euery one after the proportion of their nature yet it doth not deliuer them from necessitie of corruption but I speake of this speciall manner whereby the soules of the godly are bothe lightened vnto the knowledge of God and in a manner coupled to him By this enlightenyng of the worde sithe Adam Abel Noe Abraham and the other fathers cleaued vnto God I saye that it is not doubtfull that they had an entrie into the immortall kingdome of God For it was a sound partakyng of God whiche can not be without the benefit of eternall life But yf this seme somewhat entangled goe to let vs come to the very forme of the couenant which shall not only satisfie sobre wittes but also shall sufficiently conuince their ignorance that bende themselues to speake agaynst it For God did alwaye thus couenant with his seruantes I will be to you a God and ye shal be to me a people In whiche wordes the Prophetes themselues are wont to expound that both life and saluation and the whole summe of blessednesse is cōprehended For Dauid doth not without cause often pronounce that blessed is the people whose God is the lord blessed is the natiō which he hath chosen to be his inheritance and that not for earthly felicities sake but bycause he deliuereth them from death he preserueth them for euer and cōtinually sheweth them eternal mercie whome he hath taken to his people as it is in the other Prophetes Thou art our God we shall not die The Lord is our king our lawmaker he shall saue vs. Blessed art thou O Israel bycause thou art saued in the lord God But not to labour ouermuch in a thynge needelesse this admonition is sound eche where in the Prophetes that we shall wante nothyng toward all abundance of good thinges and assurance of saluatiō so that the Lord be our God And rightfully For if his face so sone as it beginneth to shine is a most present pledge of saluation to what man shall he openly shewe himselfe for his God but that he will also open to him his treasure of saluation For he is our God with this condition to dwell in the middest of vs as he testified by Moses But such presence can not be obteyned but that life must be also together had in possessiō with it And although there were no more expressed yet had thei a promise of spiritual life plaine enough in these wordes I am your God For he did not declare that he would be a God vnto their bodies alone but principally to their soules But soules vnlesse they be ioyned to God by righteousnesse remaine estranged from him in death But on the other side let that ioyning be present it shal bring euerlastyng saluation with it Byside that he did not only testifie that he was to them their God but he also promised that he would be so alway to the ende that their hope not contented with present benefites should be extended to eternitie And many sayenges do shewe that the speakyng in the future time meant so much as where the faithfull not only in present euels but also for the time to come doe comfort themselues with this that God will neuer fayle them Nowe as concernyng the seconde part of the promise he yet more plainely assured them of the blessyng of God to be prolonged vnto them beyond the boundes of this life in sayeng I will be the God of your seede after you For if he minded to declare his good will toward them beyng dead in doyng good to their posteritie much more would his fauour not faile toward themselues For God is not like vnto menne whiche do therefore carry their loue to their frendes children bicause their power is interrupted by death so that they can not employe their frendely doynges vpō them to whom they did beare good will But God whose bountifulnesse is not hyndered by death taketh not awaye from the very dead the frute of his mercie whiche for their sakes he poureth out into a thousand generations Therefore the Lordes will was by a notable profe to set forth vnto them the greatnesse and flowyng plētie of his goodnesse which they should fele after death when he described it to be such as should slowe ouer into all their posteritie And the truthe of this promise the Lord did then seale and as it were brought forth the fulfillyng of it when he named himself the God of Abraham Isaac and Iacob long after their death For what had it not ben a fond naming if thei had vtterly perished For then had it ben all one as if he had sayd I am the God of them that are not Wherefore the Euangelistes reherse that with this one argument the Sadduces were so driuen to a streight that they could not denie that Moses did testifie the resurrection of the dead for that they had learned by Moses that all the Saintes were in his hand Wherupon it was easy to gather that they are not destroyed by death whome he that is the iudge of life and death had receyued into his sauegard custodie and protection Now which is the principal point wherupon this cōtrouersie hangeth let vs loke whether the faithfull themselues haue not ben so instructed of the Lord that they perceiued that they shuld haue a better life els where and so neglectyng this life had an eye to the other First the state of life that was enioyned them by God was a continuall exercise whereby they might be put in minde that they were the moste miserable of all men if their happinesse were only in this life Adam most vnhappy euen with only remembrance of the happynesse that he had lost did with painfull labours hardly susteyne his nedynesse and that he shuld not be pressed with the curse of God in the only labours of his handes euen there receyued he extreme sorrow of that whiche remayned for him to be his comfort Of his two sonnes the one was taken awaye by the wicked slaughter of his brother the other he had lefte aliue whose sight he worthily detested abhorred Abel cruelly murthered in the very floure of his age became an example of the wretchednesse of men Noe while the whole world carelesly liued in pleasure spent a good part of his age with great werinesse in bildyng the Arke This that he escaped death came to passe by his greater troubles than yf he should haue died a hundred deathes For byside that the Arke was to him as a graue for x. monethes there is nothing more vnpleasaunt than to be holden so longe in manner drowned in dong of beastes When he had passed ouer so great difficulties he fell into newe matter of grefe he saw him self scorned of his owne sonne and was compelled with his owne mouth to curse him whom by the great benefit of God he had receiued safe from the generall flood Abraham in deede may be one alone
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
