we ought bothe to wil and to runne but bicause God worketh bothe in vs. No lesse vnaptly doe some wreste that sayeng of Paule We are the workers with God whiche out of doubt ought to be restrayned only to the ministers and that they are called workers with him not that they bryng any thing of themselues but bycause God vseth their seruice after that he hath made them mete and furnished with necessarie giftes They bring forth Ecclesiasticus whoe as it is not vnknowen is a writer of whose authoritie is doubted But although we refuse it not whiche yet we maye lawfully doe what doth he testifie for freewill He sayeth that man so sone as he was created was lefte in the hande of his owne counsell that commaundementes were geuen him which if he obserued he should agayne be preserued by them that before manne was set life and death good and euell that what so euer he would should be geuen hym Be it that manne receyued from his creation power to obteine eyther life or death What if on the other side we aunswere that he loste it Truely my minde is not to speake agaynst Salomon whiche affirmeth that man at the beginnyng was create vpright and he forged vnto himselfe many inuentions But bycause manne in swaruyng loste as it were by shipwrecke bothe him selfe and all his good thinges it foloweth not by and by that all that is geuen to his firste creation belongeth to his nature beyng corrupted and degenerate Therefore I answere not to them onely but also to Ecclesiasticus him selfe what so euer he be If thou meane to instruct man to seke within him selfe power to atteine saluation thy authoritie is not of so great force with vs that it maye be any preiudice be it neuer so small against the vndoubted worde of God But if thou only studie to restraine the malice of the flesh whiche in layeng the blame of her owne euels vpon God vseth to seke a vayne defense for it selfe and therefore thou answerest that vprightnesse was geuen vnto men whereby it maye appere that him selfe was cause of his owne destruction I willingly agree vnto it so that againe thou agree in this with me that nowe by his owne faulte he is spoyled of those ornamentes wherewith God had clothed him at the beginnyng and that so we confesse together that now he more needeth a Physician than a defender Yet they haue nothing oftener in their mouth than the parable of Christ of the way faryng man whome theues layde abrode half dead in the waye I know that it is common almost with all writers that the calamitie of mankynde is represented vnder the figure of that wayfaryng man ThereupoÌ„ do our aduersaries gather an argumeÌ„t that man is not so maymed with the robberie of sinne and the Deuell but that he kepeth still remayning the leauinges of his former good thinges for asmuch as it is said that he was leâ—t half aliue For where is that half life vnlesse some portion both of right reason and will remayned Firste if I would not geue place to their allegorie I beseche you what wold they do For there is no doubt that it was deuised by the fathers biside the natural sense of the Lordes wordes Allegories ought to goe no further than they haue the rule of Scripture goyng before them so far is it of that they be by theÌ„selues sufficient to ground any doctrines And there want not resons whereby I can if I liste ouerthrow this deuise for the worde of God leaueth not â—o man halfe a life but teacheth that he is vtterly dead for so much as concerneth blessed life And Paule when he speaketh of our redemption doth not say that we were healed when we were half dead and half aliue but that we were raysed vp agayne when we were dead He calleth not vpon them that are halfe aliue to receiue the light of Christ but them that slepe and are buried And in like maner speaketh the Lord him selfe when he sayth that the houre is come when the dead shal rise againe at his voice With what face would they set this light allusioÌ„ against so many playne sentences But let this allegorie haue the force of a certayne testimonie yet what shall they wrynge out of vs thereby Manne is halfe aliue therefore he hath somewhat left safe I graunt he hath a witte capable of vnderstandyng although it pearce not to the heauenly and spirituall wisedome he hath true iudgement of honestie he hath some felyng of the godhed howebeit that he atteine not the true knoweledge of God But to what purpose come all these thinges Truely they bryng not to passe that the same sayeng of Augustine be taken from vs whiche is also approued by coÌ„mon consent of the Scholes that after mans fall the freely geuen good thinges whereupon saluation hangeth are takeÌ„ awaye from him and that his naturall giftes are corrupted and defiled Let therefore this truthe remayne with vs vndoubted which can be shaken by no engines that the minde of man is so estranged from the righteousnesse of God that it conceiueth coueteth and enterpriseth all wickednesse filthinesse vncleanesse and mischiefe that his heart is so