harkē to their worde But chefely there is in Ieremie a notable place and worthy to be remēbred which although it be somwhat long yet I wil be contēt to rehearse because it most plainly determineth this whole question I haue made the earth and men sayth the Lorde and the liuing creatures that are on the ouerface of the earth in my great strength and stretched out arme and I wil deliuer it to hym whom it pleaseth in myne eyes And now therfore I haue geuen all these landes into the hand of Nabuchadnezar my seruante and all nations and great Kinges shal serue hym tyll the tyme shall come of that lande And it shal be as a nation and a kingdome that hath not serued the Kyng of Babell I wil visit that nation in swerde famine and pestilence Wherefore serue ye the Kyng of Babell and lyue We se with how greate obedience the Lorde wylled that cruell and proude tyrant to be honored for no other reason but because he possessed the kingdome And thesame was by the heauenly decree that he was set in the throne of the kyngdome and taken vp into kingly maiestie which it was vnlawful to violate If we haue thys cōtinually before our myndes and eyes that euen the worst Kynges are ordeyned by the same decree by which the authoritie of Kynges is stablyshed these seditious thoughtes shal neuer come into our mynde that a Kyng is to be handeled according to his deseruinges and that it is not mete that we shoulde shewe our selues subiectes to hym that doeth not on hys behalfe shewe hymselfe a Kyng to vs. In vayne shall any man obiect that thys was a peculiar commaundemente to the Israelites For it is to be noted with what reason the Lorde confirmeth it I haue geuen sayeth he the kyngdome to Nabuchadnezar Wherefore serue ye hym and lyue To whome soeuer therfore it shal be certayne that the kyngdome is geuen let vs not dout that he is to be obeyed And so sone as the Lord aduaunceth any man to the royall estate he therein declareth hys will to vs that he will haue hym reigne For therof are generall testimonies of the Scripture Salomō in the xxviii Chapter Many Princes are because of the wickednesse of the people Againe Iob in the xii chapter He taketh away subiectiō frō Kinges and girdeth them againe with the girdle But thys being confessed there remayneth nothing but that we must serue and liue There is also in Ieremie the Prophet an other commaundement of the Lord wherin he commaundeth hys people to seke the peace of Babylō whether they had ben led away captiue and to pray to hym for it because in the peace of it shoulde be their peace Beholde the Israelites beyng spoiled of al their goods plucked out of their houses led away into exile and cast into miserable bondage are commaunded to pray for the safetie of the Conqueror not as in other places we are commaunded to pray for our persecuters but that the kingdome may be preserued to himselfe and quiet that they themselues may also liue prosperously vnder hym So Dauid being already appointed Kyng by the ordinance of God and annointed with his holy oyle when he was without any hys deseruing vnworthyly persecuted of Saul yet the hed of him that layed waite for hys lyfe he estemed holy which the Lord had hallowed wyth the honor of kingdome Farre be it from me sayd he that I shoulde before the Lord do thys thyng to my Lorde the annointed of the Lorde that I should laye my hande vpon hym because he is the annointed of the Lord. Againe My soule hath spared thee and I haue sayd I wyll not laye my hande vpon my Lorde because he is the annointed of the Lord. Againe Who shal lay his hande vpon the anointed of the Lord and shal be innocēt So sure as the Lord liueth vnlesse the Lord strike hym or his day be come that he dye or he goe down into battell farr be it from me that I should lay my hande vpon the annointed of the Lorde Finally we owe this affection of reuerence yea and deuotion to all our rulers of what sort soeuer they be Which I do therfore the oftener repete that we may learne not to searche what the men themselues be but take this for sufficiente that by the will of the Lord they beare that personage in which the Lord himself hath emprinted and engraued an inuiolable maiestie But thou wilt say Rulers owe mutuall duties to their subiectes That I haue alredy confessed But if thou therupon cōclude that obediences are to be rendred to none but to iuste gouernementes thou art a foolish reasoner For husbandes also are bounde to their wiues and parentes to their children with mutuall duties Lett parentes and husbandes depart frō their dutie let parentes shew themselues so hard and vnpleasable to their children whom they are forbidden to prouoke to anger that with their peuishnesse they do vnmeasurably wery them let the husbandes most despitefully vse their wyues whom they are commaunded to loue and to spare them as weake vessels shall yet therefore either children be lesse obediēt to their parentes or wyues to their husbandes But they are subiect both to euil parentes and husbandes and suche as do not their dutie Yea wheras all oughte rather to endeuor themselues not to looke behynde them to the bagge banging at their backe that is not to enquire one of an others duties but euery man set before hym that which is his own dutie this oughte chefely to haue place among those that are vnder the power of other Wherfore if we be vnmercifully tormēted of a cruel Prince if we be rauenously spoiled of a couetous or ryotous Prince if we be neglected of a slouthfull Prince finally if we be vexed for godlinesses sake of a wicked and vngodly Prince let vs first cal to minde the remembrance of our sinnes which vndoutedly are chastised with suche scourges of the Lord. Therby humilitie shal bridle our impatience Let vs thē also call to minde this thought that it perteineth not to vs to remedy suche euells ▪ but this only is left for vs that we craue the helpe of the Lord in whoe 's hand are the hartes of Kinges the bowinges of kingdomes He is the God that shal stande in the assemblie of gods and shall in the middest iudge the gods from whoe 's face al Kinges shal fal and be broken and al the iudges of the earth that shal haue not kissed his annointed that haue written vniust lawes to oppresse the poore in iugemēt and do violence to the cause of the humble to make widowes a pray and robbe the fatherlesse And here both his maruelous goodnesse power and prouidence sheweth it selfe for somtyme of hys seruantes he raiseth vp opē reuēgers and furnisheth them with hys commaundement to take vengeance of their vniust gouernement and to deliuer hys people many wayes oppressed out
