that in this place expouÌ„d the wordes of the Quicke and the dead otherwise and we see that some of the olde wryters dyd stick in doubte vpon the constructioÌ„ of this article But as the aforesayd meanyng is plaine easy to perceyue so doth it better agree with the Crede which is euideÌ„t that it was written accordyng the capacitie of the coÌ„mon people And herewith nothyng disagreeth that whiche the Apostle affirmeth that it is apointed to all men ones to die For although they whiche shall remayne in mortall life at the last iudgement shall not dye after a naturall manner and order yet that change whyche they shall suffer bycause it shal be like a death is not vnproprely called death It is in deede certayne that not all shall slepe but all shal be 〈…〉 meaneth that â–ª In one moment their mortall life shall perish 〈◊〉 be
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
loueth he laboreth in vaine and troubleth himselfe to no profitte for his peines sithe all thinges happen alike both to the righteous and the wicked to him that offreth sacrifices and him that offreth none Whervpon foloweth that God doth not alway witnesse hys loue to them to whome hee maketh all thynges happen prosperously nor dothe alwaies vtter the hatred to them whome hee punisheth And that he dothe to condemne the vanitie of mans witte sith it is so dull in thynges moste needefull to be knowen As he hadde written a little before that it canne not be discerned what the soule of a man differeth from the soule of a beast bicause it seemeth to dye in like manner If any manne will gether thereof that the opinion that wee holde of the immortalitie of soules standeth vpon coniecture maye he not worthyly be compted a madde manne Are they then in theyr right wittes whiche gather that there is no certaintie of Gods grace bycause wee can conceyue none by the carnal beeholdynge of presente thynges But thei alleage that it is a point of rashe presumption to take vpon vs an vndoubted knoweledge of Gods will I woulde in dede graunt it vnto them if we did take so muche vpon vs that we wolde make the incomprehensible secret purpose of God subiect to the sclendernesse of oure witte But when we symply saie with Paule that we haue receiued not the spirite of thys worlde but the Spirit that is of God by whose teachinge wee maie knowe those thinges that are geuen vs of God what canne thei barke againste it but they muste slaunderously speake against the Spirit of God But if it be a horrible robberie of God to accuse the reuelation that commeth from him either to be lyeng or vnassured or doubtefull what do we offend in affyrminge that it is assured But they say that this also is not without greate presumptuousnesse that we dare so glorie of the Spirit of Christe Who woulde thynke that their dulnesse were so greate that woulde bee compted maisters of the worlde that they so fowly stumble in the fyrste principles of religion Surely I woulde not thinke it credible vnlesse theyr owne wrytynges that are abroade dyd testifie yt Paule pronounceth that they onely are the chyldren of God that are moued wyth hys spirit and these menne woulde haue them that bee the chyldren of God to be moued wyth theyr own spirit to be without the Spirite of God Paule teacheth that we call God oure Father as the holy ghoste ministreth that woorde vnto vs whyche onely canne beare witnesse to oure spirite that we are the children of God These men althoughe they forbydde vs not to call vpon God yet do take awaie his Spirite by whose guydinge hee shoulde haue been rightly called vpon Paule denyeth that thei are the seruantes of Christ that are not moued with the Spirit of Christ these men faine a Christianitie that needeth not the Spirit of Christe Paule maketh no hope of the blessed resurrection vnlesse wee feele the holy ghoste abydynge in vs they forge a hope withoute any suche feeling But peraduenture the will answere that thei do not denie that we ought to be endued with it but y◠it is a point of modestie and humilitie not to acknowledge it What meaneth he then when he biddeth the Corynthians to trie whether thei be in the faith to proue themselues whether thei haue Christe whome vnlesse a man do acknowledge to be dwelling in him he is a reprobate But by the Spirite that God hath geuen vs saith Ihon we knowe that he abydeth in vs. And what do we els but cal the promises of Christ in dout when we will be compted the seruantes of God without his Spirite whiche he hathe openly declared that he woulde poure out vpon all his Biside that we do wronge to the holy ghoste whiche do separate from him faithe that is his peculiar worke Sithe these are the firste lessons of godlie religion it is a token of miserable blindenesse to haue Christians noted of arrogancie that dare glorie of the presence of the holy ghoste without whiche glorieng Christianitie it selfe dothe not stand But thei declare by their example how truely Christ saide that his Spirite is vnknowen to the worlde and is onely knowen of them with whome he abideth And bycause thei will not go about to ouerthrowe the stedfastnesse of faith with digging onely of one myne they assayle it also otherwise For thei say that although according to our present state of righteousnes we mai gather a iudgment of the grace of God yet the knowledg of perseuerance to the ende abideth in suspense A goodly cōfidence of saluation forsoothe is left vnto vs if we iudge by morall coniecture that for a presēt moment we be in fauoure what shal become of vs to morrow we can not tell The Apostle teacheth farr otherwise I am surely perswaded saith he that neither angeles nor powers nor principalities neither death nor life neither present things nor things to come shal seuer vs frō the loue wherwith the lord embraceth vs in Christ. Thei seke to escape with a trifling solutiō pratinge that the Apostle had that by speciall reuelation But thei are holden to hard to slippe away so For ther he entreateth of those good things that cōmonly come by faith to the faithfull not those that he himselfe specialli feleth But the same Paule in an other place putteth vs in feare with mention of our weakenes vnstedfastnes Let him that standeth saith he beware that he fal not It is true but not suche a feare wherby we shold be ouerthrowē but wherby we may learne to humble our selues vnder the mighty hand of God as Peter expoundeth it Then how against ordre truthe is it to limite the assurednes of faith to a moment of time whose propretie is to passe beyond the spaces of this life extend further to immortalitie to come Sithe therefore the faithfull do impute it to the grace of God that being lightned with his spirite thei do by faith enioy the beholding of the heauenly life so farr is such glorieng frō presumptuousnesse that if any man be ashamed to confesse it he doth therin more bewraie his extreeme vnthankfulnesse in vnkindely hiding Gods goodnes than he doth declare his modestie or submissiō Bicause it semed that the nature of faith could not otherwise better or more plainly be declared than by the substance of the promise vpon whiche it resteth as vpon her propre foundation so that if the promise be taken away faith by by falleth down or rather vanisheth away therfore we toke our definition frō thense which yet varieth not from y◠definition or rather descriptiō of the Apostle that he applieth to his discourse wher he saith that faithe is a substance of thinges to be hoped for a certaintie of things that are not seen For by this word Hypostasis
the olde man to forsake the world flesh to bidde our lustes farewel to be renewed in the spirit of our minde Morouer the very name of mortificatioÌ„ doth put vs in minde how hard it is to forget our former nature bicause we therby gather that we are not otherwise framed to the feare of God nor do learne the principles of godlinesse but when we are violently slaine with the worde of the Spirit and so brought to nought euen as though God should pronounce that to haue vs to be accompted amonge his children there needeth a death of all our commune nature Both these thinges do happen vnto vs by the partaking of Christ For yf we doe truely communicate of his death by the power there of our old man is crucified the body of sinne dieth that the corruption of our former nature maye liue no more If we be partakers of his resurrection by it we are raised vp into a newnesse of life that maye agree with the righteousnesse of God In one worde I expouÌ„d repentance to be regeneration which hath no other marke wherunto it is directed but that the image of God which was by Adams offence fowly defaced in a maÌ„ner vitterly blotted out may be renewed in vs So the Apostle teacheth wheÌ„ he sayth but we representyng the glory of God with vncouered face are transâ—ormed into the same image out of glorie into glorie as by the spirit of the Lord. Againe Be ye renewed in the spirit of your minde and put on the new man whiche is created accordyng to God in righteousnesse and holinesse of truth Agayne in an other place puttyng on the new man whiche is renewed after the knowledge and image of hym that created him Therefore by this regeneration we be by the benefit of Christ restored into the righteousnesse of God from which we were fallen by Adam After which manner it pleaseth the lord wholly to restore all those whome he adopteth into the inheritance of life And this restoryng is fulfilled not in one moment or one day or one yere but by continuall yea and sometimes slowe procedynges God taketh awaye the corruptions of the fleshe in his elect cleanseth them from filthinesse and consecrateth them for temples to himself renewyng all their senses to true purenesse that they maye exercise themselues all their life in repentance and knowe that this warre hath no ende but in death And so much the greater is the lewdenesse of that filthy rayler apostata Staphylus whiche foolishly sayth that I confound the state of this present life with the heauenly glorie when I expounde by Paule the image of God to be holinesse and true righteousnesse As though when any thing is defined we should not seke the whole fulnesse perfection of it And yet we denie not place for encreasces but I saye that howe nere any man approcheth to the likenesse of God so much the image of God shineth in him That the faithful may atteyne hereunto God assigneth them the race of repentance wherin to runne all their life long The children of God therfore are so deliuered by regeneratioÌ„ from the bondage of sinne not that hauing now obteined the ful possessioÌ„ of libertie thei should fele no more trouble by their flesh but that thei shold haue remayning a continual matter of stryfe wherwith they maye be exercised and not only be exercised but also maye better learne their owne weakenesse And in this point all wryters of sound iudgement agre together that ther remaineth in maÌ„ regenerate a feding of euel from whense continually spryng desires that allure and stirre him to sinne They coÌ„fesse also that the holy ones are still so holden entangled with that disease of lusting that they can not withstand but that somtime they are tickled and stirred either to lust or to couetousnesse or to ambition or to other vices Neither is it needefull to labour muche in searchyng what the old writers haue thought herein for asmuche as only Augustine may be sufficient for it whiche hath faithfully with great diligence gathered al their iudgemeÌ„tes Therfore let yâ— readers gather out of him such certaintie as they shall desire to learne of the opinion of antiquitie But there may seme to be this differeÌ„ce betwene him vs that he when he graunteth that the faithfull so long as they dwell in a mortal body are so holden bound with lustes that they can not but lust yet dareth not call that disease sinne but beyng coÌ„tent to expresse it by the name of weakenesse he teacheth that then only it becoÌ„meth sinne when either worke or consent is added to conceite or receiuyng that is when will yeldeth to the first desire but we accompt the very same for sinne that maÌ„ is tickled with any desire at al against the law of God Yea we affirme that the very corruption that engendreth such desires in vs is sinne We teach therfore that there is alway sinne in the holy ones vntil they be vnclothed of the mortall body bycause there remaineth in their fleshe that peruersnesse of lustyng that fighteth against vprightnesse And yet he doth not alway forbeare to vse the name of Sinne as when he sayth This Paule calleth by the name of sinne from whense spryng all sinnes vnto a fleshly concupiscence This asmuch as perteyneth to the holy ones loseth the kingdome in earth and perisheth in heauen By which wordes he confesseth that the faithfull are gilty of sinne in so much as they are subiect to the lustes of the fleshe But this that it is sayd that God purgeth his church froÌ„ al sinne that he promiseth that grace of deliuerance by Baptisme fulfilleth it in his elect we referre rather to the giltinesse of sinne thaÌ„ to the very matter of sinne God truely performeth this by regeneratyng them that be his that in them the kingdome of sinne is abolished for the holy ghost ministreth theÌ„ strength whereby they get the vpper hand and are conquerors in the battell but it cesseth only to reigne not so to â—well in them Therfore we so say that the olde man is crucified the law of sinne abolished in the children of God that yet there remayne some leauynges not to haue dominion in them but to humble them by knowledge in conscience of their owne weakenesse And we confesse that the same are not imputed as if they weare not but we affirme that this coÌ„meth to passe by the mercie of God that the holy ones are deliuered from this giltinesse whiche otherwise should iustly be reckened sinners and gilty before God And this sentence it shall not be hard for vs to coÌ„firme for asmuch as there are euident testimonies of the scripture vpoÌ„ their matter For what wold we haue more plaine than that which Paul crieth out to the Romanes chap. vii First both we haue in an other place shewed and Augustine proueth by strong reasons that Paule
make men openly of counsell and witnesses of our repentance but to confesse priuately to God is a part of true repentance whiche can not be omitted For there is nothing more vnreasonable than to loke to haue God to pardon vs the sinnes in whiche we flatter our selues do hide them by Hipocrisye least he should bryng them to light And it behoueth vs not only to confesse those sinnes whiche we dayely coÌ„mit but more greuous offenses ought to drawe vs further and to cal agayne into our remembrance thynges that seme longe agoe buried Whiche lesson Dauid geueth vs by his example For beyng touched with shame of his newly committed fault he examineth himself euen to the time when he was in his mothers wombe and confesseth that euen then he was corrupted and infected with the filthinesse of the fleshe And this he doeth not to diminish the haynousnesse of his fault as many hide themselues in the multitude and seke to escape punishment by wrappyng other with them But Dauid doth far otherwise which with simple plainesse enforceth his fault in sayeng that beyng corrupt froÌ„ his first infancie he hath not cessed to heape euels vpon euels Also in an other place he likewise so examineth his passed life that he craueth the mercie of God for that sinnes of his youth And truely theÌ„ only shal we proue our drowsinesse to be shaken away froÌ„ vs if gronyng vnder our burden and bewayling our euels we aske reliâ—se of God It is moreouer to be noted that the repentance which we are coÌ„mauÌ„ded coÌ„tinually to applie differeth froÌ„ that repeÌ„tance that lifteth vp as it were from death them that either haue filthily fallen or with vnbridled licentiousnesse haue throwen forth themselues to sinne or after a certaine manner of rebellions reuoltyng haue shaken of the yoke of God For the Scripture ofteÌ„times when it exhorteth to repeÌ„tance meaneth therby as it were a passage or rising againe froÌ„ death into life when it reherseth that the people did penaunce it meaneth that they were turned froÌ„ their idolatrie other grolâ—e offences And in like maner Paul threateneth mourning vnto sinners that haue not done penance for their wantonnesse fornication vnchastitie This differeÌ„ce is to be diligently marked least while we heare that few ar called to penaÌ„ce a more thaÌ„ carelesse assuredness shuld crepe vpoÌ„ vs as though the mortifieng of the fleshe did no more beloÌ„g vnto vs the care wherof the corrupt desires that alway tickle vs the vices that coÌ„monly budde vp in vs do not suffer vs to release Therfore the speciall repentance which is required but of some whoÌ„ the Deuell hath violeÌ„tly carried away froÌ„ the feare of God fast bound with daÌ„nable snares taketh not away the ordinary repeÌ„tance which the corruptnesse of nature coÌ„pelleth vs to applie throughout all the whole course of our life Now if that be true which is most euidently certaine that all the summe oâ— the gospel is conteined in these two principall pointes Repentance forgeuenesse of sinnes doe we not see that the Lord doth therefore freely iustifie them that be his that he may also by the sanctification of his Spirit restore them into true righteousnesse Iohn the Angel sent before â— face of Christ to prepare his wayes preached Repent ye for the kyngdome of heauen is come nere at hande In callyng them to repentance he dyd put them in minde to acknowlege themselues sinners and all that was theirs to be damnable before the Lord that they might with all their heartes to desire the mortifâ—eng of their fleshe a newe regeneration in the Spirit In tellyng them of the kingdome of God he called them to faith For by the kingdome of God whiche he taught to be at hand he meant forgeuenesse of sinnes saluation and life and all that euer we get in Christ. Wherfore in the other Euangelistes it is written Iohn came preaching the Baptisme of repentaÌ„ce vnto â—orgeuenesse of sinnes And what is that els but that thei beyng oppressed weried with the burden of sinnes shold turne to the Lord conceyue good hope of forgeuenesse saluatioÌ„ So Christ also beganne his preachynges The kingdome of God is come nere at hand repent ye and beleue the Gospel First he declareth that the treasures of Gods mercie are opened in him and theÌ„ he requireth repentance and last of all coÌ„fidence in the promises of God â–ª Therfore when he meant briefly to coÌ„preheÌ„d the whole summe of the gospel he sayd that he must suffer rise agayne from the dead that repentance and forgeuenesse of sinnes must be preached in his name The Apostles also preached the same after his resurrection that he was raysed vp by God to geue to Israel repentance and forgeuenesse of sinnes Repentance is preached in the name of Christ when men do heare by the doctrine of the gospell that al their thoughtes their affections and their endeuors are corrupt and faulty and that therfore it is necessarie that they be borne againe if thei wyll entre into the kingdome of God Forgeuenesse of sinnes is preached when men ar taught that Christ is made to them redemption righteousnesse saluatioÌ„ and life in whose name they are freely accompted righteous and innocent in the sight of God whereas bothe these graces are receiued by fayth as I haue in an other place declared yet bicause the goodnesse of God whereby sinnes are forgeuen is the profe obiect of fayth therefore it shal be good that it be diligently distinguished from repentance Now as the hatred of sinne which is the beginnyng of repentaÌ„ce openeth vs the first entrie vnto Christ which sheweth himself to none but to miserable and afflicted sinners which grone labour are loden are hungry and thirsty and pine awaye with sorrowe and miserie so must we endeuor toward repentance throughout all our life applie it and follow it to the ende if we will abide in Christ. For he came to cal sinners but to repentance he was sent to blesse the vnworthy but so that euery one should turne himself froÌ„ his wickednesse The Scripture is full of such sayenges Wherefore when God offreth forgeuenesse of sinnes he likewise vseth to require on our parte repentance secretly declaryng thereby that his mercie ought to be to men a cause to repent them Do sayth he iudgement and righteousnesse bycause saluation is come nere at hand Agayne There shall come to Sion a Redemer and to them that in Iacob repeÌ„t from their sinnes Againe Seke the Lord while he may be found cal vpon him while he is nere Let the wicked leue his way the wickednesse of his thoughtes be turned to the Lord he shall haue mercie on him Againe Turne ye repent that your sinnes may be done away Where yet is to be noted that this coÌ„dition is not so annexed as though our repentance were a fundatioÌ„ to deserue pardoÌ„ but rather