throughly soked in poison of sinne that it can breath out nothing but corrupt stinke But if at any time they doe vtter any goodnessâ— in showe yet still the minde remayneth alwaye wrapped in hypocrisie and deceitefull crokednesse and the heart entangled with inwarde peruersnesse The sixte Chapter ¶ That manne beyng loste must seke for redemption in Christ. SIthe all mankinde hath perisshed in the persone of Adam that excellence and nobilitie of beginnyng which we haue spokeÌ„ of would so litle profit vs that it wold rather turne to our greater shame till God appere the redemer in the person of his only begotten Sonne which acknowlegeth not men defiled and corrupted with sinne to be his worke Therefore sithe we are fallen from life into death al that knowledge of God the creatour wherof we haue entreated were vnprofitable vnlesse there folowed also faith setting forth God a father vnto vs in Christ. Truely this was the natural order that the frame of the world should be a Schoole vnto vs to learne godlinesse from whense might be made a passage for vs to eternall life perfect felicite but sins our falling away whether so euer we turne our eyes vpward downeward the curse of God still presenteth it self vnto our sight whiche while it possesseth enwrappeth innocent creatures by our fault muste needes ouerwhelme our owne soules with desperation For although Gods wil is that his fatherly fauor toward vs do stil many wayes appere yet by beholding of the world we caÌ„not gather that he is our Father when our conscience inwardly pricketh vs and sheweth that there is in sinne iuste cause of forsaking why God should not accoÌ„pt or recken vs for his children Byside that there is in vs both slouthfulnesse and
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
we suffer with him we shal also reigne together with him that we be so fashioned like to his suffringes till we atteyne to the likenesse of his resurrection For asmuch as the Father hath predestinate these to be fashioned like the image of his sonne whome in him he hath chosen that he maye be the first begotten among all his brethreÌ„ and therfore that neyther death nor present thinges nor thinges to come shall seuer vs from the loue of God which is in Christ but rather all thinges shall turne to vs to good and to saluation Loe me do not iustifie a maÌ„ by workes before God but we say that all they that are of God are regenerate made a newe creature that they may passe out of the kingdome of sinne into the kingdome of righteousnesse that by this testimonie thei make their callyng certayne and are iudged as trees by the frutes The .xvi. Chapter ¶ A confutation of the sclaunders whereby the Papistes goe about to bryng this doctrine in hatred WIth this one word may the shamelesnesse of certayne vngodly men be confuted whiche sclaunder vs with sayeng that we destroy good workes and doe draw men awaye from the followyng of theÌ„ when we say that they are not iustified by workes nor do deserue saluatioÌ„ and againe that we make to easy away to right cousnesse when we teache that it lieth in the free forgeuenesse of sinnes and that we do by this enticement allure men to sinne whiche are of their owne will to much enclined thereto already These sclaunders I say are with that one word sufficiently confuted yet I will brefely answer to them bothe They allege that by the iustification of fayth good workes are destroyed I leaue vnspoken what manner of men be these zelous louers of good workes whiche doe so backbite vs. Let them haue licence as freely to rayle as they do liceÌ„tiously infect the whole world with the filthinesse of their life They faine that they be greued that when fayth is so gloriously aduaunced workes are dryuen downe out of their place What if they be more raysed vp and stablished For neyther doe me dreame of a fayth voyde of good workes nor a iustification that is without them This onely is the difference that when we confesse that fayth and good workes do necessarily hange together yet we set iustification in fayth not in workes For what reason we doe so we haue in redinesse easily to declare if we do but turne to Christ vnto whome our faythe is directed and from whome it receyueth her whole strength Why therefore are we iustified by faith bycause by fayth we take holde of the righteousnesse of Christ by which alone we are reconciled to God But this thou canst not take holde of but that thou must also therewithall take holde of sanctification For he was geuen to vs for righteousnesse wisdome sanctification redemptioÌ„ Therfore Christ iustifieth none whome he doth not also sanctifie For these benefites are coupled together with a perpetuall and vnseperable knot that whome he enlighteneth with his wisdome them he redemeth whome he redemeth he iustifieth whom he iustifieth he sanctifieth But for asmuch as our question is only of righteousnesse and sanctifieng let vs staye vpon these We maye put difference betwene them yet Christ conteineth them bothe vnseperably in himself Wilt thou therfore obteine righteousnesse in Christ Thou must first possesse Christ thou canst not possesse him but that thou must â—e made partaker of his sanctification bicause he can not be torne in peces Sithe therefore the Lord doth graunt vs these benefites to be enioyed none otherwise than in geuing himself he geueth them bothe together the one neuer without the other So appereth how true it is that we are iustified not without workes and yet not by workes bycause in the partaking of Christ wherby we are iustified is no lesse coÌ„teined sanctification than righteousnesse That also is moste false that the mindes of men are withdrawen from the affection of weldoyng when we take from them the opinion of merityng Here by the way the readers must be warned that they foolishly reason froÌ„ reward to merit as I shall afterward more plainly declare namely bicause they know not this principle that God is no lesse liberal when he assigneth reward to workes than wheÌ„ he geueth power to do well But this I had rather differre to the place fit for it Now it shal be enough to touche howe weake their obiection is whiche shal be done two wayes For first whereas they say that there shal be no care of well framyng of life but when hope of reward is set before them they erre quite from the truth For if this only be enteÌ„ded when men serue God that thei loke to reward or let out to hire or sell their labors to him they litle preuayle for God will be freely worshipped freely loued he I say alloweth that worshipper which when all hope of receyuing reward is cut of yet cesseth not to worshippe him Moreouer if men be to be pricked forward no man can put sharper spurres vnto them than those that are taken of the ende of our redeÌ„ption and calling such as the word of God spurreth men withal when it teacheth that it is to wicked vnthaÌ„kefulnesse not mutually to loue him agayne whiche first loued vs that by the blood of Christ our consciences are cleansed from dead workes to serue the liuyng God that it is a haynous sacrilege if beyng ones cleased we defile our selues with newe filthinesse and prophane that holy blood that we are deliuered from the handes of our enemies that we maye without feare serue him in holinesse and righteousnesse before him all the dayes of our life that we are made free from sinne that we maye with a free Spirit folow righteousnesse that our olde man is crucified that we may rise agayne into newnesse of life agayne that if we be dead with Christ as becommeth his members we must seeke those thinges that are aboue and must in the world be wayfaring men from home that we may long toward heauen where is our treasure that the grace of God hath appered to this end that forsakyng al vngodlinesse worldly desires we maye liue soberly holyly and godlyly in this world lokyng for the blessed hope and the appering of the glorie of the great God sauior therefore that we are not apointed that we should stirre vp wrath to our selues but that we may obteyne saluation by Christ that we are the teÌ„ples of the Holy ghost which it is not lawfull to be defiled that we are not darknesse but light in the Lord whiche muste walke as children of light that we are not called to vncleannesse but to holinesse bicause this is the will of God our sanctificatioÌ„ that we absteyne from vnlawfull desires that our callyng is holy that the same is not fulfilled but with purenesse of life that we are
as is lawful to be knoweÌ„ of his couÌ„sel But least any man should think this a weake testimonie let vs consider how much bothe clearenesse and certaintie it bringeth vs. Of whiche thing Bernard speaketh fitly For after that he had spoken of the reprobate he sayth The purpose of God standeth the sentence of peace standeth vpon them that feare him bothe coueryng their euels and rewarding their good thynges so as to them after a maruellous manner not only good thinges but also euell doe worke together vnto good Whoe shall accuse the elect of God It sufficeth me to all righteousnesse to haue him alone mercifull to whome alone I haue sinned All that he hath decreed not to impute to me is so as yf it neuer had ben And a litle after O place of true reste and to whiche not vnworthily I maye geue the name of a bedchamber in whiche God is seene not as troubled with wrath not as withholden with care but his wil is proued in him good and well pleasyng and perfect This sight doth not make afrayde but calmeth doth not stirre vp vnquiet curiousnesse but appeaseth it doth not wery the senses but quietet them Here is quiet truely taken God beyng appeased appeaseth all thynges and to beholde him quiet is to be quiet First if we seke a fatherly kindenesse and fauorable minde of God we must turne our eyes to Christ in whome alone the soule of the father resteth If we seke saluation lyfe and the immortalitie of the heauenly kingdome we muste then also flee to no other for asmuch as he alone is