for this purpose deliuered from sinne that we should obey to righteousnesse Can we be pricked forward to charitie with any more liuely argument thā that of Iohn that we shold mutually loue one an other as God hath loued vs that herein his children do differ from the childrē of the Deuell the children of light from the children of darknesse bycause they abide in loue Againe with that argument of Paule that we if we cleaue to Christ are the members of one body which it is mete to be holpen one of an other with mutuall duties Can we be more strongly prouoked to holinesse than when we heare agayne of Iohn that all they that haue this hope do sanctifie thēselues bycause their God is holy Agayne of the mouth of Paule that hauyng the promise of adoptiō we should cleanse our selues from all the defilyng of the flesh spirit than when we heare Christ settyng forth himself for an example vnto vs that we should follow his steppes And these fewe thinges I haue set forth for a taste For yf I should entēd to goe through all I should be dryuen to make a long volume The Apostles are all full of encouragementes exhortatiōs and rebukynges whereby they maye instruct the man of God to euery good worke and that without any mention of merit But rather they fetch their chefe exhortations from this that our saluation standeth vpon the only mercie of God and vpon no merite of oures As Paule after that he hath in a whole Epistle discoursed that there is no hope of life for vs but in the righteousnesse of Christ when he cōmeth downe to morall exhortations he besecheth them by that mercie of God whiche he hath vouchesaued to extēd to vs. And truely this one cause ought to haue ben sufficient that God may be glorified in vs. But if any be not so vehemently moued with the glorie of God yet the remembrāce of his benefites ought to haue ben most sufficient to stirre vp such mē to do well But these men whiche do paraduenture with thrustyng in of merites beate out some seruile and constrayned obediences of the lawe do falsly saye that we haue nothing whereby we maye exhorte men to good workes bicause we goe not the same waye to worke As though God were much desired with such obediences whiche protesteth that he loueth a cherefull geuer and forbiddeth any thyng to be geuen as it were of heauinesse or of necessitie Neyther doe I speake this for that I doe eyther refuse or despise that kinde of exhortation whiche the Scripture oftentimes vseth that it maye leaue no meane vnattempted euery way to stirre vp our mindes For it rehearseth the reward which God will render to euery mā according to his workes But I denie that that is the only thing yea or the chefe amōg many And then I graunt not that we ought to take beginning therat Moreouer I affirme that it maketh nothing to the settyng vp of such merites as these men boste of as we shal hereafter see Last of all I saye that is to no profitable vse vnlesse this doctrine haue first taken place that we are iustified by the only merit of Christ which is cōceyued by faith but by no merites of our workes bicause none can be fit to the endeuour of holinesse vnlesse they haue first digested this doctrine Which thing also the Prophet very wel signifieth when he thus speaketh to God with thee is mercie that thou mayest be feared For he sheweth that there is no worshippyng of God but whē his mercie is acknowleged vpon which alone it is bothe founded and stablished Which is very worthy to be noted that we maye know not only that the beginning of worshippyng God aright is the affiance of his mercie but also that the feare of God whiche the Papistes will haue to be meritorious can not haue the name of merite bicause it is grounded vpon the pardon and forgeuenesse of sinnes But it is a moste vayne sclaunder that men are allured to sinne when we affirme the free forgeuenesse of sinnes in whiche we saye that righteousnesse consisteth For we saye that it is of so great value that it can with no good of oures be recompensed and that therefore it should neuer be obteyned vnlesse it were freely geuen Moreouer that it is to vs in deede freely geuen but not so to Christ which bought it so derely namely with his owne moste holy bloud byside whiche there was no price of value enough that might be payed to the iudgement of God When menne are taught these thinges they are put in minde that it is no thanke to them that the same moste holy bloud is not shed so oft as they sinne Furthermore we learne that our filthinesse is suche as is neuer washed awaye but with the fountaine of this moste pure bloud Ought not they that heare these thynges to conceyue a greater horrour of sinne than yf it were sayd that it is wyped awaye with the sprynklyng of good workes◠And yf they haue any thynge of God howe can they but dred beyng ones cleansed to wallowe themselues agayne in the myre as muche as in them lieth to trouble and infect the purenesse of this fountayne I haue washed my feete sayth the faythfull soule in Salomō how shal I againe defile them Now it is euident whether sort doe bothe more abace the forgeuenesse of sinnes and do more make vile the dignitie of righteousnesse They babble that God is appeased with their owne trysting satisfactions that is their donge We affirme that the giltinesse of sinne is more greuous than can bee purged with so light trifles that the displeasure of God is more heauie than can be released with these satisfactions of no value and that therefore this is the prerogatiue of the only bloud of Christ. They say that righteousnesse if it fayle at any time is restored repaired by satisfactorie workes we thynke it more precious than that it can be matched with anye recompense of workes and that therfore for the restoryng thereof we must flee to the only mercie of God As for the rest of those things that perteyne to the forgeuenesse of sinnes let them be sought out of the next chapter The .xvii. Chapter ¶ The agreement of the promises of the lawe and the Gospell NOw let vs also goe through the other argumētes wherwith Satan by the soldiars of his garde goeth about eyther to ouerthrowe or batter the iustification of fayth This I thinke we haue already wrong frō the sclaunderers that they can no more charge vs as enemies of good workes For iustification is taken awaye from good workes not that no good workes should be done or that those which be done shold be denied to be good but that we should not put affiāce in them not glorie in them not ascribe saluatiō to them For this is our affiance this is our glorie and the only authour of our saluation that