bicause the Lord hath determined to haue mercie vpoÌ„ men to this ende that they shuld repeÌ„t he teacheth men whether they shall trauaile if they will obteine grace Therfore so long as we shall dwell in the pryson of our body we must continually wrastle with the vices of our corrupt flesh yea with our own naturall soule Plato sayth in certayne places that the life of a Phylosopher is a meditation of death but we may more truely say that the life of a Christian maÌ„ is a perpetuall studie and exercise of mortifieng the fleshe till it beyng vtterly slayue the Spirit of God get the dominion in vs. Therefore I thinke that he hath much profited that hath learned much to mislyke himself not that he should sticke faste in â—hat myre and goe no further but rather that he should haste and long toward God that being graffed into the death life of Christ he should studie vpon a continuall repentance as truely they can not otherwise do that haue a naturall hatred of sinne for no man euer hated sinne vnlesse he were first in loue with righteousnesse This doctrine as it was most simple of all other so I thought it beste to agree with thâ— truthe of the Scripture Nowe that Repentance is a singular gift of God I thinke it be so wel knowen by the doctrine aboue taught that I neede not to repete a long discourse to proue it agayne Therfore the church prayseth and hath in admiratioÌ„ the benefit of God that he hath geuen the Gentiles repentance vnto saluation And Paule commaundyng Timothee to be patieÌ„t and milde toward the vnbeleuers sayth If at any time God geue them repentance that they maye repent from the snares of the Deuel God in deede affirmeth that he willeth the conuersion of al meÌ„ and directeth his exhortations generally to all men but the effectual workyng therof hangeth vpon the Spirit of regeneration Bicause it were more easy to create vs men than of our owne power to put on a better nature Therfore in the whole course of regeneration we are not without cause called the worke of God created to good workes which he hath prepared that we should walke in them Whom soeuer the lordes will is to deliuer from death those he quickeneth with the Spirit of regeneration not that repentance is properly the cause of saluation but bycause it is alredy seen that it is vnseparable froÌ„ fayth and from the mercie of God sithe as Esaye testifieth there is a redemer come to him and to those that in Iacob are returned from their wickednesse This truely standeth stedfastly determined that were so euer liueth the feare of God there the Spirite hath wrought vnto the saluation of man Therfore in Esaie when the faithful complaine and lament that they are forsaken of God they recken this as a token of beyng reprobates that their heartes were hardened by God The Apostle also meanyng to exclude apostataes from hope of saluation apointeth this reason that it is impossible for them to be renewed vnto repentance bicause God in renewyng them whom he wil not haue perish sheweth a tokeÌ„ of his fatherly fauour and in a maÌ„ner draweth them vnto him with the beames of his cherefull and mery contenaÌ„ce on the other side with hardenyng them he thundereth agaynst the reprobate whose wickednesse is vnpardonable Whiche kinde of vengeance the Apostle threateneth to wilfull apostataes whiche when they depart from the faith of the Gospell do make a scorne of God reprochefully despise his grace and defile treade vnder feete the bloud of Christ yea as much as in them is they crucifie him agayne For he doth not as some fondly rigorous men would haue it cut of hope of pardon from all wilfull sinnes but teacheth that apostasie is vnworthy of all excuse so that it is no maruell that God doth punish a contempt of himself so full of sacrilege with vnappeasable rigour For he sayth that it is impossible that they which haue ones ben enlightened haue tasted of the heauenly gift haue ben made partakers of the holy ghost haue tasted of the good word of God the powers of the world to come yf they fall shuld be renewed to repeÌ„tance crucifiyng againe of newe and makyng a scorne of the sonne of God Againe in an other place If sayth he we willingly sinne after knowledge of the truth receyued there remayneth no more sacrifice for sinnes but a certayne dreadfull expectation of iudgement c. These also be the places out of the wroÌ„g vnderstandyng wherof the Nouatians in old time haue gathered matter to play the mad men with whose rigorousnesse certaine good meÌ„ beyng offended beleued this to be a counterfait Epistle in the Apostles name whiche yet in all partes doth truely fauour of an Apostolike spirite But bycause we contend with none but with theÌ„ that allowe it it is easy to shewe how these sentences do nothing mainteine their errour Firste it is necessarie that the Apostle agree with his maister whiche affirmeth that all sinne and blasphemie shal be forgeueÌ„ except the sinne agaynst the holy Ghost which is not forgeuen neyther in this world nor in the world to come It is certaine I saye that the Apostle was contented with this exception vnlesse we will make him an aduersarie to the grace of Christ. Whereupon foloweth that pardon is denied to no special offenses but only to one whiche procedyng of a desperate rage can not be ascribed to weakenesse and openly sheweth that a man is possessed of the Deuell But to discusse this it behoueth to enquire what is that same so horrible offense that shall haue no forgeuenesse Whereas Augustine in one place defineth it an obstinate stifnesse euen vnto death with despeire of pardon that doth not well agree with the very wordes of Christ thaâ— it shall not be forgeuen in this world For eyther that is spoken in vaine or it maye be coÌ„mitted in this life But if Augustines definition be true then it is not committed vnlesse it continue euen vnto death Wheras some other saye that he sinneth against the holy ghost that enuieth the grace bestowed vpon his brother I see not froÌ„ whense that is fetched But let vs bring a true definitioÌ„ which beyng ones proued with sure testimonies shall easily by it selâ—e ouerthrowe all the reste I saye therefore that they sinne agaynst the holy ghost which of set purpose resist the truthe of God with brightnesse wherof they are so daseled that they can not pretend ignorance whiche they do only to this ende to resâ—st For Christe meanynge to expounde that whiche he had sayd immediatly addeth He that speaketh a worde agaynst the sonne of man it shal be forgeueÌ„ him but he that blasphemeth agaynst the holy ghost shal not be forgeuen And Matthew for the blasphemie against the holy Spirit putteth the spirit of blasphemie But how can a maÌ„ speake a reproche against the
our iniquities are layed vpon Christ that they should bee cleansed in him and this that they are cleansed by our owne workes betwene this that Christ is the procuryng of mercie and this that God muste be made mercifull by workes But yf we speake of pacifieng the conscience what pacification shal this be for a mans conscience to heare that his sinnes are redemed by satisfactions When shal he certainely knowe the measure of his satisfaction Therefore he shall alway doubte whether he haue God merciefull or no he shall alwaye bee â—exed and alwaye quake for feare For they that rest vpon light peâ— satisfactions doe to contemptuously esteme the iudgement of God â—â—d doe litle consider how great is the greuousnesse of sinne as we â—all declare in an other place But although we graunt them to redeme some sinnes with iust satisfaction yet what will they doe when they are oppressed with so many sinnes for satisfaction wherof a huÌ„red liues although they were wholy applied therunto caÌ„ not suffice Biside that all the places wherin the forgeuenesse of sinnes is affirmed do not belong to yonglinges but to the already regenerate childreÌ„ of God them that haue ben loÌ„g nourished in the bosome of the church That embassage which Paul so honorably extolleth I beseche you in the name of God be ye reconciled vnto God is not directed to strangers but to them that had ben already regenerate But he biddynge satisfactions farewell sendeth them to the crosse of Christ. So when he wryteth to the Colossians that Christ by the bloud of the crosse hath pacified all thynges in heauen or in earth he restrayneth not this to the only moment wherein we are receiued into the church but extendeth it to our whole course Whiche easily appereth by the processe of the text where he sayth that the faithfull haue a redemption by the bloud of Christ that is forgeuenesse of sinnes Albeit it is superâ—luous to heape together moe places that redily offer themselues to be founde Here they â—lie to the sanctuarie of the foolish distinction that some sinnes are veniall and some deadly that for deadly sinnes is greate satisfaction due that veniall sinnes are purged with more easy remedies as with sayeng of the Lordes prayer with sprinklyng of holy water with absolution at the masse So they mocke and trifle with God But whereas they alwaye haue in their mouthe veniall and deadly sinne yet they coulde neuer discerne the one from the other sauyng that they make vngodlinesse and vncleannesse of heart a veniall sinne But we as the Scripture the rule of right and wrong teacheth vs doe pronounce that the rewarde of sinne is death and that the soule that sinneth is worthy of death But that the sinnes of the faythfull ar veniall not for that they doe not deserue death but bycause by the mercie of God there is no condemnation to them that are in Christ Iesus bicause they are not imputed bycause they are taken awaye by pardon I know howe vniustly they sclaunder this our doctrine For they saye that it is the Stoikes strange conclusion concernyng the equalitie of sinnes But they shall easily be conuinced by their owne mouth For I demaunde of them whither among the very same sinnes that they confesse to be deadly they doe not acknowlege one to be greater than an other It doth not therfore immediatly follow that sinnes are egall bicause they are al together deadly When the Scripture definitiuely sayth that the reward of sinne is death that the obedieÌ„ce of the law is the way of life that the traÌ„sgreâ—â—â—h of the law is death they can not escape this sentence What end oâ— satisfieng then will they finde in so great a heape of sinnes If the satisfaction of one daye be the satisfaction of one sinne while they are about that one satisfaction they wrappe themselues in many sinnes siche the iustest man passeth no one day wherin he falleth not many times Now when thei shall prepare themselues to make satisfaction for these sinnes they shall heape vp great numbers yea rather innumerable Then the hope of satisfieng beyng cut of what do they staye vpon how dare they still thinke of satisfieng They goe about to winde out theÌ„selues but as the prouerbe is the water stil cleaueth vpon them The forge a distinction of fault penaltie Thei coÌ„fesse that the fault is forgeuen by the mercie of God but that when the fault is forgeuen the penaltie remaineth which the righteousnesse of God requireth to be payed that satisfactions doe properly belong to the release of the penaltie Good God what a skippynâ— lightnesse is this now they confesse that the forgeuenesse of the fault lieth freely open for men which sometime they teache men to deserue with prayers wepinges and al other kindes of preparations But yet still al that is â—aught vs in the scripture coÌ„cerning the forgeuenesse of sinnes doth directly fight against this distinction Whiche although I think that I haue alredy more than sufficieÌ„tly coÌ„firmed yet I wil adde some other testimonies wherwith these winding snakes may be holden so faste that they shall not be able ones to folde in the toppe of their taile This is the new Testament whiche the lord hath couenanted with vs in his Christ that he will not remember our iniquities What he meant by these wordes we learne by an other Prophet where the lord sayth If the righteous turne away froÌ„ his righteousnesse I wil not remeÌ„ber al his righteousnesses If the wicked depart froÌ„ his wickednesse I wil not remeÌ„ber al his iniquities Wheras he sayth that he wil not remeÌ„ber their righteousnesse this is asmuch to say that he wil haue no regard of them in respect to reward them Therfore not to remember sinnes is asmuch as not to cal them to punishmeÌ„t The same thing is called in an other place to cast it behinde his backe to wype it away like a cloude to drowne it in the bottome of the sea not to impute it to hide it By such manners of speche the holy ghost doth plainely expresse his meanyng vnto vs if we would apply vnto him willinge eares to learne Truely if God doe punysh sinnes he imputeth theÌ„ if he taketh vengeance he remeÌ„breth theÌ„ if he cal them to iudgemeÌ„t he doth not hide them if he examine theÌ„ he doth not cast them behinde his backe if he loke vpon them he hath not wiped them away like a cloude if he sift them he hath not cast them into the bottome of the sea And in this manner doth Augustine expouÌ„d it in plaine wordes If God haue couered sinnes then he wold not loke vpoÌ„ them if he wold not loke vpoÌ„ them then he wold not mark them if he wold not marke theÌ„ then he wold not punish them he would not know them he had rather pardon them Why therfore did he say that sinnes were couered that they should not be seen What
was meant by this that God did see sinnes but that he did punish them But let vs heare also out of an other place of the Prophet vpon what conditioÌ„s the lord forgeueth sinnes If sayth he your sinnes be as scarlet they shal be made white as snow if they be red like crimosin they shal be as woll And in Ieremie we rede thus In that day the iniquitie of Iacob shal be sought for and shall not be founde the sinne of Iudah and it shal not be Bicause I will be fauorable to the remnantes that I shall preserue Wilt thou briefely vnderstand what is the meaning of those words Weye on the other side what is meant by these speches that the Lorde doth binde vp iniquities in a sacke doth gather them into a bundell and laye them vp and doth graue them with an iron pointell in an Adamant stone If they signifie as it is out of doubt that vengeance shal be geuen for recompense then is it also not to be doubted but that by contrarie sentences the Lord affirmeth that he remitteth all recompensyng of vengeance Here I muste beseche the readers not to harken to my gloses but only that they will suffer the word of God to take some place What I praye you had Christ done for vs if we would still be coÌ„pelled to suffer peine for sinnes For when we saye that he dyd beare all our sinnes in his bodye vpon the tree we meane nothing els ther by but that he suffred all the peyne and punishment that was due to our sinnes And the same hath Esaye more liuely declared where he sayth yâ— chastisemeÌ„t or correctioÌ„ of our peace was vpoÌ„ him What is the correctioÌ„ of our peace but the peine due to sinne which we shold have suffred before that we could be recoÌ„ciled to God vnless that he had entred into our stede Loe thou seest plainely that Christ suffred the peynes of sinnes to deliuer them that be his from them And so oft as Paule maketh mention of the redemption performed by Christ he vseth to cal it in Greke Apolutrosin whereby he meaneth not only redemption as it is coÌ„monly taken but the very price and satisfaction of redemption After whiche manner he wryteth that Christ gaue him self Anâ—ilutron a price of raunsome for vs. What propitiatioÌ„ is there with the Lord sayth Augustine but sacrifice And what sacrifice is there but that which is offred for vs in the death of Christ But that whiche is apointed in the law of Moses for cleansing the offenses of sinnes ministreth vs a strong battel raÌ„me For the lord doth not there apoint this or that manner of satisfieng but requireth the whole recompense in sacrifices Whereas yet in other thinges he doth moste diligently and in most exact order set out all the ceremonies of expiation Now commeth it to passe that he commaundeth to recompense faultes coÌ„mitted with not workes at all but requireth only sacrifices for satisfaction but bicause his will is so to declare that there is only one kinde of satisfaction wherby his iudgement is appeased For the sacrifices that the Israelites did then offer were not weyed by the worke of men but were estemed by their truthe that is to say by the only sacrifice of Christ. But what manner of recompense the Lord receyueth of vs O see hath very well expressed in fewe wordes Thou shalt sayth he take away iniquitie O God Loe here is forgeuenesse of sinnes And we shal paye thee calues of our lippes Loe here is satisfaction I knowe that they yet do suttelly slippe awaye when they make distinction betwene euerlastyng peyne and temporall peines But when they teache that temporall peyne is any kinde of punishment that God taketh as well of the body as of the soule except only euerlastyng death this restraynyng of it doth litle help them For the places that we haue aboue recited do expresly meane this that God receyueth vs into fauour with this condition that in pardonyng the fault he pardoneth al the peyne what so euer we had thereby deserued And so oft as Dauid or the other Prophetes do craue pardon of sinnes they do also there withal pray to be released of the peyne Yea the very felyng of Gods iudgement doth dryue theÌ„m therunto Againe when they promise mercie at the Lordes hand they do in manner alwaye of purpose preache of the peynes and the forgeuenesse thereof Truely when the lord in Ezechiell pronounceth that he will make an ende of the exile in Babylon and that for his own sake not for the Iewes sake he doth sufficiently shewe that bothe are of free gift Finally if we be deliuered by Christ from giltinesse of fault the peines that come therof must needes cesse But for asmuch as they do also arme themselues with testimonies of Scripture let vs see what manner of argumentes those bee that they allege Dauid say they beyng rebuked by Nathan the Prophet of adulterie and manslaughter receiued pardon of his sinne and yet he was afterward punished by the death of his sonne that he had gotten by that adulterie We are taught to redeme with satisfactions such peynes as were to be extended after forgeuenesse of the faulte for Daniel aduised Nebuchadnezer to redeme his sinnes with almes And Salomon writeth that for equitie and godlinesse iniquities are forgeuen And in an other place that with charitie the multitude of sinnes is couered Which sentence Peter also confirmeth Agayne in Luke the Lorde sayth of the woman that was a sinner that many sinnes are forgeuen her bicause she hath loued much Now peruersly and wrongfully they euer weye the doynges of God But if they had marked as they should not haue ouerpassed it that there are twoo kindes of Gods iudgement they would haue seen in this rebukyng of Dauid a far other manner of punishment than suche as might be though to tende to reuengement But bycause it not a litle behoueth vsal to vnderstand wherunto the chastisementes haue respect wherwith God correcteth vs for our sinnes and howe much they differ froÌ„ those exaÌ„ples wherewith he pursueth the wicked and reprobate with indignation therefore I thinke it shall be not byside the purpose to comprehend it shortly in a summe For the order of playne teachyng let vs cal the one kinde of iudgement the iudgement of Reuenge the other of ChastisemeÌ„t It is to be vnderstanded that God so punisheth his enemies with the iudgement of reuenge that he vseth his wrath against them confoundeth them destroyeth them and bryngeth them to nought Therfore let vs take that to be properly the vengeance of God when his punishyng is ioyned with his indignation with the iudgement of Chastisement he dealeth not so cruelly as to be angry â–ª nor punisheth to destroye nor sendeth downe his lightenyng to kill Therefore it is not properly punishment or vengeance but correctioÌ„ and admonishment The one is the doyng of a iudge
mockerie to leade away the christian people from the grace of God from the life that is in Christ and to turne them from the true waye of saluation For howe could the bloud of Christ be more filthyly prophaned than when it is denied to suffice to the remission of sinnes to reconciliation and satisfaction vnlesse the want therof as being withered and wasted shoulde be otherwyse supplied and profited The lawe and all the Prophetes saith Peter beare witnesse of Christ that by him forgeuenesse of sinne is to be receiued Pardons geue remission of sinnes by Peter Paul and the Martyrs The bloud of Christ sayth Iohn clenseth vs from sinne Pardons do make the bloud of Martyrs the washyng awaye of sinnes Christ sayth Paul whiche knewe not sinne was made sinne for vs that is the satisfaction of sinne that we might be made the righteousnesse of God in him Pardons do set the satisfaction of sinnes in the bloud of Martyrs Paul cried out and testified to the Corinthians that only Christ was crucified and died for thē the pardons pronounce that Paul and other died for vs. In an other place he sayth that Christ purchaced the churche with his bloud the pardons appointe an other price of purchace in the bloude of Martyrs The Apostle sayth that Christ with one oblation made perfect for euer them that weare sanctisfied the pardons crye out to the contrary and say that sanctification is made perfect by the Martyrs whiche otherwise were not sufficient Iohn saith that al the saintes washed their gowns in the bloud of the lambe the pardons teache mē to washe their gownes in the bloud of saintes Leo Byshop of Rome writeth notably wel to the Palestines against these sacrileges Although saith he the death of many saintes hathe bene precious in the sight of the Lorde yet the killing of no innocent hath ben the perpetuation for the world The righteous receiued but gaue not crownes and out of the valiauntnesse of the faithfull are grauen exāples of pacience nor giftes of righteousnesse For their deathes weare euery one singular to them selues none of them did by his end pay the det of an other for as muche there is one Lord Christ in whom all are crucified all are dead buried and raised vp againe Whiche sentence as it was worthy to remembred he repeted in an other place There can nothing be required more plaine to destroy this wicked doctrine Yet Augustine speaketh no lesse fitly to the same effect Though saith he we die brethren for brethren yet the bloude of no Martyrs is shed for the forgeuenesse of sinnes Whiche thing Christ hath done for vs neither hath he therin done that for vs that we should folowe him but hath geuen vs a thing to reioyse vpon Again in an other place As only the sonne of God was made the sonne of man to make vs with him the sonnes of God so he alone for vs hath taken vpon him punishment without euill deseruinges that we by him might without good deseruinges obteine grace not due vnto vs. Truely where as all their doctrine is patched together of horrible sacrileges and blasphemies yet this is a more monstruous blasphemie than all the other Let thē remember them selues whether these be not their decrees that the Martyrs haue by their death done more to God and deserued more than was nedefull for themselues and that they had remaining so great a plentie of deseruinges as did also ouerflowe vnto other and that therfore least so great goodnesse should be superfluous their bloud is mingled with the bloud of Christ of both these bloudes is made the treasure of the churche for the remission and satisfaction of sinnes And y◠so is the saying of Paul to be taken I supply in my body those things that want of the suffringes of Christ for his body which is the churche What is this els but to leaue Christ only his name otherwise to make him but a common pety saint that may scarcely among the multitude be knowen from the rest He only only should haue bene preached he only set fourth he only named he only ben loked vnto when the obteining of forgeuenesse of sinnes satisfaction and sanctification are entreated of But let vs heare their curtalled argumentes Least the bloud of the Martyrs should be shed in vaine therfore lette it be employed to the common benefit of the Churche Is it so was it no profit to glorifie God by their death to subscribe to his truthe with theyr bloud by despisyng this present lyfe to testifie that they sought for a better life by their stedfastnesse to strengthen the faith of the churche and ouercome the stubbornes of the enemies But this is the matter in dede they acknowledge no profit of the Martyrs death if Christ only be the proportiator if he only died for our sinnes if he only was offred vp for our redemptiō So say they Peter and Paul might neuerthelesse haue obteined the crowne of victory if they had died in their beds And where as they haue fought euen to the sheding of their bloude it would not agree with the iustice of God to leaue the same barren and frutelesse As though God could not tell how to encrease in his seruantes their glorie according to the measure of his giftes But the churche receiueth in commune together profit enough when it is by their triūphes encouraged to a zelous desire to fight But how maliciously doe they wrest that place of Paul where he saith that he supplieth in his body those thinges that wanted of the suffringes of Christ For he referreth not that default or supplying to the work of redemption satisfactiō expiation but to those afflictiōs wherw t all the membres of Christ that is to say all the faithfull must be exercised so long as they shall be in this fleshe He saith therfore that this remaineth of the sufferinges of Christ that he daily suffreth in his membres the same that he ones suffred in him selfe Christ vouchesaueth to do vs so great honour to recken and accompt our afflictions his owne Where as Paul added these wordes For the churche he meaneth not for the redemption for the reconciliatiō for the satisfaction of the church but for the edifying and profit of the churche As in an other place he sayth that he suffreth all thinges for the electes sakes that they may obteine the saluation which is in Christ Iesu. And he wrote to the Corinthians that he suffred all the troubles that he suffred for their cōfort and saluation And immediatly in the same place he expoundeth him selfe when he sayeth further that he was made a minister of the churche not for redemption but according to the dispensatiō that was cōmitted vnto him to preache the Gospel of Christ. If they yet require an other expositour let thē heare Augustine The suffringes of Christ sayth he are in Christ only as in
