words are most diligently to be noted and marked â–ª for many comfortable lessons may be learned of them to the quietyng of our owne consciences and to the greate comfort of our soules First and formost we learne that they shal take holde by faithe vpon the glad ioyfull tidynges of our sauation 〈◊〉 in his worde how that our sauiour Iesus Christ did bring into this worlde beléeue that God who did sende him is become a most mercifull louing father vnto vs being alwaies ready for his sonne Iesu christes sake who by his death hath pacified his wrath and made attonement 〈◊〉 hym and vs to receiue vs vnto his mercie and to pardone 〈◊〉 all ouâ— synnes haue already euerlastyng life beyng as sure of it as if they were alreadie in full possession of it triumphyng with their head in the glorious kindome of heauen For we do receiue it already in this life by faith we are already possessed of it by hope we are therin already coÌ„firmed by holines of life But how could it be verified that the faithfull beleeuers haue euerlastyng life as beyng already in full possession of it if after their death and departyng out of this life they must be broyled and rosted in their Purgatorie fire by the space of .vij. yeres for euerie sinne that they haue committed in this life if their doctrine be true it were in a maner better for them that they had neuer béen borne For thei say that the fire of purgatorie doeth differ nothyng from the vnquenchable fire of hel sauing only that the one is euerlasting and the other lasteth but for a tyme Is this the blesfull reste that the holy ghoste dothe promise vnto them that die in the Lorde that is to saie in the faith of the onely begotten sonne of God our Sauiour Christe The spirite saieth that they shall after their death reste from their labours verely that were a poore resse if when a man hath toyled and laboured all the daie long he should bee faine to lye all night in a whotte burnyng Ouen I iudge he would not be very hastie to goe vnto his rest Secondly here we shal marke that the true beléeuers shal not come into iudgement of condemnation that is to saâ—e nothyng shal be laide to their chardge no sinnes shal be imputed vnto them but through faithe in the onely begotten sonne of God they shal be accounted as righteous as if they had neuer committed any offence For why Christ our Sauiour is made vnto them righteousnes sanctification and redemption how can it be then that they must suffer such greeuous paines in a fire whiche is altogether like vnto hell fire as they saie if no iudgement shal be geuen against them No offendour is wont to suffer punishment excepte he be iudged and condemned to it But the trueth it selfe doeth saie that thei that beléeue shal not come into iudgement or condemnation whervnto the Appostle doth say Nulla igitur nunc est condemnatio his qui insiti sunt christo Iesu qui non iuxta carnem versantur sed iuxta spirituÌ„ That is to say there is now no condemnation to them that are in christ Iesu whiche walke not after the fleshe but after the spirite They therfore which doe saie and affirme that the faithfull shall in the other worlde suffer the paines and punishementes that are due to their offences and synnes are directly against the Scriptures and worde of God. Laste of all this aâ—e we assured of that they whiche take holde vpon the mercie of God declared vnto vs in our sauiour Iesu Christe are alreadie passed from death to life meanyng thereby that they bee deliuered from the styng and power of death whiche is synne and from all the penalties that are belongyng vnto it and that there remayned no more after this mortall life but to enioye and possesse that eternall euerlastyng life that the onely begotten sonne of god hath so dearely bought and purchased vnto vs whiche thyng the holy Scripture doth declare and set forth vnto vs by many goodly comfortable examples for there doe we reade that as soone as the poore Lazarus was deade his soule was by the handes of the Angels caried vp into the bosome of Abraham that is to saie into ioye and felicitie Againe as soone as the théefe that hong on a Crosse by christ did say remember mee O Lorde when thou commest into thy kyngdome straight waies our sauiour Christe gaue hym this most comfortable aunswere verely I saie vnto thée to daie thou shalt be with mee in Paradise that is to saie in my heauenly kingdome for so christ praied his father as Iohn recordeth in his Gospell saiyng â–ª father I wil that they which thou haste geuen me be with mee euen where I am that thei maie behold my glory So likewise the wise man in his boke nay rather the spirite of god in the wise man saith the soules of the righteous are in the hande of God and no torment shal touche them And whereas they doe bryng here a tricke of their wicked and vngodly sophistry saiyng that the théefe did obtaine this frée pardon at Christes handes by a singuler priuiledge which al men must not looke to enioy for priuiledges as the Lawiers be wont to saie be not common to all men I doe aunswere that no man is saued but by priuiledge whiche doth onely parteine vnto the true and faithfull beleeuers and not to the vnfaithfull and reprobate in comparison of whom the chosen and elect of god are very fewe in number for though many be called yet fewe are chosen and elected to these few doth the priuiledge of the childreÌ„ of god belong and not vnto all men so that the Lawiers saiyng shall also be verified in this pointe as then the poore Lazarus and also the in reste and quietnes and the soules of the vngodly 〈…〉 punishmentes vntill the bodies of those doe â—se againe vnto life euerlastyng and the bodies of â—hese vnto eternall death whiche is also called the seconde deaâ—h 〈…〉 plainely doth he yet in an other place 〈…〉 befoâ—e our eyes the whole substaunce of the matter when he saieth 〈…〉 locum fides catholicorum diuina 〈◊〉 regnum 〈◊〉 esse 〈◊〉 Secundum gehennam Vbi omnis apostatâ— vel à christi fide alienus aeterna supplicia experietur Tertium penituâ— ignoraâ—â—◠〈◊〉 nec esse in scripturis sanct◠〈◊〉 That is 〈◊〉 the faithe of the catholiques by the diuine 〈…〉 that there is the kingdome of heauen And secondly 〈…〉 is a hell fire wherin all Apostates and all they that be 〈◊〉 from the faithe of Christe â–ª do sâ—ffeâ— tormentes and paynes No thirde plaie at all doe we know nor finde in the holy Scriptures And 〈…〉 place â–ª he 〈…〉 saieth he 〈…〉 places the one 〈◊〉 the euerlastyng kyngdom and the other 〈◊〉 the eternall 〈◊〉 And againe
also the woordes of our Sauiour he that heareth my woorde and beleueth in hym that sente me hath life euerlastyng he shall not come into condemnation or iudgemente but is passed from death to life Whervpon I do conclude that the true preachyng of gods worde apprehended and taken hold of by faithe and the right ministration of the Sacramentes beyng duely and worthely receiued are the onely meanes â–ª whereby this moste worthie Sacrifice should bee applied vnto vs and whereby we should bee putte in full possession of all the benefites of Christes death passion and bloudshedding whiche are iustification before God free remission of our sinnes peace of conscience and life euerlasting Beyng so farre of that their wicked and blasphemous Masse should applie this moste omnisufficient Sacrifice of Christes death vnto vs or that by it we should bee made partakers of the benefites thereof but rather by it the wrathe of God is still more and more kindeled and the death of his onely begotteÌ„ sonne made altogether vnprofitable and of no value vnto vs. Therefore I doe vtterly â—eteste and abhorre it and dooe from my very harte and with all thankfulnesse that can bee possible receiue and embrace those singuler and soueraigne meanes that haue been by Gods prouidence appoincted vnto vs that by them we might be made through faith partakers of all the benefites of the precious death and bloudshedding of his entirely beloued and onely begotten sonne our onely and sufficient sauiour Iesus Christe our Lorde ¶ The .iiij. Chapiter ¶ Of Christes buriall and the profite that we haue gotten thereby WHo for a better and more sure confirmation of his death and for to declare and testifie vnto all the worlde that touchyng his manhoode he was deade in deede without any faynednesse or dissimulation for sithe that he muste dye for our synnes if he had not been deade in verie deede wee should haue remained still subiecte vnto euerlastyng death would be taken downe from the crosse and by men of good and honest reporte that is to saie Nichodemus and Ioseph of Aramathia be decently and honourably buried Pontius Pilate who was certified of his death consentyng and agreyng vnto the same laied in a new graue that was he wen out of a rocke or stone and wherein no man was laied before lest it shoulde bee blowen abroade by his enemies and noysed among the people that it was not he that was risen againe but some other man that was there buried before hym or that he was not risen againe by his owne vertue but by the vertue of some holy prophete that was laied there before as he that was caste into the graue of Elizeus was reuiued restored vnto life again as soone as he did touche the deade bones of the Prophete And as for that that he was laied in an other mans graue and not in his owne the same was dooen for to signifie vnto vs that as he was come into our fleshe for to sanctifie it in the whiche he did dye not for his owne but for our sinnes thereby to take awaie the styng of death and to sanctifie our death to the ende that it should bee no more a dreadfull death vnto vs but a ioyfull passage vnto euerlastyng life so would he bee buried in a graue of ours for to sanctifie and open our graues and as it were for to constraine and compell theim to giue vp our bodies againe at the daie of the generall resurrection of al fleshe Againe the graue that he was laied in was newe whiche is a lesson vnto vs that if we will haue Christ to dwell in our hartes we must be no stinckyng graues but put awaie all filthinesse and sâ—incking abhomination we must be made newe creatures altogether and put of the olde Adam whiche is corrupted through the deceiueable lustes and put on that newe man whiche after the Image of God is shapen in righteousnesse and true holinesse And as the same graue was hewen out euen in the rocke so must we if at least we will haue Christe to dwell and continue in vs bee hewen out and created in hym who is that strong and sure rocke that the true Churche and faithfull coÌ„gregation is builded vpon we must be no waueryng children that bee caried with euery winde of doctrine by the wilinesse of men and craftines whereby thei laie awaite for vs to deceiue vs but abide stedfaste in the truthe and growe in hym that is the heade that is to saie Christe Who also would bee buried although he might haue risen againe without any suche thing I meane without the costes and charges of any buriyng for to signifie vnto vs that the misterie signe of the Prophete Ionas was fulfilled in him as he hym self doeth manifestly declare vnto the Iewes for as Ionas was caste into the Sea for to asswage and still the tempeste that was raised and stirred vp by the mightie winde of Gods wrathe and was receiued into the Whales bellie abidyng three daies and nightes in the deepe of the Sea beyng still in the Whales bellie And after three daies was caste out againe vpon the drie lande aliue and without any hurte so it was necessarie that the onely begotten sonne of God our sauiour Iesus Christe for to pacifie and still the wrathe of his father should be cast into the deepe and bottomelesse geulfes of death whiche thought to deuour and swallowe hym vp and that he shoulde be in the bowels of the earth as the Prophete Ionas was in the belly of the Whale and so rise againe the thirde daie Which truely is a misterie that passeth all misteries for who in all the worlde would haue thought that Ionas beyng thus caste into the bottome of the raging Sea should haue escaped death or who would haue beléeued that our sauiour Iesus Christ should in death finde euerlastyng life vnto vs and that after suche opprobriousnes and confusion of the Crosse hauyng been driuen downe euen to very hell gates he should rise againe with such an excellent glory power and maiestie and that by his death the wrath of God should be pacified as the tempeste of the Sea was pacified and ceassed as soone as Ionas was hurled into it that calmenesse should be giuen vnto the troubled consciences of synners peace made betwixt God and men And yet contrarie to the expectation of all the wicked worlde all these thinges I meane euerlastyng life forgiuenes of our synnes the pacifiyng of Gods wrath tranquilitie and peace of conscience and a moste sure attonement betwéene God and vs are mightely purchased vnto vs by the death and buriyng of the onely begotten sonne of God our sauiour Iesus Christe ¶ The .v. Chapter ¶ How many waies this worde hell is taken in Scripture and after what maner Christe descended into hell WHom I doe stedfastlie beléeue to haue descended into hell for whether
ye doe take this worde hell for death it selfe and for the extremest and greatest perils daungers griefes dolours and anguishes that a man can suffer here in this worlde and whereby hee maie bee brought vnto his death and consequentlie for the guiltinesse of synne for the sting and power of death for the iudgement and wrath of god and for the bottomlesse Pit of all miseries and calamities when our sauiour Iesus Christe was so outragiously dealte withall when he did sweate blood when his soule was heauie euen vnto the death and when he was hanged most opprobriously despitefully and shamefully betwixt twoo theeues as forsaken of God and al creatures without aide helpe or comforte and so hangyng on a tree did geue vp the ghoste bearing the curse anger and furie of God whiche is a verie hell and féelyng vpon hym the condempnation paines and tormentes that were due vnto vs for our synnes then went he in deede downe into hell whiche thought to ouerwhealme hym but it coulde not bicause he was without sinne Or if ye take this worde hell for the graue and sepulchre then did our sauiour Christ go downe into hell when he was laide in the graue and descended into the lower partes of the earth as the Apostle doth witnesse and testifie Or if ye doe vnderstande by it the estate and condition of the dead then did our sauiour Iesus Christe go downe into hell when he died But moste specially when he did by his diuine power and godly might make all the elect whose soules were in Abrahams bosome to feele the efficacie strength and vertue of his death that he suffered for them and the fruites of his passion and bloodsheddyng Or if ye will take hell in this place which the Latines do expresse by this worde Inferna in the plurall nomber for the place of the damned I saie that our sauiour Iesus christ went downe vnto them I meane vnto the reprobate and damned when they did feele perceaue and vnderstande through his diuine and godly power that they were depriued of the merites of his death and passion and of the grace health and saluation that he had brought and purchased vnto his electe and chosen children And when he did by the vertue efficacie and strength of his death and bloodshedding breake the Serpents head accordyng to the promise that was made vnto our firste parentes Adam and Eue that is to saie when he did so ouerthrowe Sathan the deuill and all the power of hell that hee and his can no more preuaile against the chosen and electe of God nor yet against his true church faithfull congregation Then went he in déede downe into hell and did harrowe it whiche is a phrase and manner of speakyng that many doe vse but verie fewe doe vnderstande it for why they doe not perceiue that it is borowed of an olde custome and fashion that was vsed commonly among auncient kynges and princes when thei did make any notable warre against their enimies for then if they had taken any citie or towne they were wont not onely to beate it downe euen to the grounde but also to plowe it sowe it with Salte and to harrowe it as the like ye maie reade in the booke of Iudges howe Abimeleche sowed Salte so we reade of Fredericke Oenobarbus the Emperour that ouerthrewe Millane and sowed Salt there for that cittie toke parte with Alexander the thirde being Pope against Caesar and harrowed it after the Salte was sowen thereby to declare that the same citie or towne was brought into vtter desolation and that it should neuer be builded anie more 〈◊〉 Therfore when it is saide that our sauiour Iesus Christ did harrow hell the meanyng of it is though it be vnderstanded of fewe that Christe our sauiour did giue suche an ouerthrowe vnto sathan the deuill that he did so bruse and breake his head and that he hath gotten such a victorie ouer all the whole power of hell that it is no more able to hurte or hynder the children of God for vnto them onelie this viâ—â—â—ie is gotten hell hauyng still his full power ouer the vnfaithfull reprobate than a citie or towne that is beaten downe euen to the grounde and whiche is ploughed so wen ouer with Salte and harrowed is able to recouer it selfe or to harme the enimies that haue serued it so We must not yet imagine that our sauiour Iesus Christ did in his owne person go downe into the hell of the damned and that breakyng the yron gates he did bryng out in a rowe the patriarches and other faithfull fathers of the olde Testament for they were not there but were in the bosome of Abraham whiche as the trueth doeth saie hym selfe is a place of ioye rest and comforte suche a space beyng betwixt it and hell that the one can haue no accesse vnto the other And as for those that saie that the soule of our Sauiour Christe did suffer in hell fire although they dooe bryng and alledge certaine reasons and argumentes for them selues whiche at the firste maie séeme to haue some colour for to â—â—sell the eyes of the simple and ignoraunt yet can I in no wise allowe their opinions and iudgement in this pointe ¶ The .vj. Chapiter ¶ Reasons and argumentes of those that holde that Christe went downe to hell in his soule Aunswered THeir reasons and argumentes are these sith that our Sauiour Christe saie they did come into this worlde for to deliuer mankinde from euerlastyng damnation it was necessarie that for to make satisfaction vnto the iustice and righteousnesse of God he shoulde beare the whole malediction curse and damnation that all mankinde did deserue but the malediction curse and damnation that our sauiour christ did beare in the bodie when he did suffer his death and passion was not sufficient for the synne of man whiche he hath deserued and doth deserue euerlasting damnation is not onelie in the fleshe and in the body of man but most specially in the soule Therefore it hath not béen ordained of God that the body and fleshe onely should suffer punishment but also the soule Sithe then that man was iudged and condemned bicause of his synne to suffer euerlastyng punishment both in body and soule It was also requisite that Christe for a full satisfaction for our synnes shoulde suffer the same that we shoulde haue suffered Whiche thyng he had not doen if he had not suffered punishment as well in the soule as in the bodie Whervpon they do conclude that as he hath suffred in the body here vpoÌ„ the earth so he did also suffer in soule beneath in hell that the satisfaction might be whole perfect and full And of this opinion many of the auncient and late writers haue been Bede maketh mention of it in a certaine place not affirmyng that it was so but alledgyng onelie the opinion of some and yet without namyng
good that heart can not conceyue Full well spake Barnarde Traditus est enim propter peccata nostra nec dubium quin potentior efficatior sit mors illius in bonum quà m peccata nostra in malum Christe was deliuered and suffered for our sinnes doubtles his death was stronger and more effectuall in goodnes towardes vs then our synnes was in euill For he hath vanquished death Sathan the deuill and all the whole power of hell ¶ The .xj. Chapter ¶ VVhat comfort we haue gotten by Christes rising from death againe And that it shoulde be vnto vs as a glasse in this life c. ANd did rise againe most gloriously and triumphantly on the thirde day for our iustification For as Saint Paul saith he was deliuered for our sinnes and rose againe for our iustification meaning thereby that as by the death of Christ sinne is takē away so by his resurrection or rising againe righteousnesse is restored vnto vs For if he had not risen againe it had béen an euident signe or token that death had gotten the victorie of him and that hell had swalowed him vp as the other children of Adam Nowe if death had vanquished him and not he death we should haue remayned still in our sinnes and also in death And againe howe shoulde he by his death haue deliuered vs from death if he him selfe had béen vanquished and ouercome How should he haue gottē vnto vs the victorie if he him self had been ouerthrowen in the battaile Therefore we doe so parte the whole matter of our saluatian betwene his death and his resurrection that as we doe beleue that by his death synne is taken awaie and abolished and death vanquished and ouerthrowen So by his resurrection or risyng againe righteousnesse is restored and life giuen vnto vs againe And thereof it commeth that although we haue our full saluation in the death of Christ for by it we are reconciled vnto God satisfaction is made vnto his righteous iudgement the curse is taken awaie and all the whole penaltie paied yet it is not said that we are begotten againe by his death vnto a liuely hope but by his resurrection from the dead to enioy an inheritaunce immortall and vndefiled and that perisheth not As then the resurrection of Christe whereby he did rise againe most gloriously from death in the selfe same body that he toke in the virgins wombe of whom he toke his vndefiled substaunce and in the whiche he did suffer a most bitter death for vs which was taken downe from the crosse and layde in the graue is an infallible and most sure token and signe of his diuine vertue and power and of his triumphant victorie that he hath gotten against death Sathan the deuyll and against all the whole power of hell for it was his office to swalowe vp death who coulde do that but life it selfe It was his office to ouercome sinne who coulde do that but righteousnesse it selfe It was his office to vanquishe the whole power of the enimie worlde and fleshe who coulde do that but an absolute power of him selfe So this is a full certifiyng and a most certayne assuraunce vnto vs that we shall rise againe with him For as when we see with the eyes of our faithe our sauiour