bothe the fountayne of lyfe and author of saluation and heir of the kingdome of Heauen Nowe whereto serueth election but that beyng adopted of the heauenly Father into the degree of chyldren we maye by his fauour obteyne saluation and immortalitie Howe so euer in sekyng thou tosse it and shake it yet thou shalt finde that the vttermoste marke of it extendeth no further Therefore whome God hath taken to his children it is not sayd that he hath chosen them in themselues but in his Christ bycause he could not loue them but in him nor geue them the honour of the inheritance of his kingdome vnlesse they had firste ben made partakers of him If we be chosen in him â–ª we shall not finde in our selues the certaintie of our election no nor yet in God the Father yf we imagine him naked without the Sonne Christ therefore is the mirrour in whome we bothe muste and without deceite maye behold our election For sithe it is he into whose bodie the Father hath apoynted to graffe all them whome from eternitie he hath willed to be his that he maye take for his chyldren so many as he reknowlegeth amonge his members we haue a witnesse playne and sure enough â–ª that we are written in the boke of life if we coÌ„municate with Christ. And that sure coÌ„munioÌ„ of himself he gaue vs when by the preaching of the Gospel he testified that he was geuen to vs of the father that he with all his good thinges should be oures We are sayd to put on him to growe together into him that we maye liue bicause he liueth So oft is this doctrine repeted The Father spared not his only begotten sonne that whosoeuer beleueth in him maye not perish But he that beleueth in him is sayd to haue passed from death into life In which sense he calleth himself the bred of life which who so eateth he shal not die for euer He I say hath beÌ„ a witnesse to vs that they shal be receyued of the heauenly Father in place of his children of whome he hath ben receiued by fayth If we couet any more than to be accompted among the children and heires of God then we maye climbe aboue Christ. If this be our vttermoste marke how much be we mad in sekyng without him that whiche we haue already obteined in him and which maye be found in him alone â–ª Moreouer sithe he is the eternal wisedome the vnchangeable truth and faste settled counsell of the Father it is not to be â—eared least that which he declareth to vs in his word should varie any thing be it neuer so litle from that will of the father whiche we seke but rather he faithfully openeth it vnto vs such as it was from the beginnyng and euer shal be The practise of this doctrine ought also to be in vre in prayers For though the faith of electioÌ„ doth encourage vs to cal vpoÌ„ God yet when we make our prayers it were vnorderly done to thrust it into the presence of God or to couenant with this condition â–ª Lord if I be elected heare me for asmuch as he willeth vs to be coÌ„tent with his promises and no where els to seke whether he wil be entreatable to vs or no. This wisedome shall deliuer vs from many snares if we can skill to applie that to a right vse whiche hath ben rightly written but let vs not vndiscretely draw hether and thether that which ought to haue ben restrayned There is also for stablishyng of our affiance an other staye of election whiche we haue sayd to be ioyned with our callyng For whome Christ taketh beyng enlightened with the knowlege of his name into the bosome of his Church them he is sayd to receiue into his faith protection And whome so euer he receiueth they are sayd to be committed to him of the father and deliuered to his trust that they maye be kept into eternall life What meane we Christ crieth out with a lowde voyce that so many as the Father willeth to be saued he hath deliuered them into his protection Therefore if we list to know whether God haue care of our safetie let vs seke whether he hath committed vs to Christ whome he hath made the onely sauior of all his Nowe if we dout whether we bee receyued of Christ into his fayth and kepyng he preuenteth our doutyng when he voluntarily effreth himself to be our shepeheard and pronounceth that we shal be in the number of his shepe if we heare his voyce Let vs therefore embrace Christ beyng liberally set open for vs and coÌ„ming to mete vs he shal number vs in his flocke and shall kepe vs enclosed with in his folde But there entreth into vs a carefulnesse of our state to come For as Paul teacheth that thei are called which were before chosen so Christ sheweth that many are called but few are chosen â–ª yea and also Paule himselfe in an other place dishorteth vs from carefulnesse Let him that standeth sayth he loke that he fall not Againe Art thou grafted into the people of God Be not proude but feare for God is able to cut the of againe that he maye graffe other Finally wee are sufficiently taught by experience it selfe that calling and faith are of smale value vnlesse there be adioyned continuance which happeneth not to al meÌ„ But Christ hath deliuered vs