prophetes manners of speaking are to be noted as A child is borne to vs. Again Reioce the daughter of Siō behold thy king cōmeth to thee Also that confyrmation of loue shoulde be very colde whyche Paule setteth oute that Christe suffered deathe for his enemies For therevpon we gather that he had no respect of himselfe that same he plainely affirmeth in saieng I sanctifie my selfe for them For he that geueth awaie the frute of his holynesse vnto other doth thereby testifie that he purchaceth nothing for hymselfe And truely this is moste worthyly to be noted that Christe to geue him selfe wholy to saue vs did after a certaine manner forget himselfe But to thys purpose thei doe wrongfully drawe this testimonie of Paule Therefore the father hath exalted him geuē him a name c. For by what deseruinges coulde man obteine to be iudge of the worlde and the heade of the Angeles and to enioye the soueraigne dominion of God and that in hym shoulde rest that same maiestie the thousandth parte whereof all the powers of men and Angeles can not reache vnto But the solution thereof is easy and playne that Paule doth not ther entreate of the cause of exalting of Christe but onely to shewe the effect ensuing thereof that it might be for an example to vs. And no other thing is meant by that whiche is spoken in an other place that it behoued that Christe shold suffer and so enter into the glorie of his Father The thirde booke of the Institution of Christian Religion Whiche entreateth of the manner howe to receiue the grace of Christ and what profites do growe vnto vs and what effectes ensue thereof The fyrste Chapter That those thinges which are spoken of Christ do profite vs by secret working of the holy Ghoste NOwe it is to be seen howe those good thinges doe come vnto vs whiche the Father hathe geuen to his only begotten Sonne not for his own priuate vse but to enriche them that were without them needed them And fyrste this is to be learned that so longe as Christe is oute of vs and we be seuered from him whatsoeuer he suffered or dyd for the saluation of mankinde is vnprofitable and nothinge auayleth for vs. Therefore that he maye enterparten wyth vs those thinges that he hathe receiued of hys Father it behoueth that he become oures and dwell in vs. And for that cause he is called our heade and the fyrste begotten amonge many brethren and on the other side it is saide that we are graffed into him and did putte on hym For as I haue before saide all that euer he possesseth belongeth nothinge to vs vntyll we growe together into one with hym But although it be true that wee obteyne thys by faythe yet forasmuche as we see that not al without dyfference do embrace this enterpartening of Christe whyche is offered by the Gospel therefore very reason teacheth vs to clymbe vp hyer and to enquire of the secret effectuall workinge of the Spirite by whyche it is brought to passe that we enioye Christe and all his good thynges I haue before entreated of the eternall godhede and essence of the Spirit at thys present let vs be content wyth thys one speciall article that Christe so came in water and bloode that the Spirite shoulde testifie of hym leaste the saluation that he hathe purchaced shold slippe awaie from vs. For as there are alleged three witnesses in heauen the Father the Worde and the Spirit so are there also three in earth Water Bloode the Spirit And not without cause is the testimonie of the Spirite twise repeted whiche we feele to bee engrauen in oure heartes in steede of a seale whereby commeth to passe that it sealeth the washinge and sacrifice of Christ. After whiche meaninge Peter also saith that the faythfull are chosen in santification of the spirit vnto obedience and sprynkling of the blood of Christ. By whiche woordes he telleth vs that to the entent the shedinge of that holy bloode shoulde not become voyde oure soules are cleansed wyth it by the secrete wateringe of the holy Spirite According whervnto Paule also speakinge of cleansinge and iustification saieth that we are made partakers of them bothe in the name of Iesus Christe and in the Spirite of oure God Finally thys is the summe that the holy Spyrite is the bonde wherewyth Christe effectually byndeth vs vnto hym For proofe whereof also do serue all that wee haue taughte in the laste booke before thys concernynge hys anoyntynge But that this being a matter specially worthy to be knowen may be made more certainly euident we must holde this in minde that Christ came furnished with the holy Spirit after a certaine peculiar manner to the ende that he might seuer vs from the worlde and gather vs together into the hope of an eternal inheritance For this cause he is called the Spirit of sanctification bicause he doth not onely quicken and nourish vs with that general power which appeareth as wel in mankinde as in all other liuinge creatures but also is in vs the roote and feede of heauenly life Therefore the Prophetes do principally cōmend the kingdome of Christe by this title of prerogatiue that then shoulde florishe more plentifull aboundance of the Spirit And notable aboue all the rest is that place of Ioel In that day I will poure of my Spirit vpon al fleshe For though the Prophet there seeme to restraine the giftes of the Spirit to the office of prophecieng yet vnder a figure he meaneth that God by the enlightning of his Spirite will make those his scholers whyche before were vnskilfull and voyde of all heauenly doctrine Nowe forasmuche as God the Father dothe for his Sonnes sake geue vs his holy Spirit yet hathe left with him the whole fulnesse thereof to the ende that he shoulde be a minister and distributer of his liberalitie he is sometime called the Spirite of the Father and sometime the Spirite of the Sonne Ye are not saith Paule in the fleshe but in the Spirit for the Spirit of God dwelleth in you But if any haue not the spirit of Christe he is not his And herevpon he putteth vs in hope of ful renuing for that he which raised vp Christ from the deade shall quicken our mortall bodies bicause of his Spirit dwelling in vs. For it is not absurditie that to the Father bee ascribed the praise of his owne giftes whereof he is the author yet that the same be ascribed to Christe with whome the giftes of the Spirite are lefte that he maie geue them to those that be his Therefore he calleth all them that thirste to come to him to drynke And Paule teacheth that the Spirit is distributed to euery one according to the measure of the gifte of Christ. And it is to be knowen that he is called the Spirite of Christ not onely in respect that the eternall Worde of God is
suche Elias hath taughte vs namely that it is not wee that scatter errors or stirre vp vprores but it is they themselues that wrastle against the power of God But as that one thyng alone is sufficient to beate backe their rashenesse so agayne we ought to mete with the weakenesse of other who oftentymes happen to bee moued with suche offences and in their dismayeng to wauer But let them to the ende that they may not faynt with this dismayeng and be discoraged know that the Apostles in their tyme felte by experience the same thynges that nowe happen vnto vs. There were vnlerned vnstedfast men which wrested to their owne destruction those things that Paul had writtē by the inspiration of God as Peter saith There were despisers of God which when they herd that sinne aboūded to the end that grace might more abound by by obiected We will then abide in sinne that grace may abounde When they heard that the faithful are not vnder the law they by by answered We will then sinne because we ar not vnder the law but vnder grace There were that accused him as an exhorter to euell There entred priuily many false Apostles to destroy the Chirches which he had builded Some by enuie contention not purely yea maliciously preached the gospel thinking to adde more affliction to his bandes Somewhere the Gospell not muche profited Al sought their owne and not the thynges of Iesus Christe Some wente backwarde dogges to their vomite and swyne to their wallowyng in the myre The moste parte did draw the libertie of the Spirit to the licentiousnesse of the flesh Many brethrē crept in by whome there came afterwarde great dangers to the godly Among the brethren themselues were many striues raised vp What should the Apostles haue doone in this case Should they not eyther haue dissembled for a