Iesu Christe rise againe from death we doe see hym as a noble and valiaunt capitaine and as a most victorious kyng lead synne death Sathan the deuil and all the whole power of hell captiues before hym as all vanquished beaten downe and ouerthrowen so that they can haue no more power vpon the elect and chosen of God that beleeue in him then thei haue had vpon Iesus christ hym selfe So doe we see our fleshe rise againe with his fleshe sithe that our fleshe that he toke vpon hym in the which he suffred and did beare the terrible iudgement and curse of God diyng in it a most opprobrious and shamefull death for our sinnes is triumphantly and victoriously risen againe from death in him death and all other enemies beyng vtterly discomfited and put to flight And for this cause our sauiour Christe is called the firste fruictes of them that sleepe and the first borne of the dead not bicause that he hath been the firste that hath been raised vp againe among mē For many haue been raised vp againe before hym as wel by hymself as by his Prophetes but bicause that he is the first and he only that is risen againe by his owne diuine vertue and power and whiche is the offpryng original and fountaine of the resurrection and life of all other that dye and are raised vp againe in hym and by hym And for a better confirmation and sealyng vp of this hope in our heartes he hath geuen vs a pledge and taken one of vs Bicause he woulde not leaue vs in any doubte he hath taken our fleshe and hath borne it vp into heauen whereby we are already put in full possession of it and are set downe with hym in the heauenly seates On the other side he hath geuen vnto vs his holy spirite for an earnest peny for to seale vp his promises in our heartes whiche doeth testifie vnto our spirite that we are the children of God. Sith then that we are the children of god and haue his diuine and heauenly seede in vs we ought not to doubte but that our sauiour Christe hath made vs partakers of his diuine nature as he woulde be partaker of ours and would be made man to make vs Gods that is to say heauenly and spirituall As then the Corne that is sowed in the grounde diyng in it brauncheth and taketh roote and then commeth foorth and groweth and doth at length bryng foorth fruict so are we most sure that when we die and are layde in the grounde we be as sowen and that we shall braunche and rise againe immortall and incorruptible sith that we cary away with vs the grayne or seede of the holy spirite of God whiche cannot dye And although our fleshe shall corrupte yet the spirite of God shal deliuer from corruption this bodie which shal be raised vp again by the diuine vertue and power of hym that hath raised vp our sauiour Christ who shall viuiste and quicken againe our mortall members And whiles that we are yet in this mortall life we muste to the vttermoste of our power expresse this faith and beléefe that we haue in the resurrection of Christe and of our risyng againe through hym in our conuersation liuyng walkyng still in a newe life which in this worlde is to rise againe with Christ as Saint Paule testifieth saiyng We are buried with hym by baptisme for to dye that likewise as Christe was raised vp from death by the glory of his father euen so we should also walke in a newe life For if we be graft in death like vnto hym euen so
or Hell. That christes soule should not néede to goe downe thither to fetch them out And also declared that Christ vsed the like woordes vpon the Crosse by whiche is declared that his soule departyng from his bodie wente straight into heauen and not into hell the place of the dampned But that the efficacie vertue and power of his death and passion did pearce through and into the verie hell it self by his diuine power and Godheade that all the damned soules felt their full paine and iuste damnation for their infidelitie And Sathan hym self felt all the power and strength of his tyrannie and darkenesse was weakened vanquished and fallen to ruine and vtter decaie c. And that the soules of all them that died in the faithe of Christe beyng in heauen felte the fulnesse of their redemption how it was now fullie perfected and ended for them c. This beyng by me taught it was noysed abroade in the peoples eares and that by no meane men that I hadde denied an article of the Creede and that I was an open heretique and suche a one as was not worthie of life but cruell death When those reportes and false rumours came vnto mine eares I besought God to strengthen me in his faith and giue me pacience knowyng well that after the waie which they call heresie so worship I and teache the God of my fathers beleuyng all thynges whiche are written in the lawe and the Prophetes I also considered with my self what will this people saie and reporte when as thei shall happen to reade my booke wherein this article of Christes deseension into hell is handeled that thus beginne to condemne and iudge me before they haue knowen or heard the trueth opened vpon the occasion whereof I cleane altered my former preface to the reader that I had made before made this as an apologie or defence thereof against suche as will or shall carpe against it Wherefore I beseche thee frendly reader to lende me thy eares to heare me thy eyes to see me thy tongue to reade me thy mynde and harte to iudge me with an vpright iudgemente accordyng to the truthe of Goddes woorde whiche as Dauid saith is a Lanterne vnto our féete and a light vnto our pathes that is it that giueth wisedome vnto the simple it is that that giueth lighte vnto the eyes by it the seruaunte of God is made circumspecte our Sauiour Christe willeth vs to searche the scriptures for those are thei that beare witnesse of hym For the mynde muste bee taught and instructed of the will of God by the woorde like as the eyes are taughte and instructed by outwarde thynges For as Augustine saieth Titubat fides si diuinarum scripturarum vacillat authoritas If the aucthoritie of the holie scriptures wauer then dooeth faithe stumble I will nowe accordyng to my small skill saie of this matter somewhat more largely then I haue saied alreadie in my booke whether sufficient or insufficient I shall praie thee to stand an indifferent iudge To thee it is dedicated and for thy sake it is written Here must I saie vnto thée euen as S. Hierome somtime said to his reader in the like case Quaeso lector vt memor Tribunalis domini de iuditio tuo te intelligeÌ„s iudicanduÌ„ nec mihi nec aduersario meo faueas neue personas loquentiuÌ„ sed causam consideres That is I beseche thee good reader that remeÌ„bryng the iudgement seate of the Lorde and vnderstandyng that as thou iudgest so thou shalt bee iudged thou fauour neither me nor myne aduersarie And that thou regarde not the persons but the cause onely Firste thou shalte vnderstande gentle reader that this Article of Christes descendyng into helle is not reade as Rofinus saith in the Romaine Crede nor yet in the Nicen Crede the Easte Churche had it not the Counsaile of Ephesus and Constantinople left it out For wee maie reade by the writynges of the olde Fathers that that parte whiche is reade in the Crede was not in olde tyme so muche vsed in the Churches yet I doe confesse it is a necessarie article meete to haue a place in the Crede as a thyng that conteineth a verie profitable misterie of a waightie matter Sainct Cyprian vnto this saieth Sciendum sane est quod in Ecclesia Romana Symbolo non habetur addituÌ„ descendit ad inferna Sed neque in Orientis ecclesiis habetur hic sermo Knowe ye for certaintie that the Churche of Rome hath not added this in the Crede he descended into hel No neither yet the Easte Churches hath added this kynde of speache in the Crede Unto this Erasmus fullie agreeth saiyng Atque adeo quum Symbolum Nicenae sine Constantinopolitanae Synodi nihil aliud sit quam huius Symboli explanatio ne illic quidem quicquam est quod huic particulae respondeat Ipsa denique inconcintas sermonis arguit ab alio quopiam intertextum emblema That is Moreouer although the Simbole or Crede of the Sinode holden at Nice or the Sinode holden at Constantinople is none other thyng then a declaration of this Simbole or Crede called the Apostles Crede yet there is not so much as any thyng that is correspondent to this particle Finallie the verie incoÌ„cinnitie and vnhandsome ioyning or hanging together of the speache and oration is an euident argumente that this parcell or particle he descended into hell was put in among the other Articles by some other man As is supposed by Thomas of Aquine and immediately after he sheweth the cause why the auncient fathers put not this Article into the Crede he descended into hel Quia vetustissimi patres magna Religionâ— cauebant ne quid asseuerarent duntaxat in Symbolo quod non esset euidenter expressum in sacris literis vtriusque testimenti Talâ—â— sunt articuli omnes hoc vno excepto That is because the fathers of auncientest tyme with great Religion toke heede were warâ— that thei would not affirme any thyng namely in the Crede whiche was not expressed in the Scriptures of bothe Testamentes Suche maner Articles are all the other onely this one he descended into hell excepted Thus farre Erasmus Sainct Augustine in his booke de Fide Symbolo expoundyng the Crede of the Apostles comming to the Article of Christes sufferynges declareth of his pacience and humilitie in sufferyng death euen the death of the Crosse to take awaie the horror of death from vs and that he was crucified and buried vnder Pontius Pilate addyng Pilates name for the certaintie of the tyme and that he laie in a graue and before that in the wombe of his mother in whiche graue and bellie neuer none laie before nor after c. But of this article of Christes descention into hell he neuer speaketh worde of it nor yet reciteth it for if it had been an Article putte in the Crede at the