the head and both in Christ and the churche as in the whole body Wherby Paul being one member saith I supplie in my body that whiche wanteth in the suffringes of Christe Therfore if thou whatsoeuer thou be that hearest this art one of the membres of Christ what so euer thou suffrest of them that are not the membres of Christ that same wanted in the suffringes of Christ. But whereunto the suffrings of the Apostles taken for the churche of Christ do tend he expoundeth in an other place where he sayeth Christ is to me the gate vnto you because ye are the shepe of Christ bought with his bloud acknowledging your price whiche is not geuen of me but preached by me Then he addeth As he hath geuen his soule so ought we to geue our soules for our brethren to edifie peace and to confirme faith These are Augustines wordes But God forbidde that Paul should haue thought that any thing wanted in the suffringes of Christ as concerning all fulnesse of righteousnesse saluatiō and life or that he meant to adde any thing therunto whiche so plainely and honorably preacheth that the abundance of grace was so largely poured out by Christ that it far surmounted all the force of sinne By it onely all the saintes haue bene saued and not by the merit of theyr owne lyfe or death as Peter expresly testified so that he should be sclaunderous against God and Christ that shoulde repose the worthinesse of any saint any where els than in the onely mercie of God But why doe I tarrye hereupon any longer as vpon a matter yet doubtful sithe the very bewraying of suche monstruous errours is a sufficient confutation of thē Now to passe ouer suche abhominations who taught the Pope to enclose in lead and parchement the grace of Iesus Christ whiche the Lorde wylled to be distributed by the word of the Gospell Truely either the Gospell of God muste be false or their pardons false For that Christ is offred vs in the Gospell with all abundance of heauenly benefites with all his merites with all his righteousnesse wysdome and grace without any acception Paul witnesseth where he sayth that the worde of reconciliation was deliuered to the ministers whereby they myght vse this forme of message as it were Christ geuing exhortation by them we beseche you be ye so reconciled to God He hath made him that knew no sinne to be made sinne for vs that we might be made the righteousnesse of God in him And the faithfull know of what value is that cōmune partaking of Christ whiche as the same Apostle witnesseth is offred vs to be enioyed in the Gospel Contrariwyse the pardōs do bring out of the storehouse of the Pope a certaine pitance of grace and fasten it to lead parchement yea and to a certaine place and seuer it from the worde of God If a man should aske whence this abuse toke beginning it semeth to haue proceded hereof that when in time past penitentes were charged with more rigorous satisfactions than all could beare they whiche felt them selues aboue measure oppressed with penance enioyned them required of the churche a release The mitigatiō that was graunted to suche was called an Indulgence or pardon But when they turned Satisfactions from the Churche to God and sayde that they were recompenses whereby menne may redeme them selues from the iudgement of God then they therewithall dyd also drawe these indulgences or pardons to be propitiatorie remedies to delyuer vs from deserued punyshementes As for these blasphemers that we haue recited they haue forged them so shamelessely that they can haue no colour at all Now let them no more trouble vs with their purgation because it is with this axe already broken hewed downe and ouerthrowen from the very fundations For I do not agree to some men that thinke best to dissemble in this point and make no mention at all of Purgatorie whereupon as they say great contentions do arise but small edification is gotten Truely I my selfe would also thynke suche trifles worthy to be negligently passed ouer if they did not accompt them earnest matters But for as muche as purgatorie is bulded of manye blasphemes and is daily vpholden with new blasphemes and raiseth vp many and greuous offences truely it is not to be winked at This peraduenture might after a sort haue ben dissembled for a tyme that it was inuented by curious and bolde rashenesse without the worde of God that men beleued of it by I wote not what reuelations fained by the crafte of Sathan that for the confirmation of it certayne places of Scrypture were fondlye wrested All bee it the Lorde geueth not leaue to mans presumptuousnesse so to breake into the secrete places of his iudgementes and hath seuerely forbydden men to enquyre for truthe at dead men neglecting his worde and permitteth not hys worde to be so vnreuerently defyled But let vs graunte that all those thynges myght for a whyle haue bene borne with as thynges of no great importaunce But when the cleansyng of synnes is soughte els where then in the bloude of Christe when satisfaction is geuen awaye to anye other thynge then it is moste perillous not to speake of it Therfore we must crye out not onlye with vehement stretchynge of our voyce but also of our throte and sydes that Purgatorie is the dampnable deuyse of Sathan that it maketh voyde the Crosse of Christ that it layeth an intolerable sclaunder vpon the mercie of God that it febleth and ouerthroweth our faythe For what els is Purgatorie amonge them but the satisfaction that the soules of men departed doe paye after their death So that ouerthrowyng the opiniō of satisfaction Purgatorie is immediatlye ouerthrowen by the verye rootes But if in our former discourse it is more than euident that the bloud of Christe is the onely satisfaction propitiatorie sacrifice cleansing for the synnes of the faythfull what remayneth but that Purgatorie is a mere and horrible blasphemie against Christe I passe ouer the robberies of God wherewith it is dayly defended the offenses that it bredeth in religion and other thynges innumerable whiche we se to haue come out of the same spryng of vngodlinesse But it is good to wryng out of their handes suche places as they haue falsely wrongfully taken out of the Scripture When say thei the Lorde affirmeth that the synne against the holy Ghost shold not be forgeuen in this worlde nor in the worlde to come thereby he sheweth that there is a forgeuenesse of some sinnes in the worlde to come But who seeth not that the Lord there speaketh of the fault of sinne Now if it be so what is that to their Purgatorie for as muche as by their opinion the peine is there suffred of those sinnes wherof they denie not the fault to be forgeuen in this present life But that they may no more carpe against vs they shall haue yet a plainer solution
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
righteousnesse that is of God by faith coÌ„pting not his righteousnesse that which is by the law but yâ— whiche is by the faith of Iesu Christ. You see that here is also a coÌ„parison of coÌ„traries that here is declared the he which wil obteine the righteousnesse of Christ must for sake his owne righteousnesse Therefore in an other place he sayth that this was the cause of fal to the Iewes yâ— goyng about to stablish their owne righteousnesse they were not subiect to yâ— righteousnesse of God If in stablishyng our owne righteousnesse we shake away the righteousnesse of God therefore to obteine Gods righteousnesse our owne must be vtterly abolished And he sheweth the same thyng when he fayth that our glorieng is not excluded by the law but by faith Wherupon foloweth that so long as there remaineth any righteousnesse of workes how litle soeuer it be there still remaineth to vs some 〈◊〉 to glorie vpoÌ„ Now if faith exclude al glorieng then the righteousnesse of workes can no wise be coupled with the righteousnesse of faith To this effect he speaketh so playnely in the .iiij. chapter to the Romanes that he leaueth no roume for cauillations or shiftes If sayth he Abraham was iustified by workes he hath glorie And immediatly he addeth but he hath no glorie in the sight of God It foloweth therefore that he was not iustified by workes Then he vryngeth an other argument by contraries when reward is rendred to workes that is done of det and not of grace But righteousnesse is geuen to fayth accordyng to grace Therefore it is not of the deseruinges of workes Wherfore farewell their dreame that imagine a righteousnesse made of faith and workes mingled together The Sophisters thinke that they haue a suttle shifte that make to themselues sport and pastime with wrestyng of Scripture and with vayne cauillations For they expoÌ„nd workes in that place to be those which men not yet regenerate doe only literally by the endeuour of free will without the grace of Christ and do saye that it beloÌ„geth not to spiritual workes So by their opinion a man is iustified bothe by faith and by workes so that the workes be not his own but the giftes of Christ and frutes of regeneration For they saye that Paule spake so for none other cause but to conuince the Iewes trusting vpoÌ„ their owne workes that they dyd foolishly presume to clayme righteousnesse to theÌ„selues sithe the only Spirit of Christ doth geue it vs and not any endeuour by our owne motion of nature But they doe not marke the in the coÌ„parison of the righteousnesse of the law the righteousnesse of the gospell which Paule bringeth in in an other place all workes are excluded with what title so euer they be adorned For he teacheth that this is the righteousnesse of the law that he shuld obteâ—â—e saluation that hath performed that whiche the law coÌ„maundeth and that this is the righteousnesse of fayth yf we beleue that Christ died and is risen againe Moreouer we shall her after shewe in place fitioâ— it that sauctification righteousnesse are seuerall benefites of Christ Whereupon foloweth that the very spirituall workes come not into the accompt when the power of iustifieng is ascribed to fayth And where Paule denieth as I eueÌ„ now alleged that Abraham had any thing wherupoÌ„ to glorie before God bicause he was not made righteous by workes this ought not to be restrayned to the literall and outward kinde of vertues or to the endeuour of free will But although the life of the Patriarch Abraham were spirituall and in manner Angelike yet he had not sufficient deseruynges of workes to purchace him righteousnesse before God The Scholemen teach a litle more grosâ—y that mingle their preparations but these do lesse infect the simple and vnskilfull with corrupt doctrine vnder pretense of Spirit and grace hydyng the mercie of God whiche only is able to appease tremblyng consciences But we confesse with Paul that the doers of the law are iustified before God but bicause we are all far from the keping of the law herupon we gather that the workes which should most of al haue auailed to righteousnesse do nothing help vs bicause we lacke them As for the coÌ„mon Papistes or Scholemen they are in this point doubly deceiued both bicause they cal faith an assuredneâ—se of conscieÌ„ce in loking for reward at the hand of God for deseruinges and also bicause they expound the grace of God not to be a free imputation of righteousnesse but the holy ghost helpyng to the endeuour of holinesse They reade in the Apostle that he which coÌ„meth to God muste first beleue that there is a God then that he is a rendrer of reward to them that seke him But they marke not what is the manner of seking And that they are deceyued in the name of grace is plamely proued by their owne writings For Lombarde expoundeth that iustification by Christ is geuen vs two wayes First sayth he the death of Christ doth iustifie vs when by it charitie is stirred vp in our heartes by which we are made righteous Secondly that by the same death sinne is destroyed whereby Satan helde vs captiue so that nowe he hath not whereby to condemne vs. You see how he considereth the grace of God principally in iustification to be so far as we are directed to good workes by the grace of the holy ghost He would forsoth haue folowed the opinion of Augustine but he foloweth him a far of goth far out of the waye froÌ„ rightly folowing him bicause if Augustine haue spokeÌ„ any thing plainly he darkeneth it if there be any thing in Augustine not very vnpure he corrupteth it The Scholemen haue stil strayed from worse to worse till with hedlong fall at length they be rolled downe into a Pelagian errour And the very sentence of Augustine or at least his manner of speakyng is not altogether to be receyued For though he singularly wâ—ll taketh from man all prayse of righteousnesse and assigneth it wholly to the grace of God yet he referreth grace to sanctificatioÌ„ wherby we are renewed into newnesse of life by the holy ghost But the Scripture when it speaketh of the righteousnesse of faith leadeth vs to a far other end that is to say that turnyng away from the loking vpoÌ„ our owne workes we should only loke vnto the mercie of God and perfection of Christ. For it teacheth this order of iustificatioÌ„ that first God vouchsaueth to embrace maÌ„ beyng a sinner with his mere and free goodnesse consideryng nothing in him but miserie whereby he may be moâ—ed to mercie for asmuch as he seeth him altogether naked voide of good workes fetchyng from himself the cause to do him good then that he moueth the sinner himself with feling of his goodnesse which desperyng vpon his owne workes casteth all the summe of his saluation vpon Gods mercie This is the felyng of fayth by
confesse with mouth thei are Christes no further thē in name or thei be hypocrites which couer the wickednes of their hearts with vaine deceitful colors or being regenerate by the Spirit of God thei endeuoure themselues to true holines Specially when thei are to be iudged by their natural giftes from the croune of their heade to the soule of their foote ther shal not be found one sparcle of goodnesse vnlesse paraduenture we will accuse the Scripture of falshed whē it setteth out all the sonnes of Adam with these titles that thei bee of froward stubborne heart that al the imaginatiō of their heart is euel frō their infantie that their thoughtes be vaine that thei haue not the feare of God before their eies that none of them vnderstādeth or seketh God brefeli that thei be flesh by which word are vnderstāded al those workes which Paul reherseth fornicatiō vnclēanes vnchastitie riotousnes worshipping of ydoles witchcraftes enmities contentions emulations angers dissensions sectes enuies manslaughters whatsoeuer filthines abhomination mai be deuised This forsothe is the worthinesse with cōfidence wherof thei must be proued But if any among thē excel with such honestye of manners as may haue some shew of holynes amōg men yet bicause we know that God regardeth not the outward glistering we must searche the very fountaine of works if we wil haue them to auaile any thing to righteousnes We muste I saye throughly loke into them frō what affection of heart these workes procede But although here lieth open a most large fielde to discourse in yet bicause the matter may be declared in very few words I will folowe asmuch as I may a brefenesse in teaching First I deny not that whatsoeuer excellent giftes appeare in the vnbeleuers thei are the giftes of God Neither do I so differ frō common iudgement that I wold affirme that ther is no difference betwene the iustice temperance equitie of Titus Traianus the rage intemperāce crueltie of Caligula or Nero or Domitian betwene the filthy lustes of Tiberius in this behalfe the continence of Uespasian that wee may not tarry vpon some special vertues or vices betwene the obseruing the despising of right lawes For ther is so great difference of right wronge that it appeareth euen in the deade image therof For what thing shal ther remaine well ordered in the world if we cōfound these together Therfore such a differēce betwene honest vnhonest doinges the Lord hath not only engrauen in the mindes of al men but also doth oft confirme it with the dispensation of his prouidence For we see how he extendeth many blessinges of this present life to them that among men doe folowe vertue Not bicause the outwarde image of vertue deserueth so much as the leaste benefit of his but so it pleaseth him to declare by profe how much true righteousnes pleaseth him when he suffreth euen outwarde fained righteousnes not to be wtout reward Whervpō foloweth that which we euen now cōfessed that these vertues such as thei be or rather images of vertues are the giftes of God forasmuch as ther is nothing in any wise praise worthy whiche proceedeth not from him But neuerthelesse it is true whiche Augustine writeth that all they that are strangers frō the true religion of the one God howesoeuer they be accompted worthy of admiration for opinion of vertue are not onely worthy of no reward but rather are worthy of punishment bicause thei doe with defiling of hearte bespott the pure good thinges of God For though thei be the instrumentes of God to preserue the felowship of mē with iustice continence tēperance of minde valiantnesse wisdome yet they do very euelly execute these good workes of God because they are restrained from euil doing not by sincere loue of goodnesse but either by only ambition or by loue of thēselues or by some other crooked affectiō Wheras therfore they ar corrupt by the very vnclenesse of hart as by their beginning they are no more to be reckened amonge vertues than those vices which are wont to deceiue by reason of nerenesse likenes of vertue Finally whan we remēbre that th end of that which is right euer is that God be serued whatsoeuer tendeth to any other end fourthw t worthily loseth the name of right Bicause therfore they haue not respect to the mark which the wisdome of God apointeth although the thing that they do seme good in doyng yet by a wrongful end it is sin He cōcludeth therfore that al the Fabricii Scipiōes Catoes in al these excellent actes of theirs yet sinned in this behalfe that wheras they lacked the light of faith they did not apply them to that end to which they ought to haue applied them and that for that cause true righteousnes was not in them for as much as duties are not weyed by the doinges but by the endes Moreouer if it be true which Iohn saith that there is no life without the sonne of God who so haue no part in Christ what maner of men so euer they be whatsouer they do or goe about yet they run forward with their whole course into destruction the iugement of eternal death After this reasō is that said of Augustine Oure religiō disceneth the righteous from the vnrighteous not by law of workes but by the very lawe of faith wtout which those that seme good workes are turned into sinnes Wherfore the same Augustine saith very wel in an other place when he cōpareth the endeuour of such mē to running out of the way For how much faster a man runneth out of the way so much further he is from the mark therfore is made so much more miserable Wherfore he affirmeth that it is better to halt in the way than to run out of the way Finally it is certaine that thei are euel trees forasmuch as without the cōmunicating of Christ there is no sanctification They may therfore beare faire fruites beautifull to the eye yea swete in tast but in no wise good fruites Hereby we easily perceiue that whatsoeuer man thinketh purposeth or doeth before that he be reconciled to god by faith is accursed not only of no value to righteousnesse but of certaine deseruing to dānatiō And why dispute we herof as of a doutful thing sith it is alredy proued by the witnes of thapostle that it is impossible that any man mai please God wtout faith But there shall yet appere a plainer proufe if the grace of God be in comparison directly set against the naturall state of man For the scripture crieth out euery wher that God findeth nothing in man wherby he may be prouoked to do good to him but with his owne free goodnes preuenteth him For what can a dead do to atteine life But when he lightneth vs with the knowledg of himself he is said to raise vs from