tyme or rather alltogether haue geuen ouer and forsaken the Gospell which they sawe to be the sedeplott of so many contentiōs the mater of so many dangers the occasion of so many offences No. But for helpe in suche distresses this came in their mynde that Christ is the stone of stomblyng and rocke of offence set vnto the ruine and risyng agayne of many and for a signe that should be spoken against With whiche affiance they beyng armed went forward boldly through all dangers of vprores and offences With the same thought we also ought to be vpholden forasmuch as Paule testifieth that this is the perpetuall propretie of the Gospel to be the fauor of death vnto death to them that perishe althoughe it were ordeyned to this vse that it should be the fauor of life vnto lyfe and the power of God vnto the saluation of the faithfull whiche verily we should also feele if we did not with our vnthankfulnesse corrupt this so singular a benefit of God and turne that to our owne destruction which ought to haue ben to vs the onely defence of our safetie But nowe I returne to you my soueraigne Lord. Let those false reportes nothing moue you by which our aduersaries trauail to cast you in feare of vs with sayeng that by thys new Gospell for so they call it nothing is hunted for and sought but fitt occasion of seditions and vnpunished libertie of vices For our God is not the author of diuision but of peace the sonne of God is not the minister of synne which came to destroy all the workes of the Deuill And we are vnworthily accused of such desires wherof we neuer gaue any suspition were it neuer so small It is likely that we forsothe do practise the ouerthrowyng of kyngdomes of whō there hath neuer ben heard any one seditious worde whoe 's lyfe hath euer ben knowen quiet and simple when we lyued vnder you which now being chaced from home yet resse not to pray for all thinges prosperous to you your kingdom It is likely forsothe that we hunt for licētiousnesse of vices in whoe 's behauors although many thynges may be founde faulty yet there is nothing worthy of so great reprochyng neither haue we with so yl successe by the grace of God profited in the Gospell but that our lyfe may be to these backbyters an examplar of chastitie liberalitie mercy temperance patience modestie and what soeuer other vertue Verily it is by the proofe it selfe euident that we doo vnfaynedly feare and worshyppe God for asmuche as we desire that his name be halowed bothe by our life and oure deathe and enuy it selfe is compelled to beare of some of vs a witnesse of innocence ciuile vprightnesse in whō thys only thyng was punished with death which ought to haue ben accōpted for a singular praise But if any vnder pretence of the Gospell do stirre vp tumultes as hetherto it hath not ben founde that there haue ben any such in your Realme if any pretende the libertie of the grace of God to defende the licentiousnesse of their vices of which sort I haue knowen many there be lawes and penalties of lawes by which they may accordyng to their deseruynges be sharpely punished yet so that in the meane time the Gospel of God be not euel spoken of for the wickednesse of naughty mē Thus haue you O Kyng the venimous vniustice of the sclaunderors largely enough declared that you may not with an eare of to easy belefe binde to their reportes I feare me also least it be to largely set out forasmuch as thys preface is in a maner come to the quantitie of a whole boke of defense wherby I entended not to make a defense in dede but only to molify your mind aforehand to geue audiēce to the disclosing of our cause which your mind though it be nowe turned away and estranged from vs yea and enflamed agaynst vs yet we trust that we shall be able to recouer the fauor therof if you shall ones haue without displeasure and troublous affection red ouer this our confession which we will to be in stede of a defence for vs to pour maiestie But if the whisperynges of the malicious do so possesse your eares that there is no place for accused men to speake for themselues and if those outragious furies doo still with your winkyng at them exercise crueltie with prisonning tormenting cutting and burning we shal in dede as shepe appoynted to the slaughter be brought to all extremities yet so that in our patience we shall possesse our soules and wayte for the strong hande of the Lord which shal without dout be present in tyme and stretche foorth it selfe armed bothe to deliuer the poore oute of affliction to take vengeance on the despisers which now triūph with so great assurednesse The Lorde the Kyng of Kynges stablysh your throne with ryghteousnesse and your seate with equitie moste noble Kyng At Baule the fyrst daye of August in the yeare 1516. THE FYRST BOOKE OF THE INSTITVTION OF CHRISTIAN RELIGION vvhich intreateth of the Knovvledge of
thynges done It is likely forsoth that he wold com amoÌ„g them rebuking the people of infidelitie stubbornesse vnthankfulnesse other sinnes wold haue bosted that his doctrine was established in their owne syght with such myracles which in deede they neuer sawe For this is also worthy to be noted so ofte as he telleth of any myracles he therwithall odiously ioyneth suche thynges as myght stirre the whole people to crye out agaynst hym if there had been neuer so lytle occasion Wherby appeareth that they were by no other meane brought to agree vnto him but because thei were euer more than sufficiently coÌ„uinced by their owne experience But because the matter was plainlier knowen than that the prophane coulde deny that myracles were done by Moses the father of lyeng hath mynistred them an other cauillation sayeng that they were doone by Magicall artes and sorcerie But what likely profe haue they to accuse him for a sorcerer whiche so farre abhorred from suche superstition that he commaundeth to stone him to deathe that dooth but aske councell of sorcerers and soothsaiers Truly no suche deceiuer vseth his iugglynge castes but that he studieth to amase the myndes of the people to get himselfe a fame But what dothe Moses by this that he crieth out that himselfe and his brother Aaron are nothyng but dooth onely execute those thynges that God hath appoynted he dothe sufficiently wipe away all blottes of thinkyng euyll of hym Nowe if the thynges themselues be considered what enchantment coulde bryng to passe that Manna dayly raynynge from heauen should suffise to feede the people and if any man kept in store more thaÌ„ his iuste measure by the very rottyng therof he shuld be taugh that God dyd punishe his want of beleefe Beside that with many great proues God suffred his seruant so to be tried that now the wicked can nothing preuayle with pratyng agaynst hym For how oft did somtyme the people prowdely and impudently make insurrections somtyme dyuers of them conspiryng among them selues wente aboute to ouerthrowe the holy seruaunt of God howe coulde he haue begyled their furour with illusions And the end that folowed plainly sheweth that by this meane his doctrine was stablished to continue to the ende of all ages Moreouer where he assigneth the chiefe gouernement to the tribe of Iuda in the persone of the Patriarch Iacob who can denye that this was doone by spirite of prophecie specially if we wey in consideration the thyng it selfe howe in comyng to passe it proued true Imagine Moses to haue ben the fyrst author of this prophecie yet from the tyme that he dydde fyrste put it in writynge there passed fower hundred yeares