the guidynge thereof Whoe can choose but be astonished at these monstruous thinges Yet it is a common learnyng amonge them whiche blynded wyth madnesse of lustes haue put of all common reason but what Christ I beseche you doe they frame vnto vs and what spirite doe they belche out For we reknowledge one Christ and his only Spirit whome the Prophetes haue commended whom the Gospell geuen vs doth preache of whome we there heare no such thyng That Spirit is no patrone of manslaughter whoredom droÌ„kennesse pride coÌ„tentioÌ„ couetousnesse gutle but the author of loue chastitie sobrietie modestie peace teÌ„peraÌ„ce truth It is not a giddy spirit and runneth hedlong without consideration through right and wrong but is ful of wisedome vnderstanding that discerneth rightly betwene iust and vniust It stirreth not vnto dissolute and vnbridled licentiousnesse but maketh difference betwene lawefull and vnlawfull and teacheth to kepe measure and temperance but why doe we labour any longer in confutynge this beastly rage To Christians the Spirit of the Lord is not a troublesome phantasie whiche eyther themselues haue brought forth in a dreame or haue receyued beyng forged of other but they reuerently seeke the knoweledge of him at the Scriptures where these two thynges be taught of hym First that he is geuen vs vnto sanctificatioÌ„ that he might bryng vs into the obedience of Gods wil beyng purged from vncleannesse defilinges whiche obedience can not stand vnlesse lustes be tamed and subdued wherunto these men would geue the bridle at libertie Secondly we are taught that we are so cleansed by his sanctification that we are still besieged with many vices and much weakenesse so longe as we are enclosed in the burden of our bodye whereby it coÌ„meth to passe that beyng farre distant from perfection we haue neede alwaye to encrease somewhat and beyng entaÌ„gled in vices we haue neede dayly to wrastle with them Whereupon also foloweth that shakynge of slouth and carelesnesse we muste watche with heedeful mindes that we be not compassed vnware with the snares of our fleshe Unlesse paraduenture we thinke that we haue proceded further than the Apostle which yet was weried of the Angel of Satan that his strength might be made perfecte with weakenesse and whiche did vnfaynedlye represent in his fleshe that diuision of the flesh and of the spirit But whereas the Apostle in describynge of repentance reckeneth seuen eyther causes or effectes or partes thereof he doth that of a very good cause and these they be endeuour or carefullnesse excusyng indignation feare desire zele punishement Neyther ought it to seme any absurditie that I dare not certainely determine whether they ought to be compted causes or effectes For both may be defended in disputation They maye bee also called affections ioyned wyth repentance but bicause leauynge out those questions we maye vnderstande what Paule meaneth we shal be content with a simple declaration of them He sayth therefore that of the heauinesse whiche is accordynge to God ariseth carefulnesse For he that is touched with an earnest felynge of displeasure bycause he hath sinned agaynst his God is therewithall stirred vp to diligence and heedefulnesse to winde himselfe clerely out of the snares of the Deuell to take better heede of his snares to fall no more from the gouernance of the holy ghost not to be oppressed wyth securitie Nexte is Excusyng whiche in this place signifieth not the defense whereby a sinner to escape the iudgement of God eyther dothe denye that he hath offended or diminisheth the hainousnesse of his faulte but a purgation whiche standeth rather in crauyng of pardon than in defense of his cause Lyke as the children that are not reprobate when they acknowledge and confesse their faultes doe yet vse entreatynge and that it maye take place they protest by all meanes that they can that they haue not cast awaye the reuerence that they owe to their parentes Finally they so excuse them as they goe not about to proue themselues righteous and innocent but only that they maye obteyne pardon Then foloweth Indignation wherby the sinner fretteth inwardly with hymselfe quareleth with hymselfe is angry with hymselfe when he recordeth his owne peruersnesse and his owne vnthankfulnesse to God By the name of feare he meaneth that tremblynge that is stryken into our mindes so ofte as we thynke bothe what we haue deserued and howe horrible is the seueritie of Gods wrathe agaynste sinners For we muste needes then be vexed wyth a maruellous vnquietnesse whiche bothe instructeth vs to humilitie and maketh vs more ware agaynst the time to come Nowe yf out of feare doe sprynge that carefulnesse whereof he had spoken before then we see with what lynkyng they hange together It semeth to me that he hath vsed this worde Desire â—or diligence in our dutie and redy cherefulnesse to obeye whereunto the acknowledgynge of our owne faultes ought chiefely to prouoke vs. And thereunto also belongeth zele which he ioyneth immediatly next vnto it For it signifieth a feruentnesse wherwith we be kindled when we be spurred forwarde with these pryckyng thoughtes what haue I done whether had I throwen my selfe hedlonge yf the mercie of God did not help me The last of all is punishment for the more rigorous that we be to our selues and the streightlier that we examine our owne sinnes so much the more we ought to trust that God is fauorable and merciful vnto vs. And truely it is not possible but that the soule beyng striken with horrour of the iudgement of God muste needes do some execution in the punishyng of it self Truely the godly hoâ—â—e what punishmeÌ„tes are shame confusion mourning lothyng of theÌ„selues other affections that spring out of earnest acknowleging of sinnes But let vs remeÌ„ber that there is a measure to be kepte that sorrow do not swallow vs vp bicause nothing more redily happeneth to fearefull consciences than fallyng to despeire And also by that crafty meane whom so euer SataÌ„ findeth ouerthroweÌ„ with dreade of God he more and more drowneth them in the gulfe of sorrowe that they maye neuer rise vp againe Truely the feare can not be to great which endeth with humilitie and departeth not from hope of pardon But alwaye as the Apostle teacheth the sinner must beware that while he moue himselfe to the lothyng of himselfe he despeire not oppressed with to great feare for so doe we flee awaye from God whyche calleth vs in him by repentance Upon whiche point this lesson of Bernarde is very profitable Sorrowe for sinnes is necessarie yf it bee noâ— contâ—nuall I counsell you sometime to returne your faute from gâ—â—nous and paynefull remembrance of your owne wayes and to 〈◊〉 vp to the playne grounde of cherefull remembrance of benefites of God Let vs mingle honye with wormâ— wood that the holsome â—â—tternesse may bring vs health when it shal be dronke tempered wâ—â—â— swetenesse And if ye thinke of your selues in humilitie thinke also of the