haue we shewed that there commeth not so muche as one good woorke out of holy men whiche if it be iudged in it selfe deserueth not iuste rewarde of shame SecoÌ„dly I say that if it wer possible that we shold haue som throughly pure perfect works yet one sinne is enough to blot our quench al the remeÌ„brance of the former righteousnes as the prophet saithe With whome also Iames agreeth He that offeÌ„deth saith he in one is made gilty of al. Now fith this mortal life is neuer pure or void froÌ„ siÌ„ne whatsoeuer righteousnes we shold purchace being froÌ„ time to time with sinnes folowing corrupted oppressed lost it shold not com into the sight of God nor be accoÌ„pted to vs for righteousnes Finalli wheÌ„ the righteousnes of works is entreted of we must not haue respect to the work of the law but to the coÌ„maundement Therfore if we â—eke righteousnes by the law we shal in vain bring forth one or two works but a perpetual obedience of the law is there necessarie Wherfore the Lord doth not but ones as many foolishlythinke impute to vs righteousnesse that same forgeuenes of sinnes wherof we haue spoken that hauing ones obteined pardon of oure life past we should afterwarde seeke righteousnesse in the lawe bicause he shoulde so do nothing els butte bringe vs into a false hope and mocke and laughe vs to scorne For sith no perfectioÌ„ cold com to vs so loÌ„g as we are clothed with this flesh sith the law thretneth death iudgmeÌ„t to al theÌ„ that performe not ful rightousnes in work it shal alway haue wherof it mai accuse coÌ„deÌ„ne vs vnlesse the mercie of God on the other side did wtstand it to acquite vs froÌ„ time to time with coÌ„tinual forgeuenes of sinnes Wherfore this staÌ„deth alwaye certain which we said at the beginning that if we be weied by our own worthines whatsoeuer we purpose or go about yet we with al our trauailes endeuours are worthy of death and destruction UpoÌ„ these two points we must strongly staÌ„d fast that ther was neuer any work of a godli maÌ„ which if it wer examined by the seuere iudgmeÌ„t of god was not daÌ„nable Again if ther be any such shewed which is not possible for maÌ„ yet being corrupted defiled with the sinnes wherw t it is certaine that the doer of it is loden it looseth the grace And this is the cheefe point of our disputatioÌ„ For about the beginning of iustification there is no striâ—e betwene vs the souÌ„der sort of Scholmen but that a sinner being freely deliuered froÌ„ damnation obteineth righteousnes that by the forgeuenes of sinnes sauing that thei vnder the worde of Iustification comprehende the renewing wherw t we are newly formed by the Spirite of God vnto the obedience of the law thei thus describe the righteousnes of a maÌ„ regenerate that man being ones recoÌ„ciled to God by the faith of Christ is by good workes iudged righteous before God and by theyr deseruynge vs accepted But the lord contrariwise pronouÌ„ceth that he imputed to AbrahaÌ„ faithe for righteousnes not at the time wheÌ„ he yet serued idols but wheÌ„ he had al ready mani years excelled in holines of life Therfore AbrahaÌ„ had long worshiped God froÌ„ a pure hart had performed that obedieÌ„ce of the law whiche mai be performed of a mortal maÌ„ yet he hath righteousnes reposed in faithe WherevpoÌ„ we gather accordiÌ„g to the argumeÌ„t of Paul that it was not of works Likewise wheÌ„ it is said in the prophet The righteous maÌ„ shal liue by faith it is not spokeÌ„ of wicked prophane men whoÌ„ the lorde iustifieth by coÌ„uerting theÌ„ to faith but the speach is directed to the faithfull to them is promised life by faith Paul also taketh away all Doubt wheÌ„ for coÌ„firming of that senteÌ„ce he taketh this verse of Dauid Blessed ar they whose iniquities are forgeueÌ„ But it is certein that Dauid speaketh not of the wicked but of the faithful such as him self was bicause he spake out of the feliÌ„g of his own coÌ„science Therefore this blessednes we must not haue ones in our life but hold it throughout al our life Last of all he testifieth that the embassage coÌ„cerning the fre reconciliatioÌ„ with God is not published for one or two daies but is perpetual in the church Therfore the faithfull haue euen to the end of their life no other rigteousnesse than that which is there set foorth For Christ euerlastyngly remaineth the mediatour to reconcile the father to vs the effectualnesse of his death is euerlasting namely washing satistactioÌ„ expiation finally perfect obedience wherw t al our iniquities are couered Neither doth Paul to the Ephesians say that we haue the beginning of saluation out of grace but that we are saued by grace not of workes that no man should glorie The starting holes whiche the scholemen do here seke to escape by do not deliuer theÌ„ They say the good workes are not by inward worthinesse in theÌ„selues of so great ualue that they be sufficieÌ„t to purchace righteousnesse but this that thei be of so great value is of grace accepting theÌ„ TheÌ„ because they be driuen to coÌ„fesse that the righteousnesse of workes is in this life alway vnperfect they grauÌ„t that we so long as we liue do nede forgenesse of sinnes wherby the way of workes may be supplied but that the defautes which are coÌ„mitted are recoÌ„pensed with workes of supererogation For I answere that the accepting grace as they cal it is none other thaÌ„ his fre goodnes wherwith the father embraceth vs in Christ wheÌ„ he clotheth vs with the innoceÌ„cie of Christ accompteth the same ours that by the beneficial meane therof he may take vs for holy pure innocent For the righteousnesse of Christ which as it only is perfect so only can abide the sight of God must be set in our stede and be presented at the barre as a suretic Herewith we beyng furnished to obteine coÌ„tinual forgeuenesse of sinnes in faith With the purnesse herof our filthinesses vnclenesses of imperfections being couered are not imputed but are hidden as if they were buried that they may not come into the iugement of god vntil the houre come wheÌ„ the olde maÌ„ being slain vtterly destroied in vs the goodnesse of god shal receiue vs into blessed peace with the new Adam where let vs loke for the day of the Lorde in whiche receiuing vncorrupt bodies we shal be remoued into the glorie of the heauenly kingdome If these thinges be true verily no workes of ours can of them selues make vs acceptable pleasing to god neither can the workes theÌ„selues please but in respect that maÌ„ being couered with the righteousnes of Christe pleaseth god obteineth forgeuenes of his siÌ„nes For god hath not promised the rewarde of eternal life to some certaine workes but only promiseth that he which doth these things shal liue settiÌ„g the
maÌ„ that hath a takyng of profit in a pece of ground by an other mans liberall graunt do also claime to himselfe the title of propretie doth he not by such vnthankfulnesse deserue to lose the very self possession whiche he had Likewise if a bondslaue beyng made free of his Lord do hide the basenesse of the estate of a Libertine boaste himself to be a freeman borne is he not worthy to be brought back into his former bondage For this is the right vse of enioyeng a benefite if we neyther clayme to our selues more thaÌ„ is geueÌ„ nor do defraude the author of the benefite of his praise but rather do so behaue our selues that that which he hath geuen froÌ„ himself to vs may seme after a certaine maÌ„ner to remaine with him If this moderation be to be kept toward men let all men loke and consider what manner of moderation is due to God I know that the Sophisters do abuse certain places to proue therby that the name of Merit toward God is fouÌ„d in the Scriptures They allege a senteÌ„ce out of Ecclesiasticus Mercie shall make place to euery man accordyng to the Merit of his workes And out of the Epistle to the Hebrues Forget not doyng good and communicating for with such sacrifices men merite of God As for my right in resistyng the authoritie of Ecclesiasticus I doe now release it Yet I denye that they faithfully allege that which Ecclesiasticus whatsoeuer writer he were hath written For the Greke copie is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shal make place to euery mercie and euery man shall finde accordyng to his workes And that this is the true text which is corrupted in the Latine translation appereth both by the framing of these wordes by a loÌ„ger ioyning together of the sentence goyng before In the Epistle to the Hebrues there is no cause why they should snare vs in one litle word when in the Greke wordes of the Apostle is nothing els but that such sacrifices do please are acceptable to God This alone ought largely to suffice to subdue beate downe the outragiousnesse of our pride that we faine not any worthinesse to workes beyoÌ„d the rule of Scripture Now the doctrine of the Scripture is that all our good workes are continually be sprinkled with many filthy spottes wherewith God may be worthily offended and be angry with vs so far is it of that they be able to winne him to vs or to prouoke his liberalitie toward vs Yet bicause he of his teÌ„der kindenesse doth not examine them by extremitie of law he taketh theÌ„ as if they were most pure and therfore though without merite he rewardeth them with infinite benefites bothe of this present life and of the life to come For I do not allow the distinctioÌ„ set by meÌ„ otherwise learned godly that good workes deserue the graces that are geuen vs in this life that eternal life is the reward of faith alone For the Lord doth coÌ„monly alway set in heauen the reward of labors and the crowne of battell Agayne to geue it so to the merit of workes that it be taken away from grace that the Lord heapeth vs with graces vpon graces is against the doctrine of the Scripture For though Christ sayth that to him that hath shal be geuen that the faithful and good seruant which hath shewed himself faithful in few thinges shal be set ouer many yet he also sheweth in an other place that the encreases of the faithful are the giftes of his free goodnesse All ye that thirst sayth he come to the waters ye that haue not monie come and bye milke and honye without monie and without any exchange What so euer therfore is now geuen to the faithfull for help of saluation yea blessedneâ—â—e it selfe is the mere liberalitie of God yet bothe in this and in those he testifieth that he hath consideration of workes bicause to testifie the greatnesse of his loue toward vs he vouchsaueth to graunt such honor not only to vs but also to the giftes which he hath geueÌ„ vs. If these things had in the ages past ben handled disposed in such order as thei ought to haue beÌ„ there had neuer arisen so many trobles dissensions Paul sayth that in the bulding of Christian doctrine we must kepe stil that fundation which he had layed amoÌ„g the CorinthiaÌ„s biside which no other can be layed that the same fundation is Iesus Christ. What maÌ„ner of fundatioÌ„ haue we in Christ is it that he was to vs the beginning of saluatioÌ„ that the fulfillyng therof shold follow of our selues hath he but only opened the way by which we should goe forward of our own streÌ„gth Not so but as he sayd a litle before when we acknowlege him he is geueÌ„ to vs for righteousnesse No maÌ„ therfore is wel founded in Christ but he that hath full righteousnesse in him for asmuch as the Apostle sayth not that he was sent to help vs to obteine righteousnesse but that he himself might be our righteousnesse Namely that we are chosen in him froÌ„ eternitie before the making of the world by no deseruyng of oures but accordyng to the purpose of the good pleasure of God that by his death we are redemed froÌ„ the daÌ„nation of death deliuered froÌ„ destruction that in him we are adopted of the heauenly father into children heires that by his bloud we are recoÌ„ciled to the Father that beyng geuen to him to be kept we are deliuered from peril of perishyng of beyng lost that beyng so engraffed in him we are alredy after a certaine manner partakers of eternall life beyng entred into the kingdome of God by hope and yet more that hauing obteined such partaking of him how so euer we be yet fooles in our selues he is wisdom for vs before God howsoeuer we be sinners he is righteousnesse for vs howsoeuer we be vncleane he is cleannesse for vs howsoeuer we be weake howsoeuer vnarmed lieng open in danger of Satan yet oures is the power which is geueÌ„ him in heaueÌ„ earth whereby he may treade downe SataÌ„ for vs breake the gates of helles howsoeuer we stil cary about with vs the body of death yet he is life for vs brefely that al his things are oures we in him haue all things in our selues nothing vpoÌ„ this foundation I say it behoueth that we be bulded if we wil encrease into a holy temple to the Lord. But the world hath a long time beÌ„ otherwise taught For there haue ben fouÌ„d out I wote not what moral good workes by which meÌ„ may be made acceptable to God before that thei be graffed in christ As though the Scripture lieth wheÌ„ it sayth that they are al in death which haue not possessed the Sonne If they be in death how shold thei bring forth matter of life As
mark to leade vs to the knowlege of God And we know God in this life none otherwise but by hope faith Therfore when I name faithe and hope I comprehend al these things together And so ther remain these three Hope Faith Charitie that is to say how great diuersitie of gifts so euer ther be thei ar al referred to these Among these the chefe is charitie â–ª c. Out of the third place thei gather If Charitie be the bond of perfection then it is also the bond of righteousnesse which is nothing els but perfection First to speake nothing howe Paul ther calleth perfection when the membres of the Churche wel set in ordre do cleaue together to graunt that we are by charitie made perfecte before God yet what newe thing bring thei forth For I will alwaie on the contrarie side take exceptioÌ„ sai that we neuer come to this perfectioÌ„ vnlesse we fulfil al the parts of charity therupoÌ„ I wil gather that sith all meÌ„ ar most farr froÌ„ the fulfilling of charitie therfore al hope of perfection is cutt of from them I wil not go through al the testimonies which at this day the folish Sorbonistes rashly snatch out of the scriptures as thei first come to hande do throw them against vs. For some of theÌ„ are so worthi to be laughed at that I my selfe also can not rehearse them vnlesse I wold worthily be compted fond Therfore I wil make an end when I shal haue declared the saieng of Christ wherw t thei maruelously please theÌ„selues For to the lawyer which asked him what was necessarie to saluatioÌ„ he answered if that wilt entre into life kepe the coÌ„maundemeÌ„ts What wold we more sai thei when we are coÌ„maunded by the author of grace himself to get the kingdom of God by the keping of his coÌ„maundemeÌ„ts As though forsoth it were not certain that Christe teÌ„pered his answeres to theÌ„ with whom he saw that he had to do Here a doctor of the law asketh of the meane to obteine blessednes not the onely but with doing of what thing men maye atteine vnto it Bothe the person of him that spake the question it self led the Lord so to answer The lawyer being filled with the persuasioÌ„ of the righteousnes of the law was blinde in conscience of works Againe he sought nothing els but what wer that works of righteousnes by which saluatioÌ„ is gotteÌ„ Therfore he is worthily seÌ„t to the law in which ther is a perfect mirrore of righteousnes We also do with a loude voice pronounce that the commauÌ„demeÌ„ts must be kept if life be sought in works And this doctrin is necessary to be knoweÌ„ of ChristiaÌ„s For how shold thei flee to Christ if thei did not acknowledg yâ— thei ar falleÌ„ froÌ„ the way of life into the hedloÌ„ge downefal of death But how shold thei vnderstand how far they haue straied froÌ„ the way of life vnlesse thei first vnderstande what is that way of life For theÌ„ thei are taughte that the sanctuarie to recouer saluacion is in Christ wheÌ„ thei see how great difference there is betwene their life yâ— righteousnesse of God whiche is conteined in the keping of the law The summe is this that if saluation be sought in workes we muste kepe the coÌ„maundements by whiche we are instructed to perfect righteousnes But we must not stick fast her vnlesse we wil faint in our midde course for none of vs is able to kepe the coÌ„maundemeÌ„tes Sith therfore we are excluded froÌ„ the righteousnesse of the law we must of necessity resort to an other helpe namly to the faith of Christ. Wherfore as here the lord calleth back the doctor of the law whom he knew to swel with vaine confidence of works to the lawe wherby he may learne that he is a sinner subiect to the dreadful iudgement of eternal death so in other places wtout making mention of the law he coÌ„forteth other that are already humbled with suche knowledge with promise of grace as Come to mee all ye that laboure are loden I wil refresh you ye shal finde rest for your soules At the laste when thei are weary with wresting the Scripture thei fal to suttleties sophisticall argumentes Thei cauil vpon this that faith is in some places called a worke therupon thei gather that we do wronfully set faith as contrarie to workes As thoughe forsothe faithe in that it is an obeying of the will of God dothe with her own deseruing procure vnto vs ryghteousnesse and not rather bycause by embracing the mercie of God it sealeth in oure heartes the righteousnesse of Christe offred to vs of it in the preaching of the Gospell The readers shal pardoÌ„ me if I do not tarry vpon confuting of suche follies for thei themselues withoâ—t any assaulte of other are sufficiently ouerthrowen with theyr owne feeblenesse But I will by the way confute one obiection whyche seemeth to haue some shewe of reason least it shold troble some that ar not so well practised Sith coÌ„mon reason teacheth that of contraries is all one rule and all particular sinnes are imputed to vs for vnrighteousnesse thei say it is meete that to al particular good workes be geueÌ„ the praise of righteousnesse Thei do not satisfie me which answer that the damnation of men proprely proceedeth from only vnbelefe not froÌ„ particular sinnes I do in dede agree to them that vnbelefe is the fouÌ„taine roote of all euels For it is the firste departinge from God after which do folow the particular trespassinges against the law But wheras they seeme to set one selfe same reason of good and euell workes in weieng of righteousnesse or vnrighteousnesse therein I am compelled to disagree from them For the righteousnes of workes is the perfecte obedience of the lawe Therfore thou canst not be righteous vi works vnlesse thou do folow it as a streight line in the whole coÌ„tinuall course of thy life From it so sone as thou haste swarued thou arte fallen into vnrighteousnesse Hereby appeareth that righteousnesse commeth not of one or a fewe works but of an vnswaruing and vnweried obseruing of the wil of god But the rule of iudging vnrighteousnesse is most coÌ„trarâ— For he that hath coÌ„mitted fornicatioÌ„ or hath stolen is by one offence gylty of death bicause he hath offended against the maiestie of God Therefore these our suttle arguers do stumble for that thei mark not this saieng of Iames that he which sinneth in one is made gylty of al bicause he that hath forbidden to kil hath also forbidden to steale c. Therfore it ought to seeme no absurditie when we saie that death is the iuste rewarde of euery sinne bicause thei are euery one worthy of the iuste dyspleasure and vengeance of God But thou shalt reason foolishly if on the contrarie side thou gather that by one good worke man may be reconciled to God whiche with many sinnes deserueth his