wherein there was no mencion of the sceptre in the tribe of Iuda After Saule was consecrate kynge it semed that the kyngdom shuld rest in the tribe of Beniamyn When Dauid was annoynted by Samuel what reason appeared there why the course of inheritance of the kyngdome should be changed who wold haue looked that there shuld haue come a kyng out of the base house of a herdman And wheÌ„ there were in the same house seuen brethren who wolde haue sayd that that honour shuld lyght vpon the yongest By what meane came he to hope to be a king who can say that this annointment was gouerned by any art trauaile or policie of man not rather that it was a fulfillyng of the heauenly prophecie Lykewise those thinges that Moses afore speaketh albeit darkely concernynge the Gentiles to be adopted into the couenaÌ„t of God seing thei came to passe almost two thousand yeres after do thei not make it plain that he spake by the inspiration of God I ouerskippe his other tellynges aforehande of thynges whiche doo so euidently sauoure of the reuelation of God that all men that haue their sounde witt may playnely perceiue that it is God that speaketh To be shorte that same one song of his is a clere lookyng glasse wherin God euidently appeareth But in the other prophetes the same is yet also muche more plainely seene I will choose out onely a fewe examples because to gather them all together were to greate a laboure When in the tyme of Esaie the kyngdom of Iuda was in peace yea when they thought that the Chaldees were to them some staie and defence then did Esaie prophecie of the destruction of the citie and exile of the people But admitte that yet this was no token playne enough of the instinct of God to tell longe before of suche thinges as at that tyme semed false and afterward proued true yet those prophecies that he vttereth concernyng their delyueraunce whense shall we saye that they proceded but from God He nameth Cyrus by whom the Chaldees shoulde be subdued and the people restored to libertie There passed more than a hundred yeares from the tyme that Esaie so prophecied before that Cyrus was borne for Cyrus was borne in the hundreth yeare or theraboutes after the deathe of Esaie No man coulde then gesse that there shoulde bee any suche Cyrus that shoulde haue warre with the Babylonians that shoulde bringe subiecte so myghtie a monarchie vnder his dominion and make an ende of the exile of the people of Israell Dooth not this bare tellynge without any garnishement of woordes euidently shewe that the thynges that Esaie speaketh are the vndoubted oracles of God and not the coniectures of men Againe when Ieremie a litle before that the people was caried awaie didde determine the ende of the captiuitie within threscore and tenne yeares and promised returne and libertie muste it not needes bee that his toâ—gue was gouerned by the spirite of God What shamelesnesse shall it bee to denye that the credite of the prophetes was stablished by such proues and that the same thyng was fulfilled in dede whiche thei theim selues doo reporte to make their sayenges to bee beleued Beholde the former thynges are come to passe and newe thinges doo I declare before thei comme foorthe I tell you of them I leaue to speake howe Hieremie and Ezechiell beeynge so farre asonder yet prophecyenge bothe at one tyme they so agreed in all theyr sayenges as if eyther one of theym hadde endyted the wordes for the other to write What did Daniell Doothe he not write continuynge prophecies of thynges to come for the space of sixe hundred yeares after in suche sorte as if he hadde compyled an hystory of thynges already doon and commonly knowen These thynges if godly men haue well consydered they shall bee sufficiently well furnished to appease the barkynges of the wycked For the playne proofe hereof is to cleare to be subiect to any cauillations at all I knowe what some learned men doo prate in corners to shewe the quicknesse of their witte in assaltyng the truthe of God For they demande who hath assured vs that these thynges whiche are redde vnder title of their names were euer written by Moses the prophetes Yea they are so
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
to the puttinge awaye of them The eyghte Chapter An exposition of the Morall lawe HEre I thinke it shall not bee from the purpose to enterlace the ten Commaundementes of the lawe wyth a shorte exposition of them bycause thereby both that shall better appeare which I haue touched that the same keping of them whiche God hathe ones appoynted remaineth yet in force and then also we shall haue besides that a profe of the seconde poynte that the Iewes dyd not onely learne by it what was the true force of godlines but also by the terroure of the iudgement syth thei sawe theÌ„ selues vnable to keepe it they were compelled whether they woulde or no to be drawen to the Mediatore Nowe in the setting forth the suÌ„me of thofe thinges that are requyred in the true knowledge of God wee haue already taught that we can not conceyue hym accordynge to hys greatnesse butte that by and by his maiestie presenteth it selfe vnto vs to binde vs to the worship of him In the knowledge of our selues we haue set this for the chiefe pointe that beynge voyde of the opinion of oure owne strength and cleane stripped of the truste of our owne righteousnesse and on the other side discouraged and beaten downe wyth conscience of our owne needynesse we shoulde learne perfect humilitie and abacement of oure selues The Lorde setteth fourth bothe these poyntes in his lawe where firste chalenging to himselfe due power to gouerne hee calleth vs to the reuerence of hys diuine maiestie and appoynteth oute vnto vs wherein it standeth and consisteth then publyshyng a rule of his righteousnesse againste the righteousnesse where of oure nature as yt ys peruerse croked doth alway striue beneth the perfectioÌ„ wherof our power as of it selfe it is weake feble to do good lieth a great way bylowe he reproueth vs both of weakenesse and vnrighteousnesse Moreouer that inwarde lawe whyche we haue beforesaide to bee grauen and as it were imprinted in the heartes of all men doth after a certaine manner enforme vs of the same thinges that are to be learned of the two tables For oure conscience doth not suffer vs to stepe a perpetuall slepe withoute feelynge but that it inwardly is a wytnesse and admonysher of those thynges that we owe to God and layeth before vs the difference of good and euell and so accuseth vs when we swarue from oure dutie But manne beinge wrapped in such darkenesse of erroures as he is scarse euen sclenderly tasteth by that lawe of nature what worship pleaseth God but truly he is very farre distante from the righte knoweledge thereof Byside that hee is so swollen with arrogancie and ambition so blinded with selfeloue that he can not yet loke vpon and as it wer descende into himself to learne to submitte and humble himselfe and confesse his owne myserie Therfore as it was necessarie bothe for oure dulnesse and stubbornesse the Lorde hathe set vs a lawe wrytten whyche shoulde bothe more certainely testifie that whyche in the lawe naturall was to obscure and also shoulde shake awaye oure drousenesse and more liuely touche oure mynde and remembrance Nowe it is easye to vnderstande what is to be learned of the lawe that is that as God is oure creatoure so of ryght he hathe the place of oure father and Lorde and that by thys reason we owe to him glorie reuerence loue feare Yea and