coÌ„playneth to haue ben in the people of Israel that beyng well fed and couered with fatnesse we kick agaynst him that fed and nourished vs. The liberalitie of God shuld in deede haue allured vs to consider and loue his goodnesse but for asmuche as our euell nature is such that we are alwaye corrupted with his tender vsage it is more than necessarie for vs to be restrayned by some discipline that we runne not outragiously into such a stubborne wantonnese So that we should not grow fierce with vnmeasurable abundance of richesse that we shuld not waxe proude beyng lifted vp with honors that we should not become insolent beyng puffed vp with other good giftes eyther of the soule body or fortune the lord himself as he foreseeth it to be expedient preuenteth it and with the remedie of the crosse subdueth and bridleth the fearcenesse of our fleshe that diuerse wayes so much as is healthfull for euery man For all are not a like sicke of all one diseases or do a like neede of hard healyng And thereupon is to be seene howe some are exercised with one kinde of crosse and some with an other But whereas the heauenly Physician handleth some more geÌ„tly and purgeth some with sharper remedies when he meaneth to prouide for the health of all yet he leaueth none free or vntouched bycause he knoweth all without exception to be diseased Moreouer â–ª the moste mercifull father needeth not only to preuent our weakenesse but many times to correct our passed offences Therfore so oft as we be afflicted the remembrance of our forepassed 〈◊〉 ought by and by to entre into our minde so without doubt we shall finde that we haue done somewhat worthy of chastisement Yet we ought not chefely to ground our exhortation to patience vpon the acknowlegyng of sinne For the Scripture ministreth vs a far better consideration when it sayth that the Lord correcteth vs with aduersities that we should not be damned with this worlde Therefore we ought euen in the very sharpnesse of tribulations to acknowlege the kindnesse goodnesse of our father toward vs for asmuch as eueÌ„ then he cesseth not to further our saluation For he doth afflict not to destroy or kil vs but rather to deliuer vs froÌ„ the daÌ„nation of the world That thought shall leade vs to that which the Scripture teacheth in an other place My sonne refuse not the Lordes correctioÌ„ nor be wery when thou shalt be rebuked of him For whome the Lord loueth he correcteth and embraceth him as a father doth his childe When we know his rod to be yâ— rod of a father is it not our dutie rather to shewe our selues obedient children and willyng to learne than with obstinatie to do like desperate men that are hardened with euell doynges The Lord leseth vs vnlesse he call vs backe by correction when we are fallen awaye from him so that the authour of the Epistle to the Hebrewes rightly sayth that we are bastardes and not children yf we be out of correction Therfore we are most froward yf we can not suffer him wheÌ„ he declareth his good will the care that he hath for our saluatioÌ„ This yâ— Scripture teacheth to be the differeÌ„ce betwene the vnbeleuers the faythful that the vnbeleuers as the bond slaues of a rooted hardened wickednesse are made the worse more obstinate with whippyng the faithful like childreÌ„ hauing an honest freedome of nature do therby profit to repeÌ„taÌ„ce Now must thou choose of whether nuÌ„ber thou wilt be But bicause I haue spoken of this matter in an other place I am coÌ„tent to touche it briefly so will make an end Moreouer it is a singular comfort when we suffer persecution for righteousnesse For then we ought to thinke how great an honor God vouchesaueth to graunt vs that he so garnisheth vs with the peculiar marke of his souldiours I meane that they suffer persecution for righteousnesse not only that suffer for defense of the Gospell but also that are troubled for any defense of righteousnesse Whether therfore in maineteynyng the truthe of God agaynst the lies of Satan or in takyng in hande the defense of good mâ—n and innocentes agaynst the wronges of the wicked we be driuen to runne into the displeasure hatred of the world whereby our life or goods or estimatioÌ„ may come in daunger let it not be greuous or lothsome vnto vs to employ our selues for god or let vs not think our selues miserable in those things in which he hath with his own mouth pronouÌ„ced vs blessed Pouertie in deede if it be coÌ„sidered in it self is miserable likewise banishment conteÌ„ptious estate prisonment shame Finally death is the vttermost of all calamities But wheÌ„ the fauour of our God breatheth vpoÌ„ vs ther is none of al these things but it turneth to our felicitie Therfore let vs rather be coÌ„tent with the testimonie of Christ than with the false estimation of the flesh So shal it come to passe that we shal reioyse as the Apostles did when God shall accoÌ„pt vs worthy to suffer reproche for his name For why If we beyng innoceÌ„t knowing our selues clere in our coÌ„science are by the nougthy dealyng of wicked men spoiled of our goods we are in deede brought to pouertie therby amonge men but so richesse do truely growe vnto vs in heauen before God If we be thrust out of our houses we are the more inwardly receiued into the houshold of God If we be vexed and despised we take so muche the deper rootes in Christ. If we be noted with reproches and shame we are in so much the more honorable place in the kingdome of God If we be slayne so is the entrie made open for vs vnto blessed life Let vs be ashamed to esteme lesse these thinges vpoÌ„ which the Lord hath set so great a pryce than shadowysh and fickle enticyng pleasures of present life Sithe therefore the Scripture doth with these and like admonitions geue sufficient comfort for the shames or calamities that we suffer for defense of righteousnesse we are to muche vnthankefull yf we doe not gladly and cherefully receyue them at the Lordes hande specially sithe this is the kinde of crosse moste properly belongyng to the faythfull whereby Christ will be glorified in vs. As also Peter teacheth But it is more greuous to gentle natures to suffer shame than a hundred deathes therefore Paule expresly admonisheth that we shall not only suffer persecutions but also reproches bycause we trust in the liuyng God As in an other place he teacheth vs after his example to walke through sclaunder and good report Yet there is not required of vs such a cherefulnesse as maye take awaye all felyng of bitternesse and sorrow or els the patieÌ„ce of the holy ones in the crosse were no patience vnlesse thei should be bothe tormented with sorrow vexed with grefe If there were no hardinesse in pouertie no peyne in sickenesse no grefe