But what did the Apostles Luke reporteth in the Actes that the Apostles which were at Hierusalem when they hearde that Samaria hadde receiued the worde of God sent thether Peter and Iohn they prayed for the Samaritans that they might receiue the Holy ghost which was not yet come into any of them but they were baptized onely in the name of Iesus when they had prayed they laied their hands vpoÌ„ them by which layeng on the Samaritanes receiued the Holy ghost And of this laieng on of hands he diuerse tymes maketh mentioÌ„ I heare what the Apostles did that is they faithfully executed their ministrie The Lord willed that those visible and wonderfull graces of the Holy ghost which he then poured out vpon his people shold be ministred and distributed of his Apostles by the laieng on of handes But vnder this laieng on of hands I thinke there was not conteined any hier mysterie but I expound it that they adioyned such a ceremonie that by the very outeward doyng they mighte signifie that they commended and as it were offred to God him vpon whome they laid their handes If this ministerie which the Apostles then executed were yet stil remaining in the Chirch the layeng on of handes also ought to be kept But sins that same grace hath cessed to be geuen whereto serueth the laieng on of handes Truelye the Holy ghost is yet present with the people of God without whom being guider directer the Chirch of God can not stande For we haue the eternal promise and which shal euer stande in force by which Christ calleth to him self them that thirst that they may drinke liuing waters But those miracles of powers and manifest workinges which were distributed by the layeng on of handes haue ceassed neither behoued it that they should be but for a time For it behoued that the preaching of the Gospell while it was new should be gloriously set fourth and magnified with vnheard of and vnwonted miracles From which when the Lord cessed he did not by and by forsake his Chirch but taught that the royaltie of his kingdome and the dignitie of his word was excellentlye enough disclosed In what point therfore wil these stageplaiers say that they follow the Apostles They shoulde haue done it with layeng on of handes that the euident power of the Holy ghost might by and by shew forth it self Thys they bring not to passe why therfore do they bost that the laieng on of haÌ„des maketh for them which we rede in dede that the Apostles vsed but altogether to an other ende This hath like reason as if a man shoulde teache that that breathing wherewith the Lord breathed vpoÌ„ his disciples is a Sacrament wherby the Holy ghost is geuen But whereas the Lord did this ones he did not also will that we should do the same After the same maner also the Apostles layed on their handes during the time that it pleased the lord that the visible graces of the Holy ghoste shoulde bee distributed at their praiers not that they which come after shold only playerlike and without the thing in dede couÌ„terfait an empty cold signe as these apes do But if they proue that in layeng on of handes they folow the Apostles wherein they haue no like thing with the Apostles sauing I wote not what ouerthwart wrongfull counterfaiting yet whense cometh their oyle which they call the oile of saluatioÌ„ Who taught them to seke saluatioÌ„ in oyle Who taught them to geue to it the power of strengthning Did Paule which draweth vs far away from the elements of this world whiche condemneth nothing more than the sticking to suche pety obseruations But this I boldly pronounce not of my selfe but from the Lorde Whoso call oyle the oyle of saluation they forsweare the saluation whiche is in Christ they denye Christ they haue no part in the kingdome of God For oyle is for the belly and the belly for oyle the Lorde shall destroy bothe For all these weake elementes whiche decay with very vse belong nothing to the kyngdome of God which is spiritual and shal neuer decay What then wil some men say do you measure with the same measure the water wherewith we be baptyzed and the bread and wine vnder which the Supper of the Lord is geuen I answere that in Sacramentes geuen of God twoo thinges are to bee loked vnto the substaÌ„ce of the bodily thing which is set before vs and the forme that is by the worde of God printed in it wherin lyeth the whole strength In respect therfore that the bread wine and water that are in the SacrameÌ„tes offred to our sight do kepe their owne substance this saieng of Paul alway hath place â–ª Meate for belly and the bellye for meates God shall destroy them both For they passe and vanish away with the fashioÌ„ of this world But in respect that they be sanctified by the word of God that they may be Sacramentes they do not hold vs in the flesh but doo truely and spiritually teache vs. But let vs yet more nerely loke into it how many monsters this fat liquor fostreth and fedeth These anoynters saye that the Holy ghost