also that we are not at oure owne lyberty to folowe whether soeuer the luste of oure minde doth moue vs but that we oughte to hange vpon hys backe and to reste onely vpon that whyche pleaseth hym Then we learne that he deliteth in ryghteousnesse and vpryghtnesse that he abhorreth wyckednesse and therfore that vnlesse we wyll wyth wycked vnthankfullnesse fall awaye from oure creatoure wee muste necessarily obserne ryghteousnesse all oure life longe For if then onely we yelde vnto him the reuerence that we owe when we preferre his will before oure owne it foloweth that there is no other due worship of him but the obseruation of righteousnesse holynesse and cleannesse Neither maye we pretende this excuse that wee wante power and lyke wasted detters be not able to paye For it is not conueniente that wee shoulde measure the glorye of God by oure owne power for whatsoeuer we bee he alwaye abydeth lyke to hym selfe a louer of ryghteousnesse a hater of wickedesse Whatsoeuer he requyreth of vs bycause he caâ—ne requyre nothynge butte that whyche is ryghte by bonde of nature we muste of necessitie obey but that we are not able is oure owne faulte For if we be holden bounde of oure owne luste wherein sinne reighneth so that we are not loose at libertie to obey oure father there is no cause why we shoulde allege necessitie for oure defense the euell whereof is bothe within vs and to be imputed vnto oure selues When we haue thus farre profited by the teaching of the lawe then muste we by the teachinge of the same lawe also descend vnto ourselues whereby at lengthe we may carry away two thynges The firste is by comparing the righteousnesse of the law with our life to learne that we are farr of from being able to satisfie the will of God that therfore we are not worthy to haue place among his creatoures much lesse to be reckned among his children The second is in considering oure strength to learn that it is not onli insufficieÌ„t to fulfil the law but also vtterli none at al. Hervpon foloweth bothe a distruste of oure owne strength a care and fearefullnesse of mynde For conscience canne not beare the burden of iniquitie but that by and by the iudgement of God is present before it and the iudgemente of God canne not bee felte butte that it stryketh into vs a dreadefull horroure of deathe And lykewise beynge constrained wyth proues of her owne weakenesse it canne not choose butte by and by fall into despere of her owne strength Both these affections do engendre humilitie and abatemente of courage So at lengthe it commeth to passe that man made afrayde wyth felinge of eternall death which he seeth to hange ouer him by the deseruinge of his own vnrighteousnesse turneth hym selfe to the onely mercy of God as to the onely hauen of saluation that feelynge that it is not in hys power to paye that he oweth vnto the lawe desperinge in hym selfe hee maye take breathe againe and beginne to craue and looke for helpe from els where Butte the Lorde not contented to haue procured a reuerence of hys righteousnesse hathe also added promyses and threatnynges to fyll oure heartes wyth loue of hym and wyth hatred of wyckednesse For bicause oure mynde is to blynde to be moued with the onely beautie of goodnesse it pleased the mooste mercyfull Father of hys tendre kyndnesse to allure vs wyth sweetenesse of rewardes to loue and longe for hym He pronounceth therefore that wyth hym are rewardes layed vp for vertue and that hee shall not spende
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
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
therfore with mad searchyng to plunge your selues into the bottoÌ„lesse depth which reason it self teacheth you that it shal be to your destruction Why are ye not at the least restrained with some feare of that whiche both the historie of Iob and the bookes of the Prophetes do report of the iâ—comprehensible wisedome terrible power of God If thy minde be vnquieted let it not greue thee to embrace the counsell of Augustine Thou beyng a man lokest for an answer at my hand and I also am a maÌ„ Therfore let vs both heare him that sayth O maÌ„ what art thou â–ª Better is a faithfull ignorance than rash knowledge Seke merites thou shalt finde nothing but peine O depth Peter denieth the theâ—e beleueth O depth Sekest thou a reason I wil treÌ„ble at the depth Reason thou I will wonder dispute thou I will beleue I see depth but I reache not the bottome Paule rested bicause he found wondering He calleth the iudgementes of God vnsearchable art thou come to search them He sayth that his wayes are impossible to be traced ouâ— and doest thou trace them with procedyng further we shall nothyng profit For neyther we shall satisfie their waye wanton curiousnesse neyther doth the Lord neede any other defense than whiche he hath vsed by his Spirit whiche spake by the mouth of Paule we forget to speake well when we cesse to speake with God Their other obiection also ariseth out of vngodlinesse which yet â—oÌ„deth not so directly to the accusing of God as to the excusing of the sinner Howebeit the sinner which is condeÌ„ned of God can not be iustified without dishonor of the iudge Thus therefore prophane tonges do bark agaynst God sayeng why shold God impute those things for sinne to men wherof he hath by his predestinatioÌ„ layed necessitie vpoÌ„ men For what should thei do Should thei wrastle with his decrees â–ª But so should thei do it in vaine sithe they caÌ„ not do it at al. Therfore they are not rightfully punished for those things whereof ytâ—heâ—e cause is in Gods predestinatioÌ„ Here I will absteine froÌ„ that defense wherunto the Ecclesiastical writers do coÌ„monly flee namely that the fore knowlege of God withstaÌ„deth not but the maÌ„ may be accoÌ„pted the sinner bicause God foreseeth the euels of man not his owne For so yâ— cauillatioÌ„ wold not stay here but will rather presse vs further with sayeng that God might if he had would haue prouided remedie for those euels which he foresaw and that sithe he hath not so done he hath of determined purpose created men to that end that he should so behaue himself in earth and if by the prouidence of God man was created to this condition that he should do al those thinges that he doeth theÌ„ he is not to be blamed for that which he can not auoyde which he enterprised by the wil of God Therfore let vs see how this knot ought to be well loosed First of all this ought to be holdeÌ„ certaine among al men whiche SalomoÌ„ sayth yâ— God hath created all thinges for himself the wicked maÌ„ to an euel day Behold when the dispising of al things is in the haÌ„d of God wheÌ„ in his power remaineth the rule of safetie death he so ordereth theÌ„ by his couÌ„sel beck that among men there are borne some adiudged eueÌ„ from their mothers woÌ„be to death which with their destructioÌ„ may glorifie his name If any man answer that there is no necessitie layed vpon them by the prouidence of God but rather that he created them in suche estate bicause he foresaw their peruersnesse to come he neither sayth nothing at al nor altogether The old writers are wont in deede somtimes to vse this solutioÌ„ but as it were doubtingly But the Scholemen rest vpon it as though nothing could be obiected agaynst it In deede I wil willingly graunt that foreknowlege alone bryngeth no necessitie to creatures although al men do not so agree for there be some that wil haue it also to be the cause of things But it semeth to me that Ualla a maÌ„ otherwise not