the beginning And here by the way it shal be profitable to touch what these formes of speakyng do differ from the promises of the law I cal promises of the law not those which are eche where coÌ„monly writteÌ„ in the bokes of Moses for as much as in them also are found many promises of the Gospel but those which properly belong to the ministerie of the law Such promises by what name so euer you list to cal them do declare that there is reward redy vpon condition if thou do that which is coÌ„maunded thee But when it is sayd that the Lord kepeth the couenaÌ„t of mercie to theÌ„ which loue him therin is rather shewed what maÌ„ner of men be his seruantes which haue faithfully receiued his couenant than the cause is expressed why the lord should do good to them Now this is the manner of shewyng it As the Lord vouchsaueth to graunt vs the grace of eternal life to this end that he should be loued feared honored of vs so whatsoeuer promises there are of his mercie in the Scriptures they are rightfully directed to this and that we should reuerence and worship the author of the benefites So ofte therefore as we heare that he doth good to them that kepe his law let vs remeÌ„ber that the children of God are there signified by the dutie whiche ought to be continual in them that we are for this cause adopted that we should honor him for our Father Therfore lest we should disherite our selues from the right of adoptioÌ„ we must alway endeuor to this wherunto our calling tendeth But let vs againe kepe this in minde that the accoÌ„plishment of the mercie of God hangeth not vpoÌ„ the workes of the faithfull but that he therfore fulfilleth the promise of saluation to them whiche answer to their callyng in vprightnesse of life bicause in them he acknoweth the natural tokeÌ„s of his children which are ruled with his Spirit vnto good Herunto let that be referred which is in the xv Psalme spoken of the Citezens of the Church Lord whoe shal dwel in thy tabernacle and whoe shal rest in thy holy hill The innocent in haÌ„des of a cleane heart c. Agayne in Esaie Whoe shall dwel with deuouring fire He that doth righteousnesse he that speaketh right thinges c. For there is not described the staye whereupon the faythfull may stand before the Lord but the manner wherewith the most merciful father bringeth theÌ„ into his felowship therein defendeth streÌ„gtheneth them For bicause he abhorreth sinne he loueth righteousnesse whoÌ„ he ioyneth to himself them he cleanseth with his spirit that he may make theÌ„ of like fashion to himself his kingdome Therfore if the question be of the first cause wherby the entrie is made open to the holy ones into the kingdome of God froÌ„ whense they haue that thei may stand fast abide in it we haue this answer ready bicause the Lord by his mercie both hath ones adopted them perpetually defendeth them But if the question be of the manner then we must come downe to regeneration and the frutes therof which are rehersed in that Psalme But there semeth to be much more hardnesse in these places which do both garnish good workes with the titiÌ„e of righteousnesse affirme that man is iustified by them Of the first sort there be very many places where the obseruinges of the coÌ„maundementes are called iustifications or righteousnesses Of the other sort that is an exaÌ„ple which is in Moses This shal be our righteousnesse if we kepe all these commauÌ„dementes And if thou take exception say that this is a promise of the law which being knit to a coÌ„dition impossible proueth nothing There be other of which you caÌ„ not make the same answer as this And that shal be to thee for righteousnesse before the Lord to redeliuer to the poore man his pledge c. Againe that which the Prophet sayth that the zele in reuenging the shame of Israell was imputed to Phinees for righteousnesse Therfore the Pharisees of our time thinke that here they haue a large matter to triuÌ„ph vpon For when we say that when the righteousnesse of faith is set vp the iustificatioÌ„ of workes geueth place by the same right they make this argument If righteousnesse bee of workes then it is false that we are iustified by faith only Though I graunt that the commaundementes of the law are called righteousnesses it is no maruell for they are so in deede Howebeit we muste warne the readers that the Grecians haue not fittly translated the Hebrue word Hucmi Dikaiomata righteousnesses for coÌ„maundemeÌ„ts But for the worde I willingly release my quarell For neyther doe we denie this to the law of God that it conteineth perfect righteousnesse For although bycause we are detters of all the thinges that it commaundeth therfore euen when we haue performed ful obedience therof we are vnprofitable seruaÌ„tes yet bicause the lord hath vouchsaued to graunt it the honor of righteousnesse we take not away that whiche he hath geuen Therefore we willingly confesse that the full obedience of the lawe is righteousnesse that the kepyng of euery coÌ„mauÌ„dement is a part of righteousnesse yf so be that the whole summe of righteousnesse were had in the other partes also But we denie that there is any where any suche forme of righteousnesse And therefore we take away the righteousnesse of the law not for that it is maymed and vnperfect of it felfe but for that by reason of the weakenesse of our flesh it is no where seene But the Scripture not only calleth simply the coÌ„maundemeÌ„tes of the Lord righteousnesses but it also geueth this name to the workes of the holy ones As when it reporteth that Zacharie his wife walked in the righteousnesses of the Lord truely wheÌ„ it so speaketh it weyeth workes rather by the nature of the law thaÌ„ by their owne propre estate Howbeit here againe is that to be noted which I eueÌ„ now sayd that of the negligence of the Greke translator is not a law to be made But for asmuch as Luke wold alter nothing in the receiued traslation I will also not striue about it For God hath commaunded these thinges that are in the lawe to men for righteousnesse but this righteousnes we performe not but in keping the whole lawe for by euery transgression it is broken Wheras therfore the law doth nothing but prescribe righteousnesse if we haue respecte to it all the seueral coÌ„maundementes therof are righteousnes if we haue respect to men of whome thei are done thei do not obteine the praise of righteousnesse by one worke beinge trespassers in many and by that same worke whiche is euer partly faulty by reason of imperfection But now I come to the second kinde in which is the chefe hardnes Paul hath nothing more strong to proue the righteousnesse of faiâ—he than that whiche is written of Abraham that his faithe was