is geuen in Baptisme to innocence in ConfirmatioÌ„ to encrease of grace that in Baptisme we are new begotten into life in confirmation we ar prepared to battell And they are so paste shame that they deny that Baptisme can well bee doone without confirmation O wickednesse Are we not therfore in Baptisme buried together wyth Christ being made partakers of hys death that we maye bee also parteners of hys resurrection But thys felowship wyth the death and life of Christ Paule expoundeth to be the mortifieng of our flesh and quickning of our spirite for that our olde man is crucified that we may walk in newnesse of life What is to be armed to battel if this be not If they compâ—ed it a matter of nothing to trede vnder feete the word of God why did they not yet at least reuereÌ„ce the Chirch to whom they wil in euery point seme so obedient But what can be brought forth more stroÌ„g against their doctrine thaÌ„ that decree of the Mileuitane councel Whoso sayeth that Baptisme is geuen onely for forgeuenesse of sinnes and not for a helpe of grace to come accursed be he But whereas Luke in the place which we haue alleged sayth that they were baptised in the name of Iesus Christe which had not receiued the Holy ghost he dothe not simply denie that they wer endued with any gift of the Holy ghost which beleued in Christ with hart and confessed him with mouth but meaneth of that receiuing of the Holy ghost wherby the open powers and visible graces were receiued So is it sayd that the Apostles receiued the Spirite on the day of Pentecost wheras it had ben long before sayd vnto them of Christ It is not you that speake but the Spirit of my Father which speaketh in you Beholde
And we knowe what Moses eche where saith Iniquitie shal be cleansed sinne shal be putte awaie forgeuen Finally we are very well taught in the olde figures what is the force and effect of the death of Christe And this point the Apostle setteth out in the epistle to the Hebrues very fytly taking this principle that remission is not wrought withoute shedynge of bloode Whervpon he gathereth that Christ for the abolishing of sinne appeared ones for all by his sacrifice Againe that he was offred vp to take awaie the sinnes of manie And he hadde saide before that not by the bloode of goates or of calues butte by his owne bloode hee ones entred into the holy place finding eternall redemption Nowe when he thus reasoneth If the bloode of a calfe do sanctifie accordinge to the cleannesse of the flesh that muche more consciences are cleansed by the bloode of Christ from deade workes it easily appeareth that the grace of Christe is to muche diminished vnlesse we graunt vnto his sacrifice the power of cleansinge appeasing and satisfieng As a little after hee addeth This is the mediator of the new testament that the◠whiche are called maie receiue the promise of eternall inheritance by meane of death for the redemption of sinnes goinge before which remained vnder the lawe But specially it is conuenient to weye the relation which Paule describeth that he became curse for vs. c. For it were superfluous yea and an absurditie that Christ shoulde be charged with curse but for this entent that he payinge that which other did owe shoulde purchace righteousnes for them Also the testimonie of Esaie is playne that the chastisement of our peace was laied vpon Christ and that we obteined healthe by his stripes For if Christe had not satisfied for oure sinnes it coulde not haue been saide that he appeased God by takinge vpon him the peine wherevnto we were subiect Wherewith agreeth that whyche foloweth in the same place For the sinne of my people I haue striken him Let vs also recite the exposition of Peter which shall leaue nothing doubtful that he did beare our sinne vpon the tree For he saithe that the burthen of damnation from whiche we were deliuered was laide vpon Christe And the Apostles do plainely pronounce that he payed the pryce of raunsome to redeeme vs from the gyltinesse of deathe Being iustified by his grace through the redemption whiche is in Christ whome God hathe set to be the propiciatorie by faith which is in his bloode Paule commendeth the grace of God in this point bicause he hath geuen the price of redemption in the deathe of Christ and then he biddeth vs to flee vnto hys bloode that hauinge obteined righteousnesse we maye stande boldly before the iudgement of God And to the same effecte is that saieng of Peter that we are redeemed not by golde and siluer but by the precious bloode of the vnspotted Lambe For the comparison also woulde not agree vnlesse with that price satisfaction had ben made for sinnes for whiche reason Paule saith that we are preciously bought Also that other saieng of his wold not stande together Ther is one mediator that gaue hymselfe to bee a redemption vnlesse the peine hadde ben caste vpon him whiche wee had deserued Therefore the same Apostle defyneth that the redemptino in the bloode of Christ is the forgeuenesse