much practised in holy writings saw both more depely and more wisely which shewed that this coÌ„tention is superfluous bicause bothe life death are rather the doynges of Gods will that of his foreknowlege If God did but foresee the successes of meÌ„ did not also dispose order them by his wil theÌ„ this questioÌ„ shold not wtout cause be moued whether his foreseyng any thing auailed to the necessitie of them But sith he doth none otherwise fortee the things that shal come to passe than bicause he hath decreed that they shold so come to passe it is vaine to moue coÌ„trouersie about foreknowlege where it is certaine that al things do happeÌ„ rather by ordinaÌ„ce comaÌ„demeÌ„t Thei say that this is not writteÌ„ in expresse wordes that it was decreed of God that Adam shold perish by his falling away As though the same God whoÌ„ the Scripture reporteth to do whatsoeuer he wil created the noblest of all his creatures to an vncertaine end Thei say he had freewill that he might shape to himself his owne fortune that God decreed nothing but to haÌ„dle him according to his deseruing If so cold a deuise be receyued where shal be that almightinesse of God whereby he gouerneth al thinges according to his secret couÌ„sel which hangeth vpon none other thing than it self But predestination whether they wil or no sheweth himself in Adams posteritie For it came not to passe naturally that all men should lose saluation by the fault of one parent What hindereth them to coÌ„fesse of one man that which agaynst their willes they coÌ„fesse of all maÌ„kinde For why should they lose their labour with dallyeng shiftes The Scripture crieth out yâ— all meÌ„ were in the persone of one man made bonde to eternall death Sithe this can not be imputed to nature it is playne that it proceded from the wonderous couÌ„sell of God But it is to much absurditie that these good Patrones of the righteousnesse of God doe so stumble at a strawe and leape ouer great beames Againe I aske how came it to passe that the fall of Adam did wrappe vp in eternall death so many nations with their children beyng infantes without remedie but bicause it so pleased God Here their tonges whiche are otherwise so pratlyng must of necessitie be duÌ„me It is a terrible decree I graunt yet no man shal be able to denie but that God foreknew what end maÌ„ should haue ere he created him and therefore foreknew it bycause he had so ordeyned by his decree If any man here inuey agaynste the foreknowledge of God he rashly and vndiscretely stuÌ„bleth For what matter is there I beseche you why the heauenly iudge should be accused for that he was not ignorant of that which was to come Therfore if there be any eyther iuste or colorable complaynt it toucheth predestination Neyther ought
Wherfore this honor was to be geuen them ▪ vntill they refused it beyng offred them and by their owne vnthankfulnesse brought to passe that it was caried away to the Gētiles Neither yet with howe great obstinatie soeuer they continue to make warre against the Gospell ought they to be despised of vs if we consider that for the promises sake the blessing of God doth yet stil remain among them as verely the Apostle testifieth that it shall neuer vtterly departe from thence because the giftes and callyng of God are without repentance Beholde of what force is the promise geuen to the posteritie of Abraham and with what balance it is to be weyed Wherefore althoughe in discernyng the heires of the kyngdome from bastardes and strangers we nothyng doute that the only election of God ruleth with free right of gouernement yet we also therwithall perceiue that it pleased hym peculiarly to embrace the sede of Abraham with his mercie and that the same mercie might be the more surely witnessed to seale it with circumcision Nowe altogether like state is there of the christian Chirche For as Paule there reasoneth that the Iewes are sanctified of their parentes so in an other place he teacheth that the children of christians receiue the same sanctification of their parentes Wherupon is gathered that they are worthily seuered from the rest which on the other syde are condemned of vncleannesse Nowe who can doute but that it is moste false which they do therupon conclude that say that the infantes which in olde tyme were circumcised dyd only figure spiritual infantie which ariseth of the regeneration of the worde of God For Paule dothe not so suttelly play the Philosopher where he writeth that Christ is the minister of Circumcision to fulfill the promises which had bene made to the Fathers as if he saide thus Forasmuche as the couenant made with Abraham hath respecte to his sede Christe to performe and discharge the promise ones made by his Father came to saluatiō to the nation of the Iewes Se you not how also after the resurrectiō of Christe he iudgeth that the promise of the couenant is to be fulfilled not onely by way of allegorie but as the very wordes do sounde to the carnal seede of Abraham To the same entent serueth that which Peter in the second Chapter of the Actes declareth to the Iewes that the benefite of the Gospell is due to them and their sede by right of the couenant and in the Chapter next folowyng he calleth them the children of the testamente that is to say heires From which also not muche disaccordeth the other place of the Apostle aboue alleged where he accompteth and setteth Circūcision emprinted in infants for a testimonie of that cōmunion which thei haue with Christ. But if we harken to their trifles what shal be wroughte by that promise wherby the Lorde in the seconde article of his law vndertaketh to his seruantes that he wil be fauourable to their sede euen to the thousandth generation Shall we here flee to allegories But that were to triflyng a shift Or shal we say that this is abolished But so the law should be destroyed which Christ came rather to stablish so farre as it turneth vs to good vnto lyfe Lett it therfore bee out of controuersie that God is so good and liberall to his that for their sakes he wil haue also their children whome they shall begett to be adnumbred among his people Moreouer the differences which they go about to put betwene Baptisme and circumcision ar not only worthy to be laughed at and void of all color of reson but also disagreeyng with them selues For when they haue affirmed that Baptisme hath relation to the first day of the spiritual battell but circumcision to the eighth when mortification is already ended by and by forgetting the same they turne their song and call circumcisiō a figure of the flesh to be mortified but Baptisme they call buriall into which none ar to be put til they be alredy dead What dotages of phrentike men can with so great lightnesse leape into sondry diuersities For in the fyrst sentence Baptisme must go before circumcisiō by the other it is thrust backe into the later place Yet is it no newe exāple that the wittes of men be so tossed vp and downe when in stede of the most certain word of God they worship whatsoeuer they haue dreamed We therfore say that that former difference is a mere dreame If they listed to expounde by way of allegorie vpon the eyghth day yet it agreed not in that maner It were muche fitter accordyng to the opinion of the old writers to referre the numbre of eighth to the resurrection whiche was done on the eighth day wherupon we knowe that the newnesse of life hangeth or to the whole course of this presente lyfe wherein mortification oughte alwaye to goe forward till when