infantes was unknowen therin they most fowly doo lye For there is no writer so olde that doth not certainly referre the beginnyng therof to the tyme of the Apostles Nowe remaineth that we breefely shewe what fruite commeth of this obseruation bothe to the faithfull whiche present theyr chyldren to the Chirche to be baptised and also to the infantes themselues that be baptised with the holy water that no man shold despise it as vnprofitable or idle But if it come in any mans minde vpon this pretence to mocke at the Baptisme of infantes he scorneth the commaundemente of Circumcision geuen by the Lorde For what will they bryng foorth to impugne the Baptisme of infantes which may not also be throwen backe against Circumcision So the Lorde taketh vengeance of their arrogance whiche do by and by condemne that which they comprehend not with the sense of their owne fleshe But God furnisheth vs with other armures wherby their foolishnesse may be beaten flatt For neither this his holy institution by whiche we feele out faith to be holpen with singular comfort deserueth to be called superfluous For Gods signe communicated to a childe doth as it wer by an emprinted seale confirme the promise geuen to the godly parente and declareth that it is ratified that the Lorde will be God not onely to hym but also to his seede â—nd will continually shewe his good will and grace not to hym onely but also to his posteritie euen to the thousandth generation Where when the great kindnesse of God vttereth it selfe firste it yeldeth moste large mater to aduauÌ„ce his glorie and ouerspreadeth godly hartes with singular gladnesse because they are therwithall more earnestly moued to loue agayne so godly a Father whom they see to haue care of their posteritie for their sakes Neither do I regarde if any man take exception and say that the promise ought to suffise to confirme the saluation of our children forasmuche as it hath pleased God otherwise whoe as he knoweth our weaknesse willed in this behalfe so much to beare tenderly with it Therfore let them that embrace the promise of Gods mercy to be extended to their children thynke that it is theyr duetie to offer them to the Chirche to be signed with the signe of mercy and therby to encourage themselues to a more assured coÌ„fidence because they do with present eye beholde the couenant of the Lorde grauen in the bodies of their children Agayne the children receyue some commoditie of their Baptisme that beyng engraffed into the bodye of the Chirche they bee somewhat the more coÌ„mended to the other meÌ„bres Then when they are growen to riper age they be therby not sclenderly stirred vp to earnest endeuor to worshyp God of whom they haue ben receiued into his children by a solemne signe of adoption before that they coulde by age acknowe hym for their Father Finally that same condemnation oughte greatly to make vs afrayde that God will take vengeance of it if any man despise to marke his sonne with the signe of the couenant because by suche contempt the grace offred is refused and as it were forsworne Now let vs examine the argumentes wherby certaine furious beastes do not cesse to assaile this holy institution of God Fyrst because thei see that they be excedyngly nere driuen and hard strained with the likenesse of Baptisme and Circumcision they labor to pluck in sonder these two signes with great difference that the one shoulde not some to haue any thyng common with the other For they say that both diuers thinges are signified and that the couenant is altogether diuers and that the namyng of the children is not all one But while they go aboute to proue that first point they allege that circumcision was a figure of mortification and not of Baptisme Whiche verily we do moste willynglye graunt them For it maketh very well for our syde Neither doo we vse any other profe of our sentence than that Baptisme and Circumcision are signes of mortification Hereupon we determine that Baptisme is set in the place of Circumcision that it shoulde represente vnto vs the same thyng whiche in old tyme it signified to the Iewes In affirming the difference of the couenant with howe barbarous boldnesse do they turmoyle and corrupt the Scripture and that not in one place alone but so as they leaue nothyng safe or whole For they depainte vnto vs the Iewes so to be carnal that they be lyker beasts than men with whoÌ„ forsooth the couenant made procedeth not beyonde the temporall lyfe to whome the promyses geuen doe reste in presente and bodyly good thynges If this doctrine take place what remayneth but that the nation of the Iewes were for a tyme fylled with the benefites of God none otherwise than as they fatte a hearde of swyne in a stye that at lengthe they shoulde perishe with eternall damnation For so soone as we allege Circumcision and the promises annexed vnto it they answer that Circumcision was a litterall sygne and the promyses thereof were carnall Truely if circumcision was a literall signe there is no otherwise to be thought of Baptisme For the Apostle in the seconde Chapter to the Colossians maketh the one no more spirituall than the other For he sayth that we are circumcised in Christe with a circumcision not made with hande puttyng away the body of sinne that dwelled in our fleshe which he calleth the circumcision of Christ. Afterward for declaration of that sayeng he adioineth that we be buried with Christ by Baptisme What meaneth he by these wordes but that the fulfillyng and truth of Baptisme is also the truthe and fulfillyng of circumcision because they figure bothe one thyng For he trauaileth to shewe that Baptisme is the same to ChristiaÌ„s which circumcision had ben before to the Iewes But forasmuch as we haue now euidently declared that the promises of bothe the signes and the mysteries that are represented in them doo agree together we wil for this present tary no longer vpon them Only I will put the faithfull in mynde that though I holde my peace they should weye with themselues whether it be taken for an earthly and literall signe vnder whiche nothyng is conteyned but spirituall and heauenly But that they should not sell their smokes to the simple we will by the way confute one obiection wherwith they color this most shamelesse lye It is most certaine that the principall promises wherin was conteyned the couenant whiche in the Olde testamente God stablished with the Israelites were spriritual and tended to eternall life and then agayne that they were receiued of the fathers spirituallye as it was mete that they myght therof receiue affiance of the life to come wherunto they loÌ„ged with the whole affectioÌ„ of their hart But in the meane tyme we denie not but that he witnessed his good will towarde them with earthly and carnall benefites by which also we say that the same promise of spiritual things was confirmed