earth died for thee Yet do we not dreame that he falleth downe at the fathers knees in humble wise entreateth for vs but we vnderstand with the Apostle that he so appeareth before the face of God that the vertue of hys deathe auayleth to be a perpetuall intercession for vs yet so that beinge entred into the sanctuarie of heauen vnto the ende of the ages of the world he alone carrieth to God the prayers of the people abiding a farre of in the porche As touchinge the Saintes whiche being deade in the fleshe do liue in Christ if we geue any praier at all to them lette vs not dreame that they themselues haue any other waye of askynge than Christe whyche onli is the way or that their praiers be acceptable to God in any other name Therefore sithe the Scripture calleth vs backe from all to Christ only sith the heauenly fathers wil is to gather together al in him it was a point of to much dulnesse I wyll not say madnesse so to desire to make for oure selues an entrie by them that wee shoulde bee ledde a waie from hym wythoute whome euen they them selues haue no entrie open But that this hath been usually done in certaine ages past that it is at this day done whersoeuer Papistrie reigneth who can denie Their merites ar froÌ„ time to time thrust in to obteine the good wil of God for the moste part Christ being passed ouer God is praied to by their names Is not this I beseche you to coÌ„uey away to theÌ„ the office of that only intercession which we haue affirmed to belong to Christe alone Againe what Angel or Deuel euer reueled to any maÌ„ any one syllable of this their intercession whiche these men fame For in the Scripture is nothinge of it What is the reason therefore of inuentinge it Trueli when the witte of man so seketh for it selfe succoures wherwith we are not sertified by the word of God it plainli bewraieth his own distrustfulnesse If we appeale to al their coÌ„sciences that are delited with the intercession of saintes we shal finde that the same coÌ„meth froÌ„ no other ground but bicause thei ar greued with carefulnes as though Christ wer in this behalf either to weake or to rigorous By whiche doubtfulnesse firste thei dyshonoure Christe and robbe him of the title of onely Mediatoure whiche as it is geueÌ„ him of the Father for a singular prerogatiue so oughte not also to be conueied away to any other And in this very doinge thei darken the glorie of hys byrth thei make voide hys crosse finally what soeuer hee hathe done or suffered they spoyle and defraude of the due praise thereof for all tende to thys ende that he maie bee in deede and be accompted the onely Mediatoure And therewith they caste awaye the goodnesse of God whiche gaue hymselfe to be their Father For he is not their father vnlesse thei acknowledge Christ to be their brother Which thei vtterly denye vnlesse thei thinke that he beareth a brotherly affection towarde them than which ther can nothing be more kinde or tender Wherfore the Scripture offereth only him to vs sendeth vs to him and stayeth vs in hym He saythe Ambrose ys oure mouthe by whyche wee speake to the Father oure eye by whyche we see the Father oure ryghte hande by whyche we offer vs to the Father otherwise than by whole intercession neyther we nor all the Saintes haue any thing with God If thei aunswer that the common praiers which thei make in churches ar ended with this conclusion adioyned Through Christ our Lord this is a trifeling shifte bicause the intercessioÌ„ of Christ is no lesse profained when it is mingled with the praiers merites of dead men than if it were vtterly omitted only dead meÌ„ were in our mouth Again in al their Letanies Hymnes Proses wher no honor is lefte vngeuen to deade saintes there is no mention of Christ. But their folysh dulnesse proceded so far that here we haue the nature of SuperstitioÌ„ expressed whiche when it hath ones shaken of the bridle is wont to make no end of running a stray For after that men ones begone to loke to the intercessioÌ„ of Saintes by litle litle ther was geueÌ„ to euery one his special doing that according to the diuersitie of busines somtime one a somtime an other shold be called vpon to be intercessor then they to them selues euery one hys peculiar Sainte into whose faythe they coÌ„mitted theÌ„selues as it wer to the keping of safgarding Gods And not only wherew t the prophet in the olde time reproched Israell Gods were set vp according to the nuÌ„bre of cities but eueÌ„ to the numbre of persons But sith the Saintes referre their desires to the only wil of God behold it rest vpon it he thinketh foolishly fleshly yea sclauÌ„derously of them which assigneth to them any other praier then whereby they praie for the coÌ„ming of the kingdome of God from which that is moste far distant whiche thei faine to them the euery one is with priuate affection more partially bent to his owne worshipers At length many absteined not froÌ„ horrible sacrilege in calling now vpoÌ„ theÌ„ not as helpers but as principal rulers of their saluatioÌ„ Lo wherunto foolish men do fal wheÌ„ thei wander out of their true staÌ„ding that is the word of God I speake not of the grosser mounstruousnesses of vngodlines wherin although thei be abhominable to God Angels men thei are not yet ashamed nor wery of theÌ„ Thei falling down before the image or picture of Barbara Catharine such other do muÌ„ble Pater noster Our father This madnes the Pastors do so not care to heale or restraine that beinge allured with the sweâ—e sauour of game thei allow it with reioising at it But although thei turne froÌ„ themselues the blame of so haynous an offense yet by what colore wil thei defende this the Loy or Medard are praied vnto to looke down vpoÌ„ helpe their seruants froÌ„ heaueÌ„ that the holy Uirgin is praied vnto to coÌ„mauÌ„d her sonne to do that which thei ask In yâ— old time it was forbidden in the Councell at Carthage that at the alter no directe prayer shold be made to Saintes And it is likely that wheÌ„ the holy men could not altogether suppresse the force of the naughty custome yet the added at least this restraiÌ„t that the publike praiers shold not be corrupted with this forme Saint Peter praie for vs. But how much further hath their deuellish importunacie ranged whiche stick not to geue away to deade men that which proprely belonged only to God and Christ But wheras thei trauaile to bring to passe the such intercessioÌ„ may seme to be grouÌ„ded vpon the authoritie of scripture therin thei labor in vaine We reade ofteÌ„times saye they of the praiers of Angels and not the only but it is said that the praiers of the faithfull are by their hands
kepyng silence put his enemies to silence But that we may not suffer them freely to scorne his holy name he deliuereth to vs out of his word weapons agaynst them Wherefore if any man assayle vs with such wordes why God hath from the beginning predestinate some to death which wheÌ„ thei were not could not yet deserue the iudgemeÌ„t of death we in steede of answer may againe on our side aske of them what they thinke that God oweth to maÌ„ if he wil iudge him bi his owne nature In such sort as we be al corrupted with sinne we can not but be hatefull to God that not by tirannous crueltie but by most vpright reason of iustice If all they whom the Lord doâ—h predestinate to death are by the estate of nature subiect to the iudgemeÌ„t of death of what vniustice against theÌ„selues I beseche you may they complaine Let al the sonnes of AdaÌ„ come Let them striue dispute with their creator for that by his eternall prouideÌ„ce they were before their generation condemned to euerlastyng miserie What shall they be able ones to mutter agaynst this defense when God on the other side shal call them to reknowlegyng of themselues If they be all takeÌ„ out of a corrupt masse it is no maruell if they be subiect to damnation Let them not therefore accuse God of vniustice if by his eternall iudgement they be apointed to death to which thei themselues do â—ele whether they will or no that they are willingly led of their owne nature Whereby appereth how wroÌ„gfull is the desire of their murmuryng bicause they do of set purpose hide the cause of damnatioÌ„ which they are coÌ„pelled to acknowlege in theÌ„selues the layeng of the blame vpon God may acquite them But though I do a hundred times confesse as it is most true that God is the author of it yet they do not by and by wipe away the giltinesse whiche beyng engrauen in their coÌ„sciences from time with oft recourse presenteth it self to their eyes Agayne they except and saye were they not before predestinate by the ordinance of God to the same corruption whiche is now alledged for the cause of daÌ„nation WheÌ„ therfore thei perish in their corruptioÌ„ thei do nothing but suffer the punishmeÌ„t of that miserie into which by his predestinatioÌ„ Adam sel drew his posteritie hedloÌ„g with him Is not he therefore uniust whiche doth so cruelly mocke his creatures I graunt in deede that al the children of AdaÌ„ fel by the wil of God into that miserie of state wherin they be now bouÌ„d this is it that I sayd at the beginning that at length we must alway returne to the determination of the wil of God the cause wherof is hiddeÌ„ in himself But it foloweth not by by that God is subiect to this sclauÌ„der For we wil with Paul answer theÌ„ in this maÌ„ner O man what art thou that coÌ„tendest with God doth the thing formed say to him that formed it Why hast thou formed me so Hath not the potter power to make of the same luÌ„pe one vessel to honor an other to dishonor They will say that the righteousnesse of God is so not truely defended but that we seke a shift such as thei are wont to haue that want a iust eâ—euse For what els semeth here to be sayd thaÌ„ that God hath a power which can not be hindered from doyng any thing whatsoeuer it be as he will himselfe But it is far otherwise For what stronger reason can be brought than wheÌ„ we are coÌ„maunded to think what a one God is For how should be coÌ„mit any vniustice which is iudge of the world If it properly perteine to the nature of God to do iudgemeÌ„t then he naturally loueth righteousnesse abhorreth vnrighteousnesse Wherefore the Apostle did not as though he were ouertakeÌ„ loke about for holes to hide him but shewed that the reason of the righteousnesse of God is hier than that it either is to be measured by the measure of man or may be comprehended by the sclender capacitie of the wit of man The Apostle in deede confesseth that there is such depth in the iudgemeÌ„tes of God wherwith the mindes of men shold be swalowed if ther endeuored to pearce into it But he teacheth also how haynous wroÌ„g it is to binde the workes of God to such a law that so sone as we vnderstaÌ„d not the reason of them we may be bold to disalow them It is a knowen sayeng of SalonioÌ„ which yet fem do rightly vnderstand The great creator of al reÌ„dreth reward to the foole and reward to transgressors For he crieth out concerning the greatnesse of God in whose will it is to punish fooles transgressors although he do not vouchesaue to let them haue his Spirit And moÌ„struous is the madnesse of men when they so couet to make that whiche is vnmeasurable subiect to the smal measure of their reason The Angels which stoode still in their vprightnesse Paul calleth elect If their stedfastnesse was grouÌ„ded vpon the good pleasure of God the falling away of the other proueth that they were forsaken Of which thing there can no other cause be alleged than reprobatioÌ„ which is hidden in the secret counsell of God Goe to let there now be present some Manichee or Celestine a sclauÌ„derer of the prouidence of God I say with Paule that there ought no reason to be rendred therof bicause with the greatnesse of it it far surmounteth our vnderstanding What maruel or what absurditie is it Wold he haue the power of God so limited that it may be able to work no more than his minde is able to conceyue I saye with Augustine that they are created of the Lorde whome he without douâ—yng foreknew that they should goe into destruction and that it was so done bicause he so willed but why he willed it is not our pâ—rt to ask a reason of it who can not comprehend iâ— â—either is it mete that the â—nd of God should come downe into coÌ„trouersie amoÌ„g vs of whiche so ofâ— aâ— mention is made vnder the name of it is named the hiest rule of righteousnesse Why therefore is any question moued of vnrighteousnesse where righteousnesse clerely appereth Neither let vs be ashamed after the exaÌ„ple of Paule so to stoppe the mouthes of the wicked â—roÌ„ time to time so oft as thei shal be bold to barke against it to repete this Whoe be ye miserable men that lay an accusation to Gods charge â–ª do therfore lay it to his charge bicause he doth not teÌ„per the greatnesse of his workes to your dulnesse As though thei were therfore wroÌ„gful bicause they are hidden froÌ„ flesh The vnmeasurablenesse of the iudgementes of God is by cleare experiences knowen vnto you Ye know that they are called the depe bottomlesse depth Nowe aske of the narrow capacities of your wit whether they coÌ„prehend that whiche God hath decreed with himself What good doth it you
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
which belongeth to discipline we shal speake in place fyt for it But forasmuch as those phrentyke Spirites that I haue spoken of doe goe about to plucke away froÌ„ the Chirch this only anchore of saluatioÌ„ consciences are the more stroÌ„gly to be confyrmed against a so pestilent opinion The Nouatians in old time troubled the Chirch with this doctrine but not much vnlyke to the Nouatians our age also hath many of the Anabaptistes which fal to the same dotages For they faine that the people of God are in Baptisme regenerate into a pure Angelyke lyfe that is corrupted with no filthinesse of the flesh But if any man offende after Baptisme they leaue vnto him nothing but the vnappeasable iudgement of God Briefely they graunte no hope of pardon to a sinner falleÌ„ after grace receiued because they acknowlege no other forgeuenesse of synnes but that wherby we be first regenerate But although there be no lye more clerely confuted by the Scripture yet because these men finde some whoÌ„ they may deceiue as also in olde tyme Nouatus had many folowers let vs shortly shew how mad they be to their own and others destruction First wheras by the commaundement of the Lord the holy ones do dayly repete this prayer forgeue vs our dettes truely thei do coÌ„fesse theÌ„selues detters Nether do thei craue it in vain because the Lord hath alway appointed no other thyng to be asked than that whiche he himselfe woulde geue Yea wheras he hath testified that the whole prayer shal be heard of his father yet he hath also sealed thys 〈◊〉 solution with a peculiar promise What wyll we more The Lorde requireth of the holy ones all theyr lyfe long a confession of synnes â–ª Yea and that continuall and promyseth pardon That boldnesse is it eyther to exempte them from synne or if they haue stumbled vtterlye to exclude them from grace Nowe whom doeth he will vs to forgeue seuenty tymes seuen tymes not to oure brethren To what ende did he commaunde it but that we should folow his clementie He forgeueth therfore not ones or twise but as often as being striken downe wyth the acknowlegyng of synnes they sighe vnto hym But that we maye begin in a maner at the very swadlyng cloutes of the Chirche the Patriarches were circumcised being allured into partaking of the couenaunt hauing vndoutedly by their fathers diligence ben taught righteousnesse and innocence when they conspired to murder their brother this was a mischeuous acte to be abhorred euen of the most desperate theues At the last being mekened with the monitions of Iudas they solde him this was also an intolerable hapnousnesse Simeon and Leui with wicked reuenge and suche as was also condemned by their own fathers iudgement vsed crueltie againste the Sichemites Ruben with most vnclene lust defiled his fathers bed Iudas when he would geue hymselfe to fornication agaynst the lawe of nature went into his sonnes wife And yet so farre are they from being wiped out of the chosen people that they be rather raised vp to be heds of it But what dyd Dauid when he was a gouernoure of iustice with howe greate wickednesse did he by sheding of innocent bloud opeÌ„ the way to hys blynde luste He was alredy regenerate and among the regenerate garnished with notable prayses of the Lorde neuerthelesse he committed that haynous offence which is horrible euen among the Gentiles and yet he obtained pardon And that we may not tarry vpoÌ„ single examples how many promyses there are in the law and the Prophetes of Gods mercy toward the Israelites so oft it is proued that the Lord sheweth himselfe appeasable to the offenses of his people For what doth Moses promyse to come to passe when the people being â—allen into Apostasie shal returne vnto the Lorde He shall bryng thee backe out of captiuitie and shall haue mercy on thee and shall gather thee together out of the peoples to whom thou hast been dispersed If thou be scattered euen to the borders of the heauen I wil from 〈◊〉 agayne gather thee together But I wyll not beginne a renâ—all that shoulde neuer be ended for the Prophetes are full of suche promyses whiche done yet oâ—â—â—r mercie to the people couered with infinite wicked doinges What 〈◊〉 is there more hainous than rebellion for it is called a 〈◊〉 betweâ—â— God and the Chirch But this is ouercome by the goodnesse of God What man is there sayeth he by Ieremy that if hys wife geue 〈◊〉 her body in common to adulterers can abyde to returne into 〈◊〉 with her but with thy fornications all the wayes are polluted O â—â—da the earth hath been fylled with thy filthy loues But returne vnto me and I wil receiue thee Returne thou turne away I wil not turne away my face from thee because I am holy and am not angry for euer And truely he can be no otherwise minded whiche affirmeth that he willeth not the death of a sinner but rather that he should be conuerted and liue Therfore when Salomon did dedicate the temple he appointed it also to this vse that the praiers made for obteining pardon of sinnes should be heard from thense If sayd he thy sonnes shall synne for there is no man that sinneth not and thou beyng angry shalt deliuer them to their ennemies and they shal repente in their hart and being turned shal entreate thee in their captiuitie saying we haue sinned we haue done wickedly and shal pray toward the land which thou hast geuen to their fathers and towarde this holy temple thou shalte heare their praiers in heauen and shalt be made mercifull to thy people that hath sinned against thee and to all their wickednesses wherewith they haue offended thee And not vainly the Lorde ordeined in the law daily Sacrifices for sinnes For if the Lord had not forseen that hys people should be troubled with continuall diseases of sinnes he would neuer haue appointed these remedyes for them Was thys benefite taken away from the faythful by the comming of Christ wherin the fulnesse of grace was shewed forth so that they dare not now pray for pardon of synnes that if they offende the Lorde they may not obteine any mercy What shal this be els but to saye that Chryste came to the destruction of them that be his and not to their saluation if that mercifulnesse of God in pardoning sinnes which in the olde testament was continually redy for the holy ones be now sayd to be vtterly taken away But if we beleue the Scriptures which expresly cry out that in Chryst only the grace and kyndnesse of the Lord fully appeared that the plentifulnesse of mercy was poured oute that the reconciliation of God and men was fulfilled let vs not dout that there floweth vnto vs a more bountiful mercifulnesse of the heauenly father than that it is cut of or shortened And hereof there want not examples Peter whiche had heard that he should
of spiritual policie To this ende from the beginning were ordeined iudicial orders in Chirches which might vse examination of maners correcte vices and exercise the office of the keyes This order Paule speaketh of in the Epistle to the Corinthians when he nameth gouernementes Againe to the Romaines wheÌ„ he saith let him that ruleth rule in carefulnesse For he speaketh not to the magistrates for at that time there were no Christian magistrates but to them that were ioyned with the Pastors for the spirituall gouernement of the Chirch Also in the Epistle to Timothee he maketh twoo sortes of Elders some that labor in the worde other some that do not vse the preaching of the worde and yet do rule well By this later sort it is no doute that he meaneth them that were appointed to loke vnto maners and to the whole vse of the keyes For this power of which we now speake hangeth wholly vpon the keyes which Christ gaue to the Chirche in the xviii Chap. of Mathew where he commaundeth that they should be sharply admonished in the name of the whole Chirch that haue despised priuate monitioÌ„s but if they goe forward in their obstinacie he teacheth that they should be put out of the felowship of the faithful But these monitions and corrections can not be without knowlege of the cause therefore there nedeth both some iugement and order Wherefore vnlesse we will make voide the promise of the keyes and take vtterly away excoÌ„municatioÌ„ solemne monitions and all suche thynges whatsoeuer they be we must nedes geue to the Chirch some iurisdiction Let the reders marke that that place entreateth not of the generall authoritie of doctrine as in the .xvi. Chapter of Mathewe and the .xxi. of Iohn but that the power of the Sinagoge is for the time to come transferred to the flocke of Christ. Untill that day the Iewes had their order of gouerning which Christ stablisheth in his Chirch and that with great penaltie so much as concerneth the pure institution of it For so it behoued forasmuch as otherwise the iugemente of an vnnoble and vnregarded congregation might be despised of rash and proude men And that it should not encomber the reders that Christ doth in thesame words expresse thinges somwhat differring one from the other it shal be profitable to dissolue this dout There be therfore â—woo places that speake of bynding and loosing The one is in the xvi Chapter of Mathew where Christ after that he had promised that he would geue to Peter the keyes of the kingdome of heauen immediatly addeth that whatsoeuer he shal bynde or loose in earth shal be confirmed in heauen In which wordes he meaneth none other thing than he doth by other wordes in Iohn when sending his disciples to preache after that he had breathed vpon them he said whose synnes ye forgeue they shal be forgeuen whoe 's ye reteine they shal be reteined in heauen I will bring an exposition not suttle not enforced not wrested but natural flowyng and offring it selfe This commaundemente of forgeuing and reteining synnes and that promise of bynding and loosing made to Peter oughte to be referred to no other thyng but to the ministerie of the worde which wheÌ„ the Lord committed to the Apostles he did therewith also arme them with this office of bynding and loosing For what is the summe of the Gospell but that we all being the bondseruantes of synne and of death are loosed and made fre by the redemption that is in Christ Iesus and that they which do not receiue nor acknowlege Christe theyr deliuerer and redemer are damned adiudged to euerlasting bondes When the Lorde deliuered this message to his Apostles to be carried into al nations to approue that it was his owne and proceding from himself he honored it with this noble testimonie and that to the singular strengthening both of the Apostles themselues and of all those to whom it should come It behoued that the Apostles shoulde haue a stedfast and sounde certaintie of their preaching which they should not onely execute with infinite labors cares troubles and dangers but also at the last seale it with their blood That they might I say knowe thesame to be not vaine nor voide but full of power and force it behoued that in so great carefulnesse in so great hardnesse of thynges and in so great dangers they should be persuaded that they did the businesse of God that when all the worlde withstode them and fought againste them they should knowe that God stode on their side that hauing not Christ the author of their doctrine present by sight in earth they should vnderstande him to be in heauen to confirme the trueth of the doctrine which he had deliuered them It behoued againe that it should also be most certainly proued by testimonie to the hearers that that doctrine of the Gospell was not the worde of the Apostles but of God himselfe not a voice bred in earth but come downe from heauen For these thinges the forgeuenesse of sinnes the promise of euerlasting life the message of saluation can not be in the power of man Therefore Christe hath testified that in the preaching of the Gospell there is nothing of the Apostles but the only ministerie that it was he himselfe that spake and promised all thynges by their mouthes as by instrumentes and therefore that the forgeuenesse of sinnes which they preached was the true promise of God and the damnation which they pronounced was the certaine iudgement of God But this testifieng is geuen to all ages and remaineth in force to certifie and assure all men that the word of the Gospel by what man soeuer it be preached is the very senteÌ„ce of God published at the soueraigne iudgement seate written in the boke of life ratified firme and fixed in heauen Thus we see that in those places the power of the keyes is nothyng but the preachyng of the Gospell and that it is not so muche a power as a ministerie if we haue respect to meÌ„ For Christ hath not geuen this power proprely to men but to his owne worde wherof he hath made men ministers The other place whiche we haue said to be concernyng the power of bynding and loosyng is in the .xviii. chapter of Mathew where Christ sayth If any brother heare not the Chirch let him be to thee as a heathen maÌ„ or a publicane Uerily I say vnto you whatsoeuer ye bynd vppon earth shal be bound also in heauen whatsoeuer ye loose shal be loosed This place is not altogether like the first but is a little otherwise to bee vnderstanded But I do not so make them diuerse that they haue not great affinitie together This first point is like in both that either of them is a generall senteÌ„ce that in both there is alway all one power of bynding and loosyng namely by the worde of God all one commaundement all one promise But herein they differ that the fyrst place