life is ended mortification it selfe may also be ended Howbeit God may seme to haue mynded to prouide for the tendernesse of age in differryng circumcision the viii day because the wound shold haue ben more dangerous to the children newe borne and yet red from their mother Howe muche stronger is that that we beyng deade before are buried by Baptisme when the scripture expressely cryeth to the cōtrarye that we are buried into death to this entente that we should dye and from thenseforth shoulde endeuor to this mortification Nowe a likewise handlyng it is that they cauill that women ought not to be baptised if Baptisme must bee framed like to Circumcision For if it be most certaine that the sanctifieng of the sede of Israel was testified by the signe of Circumcision thereby also it is vndouted that it was geuen to sanctifie bothe males females But the onely bodyes of male children were marked with it which myght by nature be marked yet so that the women were by them after a certaine maner cōpanions and parteners of circumcision Therefore sending farre away suche follies of theirs lette vs sticke faste in the lykenesse of Baptisme circumcision whiche we most largely see to agree in the inward mysterie in the promises in vse in effectualnesse They thynke also that they bring forth a most strong reason why childrē are to be debarred from Baptisme when they allege that they ar not yet for age able to vnderstand the mysterie there signified That is spiritual regeneration which can not be in the first infātie Therfore they gather that they are to be taken for none other than the childrē of Adam till they be growen to age mete for a second birth But the truth of God echewhere speaketh against all these thynges For if they be to be lefte among the children of Adam then they are left in death forasmuch as in Adam we can do nothyng but dye But contrarywise Christ cōmaūdeth them to be brought vnto hym Why so because he is life Therfore that he may geue life to
himselfe suche when being made partaker of our humane martalitie he made vs parteners of his diuine immortalitie when offring himselfe for sacrifice he toke our accursednesse vpon himself that he might fil vs with blessing when with his death he deuoured swalowed vp death when in his resurrection he raised vp this our corruptible flesh which he had put on to glory vncorruption It remaineth that by appliance all the same maye come to vs. That is done bothe by the Gospell and more cleerely by the holy Supper where bothe he offreth himselfe to vs with all his good thynges we receiue him by faith Wherfore the sacramēt maketh not that Christ first beginneth to be the bread of life but when it bringeth into remembrance that he was made the bread of life whiche we continually eate and when it geueth vnto vs the taste and sauor of that breade then it maketh vs to fele the strength of that bread For it promiseth vs that whatsoeuer Christ did or suffred the same was done to geue life to vs. Then that this geuing of life is euerlasting by which we may without ende be nourished susteined and preserued in life For as Christ should not haue bene to vs the bread of life vnlesse he had bene borne and had dyed for vs vnlesse he had risen agayne for vs so now he should not bee the same vnlesse the effectualnesse and fruite of his birth death and resurrection were an euerlasting and immortall thing All which Christe hath very well expressed in these wordes The bread which I wil geue is my flesh which I wil geue for the life of the world By which wordes without dout he signifieth that his body shoulde therfore bee to vs for bread to the spirituall life of the soule because it shold be geuen forth to death for our saluatiō and that it is deliuered to vs to eate of it when by faith he maketh vs partakers of it Ones therfore he gaue it that he might be made bread when he gaue foorth himselfe to be crucified for the redemption of the world daily he geueth it when by the word of the Gospell he offreth it vnto vs to be receiued so far as it was crucified where he sealeth that deliuerance with the holy mysterie of the Supper where he inwardly fulfilleth that which he outwardly betokeneth Now herein we must beware of twoo faultes that neither doing to muche in abaring the signes we seme to pluck them frō their mysteries to which they are in a maner knitte fast nor that being immeasurable in aduancing the same we seme in the meane tyme somwhat to darken the mysteries themselues That Christ is the bread of life wherewith the faithful are nourished into eternal saluation ther is no man but he graunteth vnlesse he be altogether without religiō But this point is not likewise agreed vpon among al men what is the maner of partaking of him For there be that in one worde define that to eate the fleshe of Christe and to drinke his blood is nothing els but to beleue in Christ himlsefe But I thinke that Christ meant some certainer and hyer thyng in that notable sermon where he cōmendeth to vs the eatyng of his fleshe namely that we are quickned by the true partaking of hym whiche also he therfore expressed by the woordes of eatyng and drynkyng least any man should thynke that the life whiche we receiue of hym is conceyued by bare knowlege only For as not the syghte but the eatyng of bread suffiseth the body for nourishment so it behoueth that the soule be truly and throughly made partaker of Christ that by the power of hym it may be quickened into a spirituall lyfe But in the meane tyme we confesse that there is no other eatyng but of faith as there can no other be imagined But this is the difference betwene my wordes and theirs that with them to eate is only to beleue but I say that the flesh of Christ is eaten with beleuing because by faith he is made ours and I say that eatyng is the fruite and effect of faith Or if you wil haue it plainer with them eatyng is faithe and I thynke it rather to followe of faith In wordes verily the difference is but smalle but in the thyng it selfe not small For though the Apostle teacheth that Christe dwelleth in oure hartes by Faithe yet no manne will expounde this dwelling to be Faith but all men doo perceyue that there is expressed a singular effect of faith for that by it the faithful do obteyne to haue Christ dwellyng in them After this maner the Lorde meant in callyng hymselfe the bread of lyfe not only to teache that in the faith of his death and resurrection saluation is reposed for vs but also that by true partakyng of himselfe it is brought to passe that his life passeth into vs and becometh oures like as bread when it is taken for foode ministreth lyuelinesse to the body Neither dyd Augustine whom they bryng in for their patron in any other meanyng write that we eate by beleuyng than to shewe that this eatyng is of faith not of the mouthe Which I also denye not but yet therwithall I adde that we do by faith embrace Christe not apperyng afarre of but makyng hymselfe one with vs that he may be oure head and we his membres Yet do not I vtterly disalow that maner of speakyng but only I deny it to be a full declaration if they meane to define what it is to eate the fleshe of Christ. Otherwyse I see that Augustine hath ofte vsed this forme of speche as when he saith in the thirde boke Of Christian doctrine Unlesse ye eate the fleshe of the sonne of man this is a figure teachyng that we must communicate with the passion of the Lorde and muste sweetely and profitably laye vp in remembrance that for vs his fleshe was crucified and wounded Agayne when he sayeth that the three thousande menne whyche were conuerted at Peters sermon dyd drynke the bloode of Christe by beleuyng whyche they had shedde by cruell dealyng But in manye other places he honorably setteth out that benefyte of Faith that by it oure soules are no lesse refreshed with the communicatyng of the fleshe of Christe than oure bodies are with the breade whiche they eate And the same is it whyche in a certayne place Chrysostome wryteth that Christe doeth not onely by Faith but also in dede make vs his body For he meaneth not that we doo from any other where than from Faithe obteyne suche a benefite but this onely he meaneth to exclude that none when he heareth faithe to be named shoulde conceyue a naked imagination As for them that will haue the Supper to be onely a marke of outwarde profession I do now passe them ouer because I thinke that I haue sufficiently confuted their error whē I entreated of Sacramentes generally Only thys thing let the reders marke that when the