verily a substaÌ„ce of an earthly and corruptible element and suffreth no change in it selfe but hath vnder it selfe the body of Christ enclosed If they did so declare their meaning that when the bred is deliuered in the mysterie there is adioyned the deliuering of the body because the trueth is vnseuerable from the signe I would not much striue with them But because they placing the body in the bred do faine to it a beyng euery where contrarie to the nature thereof and in adding vnder the bred they wyll haue it lye there hiddeÌ„ it is necessarie a litle while to draw such suttelties out of their deÌ„nes For my mynde is not yet as of set purpoÌ„se to go through with all this point but only that I may lay the fundations of the disputation which shall by and by folowe in place fit for it They wil therfore haue the body of Christe to be inuisible and immeasurable that it may lie hid vnder the bread because they thinke that they do not otherwise communicate with hym than if he descende into bread but they comprehend not the maner of descending wherby he lifteth vs vpward to himself They lay vpon it all the colors that they can but when they haue said all it sufficiently appereth that they staye vpon the locall presence of Christ. Whense commeth that euen because they can abide to conceiue no other partakyng of the fleshe and blood but whiche consysteth either of ioynyng and touchyng of place or of some grosse enclosyng And that they may obstinately defende the error ones rashly conceiued some of them sticke not to say that the flesh of Christ had neuer any other measurynges but so farr and wide as heauen and earth is brode Whereas he was borne a childe out of the wombe whereas he grewe wheras he was spred abrode on the crosse whereas he was enclosed in the sepulchre the same was doone by a certaine dispensation that he myght be borne and dye and performe the other dueties of man Where as after his resurrection he was seen in his wonted forme of body wheras he was taken vp to heauen wheras last of all also after his ascension he was seen of Stephen and Paule it was doone by the same dispensation that it might appere to the sight of men that he was made a kyng in heauen What is this ells but to raise vp Marcion out of hell For no man can dout that the body of Christ was a fantasy or a fantasticall thyng if he was of suche state Some slip away somewhat more suttelly with sayeng that this body whiche is geuen in the Sacrament is glorious and immortall and that therfore it is no absurditie if it bee conteined in many places if in no place if with no forme vnder the sacrament But I aske what maner of body Christe gaue to the disciples the day before that he suffred doo not the wordes sounde that he gaue the same mortall body whiche was within a little after to be deliuered He had already before say they shewed his glorie to be sene to thre of the disciples That is true in dede but his will was by that brightnesse to geue them a taste of immortalitie for an houre In the meane tyme they shall not there fynd a double body but that one body which Christ did beare garnished with newe glorie But when he distributed his body at his first Supper the tyme was nowe at hande when he beyng striken of God and humbled shold lie without glorie as a leprous man so farre is it of that he then wold shew forth the glorie of his resurrection And howe great a wyndowe is here opened to Marciâ—n if the body of Christ was seene in one place mortall and base and in an other place was holden immortall and glorious Howebeit if their opinion take place the same happeneth daily because they ar compelled to confesse that the body of Christ beyng visible in it selfe lyeth hyd inuisibly vnder the signe of bread And yet they that vomite out such monstruousnesse are so not ashamed of their own shame that they do vnprouoked hainously raile at vs because we do not subscribe to them Nowe if they lyst to fasten the body and blood of the Lorde to bread and wyne the one shall of necessitie be plucked in sunder froÌ„ the other For as the bread is deliuered seuerally from the cup so the body vnited to the bread muste nedes be diuided from the blood enclosed in the cup. For when they affirme that the body is in the bread and the blood in the cup and the bread and wyne are by spaces of place distant the one from the other they can by no shift escape but that the body must be seuered from the blood But wheras they are wonte to allege that by accompainyng as they faine in the body is the blood and likewise in the blood is the body that verily is to triflyng forasmuche as the Signes in whych they are enclosed are so seuered But if we be lifted vp with our eies and myndes to heauen that we seke Christ there in the glorie of his kingdome as the signes doo allure vs to hym whole so vnder the signe of bread we shal be fedde with his bodye vnder the signe of wyne we shall seuerally drynke his blood that at length we may enioye hym whole For although he hath taken awaye his fleshe from vs and in his body is ascended vp into heauen yet he sitteth at the right hande of the Father that is to say he reigneth in the power and maiestie and glorie of the Father This kyngdome is neyther bounded with any spaces of place nor compassed aboute with any measurynges but that Christ may shewe foorth his myght wheresoeuer it pleaseth him both in heauen and in earth but that he may shewe himselfe present with power and strength but that he may alway bee at hande with them that be his breathing his lyfe into them may liue in them strengthen them quicken them preserue them safe euen as if he were present in body finally but that he may fede them with his owne bodye the communion wherof he dothe by the power of his Spirite poure into them After this maner the body and blood of Christe is delyuered to vs in the Sacrament But we must appoint such a presence of Christ in the Supper as may neither fasten hym to the element of bred nor shut hym vp in the bred nor by any meane compasse hym in for it is playne that all these thynges abate his heauenly glorie fynally suche as may neither take from him his owne measure nor diuersly draw hym in many places at ones nor faine to hym suche an vnmeasurable greatnesse as is spred abrode throughout heauen and earth for these thynges are playnely agaynst the truthe of the nature of manhode Let vs I say neuer suffer these two exceptions to be taken away from vs. The one that nothyng bee abated from the glorie