of them howbeit I thinke that he did vnderstande Origene Ierome and Tertullian But nowe we will sée howe well this doth agree with the person of Christe our Sauiour Firste and formoste if they will haue the punishmentes paines and tormentes that Christe suffered to be in all pointes corespondent vnto those synners for whom Christ died had deserued it had not been onely necessarie that he shoulde haue suffered here in the body vppon the earth And that the soule should also haue suffered in hell for a while but that hee shoulde haue suffered both in body and soule euerlastyng punishmentes with the damned But God his father did content hymself with the paines and tormentes that he was in for a while hauyng a respecte not onely vnto the paines that he did suffer but vnto his righteousnes innocencie and obedience whiche caused hym to take and allowe the paines whiche our Sauiour Christe did suffer for a tyme as sufficient for to obtaine and purchase vnto the faithfull beléeuers a full deliueraunce from euerlastyng paines and tormentes which thei had deserued through their synnes Moreouer it was no néede at all that the soule of our Sauiour Christe shoulde goe downe into hell for to suffer there for it hath suffered punishment enough here vpon earth sithe that in it I meane in his soule he did beare the same iudgement and condempnation that we had deserued for the bodie did not suffer without the soule yea if the sorowes and paynes of the one could bee separated from the sorowes and paynes of the other whiles the body and soule be ioyned together by life we should haue a iuste occation to saie that the soule did suffer afore the body and that the sorowes and griefes of the body did proceede and come firste of the soule For els what did these wordes meane my soule is heauie vnto the verie death whereof came this wofull sweate that did runne downe to the grounde as droppes of bloud and the complainte that he made to GOD his father in the Garden Wherof did also come that greate feare trouble and horror that he was possessed withall as the Euangelistes doe testifie vnto vs If he had not bene in an extreame agonie and much greater then mans wisdome can comprehende What neede should he haue of the Angels for to comfort hym Againe who would not wonder and marueile to sée christ our sauiour so sore affraide and troubled as the Euangelistes doe set hym foorth vnto vs for the death that he should suffer if he should haue had respect to none other thing but onely vnto the death Doe we thinke that there was lesse hearte lesse corage constancie and manfulnes in our sauiour christe then in many thousande of Martyres that haue gone so ioyfully and merely vnto their death for his sake But what doe I speake of Martyres howe many wicked doers doe we sée daiely goe to their death whiche they haue deserued with their wicked and abhominable doynges moste manfully and with suche a face and countenaunce that ye would thinke that they did goe to a feaste or banquet Shall we saie that the sonne of god had lesse corage then these haue in so good a cause as he did die in It must needes be then that there was some greater thing then death of the Crosse which was at hande somewhat there was I saie that was of more weight and importaunce then that whichâ— did appeare outwardly His body was not yet in the handes of the tormentours he had onely the death before his eyes and as it were an imagination of it whiche troubled hym nothyng so muche as the dreadfull iudgement of God which he knewe he must needes beare When he did then enter into this agonie then did heâ— begynne already to descende and go downe into this horrible hell where he was deteined and kepte a while for our sakes for what greater hell can one imagine to be vnto man than to féele gods wrath throughly kindled against hym to be faine to beare his terrible iudgement and furie and to bee in the same estate that our sauiour Christe was in when he did crie out saiyng My God my God why hast thou forsaken mée Although he was true and naturall God and also true and naturall man so that his godhead could not be separated from his manhoode yet the humanitie was then as if it had been vtterly forsaken of the diuinitie and left succourlesse and as if it had been both in body and soule driuen downe into the bottomlesse pit of hell and geuen ouer of God. Therefore it was no neede that the soule of christ should goe downe after any other sorte for to suffer the paines and tormentes that we had deserued For the places doo not agrauate the paines or make them more heauie and greeuous but the heauie and intollerable burden of Gods wrath and iudgement wheresoeuer it is felte or whersoeuer men are faine to beare it Therefore they that doe affirme that the soule of our sauiour Christ must néedes of necessitie suffer in hell do plainelie declare that they knowe not what hell is nor what our sauiour christ did suffer for them nor yet what the vertue and efficacie of his death and passion is I allowe better the opinion of them whiche saie that this is to be vnderstanded of a spirituall descendyng or goyng downe whereby it was declared and preached through the efficacie vertue and power of christes holy spirite vnto the soules of the reprobate that were in the vnquenchable fire of hell that their vnbeléefe and stubburnnesse was the cause of their eternall and euerlasting damnation and that they should haue no deliueraunce from it by the death and passion of the onely begotten sonne of god our sauiour Iesu Christe where vnto the wordes of sainct Peter seemeth well to agree saiyng Christ hath once suffered for synnes the iuste for the vniust for to bryng vs to God and was killed as pertainyng to the fleshe but was quickened in â—he spirite in whiche spirite he also went and preached vnto the spirites that were in prisone whiche were in tymes past disobedient So we perceiue by these wordes of the Apostle that both the damned and saued had alone maner of féeling of the death and passion of Christ but yet to diuers endes for the one that is to the godly that were in Abrahams bosome was certified by the diuine power and godhead of Christe that nowe was the fulnes of tyme come to fill vp the measure of their ioye and euerlastyng saluation that they long looked hoped and thirsted for And to the damned was preached christ crucified but to the encreasing and augmentyng of their owne damnation for that they had no parte or portion by his death of gods fauour But rather an heauie iudgement bicause as S. Paule saieth Christe is Odor mortis ad mortem his c. That is the sauour of death
in these fewe wordes which are both so swéete and so comfortable we haue three godly promises First howe that he will take awaie our wickednes our synnes and offences whiche thyng he did already fulfil and performe by the death and passion of his sonne Iesu Christe our Lorde of whom Iohn Zacharias sonne did saie this is the Lambe of God that taketh awaie the sinnes of the worlde Doth not this sufficiently teache vs that it is God onely and none other that taketh awaie our synnes and that he doeth it by none other purgatorie but by the blood of his only begotten sonne our sauiour and redéemer The seconde promise is that he will put awaie our sinnes and offences for his owne sake and not for any respecte that he should haue either to the merites of our owne workes or to any satisfaction that we be able to make here in this worlde whiles we be yet aliue for he saieth that he will doe it for his owne sake or for his owne selfe that is to saie of his owne meere goodnes and mercie beyng prouoked thereto by no maner of merites or deseruinges of our behalfe as Paule plainely setteth it out when he saieth Commendat autem suam charitatem erga nos Deus quod cum adhuc essemus peccatores christus pro nobis mortuus fuit That is to saie God setteth out his loue towardes vs seeyng that while we were yet synners Christe died for vs. They therefore that saie that they onely doe escape the paines of purgatory that doe beare here a sufficient penauÌ„ce and make satisfaction for ther sinnes doe most shamefully belye the trueth of Gods promises wherby we are certified and assured that God doeth take awaie our synnes for his owne sake only and not for any merites or satisfaction that we can make either in purgatorie or any where els though we were able to liue Mathusalahes life yea by their owne doctrine as ye shall finde it written in the maister of sentences though all the paines griefes sorowes and torments that euer were suffered by men sence the beginnyng of the world and shal be suffered vnto the laste daie of iudgement were heaped together one vppon a nother yet they should not be able to put awaie the least synne that is committed in this worlde Sainct Augustine saieth very wel acccordyng to the truth in the Psalmes Non tibi deus reddit debitam paenam sed donat indebitaÌ„ gratiam That is to saie God doth not render to thée due punishment but doeth giue to thée his vndeserued grace For as Peter Marter saieth vpon the Romaines Christus enim nobis donatus est gratis nullis intercedentibus nostris meritis Christus autem sibi nos non gratis sed suo sanguine cruce acquisiuit That is to saie Christe is giuen vnto vs freely without any our merites but christ hath gotten vs vnto hym selfe not fréely but by his blood and Crosse. And Sainte Barnarde saieth plainely these words Traditus est enim propter peccata nostra nec dubium quin potentior efficatior sit mors illius in bonum quà m peccata nostra in malum That is to saie He was deliuered vp or died for our synnes neither is it to bee doubted but that his death is mightier and of more force and effect in good towards vs then our synnes in euill As though he in fewe wordes had saide Christes death is more stronger to get saluation to vs then our synnes was to get vs dampnation for wee haue gotten more by our newe Adam then we lost by our olde Adams fal ¶ The .viij. Chapiter ¶ Popishe purgatorie is flat against the worde of god For it maketh Christes death and passion of litle or none effectâ— WHereby we sée plainely that their purgatorie pickpurse is cleane contrarie to the true doctrine of Christes passion for if I maie or can make a satisfaction by suffring of paines in purgatory for my sinnes then Sainct Augustines wordes are false for he should saie he doeth render to thee thy deserued paine or punishment and not to saie he doeth not render to thée thy deserued punishment and againe thy deserued grace not vndeserued grace Saint Barnardes words are not true if I may make or get to my selfe satisfaction by suffering of punishment in purgatory for my synnes for he should haue saide we haue gotten more by our sinnes in sufferyng paine then we haue by Christes death And so consequently payne was more effectuall and strong to vs to obtaine heauen then was Christes passion which suffered for our synnes and therfore synne was good to vs by this reason for through sinne came punishment in purgatorie by punishment commeth life euerlasting as the Papist affirmeth so then we maie saie Christ died in vaine he shed his pretious hart blood in vaine The thirde promise is muche like vnto that whiche hee made before by the prophet Ezechiell he doeth promise here that he will no more remember our sinnes but vtterly forget them and neuer thinke vpon them Whiche is signified vnto vs in many other places of the scripture as when it is saide that the lorde hymselfe will caste awaie our sinnes in to the bottome of the Sea. Againe that as high as the Heauens bee from the earth and as farre of as the East is from the West so farre the Lorde will put awaie our synnes from vs Is it to be thought then that forgettyng his promises he will so tyrannously punishe our sinnes after that he hath once forgiuen and pardoned them and also so substauncially purged them by the onely and true purgatorie whiche is the moste precious blood of his onely begotten sonne our sauiour Christ who beyng the wisdome of the father appointed and ordeined of hym to be our onely teacher and instructour in thinges that parteine to his glory and to our saluation and whose doctrine we ought to content our selues withall doeth make mention onlie of twoo waies of the whiche the one beyng narowe and streight doth leade them that walke in it vnto life and saluation And that the other waie is both wide and broade vnto vtter perdition and death euerlastyng And as he doeth here speake onely of two waies that doth leade eâ—ther to life or destruction so doeth he in Sainct Luke appointe only two sundrie estates and conditions of the dead placing all the faithfull departed in the boâ—ome of Abraham where they were in felicitie and ioye and all the vnfaithfull and reprobates in the vttermost darkenes of hell where the riche glotton was in intollerable tormentes and paines But yet doeth he more liuely stoppe the mouthes of our purgatorie Scullians when he saieth verely verely I saie vnto you he that heareth my wordes and beleeueth on hym that sâ—nt mee hath euerlasting life and shall not come into iudgement or condemnation but is passed from death vnto life These