the right gouernement thereof ouerthrowen 8 Of the power of the Chirche as touchyng the articles of faith and with howe vnbridled licentiousnesse it hath in the Papacie been wrested to corrupte all purenesse of doctrine 9 Of Counsells and of their authoritie 10 Of the power in makyng of lawes wherin the Pope and his haue vsed a most cruell tirannie and butcherie vpon soules 11 Of the iurisdiction of the Chirche and the abuse therof suche as is sene in the Papacie 12 Of the discipline of the Chirche wherof the chefe vse is in the Censures and excommunication 13 Of vowes by rashe promisyng wherof echeman hath miserably entangled hym selfe 14 Of Sacramentes 15 Of Baptisme 16 That the Baptisme of infantes doothe very well agree with the institution of Christ and the nature of the signe 17 Of the holy Supper of Christe and what it auayleth vs. 18 Of the Popishe Masse by whiche sacrilege the Supper of Christe hath not onely ben prophaned but also brought to nought 19 Of the fiue falsely named Sacramentes where is declared that the other fiue whiche haue ben hetherto commonly taken for Sacramentes are not sacramentes and then is shewed what maner of thynges they be 20 Of Ciuile gouernement A Table of the chefe maters conteined in this Booke A. ADams fall the. 2. Boke first chap. Angells the first Boke 14. chap. Anoynting See vnction Ascending of Christ into heauen the .2 Boke .16 chap. B. Baptisme 4. Boke 15. chap. Baptisme of Infantes 4. Boke 16. chap. C. Chirch 4. Boke first chap. Comparison of the true false Chirche 4. Boke 1. chap. Iurisdiction discipline of the Chirch 4. B. chap. 11. 12. Power of the Chirch as touchyng makyng lawes 4. boke 10. chap. Power of the Chirch as touching articles of faith 4. B. â— cha The state of the old Chirch 4. B. 4. chap. Order and ministeries of the Chirch 4. B. chap. 3. Christ. The godhead of Christ. 2. Boke â—4 cha How the person of Christ is one in two natures 2. B. 14. ch Wherto Christ was sent 2. B. 15. chap. How Christ hath deserued for vs Eternall life 2. B. 17. ch How Christ is the Mediator 2. B. 2. ch Christ the Redemer 2. B. ch â—â— Christ a Prophet king prest 2. B. 15. ch Death of Christ. 2. b. 16. ch DesceÌ„ding of Christ to hell 3. Boke 16. chap. Resurrection of Christ. 2. Boke 16. chap. Christian libertie 3. Boke 19. chap. Christian life 3. B. 6. chap. Ciuile gouernement 4. B. 20. chap. Ciuile iudgementes 4. B. 20. chap. Confession SatisfactioÌ„ popish 3. B. 4. ch Confirmation popish 4. B. 19. chap Conscience 3. B. 19. chap. Councels their authoritie 4. B. 9. chap. Creation of Man 1. Boke 15. chap. Crosse. Bearing of the Crosse. 3. B. 8. chap. D. Death of Christ. 2. Boke 16. chap. Descending of Christ to Hell 3. B. 16. cha Deuells 1. boke 14. chap. Discipline See Iurisdiction E. Election The eternall ElectioÌ„ 3. B. 21. ch The eternall election of God is stablished by vocation 3. Boke 24. chap â–ª Essence of God one and Persones three 1. Boke â—â— chap. F. Faith 3. B. 2. chap. See Iustification and power of Chirche Fastyng 4. B. 12. chap. The Forsakyng of our selues 3. B. 7. ch Freewill 1. Boke 15. ch 2. Boke cha 2. â— G. God See Image Knowlege of God Godhead of Christ. 2. Boke 14. chap. Gouernement ciuile 4. B. 20. chap. H. Handes See laying on of handes Heretikes and Schismatikes 4. B. 1. chap. Holy ghost and his offices 3. B. 1. chap. The secrete workyng of the Holy gost 3. boke 1. chap. Sinne against the Holy ghost 3. Boke 3. chap. I. Idoles first Boke 11. 12. chap. Iesus Name of Iesus 2. B. 15. chap. Image of God 1. B. 15. chap. To saine an image of God is vnlawfull 1. B. 1. chap. Indulgences or pardons 3. B. 5. chap. Intercession of Saintes 3. B. 20. chap. Iudgement Ciuile 4. B. 20. chap. Iurisdiction and discipline of the Chirch 4. Boke 11. 12. chap. Iustification of Faith 3. B. 11. chap. Beginning proceding of Iustification 3. B. 14. chap. In Iustification what thinges are to be noted â— boke 23. chap. K. Knowlege of God first Boke that God is Knowen naturally of all men 1. B. 3. chap. wherto the Knowlege of God tendeth 1. B. 2. chap. That the knowlege of God is choked eyther by the ignorance or malice of men 1. Boke 4. chap. L. Lawe 2. B. 7. chap. Lawes 4. B. 20. chap. The law the end office and vse therof 2. B. 7. chap. Exposition of the morall Law 2. B. 8. ch See power of Chirche Libertie Christian. 3. B. 19. chap. Life Life of a Christian man 3. B. 6. chap. Meditation of the Life to come 3. B. 9. chap. Howe present Life is to be vsed 3. Boke 10. chap. Loue of our neighbor 2. B. 8. chap. M. Masse popishe 4. Boke 8. Chap. Matrimonie 4. Boke 10. chap. Mediator Christ. 2. B. 12. chap. Merites of workes 3. B. 15. chap. Ministeries of the Chirch 4. B. 3. chap. Monkerie 4. B. 13. chap. Morall lawe expounded 2. B. 8. chap. N. Neighbor Loue of neighbor 2. B. chap. 8. O. Offense 3. Boke 19. chap. Order and ministeries of the Chirch 4. B. 3. chap. Orders ecclesiasticall of the Pope 4. Boke 1â— chapiter Originall sinne 3. Boke chap. 1. Othe 2. Boke chap. 3. P. Pastors their election and office 4. B. ch 3. Penance True Penance 3. B. 3. chap. Popishe penance 4. B. 19. chap. Power of the Chirch as touchyng articles of Faith 4. Boke 8. chap. Touchyng makyng of Lawes 4. Boke x. chap. Prayer 3. B. 20. chap. Predestination of God 3. Boke 1. chap. Prestes Unmaried life of prestes 4. Boke 12. chapter Promises of the lawe and the Gospell agreed 3. B. 17. chap. Prouidence of God 1. B. 16. chap. Purgatorie 3. B. 5. chap. R. Redemer Christ. 2. Boke 16. chap. Regeneration 3. Boke 3. chap. Repentance See Penance Reprobate doo by their owne faulte bryng vpon themselues the destructioÌ„ to which they are predestinate 3. B. 24. chap. Resurrection of Christ. 2. B. 16. chap. Last resurrection 3. B. 25. chap. Rewarde Of Rewarde the righteousnesse of workes is yll gathered 3. B. 18. chap. Romishe see The supremicie of it and the beginnyng of the Romishe papacie 4. Booke 6. 7. chap. S. Sacramentes 4. B. 14. chap. Sacramentes falsly so named 4. B. 19. cha Satisfaction popishe 3. B. â— chap. Schismatikes 4. B. 1. chap. Scripture The authoritâ—e therof 1. Boke 6. chap. That the doctrine of the Scripture is necessarie for vs. 1. B. 9. chap. Sinne against the Holy ghost 3. B. 3. chap. Sinne originall 3. B. 1. chap. Spirite See Holy ghost Supper of Christe 4. B. 17. chap. T. Testament The likenesse of the olde and newe testament 2. B. chap. 10. Traditions of men 4. B. 10. chap Trinitie 1. B. 15. chap. U. Unction 4. Boke