seuen is no where founde among the Ecclesiasticall writers neither is it certaine at what time it first crept in I graūt in dede that somtime thei be very free in vsing the name of a sacramēt but what meane they therby euē al ceremonies outward rites al exercises of godlinesse But whē they speake of those signes that ought to be witnesses of the grace of God towarde vs they are contented with these twoo Baptisme and the Supper Least anye man should thinke that I falsely boste of this I will here reherse a few testimonies of Augustine To Ianuarius he sayth First I would haue thee to holde fast that whiche is the chiefe poynt of this disputation that our Lorde Christ as he hymselfe saith in the gospell hath made vs subiect to a light yoke and a light burden Wherfore he hath bounde together the felowship of the newe people with Sacramentes very fewe in numbre very easy in obseruyng very excellent in signification As are Baptisme halowed in the name of the Trinitie and the Cōmunicating of the body and blood of the Lorde and whatsoeuer els is sett foorth in the cononicall Scriptures Agayne in his boke of Christian doctrine Sins the Lordes resurrection the Lord himself and the doctrine of the Apostles hathe deliuered certaine fewe signes in stede of many and those most easy to be done most reuerend in vnderstanding most pure in obseruing as is Baptism and the Celebrating of the body and blood of the Lorde Why dothe he here make no mention of the holy number that is of the number of seuen Is it likely that he would haue passed it ouer if it had ben at that tyme ordeyned in the Chirch specially sithe he is otherwyse in obseruyng of numbres more curious than nede were Yea when he nameth Baptisme and the Supper speaketh nothyng of the rest doth he not sufficiently signifie that these two mysteries do excell in singular dignitie and that the other ceremonies doo reste benethe in a lower degree Wherfore I say that these Sacramentarie doctors are destitute not onely of the worde of the Lorde but also of the consent of the old Chirch how much soeuer they glory of this pretence But now let vs come downe to the speciall thynges themselues ¶ Of Confirmation This was the maner in olde tyme that the children of Christians when they were growen to age of discretion should be brought before the Bishop that they shoulde fulfyll that duetie whiche was required of those that being growen in yeres did offer them selues to Baptisme For these sate among those that were to bee catechized till being fully instructed in the mysteries of the faith they coulde make a confession of their faith before the bishoppe and the people Therfore they that were baptised being infantes bicause they hadde not then made confession of their faith before the Chirch were aboute the ende of their childehod or in the beginning of their yeares of discretion presented againe by their parentes and were examined of the Bishop accordyng to the forme of the Catechisme whiche they had then certaine and common And that this doyng which otherwise ought worthily to be graue holy myght haue the more reuerence and dignitie there was added also the Ceremonie of layeng on of handes So that same childe his faith beyng allowed was let goe with solemne blessyng The old writers do oft make mention of this maner Leo the Pope writeth If any returne from heretikes let hym not be baptised agayn but which he wanted among the Heretikes let the vertue of the Spirite be geuen hym by the Bishops layeng on of his handes Here our aduersaries will crie out that it is rightfully called a Sacrament in which the holy ghost is geuē but Leo himselfe dothe in an other place declare what he meaneth by those wordes Whoso saith he is baptized among heretikes let him not be rebaptized but with callyng vpon the Holy ghoste lett him be confirmed with laieng on of hands because he receiued only the form of Baptisme without sanctifieng Hierome also maketh mētion of it writing against the Luciferians But although I do not denye that Hierome somwhat erreth therin for that he saith that it is an obseruation of the Apostles yet he is most far from these mennes follies And the very same also he qualifieth when he addeth that this blessing is geuē to the bishops onlye rather in honor of their presthode than by the necessitie of lawe Therfore suche laying on of handes whiche is done simply in stede of blessing I prayse and woulde that it were at thys daye restored to the pure vse thereof But the later age hauyng in a maner blotted out the thyng it selfe hath set I wot not what fained confirmation for a Sacrament of God They haue fained that the vertue of Confirmation is to geue the Holy ghost to the encrease of Grace which in Baptisme was geuen to innocentie to strengthen them to battaile which in Baptisme wer new begotten to lyfe This Confirmation is celebrate with annoyntyng and with this forme of wordes I signe thee with the signe of the holy crosse and confirme thee with the chresme of saluation in the name of the Father and of the Sonne and of the Holy ghost All this is gayely and trimly done But where is the woorde of God that maye promise here the presence of the Holy ghost They can not bring forth one tittle Wherby then will they certifie vs that their chresme is the vessell of the Holy ghoste We see oyle that is a thicke and fatt liquor and nothyng ells Let the worde sayth Augustine be added to the element there shal be made a Sacrament Let them I say bryng foorth this worde if they will haue vs in the oyle to loke vpon any thyng but the oyle If they dyd acknowlege themselues ministers of the Sacramentes as they ought we neded to striue no longer This is the first lawe of a minister that he do nothing without cōmaūdemēt Go to let them bring forth any cōmaūdemēt of this point ministerie I will not speake one word more If they haue no cōmaūdemēt they can not excuse their boldnesse full of sacrilege After this maner the Lord asked the Pharisees whether the Baptisme of Iohn were from heauen or from men if they had answered from men thē he had made them confesse that it was trifling and vayne if from heauen then were they compelled to acknowlege the doctrine of Iohn Therfore least they shoulde to much sclander Iohn thei durst not confesse that it was from men If therfore Confirmation be from men it is proued to be vaine and trifling if they will persuade vs that it is from heauen let them proue it They do in dede defend themselues with the example of the Apostles whom they think to haue done nothing rashly That is wel in dede neither woulde we blame them if they shewed themselues folowers of the Apostles