must we be in the resurrection These wordes shal the easlier be vnderstanded if we will consider and marke that the whole life of our sauiour Christe ought to serue vs in stéede of an Allegorie wherby we should make our selues conformable vnto hym spiritually in those thynges that haue been truely and really or in very deede fulfilled in his body and can in no wise be fulfilled in ours As for an example our sauiour Christ hath been conceaued by the holy ghoste borne of the virgine Marie he hath been crucified and put to death he did rise againe the thirde daie and ascended into heauen All those thynges cannot be performed nor fulfilled in our bodies as they were in his But let vs endeuour our selues that our spirite or inwarde man maie be fashioned and made conformable vnto hym in these thinges Our bodies are conceaued and borne in synne not by the holy Ghoste nor in the wombe of a virgine as our Sauiour Christe was but they are conceaued by the carnall copulation of man and woman and of corruptible seede That wee maie therefore be conformable vnto hym in this pointe let vs come vnto his true Churche and beléeue his gospell And when we be in the true Churche of Christe whiche is both our mother and a chaste virgine wee shal be conceaued and begotten in it by the vncorruptible seede of the worde of God our heauenlie father and by the vertue of his holy spirite and shal be borne againe the children of god and made newe creatures we shall put of the olde man and put one the newe bearyng the image of the newe Adam whiche is Iesus Christ as we haue borne the image of the olde Adam and of the man of synne After that we be thus conceaued by the holy ghoste and borne of a virgine which is the true Church and spouse of our sauiour christ the residue of our life must also be conformable vnto the life of our sauiour christ as our spirituall conception and birth is We be not crucified and put to death as he was but we learne of him to beare the Crosse with hym and to be crucified vnto the world that the world may be crucified vnto vs as Sainct Paule writeth of hym selfe But to be crucified and dead vnto the world is to be crucified and dead vnto sinne And to be crucified and dead vnto synne is to forsake synne to haue no more acquaintaunce with it and to be no more a seruaunte vnto it then the dead bee wonte to serue the liuyng For as the dead hath no more to doe with the liuyng but are separated from them so thei be dead vnto the world that haue forsaken it for to serue the liuyng God and that will not fasshion themselues after it nor walke after the fleshe and the concupiscence of it Now it is vnpossible that they that be thus dead vnto the worlde should not liue vnto God and that the worlde shoulde not be dead vnto them As contrariwise thei that liue vnto the worlde and the worlde vnto them they are dead vnto GOD As Sainte Paul hath written of the widowe that liueth in pleasure saiyng that widowe that liueth in pleasure is dead euen yet aliue Bicause she liueth vnto the worlde and is dead vnto God that was the meanyng of our sauiour Christ when he saide to the yong man that would goe and burie his father let the dead burie their dead folow thou me wheÌ„ we die then vnto the worlde we rise againe vnto God. Againe wee practise spiritually in vs the example of the death of Christ when we doe mortifie our earthy members when we offer our bodies a liuely sacrifice vnto god when we doe slaie with the sworde of Gods worde and also burne with the fire of his spirite our concupiscences and carnal affections whiche are the brute beastes that we sacrifice vnto God that the offeryng and sacrifice of our bodies may be reasonable Therefore we dye with our Sauiour Christ when we do kill and mortifie our olde Adam we doe also rise againe with hym when we doe put on Iesus christ and be apparelled with hym when we serue to righteousnes and despise this worlde with all the pompe and pride thereof hauyng our myndes and conuersation in heauen where we doe seeke for our â—auiour Iesu Christe fittyng on the right hande of God the father The Apostles and specially Saint Paul doe teache vs that we ought after this maner to apply and set before vs the death and resurrection of our sauiour Christ of a liuely image and paterne of the Christian and spirituall life And do declare vnto vs that baptisme is a sacrament of all these thynges For the water that is powred vpon vs in baptisme it is firste and formost vnto vs a certificat signe token and seale of the free remission and forgeuenesse of our sinnes and of the holy ghost who is the liuely water that washeth and cleanseth our consciences from synne as the visible water doth washe away the filthines of the body Moreouer it is a sacrament of repentaunce which teacheth vs that as the water doeth come vpon vs as it were for to couer and ouerwhelme vs so it behoueth that our olde man of synne be drowned as Pharao and the Egiptians were drowned in the red Sea and that we must be buried with our sauiour Christe But in this that the water doth not remaine still vpon our heades nor yet drowne vs it is thereby signified vnto vs that the repentaunce and mortifiyng that god doeth require of vs is not vnto death but vnto life so that by death he maketh vs to enter into life as the children of Israell goyng through the red Sea were brought out of seruitude and boundage in to a goodly libertie And as our sauiour Christ did by his death and crosse enter into the glory of his father And so the grace and mercie of God are not only represented vnto vs in our baptisme we are not onely by it grafted in his Testament and receiued into his church but also we haue there the sacrament of the death buriyng and resurrection of our sauiour Christ and of our death buriyng and resurrection with hym We haue also there repentaunce and of remission of synnes and the summe of the whole doctrine of the Gospell and also a liuely image of al the whole christian life preached vnto vs. But to come againe to our purpose After that our sauiour Christe had by manye tokens and signes declared that he was truely risen againe for he was by the space of .xl. daies after his resurrection alwaies conuersaunt with his Apostles and disciples eatyng and drinkyng with them and biddyng them to handle and feele his body and for a further proofe or trial to put their fingers into his woundes that they might bee in no doubt but that it was the same selfe
body that he died and was buried in ¶ The .xij. Chapiter ¶ Of Christes ascention into heauen and how it is saide that he sitteth at the right hand of god c. And after what maner he is here amongest vs. AND he did most triumphantly in the sight of al his Apostles and Disciples ascende vp into heauen where a clowde receaued hym vp out of their sight the Angels testifiyng that as he was taken vp from vs into heauen so he shall be séene come againe at the dreadfull daie of iudgement when he shall being accompanied with his holy angels come downe to iudge both the quicke and the dead In the meane season we must not thinke though he hath taken the reall presence of his body away from vs that therfore he hath forsaken vs or that he doth not assist ayde and helpe his chosen and elect as long as they be pylgrimes and straungers here in the earth For according to his promise ▪ he is alwayes with vs vnto the worldes ende Which thing must be vnderstanded of his godly power and inuisible grace So doeth Saint Augustine saie Secundum presentiam maiestatis semper habomus christum Accordyng to the presence or as he is God we haue alwaies christ with vs againe he saieth in the same place Nam secundum maiestatem suam secundum prouidentiam secundum ineffabilem et inuisibilem gratiam impletur quod ab e◠dictum est ecce ego vobiscū sum omnibus diebus vsque ad consummationem seculi That is to saie in englishe as concernyng his diuine maiestie his prouidence his inestimable and inuisible grace these words are fulfilled that were spoken by hym beholde I am with you all the daies of your life vnto the worldes ende For as touching his humanitie or manhoode he is absent from vs and wyll be to the worldes ende vntyll he shall be séene visibly of all fleshe to come againe thereto accordeth S. Augustine saiyng Secundum presentiam carnis recte dictum est discipulis sui◠me autem non semper habebitis Accordyng to the presence of his fleshe or body it was rightly and truely saide vnto his disciples mée you shal not haue alwaies For it is to be noted that as he is both God and man so touchyng his manhoode or humanitie that he tooke in the virgines wombe ▪ he is in all thynges like vnto vs synne onely beyng excepted as the holie apostle doth write saiyng he tooke not on him Angels but the séede of Abraham that in all thinges he might be like vnto his brethren As then he did hunger and thirst in the same body was subiect to all maner of infirmities that we his brethren are subiect vnto sinne alwayes being excepted therefore Barnarde very pretily sayde Christe loued vs dulcior sapientior fortior Swéetely in that he toke our fleshe vpon him wisely in that hée had no sinne by takyng our nature vppon him strongly in that he vanquished Sathan death and sinne So hauing fulfylled the thinges that he toke it for he dyd cary it vp into heauen and there he sitteth in the same humaine body being nowe glorified and immortall on the right hande of God the father Almightie which is as much to say as that he is exalted aboue the heauens hauing receaued a full aucthoritie and power ouer all creatures both in heauen and in earth and raigning there in glorie with the father tyll his enimies be made his footstoole For when we heare that Christ is set downe on the right hande of his father we must put all grosse imaginations out of our mindes We must beware that we imagine not that God the father is set downe as an earthly king in some visible and materiall seate and that Iesus Christ is set downe by him in another as his son or one of his princes and lordes Againe we must not thinke that God the father in his diuine essence hath a right hande and a left hande with other humayne lymmes as we sée mortall men to haue For that were to fall into the heresie of the Antropomorphites but rather we must marke that it is spoken by a similitude being borowed of princes and kinges of the worlde For as a king doth commonly cause that man to sit by him and at his right hande whom he wyll most honour and vnto whom he wyll geue most aucthoritie and power so we do vnderstande by these wordes that our Sauiour Christe is exalted aboue all creatures and that he hath power geuen vnto him both in heauen and in earth and that he raigneth with the father hauing equall power with him Or by the right hande of God we may right well vnderstande with Saint Augustine the place of felicitie and ioye where our Sauiour Christ doth raigne nowe in glorie with the holy angels and with all the blessed spirites and soules of the chosen and elect of God As contrarywise by his left hand the state and condition of the reprobate is vnderstanded and signified vnto vs. Againe it is not knowen to them that reade the scriptures that to syt is many tymes taken for to be in quiet peace and rest as when Moyses saith to the children of Gad and of Ruben Shall your brethren go foorth vnto the warre and ye syt here Againe in the prophete Euery man shall syt vnder his Figge trée When we say then that our Sauiour Christ is set downe we do vnderstande that he is after the paynefull labours of this life and the wofull death of the crosse entred into a ioyfull and quiet rest where he shal be touching his humanitie and manhoode as lorde and head ruler of all creatures both in heauen and in the earth vntyl the time that all things which God hath spoken by the mouth of all his holy prophetes since the worlde began be restored againe as the holy Apostle saint Peter doth testifie vnto vs in the Actes For a better vnderstanding of the whole matter and also that the ignoraunt and simple persons may the better auoyde the subtile trickes of the deuyls Sophistrie which is wont to dasill the eyes of the vnlearned with this like argumentes The right hand of God is taken for his almightie power but his almightie power is can be euery where Ergo sith that Christ touchyng his manhoode is on the right hand of God the humanitie or manhoode of Christe can be euery where It is to be noted and marked that the right hand of God is taken two maner of waies First by it the almightie power of God is vnderstanded as when Moyses doeth saie in his Canticle Thine hande Lorde is glorious thine hande hath all too dashed the enimie And in the Actes of the Apostles Saint Peter saieth him hath God lift vp with his right hande In these places and such like the right hande of god is taken for his almighty power wherwith he