of synnes as if he shoulde haue saide that wee are iustified or acquyted before God bycause that bloode aunswereth for satisfaction for vs. Wherewyth also agreeth the other place that the hande writinge which was against vs was cancelled vpon the crosse For therein is meant the payment or recompense that acquyteth vs from gyltinesse There is also great weight in these wordes of Paule If we be iustified by the workes of the lawe then Christe dyed for nothynge For hereby we gather that we muste fetche from Christe that whyche the lawe woulde geue yf any man can fulfyll it or whyche is all one that wee obteyne by the grace of Christe that whyche God promysed to oure woorkes in the lawe when he sayde He that dothe these thynges shall lyue in them Whyche he no lesse playnely confyrmeth in hys sermon made at Antioche affyrmeth that by beleuynge in Christe we are iustified from all those thynges from whiche we coulde not be iustified in the lawe of Moses For if the kepinge of the lawe be righteousnesse who can denie that Christe deserued fauoure for vs when takynge that burden vpon hym he so reconciled vs to God as yf we our selue had kept the law To the same purpose serueth that whiche he afterward writeth to the Galatians God sent his Sonne subiecte to the lawe that he mighte redeeme those that were vnder the lawe For to what ende serued that submission of his but that he purchaced to vs righteousnesse taking vpon hym to make good that whyche we wer not able to pay Hereof cōmeth that imputation of righteousnesse without woorkes wherof Paule speaketh bycause the righteousnesse is reckened to vs which was founde in Christ only And truely for no other cause is the fleshe of Christ called our meate but bicause we finde in him the substance of life And that power proceedeth from nothinge els but bicause the Sonne of God was crucified to be the price of our righteousnesse As Paule sayth that he gaue vp hymselfe a sacrifice of swete sauoure And in an other place He died for our sinnes he rose againe for our iustification Hervpon is gathered that not only saluatiō is geuen vs by Christe but also that for his sake hys father is now fauourable vnto vs. For there is no doubt that that is perfectli fulfilled in him which God vnder a figure pronounceth by Esaie saieng I wil do it for mine owne sake for Dauid my seruantes sake Whereof the Apostle is a right good witnesse where he saith Your sinnes are forgeuen you for his names sake For though the name of Christ be not expressed yet Ihon after his accustomed manner signifieth hym by thys pronoune He. In whiche sense also the Lorde pronounceth As I liue bicause of my father so shall ye also liue bycause of me Wherewith agreeth that whiche Paule saith It is geuen you bicause of Christe not onely to beleue in him but also to suffer for him But to demaūd whether Christ deserued for himself as Lombard the other scholemen do is no lesse foolish curiositie thā it is a rash determination when thei affirme it For what neded the sonne of God to come down to purchace any new thing for himselfe And the Lord declaring his own counsel doth put it wholy out of doubt For it is not said that the father prouided for the cōmoditie of his sonne in his deseruinges but that he deliuered him to death spared him not bicause he loued the worlde And the
prophetes manners of speaking are to be noted as A child is borne to vs. Again Reioce the daughter of Siō behold thy king cōmeth to thee Also that confyrmation of loue shoulde be very colde whyche Paule setteth oute that Christe suffered deathe for his enemies For therevpon we gather that he had no respect of himselfe that same he plainely affirmeth in saieng I sanctifie my selfe for them For he that geueth awaie the frute of his holynesse vnto other doth thereby testifie that he purchaceth nothing for hymselfe And truely this is moste worthyly to be noted that Christe to geue him selfe wholy to saue vs did after a certaine manner forget himselfe But to thys purpose thei doe wrongfully drawe this testimonie of Paule Therefore the father hath exalted him geuē him a name c. For by what deseruinges coulde man obteine to be iudge of the worlde and the heade of the Angeles and to enioye the soueraigne dominion of God and that in hym shoulde rest that same maiestie the thousandth parte whereof all the powers of men and Angeles can not reache vnto But the solution thereof is easy and playne that Paule doth not ther entreate of the cause of exalting of Christe but onely to shewe the effect ensuing thereof that it might be for an example to vs. And no other thing is meant by that whiche is spoken in an other place that it behoued that Christe shold suffer and so enter into the glorie of his Father The thirde booke of the Institution of Christian Religion Whiche entreateth of the manner howe to receiue the grace of Christ and what profites do growe vnto vs and what effectes ensue thereof The fyrste Chapter That those thinges which