are by his power brought foorth and deliuered out of the thraldome of Egypt that is to say out of the bondage of sinne that our Pharao is drowned that is to saye the deuell although euen so also he ceasseth not to exercise and weary vs. But as that Egyptian was not throwen downe into the bottome of the sea but beyng ouerthrowen on the shore did yet with terrible syght make the Israelites afrayde but coulde not hurte them so this our enemie yet in dede threateneth sheweth his weapons is felt but can not ouercome In the Cloude was a signe of cleansyng For as then the Lorde couered them with a cloude cast ouer them and gaue them refreshyng colde least they should faint and pine away with to cruell burning of the sunne so in Baptisme we acknowlege our selues couered and defended with the blood of Christ least the seueritie of God which is in dede an intollerable flame shoulde lie vpon vs. But although this mysterie was then darke and knowen to few yet because there is none other way to obteyne saluation but in those two graces God wold not take away the signe of them both from the old Fathers whom he had adopted to be heires Now it is clere how false that is which some haue lately taught and wherin some yet continue that by Baptisme we be loosed and deliuered from originall sinne and from the corruption which was from Adam spread abrode into his whole posteritie and that we be restored into the same righteousnesse and purenesse of nature which Adam should haue obteined if he had stand fast in the same vprightnesse wherein he was first created For suche kynde of teachers neuer vnderstode what was originall sinne nor what was originall righteousnesse nor what was the grace of Baptisme But we haue alredy proued that original sinne is the peruersenesse and corruption of our nature whiche firste maketh vs giltie of the wrath of God and then also bryngeth forth workes in vs whiche the Scripture calleth the woorkes of the fleshe Therefore these two poyntes are seuerally to be marked namely that we being in all partes of our nature defiled and corrupted are already for suche corruption only holdē worthily condemned and conuicted before God to whom nothyng is acceptable but righteousnesse innocence and clennesse Yea and very infantes themselues bryng their owne damnation with them from their mothers wombe Who although they haue not yet brought foorth the fruites of their iniquitie yet haue the sede therof enclosed within them Yea their whole nature is a certaine sede of sinne therfore it can not but be hatefull abhominable to God The faithfull are certified by Baptisme that this damnation is taken away and driuen from them forasmuch as we haue allready said the Lord doth by this signe promise vs that ful and perfect forgeuenesse is graūted bothe of the fault whiche should haue ben imputed to vs and of the peine whiche we should haue suffred for the faulte they take holde also of righteousnesse but suche as the people of God may obteyne in this life that is to say by imputation onely because the Lorde of his owne mercy taketh them for righteous and innocent The other poynte is that this peruersnesse neuer ceasseth in vs but continually bryngeth foorth newe fruites namely those workes of the fleshe which we haue before described none otherwise than a burning fornace continually bloweth out flame and sparcles or as a spring infinitely casteth out water For lust neuer vtterly dieth and is quenched in men vntill being by death deliuered out of the body of death they haue vtterly put of themselues Baptisme in dede promiseth vs that our Pharao is drowned and the mortification of sinne yet not so that it is no more or may no more trouble vs but only that it may not ouercome vs. For so long as we lyue enclosed within this pryson of our bodye the remnantes of synne shall dwell in vs but if we holde fast by faith the promyse geuen vs of God in Baptisme they shal not beare rule nor reigne But let no man deceiue himselfe Let no man flatter hymselfe in his owne euell when he heareth that synne alwaye dwelleth in vs. These thynges are not spoken to this ende that they shoulde carelesly slepe vpon their sinnes which are otherwise to much enclined to sinne but onely that they should not faint and be discouraged which are tickled and pricked of their fleshe Let them rather thynke that they ar yet in the way and let them beleue that they haue much profited when they feele that there is dayely somewhat minished of theyr luste tyll they haue atteined thether whether they trauayle namely to the last deathe of their fleshe which shal be ended in the dyeng of this mortall lyfe In the meane tyme let them not cesse both to striue valiantly and to encourage them to goe forwarde and to stirre them vp to full victorie For this also oughte more to whett on their endeuors that they see that after that they haue long trauailed they haue yet no small businesse remainyng This we ought to hold we are baptised into the mortifying of our fleshe which is begon by baptisme in vs which we daily folowe but it shal be made perfect whē we shal remoue out of this life to the lord Here we saye no other thyng than the Apostle Paule in the seuenth Chapter to the Romaines moste clerely setteth oute For after that he had disputed of free righteousnesse because some wicked menne dydde thereof gather that we myght lyue after our owne luste because we should not be acceptable to God by the deseruynges of workes he addeth that all they that are clothed with the righteousnesse of Christ are therwith regenerate in Spirite and that of this regeneration we haue an earnest in baptisme Hereuppon he exhorteth the faithfull that they suffer not sinne to haue dominion in their membres Now because he knewe that there is alway some weakenesse in the faithfull that they should not therfore be discouraged he adioyneth a comforte that they are not vnder the lawe Because againe it might seme that Christians might growe insolent because they are not vnder the yoke of the law he entreateth what maner of abrogating that is and therwithal what is the vse of the lawe which question he had now the seconde tyme differred The summe is that we be deliuered from the rigor of the lawe that we should cleaue to Christ but that the office of the lawe is that we being conuinced of our peruersnesse shold confesse our owne weaknesse and miserie Now forasmuche as that peruersnesse of nature doth not so easely appeare in a prophane man which foloweth his owne lustes without feare of God he setteth an example in a man regenerate namely in him self He saith therfore that he hath a continual wrastlyng with the remnantes of his fleshe and that he is holden bounde with miserable bondage that he can not consecrate himself
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
exposition of Scripture dothe in this behalfe very well agree with me As for them that speake agaynst so euident a truthe let them looke after what rule of faith they fashion themselues He that dothe not confesse that Iesus Christ is come in the fleshe is not of God These men althoughe they cloke it or marke it not doo spoile hym of his fleshe Of communicatyng is to be likewise thought whiche they acknowlege none vnlesse they deuoure the fleshe of Christe vnder bread But there is no small wrong done to the Holy ghost vnlesse we beleue that it is brought to passe by his incomprehensible power that we communicate with the fleshe and blood of Christ. Yea if the force of the mysterie such as it is taught of vs and as it was knowen to the old Chirch from fower hundred yeres agoe were weyed accordyng to the worthinesse of it there was enough and more wherupon we myght be satisfied the gate had ben shut against many fowle errors out of which haue ben kindled many horrible dissensions wherwith both in olde tyme and in our age the Chirche hath ben miserably vexed while curious men do enforce an excessiue maner of presence which the Scripture neuer sheweth And they turmoyle aboute a thyng fondly and rashely conceiued as if he enclosyng of Christ vnder bread were as the prouerbe is the prowe and poupe of godlinesse It principally behoued to know howe the body of Christ as it was ones deliuered for vs is made ours how we are made partakers of his blood that was shedde because this is to possesse whole Christ crucified that we may enioy all his good thyngs Nowe these thynges in which was so great importance beyng omitted yea neglected and in a maner buried this onely crabbed question pleaseth them howe the body of Christ lieth hidde vnder bread or vnder the forme of bread They falsly spread abrode that whatsoeuer we teache concernyng spirituall eatyng is contrarie to the true and eatyng as they call it because we haue respecte to nothyng but to the maner which among them is carnall whyle they enclose Christ in bread but to vs it is spirituall because the secrete power of the Spirite is the bonde of our conioynyng with Christ. No truer is that other obiection that we touche onely the frute or effecte which the faithfull take of the eating of the fleshe of Christ. For we haue said before that Christ himselfe is the substance of the Supper and that therupon foloweth the effect that by the sacrifice of his death we ar cleansed from sinnes by his blood we are washed by his resurrection we are raised vp into hope of the heauenly lyfe But the foolishe imagination whereof Lombarde was the author hath peruerted their myndes while they thinke that the eating of the fleshe of Christ is the Sacrament For thus sayth he The Sacrament and not the thyng are the formes of bread and wyne the sacrament and the thyng are the fleshe and blood of Christe the thyng and not the sacrament is his mysticall fleshe Agayne within a littell after The thyng signified and conteined is the propre fleshe of Christ the thyng signified and not conteyned is his mysticall body Wheras he maketh difference betwene the fleshe of Christ and the effectual power of norishyng wherwith it is endued I agree but whereas he faineth it to be a sacrament yea and conteined vnder bread it is an error not to be suffred Hereupon hath growen the false exposition of sacramentall eatyng because they haue thought that wicked men also and euell doers doo eate the fleshe of Christ howe muche soeuer they bee strangers from hym But the fleshe of Christ it selfe in the mysterie of the Supper is no lesse a spirituall thyng than eternall saluation Wherupon we gather that whosoeuer be voide of the Spirite of Christ can no more eate the fleshe of Christ than they can drinke wine wherwith is ioyned no taste Truely Christ is to haynously torne in sonder when that dead body and which hath no lyuely strength is geuen foorth in common to vnbeleuers and his expresse wordes are directly against it Whosoeuer eateth my fleshe and drinketh my blood abideth in me and I in hym They answer that in that place is not entreated of the sacramental eatyng which I graunt so that they wyll not nowe and then stomble agaynst the same stone in sayeng that the fleshe it selfe is eaten without fruite But I would knowe of them howe long they hold it when they haue eaten it Here in my iudgement they shall haue no waye to gett out But they obiect that nothyng can bee withdrawen or faile of the promises of God by the vnthankfulnesse of men I graunt in dede and I say that the force of the mysterie remaineth whole howsoeuer wicked men doo as muche as in them lyeth endeuor to make it voyde Yet it is one thyng to be offred and an other thyng to be receiued Christ reacheth this spirituall meate and offreth this spirituall drinke to all men some do gredily eate of it some do lothingly refuse it shall these mens refusyng make the meate and the drynke to lose their nature They wil say that their opiniō is holpen by this similitude namely that the fleshe of Christ though it be vnsauorie is neuerthelesse his fleshe But I denie that it can be eaten without the taste of faith or if we list rather to speake as Augustine doth I say that men beare away no more of this sacramēt thā thei gather with the vessel of faith So nothing is abated from the Sacrament yea the truth and effectualnesse therof remaineth vnminished although the wicked depart emptie frō the outward partakyng of it If they agayne obiect that this worde this is my bodye is diminished if the wicked receiue corruptible bread and nothyng ells we haue a solution ready that God will not be acknowen true in the receiuyng it selfe but in the stedfastnesse of his owne goodnesse when he is ready to geue yea liberally offreth to the vnworthy that whiche they refuse And this is the fulnesse of the Sacrament which the whole world can not breake that the flesh and blood of Christ is no lesse geuen to the vnworthy than to the chosen faithfull ones of God but therewithall it is true that as water lightyng vpon a hard stone falleth away because there is no entrie open into the stone so the wicked do with their hardnesse driue back the grace of God that it cā not perce into them Moreouer that Christ should be receiued without faith is no more agreeyng with reason than sede to bud in the fyre Wheras they aske how Christe is come to damnation to some vnlesse they receiue him vnworthily it is a very cold question forasmuch as we no where rede that mē do procure death to themselues by vnworthily receiuyng Christe but rather by refusing him Neither doth Christes parable helpe them where he saith that sede groweth vp among thornes
Father According to this rule he was rather to be spiritually worshipped in heauēly glorie thā this so perillous a kinde of worshippyng to be deuised full of carnall and grosse opinion of God Wherfore thei that haue inuēted the worshipping of the sacramēt haue not only dreamed it of thēselues beside the Scripture in which no mention of it can be shewed which yet shold not haue ben ouerpassed if it had ben acceptable to God But also al the scripture crieng out against it they haue framed to thēselues a God after the wil of their own lust leauing the liuing God For what is idolatry if this be not to worship the gifts in stede of the geuer of himself Wherin they haue doblely offended For both the honor taken frō God was conueyed to a creature and he himself also dishonored in the defilyng and prophanyng of his benefite when of his holy sacramēt is made a cursed idole But let vs contrarywise least we fall into the same pit throughly settle our eares eies hartes myndes and tonges in the holy doctrine of God For that is the schole of the Holy ghost the best scholemaister in whiche suche profite is atteined that nothing nede more to be gotten from any where ells but we willingly ought to be ignorant of whatsoeuer is not taught in it But nowe as superstition when it hath ones passed the right boundes maketh no end of sinning thei fel a great wai further For thei haue deuised Ceremonies altogether strange frō the institutiō of the Supper to this end only that they might geue diuine honors to the signe We yelde say they this worship to Christ. First if this wer done in the Supper I wold say that that worshipping only is lawfull which resteth not in the signe but is directed to Christ sittyng in heauen But now by what pretense do they bost that they worship Christ in that bread whē thei haue no promise therof They consecrate an host as they call it which they may carie about in pompe which they may shew foorth in a cōmon gazing to be loked vpon worshipped and called vpon I aske by what power they think it to be rightly cōsecrate Uerily they wil bring forth those words This is my body But I will obiect to the cōtrary that it was therwithall said Take eate Neither will I do that of nothing For whē a promise is knit to a cōmaūdement I say that the promise is so conteined vnder the cōmaundement that being seuered it is made no promise at all This shal be made plainer by a like exāple God gaue a cōmaundement when he said Call vpon me He added a promise I wil heare thee If any mā calling vpon Peter Paule do glorie vpon this promise wil not al mē crie out that he doth wrongfully And what other thing I pray you do they which leauing the cōmaūdement concernyng eatyng do catch hold of a maimed promise this is my body to abuse it to strange ceremonies from the institution of Christ Let vs therfore remembre that this promise is geuen to them which kepe the cōmaundement ioined with it but that they be destitute of all the word which remoue the Sacrament to any other way We haue heretofore entreated how the mysterie of the holy supper serueth our Faith before God But forasmuch as the Lord doth here not only bring into our remembrance so great largesse of his boūtie as we haue before shewed but doth as it were from hande to hande bring it foorth stirreth vs to acknowlege it he doth therwithal warne vs that we be not vnthākfull to so plētiful liberalitie but rather that we shold publishe it with such praises as it is mete and aduance it with thankesgeuyng Therfore when he deliuered the institution of the Sacramēt it self to the Apostles he taught them that they should doo it in remembrance of him Which Paul expoūdeth to declare the Lords death That is publikely altogether with one mouth opēly to confesse that al our affiance of life saluatiō is reposed in the death of the Lord that we may glorifie him with our cōfessiō may by our exāple exhorte other to geue glory to him Here againe it appeareth wherunto the marke of thys Sacramēt is directed namely to exercise vs in the remēbrance of the death of Christ. For this that we are commaunded to declare the Lordes death tyll he come to iudge is nothing ells but that we should publishe that with cōfessiō of mouth which our Fayth hath acknowleged in the Sacramēt that is that the death of Christ is our life This is the seconde vse of the Sacrament which perteineth to ourwarde confession Thirdly the Lorde also willed it to be to vs in stede of an exhortatiō than which none other can more vehemētly encourage and enflame vs bothe to purenesse and holinesse of life and also to charitie peace and agreement For the Lord doth therin so communicate his body to vs that he is made throughly one with vs and we with him Now sithe he hath but one body whereof he maketh vs all partakers it is necessarie that al we also be by such partaking made one body Whiche vnitie the bred which is deliuered in the Sacrament representeth which as it is made of many graynes in such sort mingled together that one can not be discerned from an other after the same manner we also oughte to be conioyned and knitt together with so great agreement of myndes that no disagreement or diuision come betwene vs. This I had rather to be expressed with Paules wordes The cup of blessing sayth he which we blesse is the communicating of the blood of Christ and the bred of blessing which we breake is the partaking of the body of Christ. Therefore we al are one body that partake of one bread We shall haue very well profited in the Sacramēt if this thought so shal be emprinted engrauen in our mindes that none of the brethren can be hurt despised refused abused or in any wise be offended of vs but that therewithal we do in so doing hurt despise and abuse Christ with our iniurious dealinges that we can not disagree with our brethren but that we muste therewithall disagree with Christe that Christe can not be loued of vs but that he muste be loued in oure brethren that what care we haue of oure own body such also we ought to haue of our brethren whiche are members of our body as no part of our bodi is touched with ani felīg of grefe whiche is not spred abrode into al the other partes so we must not suffer our brother to be greued with any euill wherof we shoulde not also be touched with cōpassion Therfore Augustine not wtout cause so oft calleth thys Sacramēt the bonde of charitie For what sharper spur could be put to vs to stirre vp mutual charitie amōg vs thā whē Christ geuing himselfe to vs doth not only allure vs with hys