threatnyng as it appeareth in Genesis Euen so may we saie of those folke that haue suche naturall impedimentes that they can not receaue the whole Sacramentes accordyng to the institution and ordinaunce of our Sauiour Christ If thei haue a true liuely faith and take holde therby vpon the mercie of God declared vnto vs in our Sauiour Christe For so doeth S. Augustine saie Credere in christum hoc est manducare panem viuum nolite parare fauces sed cor To beleeue in Christ that is the eatyng of the bread of life prepare not your mouthes prepare your haertes Againe Qui manducat intus non foris qui manducat in corde non qui premit dente He that eateth Christes body inwardly not that eateth outwardly he that eateth the body of Christe it selfe in his harte not that presseth the Sacrament with his téeth Againe Quid paras dentem ventrem crede manducasti What preparest thou thy tooth and thy belly beléeue and thou hast eaten Saincte Tertullian saieth Christus auditu deuorandus est intellectu ruminaÌ„duâ— est fide digerendus That is to say christ must be deuoured by hearing chewed by vnderstandyng digested by faith S. Ciprian affirmeth all this when he saieth Quod est esca carni hoc est animae fides Non dentes ad mordendum acuimus sed fide sincera panem sanctum frangimus That meate is vnto our flesh the same is faithe vnto our soules We sharpen not our teeth to bite withall but with pure faith we breake this holy bread Barnarde saieth also Qui manducat carnem meam bibit sanguinem meum habet vitam eternam hoc est qui recolit mortem meam exemplo meo mortificat membra sua super terram habet vitam eternam That is to saie he that eateth my fleshe and drinketh my blood hath eternal life that is he that beleueth or remembreth my pretious death and by my example doth mortifie his members vpon the earth hath eternall life By these testimonies we may sée howe the papistes might perswade the weake ones that thei speake of how that Christ is eaten by faith c. For truely they ought rather to forbeare the whole Sacrament then by mangling of it breake the institution of the Lorde But these ioly felowes which are so afraide to offende a fewe persons in whom no offence is to be feared if thei be well instructed and taught make no conscience at all to offende all the whole christendome by mangling of the holy sacramentees and by taking halfe of it away from the laitie For howe can men knowing the institution and ordinaunce of Christe communicate vnder one kinde with a good safe conscience And specially when thei sée them that should be the Lanternes and lights of the world to communicate vnder both kindes If thei be so charitable as thei wyll séeme to be why doe thei not them selues abstaine from the cup least thei minister occasion vnto the poore laye brethren to thinke that they do not receaue the Communion a right or as they ought to do and so to be disquieted in their consciences as long as they liue But what shoulde I tary any longer about this matter They do not onely take away halfe the Sacrament from the christian people which thing as their owne aucthours do testifie can not be done without great sacriledge but also they do so shamefully vse the sacramentall bread that they do also about it breake altogether the Lordes institution and ordinaunce For whereas our Sauiour Christe did breake the bread and did geue it to his apostles bidding them and all his faithfull ministers to do the same that is to say to breake the bread and to distribute it to all faithfull communicantes they do eate vp all alone making none partakers with them at all In déede thei breake the bread but it is only for a face and as it were for an apishe counterfeyting of the Lordes institution but no man doth faâ—e the better for it For thei eate vp all alone neuerthelesse and not one crumbe do thei geue to the poore people that standeth by them so that we may better call it an vnion or rather an excommunication than a Communion And a most deuillishe and detestable sacriledge rather than a holy and blessed Sacrament For through their miserable doyng in sufferyng the people to be present at praier and not communicate together according to the decrées were all excommunicated ipso facto In the Councell of Antioche it was decreed thus Omnes qui ingrediuntur in ecclesiam dei sacras scripturas audiunt auersantur antem preceptionem dominici sacramenti ab ecclesia abijci oportet c. All that come into the Church of God and heare the holy Scriptures and refuse the receauyng of the Lordes Sacrament lette them be put from the Churche c. The very like wordes ye haue in the Canon of the apostles Hugo Cardinaliâ— saith In the Primatiue Church saieth he as many as were present at the Canon of the Masse did daiely communicate and if they would not they departed as excommunicate Durandus saith In the Primatiue Churche al the faithfull daily receaued the Communion By these testimonies we may perceaue two things First that none came into the Churche but they were excommunicated if they were not communicantes Secondly how in the Primatiue Churche both the priestes and laie people receiued the CoÌ„munion with the Minister These doctours are no protestantes nor Hugonites but papistes as ye are Thus we maie sée that they sticke not to breake the lordes institution the Canons of the apostles nor yet passe vpon their owne doctours saiynges to these men no order rule nor Lawe will serue Againe whereas our sauiour Christ saith Take eate c. These our gentlemen are woont to say Nay not so but gape wide and we will cast it into your mouthes or ye shall fall downe vpon your knées and with knocking vpoÌ„ your brestes and holding vp of your handes ye shall deuoutly worshippe it So that here thei make the poore ignoraunt and simple people to beléeue that he who hath sanctified their mouthes hath not sanctified their handes also whereby it commeth to passe that if thei handle the visible and outwarde Sacramentes with gloues on their hands which are made of sheepe skinnes and olde rotten dogge skinnes they make no conscience of it but if thei chaunce to touche either the coÌ„secrated hoste or the Chalice â–ª with their bare skinne which Christe hath sanctified with his precious blood and hath promised to glorifie it at the day of the generall resurrection thei are so troubled in their consciences that thei thinke veryly that they shall sincke downe quicke into hell or that their fingers and handes shall rotte of Such godly doctrine do our papistes beate into poore mens heades But the angel did
fleshe and drinke his blood not sacramentally but in very deede that is so to dwell in Christ that Christe maie also dwell in hym For he saieth this as if he should saie he that dwelleth not in mee and in whō I dwel not let hym not saie or thinke that he eateth my flesh or drinketh my blood And out of the Sentences of Prosper he doeth alledge these wordes he that doeth disagree from Christ doth neither eate his fleshe nor drinke his blood although he doth euery daie receaue indifferently the Sacrament of so high a thyng to the condempnation of his owne presumptuousnes Againe he saieth Discipuli manducabant panem domini Iudas panem domini contra dominum illi vitam ille paenam The disciples did eate the bread which is the Lorde but Iudas did eate bread of the Lorde against the Lorde they vnto life he vnto death Againe if any doe disagree from Christe the vngodly and vnfaithfull hipocrites doe disagree from hym Therefore if these wordes of Sainct Augustine be true they doe neither eate his fleshe nor yet drinke his blood though they doe euery daie receaue indifferently the Sacrament of so high a thyng to their owne condemnation and vtter castyng awaie of their owne soules Whereby I may also conclude that there is no such transubstantiation as they do falsely imagine but that there remayneth both bread and wine wherevpon the vngodly hypocrites do féede only the godly faithfull being most effectuously made partakers of the precious body and blood of Christ which as Saint Ambrose saieth is the foode of the saintes onely so that who soeuer eateth of it he shall not dye the death of a sinner For it shal be made vnto him remission of sinnes So likewise Saint Origene saith most plainely against these felowes these wordes Est verus cibus quem nemo malus potest edere Etenim s◠malus posse◠edere corpus Domini non scriberetur Qui edit hunc panem viue◠in aeternum The body of Christ is the true foode which no euyll man can eate for if the euyll man coulde eate the body of our Lorde it shoulde not be written He that eateth this bread shal liue for euer Saint Hierome also saith Haeretici non manducant corpus domini nec bibunt sanguinem suum The wicked heretiques do not eate the body of the Lorde nor drinke his blood And againe he saieth All that loue pleasure more then God eate not the fleshe of Iesu Christe nor drinke his blood Thus you sée plainly proued that the wicked do not receaue nor eate the body and blood of Christe although they eate the Sacramentall Sacrament neuer so often Againe if their doctrine were true that is to say if the bread and wine were really and substantially the bodye and blood of Christ then shoulde the Mice Rattes and other vermine that eate their sacramentall bread eate also the body of Christ which thing some of them are not ashamed to confesse and say Si dicatur quòd Mus sumat corpus christi non est magnum inconueniens If it be saide that a Mouse receaueth the body of Christe it is no great inconuenience And Alexander of Hales saieth also beyng a greate doctour of the Papistes transubstantiation Si Canis vel Porcus deglutiret hostiam consecratam integram non video quare corpus