are spoken of Christ do profite vs by secret working of the holy Ghoste NOwe it is to be seen howe those good thinges doe come vnto vs whiche the Father hathe geuen to his only begotten Sonne not for his own priuate vse but to enriche them that were without them needed them And fyrste this is to be learned that so longe as Christe is oute of vs and we be seuered from him whatsoeuer he suffered or dyd for the saluation of mankinde is vnprofitable and nothinge auayleth for vs. Therefore that he maye enterparten wyth vs those thinges that he hathe receiued of hys Father it behoueth that he become oures and dwell in vs. And for that cause he is called our heade and the fyrste begotten amonge many brethren and on the other side it is saide that we are graffed into him and did putte on hym For as I haue before saide all that euer he possesseth belongeth nothinge to vs vntyll we growe together into one with hym But although it be true that wee obteyne thys by faythe yet forasmuche as we see that not al without dyfference do embrace this enterpartening of Christe whyche is offered by the Gospel therefore very reason teacheth vs to clymbe vp hyer and to enquire of the secret effectuall workinge of the Spirite by whyche it is brought to passe that we enioye Christe and all his good thynges I haue before entreated of the eternall godhede and essence of the Spirit at thys present let vs be content wyth thys one speciall article that Christe so came in water and bloode that the Spirite shoulde testifie of hym leaste the saluation that he hathe purchaced shold slippe awaie from vs. For as there are alleged three witnesses in heauen the Father the Worde and the Spirit so are there also three in earth Water Bloode the Spirit And not without cause is the testimonie of the Spirite twise repeted whiche we feele to bee engrauen in oure heartes in steede of a seale whereby commeth to passe that it sealeth the washinge and sacrifice of Christ. After whiche meaninge Peter also saith that the faythfull are chosen in santification of the spirit vnto obedience and sprynkling of the blood of Christ. By whiche woordes he telleth vs that to the entent the shedinge of that holy bloode shoulde not become voyde oure soules are cleansed wyth it by the secrete wateringe of the holy Spirite According whervnto Paule also speakinge of cleansinge and iustification saieth that we are made partakers of them bothe in the name of Iesus Christe and in the Spirite of oure God Finally thys is the summe that the holy Spyrite is the bonde wherewyth Christe effectually byndeth vs vnto hym For proofe whereof also do serue all that wee haue taughte in the laste booke before thys concernynge hys anoyntynge But that this being a matter specially worthy to be knowen may be made more certainly euident we must holde this in minde that Christ came furnished with the holy Spirit after a certaine peculiar manner to the ende that he might seuer vs from the worlde and gather vs together into the hope of an eternal inheritance For this cause he is called the Spirit of sanctification bicause he doth not onely quicken and nourish vs with that general power which appeareth as wel in mankinde as in all other liuinge creatures but also is in vs the roote and feede of heauenly life Therefore the Prophetes do principally cōmend the kingdome of Christe by this title of prerogatiue that then shoulde florishe more plentifull aboundance of the Spirit And notable aboue all the rest is that place of Ioel In that day I will poure of my Spirit vpon al fleshe For though the Prophet there seeme to restraine the giftes of the Spirit to the office of prophecieng yet vnder a figure he meaneth that God by the enlightning of his Spirite will make those his scholers whyche before were vnskilfull and voyde of all heauenly doctrine Nowe forasmuche as God the Father dothe for his Sonnes sake geue vs his holy Spirit yet hathe left with him the whole fulnesse thereof to the ende that he shoulde be a minister and distributer of his liberalitie he is sometime called the Spirite of the Father and sometime the Spirite of the Sonne Ye are not saith Paule in the fleshe but in the Spirit for the Spirit of God dwelleth in you But if any haue not the spirit of Christe he is not his And herevpon he putteth vs in hope of ful renuing for that he which raised vp Christ from the deade shall quicken our mortall bodies bicause of his Spirit dwelling in vs. For it is not absurditie that to the Father bee ascribed the praise of his owne giftes whereof he is the author yet that the same be ascribed to Christe with whome the giftes of the Spirite are lefte that he maie geue them to those that be his Therefore he calleth all them that thirste to come to him to drynke And Paule teacheth that the Spirit is distributed to euery one according to the measure of the gifte of Christ. And it is to be knowen that he is called the Spirite of Christ not onely in respect that the eternall Worde of God is