figured in Melchisedech whom when the Scripture had ones broughte in for the preste of the lyuyng God it neuer afterwarde made mention of hym as though he had had no end of his life After this point of likenesse Christe was called a prest accordyng to his order Now they that doo daily sacrifice must nedes appoint prestes to make the oblations whom they must appoint as it were successors and vicars in the stede of Christ. By which puttyng in stede of him they do not only spoile Christ of his honor and plucke from hym the prerogatiue of eternal presthod but also trauaile to thrust hym downe from the right hande of his Father on whiche he can not sitt immortall but that he muste therwithall remaine the eternall prest Neither lett them laye for themselues that their pety sacrificers are not putt in place of Christ as if he were dead but only are helpers of his eternal presthod which ceasseth not therfore to continue For they are more strongly holden fast with the wordes of the Apostle than that they may so escape namely that there were many other prestes made because they were by deathe letted to continue Therfore there is but one that is not letted by death and he nedeth no companions Yet suche is their frowardnesse they arme themselues with the example of Melchisedech to defend their wickednesse For because it is sayd that he offred bread and wyne they gather that he was a foreshewyng of their Masse as though the likenesse betwene hym and Christ were in the offryng of bread and wyne Whiche is so emptie and triflyng that it nedeth no confutation Melchisedech gaue bread wyne to Abraham and his companions to refreshe them beyng weary after their iorney and battail What is this to a sacrifice Moses praiseth the gentlenesse of the holy king these fellowes vnseasonably coyne a mysterie whereof no mention is made Yet thei deceitfully paint their error with an other color because it foloweth by by after And he was the prest of the hyest God I answer that they wrongfully draw to the bread wyne that which the Apostle referreth to the blessing Therfore when he was the prest of God he blessed Abraham Wherupon the same Apostle thaÌ„ whome we nede to seke no better expositor gathereth his excellence because the lesser is blessed of the greater But if the oblatioÌ„ of Melchisedech were a figure of the sacrifice of the Masse would the Apostle I praye you which sâ—arâ—heth out al euen the least thinges haue forgotten so earnest and weightie a thing Now howsoeuer they trifle they shall in vayne goe aboute to ouerthrowe the reason whiche the Apostle himselfe bringeth that the righte and honor of sacrificing presthoode ceaseth among mortall men because Christ which is immortall is the only and perpetual sacrificing preste An other vertue of the Masse was that it oppresseth and burieth the crosse passion of Christ. This verily is most certaine that the crosse of Christ is ouerthroweÌ„ so sone as the altar is set vp For if he offred himselfe for a sacrifice vpon the crosse that he might sanctifie vs for euer purchase to vs eternall redemption vndoutedly the force effectualnesse of that sacrifice continueth without any end Otherwise we shold think nothing more honorably of Christ than of oxen calues which were sacrificed vnder the lawe the offringes whereof are proued vneffectuall and weake by this that they were oft renâ—ed Wherfore either we must confesse that the sacrifice of Christe which he fulfilled vppon the crosse wanted the force of eternall cleansyng or that Christe hathe made an ende of all with one sacrifice ones for euer This is it that the Apostle sayth that this chiefe Bishop Christ ones appered by offring vp of him self before the ending of the world to the driuing away of sinne Againe That we ar sanctified by the wil of God by the offâ—ing of the body of Iesus Christ ones Again That Christ with one oblatioÌ„ for euer hath made perfect them that ar sanctified wherunto he adioineth a notable senteÌ„ce that forgeuenesse of sinnes being ones purchaced ther remaineth no more any oblation This also Christ signified by his laste saieng vttered amoÌ„g his last gaspings wheÌ„ he said It is ended We are woÌ„t to note the last saienges of men when they are dieng for oracles Christ dieng testifieth that by his one sacrifice is pâ—rfited and fulfilled whatsoeuer was for our saluation Shall it be lawfull for vs daily to patch innumerable sacrifices to such a sacrifice the perfection whereof he hath so shiningly set forth as though it were vnperfecte When the holy worde of God not onely affirmeth but also crieth out protesteth that this sacrifice was ones fully done that the force thereof remaineth euerlasting whoso require an other sacrifice do they not accuse this of imperfection weakenesse But as for the Masse which hath ben deliuered in suche sort that there may euery day be made a hundred thousand sacrifices to what end rendeth it but that the passion of Christe whereby he offred hym an onely sacrificed oblation to the father should lye buried and drowned Who vnlesse he be blynde can not see that it was the boldnesse of SataÌ„ whiche wrastled against so open and clere truthe Neither am I ignorant with what deceites that father of lyeng vseth to color this his fraude sayeng that there are not sondry nor diuerse sacrifices but that one selfe same sacrifice is repeted But suche smokes are easily blowen away For in the whole discourse the Apostle trauaileth to proue not only that there are no other sacrifices but that that one sacrifice was ones offred vp shal no more be repeted The sutteller men do yet slip out at a narrower hole sayeng that it is not a repeting but an applying But this Sophisticall argument also is no lesse easily confuted For neither did Christ ones offer vp him selfe with this condition that his sacrifice shold be daily confirmed with new oblations but that by the preaching of the Gospell and ministring of the holye Supper the fruite thereof shoulde be communicated vnto vs. So Paule saieth that Christe oure Passeouer was offred vp and biddeth vs to eat of him This I say is the meane wherby the Sacrifice of the Crosse is rightly applied to vs when it is communicated to vs to take the vse of it and we wyth true fayth receiue it But it is worthe the labor to heare with what other fundation beside these they vpholde the sacrifice of the Masse For they draw to this purpose the prophecie of Malachie whereby the Lorde promiseth that the time shall come when throughout the whole worlde there shal be offred his name incense and a cleane sacrifice As though it were a new or vnwonted thing among the Prophetes when they speake of the calling of the Gentils to expresse by the outward ceremonie of the law the spirituall worshipping of God to which
other ones because the effectualnesse and force of that one sacrifice which Christ hath fully done is eternal as he himselfe hath testified with hys own mouth whē he sayd y◠it was ended fulfylled that is to saye that whatsoeuer was necessarie to the recōciling of the Fathers fauour to the obteyning of the forgeuenesse of sinnes to righteousnesse to saluatiō al the same was performed fulfilled with that hys only oblation and there so nothyng wanted therof that there was afterward no place left to any other sacrifice Wherfore I determine that it is a most wicked reproch blasphemy not to be suffred as wel against Christ as agaynst the sacrifice which he hath fully done by hys death vpō the crosse for vs if any man by renewyng an oblation thynke to purchace the pardon of synnes to appease God and to obteyne ryghteousnesse But what is ells done by Massing but that by deseruing of new oblatiō we may be made partakers of the passiō of Christe And that there myght be no measure of madding they thought it but a smal thyng to say that there is made indifferently a cōmō sacrifice for the whole Chirch vnlesse they further sayd that it is in theyr choise to apply it peculiarly to thys man or that man to whō they would or rather to euery one whosoeuer he were that would bye for hymselfe suche ware with redy money Now because they could not reache to the pryce that Iudas had yet that they might in some marke resemble their author they kepte the lykenesse of number Iudas solde him for thirty siluer pens these fellowes sell hym after the French accompt for xxx brasen pens but Iudas solde hym ones these fellowes sel hym as oft as they can find a bier In this sence also we deny that they be sacrificing prestes that is to say they that with such an oblation are meanes to God for the people they that appeasing God may purchace the satisfactorie purging of synnes For Christ is the only Bishop sacrificing prest of the new Testamente into whom all Presthodes are remoued and in whome they be shut vp and ended And if the Scripture had made no mētion of the eternal Presthode of Christe yet forasmuche as God sins that he hath taken away those old Presthodes hath ordeined none the Apostles argument remayneth inuincible that no man taketh honor to hymselfe but he that is called of God By what affiance therfore dare these robbers of God that bost themselues for the butchers of Christ call themselues the sacrificing Prestes of the liuing God Plato hath an excellent place in his seconde boke of Cōmon weale Where when he entreateth of the olde maners of expiation and laugheth to scorne the foolishe confidence of euil mē and wicked doers which thought that their wicked doinges were by these as by coueringes hidden that the Gods could not se them and did as if they had gotten warrant of the Gods by couenant more carelesly folow their own Iustes he semeth throughly to touche the maner of satisfactorie purging of the Masse suche as is at thys day in the world To beguile and vndermine an other man al men know to be vnlawfull To greue widowes with wrongful dealinges to robbe the fatherlesse to troble the poore by euil crafty meanes to catch other mens goods to themselues with forsweringes and deceites to enter forceably into any mans possessiōs to oppresse any man with violence and tyrannous feare al men cōfesse to be wicked How therfore dare so many commonly do al these thinges as though they shoulde freely be bolde to doe them Truely if we ryghtly wey it no other cause doth so much encourage them but because they haue confidence that by the sacrifice of a Masse as by paymente of full price for recōpense they shal satisfie God or at the least that thys is an easy way to cōpounde with him Thē Plato procedeth further to scorne their grosse blockishnesse which thinke that by such satisfactorie cleāsinges those peynes are redemed that otherwise they should suffer in hell And wherto serue at this day the yereli obites the greater part of Masses but that thei which throughout al their life haue ben most cruel tyrātes or most rauenous robbers or geuen fourth to al mischeuous doinges should as though they wer redemed by thys pryce escape the fier of purgatorie Under the other kinde of sacrifice which we haue called the sacrifice of Thākesgeuing are cōteined al the dutieful workes of charitie which when we extende to our brethrē we honor the Lord himselfe in his mēbers then al our prayers praysinges geuinges of thankes whatsoeuer we do to the worshipping of God Al which thinges finally do hāg vpon the greater sacrifice wherby we are in soule and body hallowed to be a holy tēple to the Lord. For neither is it enough if our outward doinges be applyed to the obeying of hym but first our selues and then al that is ours ought to be consecrate and dedicate to hym that whatsoeuer is in vs may serue hys glory may sauor of zelous endeuor to aduāce it This kynde of sacrifice tendeth nothing at al to appease the wrath of God nothing at al to obteine forgeuenesse of synnes nothing at all to deserue righteousnesse but is occupied only in magnifyeng extolling of God For it can not be pleasāt acceptable to God but at their hāds whō by forgeuenesse of sinnes alredy receiued he hath by other meanes reconciled to himselfe and therfore acquited them from gyltinesse But it is so necessary for the Chirch that it can not be away from it Therefore it shal be euerlasting so long as the people of God shal cōtinue as we haue before alredy shewed out of the Prophet for in that meaning I will take this prophecie For frō the rising of the sunne to the going down therof great is my name amōg the Gentiles and in euery place incēse shal be offred to my name and a cleane offring because my name is terrible among the Gentiles sayth the Lord so farr is it of that we would put it away So Paul biddeth vs to offer our bodyes a sacrifice liuing holy acceptable to God a reasonable worship Where he spake very pithily when he added that thys is our reasonable worshipping for he meant the spiritual maner of worshipping of God whiche he did secretely set in cōparisō against the carnal sacrifices of the law of Moses So liberall doing of good and communicating are called sacrifices by which God is pleased So the liberalitie of the Philippians wherby they had releued the pouertie of Paul is called a sacrifice of swete smellyng So al the good workes of the faithful are called spiritual sacrifices And why do I seke out many exāples For commonly this maner of speakyng is often foūde in the Scriptures Yea while the people of God was yet holdē vnder the outwarde schooling of the lawe yet
the Prophetes did sufficiētly expresse y◠vnder those carnal sacrifices was the truthe which the Christiā Chirch hath cōmon with the nation of the Iewes After which maner Dauid prayed that his prayer might as incēse ascende into the sight of God And Osee called geuinges of thanks the calues of lippes which in an other place Dauid calleth the sacrifices of prayse Whom the Apostle himselfe folowing calleth them also the sacrifices of prayse and expoundeth them the frutes of lippes confessing to his name Thys kinde of sacrifice the Supper of the Lord can not want wherein when we declare his death and render thankesgeuing we doe nothing but offer the sacrifice of prayse Of thys office of sacrificing al we Christians are called a kingly Presthode because by Christ we offer to God that sacrifice of praise of which the Apostle speaketh the frute of lippes that confesse to his name For neither do we with our giftes appeare in the sight of God without an intercessor Christe is he whiche being the mediator coming betwene we offer vs and ours to the Father He is our Bishop which being entred into the sanctuary of heauen hath opened the entry to vs. He is the altar vpon which we lay our giftes that in him we may be bolde all that we are bolde It is he I say that hath made vs a kyngdome and Prestes to the Father What remaineth but y◠the blinde may se the deff maye heare children themselues may vnderstande this abhominatiō of the Masse whiche being offred in a goldē cup hath made dronke the kynges peoples of the earth frō the hyest to the lowest hath so stryken them with drowsinesse and giddinesse that being become more senslesse than brute beastes they haue set the whole ship of their safetie only in this deadly deuouring gulf Truely Satā neuer did bende himselfe with a stronger engine thā this to assaile vāquish the kyngdome of Christ. This is the Helene for whome the enemies of the truth fyght at thys daye with so great rage so great furiousnesse so great crueltie a Helene in dede with whome they so defile themselues with spiritual whordōe whiche is the most cursed of al. I do not here so much as ones touch with my litle fynger those grosse abuses wherw t they might color the vnholi purenesse of their holi Masse how filthy markettinges they vse how vnhonest gaines they make with their massinges with how great rauening they fill their couetousnesse Only I do point vnto and that with few plaine words what maner of thing is euē the very holiest holinesse of the Masse for which it hath deserued in certain ages past to be so honorable to be had in so great reuerence For to haue these so great mysteries set out according to their worthinesse requireth a greater worke and I am vnwilling to mingle herewith those filthy vncleannesses that cōmonly shew themselues before the eyes faces of al mē that al mē may vnderstād that the Masse taken in her most piked purenesse wherwith it may be set out to the best shew without her appendances from the roote to the topp swarmeth full of all kinde of wickednesse blasphemie idolatrie and sacrilege The Reders now haue in a maner almost al those thinges gathered into an abridgement which we haue thought behoueful to be knowen cōcerning these twoo Sacramentes the vse of which hath ben deliuered to the Christian Chirch frō the beginning of the new testamēt to continue to the very ende of the world namely that Baptisme should be as it wer a certaine entry into it an admissiō into Fayth the Supper should be as it were a cōtinual foode wherew t Christ spiritually fedeth the familie of hys faythful Wherfore as there is but one God one Fayth one Christ one Chirch his body so there is but one Baptisme is not ofte ministred againe But the Supper is frō tyme to tyme distributed that they which haue ben ones receiued into the Chirch may vnderstand that they be cōtinually fed with Christ. Beside these twoo as there is no other Sacramēt ordeined of God so neither oughte the Chirch of the faythfull to acknowlege any other For that it is not a thing that lyeth in the choise of mā to rayse set vp new Sacramētes he shal easily vnderstand the remembreth that which hath ben here before plainly enough declared y◠is that Sacramentes are appointed of God to this end y◠they should instruct vs of some promise of his testifie to vs his good wil towarde vs and he also that calleth to minde that none hath ben Gods coūseller that might promise vs any certaintie of his wil or assure vs and bring vs oute of care what affectiō he beareth towarde vs what he wil geue or what he will deny vs. For therew t is also determined that no mā can set fourth a signe to be a testimonie of any wil or promise of his it is he himselfe alone that can by a signe geuē testifie to vs of himselfe I wil speake it more brefely and paraduenture more grosly but more plainly A Sacrament cā neuer be without promise of saluation Al men gathered on a heape together can of themselues promise nothing of our saluation Therefore neither can they of themselues set fourth or set vp a Sacramente Therefore let the Christian Chirch be contented with these twoo and let her not only not admitt or acknowlege any third for the presēt time but also not desire or loke for any to the ende of the world For whereas certaine diuerse Sacramentes beside those their ordinarie ones were geuen to the Iewes according to the diuerse course of tymes as Māna Water sprynging oute of the rocke the Brasen serpente and suche other they were by thys change put in mynde that they should not stay vpon such figures whoe 's state was not very stedfast but that they should loke for some better thing from God which should cōtinue without any decayeng and without any end But we are in a farr other case to whō Christe is openly shewed in whome all the treasures of knowlege and wisdome are hidden with so great abundance and plentie that either to hope for or loke for any newe encrease to these treasures is verily to moue God to wrath and to prouoke him against vs. We muste hunger for seke loke vpon learne and throughly learne Christ alone vntill that great day shal appeare wherin the Lord shall openly shewe to the full of glory of his kyngdome and hymselfe suche as he is to be beholden of vs. And for this reson this our age is in the Scriptures signified by the last houre the last dayes the last tymes that no man shoulde deceiue himselfe with vaine loking for any new doctrine or reuelation For many tymes and in many sortes he spake before by his Prophets in these laste dayes the heauenly Father hath spoken in hys
though it were of no more force that whatsoeuer is done without faith is sinne as though there may be good frutes of an euell tree But what haue these moste pestilent Sophisters left to Christ wherein he may shewe forth his power They saye that he hath deserued for vs the first grace namely the occasion of deseruyng that it is nowe our part not to faile the occasion offred O desperate shamelesnesse of vngodlinesse Whoe would haue thought that men professing the name of Christ durst so strippe him naked of his power in a manner treade him vnder foote This testimonie is eche where spoken of him that all they are iustified that beleue in him these felowes teache that there coÌ„meth from him no other benefit but this that the way is opened to euery man to iustifie himselfe But I would to God they tasted what these sayenges meane that all they haue life that haue the Sonne of God that whosoeuer beleueth is already passed from death into life that we are iustified by his grace that we might be made heires of eternal life that the faithful haue Christ abidyng in them by whome they cleaue fast to God that they whiche are partakers of his life do sit with him in heaueÌ„ly places that they are transplanted into the kingdome of God haue obteined saluatioÌ„ innumerable other such For they do not declare that there coÌ„meth by the fayth of Christ nothing but the power to obteine righteousnesse or saluatioÌ„ but that they are bothe geuen to vs. Therfore so sone as thou art by fayth engraffed into Christ thou art already made the sonne of God the heire of heauÌ„e partaker of righteousnesse possessor of life and that their lies may be better coÌ„futed thou hast not obteyned the fit abilitie to deserue but euen all the deseruinges of Christ for they are coÌ„municated to thee So the Sorbonical schooles the mothers of al errors haue takeÌ„ froÌ„ vs the iustificatioÌ„ of faith which is the suÌ„me of al godlinesse They grauÌ„t verily in word that maÌ„ is iustified by formed faith but this they afterward expound bicause good workes haue of faith this that they auayle to righteousnesse that thei seme in a manner to name faith in mockage sithe wtout great enuiousnesse it could not be passed ouer in silence seyng it is so oft repeted of the Scripture And not yet coÌ„teÌ„ted they do in the prayse of good workes priuilie steale froÌ„ God somwhat to geue away to maÌ„ Bicause thei see that good workes litle auaile to aduauÌ„ce maÌ„ that they can not be properly called Merites if they be accompted the frutes of the grace of God they picke them out of the strength of free will oyle forsothe out of a stone And they denye not in deede that the principal cause of theÌ„ is in grace but they affirme that thereby is not excluded free will by whiche is all merit And this not only the later Sopisters do teach but also their Pythagoras LoÌ„bard whom if you coÌ„pare with these men you may say to be sound witted and sobre It was truely a point of maruelous blindenesse that wheÌ„ they had Augustine so oft in their mouth thei saw not with how great carefulnesse that maÌ„ prouided that no pece of the glorie of good workes were it neuer so litle shold be coÌ„ueyed to men Here before whe we entreated of free will we recited certaine testimonies of his to his purspose of whiche sort there are often times found many like in his writinges as wheÌ„ he forbiddeth vs that we should no where boste of our merites bicause eueÌ„ thei also are the giftes of God And when he writeth that all our merit is only of grace that it is not gotten by our sufficience but is al made by grace c. It is no maruell that Lombard was blinde at the light of the Scripture in which it appereth that he was not so wel practised Yet nothing could be desired more plaine against him his disciples than this word of the Apostle For wheÌ„ he forbiddeth ChristiaÌ„s al glorieng he adioyneth a reason why it is not lawfull to glorie bicause we are the handyworke of God created to al good workes that we should walk in theÌ„ Sithe therfore there coÌ„meth out of vs no good thing but in so much as we be regenerate our regeneratioÌ„ is whole of God without exceptioÌ„ there is no right why we shold claime to our selues one ounce in good workes Finally whereas they coÌ„tinually call vpoÌ„ good workes in the meane time they so instruct coÌ„sciences that they neuer dare haue affiaÌ„ce that they haue God wel pleased fauorable to their workes But coÌ„trarywise we without makyng any meÌ„tion of Merit do yet by our doctrine raise vp the courages of the faithful with singular coÌ„fort wheÌ„ we teach them that in their workes they please God are vndoutedly accepted vnto him Yea also here we require that no maÌ„ atteÌ„pt or goe about any worke without faith that is to say vnlesse he do first with assured confidence of minde determine that he shall please God Wherfore let vs not suffer our selues to be led so much as one heare bredth away froÌ„ this only fundatioÌ„ which beyng layed wise bulders do afterward wel orderly bulde vpon it For if there be neede of doctrine exhortatioÌ„ thei put men in minde that the Sonne of God hath appered to this end that he may destroy the workes of the deuel that they should not sinne which are of God that the time past is enough for the fulfilling of the desires of the Gentiles that the elect of God are velleis of mercie chosen out vnto honour whiche ought to be made cleane from al filthinesse But al is spoken at ones when it is shewed that Christ wil haue such disciples which forsaking themselues taking vp their crosse do follow him He that hath forsakeÌ„ himself hath cut of the roote of al euels that he maye no more seke those thinges yâ— are his owne He that hath taken vp his crosse hath framed himself to all patience mildenesse But the example of Christ conieâ—neth both these and al other duties of godlinesse holinesse He shewed himself obedieÌ„t to his father euen to the death he was wholly occupied in doyng the workes of God he with his whole heart breathed out the glorie of his father he gaue his soule for his brethren he bothe did good wished good to his enemies If there be neede of coÌ„fort these wil bryng maruelous comfort that we be in affliction but we are not made careful that we labour but we are not forsaken we are brought lowe but we are not coÌ„founded we are throweÌ„ downe but we do not perish alway bearing about with vs in our body the mortifieng of Iesus Christ that the life of Iesus may be manifestly shewed in vs that if we be dead with him we shall also liue together with him if