Christi non simul traijceretur in ventrem Canis vel Porci If a Dogge or a Pigge shoulde happen to swallow downe the whole hoste being consecrate I sée no reason but the body of Christe may passe withall into the belly of the Dogge or of the Pigge But others of them cōsidering the great absurdities of it do say that whē Mice or other like vermine do approche or come nie vnto it the body of Christ doth flée vp strayght into heauē the olde substaunce cōming againe miraculously vnto the accidētes Belike their fained Christ hath not so much power as a poore Cat or Mouse hath which being but a poore creature of our sauiour Christ whō we do worship and feede vpon aboue in heauen on the right hande of the father doeth with his sent only fraie awaie Mice and Rattes so that they dare not come where he is muche lesse that they shoulde venture vpon hym and eate hym vp as they doe their false Christe or else make him to finde his legges or winges for to be out of their reache and clawes Likewise when they burne their moulded God if their doctrine were true they coulde not choose but that they must burne also the body of Christ excepte they will saie that the substaunce of the ashes is made of meere accidentes But I knowe that they will saie that as soone as the bodie of Christ doth see the fyre come it flieth straight waies vp into heauen makyng the olde substaunce by his almightie power to come to his accidentes againe Who would not deride and laugh to scorne this vaine doctrine of theirs Is Christe now of lesse abilitie and power then he was before his resurrection or risyng againe What Mice what Dogs what Pigges what Rattes what Cattes what heate what fyre what water what bityng what chewyng with teeth what deuils what tyrauntes were not obedient vnto his diuine power when he was conuersant among men being subiect to all maner of infirmities that wee are subiect vnto synne onely excepted And shall he now that he hath all power geuen vnto hym both in heauen and in earth be faine to geue place not only to fyre and water but also to litle poore séely Mice which feare the Cat and dare not presume to approche neigh her no not as nigh as he may haue the sent of the cat And is christ of lesse power that they dare come nigh to eate hym vp or make him flée into heauen as soone as he séeth them comming or is Christe of lesse power then water whiche can quenche fyre or of lesse power then the Sunne that drieth vp water O blasphemous Papistes enemies to Christes body and Passion robbers cleane of his diuine might and power if thus we shoulde folowe your doctrine we shall at last cleane denie God and saie with you in our hartes Non est Deus There is no God at all ¶ The .xxij. Chapiter ¶ The true exposition of these worde◠hoc est corpus meum and that Sacramentes are called by those names wherof thei are Sacramentes I Wyll nowe come to the true exposition of these woordes This is my body Firste and formost it is to be noted and marked that the sacramentes are most commonly called by the names of those things that they be sacraments of Which thing may easyly be proued both by the scriptures and also by the aucthorities of the auncient fathers of the olde catholique Churche When the Lorde our God did institute and ordeyne circumcision he dyd say And my couenaunt shal be in your flesh Here
of mens hartes shall be iudged who then can reioyce at the commyng of so dreadfull a daie Uerely these saiynges are most true and also most dreadfull and ought to moue vs to liue in the feare of God and to abstaine not only from euil deedes but also from euil wordes and thoughtes They ought also to put vs in remembraunce how muche bounde we are vnto the mercie and goodnesse of almightie God whiche when we were his enemies fightyng vnder the banner of Sathan the deuill against hym and al his holy lawes and ordinaunces did so loue vs that he did giue his only begotteÌ„ sonne for vs making him our righteousnes wisedome sainctification and redemption Why should then these greeuous saiynges be dreadfull vnto vs Is it not written At what tyme soeuer a synner doeth repente hym of his synne from the bottome of his harte I will putte his wickednesse out of my remembraunce so that it shall no more bee thought vpon If our wickednesse shal bee put out of remembraunce so that thei shall no more be thought vpon how shall thei bee laied to our charge at the daie of iudgemente Is not besides all this Christes righteousnesse our righteousnesse His wisedome our wisdome His holinesse our holinesse His innocencie and redemption our innocencie and redemption Doeth not Paule write â–ª That there is no condempnation to them that are in Christ Iesus These are more ouer the wordes of our Sauiour Christe He that heareth my wordes and beleeueth in hym that hath sent me hath life euerlastyng he shall not come into iudgemeÌ„t but is passed from death to life What shall we saie then Sall not the faithfull beléeuers come into iudgement Is it not written that we must all appeare before the iudgement seate of Christe It is most sure that we shall all appeare before the iudgement seate of our sauiour Christe But as some doe come to the Sessions or Assises there for to receaue their iudgement and coÌ„demnation some for to geue euidence against them and to asist the iudge in his office so shall it be in the laste iudgement For the reprobate vnfaithfull and mercilesse shall come thether for to receiue their deserued condemnation And the faithfull with the blessed Angels for to adsiste their iudge Christ as he himselfe doth witnesse saiyng vnto his Apostles When the sonne of man that sit in the seate of his maiestie ye which folow me shall sit also vpon twelue seates and iudge the twelue Tribes of Israell And sainct Paule saieth these wordes Doe ye not knowe that the Sainctes shall iudge the worlde Knowe ye not how we shall iudge the Angels This is conclusion ought we to marke and also to beléeue that through a liuely faith in our Sauiour Christe we are iustified that is to saie we are counted iuste and righteous before God so that our synnes shall no more be imputed vnto vs nor laide to our chardge For as Iacob hauyng not of hym selfe deserued the right of the firste borne did put on the apparell of his brother and also his Goune whiche had a swéete odour and smell and so vnder the title and name or person of an other did come to his father that he might to his owne commoditie and profite receaue the blessyng euen so we are hidden vnder the precious purenesse of our eldest brother Iesus Christ our sauiour that we may in the sight of god receaue the testimonie and reward of righteousnesse I meane that sweete and comfortable blessyng that Dauid â—oth speake of saiyng Blessed are thei whose vnrighteousnesse are forgeuen and whose sinnes are couered blessed is the man to whom the Lord iâ—puteth no synne And as for our good deedes that doe procéede and come of that iustifiyng faith whiche can no more be without good woorkes then the Sunne can be without light or fire without heate â–ª although in them selues they be moste vnperfect yet in our sauiour Christe they are moste perfecte For Christe is the perfection performyng or fulfilling of the lawe for a iustification vnto all them that beleue Sithe then that we shall through faith in our sauiour Iesu Christ be iustified that is to saie counted iuste and righteous before GOD so that our synnes shall no more be laide to our chardgeÌ„ nor imputed vnto vs Sith againe that the vnperfection or vnsufficiencie of our good workes shal be cleane taken awaie by the perfect and omnisufficient obedience of our Sauiour Iesu Christe who hath fulfilled the lawe for vs all and deliuered vs from the curse and malediction of it why shoulde those greeuous sentences be dreadfull vnto vs. The .xxx. Chapiter ¶ To whom the sharpe Sentences of the Scriptures are terrible THere be thrée maner of people vnto whom these saiynges ought to be verie dreadfull For thei shal most extremely and with all rigour be executed vpon them These are the infidels or vnfaithful For it is writen he that doth not beléeue is iudged and condemned alreadie bicause that he did not beléeue in the name of the onely begotten sonne of god And vnder them I doe comprehende all the Godlesse Epicures of this wicked worlde which doe thinke that there is no God liuyng as though there were neither heauen neither hell For as S. Paule saieth vnto them that are rebellious and disobeye the trueth and folowe iniquitie shall come indignatioÌ„ and wrath tribulation and anguishe vppon the soule of euerie man that doeth euill The second sorte that ought to feare these sharpe and gréeuous sentences of the Scriptures are the mercilesse generation For as S. Iames writeth there shal be iudgement without mercie vnto hym that sheweth no mercie And for this cause our Sauiour Christe shall saie vnto them that shal be on his left hande Departe from mée ye cursed into euerlastyng fire whiche is prepared for the deuill and his Angels For I was an hungred and ye gaue mée no meate I thirsted and ye gaue mée no drinke I was harbourlesse and ye lodged mée not I was naked and ye clothed mée not I was sicke and in prisone and ye visited mée not Then shall they saie vnto hym when sawe we thée an hungred or thurste or a straunger or naked or sicke or in prisone and did not minister vnto thée And hee shall aunswere and saie verely I saie vnto you in as muche as ye did it not to one of the leaste of these ye did it not to mée All these shall go into euerlastyng fire and paines of Hell. This nowe is to be vnderstanded of them that will haue no pitie compassion vpon their poore néedie brethren but suffer them most vnmercifully to perishe for lacke of succour at their handes They that are suche I meane they that stoppe their eares at the clamours and cries of their poore needy brethren they themselues shall crie and shall not be hearde they shall
third is when any man forgiueth his brother which offendeth hym as Christ saieth If you doe forgiue vnto men your father shall forgiue you yours And saincte Paule saieth Forgiue one and other if any man haue a quarel to an other euen as Christe forgaue you euen so dooe ye But as concernyng that forgiuenesse of synnes whiche is necessarie to our saluation doeth depende onely vppon the grace mercie and loue of God without any our merites or worthinesse And that our synnes are clearely taken awaie by Christes death and passion and that he will cast them into the bottome of the Sea or els remoue them as farre from hym as the Easte is from the Weste and the Northe parte of the worlde from the Southe part of the same We must beleeue this without any doubtyng or waueryng tremblyng or fearyng mostâ— constantly and assuredly ¶ The .xlij. Chapiter ¶ It is no presumption to bee sure and certaine of our Saluation HEre the Papistes raue and saie wee are presumteous so to affirme the certaintie of grace and saluation for saie they Paule biddeth and counsaileth vs with feare and tremblyng to worke our saluation I aunswere This feare riseth in consideration of our owne weakenesse and vnworthinesse not of any distruste or doubte of Goddes mercie But rather the lesse cause we finde to trust in our selues the more cause we haue to truste in God. Now concernyng the assuraunce or certaintie of our saluation the scriptures are full Sainct Paule saieth There is no dampnation to them that be in Christe Iesu the spirite of God beareth witnesse to our spirite that we are the children of God I knowe that neither death nor life nor Angelles nor powers nor principalities nor thynges present nor thynges to come nor height nor deapth nor any creature els shall be able to remoue me from that loue that God beareth towardes me in Christ Iesu our Lorde Iob also saieth Although he kill me yet will I put my truste in him Notwithstandyng I will reproue my waies before his sight Againe he shall bee my saluation Againe I am sure that my redeemer liueth and he shall stande the last on the earth whom I my selfe shal sée and my eyes shall beholde and see God in my fleshe Dauid also saith In thée O Lorde haue I trusted I will neuer be confounded Tertulian saith Vt câ—rtum esset nos esse filiâ—s dei misit spiritum suum in corda nostra clamantem Abba pater That we might bee certified that we be the children of God he hath sent the holy ghoste into our hartes criyng Abba father Saincte Cyprian hath these wordes Et tu dubitas fluctuas Hoc est deum omnino non nâ—sse Hoc est Christum credentium magistrum peccato incredulitatis offendere â–ª Hoc est in ecclesia constitutum fidem in domo fidei non habere And doest thou stagger and stande in doubte of thy Saluation that were as muche as not to knowe God That were as much as with the sinne of vnbeliefe to offend Christ the maister of beleuers That were as muche as beyng in the Churche in the house of faithe to haue no faith Prosper saith Securi diem iudicij expectant quibus in cruce domini gloriantibus muÌ„dus crucifixus est ipsi muâ—do Thei vnto whom the worlde is crucified and are crucified vnto the worlde waite for the daie of iudgemente without feare Saincte Augustine also saieth Praesume non de operatione tua sed de Christi gratia gratia enim saluati estis inquit Apostolus Non hic arrogantiae est sed fides Praedicare quod acceperis non est superbia sed deuotîo Presume thou not of thy owne workyng but of the grace of Christ for the Apostle saieth Ye are saued by grace Here therefore is not presumption but faithe To proclaime that thou hast receiued it is no pride it is deuotion Againe he saieth Non mea praesumtione sed ipsius promissione in iudicium non venio It is not of my presumption but of his promise that I shal not come into iudgemente Sainct Basile also saieth Paule boasteth and presumeth of the contempte of his owne righteousnesse Saincte Ambrose plainly saieth I will not glorie for that I am a iust man but for that I am redeemed therfore will I glorie Not for that I am voide of synne But for that my synnes bee forgiuen me I will not glorie for that I haue dooen good to any man nor for that any man hath dooen good vnto me but for that Christ is my aduocate with the father and for that Christes blood was shedde for me To ende sainct Barnarde saieth What safe reste or suretie can the weake soule finde but in the woundes of our sauiour As he is mightier to saue so dwel I there with safetie c. I haue committed a greate synne my conscience is troubled yet shall it not bee shaken downe because I will remember my Lordes woundes For he was wounded for our synnes This is our presumpteous doctrine that we teache agreyng to the scriptures and with the holie and auncient fathers of the catholike Churche But their whole Papisticall doctrine of truste in mens workes and merites leadeth directly to the goulfe of desperation and dampnation and therefore saincte Cyprian saied of them verie well and truely Asserunt noctem pro die interitum pro salute desperationem sub obtentu spei porfidiem sub praetextu fidei Antichristum sub vocabulo Christi That is thei teache vs night in steede of daie destruction in stéede of health desperation vnder the colour of hope Infidelitie vnder the pretence of faith Antichriste vnder the name of Christe The .xliij. Chapiter ¶ Of free will. AS touchyng frée will whiche is so much extolled of the Pelagian Papistes that wyll make vs to beleue that we are able to deserue and that we are of power and streÌ„gth as of our selues to fulfill kéepe the lawes of God to beleue and repent and so consequently to obtaine life and saluation I saie it is a most detestable heresie and robbyng of Christes power â–ª to whom all power is geuen and also abolishyng of his precious death merites and goodnes towardes vs and a robbing of God to geue to mans will that is onely the giftes of god As sainct Iames saith Euery good and pefecte gifte is from aboue and coÌ„meth downe from the father of light as it is manifest in all the whole Scriptures to be proued For if there were suche abilitie power and strength in vs and suche a libertie of wil as the papistes affirme Why doeth not all men beleue the ghospell call vpon God repent praie confesse their synnes doe good workes kéepe the lawe enter into life receiue Christ keepe them selues from euill thoughtes wordes workes synnes sickenesse troubles aduersities famine thirste pouertie and such like But the Scripture telleth vs another
doctrine as some places thereof I will recite first the Lorde saieth in Genesis I will henceforth curse the earth no more for mans sake For the imagination of mans heart is euill euen from the verie youth of hym Againe in Deuteronomie the L. saieth Ye haue séen all that the Lorde did before your eyes in the lande of Egypte vnto Pharao and vnto all his seruauntes Thine eyes haue seen these greate tokens and wonders And yet vnto this daie hath not the Lorde geuen you a hearte that vnderstandeth eyes that see and eares that heare What coulde Moyses saie more vnlesse he shoulde call vs blockes and stones And in Ezechiell the Lorde saieth A newe hearte will I geue you and a newe spirite will I put in you as for that stonie hearte I will take it out of your bodie and geue you a fleshely hearte I will geue you my spirite among you and cause you to walke in my commaundementes to kéepe my lawes and to fulfill them This place doeth teache vs sufficiently that excepte our stonie heartes be taken awaie from vs and fleshely that is to saie obedient heartes geuen vs in stéede of them and a newe spirite put into vs whiche should worke obedience towardes the Lordes commaundementes we are able to do nothyng we can in no wise kéepe the lawes of God nor yet fulfil them Ieremie also saieth by the spirite of God I wil geue them one heart and one waie that they maie feare mée for euer for the wealth of them and of their children I will put my feare in their heartes that they shall not depart from mée In another place he saieth Conuert thou mée and I shall be conuerted for thou art the Lorde my god And againe he saith O Lorde I knowe that the waie of man is not in his owne power neither is it in man to walke and to direct his steppes Salomon also saieth The kynges hearte is in the hande of the Lorde as the riuers of waters he turneth it whither soeuer it pleaseth him ▪ Dauid saith Turne awaie my eyes from regarding vanitie and quicken mée in thy waie Incline mine heaate vnto thy testimonies and not to couetousnes Sainct Iohn saith A man can receaue nothing excepte it be geuen from aboue he speaketh not there doubtlesse of the common giftes of nature but of the speciall giftes of the holy ghoste Unto this the wordes of Christe agrée when he saieth No man can come vnto mée excepte it be geuen him of my father For this cause when Peter had saide Thou art Christe the sonne of the liuyng God Christe made this aunswere vnto hym againe Blessed art thou Symon the sonne of Ionas for fleshe and blood hath not opened that vnto thee but my father that is in heauen And againe whosoeuer saieth he doth heare and learne of the father commeth to mée and they shall all be taught of God This is the worke of God that ye beleue in hym whom he hath sent Sainct Paule strongly beateth downe the vaine pryde of our fréewill men where he writeth on this maner The naturall man perceiueth nothyng of the spirite of god Whereby he doeth vnderstande that the naturall man whiche is not renewed in Christe can not perceiue the thynges that be of the spirite of god For why thei are but foolishnes vnto him And againe he saieth Suche truste haue we through Christe to Godwarde not that we are sufficient of our selues to thinke any thing as it were of our selues but our ablenesse commeth of God. Now if we be not able to thinke a good thought except◠God doeth put it in vs how much more vnable be we either to will or to doe anye thyng that good is or acceptable in the sight of God And in his Epistle to the Philippians he saieth It is god that worketh in you both the will and the déede euen of his good pleasure And to the Romaines he hath these wordes So then it is not in him that willeth nor in him that runneth but in God that sheweth mercie Therefore we wyll omit many other textes And beléeue verily the words of christ alowyng and ratifiyng all these places of Scriptures before recited when he saith Sine me nihil potestis facere Without me ye can doe nothyng All these Scriptures doe shewe our vnablenesse weakenes and imbecilitie and that we bee the seruauntes of synne vntill and before we be regenerated and renewed by the holy ghoste and made newe creatures What fréedome then can we iustly boast or bragge of Vbi spiritus domini saieth sainct Paule Ibi libertas Where the spirite of the Lorde is there is libertie and fréedome Againe Si vos filius liberauerit vere liberi eritis That is to say If the sonne therefore doe make you frée ye shal be frée in déede These sayinges doe sufficiently declare that as long as we are voyde of the spirite of God and are not set at libertie by the sonne wee are naught else but the bondslaues of Sathan the deuyll of synne and of death All this doeth teache vs that of our selues ▪ we be not able to thynke a good thought as of our selues Therefore Sainct Augustine doeth define fréewyll after this sort Liberum arbitrium est facultas rationis voluntatis qua bonum eligitur gratia adsistente malum verò ea desistente That is to saie frée will is a vertue or power of the reason will whereby the good is chosen when the grace of God doeth assiste and the euill when it is awaie or is withdrawen The meaning is that by frée will if wee haue the assistaunce and helpe of the grace of God wee are able to choose that whiche is good but if the grace of God be awaie or be withdrawen wee can doe no more but embrace that whiche is euill and hurtefull to our owne soules Therefore saide Paule verie well to the Corinthians By the grace of God I am that I am his grace which is in mée was not in vaine but I laboured more aboundantly then thei al yet not I but the grace of God which is with me And in another place he saieth thus I liue yet not I now but Christe liueth in mee Alwaies we sée that all our ablenes power strength fréedome and wyll commeth by the onely grace of God by wis workyng spirite through Iesus Christe our sauiour and not of our owne selues Where as they cauaile and saie man hath free will to doe good and a power to receiue the grace of God alledgyng the place of Ecclesiasticus for their purpose where he saieth God made man from the beginnyng and lefte hym in the hande of his counsell and gaue hym his commauddementes and preceptes if thou wilt thou shalt obserue the commaundements and testifie thy good will. Before man is life and death good and euill what him liketh shall be geuen