examples when he shewed to Abraham a lighte in a smoking ouen when he watered the flece with dew the earth remayning dry againe he watered the earth the flece being vntouched to promise victory to Gedeon when he drew the shadowe of the diall .ix. lynes backeward to promise safetie to Ezethias These thinges when they were done to relieue and stablishe the weakenesse of their Faith were then also Sacramentes But our presente purpose is to discourse peculiarly of those Sacramentes whiche the Lord willed to be ordinarie in his Chirch to nourishe his worshippers and seruantes into one Faith and the confession of one Faith For to vse the wordes of Augustine men can be congeled together into no name of religion either true or false vnlesse they be bounde together with some felowship of visible signes and Sacramentes Sithe therefore the moste good Father foresawe thys necessitie he did from the beginning ordeine certayne exercises of godlinesse for his seruantes whiche afterwarde Satan by turning them to wicked and superstitious worshippinges hath many wayes depraued and corrupted Hereupon came those solemne professions of the Gentiles into their holy orders and other bastarde vsages which although they were full of error and superstition yet they also were therewith a profe that men could not in profession of religion be without suche outwarde signes But because they neyther were grounded vppon the worde of God nor were referred to that trueth whereunto all signes oughte to be directed they are vnworthy to be rehearsed where mention is made of the holy signes whiche are ordeined of God and haue not swarued from their fundation that is that they should be helpes of true godlinesse They consist not of bare signes as were the boaw and the tree but vpon Ceremonies or rather the signes that be here geuen are Ceremonies But as it is aboue sayd that they be on the Lordes behalfe testimonies of grace and saluatiō so they be againe on our behalfe markes of profession by which we openly sweare to the name of God for our partes bynding our Faith vnto him Therefore Chrysostome in one place fittly calleth them couenātinges wherby God byndeth hymselfe in league with vs and we be bounde to purenesse and holinesse of life because here is made a mutuall forme of couenanting betwene God and vs. For as the Lorde therin promiseth that he will cancell and blot out whatsoeuer giltinesse penaltie we haue gathered by offending and doth reconcile vs to himselfe in his only begotten Sonne so we againe on our behalfes do by thys profession bynde oure selues vnto hym to the folowing of Godlinesse and innocence so that a man may rightly say that such Sacramētes are Ceremonies by which God wil exercise his people first to the nourishing stirring vp and strēgthening of Faith inwardly then to the testifieng of religion before men And euen these Sacramentes also were diuerse after the diuerse order of tyme according to the distribution whereby it pleased the Lorde to shewe hymselfe after thys or that manner to men For to Abraham and his posteritie Circumcision was commaunded wherunto afterwarde purifienges and Sacrifices and other Ceremonies were added out of the law of Moses These were the Sacramentes of the Iewes vntil the comming of Christ at which comming those being abrogate twoo Sacramentes were ordeined whiche nowe the Christian Chirch vseth Baptisme and the Supper of the Lord. I speake of those that were ordeined for the vse of the whole Chirch For as for the layeng on of handes whereby the ministers of the Chirch are entred into their office as I do not vnwillingly suffer it to be called a Sacrament so I doe not recken it among the ordinarie Sacramentes As for the rest which are commonly called Sacramentes what they are to be accompted we shal se by and by Howbeit the olde Sacramentes also had respect to the same marke wherunto ours doe tende that is to directe and in a maner leade by the hande to Christ or rather as images to represent hym and shewe hym fourth to be knowē For wheras we haue alredy taught that they are certayne seales wherwith the promises of God are sealed and where it is most certaine that there was neuer offred any promise of God to men but in Christ that they may teache vs of some promyse of God they must nedes shewe Christ. Wherunto perteineth that heauenly paterne of the tabernacle and of the worshipping in the law which was geuen to Moses in the mount One only differēce there is that those did shadowe out Christe being promised when he was yet loked for these doe testifie him alredy geuen and deliuered When these thinges shall all be particularly and eche one seuerally declared they shal be made much playner Circumcision was to the Iewes a signe whereby they were putt in mynde that whatsoeuer commeth of the sede of man that is to saye the whole nature of man is corrupte and hath nede of proyning Moreouer it was a teaching and token of remembrance whereby they should confirme themselues in the promyse geuen to Abraham concerning that blessed sede in whome all the nations of the earth were to be blessed from whome they had their owne blessing to be looked for Nowe that healthfull sede as we are taughte of Paule was Chirst in whome alone they hoped that they shoulde recouer that whiche they had loste in Adam Wherefore Circumcision was to them the same thyng whiche Paule sayth that it was to Abraham namely the seale of the righteousnesse of Fayth that is to saye the seale whereby they shoulde be more certainly assured that their Fayth wherewith they loked for that sede shoulde be accompted to them of GOD for righteousnesse But we shall vppon a better occasion in an other place gooe throughe with the comparison of Circumcision and Baptisme Baptisinges and purifienges did sette before their eies their owne vncleannesse filthinesses and pollution wherwith they were defiled in their owne nature but they promised an other washing wherby al their filthinesses should be wiped and washed away And this washing was Christ with whoe 's blood we beeing washed do bryng hys cleannesse into the sight of God that it maye hyde all our defilinges Their Sacrifices did accuse them of their owne wickednesse and therewithall did teache that it was necessarie that there shoulde be some satisfaction whiche shoulde be payed to the iugement of God That therefore there shoulde be some one chefe Bishop a mediator betwene God and men which should satisfie God by sheding of blood and by offring of a Sacrifice whiche should suffice for the forgeuenesse of synnes This chefe Prest was Christ he himselfe shed hys owne blood he himselfe was the Sacrifice for he offred himselfe obediente to hys Father vnto death by which obedience he toke awaye the disobedience of man whiche had prouoked the displeasure of God As for oure Sacramentes they doe so muche more clerely presente Christe vnto vs as he
was more nerely shewed to menne sins he hath ben truely deliuered of his Father such as he had ben promised For Baptisme doth testifie vnto vs that we cleansed and washed the Supper of thankesgeuing testifieth that we be redemed In water is figured washing in blood satisfaction These twoo thinges are founde in Christ whiche as Iohn sayth came in water and blood that is to say that he mighte cleanse and redeme Of whiche thing the Spirite of God also is a witnesse Yea there are three witnesses in one Water Blood and Spirite In water and blood we haue a testimonie of cleansing and redeming but the Spirite the principall witnesse bryngeth vnto vs assured credit of suche wytnessing This hie mysterie hath notably well ben shewed vs in the crosse of Christ when water and blood slowed oute of his holy side whiche side for that cause Augustine rightfully called the fountaine of oure Sacramentes of which yet we must entreate somwhat more at large There is no doute but that more plentifull grace also of the Spirite doth here shewe fourth it selfe if you compare tyme with tyme. For that perteineth to the glory of the kingdome of Christe as we gather out of many places but specially out of the .vii. Chapter of Iohn In whiche sense we must take that sayeng of Paule that vnder the lawe were shadowes but in Chirst is the body Neither is it his meaning to spoyle of their effecte the testimonies of grace in whiche Gods will was in the olde tyme to proue hymselfe to the Fathers a true speaker euen as at thys day he doth to vs in Baptisme and in the holy Supper But onely his purpose was by waye of comparison to magnifie that whiche was geuen vs least any shoulde thynke it maruaylous that the Ceremonies of the lawe were abolished by the comming of Christ. But that same schole doctrine as I may also brefely touche thys by the waye is vtterly to be hissed out wherby there is noted so greate a difference betwene the Sacramentes of the olde and newe lawe as thoughe those did nothing but shadowe out the grace of God and these do presently geue it For the Apostle speaketh no lesse honorably of those than of these when he teacheth that the Fathers did eate the same spirituall meate which we eate and expoundeth that same meate to be Christ. Who dare make that an empty signe whiche deliuered to the Iewes a true communion of Christe And the grounde of the cause which the Apostle there handleth doth plainly fight on oure side For that no man trusting vpon a colde knowlege of Christe and emptie title of Christianitie and outwarde tokens shoulde presume to despise the iugemente of God he sheweth fourth examples of Gods seueritie to be seen in the Iewes that we shoulde knowe that the same peynes whiche they haue suffred hang ouer vs if we folowe the same faultes Nowe that the comparison mighte be fitt it behoued that he shoulde shewe that there is no vnegalnesse betwene vs and them in those good thinges wherof he die forbidde vs to boste falslye Therefore firste he maketh vs egall in the Sacramentes and leaueth to vs not so muche as any smal pece of prerogatiue that might encourage vs to hope of escaping vnpunished Neither verily is it lawfull to geue any more to our Baptisme thaÌ„ he in an other place geueth to circumcision when he calleth it the seale of the righteousnesse of Fayth Whatsoeuer therefore is at this day geuen vs in our Sacramentes the same thyng the Iewes in olde tyme receiued in theirs that is to say Christ with his spirituall richesse What power our Sacramentes haue the same they also felte in theirs that is to saye that they were to them seales of Gods good will towarde them into the hope of eternall saluation If they had ben apt expositors of the Epistle to the Hebrues they would not haue so ben blynded But when they red there that sinnes were not cleansed by the Ceremonies of the law yea that the olde shadowes had no auayling force to righteousnesse they neglecting the comparison which is there handeled while they toke holde of this one thing that the lawe of it selfe nothing profited the folowers of it though simply the the figures were voide of truth But the Apostles meaning is to bring the ceremonial law to nothing vntill it come to Christ vpon whom alone hangeth al the effectualnesse of it But they will obiecte those thinges whiche are red in Paul concerning the circumcision of the letter that it is in no estimation with God that it geueth nothing that it is vaine For suche sayenges seme to presse it down farr benethe Baptisme Not so For the very same might rightfully be sayd of Baptisme Yea and also the same is sayd firste of Paule hym selfe where he sheweth that God regardeth not the outwarde washing wherby we enter into profession of religion vnlesse the minde within be both cleansed and continue in cleannesse to the ende againe of Peter when he testifieth that the trueth of Baptisme standeth not in the outwarde washing but in a good witnessing of conscience But he semeth also in an other place vtterly to despise the circumcision made with hande when he compareth it with the circumcision of Christe I aunswere that euen in this place nothyng is abated of the dignitie of it Paule there â—isputeth against them whiche required it as necessarie when it was nowe abrogate Therfore he warneth the faythfull that leauing the olde shadowes they should stande fast in the truth These maisters sayth he instantly call vpon you that your bodies may be circumcised But ye are spiritually circumcised according to the soule and body Ye haue therefore the deliuerance of the thing in dede which is much better thaÌ„ the shadow A man might take exceptioÌ„ to the contrary say that the figure is not therfore to be despised because they had the thing in dede forasmuch as that putting of of the old man of which he there spake was also amoÌ„g the Fathers to whoÌ„ yet outwarde Circumcision had not ben superfluous He preuenteth this obiectioÌ„ wheÌ„ he by and by addeth that the Colossians were buried with Christ by Baptisme Wherby he signifieth that at this day Baptisme is the same to ChristiaÌ„s which circuÌ„cisioÌ„ was to the olde people therfore that circuÌ„cisioÌ„ can not be enioined to Christians wtout wroÌ„g done to Christ. But that which foloweth and which I eueÌ„ now alleged is harder to assoyle that all the Iewishe Ceremonies were shadowes of thinges to come and that in Christ is the body but most hard of all is that whiche is entreated in many chapters of the Epistle to the Hebrues that the blood of beastes atteined not to consciences that the law had a shadowe of good thinges to come not an image of thinges that the folowers of it obteined no perfection of the Ceremonies of Moses and such other I goe backe to
also they fele the effect of his resurrection in the quicknyng of the Spirite Herupon he gathereth mater of exhortation that if we be Christians we ought to be dead to sinne and to lyue to righteousnesse This selfe same argument he vseth in an other place that we be circumcised and haue put of the olde man sins that we bee buried in Christ by Baptisme And in this sense in the same place which we haue before alleged he called it the washyng of regeneration of renewing Therfore first free forgeuenesse of sinnes and imputation of righteousnesse is promised vs and then the grace of the Holy ghoste whiche may reforme vs into newnesse of life Last of all our Faith receiueth also this profite of Baptisme that it certainly testifieth vnto vs that we are not only graffed into the death and life of Christ but that we are so vnited to Christ hymselfe that we are partakers of all his good thynges For therfore he hath dedicated and halowed Baptisme in his owne body that he might haue it cōmon with vs as a most strong bonde of the vnitie and felowshyp which he vouchsaued to entre into with vs so that Paul proueth therby that we be the children of God because we haue put on Christ in Baptisme So we see that the fulfillyng of Baptisme is in Christ whome also for this reason we call the propre obiect of Baptisme Therfore it is no meruaile if it be reported that the Apostles baptised into his name which yet wer commaunded to baptise into the name of the Father also and of the Holy ghost For whatsoeuer giftes of God are set foorth in Baptisme are founde in Christ alone And yet it can not be but that he whiche baptiseth into Christ do therwithall call vppon the name of the Father and of the Holy ghost For we are therfore cleansed with his blood because the merciful Father accordyng to his incomparable kyndnesse willing to receiue vs into fauor hath set him a mediator in the middest to procure to vs fauor with him But regeneration we so only obteyne by his death and resurrection if beyng sanctified by the Spirite we be endued with a new and spirituall nature Wherfore both of our cleansyng regeneration we obteine after a certaine maner distinctly perceiue the cause in the Father the mater in the Sonne and the effect in the Holy ghost So Iohn first baptised so afterwarde the Apostles with the baptisme of repentance into the forgeuenesse of sinnes meanyng by this worde repentance suche regeneration and by forgeuenesse of sinnes washyng Whereby also it is made moste certaine that the ministerie of Iohn was altogether the same which was afterwarde committed to the Apostles For the diuers handes wherewith it is ministred make not the Baptisme diuers but the same doctrine sheweth it to be the same Baptisme Iohn and the Apostles agreed into one doctrine bothe baptised into repentance bothe into the forgeuenesse of sinnes bothe into the name of Christe from whome was bothe repentance and forgeuenesse of sinnes Iohn saied that he was the lambe of God by whome the sinnes of the worlde shoulde be taken away where he made him the Sacrifice acceptable to the Father the propitiator of righteousnesse the author of saluation What coulde the Apostles adde to this confession Wherfore let it trouble no man that the olde writers labor to seuer the one from the other whoe 's voice we oughte not so muche to esteme that it may shake the certaintie of the Scripture For who will rather harkē to Chrysostome denyeng that forgeuenesse of sinnes was comprehended in the Baptisme of Iohn than to Luke contrarywyse affirming that Iohn preached the Baptisme of repentance into the forgeuenesse of sinnes Neither is that suttletie of Augustine to be receyued that in the Baptisme of Iohn sinnes were forgeuen in hope but in the Baptisme of Christ they are forgeuen in dede For where as the Euangelist plainly testifieth that Iohn in his Baptisme promised the forgeuenesse of sinnes what nede we to abate this title of commendation when no necessitie compelleth vs vnto it But if any man seke for a difference out of the worde of God he shall fynd none other but this that Iohn baptised into hym that was to come the Apostles into hym that had already presented himselfe As for this that more abundant graces of the Spirite were poured out sins the resurrection of Christ it maketh nothyng to stablishe a diuersitie of Baptismes For the Baptisme which the Apostles ministred while he was yet conuersant in earth was called his yet it had no larger plentifulnesse of the Spirite than the Baptisme of Iohn Yea euē after his ascēsion the Spirit was not geuen to the Samaritans aboue the common measure of the Faithfull before the ascension althoughe they were baptised into the name of Iesus till Peter Iohn wer sent vnto them to lay theyr hands vpon them This only thyng as I think deceiued the old writers that they said that the Baptisme of Iohn was but a preparation to the baptisme of Christ because they red that they were baptised againe of Paul which had ones receiued the baptisme of Iohn But howe muche they were herein deceiued shall ells where be plainely declared in place fitte for it What is it therfore that Iohn said that he baptised in dede with water but that Christ should come whiche should baptise with the Holy ghoste and with fyre This maye in fewe wordes be assoiled For he meant not to put difference betwene the one Baptisme and the other but he compared his own person with the person of Christ saiyng that himselfe was a minister of water but that Christ was the geuer of the Holy ghost and should declare this power by visible miracle the same day that he should sende the Holy ghost to the Apostles vnder fyry tonges What coulde the Apostles boast of more than this What more could they also that baptise at this day For they be onely ministers of the outwarde signe and Christ is the author of the inward grace as the same olde writers thēselues do euery where teach and specially Augustine whose principal stay agaynst the Donatistes is this that what a one soeuer he be that baptizeth yet only Christ is ruler of it These thynges which we haue spoken bothe of mortification and of washyng are shadowed out in the people of Israell whom for the same cause the Apostle sayth to haue ben baptised in the cloude and in the sea Mortifiyng was figured when the Lorde deliueryng them oute of the hande of Pharao and from cruell bondage made for them a waye thorough the redde sea and drowned Pharao hymselfe and the Egyptiās their enemies that folowed them hard at their backes and were euen in their neckes to ouertake them For after the same maner also he promiseth to vs in Baptisme and by a signe geuen sheweth vs that we